Information about Spelling and Citations

most of us, however, because he was deeply immersed in the Greek philosophical and cultural traditions.

During his lifetime, George Gemistos was known as “the second Plato” due to his deep understanding of Platonic philosophy. Late in his life (but perhaps earlier in private), he began calling himself “Plethon” (Πλήθων, pronounced PLEE-thone); this was in effect his Neopagan name. It puts him in the lineage of great Platonic philosophers, which one of his admirers expressed: Plato—Plotinus—Plethon. Since this was his Neopagan name and we are concerned here with his Neopagan religion, I refer to him usually as “Plethon.”

Explaining a centuries-old Pagan religion for modern worshippers requires balancing readability and familiarity against historical and linguistic accuracy. Here I explain my strategy, but feel free to skip it, since it is not essential to understanding what follows.

For the most part I have used the familiar anglicized names of the Greek gods and philosophers; thus I write Apollo, Plato, and Aristotle rather than Apollôn, Platôn, and Aristotelês. However, I spell Plethon’s name with the “n” retained, since that is the common scholarly convention, although the spelling “Pletho” is also used. However, I have preferred the Greek ending -os over the Latinized -us (thus, Dionysos, Hephaistos, and Kronos), but this shouldn’t cause any confusion. I make some ad hoc exceptions for the sake of familiarity, thus Plotinus and Proclus in preference to Plotinos and Proklos.

In particular, I have used the spelling “Pluto” for Plethon’s Πλούτων (Ploutôn) because this god is connected with Persephone and the souls of mortals, like Hades, equivalent to Roman Pluto, but less like Ploutôn, the ancient Greek god of wealth (πλοῦτος, ploutos). Suit yourself.

Plethon’s religion can be practiced in English or any other language, and no knowledge of Greek is necessary. Nevertheless, many Neopagans prefer to recite certain phrases in the old language; moreover, it is often informative to know the Greek word that I have translated into English. Therefore, when I mention a Greek word I show it both in the Greek alphabet and also in Roman transcription.3

3. For the most part I have used the transliteration system of the American Library Association and the

Library of Congress. In brief: ῾ = “h,” η = “ê,” υ = “u” or “y,” φ = “ph,” χ = “ch,” ψ = “ps,” and ω = “ô;” other letters are transcribed by their cognate Roman letters (e.g., β = “b,” γ = “g”).

Many of us who practice Hellenismos (Hellenic Paganism) prefer to use the ageold pronunciation of our Pagan predecessors, but Plethon was a Byzantine Greek and pronounced the language in the modern way. I happen to use the reconstructed ancient pronunciation in my own practice, because that has been my habit for decades, but there is certainly nothing wrong with pronouncing Greek in the modern way, as Plethon would have done. Or do everything in English. Plethon’s invocations and hymns are not magic spells; the exact words and sounds are not critical.

As is conventional when writing about Platonic philosophy, I will capitalize the names of Platonic Forms or Ideas: for example, Being, Identity, Fire. In many cases they are in fact names of deities. I capitalize the words “Form” and “Idea” when they are technical terms for the transcendental Platonic Forms or Ideas, as opposed to ordinary uses of the words “form” and “idea.” I use both “Form” and “Idea” to translate the Greek εἶδος (eidos), sometimes choosing one or the other to reinforce an association, sometimes using them both together, as in the preceding sentences.

A few words about citations. References to Plethon’s Book of Laws are to the book, chapter, and paragraph number in my translation of the surviving parts in appendix B. For example, “Laws III.34.3” means book III, chapter 34, paragraph 3. References to my translation of his Summary of the Doctrines of Zoroaster and Plato in appendix A are by paragraph number (e.g., Summary 3). Plethon’s Commentary on the Magical Oracles of the Magi of Zoroaster, translated in appendix C, is cited by Plethon’s oracle number (e.g. “Magical Oracles 3” for the oracle itself, “Commentary 3” for his commentary on it). My translations from Plethon’s On Virtue are from Tambrun-Krasker’s edition of the Greek text and cite her section and page number (e.g., “Virtues A.1.1” for section A.1, page 1). Classical works are cited in the standard way. For example, Plato’s dialogues are cited by Stephanus page numbers (e.g., “Plato, Republic 2.377e–378d”), which have been used for five hundred years and allow the passage to be found in the Greek text or in any translation of the dialogue (so long has the publisher has included them!). Modern works, which can be found in the bibliography, are cited by author or editor, shortened title, and page.