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Expect the Miraculous…

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I was wondering what–and if–I might be able to post today, and wasn’t entirely sure. Today is Fornacalia, and I might end up doing something both ritual AND practical for that day later on this evening when I’m home from work–I’ll update on that as (and if) it occurs. I’ve been given a fair amount of stuff in the last 20 minutes, literally, none of which I’ve digested yet, but I’ll focus on one particular thing, which happened a few hours ago, and which is nothing short of miraculous.

The first thing of note I did today was see a student production of “Prometheus Bound” (attributed to Aeschylus but possibly later), which was very interesting, because it utilized mixed Greek-like costumes with Northwest Coast Native American masks for almost all characters except Prometheus himself, and for Okeanos (who had a trident–which is of course Poseidonian, not Okeanic as such, but oh well); Io was portrayed as a deer, Hephaistos as a wolf, and Hermes (most intriguingly!) as a great blue heron. It worked pretty well, and was a fairly decent student drama production; it has been going since last quarter, but I had not been able to see it previously because all the showings were in Mount Vernon, but they have been taking it on the road to high schools and such lately, and so they did it here in one of our foyers, which worked really well because Okeanos came up from the lower floor, and Hermes came down from the upper one. Unfortunately, myself and one of my colleagues who teaches English (and is teaching a Shakespeare class at present) were the only ones in the audience initially, and a few others came late and stood in the back, so it was that much more important that we clapped loudly (!?!).

It was a nice way to start off the day, and the drama was effective–I kind of had to hold back not to weep at Prometheus’ sufferings at the start of the play, especially since I had to teach a class afterwards! ;) And, I think I’ll read the play properly now, as I have not done so previously…

But then, the real miracle happened.

Lou came a bit late because a student detained him–he had wanted to attend–and was standing in the back, so I went to talk with him afterwards. He said “Did you lose a little crystal thing in my jeep?”

Oh. My. Actual. Gods.

Let me tell you a story…which I have not shared here, but which has been an issue for me for an unknown amount of time…!?!

At some point in the last two or three months–it could have been as early as November, or as recent as January, I’m not sure–I looked into getting some things that are “more appropriate” for Paneros in terms of items I can carry with me daily as Eir tokens, as I do with all of the main Deities to whom I am devoted. What I had from either last year (2015) or the previous year (2014) from PantheaCon was the only amethyst pendant I could get at one of the retailers, which is a little vaguely angel-shaped figure in a deep and pure purple amethyst, with a silver ring joining it to a point that is clear white quartz. It isn’t “perfect” as far as Paneros actually goes, but it was close enough, and I’d been using it daily for a long time. And then, at some point in the last few months, I was wearing some new, slightly-different trousers whose pockets were more easily accessible than the ones I usually wear, and it must have fallen out at some stage. I could not remember where I had been or what I had done that day in which I might have lost it, but I didn’t notice I had lost it until the evening, when I was doing my nightly before-bed devotions. I thought it might have fallen out of my pocket when I took a nap on the couch, so I searched through the couch and around it, and didn’t find it…and since then, I have left the couch cushions messed up and not-quite right since, because I should literally not *sit comfortably* with this condition of having lost the pendant. I did divination immediately, and of course Paneros was *not happy* with me, but also wasn’t being vindictive about it. I had been thinking of obtaining some other amethyst pendants, and so ended up having to start using those instead, and/or acquiring them…they weren’t as expensive as this original one (luckily!), but I figured it was the price I had to pay, literally, for my negligence.

Since then, I have kept all of my tokens of various sorts, even if they are in their own little pouches, in two larger pouches that I often use when traveling, and I have not lost anything since (obviously!).

Today was odd, because I wore trousers that I have not worn for a while, and the two pouches did not fit easily or comfortably in the cargo pocket, so I have one pouch in there, and the other in my sweatshirt pocket.

Last night, I had a feeling I might find it soon, and was going to mount another search of the couch, and move the couch if necessary (and thus have to move everything else in the room!) in order to find it; but I was also expecting, as some omikuji revealed at the beginning of the year, that I would not find it. I imagined someone on the bus may have found it, or at a bus stop where I had inadvertently crossed my legs and it perhaps slipped out of the pocket without me noticing.

But, instead, Lou had it, and it had fallen out in his jeep, and he figured it was mine! And he not only gave that back to me, but he also gave me a 4,000-year old spear point (he’s got bags of them!), and said he is going to make me a necklace at some point. That is awesome in itself, but coming on the heels of this literal miracle…I had not even remembered I had been in his jeep that day…is just amazing!

[On further consideration: this is interesting, because he’s shown me the spear points before. These are what people commonly call “arrow-heads.” Arrows = Eros, not only because He shoots them, but also because it kind of sounds like His name, and Eros is 2/3 of Paneros’ name…!?!]

So, thanks-offerings will be given to the Tetrad++ and others tonight on Lou’s behalf, in addition to what else gets done. And now, the adapted Tetrad++ic and Panerotic practices I’ve done since then will be modified again in a particular fashion, possibly to-be-determined by divination–we shall see!

A thousand thanks to the Tetrad++, to Paneros, to Antinous for always being my guide and comforter in these things…and, today, especially to Lou!



The Trophimoi and the Treískouroi 2016

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Later today, I shall be attending a special ceremony at the Shinto Shrine with some of my religion class; not unlike many such occasions, I’ve had dreams of the Shrine today before going, which have generally proven more intriguing than the Shrine itself tends to be–though that is no fault of the Shrine! ;) But, as ever, other festivals of an Ekklesía Antínoou-specific nature often overlap with dates I end up going to the Shinto Shrine, and today is no exception with the beginning of the festival of the Trophimoi and the family of Herodes Attikos.

So, for this series of festivals this year, I’m taking my recent Tetrad++ posting as my precedent, and will be giving you further sneak peaks on my larger The Meeting-Place of Many Gods Antinoan aretalogical project here over the next several days.

Many of you know that the Trophimoi comprise the three foster-sons of Herodes Attikos–Polydeukion, Memnon, and Achilles–and that likewise the Treískouroi comprises “three divine boys,” namely Polydeukion, Lucius Marius Vitalis, and Antinous. Given what I presented a few days ago, you know that there are both collective as well as individual aretalogical hymns for the Tetrad++, and thus individual plus collective hymns for the Trophimoi and for Herodes Attikos’ family over the next few days seems logical; but, what about the Treískouroi? Yes, and yet, no. Vitalis already has one in the proper Antinous-specific aretalogical series, and Polydeukion’s will be coming in the next five days…which only leaves Antinous. And that’s where things get interesting, perhaps.

Tess Dawson has written a few pieces in the last week that are of significance in this regard: here (at her Polytheist.com column) and here (at her blog), but also this piece on Loki by Dagulf Loptson (also at Polytheist.com), both authors of whose writings have as their focuses ideas that possess much in common with my larger aretalogical project, and which taken together with a piece I wrote on here several years back kind of gives why Antinous, in a collective hymn to the Treískouroi, can actually end up addressing Himself therein (and He also responds!). There are pluralities within the pluralities of each of the divine beings that we know as “Deities” encompass, and this is one tiny example of that. You’ll see just how deep that rabbit hole goes once the full aretalogical series comes out in published form, I assure you…and be happy that I’m doing the work on this matter, to save some of you the literal splitting dizzying headaches that have accompanied some of these developments–fun, fun, fun! ;)

So, here are the collective hymns to these two groups of youths who died before Their times.

*****

Antinous to the Trophimoi: I give to you the unbreakable oath of the youths in the warband—the Krypteia, the Ephebate, even unto the Sacred Band of Thebes!

The Trophimoi: Hail and Thanks to you, Antinous, Hero of the Trophimoi, the meeting place of the many Gods!

Achilles: Because of you, I shall be gifted the panoply of my Heroic namesake.
I shall be the ward of Hermes.
I shall be the tracker in the hunt.
I shall be celebrated by herms.

Polydeukion: Because of you, I shall be the divine and the mortal twin of my divine namesake together in one.
I shall be the devotee of Dionysos.
I shall be the ensnarer in the hunt.
I shall be honored in games.

Memnon Topádein: Because of you, I shall be the divine son of the blameless Ethiopians like my divine namesake.
I shall be the beloved of Artemis.
I shall be the strike of death in the hunt.
I shall be protected by curses.

Hail and Thanks to you, Antinous, Hero of the Trophimoi!

Hail and thanks to you, the Trophimoi!

*****

Antinous to the Treískouroi: I give to you the bonds of friendship and brotherhood, that you may have an alliance together which is the hope for mortals and the embodiment of the gifts of the Gods!

The Treískouroi: Hail and Thanks to you, Antinous, fellow son amongst the Treískouroi, the meeting place of the many Gods!

Lucius Marius Vitalis: Because of you, I shall be the Primus Sanctus and Sanctissimus.
I shall be a faithful student of all teachings.
I shall be clever in games and in hunting.
I shall be a lover to the Gods.

Polydeukion: Because of you, I shall be the Hero of Herodes Attikos.
I shall be the most honored of the Trophimoi.
I shall be brought into the Mysteries of Eleusis, of Orpheus, of Samothrace, of Osiris, and even of Antinous.
I shall be the runner in the forest during the hunt.

Antinous: Because of you, I shall be God and Daimon, Hero and mortal.
I shall be hands outstretched across generations and eras for uniting many.
I shall be the comingling of efforts toward great deeds.
I shall be lover and brother equally to the other two of the Three Divine Boys.

Hail and Thanks to you, Antinous, fellow son amongst the Treískouroi!

Hail and thanks to you, the Treískouroi!


Achilles the Trophimos’ Day 2016

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Achilles to Antinous: Praise to you, and Thanks for your blessings, Antinous, Hero of the Trophimoi!

Antinous: Hail, Thanks, and Praise to you, Achilles!

For you, I shall cause Hermes to be a friend to you, and you to be his ward and to thrive under His protection.
For you, I grant proficiency in the herding of sheep and hunting—the titles of Nomios and Agreus.
For you, I call Thetis and Hephaistos to array you as Achilleus in his battle-raiment.
For you, I deem that the palaestra shall be your victory-ground and the oil and sands shall be your mantle and crown.
For you, I will be the encouraging gymnastikos, ever-eager to see you succeed and prosper under discipline.
For you, I sing a lament for your loss as an aoros, and a song of blame that the Styx did not drown your mortal flesh’s vulnerability.

Hail, Thanks, and Praise to you, Achilles, Hero of the Trophimoi and foster-son of Herodes Attikos!

Achilles: Hail, Thanks, and Praise to you, Antinous!


An Interview with S. J. Tucker!

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Stolen-Season-Cover-x1400

It has been just over a year since S. J. Tucker’s album Stolen Season was released (you can read my review of it here!), and she has been very busy and active doing her usual awesome travel-and-music adventures ever since (including the Sultry Summer Nights Tour, in which I caught a house concert in Port Townsend, WA last September–brilliant!).

But, with a name like “Stolen Season,” oftentimes it seems that the very fabric of temporal reality twists, turns, and even tears entirely, and weeks and months slip by…and so it goes. A while back, I sent S. J. some interview questions, and because they weren’t quick-and-dirty things and she wanted to give them the proper time and space for real answers, it took a little while…good things and quality results always do! :)

The important thing is, they’re here now, and I’m very grateful that she took the time out of her busy and FUN schedule and activities to spend a few moments discussing her music and life here with me, and with all of you who are reading.

Enjoy!

Sooj 7

P.S.V.L. Your Mississippi Delta roots come through a great deal in Stolen Season, and to brilliant effect. Can you say a bit more about what exactly this musical and cultural tradition means to you, and how and in what forms it was a part of your childhood and your musical beginnings?

S.J.T. Thank you. :) Dumas, Arkansas is my hometown. It’s far from what most people would consider a cultural center, but I grew up in a family of artsy people who really care about music. What Dumas is, among other things, is a Delta farming community, less than half an hour from the Arkansas River. Gospel traditions are rich there, and so is a sense of hospitality and friendliness. When I was born, segregation in my town, and in many others, had only been a thing of the past for a little over ten years. We didn’t think about that much as kids, at school or at church, but looking back, I know that our parents did. They lived through it as kids themselves.

As a community, my hometown was (and is) a chilled out, friendly place where everybody knows everybody. There’s still
a rich side of town and a poor side of town, but you have all races represented at both ends, and everywhere in between.
The truth is that, apart from my Dad’s Ray Charles and Dizzie Gillespie records, I had to find the jazz and blues that would eventually come to influence the music of Stolen Season on my own. But that’s how the best art comes to be, I think. It’s good to start hungry and go hunting for what inspires you. For the main guitar riff of “Black Swan Blues,” which kicks off the CD, I borrow heavily from a tune by Little Willie John, African American, and author of famous songs like “Fever.” Little Willie John was himself born in Arkansas.

P.S.V.L. You’re also known to be someone who incorporates a great deal of myth and folklore into your musical (and other) arts. Stolen Season afforded you the chance to bring some of the U.S. South’s rich heritage of folklore into the
picture. Can you tell us what some of your favorite stories and sources in that specific area have been, and (if you like) how you brought those elements in to some of the songs on the latest album?

S.J.T. I am a bit of a folklore junkie, but then, I come from a family of storytellers. A lot of Southerners do. So it falls in line that the real stories and sources for this album were all personal ones. This is the first time I’ve really let the personal stay in the spotlight from track one to the end. In some cases, as in “Dream of Mississippi,” I tried fusing a personal story with elements of more traditional Southern folklore. If I must choose a favorite story, I choose one called “Taily-po,” which is gloriously terrifying, and has all the best elements: a swamp, a monster, a dark night, and a very good dog.

P.S.V.L. As I wrote in my review of your album, I suspect a great deal of your modus operandi and ars poetica for this album is expressed in the first part of “Dream of Mississippi.”

Magic finds us kicking up the dust along the road
Silence travels farther than a story often told
Vagabond I’ve been, and vagabond I’ll always be,
running down the devil at every crossroads that I see.
I never thought to be called back to a home that I outgrew,
but the summer’s gone, the call is strong and there’s something I must do.
Thought I knew all of the stories that a Southern girl could know
but there’s a dream of Mississippi that I never tell a soul.

Can you say more on what inspired that song, and though you don’t have to tell this (or other) souls about your own dream of Mississippi, what would you say that dream has moved you to do and to continue doing?

S.J.T. “Dream of Mississippi” was inspired by a pivotal moment in a long-distance relationship, and because I cannot leave well enough alone, I turned it into a ghost story. Ghosts are not exclusive to Southern folklore, of course, but so much of Southern history and imagination lends itself to ghost stories. I admit that I was nervous about putting so much personal stuff right there in my songwriting for this project, since the balance in my work is usually more whimsy than real world. That nervousness allowed me to make “Dream of Mississippi” more complex than it would’ve been if I’d been content to just let it be a relationship song. So it grew into a story about someone who goes back to her roots, never having expected to, and finds that there’s more to be learned in her own country than she thought. There’s history, mystery, and people who love her – on this side and on the other side. This has been true for me in my actual life, all unexpected, so that song is perhaps the most autobiographical of any on the album.

Album art by Chaz Kemp

P.S.V.L. Much of your work is in the tradition of the otherworld/faerie romance (in every sense of the word), and that theme comes to the fore in the song “Stolen Season” itself quite poignantly and powerfully. What does that tradition mean
to you, and how has it been in and become a part of your own life?

S.J.T. I’m a dreamer with a big imagination, and I’ve always wanted to see evidence of the magical and supernatural with my own eyes. Stories that cross the boundaries between our world and other worlds have always captivated me–from Thomas the Rhymer and Tam Lin to more modern examples. When working to create a song that sounds the way it feels when you must tear yourself away from the person you feel was meant for you, because you know things aren’t as right as you wish they were, I went for a story of a Summer spirit who’d run away to tryst with a monarch of Winter…and stayed too long, because she couldn’t help herself. The bitch of that song is that every word is true. You trade a piece of yourself for any meaningful experience. This goes double for adventures involving true love and/or Faerie.

P.S.V.L. “Wild River Child” seems to be a song by a seductive river goddess, both inviting and yet dangerous, bringing those whose souls are washed away to their deaths by drowning. Drowning is a theme you’ve explored in a lot of your work previously, both in solo albums and with Tricky Pixie; and, of course, given Antinous’ own history, it is something of great interest to me! What does that theme mean for you, and why has it become such a noteworthy thread in your own work?

