A Neighborhood Ancestor

In the latter half of the 2000’s, the ongoing development boom in my area swallowed up a venerable affordable-housing complex nearby. I was a bit cynical about the developers’ promise to build new units, but they did. A few years after it opened, the space between it and the office building next was made into a park dedicated to a former Arlington County Board chair- Ellen Bozman. The park- Ellen’s Trace- is a lovely, quiet refuge from the urbanized area, and has plaques celebrating Bozman’s long career of service to the community. She was champion of smart growth for the area, and a passionate advocate for integrated social service programs, public transit, public education- and fair housing, which made the placement of the park even more appropriate.

I got one of those “Is it an idea or a little poke from the spirits? Does it matter?” pings- Ellen Bozman is an Ancestor for Arlington, and the park makes a fine shrine and memorial to her. I felt I needed to do some more work to make this manifest, though. To start with, I found out her birthday (April 21st, today as a matter of fact) and resolved to walk the park, reading the plaques an placing flowers on that day or as close as I could.

I also found that there was no Wikipedia page for her and I decided to fix that. See the link above- it took a little wrangling with the site guidelines about photos and such, but it was worth it. I’m proud to say that it was the very first page I created for the site, and I’m happy to see that others have added to it.

Hail Ellen Bozman!

Myth, Mythographers, and Context

In a recent post about how gods sometimes claim people, the comments section had another involved and sometimes heated discussion of an old question:  “If the gods are virtuous, why do Their stories sometimes involve Them doing unvirtuous things?”  Beckett himself addressed this in the comments, a link back to an earlier post, and in a followup post, and made some excellent points.  But I think I have something to add to this.

To start with, myths are stories about the Gods, but they are stories written down by humans.  Often, the writers and recorders are outsiders, people of different faiths and even of different cultures.  Snorri Sturluson was a Christian; so were the monks and secular writers who wrote down the Irish myths.  For that matter, all the Classical writers who wrote about the contemporary Celtic and Germanic religions were Greek or Roman pagans.  All of them interpreted what they heard through the lenses of their beliefs and cultures.

Even when myths were written down by those of the same faith and culture, the writers were still people, and their thoughts and ideas had an influence on what they wrote.  I’ve touched on this matter before, but it’s worth restating. Myths as written down are lensed not only through the prevailing culture and attitudes of the time, but also by the religious, political, and artistic agendas of those doing the writing.

And cultures and cultural mindsets change over time- Ancient Egypt had something like 3000 years of written history, and it’s a mistake to think that their culture and religion remained static over that time.  The shifting focus of afterlife texts, the rise of local gods to national prominence, the syncretization of gods with similar attributes, the many forms of the myth cycle of Osiris, Isis, Set and Horus… all these were shaped by the beliefs and concerns of the time, and of those who wrote them down in that time.

Myths and stories are still a valid portal to knowledge of the gods.  But we have to exercise discernment.  Much has been written in Pagan and polytheist circles about the “filter”- the set of unspoken and unconscious assumptions and values (monotheist, materialist, dualist, etc.) that have shaped our lives, that shape the culture we live in.  As  polytheists and Pagans, we have to be aware of this filter, and work around or against it as necessary.  But we also have to remember that our ancestors had filters of their own, and take that into account as we practice our discernment.

Faith and Mystery

A few years ago, I picked up a fascinating (and often frustrating) book called The Shark God, by Charles Montgomery- a man who discovered that his great-grandfather had been a missionary in the South Pacific, and who decided to go there to retrace some of the stories he’d heard, and seek out the magic that might remain there.  Fascinating, because of the sympathetic depiction of a pre-Christian culture struggling (sometimes more successfully than not) with Christianization and Westernization, and also because of the real spiritual mystery that Montgomery sometimes found there (including an enigmatic encounter with the titular being).  Frustrating because of the narrator’s bumptiousness and occasional insensitivity, and because of the sense of so much lost to time and missionarial depredation.

But the author also was forced to do some deep thinking about the nature of myth, faith and mystery, and (although his brain was being periodically boiled by malaria… he never once mentions taking antimalarial drugs either, the twit), he comes up with some points well worth considering:

As soon as you stand apart from myths, divorce them from faith, pick apart their function and their origins, you become like an anthropologist, like Frazer peering through his ancient texts.  You may be fascinated and amused, but you will never see ghosts, or magic, or the hand of God, because you have stepped outside the realm of faith.  People say that religious fanatics are blinded by their faith.  Evans-Pritchard asserted that there is something just as blinding in rationalism.  You must make room for mystery before you can reach for it. [p100]

He sighed.  “Look, our knowledge of truth, the truth about that which is life-giving and eternal, it exists beyond the bounds of rationalism.  Faith carries us closer, but in the end we can’t describe it.  We just don’t have words for it.  At the end of the day, we are reduced to telling stories about that mystery.  That’s what I know.”[p305]

Faith, mystery, the Gods- we must be humble if we are to approach them successfully.

