Christs written about in Ancient Greek Literature

Individuals

Μήδεια (Medea) – Crafts and applies venoms (ἰός) and antidotal pharmaka; trains others in healing and soul education. Initiates others into pharmakeia. Oversees the oracular colleges.
Κίρκη (Circe) – Christing φαρμακα salves and botanical pharmaka to transform men into swine (drugging them so they behave as livestock); known for χρίειν with vision-altering substances
Ἑκάτη (Hekate) – Goddess and teacher of pharmakeia; associated with ritual salves, poisons, oracles. Patroness of all χρίειν rites.
Κασσάνδρα (Cassandra) – Her divine mania and prophetic madness are pharmakon-induced, via Apollo or inherited ritual.
Phaedra’s Nurse (Φαίδρας Τροφός) – Applies erotic φαρμακον that results in psychic frenzy (μανία); initiates love spell rites.
Phaedra’s Nurse Euripides — Prepares love potions causing madness and compulsion; skilled in pharmakeia.
Empusa (mythic figure but in Greek literature) Various Classical sources — Demoness who uses potions and spells to seduce and harm; associated with pharmakeia and induced mania.
Mormo Greek folklore, magical texts — A female spirit or witch figure associated with curses and drugs causing madness.
Pharmakides (female practitioners of pharmakeia) Greek Magical Papyri and Classical texts — Sorceresses who apply drugs and potions to cast spells, induce trances, or transform others.
Cassandra (in some interpretations) Aeschylus, Euripides — Though primarily a prophetess, her madness can be read as pharmakeia-induced mania

Medical

Ἀσκληπιός (Asclepius) – Physician god who uses topical and internal remedies for healing; applies medicated bandages and poultices (i.e., σινδόνες).
Ἱπποκράτης (Hippocrates) – Applies healing salves and controlled botanical poisons; documents use of σινδών, ἄλειμμα, and αλάβαστρον.
Γαληνός (Galen) – Treats emperors with φαρμακα, especially Theriac; describes precise salve application using χρίω to eyes and skin.
Νίκανδρος (Nicander) – Pharmacologist-poet writing about ἰοβόλα (venom-bearers) and the application of antidotes and toxic salves.
Διοσκουρίδης (Dioscorides) – Author of De Materia Medica; catalogs chrismata (ointments), with recipes for application to specific body parts.
Μιθριδάτης (Mithradates VI) – Receives daily dosing with poison-antidote mixture (Mithridatum); those applying it = χριστοί (or he christed himself)
Ἀνδρόμαχος (Andromachus) – Physician to Nero; formulates Theriac and applies it through precise medicated salving rituals.
Χάλκειοι ἰατροί (Metal-working physicians) – Practitioners of μεταλλικά φαρμακα; use copper, lead, and mercury salves in skin-piercing treatments.

Groups

The “Witches of Lemnos” Mythic but named in literature — Known for pharmakeia, curses, and drugs inducing madness.
Χρισταί Μοῦσαι (Christing Muses) – Occasionally described in Orphic texts as applying trance-inducing ointments to initiate visionaries.
Thessalian Witches Classical sources (e.g., Strabo, Apollonius of Rhodes) — Renowned for their pharmaka, spells, and trance-inducing rites; practitioners of drug-induced magic.
Thessalian Witches (Φαρμακίδες Θεσσαλίας) – Renowned in Greek literature for applying salves to induce trance, mania, flight, or binding spells.
Σειρῆνες (Sirens) – Use φαρμακον and song to induce trance and death. Scythian ancestry. Their song causing trance combined with potential use of ios (venom), inducing paralysis and then death, either by christing arrows, or christing those travelers they capture, there's a field of dead around them, they're skinning them.
Μορμώ / Ἐμποῦσα – Spirit women or witches in children’s lore and magical texts; use φαρμακα for fear, madness, or transformation.
The Bacchae / Maenads (Followers of Dionysus)Although not strictly priestesses, they were ritual women whose ecstatic dancing and induced mania (likely drug-enhanced) served as priestly functionaries of Dionysian mystery rites.Sources: Euripides Bacchae, Orphic texts.