S.J.T. I hadn’t realized I was tending toward being such a Siren in that way, honestly! I am a water sign, though, and I’ve got nothing to hide there. As romantics, I think some part of us will always feel an attraction to stories of water creatures, vampires, and succubi- charismatic beings who would take us to our doom, and make us love them for it. The thing about Sirens and Merforlk and River Deities (and Kelpies and Selkies and Glashtyn and Jenny Greenteeth and all the rest) is that they’re consistent. They’re true to what they are. It’s not personal. The voice of “Wild River Child” is warning the listener that she’s going to be true to what she is, and how the listener proceeds after gaining that knowledge is up to them. “I’ll wash your soul away”, she sings, and she means it on every possible level. The water fae and shapeshifters of Scottish and Irish folklore have always held fascination for me. I wanted to do honor to their river- and swamp-dwelling cousins in the Southern United States, not for the first time. If “Oh, Brother! Where Art Thou?” can do it, why not I?

P.S.V.L. I didn’t have to hear very much of “Handsome Rogue” to know who it was about/to–or, at least I think I know who it is about/to! 😉 Is it a difficult balance to achieve as an artist when a particularly heartfelt song comes from a specific person or experience, which is thus emotionally evocative and personal for you, and then translating that into something that can be accessible and relatable for everyone?

S.J.T. Not necessarily. Love songs are particularly accessible — major music labels and top 40 radio execs would agree with me, here. It’s hardest on the artist, at least for me personally, when the person or event which inspired a piece is no longer part of one’s life for painful reasons. In the case of “Handsome Rogue,” I’m happy to say that the song in question is likely only to give me a smile for ages yet. At least, I hope so.

Ryan Loyd and S. J. Tucker as Gambit and Rogue from the X-Men, by Rob Carlos–and yes, folks, they’re married, the lucky bums!

P.S.V.L. In other interviews, you’ve spoken about doing interstitial arts with Catherynne Valente. You do collaborations quite wonderfully, and quite often–including lyrically on this album with Satyros Phil Brucato and instrumentally with Betsy Tinney and a wide variety of others. Is there a difference for you in working creatively with other musicians as opposed to lyrically with other lyricists/poets/etc.?

S.J.T. Thank you. When I work with my author friends, my contribution is most often a song that comes out as a reaction to something beautiful that they’ve already brought to completion. In many cases, by the time us musicians are working together, the lyrics are already mostly complete. Working with Phil on “Black Swan Blues” was a treat, because he is the perfect combination of a writer who also plays music and a musician who understands writing. He allowed me to take the lyrics of what became “Black Swan Blues” and expand upon them, creating the full song. I got to play the results for him before anyone else heard them. Phil’s always been a super supportive listener and friend, so working with him on something with his lyrics in it was doubly rewarding. The seeds of “Black Swan Blues” were lyrics of Phil’s which appeared in a stunning panel for the Arpeggio web comic, created by Phil, his partner Sandra Buskirk, and illustrator Bryan Syme. I saw that panel and asked Phil’s permission to write the rest of the song. I encourage others to be open to inspiration from unexpected places. I never thought that a friend’s webcomic would help bring such a kickass new song into the world.

P.S.V.L. In addition to your various ongoing projects, you’ll be collaborating with Sharon Knight soon on the Portals project. What excites you about that particular work?

S.J.T. Sharon is brilliant, and she inspired me greatly when we first met. We’ve done a lot of shows and events together since then, and her grace and dynamic range on stage continues to impress me. This will be our first chance to actually *record* together, and I couldn’t be more excited about that! Creating new music in the studio with people I care about is one of my favorite things. At this point the Portals project is out in the world, and it’s truly beautiful, immersive, and deftly put together. There are people in our industry who don’t believe that concept albums are viable anymore, but here in our witchy indie niche, we don’t have to worry about what those people think. So we can make gorgeous concept albums like Portals whenever we feel like it.

P.S.V.L. Can you tell us something that you found especially memorable, and perhaps magical or full of synchronicity and
wonder, that happened during the production of Stolen Season?

S.J.T. I was perhaps more self-critical than ever during the production of this record, but my bandmates and guest musicians couldn’t have been more kind or more supportive. This is why I can’t imagine working in the recording studio with strangers anymore–I have such good friends to work with that I’m spoiled rotten. I have a few very good people in my life who have finely honed their own recording engineer chops, and those are the people I trust to listen to my mixes as I’m working on them. These are extremely patient people who reassure me that it doesn’t all sound like crap, who offer tips and tricks to me on a regular basis, and who are kind enough to listen over and over to successive versions of any given song. I developed a closer bond with my friends Jason Dominioni and Ben Deschamps as I mixed this record, and I’m so grateful for their opinions, constructive criticism, and expertise. I also got to boost my connection with longtime friend Ginger Doss, who was my go-to recording engineer from 2005-2012 and who also was on that team of beta listeners. Ginger did the original round of mixes for “Believe in Lullabies,” and she plays keyboards on it, as well. It was a real joy to invite my friends Heather Dale, the aforementioned Mr. Deschamps, Clint McCune, Andy Sagraves, Renée Janski, and of course Betsy Tinney to contribute instrumental work to the project, also. My partner Ryan Loyd let me talk him into singing with me on “Black Swan Blues,” and he did a great job there.

P.S.V.L. While your music and your other arts are a huge part of your own spiritual practice, can you give us a snapshot of your spiritual life and practice outside of your artistic pursuits? What holy days and seasons do you especially enjoy? What deities, spirits, and other divine beings do you maintain relationships with or interact with regularly?

S.J.T. There are no short answers! My roots in magical practice come from Summerland Grove Pagan Church in Memphis, which is the group I studied and practiced with from 2001-2004. I still consider myself a part of that family, and I’m grateful to them for helping me find my way to a path that weds magick and music.

Where paganism is concerned, I love how many of the holidays have to do with an honoring of light or fire. Yule is all about bringing back the light; Imbolc is all about Brigid’s flame and the kindling of spring; the Samhain festival I attend each year hosts a massive candlelight labyrinth that takes about an hour to walk. My favorite form of moving meditation involves fire, since I became a fire dancer at the end of 2004, and sometimes I incorporate fire dance into spell work. Come to think of it, I remember doing a lot of candle spells in my early days of study. Something about my own ritual headspace and spell work, apart from the song witchery and healing that naturally flows when I’m on stage or in the studio, always feels more permanent when there’s a little bit of fire involved. That’s very primal, I suppose. I have something like five little altars in my studio space, and two in the bedroom. I don’t like working without candles and incense, and I always have some on hand. It’s odd, because I don’t feel any need for external tools when I’m working magick with my music, or doing healing work. For most other spell work, I want a little fire.

All of my work with the divine masculine seems to come at the hands of Trickster deities, and to some extent, the divine feminine as well – I’ve felt more of a connection with Baubo in recent years. I’ve been a student of Haitian Vodou since late 2009 – not an initiate, only a very respectful student; Papa Legba all but demanded that I write a song from him back in 2014. Since then, he’s had an altar in my house, and I bring him coffee on Tuesdays. This relationship has prompted me to work with my ancestors more often, and that’s been good. I had a year-and-a-day dedication to Hermes in 2012, which helped a lot when I was touring overseas.

Little things I do include saying a very respectful hello to any new places I visit, in case the genius loci of that place is awake and listening. I work with the genius loci of the land where I live, for the purposes of protection and collaboration. I also offer a little psychopomp blessing any time I see a dead animal when I’m driving. I’ve started to do the same when I must bury a bird or lizard or small rodent at home.

I work with a couple of personal guide spirits, and while I rarely read tarot for myself, I have a few friends who are quite remarkable seers. Those friends tend to insist on giving me a reading when they know there’s something I need to hear, and I always say yes, and thank you.

I definitely believe that there’s more to the world when what we can see and hear. I’m not personally bombarded with messages from beyond, or with sights and impressions of spirits or fae, but I do my best to pay attention when I do experience these things. I’ve felt a number of things I can’t explain, in pre-Civil War homes and at historic sites. I’ve said things to loved ones and realized shortly after that the words weren’t entirely my own. I am certain that I’ve been a channel for certain songs and messages. I practice Reiki, I am learning Qi Gong, and I believe myself to be a bard and a healer. I don’t think that any of this makes me special or more witchy than anyone else. I’m just trying to learn as I go, be an effective practitioner, and offer healing and insight to those who ask it of me.

[Ed.: Hurrah not-short answers! 😉 ]

P.S.V.L. I’m always interested to know what particular artists–especially musicians!–listen to and read and look at. Who is on your playlists these days? What is on your bedside table for reading? Are there visual artists whose work you love and are inspired by these days? Are there artists of all varieties whose work you’d unreservedly recommend that everyone go check out?

S.J.T. I’m still digesting David Bowie’s last release, which is intense and lovely. At the recommendation of my friends in the duo Valentine Wolfe, I became enamored of Devin Townsend & Ché Aimee Dorval’s Casualties of Cool album, which is a very dreamy and gritty fusion of alt-folk and prog rock, similar to Opeth’s Damnation album. I’ve been dancing to Goddess Alchemy Project’s Frequencies of the Motherland, and Dessa’s album A Badly Broken Code — both really multilayered interpretations of hip hop. On the pop side, I’m thrilled to say that I’ve really enjoyed the work of Hozier and Hiatus Kaiyote recently. I also love Junkie XL’s film score for Mad Max: Fury Road.

I’m currently listening to the audiobook version of The Golem & the Jinni by Helene Wecker, which is obviously multicultural in its folkloric goodness, and a great story so far. Visual artists I love to personally vouch for are Elizabeth J. Leggett and Chaz Kemp, and I’ve fallen in love with the work of the Gorgonist, Robin Robins, since I met her last year.

P.S.V.L. Somewhat related to the last question, and yet not entirely: there are many artists who, for example, are actors who can’t watch films of themselves, or who record an album and then don’t listen to it again, or write a book and then don’t read it again. Certainly, after working hard on a manuscript or an album, one might have to let it sit for a while before coming back to it to listen or read without thinking of all the difficulties and frustrations that often come with producing such works. Do you feel that with your own music ever? Do you go over your back catalogue on a regular basis to be re-inspired by it, or do you prefer focusing on newer material whenever possible?

S.J.T. Time heals all wounds and most fits of self-criticism. Sometimes I really do have to take a break from listening
to something that’s mine, but I am still proud of my work. I wouldn’t let it out into the world if I couldn’t find a way to be happy with it. It can get a little weird if I’m over at a friend’s house and I can’t focus because they have my entire catalogue on shuffle, but usually my friends will ask me if I mind.

P.S.V.L. And finally, if you could sum up your experience of Stolen Season in a way that would both describe it accurately and recommend it to potential listeners, but in only one or two sentences (which is a really mean question for ME,
of all people, the Sovereign of Subordinate Clauses, to ask–!?!), how would you do that? 😉

S.J.T. You’re adorable, P. I’ll give you the copy I wrote for my purchasing page, which is quite whimsical, but still holds a fair amount of “here be dragons”: Stolen Season is a sultry sip of Folk and Jazz, topped off with a taste of Fairytales and Southern Folklore. Dive on in, lose your heart without losing your head, chase ghosts in the Delta, steal into the heart of Winter with Summer’s last light, shake your tail, spread your wings, and tear the temple down!

*****

Once again, thanks so much, S00j, for doing this extensive interview with me! Check out S. J.’s website and her blog for more beautiful music and details of her further adventures! :)


To Drown in Significance, Drown Insignificance…

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One of the things I often wonder about as a modern polytheist is the following: are the “odd things” which we sometimes end up doing, falling into, or finding ourselves involved with “odd things” because they have never happened before the situations of our modern world created them, or are they simply unattested or the records of them have been destroyed or lost or deliberately obscured? And, does the emergence of these–more frequent at some times and in some places with some people than at or with or in others–mean that we’re doing things “right” in polytheism and that we’re really taking our position as polytheists, our practices and the beliefs which flow from them, and the impact of our actions seriously, or because so much of what we must do in order to take our practices, beliefs, and positions as polytheists seriously means that we have to do a great deal of rectification of the things that wider cultures, individuals, and religions have been doing wrong (in terms of injustice and impurity particularly–and these often go together)?

These are questions that are much larger than the particular matters about which I’ll be writing below, but they’re the foundation of so much of what we do and what we become involved with, I think, and so not only looking at this situation specifically, but also taking a step back from it and evaluating the larger potential significance of it is an important aspect of discernment and (useful, non-self-indulgent or self-aggrandizing!) self-reflection, which is not often something done publicly as polytheists, nor do we have many good models for doing so historically. But in any case…

The last few days have been full of interesting and unexpected matters, as I indicated here. It’s a relatively straight-forward matter, on the one hand: I had some quasi-unexpected (human!) guests, and we had a ritual that none of us expected to do. On another hand (and who knows how many hands this particular creature has–if it’s one of the Hekatoncheires, then we’re screwed, and fully reflecting on every hand possible will consume the remainder of my life!), what occurred has lead me more deeply into what others have called “local focus polytheism,” and more specifically “local focus animism” that has ended up not only bringing me into closer relationship with some local land spirits/powers, but also with the “Ancestors In and Of the Land,” in many ways, no matter where they were from or how they got here in the first place. Like I said, it’s a long and complicated story, and one that starts last year in the aftermath of an event that got a lot of press.

There was so much going on in the aftermath of all that, in fact, that I didn’t end up writing about this, though I alluded to it here and there. I had a chat with Heathen Chinese both in-person in late July/early August and via e-mail regarding something that occurred here locally: namely, the atrocities which took place at Deception Pass in relation to Chinese immigrants in the late 1800s. While I don’t recommend Wikipedia generally, nonetheless the explanation there on the Deception Pass page puts it pretty succinctly:

In the waters of Deception Pass, just east of the present-day Deception Pass Bridge, is a small island known as Ben Ure Island. The island became infamous for its activity of smuggling illegal Chinese immigrants for local labor. Ure and his partner Lawrence “Pirate” Kelly were quite profitable at their smuggling business and played hide-and-seek with the United States Customs Department for years. Ure’s own operation at Deception Pass in the late 1880s consisted of Ure and his Native-American wife. Local tradition has it that his wife would camp on the nearby Strawberry Island (which was visible from the open sea) and signal him with a fire on the island’s summit to alert him to whether or not it was safe to bring his illegal cargo ashore. For transport, Ure would tie the illegal immigrants up in burlap bags so that if customs agents were to approach then he could easily toss the bags overboard. The tidal currents would carry the discarded immigrants’ bodies to San Juan Island to the north and west of the pass and many ended up in what became known as Dead Man’s Bay.

As I may have written here before, or discussed with people who have been near here, Deception Pass–while being a very beautiful location, and one of the most visited state parks in the United States, is also a place filled with death…11 died while building the bridge, for example, and death happened (and happens) pretty regularly out there, including things like people stopping their cars in the middle of the bridge and jumping off it. I’ve known a few people who died out there, usually by accidents, and the number of drowned is also quite high…so, of course, that especially caught my attention. That the indigenous peoples around the area (particularly the Samish people) have fared as poorly as they have under U.S. domination is bad enough; it’s utterly horrific that in various ways, the nefarious Ben Ure and his indigenous wife essentially were responsible for unknown numbers of Chinese laborers’ deaths as well is even worse…and an island is still named after him, where people have nice secluded vacations that the state makes a little bit of money from as well. Gods…

So, given that I had a connection with Heathen Chinese over the matter of “Ancestors In and Of the Land,” and the fate of these Chinese laborers ended up tying them to that potential particular distinction, I asked him about this situation last year. The general understanding in Chinese culture of deaths by drowning–especially those not properly mourned, as these unfortunates no doubt were not–is that they become hungry ghosts, and often might prompt others to drown themselves in the aftermath. This, of course, did not (and does not) sit well with me, and so I inquired into what might be done about the situation on a spiritual level. H.C. suggested I obtain some “hell money” and some food and make offerings on the Ghost Festival last year (August’s full moon), and so I made a specific special trip to the International District of Seattle on August 27th in order to get the necessary “hell money,” joss paper, joss sticks, and incense, which was made possible by one of the Mystai of the Antinoan Mysteries who lives locally. (I didn’t write about nor discuss any of this on the blog last year.)

The trip itself was well-aspected, and at various points the car was literally being guided by spirits, I think–I didn’t know exactly where to turn based on how we got there, we were sort of forced by traffic to turn a specific way, I thought we were perhaps going to end up in someplace we weren’t supposed to, and in fact we were taken directly to where we needed to go…it was rather astonishing. The necessary items were obtained, we visited a friend (Michael Sebastian Lvx), had a lovely dinner at a wonderful Indian restaurant not far from where I used to live when I was an inhabitant of Erynn Rowan Laurie’s library, and that was that.