Myths and the gods

The Shakespeare Theater is doing an adaption of the Oresteia (compressing it to one play of three acts) this season, and reading the notes on it in the season guide got me to musing about the nature of myth, especially in regards to the mythic portrayal of the gods. It’s fashionable these days to comb through (for example) the Greek myths and point out (with an odd combination of salacious humor and prim outrage) the “awful behavior” of Zeus.  And too much of the urban fantasy these days portrays the gods and spirits as just people with powers (if not spoiled superchildren or divine vending machines), and treats them flippantly or disrespectfully.

I think a lot of modern Western humanity’s arch snarking about the subject (and an underlying discomfort that causes it) comes from a number of modern, Western ideas:  1) that the gods and their motivations and plans are entirely knowable by and comprehensible to humanity; 2) that every situation allows us to make the right choice that leads to a good outcome or the wrong choice that leads to a bad outcome; 3) that we are capable of judging the gods and their actions as much as if not more so than vice versa; 4) that humanity is the crown of creation, the apex of evolution, and the master of its own fate…

All of these ideas are false from the polytheistic point of view.  Yes, myths can be re-interpreted (with respect), and the gods change the way they work with us as we change and are changed.  One real change about the modern era- it seems to be possible (though not for everyone) to ignore the gods… but if you choose to interact with them, and also try to hold onto any of those ideas, you’re in for a rude surprise.

Myths changing over time

I was just thinking about the modern re-working of the Persephone myth… the one where She and Hades are actually in love and elope instead of Him abducting Her.  I’m not going to bother digging up references- it’s all over the Pagan community, and even outside it (Messner-Loebs and Keith’s Epicurus the Sage has an amusing example…).  I’ve heard a few polytheists grousing about such modernizations, claiming that they are disrespectful to the Gods involved, and constitute a “politically correct” whitewashing of the truth.

I don’t agree.  Myths are sourced in the Gods and the holy, but they were given form by human minds and human culture.  Whether you think that the Gods change or not (I have my thoughts on the matter, which I may touch on at a later date), human thinking and culture do change, and have changed quite radically since the time the Greek myths were formulated.  Marriage by capture was widely practiced in the ancient Mediterranean, but it’s no longer something considered acceptable in the cultures that formed modern Paganism.  The lens changes, the image changes – even though the source of light remains the same.

This doesn’t mean that I can go around changing myths just because they make me feel uncomfortable or unhappy.  The Gods have the last word on Their stories, and should always be consulted.  I can’t speak for practitioners of Hellenismos or other Greek reconstructionist Pagan traditions, but I know that my group has sung songs for Persephone that use the modern form of the myth- and She was pleased.

Praises to Brigid

Something I wrote recently:

Praises to Brigid

Hail Brigid, thrice great, thrice powerful, thrice blessed!

I arise today in praise of You,
O Brigid.
For the blessing of water I praise You,
O Brigid.
For the blessing of fire I praise You,
O Brigid.
For words on my tongue I praise You,
O Brigid.
For skill in my hands I praise You,
O Brigid.
For cradle and hearth I praise You,
O Brigid.
For the protection of the fian I praise You,
O Brigid.
For justice for the weak I praise You,
O Brigid.
For healing for the sick, I praise You,
O Brigid.
For keening for the dead I praise You,
O Brigid.
For Your mantle around the Earth I praise You,
O Brigid.

Bíodh sé amhlaidh!

“Fear” is the wrong word

I recently read a fascinating article on Atlas Obscura about the subject of “taboo deformation” (when we call something by a word that is not its true name).  I immediately had some issues with it.  On the surface, this doesn’t come as a great surprise- AO is a fascinating cabinet of curiosities, but the writing (and research) is uneven and not necessarily checked very well.  I signed up for an account there in order to be able to do a near-complete rewrite of the article on the Tortuguero Stela (a key piece of evidence used by promoters of the Maya 2012 phenomenon).

The article on taboo deformation doesn’t have that kind of problem, though. Instead, the author uses the word “fear” where they (in almost every case) should (also) be using “reverence”, “awe”, or even simply “respect”.

The article accurately describes the origin of humorous pseudo-expletives such as “dagnabbit”- an unwillingness to use the “true name” of something, especially while swearing. There’s a very good linguistic discussion of the process.  The author traces it back to (amongst other things) a curious phenomenon in many Western European languages- the word “bear” in English (for example) is not actually descended from the proto-Indo-European word for bear (*h₂ŕ̥tḱos, from which we get such works as “Arctic” and possibly even the name “Arthur”).  The bear is a powerful and dangerous animal, words have power, so people wanted to avoid invoking it directly.  But our of fear, or fear alone?  I think it’s more likely that this circumlocution comes from awe and reverence for something of such great elemental power.