Temple Priesthood

The Scythian Shamans (ethnographically described in Greek sources) Herodotus, Diodorus — Use arrow poisons and ritual intoxication to enter ecstatic states; ritual anointing with poisons aligns with χρίειν φαρμάκων.
Παρθένοι Πυθίας (Pythian Priestesses) – the initiate (μυστες) seeks the service of a priestess, she christs them so they Enter drug-induced trance states by inhaling vapors, use salves or eye drops.
Ἱέρειαι Δωδώνης (Priestesses of Dodona) – Engage in nature-based divination possibly involving vegetal φαρμακα; perform rites at sacred oak.
Pythia (Delphic Oracle) The most famous Greek oracular priestess, known for entering ecstatic trance states induced by vapors or φαρμακα(possibly ethylene or other intoxicants).Sources: Herodotus, Plutarch (in Greek), Sophocles. Applies visionary substances (both fumigatory and ophthalmic) to enter trance and issue oracles.
Sibyls (e.g., Cumaean Sibyl, Erythraean Sibyl)Legendary prophetic women who delivered oracles, often described as entering frenzied states through ritual means, likely involving pharmaka or ritual anointing. likely performed χρῖσις. Sources: Greek historiography and poetry.
Sibyls (Σίβυλλαι) – Oracular women driven by ecstasy (ἔκστασις), likely through inhaled or anointed φαρμακα; deliver channeled visions.
The Dodona PriestessesFemale oracular figures at the oracle of Zeus at Dodona, who reportedly received divine messages through natural sounds but may have also used trance-inducing methods.Sources: Herodotus, Homeric Hymns.
The Trophonian PriestessAssociated with chthonic oracles and mysterious initiation rites possibly involving intoxicating substances and ritual anointing.Sources: Pausanias (in Greek).
Thracian priestesses (Θρᾷσσαι Ἱέρειαι) – Known for ecstatic rites and salves derived from venom and trance herbs
Initiates in Eleusis (Μυητές / Μύσται) – Received ointments and drinks (like kykeon) during initiation; guided by priesthood using χρῖσις
Scythian priestesses (Σκύθαι Ἱέρειαι) – Possibly behind the mythic Seirēnes and Medusae; linked to venom handling and bow christing
The Oracle of Claros (Clarian Sibyl)Another important prophetic priestess linked to ritual trances and possible pharmakological aids.Sources: Strabo, Aelius Aristides.

Gods

Ἀθηνᾶ (Athēnâ) – Applies ambrosial salve (ἀμβροσία) to warriors; known as a divine medical figure in some contexts

Biblical

Δράκων τοῦ παραδείσου (Drakon of the Garden) – In Greek Genesis, uses θανασίμον ἰός and brings out Εὖα from beside Ἀδάμας to deliver the antivenom; enacts healing salving rite. The drakon introduced the visionary initiatory pharmakon (φαρμακον) thonesimon (θονεσιμον) death inducer to educate Adam's soul (ψυχή) using Eve/Eua's oracular virgin biology to produce the antivenom to calm (γαλενη) the beast (θεριακα) and give Adam Aionic (αιωνιον) life (ζωη).
ἡ Βαβυλὼν ἡ Μεγάλη (Lady Babylon the Great) – In the Apocalypse (Revelation), she dispenses intoxicating and transformative φάρμακον from the ποτήριον τῆς πορνείας (cup of her porneía). She brings the θανάσιμον θηρίον(death-inducing beast) — the θηρίον is coded slang for θηριακά, the potent visionary panacea-antidote compound. When read ritually and backwards, she brings the beast (the θηριακά) and χρίει (christs) all the nations. Her role mirrors that of the δράκων (that serpent is a drakon and dragons are temple guardians) in Eden, who introduced the visionary initiatory pharmakon (φαρμακον) thonesimon (θονεσιμον) death inducer to educate Adam's soul (ψυχή) using Eve/Eua's oracular virgin biology to produce the antivenom to calm (γαλενη) the beast (θεριακα) and give Adam Aionic (αιωνιον) life (ζωη).
Ἰησοῦς (Jesus) – Described in Greek texts (e.g., Mark 6:13, John 9:6) performing healing by χρίειν with φαρμακον: saliva, mud, and oil applied to eyes and skin; initiates mystery rite involving dipsas venom and child antivenom; explicitly called ὁ χριστός, not as prophecy but by action — he christs

Definition of a Χριστός (Christ) in Ancient Greek Context

A χριστός (masculine), χρίσασσα (feminine), or any declension of the verb χρίω (to smear, anoint, apply) is:

Someone who applies a medicated salve or substance (φάρμακον) to another — for healing, trance, visionary insight, binding, transformation, or poisoning.

This title applies to figures across myth, medicine, and mystery cults only within Greek literature (no Latin, no later Christian reinterpretations).

Definition of a Χριστός (Christ) in Ancient Greek Context

A χριστός (masculine), χρίσασσα (feminine), or any declension of the verb χρίω (to smear, anoint, apply) is:

Someone who applies a medicated salve or substance (φάρμακον) to another — for healing, trance, visionary insight, paralysis (aka: freeze, to stone), transcendent transformation, seeing the divine, seeing god or ouranos or the Aion (αιωνιον), or poisoning.

This title applies to figures across myth, medicine, and mystery cults only within Greek literature (no Latin, no later Christian reinterpretations).