However, when the date of the Ghost Festival came, I was not able to get a ride out to Deception Pass with anyone locally, and I wasn’t able to ride the bus and carry everything I needed (e.g. firewood!) out there without assistance. I did some divination on the matter, and learned that while it was a disappointment that everything didn’t work out, that it was okay–and even good!–that I was not able to do it last year, and that instead I should wait until the next year. It was not ideal, but I accepted that the Deities and Ancestors knew better what was going on than I did; I’m rarely (if ever) one to say “Well, at least I tried, and my intentions were good in getting all this stuff, so there’s merit in that.” I placed the various offerings appropriate for the festival in the storage area of my Shrine, and hoped that I might be able to do it properly this summer instead.

Around a month ago, I heard that Heathen Chinese, as well as Neve Antheus, would be coming up here for an event in early July (and they happened to be not far from where Sannion grew up and lived when I first met him, and likewise a short distance away from the Tsubaki Grand Shrine of America). They asked if I’d be interested in meeting up for a little while after they were done with the event they were attending, and I said certainly. It turned out that the time and date they suggested meeting–this past Saturday the 9th–I would be dog-sitting for my mom in Anacortes for much of the day, but that was easier in a way, since Anacortes would be closer than Oak Harbor. So, we set a plan to meet that afternoon, and all seemed fine. I had a strange feeling that they might end up seeing my home Shrine at some point, but I also thought that it would be silly to take them all the way down there, hang out in it for a very short while, and then head back up to Anacortes to finish dog-sitting, so put out of my mind the possibility that any of this might actually occur. Instead, I planned to have a nice lunch with them, and then show them some of the sights on Fidalgo Island that I usually show visiting polytheists (or any others!): Cap Sante Point, Causland Park, Washington Park, Mt. Erie, and likely Rosario–where the statue of Kwekwálelwet, the Maiden of Deception Pass, is. That sounded good, so after they arrived and we hung out for a bit and chatted about things (and I was meeting Neve Antheus for the first time in-person…we’ve only been in contact since late December of 2015 as a result of taking a course with Sannion), we went to Greek Islands for lunch, got some coffee at Penguin Coffee, had a lovely chat about all sorts of things along the way, and then headed up to Cap Sante Point.

While up there, it was a relatively nice day out, so everyone and their bizarre uncle turned up. As we were looking out over the bay there, six strange birds I couldn’t identify were almost flying in formation, which seemed strange to us…they were vulture-like, but clearly weren’t vultures, and I am still not sure what they were. Once we had been there for a short while, I asked if they were ready to progress on to the next site on our itinerary, and they said yes.

The car wouldn’t start.

After a bit of fiddling, and then an attempt with someone parked next to us to jumpstart the car, we were still stuck. I suggested calling Les Schwab to see if they might send someone up for assistance, and they replied that it would be over an hour before they could.

Like any intelligent and aware polytheist, we all immediately started to do divination. Was this simply something entirely mundane, or was there more to it than it may have seemed?

All signs pointed toward it having particular significance for Heathen Chinese, so he started to explore what was going on further. Via different means, involving the Matronae, Hermes, Herakles, Hekate, and others, what emerged was that there was something involved with mourning that was at issue here. As he began to consider that, at last he asked, “Did you ever get to do that offering for the Ghost Festival last year?” I said no, and explained the situation slightly, and then he inquired further to see if perhaps that was what would be on the menu for the next bit of time.

Most assuredly yes.

My own divination with Antinous turned up exactly the same verdict, and just as it did, we got the call from Les Schwab saying they’d be on their way.

Unfortunately, they weren’t able to get the car started either, and suggested it was an issue with the starter, which might have to be replaced. We called a tow truck, and were told that the mechanic that was affiliated with the towing company could probably help, but as it was a Saturday afternoon, they wouldn’t be able to even look at it until Monday, which meant that they were going to be stuck for at least two nights here. No matter, they could stay with me…and see the Shrine. While I have always known that the Shrine was not just for me–more than anything, it’s for the Deities who are enshrined there to do Their work with whatever humans are able to come by–and I knew that others would end up using it at different times, I wasn’t exactly prepared for when or where this would take place, though I had a feeling earlier in the day that perhaps I should consider that more heavily. The Shrine itself is always ready and well-maintained, but the rest of my apartment is still only semi-inhabitable, since generally I’m the only one here (and have had only one other overnight guest in the time I’ve lived here). So, that’s something I’ll need to improve upon in the near future…

We went back to my mom’s house in Anacortes, looked after the dogs, and had some dinner. We had a Skype chat with River Devora and got some good information on what to watch out for in the day to come in terms of doing this ritual. I contacted people to assist us in getting rides to the necessary places the following day. We were then taken back to Oak Harbor–crossing Deception Pass on the way (of course!)–on Saturday night, and I introduced Heathen Chinese and Neve Antheus to the Shrine, Whose hospitality was enjoyed by them that night, and to very good effect. While I would not claim it has the “top spot” in this regard for all of Whidbey Island, I can certainly say it is in the “top five” spots on the Island for concentrated spiritual power, as well as protection and sanctuary, which was an evaluation both of them arrived at independent of anything I said as a result of dwelling in it for the better part of two days.

It was determined that Neve would stay behind, as he had his own work to do in the Shrine (which was successful!), while myself and H.C., accompanied by Lou LaBombard, and driven by my friends Zack and Jamie (a recently-graduated married couple who were students of mine from the college, members of the Pagan Student Union, and Zack is a one-time Megala Antinoeia victor!), went out to Rosario. We had a fairly-detailed plan for the ritual, and all of what we needed. We scoped out the site and navigated between a large number of tourists who were there (it was a pretty nice day), and then began the ritual, which included offerings of various sorts to the Matronae–who would be assisting in their capacity as psychopomps–to several Chinese Deities, and in my own case to Antinous, Domnu (now you know why that piece was done!), and to Kwekwálelwet, as well as preliminary boundary-setting, purifications, and so forth.

We set Zack to guard the are where we’d be burning the offerings later, and then the four of us went to Kwekwálelwet’s statue, and were going to make the various offerings we brought–fruit, flowers, and bread with honey (i.e. things She can’t get herself) in order to intercede for the honoring of the Chinese dead. This, indeed, was the part that we lack precedent on. How does one deal with a situation in which one culture’s primary Ancestress and Goddess Who is entirely benevolent for them might, in some way, have a role in the horrific deaths of people from another culture? It was way too easy, in reflecting on this beforehand and without further information, to think of this in an adversarial fashion, but in fact She is not the one who drowned them, nor is She holding them in some sort of limbo; in fact, at this stage, I think that She is probably just as offended that this occurred in her territory as any of the Chinese Deities would be, or any right-thinking person should be. But, the divination that occurred at this point (as we were instructed) via the Matronae but in conversation with Her on how to place the offerings and such was exceptionally difficult. We weren’t sure if some of them should go into the water, or whether it would be better to do them around Her statue. She would accept the flowers and fruits around Her statue, but not the bread and honey; that would also not go into the water, but would instead be put up on a high stump near her statue. The remainder of the honey would be poured into the water. But, was all of that sufficient? No. What would be? Did she want more prayers or hymns? No. Did the Matronae need more prayers or hymns or offerings? It wasn’t certain, but H.C. offered this one (by Viducus Brigantici Filius) anyway in the meantime before we did further divination…and Lou said afterwards that it sounded a lot like many of the songs of the Salish peoples (!?!). I had a notion at this point, and asked if–because Kwekwálelwet is known for her beautiful hair in the form of kelp–it would be appropriate for me to offer some of my own hair in return for the favors She’d be doing us in this work, and it was determined that such was a definite Yes. I then did some further divination myself to see where and how it should be offered. (Yearly, on Dies Mortis Antinoi, I have tended to shave my head. Twice, I’ve saved the hair; once before, I offered it soon after into the harbor of Oak Harbor, but this last year, I saved it, knowing that it might be useful at some point in the future.)

With prayers, we offered the fruit and flowers at Her statue, and likewise I offered my hair. We then set the bread with honey atop the stump, which it turned out was mostly hollow, and thus sort of made a strange natural altar–“high place” (!?!)–and then decided that for pouring the honey, we’d go out on the dock that is on the Rosario side of Bowman Bay. The four of us went out to the end of it, and H.C. poured it in, while Lou drummed and sang. Honey takes a while to pour out, of course, and so it seemed to last a very long time. The waves picked up, and it felt very strange…I took a step back because I was afraid if I slipped forward or lost my footing, I’d accidentally shove H.C. into the water, and we CERTAINLY didn’t want THAT to happen, especially under the circumstances. When the honey was done pouring, I saw some new kelp in the water that I’m pretty sure wasn’t there before, and the waves and ripples on the surface changed, so that the western side seemed extremely calm and almost smooth, whereas the eastern side was extremely furrowed, wrinkled even. We stood there in silence for a few more moments, and then headed back toward the area we had delineated and left Zack to guard.

We did some intermediary purification and divination, and got positive go-aheads as a result, and then kindled the fire and slowly offered in the incense, the “hell money,” the joss paper and joss sticks, and interspersed it with prayers and hymns, including (perhaps appropriately enough!) “Ignis Corporis Infirmat, Ignis sed Animae Perstat!” The understanding was that we would not be “feeding” the hungry ghosts directly, but instead would be entrusting these offerings to the Matronae of Psychopomps to then distribute appropriately to those who needed it in order for them to proceed onward to where they needed to be. It took a little while, but we got through all of it, with much smoke and sometimes flames going quite high; we did it in a little barbecue grill that is one of many located at the site (and other state parks in the area), since none of us had a portable barbecue or anything similar to use in this fashion…and, we were very lucky to get that one, since most of the others were being used. After we completed that, we also purified ourselves one final time into the fire, cleaned up, and made ready to leave the site. As we drove across Deception Pass Bridge on the way back, we all ended up feeling strange as we did so. As I looked, on the right (West) of the bridge, the waters were unusually calm…it almost seemed flat, in fact, while on the left (East), the waters were unusually choppy. Because Deception Pass Bridge is high above the water, there is not usually the effect of “different waters” below it that there is with, for example, the various floating bridges on Lake Washington between Seattle and Bellevue. To the East of Deception Pass Bridge is Ben Ure Island; to the West is where all of the Chinese laborers were killed. If you think this mere coincidence, I invite you to think about it again.

We returned home, Lou left to go look after his animals, and then we rejoined Neve (who had sent a text just as our ritual and initial clean-up had finished, as directed by one of his own spirits with whom he’d been in contact while we were doing our ritual!), I switched back into non-ritual clothing, and we had a nice dinner. A short while later, Neve was picked up by some friends from Seattle, and H.C. and I turned in for the night, quite exhausted.

On Monday, we were up early because I had my eye doctor appointment…and not only was my vision much improved from the last few months, but I didn’t have to have an injection, the doctor was very happy with things, and I don’t have to come in for another two months! While waiting for the verdict on the car, we visited Mt. Erie (where the shrine seems to be, in a strange but interesting fashion, rebuilding itself in a different form!), had lunch, then also went by Causland Park and Washington Park. We learned later in the afternoon that it would not be ready until around noon on Tuesday, so we returned to Oak Harbor, had dinner, and then watched The Book of Life. This morning, after a brief “bus tour” of Oak Harbor, we rode up to the outskirts of Anacortes, went to the auto shop, and got the car. Within about ninety minutes, Heathen Chinese was on his way to Seattle to meet Neve and give him his things, and then to go onwards back toward the Bay Area.

It was great to see him for an extended period of time, and to work together in doing something important, and at least (as far as any of us know at this stage) unprecedented in the modern world as far as polytheistic cooperation but also intercultural negotiation and rectification is concerned. By no means, I suspect, is this process “complete” as a result of this, but it has at least had a good and auspicious start. I am grateful to Heathen Chinese, to Neve and River and Lou, to Zack and Jamie, and especially to all of our Deities, for making this possible…and also for making it necessary. Lesser people, and the influence of lesser powers (some of them even purporting to be “gods”), would say that such things are not our responsibility or concern. Yes, they are, and should be.

So, I return to a variation on one of the questions I began with above. Do these strange and unexpected things occur because something has gone utterly wrong in the mix of historical circumstances and cultural complexes (and sicknesses) that constitutes our modern world, or do we find ourselves in the position of being involved in such things because something is going “right” with our practices and it puts us in the role–whether we like it or not–to be able to “do something” under those strange circumstances? I leave all of you to contemplate those questions, whether in relation to this particular situation, or in relation to the ones you have found or will find yourselves in…for make no mistake: any full, deep, and dedicated polytheistic practice and devotion, especially taking one’s own living situation and local geography and its history into account (particularly in the U.S.) is going to run into something unusual like this, as a result of what has occurred–both positively and negatively–in the places we inhabit.

But also, I think this demonstrates that, if we are willing to pay attention, we might find that any of the events of our life are deeply embedded in and entwined with the complex dance that Deities, Ancestors, Land Spirits, and other powers play with our physical world. It is a world of significance in which we float, and in which we might even be in danger of drowning on some occasions (though not all drownings are bad–sometimes deification results from them!), and one of the easiest ways to accomplish this is to decide that things which might seem small and mundane may not be–to “drown insignificance,” as it were. Whether we are on pilgrimage or in sacred places or not, sometimes the things that happen in daily life that are unexpected and derail our plans in fact set us on the course toward being a part of larger plans. If we are willing to look and to inquire further when such things happen, rather than becoming awash in frustration and annoyance at inconvenience (and divination helps in this process!), then we may find out that no matter how difficult or upsetting such events might be, that something useful can come from it, especially if it is not only from the viewpoint of “how will this help me and advance my own interests?” but instead opens to the wider possibilities that are out there, and which present themselves for us to work on as devotees of our various divine powers.

I look forward to discussing this further with anyone who wishes to comment below; and likewise, Heathen Chinese and Neve Antheus, if you have anything to add or amend in the above, I am eager to hear it! 😉


Birth of Vitalis 2016

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library

The library on the Boat of Millions of Years was an enviable one by the standards of any earthly academic institution, and would be more than one could hope for any mortal scholar; but for the Gods, it was only average–Thoth, Seshat, and even Saraswati had far better facilities, and what could not be found in any of Their collections could always be obtained through inter-library loan, which was Hermes’ favorite service, and His favorite way to permanently obtain volumes for his own collection.

Antinous entered the library, seeking a secluded carrel in the back where He knew He’d find His friend, no doubt bent over some interesting tome and perhaps taking a few notes on it as he pored over the words.

He found Lucius Marius Vitalis where He expected, but instead of reading, he was watching television.

“What are you doing?”

“Oh, sorry–I know this is a library, but no one else was here, and so I figured it would be all right to catch up on a few shows.”

“What do you mean?”

“Not all the great works of humans are in written form, Antinous. There’s recorded music, there’s film, and there’s television, for starters…”

“And what are you watching at the moment?”

“I believe it is called Michaelitis Magicus Maximissimus.”

“Latin is not my own tongue, but I know you’re murdering it, Vitalis.”

“You’re quite right, but such a title redeems the material greatly. The protagonist does not seem particularly Judean to me, despite his name, nor does he have any of the abilities of the Persian priests…and I am not certain if this is a tragedy, a comedy, or a satyr-play…it seems even more frivolous than the worst of the Greek novels, to be honest.”

“And this is what you’ve been doing for the past few hours?”

“Not only this–earlier, I was watching Ludus Sedes. It is no wonder to me that so many come to us broken, fraught with difficulties of soul, entertaining demons of mind of all sorts which restrain and constrict them, if the only examples of honor they see end up being killed horribly, and the only celebrations of sex and the body available to them yet fear and demean certain parts of it.”

“This is a depressing subject to entertain on such a day, Vitalis.”

“What sort of a day do you mean?”

“It’s your natal day!”

“Is it? I had not remembered. One day is like another so much here, and all of them festive and full of wonder…how is one much different than another, ultimately?”

“Do you not remember your mortal life? Have you completely forgotten it?”

“By no means, Antinous! But, not being a God or a Hero means that even though I am in a blessed state now, the significance of time and place is far lesser for me than it is for you and those like you who are of the fully divine races.”

“I hadn’t thought of it that way, Vitalis.” Antinous looked at the finely tiled floor, and ran his foot back and forth over one of the patterns in the silence.

“Nonetheless, perhaps I should cease from my attempts at catching up on the last eighteen centuries of literature, culture, and history and instead spend time amongst others on this day.”

“One holiday would not kill you, Vitalis.”

“Thanks entirely to you, nothing can kill me now, Antinous! What did you have in mind?”

“What would you like to do? Anything for you on this day, my friend!”

“Honestly?”