Likewise, the substitution of (for example) “gosh” for “God” isn’t done out of fear but reverence or respect.  So is using “darn” or “dang” for “damn”- after all, damnation is a divine prerogative, and it would be disrespectful for mortals to tread in that area.  And changing “fuck” to “frick” (or my favorite, the Irish “feck“, although that one seems to be a bit more complex) or using the word “crap” instead of “shit”- that’s not fear.  That’s just skimming the edge of whatever society defines as polite language.

I think this points to an impoverishment of our language these days, probably driven by a similar poverty of the imagination.  Words like “awesome” have lost their original spiritual sense, and the idea that someone could revere and respect a powerful force of nature or the divine, as well as fearing it, just don’t seem to occur to most people, the author included.

Thoughts and Prayers

One of the things I’ve noticed over the past year (possibly brought to the fore by the large number of natural disasters in the U.S. and elsewhere, as well as the horrible world-wide refugee situation and the proliferation of mass shootings and terrorist attacks) is the amount of scorn being heaped on the frequently-repeated statement of “our thoughts and prayers are with them” (or its equivalent).

I think a lot of this is due to the knee-jerk atheism that seems to be hip these days.  Even in those who aren’t atheist, there seems to be a lack of belief in the effectiveness of prayer, in the idea that the divine can and will affect the material world.  And a lot of Pagans (and other people who believe in magic) seem to shy away from the idea of prayer in general because it’s “too Christian”.

There also seems to be a false dichotomy being set up- that anyone who offers “thoughts and prayers” in response to a horrible situation is just being lazy, that they’re automatically not actually helping in other ways.  That may be the case in some folks, but it isn’t in all.  Any good magician knows you need to act in the material and the spiritual world at the same time; every Pagan should take that principle to heart as well.

Also, sometimes, there is simply nothing else we can do.  Someone we know is in trouble- a messy divorce, a fatal illness, serious mental illness.  But they are far away, or their material needs are provided for, or we have no way to help them… or perhaps, our own stock of spoons is so low that we can’t be of material aid.  All we can do is tell them that our thoughts are with them.  It could be that just knowing we hear them and we’re aware of their pain will help them.

Finally:  I’m a polytheist.  I have, to use the Anomalous Thracian’s elegant phrase, “a religious regard for many real Gods”.  That means They can hear my prayers, and choose to act on them if They so choose.  When I tell someone, “you are in my prayers”, it is not trivial to me- or to the Gods.   It is a real and meaningful offer of aid, one that takes time, effort, and sometimes cost.

Always there, waiting

Sometimes I sit down to write a poem, sometimes a poem sits me down to write it, and sometimes someone sparks one off of me.  Thanks, T., for a question you may not have known you asked:

Always there, waiting

Time and tide may not wait, but
The sea herself is patient. All gods
Within her, too; their realm is first,
Fuller; deeper than dry land is tall.
Each drop of rain tastes of the abyss,
Each downflowing trickle of stream
Is a tendril, like seaweed, calling-
Siren and Whale and Admiral,
Or Earth-shaking trident-wielder,
Or nine-daughtered Ship-slayer,
Or mist-cloaked Trickster,
Or oh so many Others-
They all sing in the salt flow
In our veins, and choose or not
We are always, helpless, listening.

— 7/16/17

Dealing with my Catholic past

A recent post by John Beckett got me thinking.  I was raised Catholic and it (and other aspects of Christianity) definitely did me some damage.  Although I’m fond of Western Ceremonial Magic as an area of study (and occasional LARP character background), it just doesn’t work for me… and a lot of that has to do with its explicit Christian groundwork.  I’m not much of a magician (and not into the ascension/transcendence/etc. aspects of Ceremonial Magic in general), so I don’t find that to be much of a hindrance.  On the other hand, a lot of hoodoo uses psalms and prayers, and that bugs me a bit (although it seems to work).

But I do have some Vodou lwa who walk with me, and a lot of them have Catholic saint imagery associated with them.  For many reasons, that doesn’t bother me.  Most sources that I have read are pretty clear that Vodouisants appropriated those images and reinterpreted them- because the images were easy to get, attractive and resonated with them as much as for camouflage from the Catholic church.  There’s not necessarily any identification or connection implied- e.g., St. Patrick is used as an image for Damballah because of the snakes in the image (amongst other things), not because Damballah and Patrick are in any way related.

Also, for me, the lwa themselves have often expressed a preference to me for those images. Erzulie Freda wants the image of Mater Dolorosa (the one with all the golden heart lockets) over Her shrine; Erzulie Dantor wants the Black Madonna of Czestochowa over Hers.  Others are less picky- Simbi Andezo prefers dragon and snake imagery, and the Gede like just about anything with skulls and such.  If it bugged me, I suppose I could work with them to find substitutes.

I guess the point here is magic is about what works for me.  Devotion is about what the Powers want, and how that resonates in our relationship.

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