Savior - (Soter / Sotiera)

• Ancient Greek Grammar - Soter and Soteira
• Medea the first Savior
• Prechristian saviors
• Jesus the savior
• Conclusion

Ancient Greek Grammar - Soter and Soteira

The Ancient Greek word σωτήρ (sōtēr) and the feminine
σώτειρα (sōteira) were in widespread use centuries before Christianity.

In Dorian/Doric, the feminine form could also be σωτήρ (sōtēr), without the -ειρα feminine formation. The difference is morphological, not simply orthographic deletion of ι. σώτειρα belongs to the Greek feminine agent formation -τειρα, whereas σωτήρ is the -τήρ agent noun; Greek third-declension forms can be masculine or feminine depending on the noun and agreement.

Dr Hillman says about the feminine (Dorian form) Sotera:

Medea the first Savior

Or at least one of the earliest individually preserved Sōtēra figures in the Greek tradition, whose memory (through her story and her archetype) endured for nearly 2000 years in the public imagination and in temple traditions.

Hillman’s reference to Medea’s “Dorian Oracles” (above) points to Pindar’s Pythian 4, where Medea delivers a prophetic utterance connected with Thera, the volcanic island now called Santorini. The “oracles” are Medea’s own prophetic words: Pindar describes the daughter of Aeetes as having “breathed forth from an immortal mouth” (ἀπέπνευσ᾽ ἀθανάτου στόματος) before directly presenting her prophecy to Jason’s sailors. What she spoke to Jason’s sailors, foretelling events that would unfold across future generations and culminate in the settlement of Thera and Libya. Pindar’s poetic language is Doric-colored lyric Greek, while Thera itself belonged to a Dorian settlement tradition; thus Hillman’s phrase combines Medea’s prophetic utterances—future-telling speech delivered from an “immortal mouth”—in their Doric linguistic and cultural setting, and the island of Thera into the concise description of Medea giving her “Dorian Oracles.” That establishes oracular power, not automatically the title Sōtēra/Sōteira.

The Sōtēra designation arises from what Medea repeatedly does: she delivers Jason from death, gives him the christed pharmakon that allows him to survive Aeëtes’ lethal trial, enables the taking of the fleece, and therefore saves the Argonautic mission. In other traditions she restores or heals bodies and is explicitly a worker of pharmaka. That is σωτήρ in the ordinary Greek semantic sense of deliverer/preserver.

Medea has direct cultic geography and a sanctuary at Corinth; the literary Medea is a pharmakis who repeatedly saves Jason from death through pharmaka; and Pindar preserves her as an inspired prophetic speaker whose words are “breathed forth from an immortal mouth.” The Medusa/Gorgoneion image may be the visual continuation of this same serpent–venom–protective female pharmakis archetype, an image literally mounted on temples and sacred architecture for more than a millennium as a protective and danger-averting presence. Given this combined literary, cultic, and iconographic evidence, Medea can be understood as a very early Sōtēra—a female savior and deliverer.

Prechristian saviors

Some examples (earliest date, and onwards):

• Asclepius (1300-1250BCE) was frequently called Sōtēr (“Savior”), especially in healing contexts.
  • In the Iliad (750-700BCE), Asclepius appears not yet as a full god, but as a renowned healer and the father of the physicians Machaon and Podalirius.
  • Mycenaean evidence that is often discussed in connection with Asclepius (disputed)
  • >300 healing centers across the GrecoRoman world were built in his name (600-300BCE, operating till 500CE)
  • Asclepius belongs to the generation before the Trojan War.
• Zeus (< Bronze Age BCE) had cult titles such as Zeus Sōtēr.
  • Earliest surviving literary attestation as Zeus Sōtēr in Archaic Greek cult tradition (6th century BCE), with numerous Classical and Hellenistic inscriptions.
• Dionysus (Mycenean <1200BCE) could be invoked as a savior figure in certain contexts.
  • Earliest surviving literary attested as a salvific figure in Classical Greek literature (5th century BCE), particularly in Dionysian religious and dramatic traditions.
• Hecate (1200BCE) appears as Sōteira, which is precisely why Sarah Iles Johnston's book is titled "Hekate Soteira".
  • Earliest surviving literary attestation of Hekate Sōteira currently known from the Hellenistic period (3rd century BCE).
• Medea (1200BCE) appears to be a Sotiera, Appears repeatedly as a healer, rescuer, and mistress of pharmaka, preserving heroes from death, reversing harms, and traveling throughout the Greek world. They built temples to her healing powers that used venom antidotes.
  • Earliest surviving literary attestation in Pindar (5th century BCE), followed by Euripides and later authors preserving the heroic-age traditions.
• Hellenistic kings (331-323BCE) were often honored as Sōtēr.
  • Earliest surviving literary attested following the campaigns and successor kingdoms of Alexander the Great in the late 4th century BCE.
• The Ptolemies (330-305BCE) used the title.
  • Earliest attested with Ptolemy I Soter (r. 305-282 BCE), founder of the Ptolemaic dynasty in Egypt.
• Even human generals and statesmen (5thBCE) could receive the title after rescuing a city or population.
  • Earliest surviving literary attested in Classical Greek civic honors during the 5th century BCE, bestowed upon military and political benefactors.

Jesus the savior

From a Hellenic lens, Jesus belongs inside an already ancient Mediterranean category of savior figures: healers, revealers, guides, and rescuers of the soul.

The Greek title Σωτήρ (Sōtēr) did not begin with Christianity. It already belonged to pharmakeias (like Medea above), gods like Asclepius, healers, kings, and benefactors who preserved life, restored health, rescued cities, or delivered people from danger.

Jesus enters that older vocabulary as a new savior figure, not as the invention of the category.

The Acts of Bartholomew makes this especially clear. In chapter 5, Jesus explains the meanings of his own names:

“The Father called me Christ, so that I might come down upon the earth and apply the oil of life to every human being. He called me Jesus, so that I might heal every sin of those who are ignorant.”

The text explicitly connects Χριστός (Christos) with χρίω (chriō), “to apply, smear, anoint, rub with oil or salve.” In this passage, Christos is not treated as a vague religious label. It is the "one who applies the salve".

The same passage connects Ἰησοῦς (Iēsous) with ἰάομαι (iaomai), “to heal, cure, treat, restore.” Jesus is therefore presented as a healer by name (Jesus) and a salve-applier by title (Christ - or what we think of as his last name).

This fits the wider Hellenic pattern. A savior is one who heals, preserves, restores, rescues, or initiates. Jesus heals bodies, opens eyes, casts out destructive powers, reveals hidden truths, and guides souls toward Theos, divine light, and the divine messengers (αγγελλος/angels) from Ouranos (the sky vault, the kosmic ascended state, or what we might later call heaven).

In this sense, Jesus is a Sōtēr because he performs the ancient work of the savior: he heals, applies the life-giving medicine, reveals divine knowledge, and leads the soul out of ignorance toward illumination.

The Christian claim was not that no saviors existed before Jesus. The Greek world already had many. The Christian claim was that Jesus became their central savior. From a Hellenic perspective, he stands in continuity with a much older tradition of healing saviors, divine physicians, pharmakon-workers, and revealers of light.

Conclusion

Depending on your religion, you may like to single out one of these saviors as "the one true savior" or "the first" or "the only savior ever". Rest assured, you're not the only one singling out a favorite. And, there's a long line of them (see above), who've all built upon practice from previous soters/soteira's!