“Of course–why would I suggest otherwise?”

“I suspect you won’t like what I have to say.”

“In none of the otherworld is that even possible, my friend. Speak your wishes to me, and if I can bring them about, I will.”

“I…I’d just like a day exactly like the ones we used to have.”

“How so?”

“Awaking at sunrise, refreshing ourselves from our time in the realm of dreams, a morning spent at the gymnasium and the palaestra, a bath and then a meal, an afternoon spent walking amongst the groves and gardens discussing philosophy and fine things, a feast with good wine and interesting conversations, perhaps a few learned nymphs and well-spoken satyrs joining us afterwards for a symposium, and then seeing where it all leads as we retire to bed with one or more of our interlocutors.”

“We never had actual nymphs and satyrs on such days so long ago, Vitalis.”

“But if we could have, wouldn’t we?”

Antinous laughed. “I suppose you’re right. We could do even better than simply stopping with nymphs and satyrs, though.”

“How so?”

“We can have as our symposium attendees Wilde, Pater, Shelley, and Huxley.”

“Invite Gertrude Stein, Frida Kahlo, and Sappho as well, then, please.”

“All of these and more, my friend.”

“The people from Pulse in Orlando, too. I wish that you would give them a taste of what is possible for them now.”

“Of course.”

“And, I would impose one condition on you, Antinous.”

“What is that?”

“Not a word on your responsibilities as a God shall be spoken tonight–let it be like it was in the past.”

“Why?”

“Because you have said I can have anything; and, it might make some of our other guests uncomfortable. Your ongoing duties as a God are strenuous, certainly, and yet for taking them on, you are something none of us can ever be. Subject to laws and necessities though you might be in that role, the joys you are privy to are beyond understanding, even for we who dwell with you on your Barque.”

Antinous’ gaze became distant for a moment, as if He were looking through Vitalis to the entirety of the cosmos beyond him, through him, within him–which He was.

“Very well. I have said all shall be as you wish, and I will keep my promise to you.”

“And…perhaps one other favor?”

“Name it.”

“The Emperor’s wife and her companion, might they join us as well, and the Emperor, too?”

“If they wish, they will be there.”

“And perhaps after the symposium, might we all take to our beds…together?”

“I cannot speak for them on this, but if they are amenable, I have no objections.”

Vitalis exhaled slowly. “Thank you.”

“My friend…I had no idea.”

“It’s something I have never been certain that I might say without difficulty.”

“For whom?”

“For me, truthfully, but also I feared what you or the others might say.”

“Why such fear? Have you been with me for so long and yet you have not known me in this way?”

“I…I sometimes wish that it had been me, and not you, that Hadrian fell for, and that when I died, it would not just be a mother’s mourning that I received, but the rites of a Hero or better.”

Antinous was quiet for a moment, and cast his eyes down, as He could see Vitalis was feeling more exposed than he had ever been in his life or his afterlife–and considering he had every part of his soul stripped from him in his death until Antinous restored them to him, that was very bare indeed.

“I had your friendship, and that meant the world to me, and it always will be my brightest treasure, Antinous. But, I never had your gift for lack of jealousy, no matter how hard I tried or told myself otherwise. No, I never let it poison me, nor turn my envy into spite, but I could never let it go anyway. I know that it would not have been easy for the Emperor to suggest divine or even heroic honors for me, since I did not have the advantage of dying in the way you did and surpassing his will entirely; but, part of me wishes that if his love for me had been as great as the love he had for you, it might have been my name under which cities were founded, games and competitions were held, and by whose name lovers would have sworn themselves to each other and prayed for release in their sufferings.”

Antinous moved toward Vitalis quickly, taking him slightly by surprise, and took him in His arms, holding him close and warmly for a moment, kissing his forehead.

“I am honored that you have told me and have shared your innermost heart with me, my friend. I have never once suspected anything of the sort, and even knowing it now, I do not bear you any ill will for it.”

“Set had a few choice words on this over the years, and Paneris has threatened to expose me on it several times.”

“They never did–at least, in my hearing.”

“Thank all the Gods you are not omniscient!”

“That is a burden I would never wish to bear, and far be it for me to strive for a station higher than what is best for me.”

“Could you be as forgiving and loving as you are if you were all-knowing?”

“I wouldn’t like to speculate, or to be immodest…but, I have never been one to resent the words of the heart from anyone.”

“And this, no doubt, is why you are a God and I am not–”

“Do not berate yourself so, Vitalis!”

“You didn’t let me finish, Antinous: you are a God and I am not, and I am eternally glad for that!”


Devotion is Simple–It Need Not Be Otherwise

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There are a few rather important holy days (and tides) approaching in the next week and following, and now that I have some time (though, at the same time, not!), I might be able to post more frequently during that time and in August as well. However, I want to guard against the possibility that I use blog posting as a way to procrastinate from the VERY LARGE amount of work I also need to be doing both writing-wise and organization-wise on some publications that are *very close* to being done…nonetheless, I’ve got a number of blog posts that have been sitting in drafts for a while (some since near the beginning of 2016, in fact!), mostly consisting of brief notes, which need to be expanded and then posted. The following is one such post.

As I began to consider doing this post, I thought that doing it in a few different fleshed-out parts of 1,000+ words each might not be a bad idea…to the point that the end product, collected, could form a short book (or almost more of a pamphlet, in a way). But, that’s one of my major difficulties, i.e. adding more projects rather than finishing the ones I’ve already got going. Plus, if I had to talk about something being “simple” in 5,000+ words, then it probably wasn’t simple after all. So, I’ve decided to do this in one post, even if it ends up being over a thousand words (though hopefully not more than 3,000…and if I talk about such projections less, the better!).

Since the “polytheist revolution” began in 2012 (as I see it, anyway), there have been some calls to provide a raison d’être for the entire movement, and questions about why it should exist at all. Particularly, questions of this nature have focused on the matter of devotion (which some modern polytheists take as implied in fully-realized polytheism, while others are more explicit about it; and some outside of polytheism have demanded that “devotional polytheism” be used to distinguish our movement from others which have polytheism as one component of something else, etc., which is patent bullshit), and on how it started as a concept and who started it, and so forth, which would both give it more respectability (perhaps?!?) since it would then have a demonstrable history, but also providing such a history would then open it to being conceived as “synthetic,” hopelessly “modern” and “personal” and “idiosyncratic” and so on. I am not setting out to do that here, and if such an endeavor is useful at all, I leave it to others to contemplate it.

Instead, I want to point out what I think is something that has become quite lost in these discussions, and which has ended up probably frustrating many people–polytheists and those who wish to become polytheists included–in the process.

To put it briefly: in a polytheist context, devotion is simple, and it need not be otherwise.

But, as ever, there is a HUGE difference between “simple” and “easy”–there is a simplicity underlying the impulse toward and practice of devotion in a polytheist context, however the world and the things in it (including our own minds) do not make doing these simple things easy, convenient, or in any way achievable without a great deal of deliberate effort, attention, and intentionality (hopefully realized in action).

Thus, devotion (as I see it) as a process and a practice isn’t difficult, and it need not be complicated…and the simplicity of it in this regard is (or can be) deceptive. What makes it difficult (in the sense of “hard to do” rather than “intricate” and “complex,” i.e. complicated) is often the barriers we put in place to actually doing it, and I’ve seen this over and over again, with people setting their expectations too high (“I will do 2 hours of ritual daily with 74 different prayers that I still have to write, starting TOMORROW!”) or having self-determined requirements (“I can’t do these things unless I have access to a temple with an artificial river in it and a chorus of 20 chanters trained from the age of four in these traditions”) rather than starting smaller, more humbly, with what one already has at one’s immediate ability to access. We can choose to make devotion more complex, and sometimes the demands of a given situation might make it more complex, but the basics are pretty simple.

I think that the essential elements of devotion reduce down to any set of behaviors done for spiritual purposes (and I’d add that these must be as equally externally-focused as they are internally-focused, and there has to be a balance of extroversion and introversion involved, even if one is doing these things alone in a room or house with no one else physically present…the Deities and other divine beings upon whom devotion is focused are not mental constructs or mere interior realities, after all) which can include any and all of the following (and note, there is some crossover in these categories, particularly the first):

I. Doing While, technically, this category encompasses all of the others to follow, since all of them involve actions of some sort, at the same time, some of the most subtle but effective aspects of devotional practice fall into this category as well which are not encompassed by the others. So, for example, one might pray, contemplate or meditate, make offerings, and so forth; but, the more subtle parts of this category also include things like gestures, posture, and other things which might be involved as preliminaries or precursors to other activities. Do you stand, sit, or kneel to pray or when addressing particular Deities? How do you hold your hands or position your arms? Are there signs you make with the positions of your fingers, or gestures you do with your hands and arms involving movement, as you say or do particular things? How often do you bow (if at all), and do you simply nod your head, bend your upper back, bend at the waist, genuflect (i.e. “bend the knee”), or just cast your eyes downward to show respect in this way? Do you adopt a serious look on your face, or do you look joyful (smiling, eyes slightly squinted), or do you have other facial expressions that you find to be best to employ as you pray or offer? Putting on a different set of clothing, or even specific items of clothing or jewelry (e.g. special hats/headgear, headbands, armlets, stoles, bracelets, rings, pendants, etc.) can be an action that places one into a devotional mindset, but generally only if doing so is something exclusively reserved for ritual or devotional occasions.

Doing purification practices before beginning one’s devotions is also in this category, I think; while it is good to bathe/shower, or perhaps at least wash one’s hands or maybe brush one’s teeth (to “clean one’s mouth,” especially if one’s practices involve a lot of prayer and offering of words) before doing certain ritual or devotional activities, something specifically and only spiritual is also a good idea to do in purification–water applied to oneself for spiritual cleansing or purification purposes as opposed to hygienic or cleaning purposes that is only applied from a certain bowl or fountain, or is done in a specific fashion accompanied by gestures or words, and so forth. Also, I would include anything done which extends outside of specific ritual/devotional time to be in this category: do you carry certain things with you or wear certain things on a daily basis to remind yourself of your particular Deities? Do you have ongoing prohibitions on what foods you can eat which you observe? Do you have certain requirements of what clothes you can wear, or what colors of them, or what materials they are made of, or who makes them and how they are made? What about particular places you can’t go, or certain things you must do (whether regularly or when convenient, e.g. never just passing by a graveyard without stopping to honor the dead, never going in a Mal-Wart because they’re a horrible corporation, not using public restrooms at all, etc.). ANd, though it should be needless to say, nonetheless: yes, Deities can be interested in these things, and choose to involve Themselves in these ways in one’s life if They deem to do so, and there are abundant individual as well as culture-wide and tradition-spanning examples of this. (And, don’t let Their doing so end up being a cause for bragging about how “hardcore” your devotions are in comparison to others–that one particular Deity might ask one person to do a weekly ritual but has asked you to do two daily rituals, and always doesn’t want you ever eating legumes and you can now only wear blue underwear and never go in a public hot tub, etc., doesn’t mean you are superior in your devotion to someone else! This isn’t a contest!) It is not only micro-managing monotheist deities who do this, and don’t for a moment think that lack of such expectations or requirements makes one Deity more preferable, more just, or in any way “better” than any other. If there is a specific agreement you have with your divine powers which extends to the entirety of your life, then it falls into this category; and if you have something you already prefer to do or not do that you’d like to “spiritualize” in this way, make sure you ask your divine powers whether or not it is something They agree with or care about, and then proceed accordingly. (They may not agree with your preference, but you might still be able to do or not do it; they may not care about your preference and the matters concerned, but you still might be able to do or not do it.) Doing all such things will give you constant, or at least regular, reminders of your devotional obligations and relationships. Ultimately, anything performative falls into this category.

II. Setting The details of this category involves all things having to do with place, location, and all aspects classed as “sacred space,” but also taking into account all concerns with and conceptions of time and “sacred time.” Some people prefer to do many of their rituals only after dark, or only during the daylight; one person’s devotions might take place just after getting up in the morning and just before going to bed at night; some sorts of activities might only take place once a year on a certain calendar date, or only take place during a certain lunar phase, or during a particular moment determined astrologically–the possibilities are endless here. Creating, cultivating, and setting aside for exclusively sacred usage (that is what “sacred” ultimately means, after all!) any space–whether it is a 3″ x 2″ pocket shrine one can carry anywhere, or a shelf or set of shelves in one’s bedroom (particularly useful if one does devotions on rising and before going to bed each day and night), or an entire room of one’s house–is to do the work of setting up sacred space.

The matter of setting sacred time apart, though, is often more fraught for modern people, and especially so with e-mail, smart phones, and so forth. If one wishes to truly consecrate a time as sacred, then turning off one’s phone (or not even having it within reach!), not checking e-mail or taking a pause to consult online social media, and so forth, is not only recommended, it is necessary! After all, to have such attention in devotion to setting is to have both time and space that is dedicated for nothing else…that is what devotion entails! Would you have a special date night with your significant other and then keep checking your phone endlessly, every five minutes, during that time? (If you do, you need to re-evaluate your life!) If you gave your child a playhouse in your back yard, but then immediately told them “Oh, and I’m also going to keep the lawnmower and all the garden tools in there, so you can only use it once a week when I’m mowing the lawn, and you’ll have to be careful not to knock over any of the tools, so you should just not touch them while you’re in there or do anything that might disturb them,” would that be a good, or a nice, thing to do? (If you did, you’d be an asshole!) The same applies to all devotional activities, and to the attention paid to times and spaces within them–these times and spaces belong to the Deities and other divine beings now, not to you or your convenience nor the concerns of others…and if that notion makes you uncomfortable, then perhaps this path is not for you.

III. Saying In the overall effort of emphasizing that in our conversations, our political actions, and (especially!) in our religions, WORDS MATTER, this is one area in which a great deal more than is necessary is needlessly fraught. Given the dominant religious cultures of today’s world, those who become involved in investigating mysticism (for what else is mysticism other than becoming more closely involved with divine beings?) inevitably end up encountering what is known as “apophatic prayer,” which is something found in texts like The Cloud of Unknowing and other such medieval mystical works, and stretching all the way back to Pseudo-Dionysius the Areopagite’s Mystical Theology. In essence, this suggests that because the monotheistic deities are said to be ineffable and utterly transcendent, then no words (nor thoughts!) can reach them, describe them, or usefully convey anything about them, and thus a language of “negative theology” and of unsaying, unknowing, and so forth emerges in the pursuit of developing such relationships. (This is why these religions, in their mystical forms, then come up with monistic ideas and notions of interfaith unity, because in Taoism, Hinduism, and Zen–amongst other world religions–there are equivalent statements, even though in many of those cases there is no being or individual personality to which one is attempting to relate…a serious logical flaw in the asserted similarities, thus, to be certain, but since “logic” does not apply to such apophatic conceptions, that is conveniently ignored.) Even though our Deities as polytheists might have immensities about them which cannot be easily contemplated as mortals with our limitations of cognition (if, indeed they can be contemplated at all by us as mortal humans), one quite easily finds that this is true of essentially everything, from the greatest cosmic mysteries of physics to the beauty of a ladybug on a leaf during the summer to the look of one’s lover’s eyes during a glance on a bus trip. To use language for anything at all is to engage in a complex game of symbolic reasoning which can never convey something else 100% of the time…and yet, it’s all we have to work with, and no worse off for that in a huge number of cases. (This is why Hermes, Thoth, and others are Deities of language–it’s something which is a gift from the Gods, not unlike fire or any number of other things, and potentially just as dangerous and certainly as volatile!)

One of the reasons that words are so important for polytheist devotions, though, is that most of our Deities–outside of specific devotional contexts or relationships, or in certain times or spaces or other conditions–are not omniscient, and thus cannot read your thoughts (and, thus, don’t know nor likely care about your intentions, especially if you have not backed them up with words or actions!), and as a result the only way one can communicate with them is through demonstrated, performed, and enacted rituals, and also speech or writing, but preferably speech (and song!) rather than writing. (If you only write something, then burning it in a fire, or showing it to the image of a Deity, is needed; however, it is probably best to write it, and then read the written text aloud, and then keep what is written in or near your shrine and whatever else belongs to your Deities.) While it is great to have whole tomes of hymns at hand for them, or to have lengthy prayers memorized for them, it isn’t necessary; a few spontaneous words are always better than none at all. This is what is referred to as “kataphatic” prayer and engagement, which is taken to be the “opposite of” apophatic, and it is thus often denigrated to various extents in the dominant monotheisms and some other world religions. Why should that matter? Beauty of words and expression is just as much a beauty as anything else, and is often taken as a joy to our Deities as “more enduring” offerings, and this has been the case since antiquity–the preface to an aretalogical text from the Oxyrhynchus Papyri states that food and other offerings pass away, but that written offerings persist and refresh themselves in memory through time as a result of their recording. But, one aspect of this which is essential is that, since there are a multiplicity of Deities and other divine beings, one must state specifically to Whom one is addressing one’s words of praise or prayers, otherwise you’re literally talking to the air and no one in particular needs to pay attention to you doing so, divine or otherwise. A simple “Hail, Antinous” (or whomever your Deities happen to be) at the beginning of any statement you make is probably sufficient in this regard. Another way in which names are important is that one needs to make sure one pronounces them correctly, whether in one’s own language or in another language–or else you might be directing your prayers to some other being, or an opportunistic non-corporeal being who then is empowered by your words! So, some study of these things is useful for all kinds of reasons…if one wants to make extra-special sure that one’s prayers are going to the right being, then adding a few epithets, especially of lineage or geographic origin (e.g. “Loki son of Laufey,” “Artemis of Ephesus,” etc.), in case you don’t quite get the name right for some reason is a very good practice to adopt.