Summary of Essential Criteria

To qualify as a χριστός, the figure must:

🔸 Craft or source a φάρμακον (phármakon) — a potent substance for healing, transformation, or initiation — from:

Βοτανικά φάρμακα (botaniká phármakα) – botanical drugs or sacred plants
Μεταλλικά φάρμακα (metalliká phármakα) – alchemical or elemental metals
ἰός / θανάσιμον / θηριακά / δίψας (iós / thanásimon / thēriaká / dípsas) – venoms, poisons, or antidotal compounds
Ἀμβροσία (ambrosía) – divine ointments of the gods (θεῶν)
Πορφύρα (porphýra) – purple dye, used ritually or for marking the divine
- From the Φοῖνιξ (Phoínix, Tyrian murex/“phoenix”)
- Or via Κόχλις (Kóchlīs, the sea snail) and Κολχίς (Kolchís, Medea’s homeland)

🔸 Apply a φάρμακον (phármakon) — a drug salve (made with drugs, venom, healing substance, visionary substance)
🔸 Perform the physical act of χρίειν (chríein) — to smear, rub, or apply the substance onto:

Eyes (ὀφθαλμοί), using drops or salves
Wounds or slits in the skin, possibly with surgical bandages (σινδον)

🔸 Use recognized application instruments:

σινδών (sindṓn) — a surgical-grade cloth or bandage
ἀλάβαστρον (alábastron) — a small vessel or applicator for ointments

🔸 Participate in mystery cult, oracular ritual, or medical healing tradition

Including trance-inducing rites (μανία, ἔκστασις)
Or pharmakologically-enabled transformations (e.g., metamorphosis, soul (ψυχη) education)
potentially be a savior (σοτειρα) like Medea or Jesus

Common Greek Terms in Christing Practices

Greek Term	Transliteration	Meaning
χρίω	chríō	to anoint, apply salve or ointment
χριστός / χρίσασσα	christós / chrísassa	one who anoints / has anointed
φάρμακον	phármakon	drug, salve, venom, remedy
ἰός	iós	venom, especially from serpents or poisoned arrows
φαρμακεία	pharmakeía	drug use, sorcery, ritual poisoning
σίvδών (or σινδών)	sindṓn	bandage, linen strip used for salving
ἀλάβαστρον	alábastron	ointment vessel or applicator
θανασίμον φάρμακον	thanasímon phármakon	death-dealing drug
ἀμβροσία	ambrosía	divine ointment or food of the gods
θηριακά	thēriaká	antidote mixture (esp. Theriac)
μανία / ἔκστασις	manía / ékstasis	divine madness, trance
φυχή	phychḗ	soul, vital spirit
φαρμακίς / φαρμακίδες	pharmakís / pharmakídes	female sorcerer(s), user(s) of drugs
πορφύρα	porphýra	purple dye, often from murex snails
φοινίξ	phoiníx	murex, purple-dye-producing mollusk; also the Phoenix
κόχλις	kóchlis	spiral shell (often source of purple dye)
δίψας	dípsas	venomous snake whose bite causes intense thirst

Who is a Christ?

A christ is a title someone who applies a medicated salve χριω φαρμακον. We know certain christs who used the θονασιμον, the φεριακα, αμβροσια, but also other βοτανικα φαρμακα botanical plants, poisons φεριακα, and elements (μεταλικα φαρμακα). These christs would apply the φαρμακον directly to the eyes as drops and around the eyes, or to slits in the skin using a medicated surgical grade bandage called a σινδον, or via a medical applicator called an αλαβαστρων. These christing pharmakon or χρισμα came from venoms like from the dipsas and from Tyrian murex purple πορφυρα from the φοινιξ. κολχις and κοχλις. Often a christ is an oracular priestess, sorceress, or physician who applied a medicated salve to someone for healing, or for visionary insight, or to enslave them (as Circe changed men to pigs, and the cannabals turns apostles to livestock, or sirens has a bunch of dead gobies around them), to fix their φυχη soul (as the Drakon temple guardian does in the garden of Eden) using θονασιμον pulling the ευα from next to Adam's side to produce the antivenom antidote. If Medea is a christ Because she uses arrow dipsas venom poisons (ios), With her priestesses who supply the antidote via their biology (like we do with antivenom serums today with animals). And apply that venom and antidote to people's skin or eyes, drinking the antivenom And Jesus is a christ Because he uses dipsas in his mystery rite with the little kids to provide the antidote via their biology (like we do with antivenom serums today with animals), And apply that venom and antidote to people's skin or eyes, drinking the antivenom Medusae priestesses are the precursor to Medusa, they are schythian huntresses who keep ios dipsas venoms in their hair, and they draw their arrows through their hair to coat their arrows (Christing their arrows, χριω ιος) before shooting in order to paralyze who they shoot... Any goddess or god who used χριω φαρμακα in their practice would then also be a christ, those who apply a medicated salve

We never say anointed for christ, because anointed was invented only during or after the New Testament, and we primarily care only about Hellenic polytheism mystery discipline and language and culture. As well as the resulting medical discipline that evolved from those rites and ancient priesthood. Which Galen Dioscoredes Nicander Mithradates Andromachus Hippocrates Asclepius all pursued for healing. Physicians would christ χριω their patients with medicated salve. These define christ as a title. χριστος χρισασσα and many other declension conjugations of the root word χρ, can be found across Ancient Greek texts, when there is a subject doing that action of christing Given that, who else in history would be considered a christ?

Why They Qualify as Christs:

They apply ritual anointing (χρίειν) and use pharmaka to induce trance or divine madness.
Their ecstatic states enable prophetic speech or divine possession.
Their role involves ritual mediation between divine and mortal realms via drug-induced alteration.
Texts describe physical substances (ointments, inhalations, potions) as part of the ritual process.