IV. Thinking This, I suspect, is one part that too many people do too much of, to the exclusion of these other activities, and yet it is also something which is important to do both amidst the other activities as well as apart from them…though I’d suggest doing it outside of other specific “doings” here and outside of the specific devotional “settings” is preferable to engaging in such activities as ends unto themselves in place of these other important actions. Since thought is an internal activity, and not all Deities have access to one’s internal world (though, with certain devotional agreements and relationships, these can be developed–but don’t assume they can or they already are automatically just because you’d like them to be!), this category is mainly one which benefits oneself rather than one’s Deities and divine powers, and while it should not be denigrated or downplayed as a result, nonetheless it cannot be done in isolation and should never be done to the exclusion of the other categories nor as a replacement for them. Activities in this category can include image contemplation, which is something else that has not fared well in the monotheistic religions, for the reasons discussed in the previous section–what to monotheists is “idolatry” is, for polytheists, a holy activity, and one that cannot be dismissed. Delighting all the senses for devotional purposes is a great thing, and through the specific activity of image contemplation, one can get a deeper sense of all sorts of things about Deities and other divine beings–not only what They are like and how They have shown Themselves to others and then been reflected in how others have presented Them, but also dimensions of Their personality, how Their attributes and symbols bring Their presence more into the world and one’s understanding–why is Dionysos so associated with the bull, and Hekate with dogs, and what do these particular associations tell us about each, for example. Also in this category is meditation, which is a huge and complex topic, but it need not only be of the “no-mind” type so valued by the religions mentioned above that favors the apophatic and the non-linguistic and imageless over the more tangible and perceptual. If what one’s meditations accomplishes is a greater ability to be present and receptive to communications from Deities, or to do some aspect of one’s work for Them more effectively, then it is useful; if it is simply something that makes one feel good, or is for general “self-improvement” that does not have any direct benefit to one’s Deities (and, if in doubt, ask Them!), then one might still find it useful to do, but one shouldn’t then mistake it for being a devotional activity for a specific Deity or divine beings generally. (Calling things what they are accurately is just as important as using words correctly!) Periods of deliberate and dedicated reflection on divine matters can also be good, whether after certain ritual activities, or as a result of reading certain things, watching or hearing certain things, visiting particular locations, and so forth, can also fall into this category, and will often lead to further insights into them–and Them!–which can be confirmed through divination.

And, as it has been mentioned several times previously, I would likewise place in this category an activity which is one of the most useful and even essential dimensions of being a modern (or any!) polytheist or animist, namely divination. Because the wills of our individual and distinct divine beings can be known, They are accessible to us via various means; and, likely as not (especially as one develops and progresses further in one’s relationship to Them), Deities and other divine beings are not simply going to speak directly to one, nor show Themselves in brilliant blinding visions, every time information needs to be conveyed between you, and thus you’ll have to get into the habit of asking about things. In fact, once you have a reliable and recognized and agreed-upon divinatory practice, you can probably expect that such visions, auditions, dreams, and other such forms of direct contact are likely to reduce considerably, or even drop off entirely. Why? It’s not because the Deities are less interested in one, it’s because of something we know about humans as well. If you ride a particular bus route or walk on a certain street at a particular time of day, and see a person there that you eventually begin speaking with, and then decide you want to speak with that person again, it might be possible that if you ride that bus route again or walk on that street at that time again you’ll be able to speak with them again. But, what if they are not there when you are? What if it was sheer chance that they were on that bus or that street that day, just when you wanted to or decided to speak with them? While your meeting and your conversation on that occasion might have been enjoyable, and perhaps even providential–you have so much in common with this person!–it’s going to be a lot easier to get back in touch with them if you find out their name and how to contact them. Once you have their phone number, then if you happen to run into them around town, that’s great luck and can be enjoyed, but otherwise you’re going to have to get over your shyness and your laziness (or whatever else limits you) and give them a buzz to ask them things, see if they want to hang out, or whatever else. If you have a Deity’s number, so to speak, with a particular divination system, oracular practice or dedicated oracle (i.e. a human fulfilling that role), then use it regularly, and always/especially in relation to further devotional and ritual matters.

V. Giving While we have been taught that we should not value people for the things they give us, nonetheless “presents” as well as “presence” are often important, in various different ways, in the relationships we have. (However, don’t ever underestimate the importance of the gift-nature of all that has been discussed above–“I do this for you,” “I give you this space/time,” and so forth can all be offerings in their own right–and rite!) Offerings of all sorts certainly fall into this category, including all food, water, and drink offerings, as well as incense, flowers, candles (or light of any sort–from butter lamps to battery-operated tea lights), and anything else that is perishable or that will diminish over time. More permanent offerings in the form of space have been covered above, but also making images or obtaining them (usually by purchasing them), or adorning them can also fall into this category–if you have a statue of a Deity and then place a necklace (that you buy, or were given, or make yourself) around it that only the Deity-image wears, that’s one such example, but these could be multiplied endlessly. Do not neglect, also, that sometimes prayers themselves can be offerings rather than “just prayers,” and by this what is meant is that writing the prayer can be a semi-permanent offering, and sharing it with others (and then them using it) can be as well, but saying it on a particular occasion can be an offering as well, because it involves using your breath, your words (as in “I am choosing in this moment to say these things rather than something else or nothing at all”), your voice, your time, your energy, and all of the things you associate with it and all of the emotions you place behind it. Not unlike the Afro-Diasporic practice of “spraying” certain liquid offerings so that not only the substance but also a bit of oneself is offered to the Orisha/Lwa/etc. concerned, the same applies to prayers and hymns. It isn’t always just the semantic content of the words stated which are important (thus some ritual texts are prayers, i.e. “asking for things,” as opposed to hymns, which tend to focus upon praise, description, narration, etc.), in other words, it’s that one is saying and thus giving that text in a particular context. It may always be possible (within some reasonable limits!) to give more offerings, pour out more alcohol, say more words, spend more money on any of these things (or images or other things), but one thing which is definitely finite for all of us is time, and what time we use to do certain things we cannot ever get back, and thus giving time to our Deities to say and do what is mentioned throughout these categories is a gift in itself.

As a result, we see that there is a great deal of crossover in many of these five categories: the “Setting” of time is also a “Giving”; the “Saying” of prayer is also a “Doing” and a “Giving”; and so on and so forth.

A brief examination of the “why” of all of this might be in order at the moment, but only a brief one, beginning with the following question: why do you need to ask? If you are asking this, it might be more useful for you to ask why you’re asking it; if it isn’t immediately obvious, then perhaps polytheist devotion is not something that is right for you, or that is meant for you…and that’s fine! There’s plenty of other religions, and other paths within different religions (including polytheism!) out there for you to explore and enjoy. If you’re asking this question to find flaws in others, why are you doing that? Which is to say: what do you care what others do? Why are you trying to dictate to others or change their minds on these things by questioning them? What better alternative do you have to offer, and if you have such a preferable alternative, why not speak of its merits instead of trying to point out the possible flaws you perceive in what others are doing? Just from a rhetorical strategy viewpoint, stating your case positively is more effective than putting others on the defensive! If you’re asking it, however, to understand more deeply what your own reasons might be for doing this, I’d advise two things: 1) Your own answers are going to be your own, and don’t expect anyone else to be able to tell you anything useful in this regard; and 2) Don’t mistake asking yourself questions like this, and agonizing over them, or writing about them at length, as a devotional activity, even in the category of IV–Thinking–above, because this is something that gets to your own motivations rather than something you can give to the Deities.

If you are asking this, you might also ask yourself some of the following questions: Why do you have friends? Why do you have art on your walls? Why do you read things? What’s the point of any of those things? It may simply come down to “I want to” and “I like to” and “I’m interested in this,” and it need not be any more complex than that. Again, devotion is simple and it need not be otherwise. Thinking it through and deciding that polytheism, and devotional relationship and activities within it, is “more logical” or “preferable” or what-have-you to anything else begins to sound like arguments to either convince others (and see the caveats on that above), which tend more often than not to be arguments to convince yourself that what you are doing is “right,” “true,” and (sadly, too often) “better” than all other alternatives. This tends to be a distraction to actually doing the work, and leads to a huge amount of needless worry and frustration, and creates a huge number of problems of its own. Now, by saying that I don’t mean to indicate that you won’t waver occasionally, that you won’t have doubts, that you won’t be frustrated in this path ever, nor that you shouldn’t exercise your discernment to see if what you’re doing is the right and best thing for you and for your Deities (and never forget the latter!) in a given situation; likewise, it doesn’t mean that these apparent reasons or motivations might not change over time or become more nuanced or less fraught (or less nuanced and more fraught!).

This also doesn’t mean that you shouldn’t ask yourself if you’re doing these things to impress others (but who?), or because you’ve felt forced to do so (again, by whom?), or any other such reason that might fall into the category of “I’m doing this for any reason other than for the sake of being in a relationship with my Deities.” The “reasons” for doing the latter are going to be slippery, strange, and possibly even unutterable, and based on deep emotional needs, wants, and motivations rather than anything which can be expressed clearly or simply in language (and likely as not may even be beyond the reach of psychological analysis)…just like why you might like Star Trek so much or why you fell in love with your significant other or what your pet cat means to you. This is one area in which I think the Dzögchen Buddhism teacher, Ngakpa Chögyam Rinpöche, has been the most useful to me (I heard him say this in early 1995, during my first year at college, in the best class I ever took, which has had a profound impact on me ever since): when someone asked how he got involved in this form of Tibetan Buddhism–as he is European in geographic and ethnic origin–he answered, “I don’t know!” Everyone, including himself, laughed at this after a momentary pause. He went on to say “You’re going through life, and suddenly a fishing pole jumps out at you and says ‘I’m interesting’ and you say ‘Yes!’ And that’s the trouble with life: when it comes time to make a decision, we think about it, over-analyze our options, weigh the pros and cons, and then make the decision based on an unknown and non-rational emotional basis, and then spend the rest of our time afterwards justifying to others and ourselves why it was a good idea to make that decision.” His statements were to indicate how arbitrary, conditional, and essentially inaccurate all such evaluations are, since they are attempts to verbalize what is essentially a non-verbal experience…in other words, to turn experiential, acquaintance, and procedural knowledges into propositional knowledge. This is an epistemological problem that applies as much to polytheism generally as an experiential praxis theology as it is a problem that obscures what the various ancient Mystery religions were, i.e. experiences which deepened devotion with particular Deities that might be easily stated or described but cannot be understood by those who have not also experienced them, rather than “whodunit” revelations of some hidden knowledge in a dramatic context after a built-up amount of suspense. The latter is the sense of the literary genre “mystery,” and that sense pervades the understanding of too many modern people, unfortunately, when looking at ancient religions, and likewise results from monotheistic formulations in which “the mystery of our faith” can be stated in a short (ultimately creedal) statement, which is thus propositional knowledge rather than experiential knowledge. I think the Rinpöche wass entirely correct in this statement of his, and his observation bears much further reflection and application in one’s own experience (whether or not Dzogchen Buddhism is relevant to one’s life or interests one or not!).

I have no idea why it is that Cú Chulainn appealed to me so much when I first read about him, nor why he then seemed to pursue me afterwards until I devoted more and more time and energy, thought and work, and ultimately devotional activity, to him. (It wasn’t until I was in Ireland, working on a Ph.D., that I was able to get deeper into that…but, it still didn’t answer the “why” of his interest, nor my reciprocation of it.) When I put the prayer out there to the wider universe to send me a religious practice and a path and a Deity (if possible) that was all of the following things: historical in basis and something I could dig my intellectual and research-based interests into; modern and adaptable and appropriate for our lives now; not so established or codified already that there would not be room for innovation nor an active process of creation and contribution on my own part; not only queer-positive and affirmative but queer-based; and open to syncretism…I ended up (re)discovering Antinous. Too often, when we get exactly what we are looking for or asked for, a disappointment can end up following; in this case, it didn’t and hasn’t, and I suspect it never will. But, why? As much as Antinous and his historical legacy and the creation of his devotional pursuit was all I had asked for and all I could hope for, there was so much about him that seemed odd and even perhaps inappropriate for the time and place and character I thought I had at the time–why do I discover a Graeco-Roman-Egyptian Deity while living in Ireland and ostensibly pursuing Celtic polytheism? Why a young and beautiful Deity who isn’t obviously connected to things I seem to favor (like poetry) and who doesn’t seem very much like me?

These are questions that are probably very similar to those many people ask when they first come into contact with particular Deities and other divine powers…why me, why now, why this Deity? There is often a lack of confidence at the base of such questions that amounts to “why do I deserve this?” We have probably all felt, at some point or another, that we are not deserving of the blessings in our lives, of the love others have for us, of the attention that someone has given us in some situation, and so forth. While we need not have any sense of overweening pride, likewise we need not have a sense that we are miserable, undeserving, and useless scum (which is often the understanding of “humility” that we have been given from the dominant religious cultures). If we think that Deities have any will of Their own, any knowledge and understanding greater than our own, and any power greater than what we have as mortals, then why question Their attentions and Their choices in coming into relationships with us? Just as verbally and insistently attempting to question or undermine someone else’s motivations for doing something might impact one’s relationship with that person, so too might such a questioning harm one’s relationship with a Deity, even if it arises from serious issues of self-esteem and lack of self-worth. (It is possible to understand why a neurotic dog might bark at one, and even nip one’s hand, but that won’t make the blood go away; saying “I get why you’re saying this” to someone who has just responded to one out of their own fear and insecurity may very well be true, but if what they said was biting or hurtful, that also might not make the hurt go away.) If li’l ol’ me is good enough for any Deity to give the time of day to, so to speak, then I had better get used to the idea that my self-doubts and feelings of lacking in self-worth are also self-delusions (or, at very least, major distractions, even if there is a ring of truth to them and they are true rather than delusive), and the sooner I get over that crap, the better it will be for me, and for the Deities who have now decided I am useful to Them in whatever capacities I might be…which may also be beyond anyone’s ability to put into words or clearly conceptualize, including the Deities’! A Deity might like you “just because,” in the same way that you may like that Deity (or Star Trek, or your cat, or your lover) “just because,” and that’s good enough.

[I’m certain, you can find resources out there on “living without a why” and so forth, which often play into the apophatic-favoring forms of mysticism discussed above, and in this regard, I can certainly agree with them…but that should not be taken as either “exterior confirmation of the validity of this viewpoint” nor as “a majority agrees, therefore it’s more likely to be right.” Those are both unnecessary “whys” as well, and thus should be avoided!]

As one more matter of question in this regard, which I will try to express as succinctly as possible, we might spend a few moments on the effects of devotion, and a short formula that one might use in one’s discernment in terms of how effective any particular devotional effort might be. There are two metrics in this regard: how much meaning is generated by a devotional activity; and how useful and effective a devotional activity is in terms of accomplishing both that generation of meaning and in generally facilitating one’s deepened relationships with Deities and other divine beings. What exactly “meaning” entails is a question I leave open for you to consider–whether it involves actual statements and demonstrable benefits of various sorts, or is simply a feeling largely within one’s emotions…but it cannot be discounted nor removed from these equations, nor from life generally, as one of the most important motivating factors in human activities of all sorts. Ask yourself, if you doubt this, why it is that modern people have such difficulty existing with meaningless jobs, having meaningless relationships, and living in conditions where they feel their actions and efforts are meaningless generally, as well as being told that the wider universe is indifferent to them and ultimately all activities they do are meaningless on a cosmic scale…why, every fool would wonder, is the world so difficult and full of the problems it is if this is the case? Loss of meaning is one of the fundamental problems of the modern world, which science is in no position to provide, no political system can fix, no economic system can create, and which few cultures are prepared to remedy; and, truthfully, many religions have played their own role in destroying and undermining meaning by misplacing it and determining it without regard for peoples’ lived experiences. However, good and healthy religions and the spiritualities which flow from them should be able to restore that meaning. (But this is a HUGE subject!)

Taken together, these two metrics can result in the following when applied to any devotional activity:

1. Means something, is effective–if that is the result, then hurrah! You’re on the right track!

2. Means something, isn’t effective–this happens to everyone at some point, so in this situation, try something else! It doesn’t signify anything about you, or about what the Deities think of you, that sometimes you try things that don’t work; it does mean a great deal, however, if you let this defeat you, and worry too much about it and what it might signify for your Deities, what They think of you, or what Their relationships with you become. To return to the phone number analogy above in relation to divination: if you decide you want to contact your friend, but rather than calling them with the number they gave you, you instead use numerology to figure out their likely e-mail address, or decide to guess their Twitter handle based on what they were wearing the last time you met them, you’re probably not going to have much luck…but your failure in that regard is no reflection on how you feel about them nor how they might feel about you, nor either of your desires to be in contact with one another, it simply means that the manner via which you’re trying to contact them isn’t effective, so try something else! The more time spent on asking why this happened (beyond the obvious) is more time taken away from communicating effectively, so either return to what has been working for you recently (and do so soon so that you don’t reinforce an experience of failure as being more detrimental than it needs to be), or move from an approach in your experimenting to being less innovative or boundary-pushing to something perhaps more conventional. And, even if what is established or more conventional seems boring, don’t be afraid to get bored…which can be an issue in the “lack of meaning” options to be discussed below.

3. Doesn’t mean something, isn’t effective–if this is the evaluation you come to on a given activity, then you must first establish in this situation the following: who cares? This is not a statement of pointlessness or lack of significance, but specifically, who–you or your Deities–is the specific one who has any investment in why and how you’re doing a particular activity. Why are you doing something that isn’t meaningful to you is only important if the accompanying condition is that it isn’t likely to mean something to your Deities as well. And, while it should perhaps be obvious, it has not been stated strongly enough previously, and thus deserves a bit more attention here: the significance and importance of any devotional activity to a Deity or other divine being is a concern which should always be taken into account. Sometimes, what something means for a Deity or other divine power is more important than what it might mean for you, just as watching movies or going to places your significant other likes but you might not is important to romantic relationships. If it is boring to you, then the fact that you sat through it for the sake of your partner will have merit in their eyes, so long as you don’t complain or ridicule them for liking these things (especially in the midst of them!), and something similar applies to Deities. If this evaluation is the result for you in a given case, then there are (at least obviously) two possibilities for why that might be. The first is that you simply haven’t found the meaning in it yet, which might be why it doesn’t seem to be effective for you at this point…don’t discount the possibility that this might be effective for the Deity, and may be profoundly meaningful for Them, even if you aren’t feeling it yourself at this stage. (This is where divination comes in very handy!) The other possibility, to be considered only after divination and much further reflection (and possibly consultation with others, including elders in your tradition if you are lucky enough to have them), is that this particular activity simply isn’t for you, and isn’t going to work for you, and thus probably isn’t meant for you. If that isn’t likely to change, then obviously you should discontinue it, but not dismiss the possibility that at some later date, it might not become both meaningful and effective (or only meaningful, or only effective) in the future depending on where your relationship with the given divine beings goes and what happens therein.

4. Doesn’t mean something, is effective–as should be apparent from the previous possibility, if this is one’s result, then one should immediately ask why it doesn’t seem meaningful despite its effectiveness, which probably has something to do with the meaning attached to this matter by one’s Deities. Thus, it is simply a matter of adjusting one’s own understandings and perceptions where the importance and value of this is concerned to match that of one’s Deities, and to re-prioritize as necessary and appropriate under the circumstances. Despite doing this, if it still doesn’t seem to have any meaning now, then can it mean something more in the future? Again, divination and consultation with one’s elders and associates might be very useful in these circumstances. It will probably go this way for you at some stage, though, if it is an effective practice, which is part of the inscrutability of our Deities and other divine powers…if everything were obvious and apparent from the start, then having to engage in regular practice and to develop ongoing relationships with these beings would not be necessary, and it clearly is! The ultimate result for the meaning on the part of the Deities and not oneself might also be a “just because” situation, which you should be prepared to deal with.

Ultimately, possibilities #3 and #4 will come up for everyone at some point, and that doesn’t mean you’re doing anything wrong necessarily, it just means that how all of this fits in and works together isn’t currently apparent (and, occasionally, currently important). And, unless you’re an atheist, not having all of the answers right now, nor ascribing value (and thus, ultimately, *meaning*) to a given devotional practice based not on one’s own evaluations but upon the preferences and desires of a Deity–based not only on attested tradition, but also on divination and one’s ongoing engagements with Them–should not be a problem. Do not mistake this, however, for “accepting things on blind faith.” If one has an experience of a Deity or other divine being, whether through a vision or audition or other personal communication, a feeling of presence, a dream, possession or other trance-type encounter, divination, omens or revelations through nature or other tangible things, coincidences and synchronicities, or however else, even if no specific reasons or explanations are given by the Deities involved for why something should be the way it is–then this is not “blind faith” as it is understood in the dominant monotheisms. If atheists suggest that this is an “appeal to authority” and is thus a logical fallacy, then unless it is something which is being used to leverage others into particular behaviors, and is something that only impacts you and how you spend your time and resources and how you act, then what concern is it of theirs if your “subjective experience” doesn’t meet their unreachable criteria for what is valid religious practice or experience (or, what they probably really mean by this, i.e. “proof of the existence of the supernatural”)? Do not let anyone tell you otherwise, and if anyone questions that, tell them P.S.V.L. said so! (See what I did there? Ha, ha, ha…!?!)

One final note. The Roman notion of do ut des, “I give so that you may give,” the Greek notion of kharis, the contractual nature of divine relationships exhibited in many Irish texts, and the precedents of many other polytheistic cultures all suggest an ethic and expectation of reciprocity which is implicit in a lot of the values of many of these cultures (e.g. hospitality; the Silver, Golden, and Platinum Rules; etc.). This is the essence of what devotion is…but that isn’t it by any stretch of the imagination. Just as was stated earlier, having relationships with people just based on what gifts they might give one, and likewise only valuing people or relationships for their practical and utilitarian aspects, is a very poor way to operate in the world. The Deities are not divine vending machines, into whom we pour offerings and out of whom pour blessings, even if this is how the matter has been phrased on certain occasions. It is perhaps better in the context of modern polytheist devotional relationships to take one of the more significant meanings of the Hindu idea of bhakti into account in our understandings: while it does get translated “devotion,” the roots of it point more toward “participation” as being the essential thing. Thus, it is <i<presence more than presents which determine the effectiveness of a devotional relationship. It is not only how present one makes one’s Deities in one’s own life, but also how present one is in one’s Deities’ lives, too–and do not undermine nor discount that fact. If our Deities have taken notice of us, then we have a significance to Them. They are not the distant and unreachable, transcendent gods of the monotheists; and likewise, they are not the superior cosmic entities like Cthulhu that are entirely indifferent to and even ignorant of humans since we are so comparatively insignificant on the multiversal level. If you do not have an approach to devotion that suggests that your world ends unless you perform your rituals (even if you fail to do so on some occasions–worlds ending in polytheism have never been final!), then it is not worth it; but, the more difficult thing to imagine is that if one does not participate in one’s Deities’ lives, then for Them, too, a small world also ends–the one in which you exist with Them, which only you can do, which can only happen now, in this life, where you are at currently, with what you have to offer Them, and what you are–the greater and more deliberate giving of which is the most important devotional offering you can ever make, and is entirely unique in the entirety of time and space, even on the cosmic levels which the Deities inhabit. If that is the approach one has, then devotion becomes superlatively important, and superlatively simple as well.

This is the situation with the initial simplicity of devotion. Complex symbolism, more involved meanings, more explicit motivations and values and explanations, and so forth may develop in time, and certainly are great if and when and where they occur, but *are not necessary.* Devotion is, and always will be, simple.

(And it took me over 8,600 words to state that…fuck!)


The Fourth Perfection

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I’m nearly done reading the entirety of Walking the Worlds 2.2, which I posted about almost two weeks ago, and there are some pieces in it (like Edward Butler’s!) that I enjoyed a great deal; others simply weren’t suited to my tastes for one reason or another. But, I do think it’s a good practice in general to read things that one doesn’t expect to necessarily like or “need to read” (for research purposes, etc.), even if one still doesn’t feel it useful to have done so afterwards or still doesn’t “like” the experience of having done so, in order to simply be better informed about the world, and to not get so stuck in one’s own preferred viewpoints that one does not ever entertain the possibility of others.

In any case, one piece that I didn’t expect to enjoy as much as I did was that of Julie McCord, who was writing on Swinburne, contra Hume, regarding polytheism. As I am not an avid reader of philosophy from more recent centuries (and only occasionally read texts that are more strictly philosophical from the ancient world), I didn’t think this one would hold much interest for me, but in fact I enjoyed it, found it easy to read (which is not to say that what was being discussed isn’t highly intellectual or worthwhile!), and came away with some ideas of my own. It is one such idea that I’d like to entertain here.

On pp. 137-138 of her article, McCord discusses the “three perfections” of omnipotence, omniscience, and omnibenevolence–characteristics we often associate with monotheistic theological conceptions–as having some degree of relevance in a polytheist context. McCord suggested applying these characteristics, respectively, to the three generations of Deities in Greek mythology–thus with the Protogenoi (Chaos, Gaia, Ouranos, Erebus, Nyx, Phanes, Tartaros, etc.) exhibiting various degrees of omnipotence, the Titans (Kronos, Rhea, Hekate, Prometheus, etc.) exhibiting various degrees of omniscience, and the Olympians (Zeus, Hera, Poseidon, Demeter, etc.) exhibiting varying degrees of omnibenevolence. Now, many might scoff at this formulation for various reasons, chief amongst them being that there are noteworthy exceptions to each of these–Kronos doesn’t seem to be particular omniscient if He can’t tell the difference between a rock and a newborn, for example (which is discussed in the article itself). The “omnipotence” of the Protogenoi is largely due to their cosmically creative natures, and thus they are often less personalized and more aloof from human affairs, perhaps even being entirely inaccessible or even impersonal as a result of their all-powerful nature. We also have to understand that “omnibenevolence” doesn’t necessarily mean entirely morally good, perfect and pure, but instead an inclination toward lawfulness and often being recognized as a civilizing force amongst humanity–both Zeus and Demeter were attributed lawgiving roles, and Hera presides over marriage, which is an entirely human (in the sense of “not found otherwise in nature,” even though some animals are monogamous!) institution and concern, etc.

While I think this is a very interesting model, I am interested if the generation of Deities following the Olympians might depart from that formulation in further manners, even though they are often considered to be “also Olympians,” e.g. the more famous divine children of Zeus, whether from Goddesses (Persephone), Titanesses (Apollon and Artemis), nymphs (Hermes), or mortals (non-Orphic Dionysos). Of course, given my own devotional commitments, I also have to ask (as I almost always do when people make generalizations about Deities): what about the younger Deities than these second-generation Olympians, including Antinous?

While the Deities I listed in the latter paragraph, as well as others, are all quite powerful (especially in comparison to mortals), I don’t think anyone would suggest that any of them are individually or collectively all-powerful outside of certain limited spheres. Many of these Deities are also pretty damn smart and know a lot, particularly if they have an oracular function–indeed, some have even said that Apollon is the only Deity besides Zeus who is omniscient in the latter-day pantheon–but again, their great knowledge may seem infinite in comparison to human knowledge but may not itself be entirely unlimited. And, at least two of these Deities mentioned previously–Hermes and Dionysos–are especially favorable toward humans, and their arts have created important aspects of culture, even if they are not “laws” specifically and don’t necessarily imply any kind of moral perfection that some might imagine in omnibenevolence (let’s be honest: language use, thievery, and drunkenness are not exactly the hotbeds of creating morally upstanding citizens!).

So, I wonder if a further category, a “fourth perfection,” could be posited for these Deities of the more recent generation. Could the “fourth perfection” be omnipresence, and could it be something that is true of that latter generation of Deities, if not in historically-attested sources then in the lives of modern devotees and their own experiences of Them? By “omnipresence,” I don’t mean it in the transcendentally superlative sense of monotheism, and the same caveats apply to this one as to the others, as mentioned above, including some Deities being exceptions to the general trend. However, I wonder if it might not still apply fairly well to many of the Deities I mentioned. It might even describe the characteristics attributed to Dionysos and Hermes via omnibenevolence more accurately than omnibenevolence, i.e. their favorability toward mortals is actually a presence and presentness to their concerns that is superlative. I would add that the main caveat here is that most Deities–apart from certain ongoing devotional relationships–are not present with and listening to/watching Their devotees at all times, and still have to be called in during prayer and rituals and so forth (not in the sense of “summoned” or even “invoked,” except in the most literal sense of “called in” in the latter case), and must be addressed as the recipients of a given offering, prayer, and so forth (and, the corollary to that being that prayers and such without those individual Deity-specific invocations are not effective, are probably not heard, and may not be as effective…which is why generalized “pray however you want” invocations at interfaith events, political gatherings, and so forth are entirely ineffectual), but this need to be called doesn’t then mean that They aren’t quick-to-respond, etc. (Even with some validity accorded to the “omni-” characteristics, they are still somewhat limited in polytheism…and that is no diminishment, I think!)

I would posit that because this latter generation of Deities–whether due to Their often partially mortal ancestry (whether from nymphs or humans), Their affiliations with spheres of influence that are mostly human in emphasis, or something else entirely–are the most accessible of the others, even though They may perhaps be inferior in power, knowledge, or moral perfection and/or lawgiving in comparison to the more elder members of Their pantheon. We might pray to some of Them for something, but They may not be able to grant that prayer because They’re not omnipotent; we might ask one of Them something, and They may not be able to answer it because They are not omniscient; and, They may ask us to do something, or do something Themselves, which seems a bit unfair or in some way “against the rules” or ideas of morality (at very least in a conventional sense–and we all know how problematic conventional morality is!), and thus They may not be omnibenevolent. However, for the same reason that friends and family–who are not omnipotent and can’t fix all our problems, aren’t omniscient and don’t know all the answers, and can’t always conform to the rules or be perfect moral exemplars and thus aren’t omnibenevolent–are important because they are there for us (no matter how problematic and quite thoroughly modern that phrase might be, and whatever it might mean for some people), so too does this fourth perfection of omnipresence actually play an essential role in devotion to these Deities, particularly for modern people.

From about 2003, one of the most important phrases in Antinoan devotional practice for me has been “Vel in limine mundi, Ecce, Ego semper sum coram te” (Even at the edge of the world, behold! I am in your presence!). In the hymn “Ave Ave Antinoe,” it is the last two verses of the hymn, which I often explain as being either the human devotee expressing a prayer to Antinous and being answered in kind by Him, or Antinous stating a kind of fact about devotion to Him and then the devotee responding through the statement to indicate the desire to cultivate knowledge of that constant presence. Whichever one it might be, it is something that the Deities of that generation (though not exclusively that generation) seem to be able to do pretty damn well, even if They may not have all the answers, can’t fix all our problems, and aren’t infallible moral guides or exemplars along the way.

I’d be interested in your own thoughts on this matter, certainly! 😉



It looks like the Hibernii have won…?!? (The results of and schedule for the “Crazy Idea” devotional project!)

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While I know it wasn’t a “contest” per se, I’ve had more individual requests for Irish Deities and Heroes than any other in my crazy idea for the month of August. Given, though, that the highest page views per day on this blog came several years ago in relation to an Irish matter, and around that day each year I also get a serious bump in views, it’s no huge surprise…somewhat ironic, perhaps, given that this blog is primarily dedicated to another Deity from an entirely other set of cultures, but hey, *polytheism!!!* 😉 I did, after all, go to Ireland to get a Ph.D. mainly for religious reasons, and never expected to become devoted to Antinous in the process, and I’ve certainly never forgotten about the Irish divine beings, my devotions to many of Them, or that entire set of traditions, which has been a part of my daily life for nearly 22 years, and constantly so for the last 16 of those!

Ireland from space

[Now, technically, I had more requests for the Tetrad++ since They are a group of six, but only one person requested Them; so, at four individuals requesting Irish divine beings, plus one more that you’ll see below, that means that the Irish were the most well-represented! Hurrah for that!]

On the one hand, I’m glad I received as many suggestions as I did, as it would have been pretty dismal if there had only been one or two; but, I’m also glad the response wasn’t overwhelming, as I do have a bunch of work that has deadlines that also needs doing in August, not to mention some multi-day travel plans later in the month as well. (And while offline writing is going pretty well for me in the last few days, still, it’s unpredictable…)

So, here will be my plan for the whole thing: in addition to the two I’m either adding or started with, there were seven individual requests, and thus I’ll do this series for the first seven days of August, with two posts each day. I will be honoring one each of the Tetrad++ group on their designated days for the first six days, as well as one other Deity or Hero, and then on the last day we’ll do the final two Deities–who, in many ways, might have been good to start with, but They’ll be just as good to end with, too, I think.

Here’s the schedule:

August 1 Antinous and Panpsyche

August 2 Lug and Panhyle

August 3 The Morrígan and Paneros

August 4 Cú Chulainn and Pancrates

August 5 Finn mac Cumhaill and Paneris

August 6 Suibhne Geilt and Panprosdexia

August 7 Hekate and Hermes

I said I’d start with Antinous, even though that means that Lug’s major festival is that day (today!) and that thus gets Him bumped to tomorrow, but given that I did a proper and fully/strictly devotional post for Him (and others!) already today, I think that makes up for it…Lugnasad is a bit of a “tide” more than a “specific feast/day,” in any case. In terms of my addition, I certainly appreciated all of the Irish representation, most definitely, but I can’t do four other Irish divine beings and leave out Cú Chulainn, my main and longest continuous Irish divine being devotion–in my (biased!) opinion, a greater Hero than the other two in many respects, and connected deeply with the two Deities also honored here, so he would have been the “silent partner” and the “invisible presence” even if I had not done something for him…but too bad, I’m going to do something for him anyway! 😉

Interestingly, some of these arrangements have particular likely-not-obvious-to-others connections between them, which I had not initially realized…but that makes me all the more certain that this is the best order in which to do them! 😉 I can elaborate on some of these in the comments, if folks are interested…it’s primarily on the 3rd and the 4th, so if you can figure out what they are, that would be cool! (The folks who requested Deities from those days do have the possibility of figuring it out, I think, based on information I know they have or should be able to access through resources or experience!)

So, look for those two posts later today…in addition to this one and the two I did earlier, this is going to be a five-poster day, it seems! Knock one off, and I could make a bed! (Mmm…beds…!?!)


“Crazy Idea” August Devotions for August 1st: Antinous

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This will be the first installment of this series, as mentioned here earlier. The questions/topics for this were derived from this list by Galina Krasskova, slightly modified in a few cases, and will be the same throughout the series (though changed in some cases to say “Hero” rather than “Deity” in a few instances…and of course, oddly enough, Antinous is both, but we’ll stick with “Deity” for simplicity’s sake in this instance!).

Remember, the goal here is to answer each of these questions/address each of these topics in no more than six sentences (except where, for example, a poem or other text is supposed to be quoted/given, etc.). I think I’m up to that challenge! But, we’ll see, certainly, as things go on…for some, there’s a lot to say, while perhaps not as much for others, but even that could shift based on how the mood strikes me, and how the Deities or Heroes strike me in a given moment and how receptive I am to such striking (!?!).

So, without further ado…

ANTINOUS

1. Write a basic introduction for the Deity.

Antinous is the deified lover of the Roman Emperor Hadrian (who ruled from August 117 to July 138 CE), who drowned in the Nile and was, thus, made divine by long-standing Egyptian custom. The Emperor’s relationship with Him, however, allowed His cultus to spread much further afield than the other deified drowned of Egypt, and eventually His worship was known in every corner of the Empire. He was considered a Hero, in the ancient Greek tradition, in some locations, while in others He was hailed as a God. Promiscuous syncretism characterizes every localized instance of His cultus, and through these means He becomes connected to many other Heroes and Gods. Sacred athletic games (known as the Megala Antinoeia), temples, an oracular shrine, and even a number of Mystery cults, were dedicated to Him, and His worship in some forms survived the forced transition of the Roman Empire into hegemonic creedal monotheism, with His sacred games lasting in some locations in Egypt into the later fourth and early fifth centuries, and His recollection in poetry as a God by Christians extending even into the sixth century CE. More images of Him survive from European antiquity than any other individual, with the exceptions of Octavian (i.e. Augustus Caesar, the first Emperor) and Hadrian. His cultus appealed to many types of people across the Empire, and a close and loving relationship with Him characterizes many of these instances of devotion, both in the ancient world and to the present day.

2. How did you become first aware of this Deity?

The first time I heard of Antinous was through John Boswell’s book Christianity, Social Tolerance, and Homosexuality, when I was in a course on Gender and Sexuality in Premodern Europe during the last semester of my undergraduate education in early 1998. I had unknowingly seen one of Antinous’ images, however, in the lecture/chapter on ancient Greek Mystery religions in Joseph Campbell’s book/lecture series Transformations of Myth Through Time. It was not until June of 2002, however, that via the ANDROGYNE list on groups.Yahoo.com (originally on OneList–anyone remember that?) that I fully understood Antinous as a God in his own right (and rite!), and became involved in His worship in collaboration with others.

3. what are some symbols and icons of this deity?

Common symbols include a dark/eight-pointed star (since a star appeared a few months after his death in late January of 131 CE), the red Nile lotus (said to have sprung from the blood of His Lion hunt and subsequently named after Antinous), and spiders (one particularly ferocious but beautiful South American spider is named after Him). Rivers (since He drowned in one and was syncretized to other river deities), lions (due to His hunt and the identification of the flower from the lion’s blood with Antinous), and the moon (which was connected to Him on a number of coin issues, and through syncretism with various Deities and Heroes) are also common symbolic associations. Finally, an Obelisk dedicated to Him exists from His cultus, probably commissioned by Hadrian and likely standing at the Antinoeion shrine (at Hadrian’s Villa), which is also the likely site of His tomb, can be a symbol of Antinous.

4. Share a favorite myth or myths of this Deity.

Only one full-fledged myth–and that only known in fragments and summaries–is known in relation to Antinous from the ancient world: that of the Lion Hunt of Hadrian and Antinous, purported to have been written by Pancrates/Pachrates of Heliopolis, a Graeco-Egyptian poet, priest, and magician. It survives only in a brief synopsis and quote in Athenaeus of Naukratis’ Deipnosophistai, and in a few fragments of papyrus from Oxyrhynchus and one other location, as well as being attested visually on one of the hunting tondi later appropriated into the Arch of Constantine.

In essence, Hadrian–an avid hunter–heard of a ferocious human-eating lion in the deserts West of Alexandria, and went to hunt it along with Antinous. Wanting to test the mettle of the youth, Hadrian allowed Him to strike it first, and He wounded but did not kill the beast, which then redoubled its onslaught on Antinous. Hadrian rode in and saved Him at the last second by slaying the lion. The blood of the lion, washed in the Nile, then became the red Nile lotus, which was named for Antinous thereafter, and which was used in garlands as the victory-crown for His sacred games.

5. Who are members of the family/genealogical connections of this Deity?

In one fragmentary papyrus, Antinous’ mother is said to have been Mantinoë, and it is also likely that He and His mother were descendants of the eponymous Heroine of the mother-city of Bithynion-Claudiopolis (His birthplace in Bithynia), which was Mantineia in Arcadia, Antinoë, who followed a dragon in order to re-found the city of Mantineia after its initial foundation by Mantinous. (Confusing enough?)

In other texts, He is said to have been the son of Hermes, and also of Aphrodite, which would make Him the brother of both Priapus and Hermaphroditos (two siblings more unlike each other could not be imagined!); and on the Obelisk of Antinous, He is said to have been the son of Re-Harakhte.

6. What are some other related Deities and entities associated with this Deity?

In addition to those listed above, some of the most frequent visual syncretisms and epithets of Antinous are from originally Dionysian sources, and thus Dionysos is high on the list, as well as Apollon, and also Hermes being the three most common Deities to Whom He was syncretized. Artemis/Diana also has a close connection to him in some locations, and Selene is said to have desired Antinous for a mate in one Oxyrhynchus Papyrus hymn fragment. Demeter and Persephone, due to Hadrian and Antinous’ participation in the Eleusinian Mysteries, are also important in His overall cultus and context. Osiris is also his most frequent syncretism in Egypt, with the dual name Osirantinous or Antinosiris being attested in several instances. Hathor and Bes are also important in His cultus in Antinoöpolis, having been worshipped at the site long before His city was established there, and the three of them form what in modern times has been called “The Antinoöpolitan Triad” along the lines of divine triads otherwise attested in Egypt.

7. Discuss this Deity’s Names and epithets.

Many of Antinous’ epithets come from or are related to other Deities originally: some come from Dionysos (e.g. Epiphanes, Choreios, Neos Iakkhos), some from Apollon (e.g. Neos Pythios), and some from Hermes (e.g. Argeiphontes, Neos Hermes, Propylaios). Some that are not much attested outside of the Antinoan context are the Latin epithets Deus Frugiferus (“Fruitful God”), found in Leptis Magna, and Deus Amabilis (“Lovely God”), attested in Rome and potentially referring to Antinous, Glykon, or Phosphoros/Lucifer. The latter is an especially apt epithet, since it not only reflects the beauty of Antinous physically, but also His beauty of spirit and personality and an overall sense of amiability between Him and His devotees.

8. Discuss variations on this Deity (aspects, regional forms, etc.).

While each of the attestations of Antinous is, technically, a variation on Him, with local syncretisms, particular theologies (i.e. considering Him a Hero, a God, or even a daimon!), and epithets, one division of Him into Three Aspects is very commonly recognized today, which emerged in my cultus to Him not long after I became involved with it in the summer of 2002. These Three Aspects are Antinous the Liberator, Antinous the Navigator, and Antinous the Lover. Antinous the Liberator reigns during the year from November 1st through January 28th, and is associated with warrior and justice-making/restitution-seeking dimensions of the God’s role. Antinous the Navigator rules from January 29th through April 20th, and is associated with oracular guidance, discernment, and more subtle influences upon the world and His devotees, as well as dimensions of Him most associated with afterlives. Antinous the Lover is dominant from April 21st through October 27th, and is associated with the aspects of love, beauty, pleasure, fertility (of all sorts!), and abundance that derive from Him. Various syncretisms, theologies, and symbols and symbolic connections go along with each of the Three Aspects, and such triadic reasoning permeates Antinoan theology generally.

9. What are some common mistakes people make about this Deity?

The most commonly made error, in my view, about Antinous occurs due to historians taking His cultus as an example of interesting history, or especially sexual (and thus *scandalous*!) history, rather than as an example of religious history. In essence, the main mistake here is the understanding that it was only Hadrian’s grief over losing his lover which caused Antinous to be deified, rather than that truth allowing His cultus to spread wider than just its originating spiritual context in Egypt. Had Antinous been anyone else and had any other relationships to mortals, if He had drowned in the Nile he still would have become a God, without question, by Egyptian custom. It is only because He had such a strong romantic and sexual relationship with the Emperor that it spread further than Egypt, and while we cannot discount the latter, nor the fact that without that relationship He never would have traveled to Egypt to eventually drown and die and become deified in the Nile anyway, we must understand that the “anomaly” and “curiosity” of Antinous’ cultus is not due to sexual and historical idiosyncrasies, but instead is one especially famous example of something which had been taking place in Egypt for millennia before His death.

10. what are common offerings for this Deity (both historically and via your own experience)?

While not a lot of details about this exist from ancient sources, one Egyptian cult calendar does indicate something related to “horse rites,” and horses do also seem to be frequent associations with Antinous. An oil/resin/incense associated with Him and used as an offering now is storax, which is also associated with a number of other Deities (including Dionysos, the chthonic Hermes, and the Egyptian God Set). A modern offering, confirmed independently via divination and personal experiences, which occurs in high-status public rituals as well as privately, is chocolate oranges, or anything of a pastry or confectionary status which includes both orange and chocolate.

11. Talk about festivals, days, and times sacred to this Deity.

While our Calendar is extensive and has several occasions of note in every month of the modern year, there are probably five festivals that are more important than any other. The first is Foundation Day, on October 30th, commemorating Antinous’ deification and the founding of the holy city of Antinoöpolis in 130 CE in His honor, and the Sacred Nights of Antinous which begin on October 24th and run through November 1st in which Foundation Day is situated, culminating in the welcoming of Antinous the Liberator’s activity during the year. The second is the Natalis Antinoi on November 27th, which is recorded in two different locations as the birthdate of Antinous. The third is the Megala Antinoeia, the sacred games held on April 21st that also commemorates the Bear Hunt and the beginning of Antinous the Lover’s ascendancy during the majority of the year (as well as several other significances!). The fourth is the emergence of the Star of Antinous on January 29th, also marking the beginning of Antinous the Navigator’s dominance as an Aspect. The fifth is the two-day Festival of the Lion Hunt and the Red Nile Lotus on August 21st and 22nd, commemorating Antinous’ most important myth as well as focusing upon our human failures and transformation of failure and suffering through love.

12. What are some places associated with this Deity and their worship?

The most important location is Antinoöpolis in Egypt, the site of Antinous drowning, death, and deification. The second most important (or perhaps a tie for first!) would be the Antinoeion at Hadrian’s Villa in Tibur (modern Tivoli, just a short distance outside of Rome to the North), the likely site of His tomb and an important location generally for much surviving Antinoan cultic statuary. Equally important after that would be His birthplace of Bithynion-Claudiopolis (now Bolu in Turkey) and the mother-city of that Greek colony, Mantineia in Arcadia, where a thriving cultus of Antinous was known to have existed. Lanuvium, near Lake Nemi in Italy, is another important location for a collegium dedicated to Antinous and Diana, and likewise Alexandria seems to have had an active Antinoan cultus of various sorts as well. Around fifteen other sites are known to have had temples or major dedications to Antinous.

13. What modern cultural issues (if any) are closest to this Deity’s heart?

Anything having to do with queer people falls under the Populus Antinoi, and all movements for civil rights, legal equality, and social acceptance are important considerations in the wider lives of many Antinoans, in close connection with the Deity’s wishes, and especially in relation to His Aspect as Antinous the Liberator. Movements for social justice and equality of all sorts are also important to Antinous the Liberator. Youthful deaths are also of interest to Antinous, and especially youthful suicides (often connected to queer identities), have been of great concern to Him in the past few years. The fostering and education of young people and the recognition of their importance to society and to spirituality and their full inclusion in all such considerations is also an important, though difficult-to-atualize, interest for Antinous in the modern period. All of these seem to be consonant with what is known about Him and his life as a human, as well as the ongoing associations He had as a Hero or God after His death as attested in various cultic contexts.

14. Has worship of this Deity changed in modern times?

YES! While we do use some texts and indications of practices present in the original late antique cultus, having to do so generally outside of the context of permanent temples has meant that Antinous’ modern devotion is mainly a domestic and private affair. The modern cultus has very little in terms of overall similarity or direct continuity with the original, other than its focus upon Antinous, and the building of an entire worldview and cosmology with Him as its center would probably not have taken place in any deliberate fashion in the ancient world either.

15. Are there any mundane practices that are associated with this Deity?

If by “mundane” what is meant is “things outside of a directly spiritual practice context,” then a few activities might qualify. One is purification, especially by water, and the visiting of swimming pools and hot tubs or natural bathing locations. Another is hunting, but also just being out in nature and in parks. Another is anything involving physical activity, whether competitive or otherwise. Another is doing art and pursuing beauty in all of its forms. A final one for consideration at present is not killing spiders (unless it is unavoidable).

16. How do you think this Deity represents the values of Their pantheon and cultural origins?

As Antinous was alive during a time in which the Roman Empire was at its height, and was the most peaceful and successful that it ever had been or would be, and He lived in a cosmopolitan culture and was under the direct influence of one of the most broad-minded and cosmopolitan Emperors ever to have been in the principate, all of these do appear to have had a profound influence on Antinous personally, and on His subsequent cultus as well. The openness and interest in syncretism is significant. Also, even outside of the directly Egyptian context, the ways in which Antinous’ cultus ultimately emphasizes that apotheosis is possible for all humans, and His deification and subsequent cultus–though perhaps shocking to and even resented by some Romans–would not have been an unusual idea, even outside of directly and specifically esoteric and mystical circles in late antiquity. Cultural openness and acceptance, recognition of sexual and gender diversities, a grounded and definite polytheism, and a wide-ranging interest in spiritual practices while not devaluing the supposedly “mundane” all seem to characterize the Graeco-Roman-Egyptian mindsets of late antiquity in which Antinous’ cultus emerged.

17. How does this Deity relate to other Deities and other pantheons?

Very well! He has a huge number of syncretisms across three different pantheons, at least, and in His modern cultus this has extended further into other cultures and their pantheons as well. Antinous’ modern devotion has also resulted in the interesting phenomenon known as a “God Party,” in which every sort of divine being is invited and able to participate, and He has yet to encounter one that He has not been able to get along with on some level!

18. How does this Deity stand in terms of gender and sexuality?

Antinous is very open to people of all genders and sexualities, and is particularly well-disposed toward and interested in queer people of all sorts. From both the mythic and historical evidence available, He was typical of males of his culture, i.e. essentially bisexual, even though his homoerotic connection to Hadrian is very important and is often highlighted and even overemphasized (for reasons that are understandable historically, but which are not as much of interest to the people of His own time as they are to us). He is also what we would call cisgendered, even though some sources (particularly Christian ones) try to demean Him by saying He was effeminate, simply because he was not exclusively interested in what we would consider heterosexual intercourse for procreation. He does not seem to be gender-variant to any appreciable degree, though He is extremely open to and interested in those who are, both human and divine.

19. What quality or qualities of this Deity do you most admire?

I most admire Antinous’ youthful optimism, promiscuous curiosity, and willingness to accept and appreciate others. He is also very beautiful, but I firmly believe that this beauty of body and form entirely follows from his beauty of soul and mind and character, and if the latter were not present to the extent that it was, any of his physical beauty would have been entirely superfluous.

20. What quality or qualities of Them do you find the most troubling?

What I find the most troubling is that this God that I love and appreciate and whose historical context and original attestations are so important to me is, fundamentally, in the position that he ultimately was due to something that I recognize is entirely inappropriate and even illegal and abusive from a modern perspective, i.e. the context of the Greek erastes/eromenos relationships amounting to paradigmatic pederasty. While the historical situation then was much different than it is now, I often have seen that the tendency to idealize and spiritualize Antinous and Hadrian’s relationship–oftentimes with only moderate attention to actual religious devotion to Them–is done not out of a sense of Their inherent worth or spiritual significance, but instead as a way to religiously justify illegal and abusive behavior or attitudes in the modern world. I cannot condone this remotely, and it is something that I greatly fear might end up undermining the modern cultus of Antinous if either pressed too much, or if some unscrupulous individuals become involved in it.

21. Share any art that reminds you of this Deity.

I am assuming that this means “art not directly depicting the Deity,” yes? Well, since it doesn’t say for certain, I’ll give you the four images of Antinous I like the best from the ancient world, and one more that is not of Antinous directly but which is one of many that reminds me of Him.

Antinous Propylaios from/now in Delphi.

Antinous Farnese, likely depicted as Hermes, now in Naples.

Antinous Silvanus by Antoninianus of Aphrodisias, from Lanuvium, and now in Rome.

Antinous Braschi, depicted as Dionysos-Harpocrates, from Hadrian’s villa in Praeneste, now in the Vatican

John William Waterhouse’s “Hylas and the Nymphs,” an image which I’ve loved since I first saw it during high school, right around the time I first saw an image of Antinous!

22. Share any music that makes you think of this Deity.

I am guessing the same applies here as to the previous question, yeah? As there aren’t that many songs that discuss or mention Antinous directly anyway, I’ll give you six (breaking my rules for this series slightly!) that have been associated with him in various ways for me over the years. I should probably just do a playlist of these and several others…but anyway…

This song is one I play on the Lion Hunt every year…listen to it closely, take the French horn part as Antinous, the trumpet as Hadrian, the bass as the horses and the other hunters, and the drums and lightning as the lion, and you have it all perfectly…!

This was the “theme song,” so to speak, for my pilgrimage to Hadrian’s Wall sites around Newcastle in July of 2003…don’t ask me why (though my having to come to terms with what it meant to have a very close and important, intense devotional relationship slowly dawning on me is definitely a part of it), but it was, and it still never fails to remind me of Him! (And, I had literally never seen the video for this song until just now…crikey! I like robots, though…!?!)

In devotional contexts, we have an acclamation: Vel in limine mundi, Ecce, Ego semper sum coram te (“Even at the edge of the world, behold! I am in your presence!”)…and this song is pretty much an early 2000s Colombian dance pop version of exactly that! (And notice all the Poseidon imagery in this video…He, too, was syncretized with Antinous on coins in Corinth!)

I have had many “dark night” experiences in my life, especially in relation to Antinous, and one dimension of those is somewhat conveyed by this song.

In 2004, when things really started to ramp up for me devotion-wise in many ways, this was one of my favorite songs, and it conveys a very Dionysian (and, I’d recognize later, Thracian!) sense to me, and since one of Antinous’ Dionysian epithets is Choreios, “God of the Dance,” that’s important…and it was through this that I really began to realize that until there is dancing at every Antinoan ritual, we won’t be doing it right.

And, one more, so the boys don’t get mad since the above is mostly women musical acts (but hey, how bad, like?)…but this song is great, and so is the video (though sad)…’nuff said. 😉

23. Share a quote, a poem, or piece of writing that you think this Deity resonates strongly with (outside of their own myths or scholarship about them).

From Bruno Goetz’s The Kingdom Without Space (trans. Marie-Louise Von Franz):

When all we knew, destroyed, in ruins lay,
Encircled in death’s mighty folds of darkness,
Our burning spirits strove
After the dream which led us on.

Far from our home and our maternal land,
On undetermined waves our ship drives on.
Laughing boldly we had ventured forth
As Vikings, searching undiscovered shores.

And if by night and horror overtaken, thou sing’st
Us songs of other homes,
Then phantoms vanish into gentle mist,

The world dissolves in dance and rhythm,
The stars disperse a fortune long delayed,
And radiant shines the kingdom without space.

*****

When the dark cloud
Withdrew not from the sky
And from all the world
The sun was hid,

Out of the depths
A new light neared,
And in our sleep we knew
That Thou wert there.

O the suns that come
From the depths of thine eyes
And from thy lips
The flowing streams of love.

Across the waves of an ethereal sea
The splendor of thy limbs
Entices us
To flaming courage.

Eternal youth,
Encircled by the music of the stars,
Giver of comfort,
Sparkling, free, and beautiful.

Men and women
Dance in thy glory,
Driving into death
For sight of thee.

Forever into light
Thy white form calls
Wave after wave,
And never do we age.

*****

The circles are closing. Everything is fulfilled. My shadow has freed your shadow. The enemy is destroyed. Where on the wide earth are you? Beyond the great seas which divide us I hear your voice. Day and night, night and day, you wander over the plains and climb the high mountains. Golden ships with red sails carry you across the sea. Swarms of birds surround your head. Over wild roads you come nearer and nearer. In time it will be morning, and you will appear before me naked and glowing, stars in your hair, and your cool lips will kiss my beating heart. The earth will no longer be dumb. Your words will call all to life, your breath come from everybody, your love blossom from every heart. The cross will be raised. The newly risen will shed their blood into the veins of the world and will transform from one form into another. The new play begins. Grapes darken and await you. See, how we rest, breathing in happiness. Everything is still. Come to us in the foliage of night in naked conflagration, young flame, singing flame, Master and Child.

24. Share your own composition which is a piece of writing about or for this Deity.

Have you been looking at this blog? That’s all I do here! 😉

Well, have this one:

“Nine Days Along the Nile,” I, II, III, IV, V, VI, VII, VIII, IX

25. Share a time when this Deity has helped you.

Without Antinous, I would not have survived the time period of 2005-2010. I had no medical insurance, and could often not afford insulin and other necessary medical supplies, in addition to having no job and long-term couch surfing, etc. I probably should have died, and yet during that period, many people said I looked healthier than I ever had before. My neuropathy and retinopathy did get worse, certainly, but that I got out of the situation with that relatively little amount of damage, so to speak, I attribute entirely to Antinous’ assistance in my life.

26. Share a time when this Deity has refused or has been unable to help you.

Not so much “refused to,” but instead made clear that in certain areas, He would not be able to help me. This began in 2003-2004, when I realized that just because a Deity has a great amount of power and wisdom, They can’t necessarily always save people, tell them how best to act, or change reality. Anything having to do with money problems, livelihood, or material abundance is pretty hard to get, at least for me, from Antinous, if not being entirely impossible. I stopped asking because it made Him upset, to be honest. But, since there are other Deities who can help with that, it’s no big deal, because polytheism!

27. How has your relationship with this Deity changed over time?

Very profoundly! As I’ve moved deeper and deeper into His Mysteries, things have changed a great deal, and I’m only (I’d estimate) halfway through the known unknowns” at this point…I’ll have to leave that statement rather ambiguous for now. But, suffice it to say, I didn’t think I’d be supervising a Shrine to Him (and many other Deities and divine beings) a few years ago, or at least this soon and under the circumstances I am currently.

28. what are the worst misconceptions about this Deity that you have encountered?

While this is similar to #9 above, there is a further one that I’d like to outline here: namely, that Antinous’ worship is “only for gay men,” which I’ve been told, and even corrected on, by people not involved with it TO MY FACE after they’ve found out I’m involved in it. Sweetie, if it were only for gay men, I’d be doubly disqualified! Further variations on this are that it’s only for either older gay men who admire younger ones/are in intergenerational relationships, or that it is only for young (and beautiful and physically fit!) gay men. Nope on all of these! Antinous’ worship is for anyone who wants to be involved with it! As I have often said, “Antinous’ devotion is for anyone, but not for everyone,” meaning that there is nothing which can disqualify a person from being devoted to Antinous, but at the same time, I (and we, and He!) recognize that it does not and will not appeal to everyone, nor does it need to…because polytheism. 😉

Also, I have to add: the whole thing that some people have tried to tell me, i.e. “Antinous isn’t a god” (note how I don’t capitalize it there…that should tell you something about the way that people who say such things tend to understand these matters!), He’s either “just a hero” (again, note capitalization!), or “only an important ancestor,” or is a pretty face from history and nothing more. It amazes me how some people who have even come to rituals and helped with them have said this to me later, and then opined that He isn’t or couldn’t be a Deity of any sort. 1800+ years of tradition, and a great deal of modern devotional experience, says the exact opposite, folks.

29. What is something you wish you knew about this Deity but don’t currently?

Gosh…practically everything! I’d love to have the full text of Pancrates/Pachrates’ poem on the Lion Hunt, for starters. I’d also like to know what rituals were done in Antinoöpolis, and what sorts of things Hadrian himself would have presided over for Him. I’d love to know how His Mysteries were performed in the ancient world. And, I’d also just like to know tons about His life while He was a human.

30. Do you have any interesting or unusual UPG to share?

(I hate the term “UPG.” It’s called “religious experience.” Veridicality under laboratory conditions is for suckers.)

I’d say that everything around the Tetrad++ (and here I am leading into the next installment in this series with this!) was pretty interesting and unusual…an entirely unattested and unprecedented group of Deities coming to birth and knowledge amongst humans through Antinous’ influence is a pretty significant thing, I think, and is a testament to the seriousness of the devotion of an entire community of people in the modern world that made this possible.

31. Any suggestions for others just starting to learn about this Deity?

Three things: a) get an image of Him (maybe even one of the ones above!) and start doing regular devotional practice with Him, as that will tell you a great deal; b) read some historical books–I’d recommend Vout, Lambert, and Birley especially (see the bibliography page); and c) read some poetry and other writings by modern devotees who are taking Him and His devotion seriously in order to get a flavor for how He actually interacts with people and what impact He’s had on their lives. The latter will tell you much more than what historians and scholars have to say, though that, too, is important; and the first of these things will tell you more than either of the other two, ultimately.

*****

And now, after all that, do you know something? I did this before in three parts back in 2013. Crikey! Well, it’s interesting to see how many of my answers are still relatively similar! 😉

[Now, one more for today…crikey! Hopefully the next one won’t be close to 5,400 words!]


“Crazy Idea” August Devotions for August 2nd: Lug

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May as well keep it goin’…!?!

LUG

1. Write a basic introduction for the Deity.

Lug mac Ethlenn is one of the most well-known of the Irish Deities, who was born of a Tuatha Dé father and a Fomoiri mother, and who was fostered by a Fir Bolg woman. He is also connected to sovereignty (and Sovereignty!), and is one of several Irish Deities who is omniproficient in all of the recognized arts/crafts/skills of Irish culture that were considered important, even to the point of being what made the Gods rather than An-Dé (“Non-Gods”), .i. the latter being nature or animal Deities or Land Spirits while the former are associated with culture and learning. Given that the Fomoiri are also associated with the latter, and the Tuatha Dé with the former, and Lug is a hybrid of both, it would make sense if he had some aspects of the latter as well, but He doesn’t seem to in any overt ways…nonetheless, it’s interesting to speculate upon.

2. How did you become first aware of this Deity?

When I was reading around about Irish myth back in late high school, I certainly saw his name come up; and, he was also in a few role-playing games that I encountered as a teenager (e.g. Dungeons & Dragons; Rifts).

3. what are some symbols and icons of this Deity?

He is especially associated with a spear that is one of the Four Treasures of the Tuatha Dé. He also becomes quite identified with a hound–that passes to other hands as well–called Fáilinis that was gained for him as part of his father’s honor-price that had to be paid in recompense for his killing by the Three Gods of Skill (Brian, Iuchar, and Iucharba).

4. Share a favorite myth or myths of this Deity.

One of my favorite parts of the larger myth, Cath Maige Tuired, is the first appearance of Lug, when he tries to enter Tara and is told that only those who are crowned kings or who bear skills can enter, and while He is certainly the first, He instead tries to gain entry based on his professional qualifications. He identifies himself as being skilled in many different arts, and is told by the gatekeeper each time that there is already a practitioner of that art inside the assembly. At last, He asks if anyone has all of those skills, and is told no, but then He says that He does, which is a kind of skill in itself, and thus he not only gains entry, but is then given his epithet of Samildánach.

5. Who are members of the family/genealogical connections of this Deity?

Lug’s father was Cian, one of the sons of Dian Cécht, and while Dian Cécht has a HUGE number of offspring (as does Asklepios…I wonder if there’s a reason medical Deities seem to have that characteristic?), two that are particularly close–though often neglected–in relation to Cian are the other two members of the triad he forms, namely Cú and Cethen, who thus made a triad in opposition to the Three Gods of Skill, but unfortunately Cú and Cethen seem to have killed one another. Sometimes Lug’s father is called Mac Cennfaelad (anglicized MacKineally or similar), which means “Son of Wolf-Head,” and may be a further example of the abundant canid imagery associated with this particular family (of which we’ll see more in a moment!). Lug’s mother was Ethliu, a daughter of the Fomoiri king Balor, the latter of whom Lug slays in battle (which was prophesied, and was why Balor had Ethliu locked up in a tower on Tory Island to prevent her from becoming pregnant). With Dechtine, mortal sister of the Ulster king Conchobor mac Nessa, Lug was the first father of the being who eventually became the Hero known as Cú Chulainn, and was later the Hero’s divine foster-father during Táin Bó Cúailnge. He is also said to have had various wives, one of which (in West Cork) was Bui, who may or may not be connected to the Caillech Bérri, and has a tall mountain (at least for that general area!) associated with Her.

6. What are some other related Deities and entities associated with this Deity?

Lug’s foster-mother was Tailtiu, who was a Fir Bolg. Lug ends up having connections and interactions in various ways with almost all of the Deities of the Tuathá Dé, including (and perhaps especially) Núada, the Dagda, and Ogma, one Deity with Whom he has no definite attested interactions is any of the Brigits, despite the propensity of their children to fall afoul of one another in various ways, and for a woman called Darlugdach, “daughter of Lug,” to have been a protege and perhaps even lover of St. Brigid. (Hmm…!?!)

7. Discuss this Deity’s Names and epithets.

The two best-known epithets of Lug are Samildánach, “Summer of all the arts,” which is often just rendered as “many-skilled,” and Lámfada, “of the long arm/long hand,” which may refer to his skill with a spear, sling, and other distance weapons rather than reflecting any actual physical characteristic.

8. Discuss variations on this Deity (aspects, regional forms, etc.).

In a way, this is one of the most fraught questions of Lug’s ultimate identity. There are cognates in various Celtic cultures for Lug, including the Gaulish Lugus, and the Welsh Lleu Llaw Gyffes and Llewellys. Because of this, and certain other sympathies which these various divine beings seem to share, it has been suggested that due to the pan-Celtic nature of “the deity” (note, non-capitalization here indicates I’m paraphrasing someone else!) that all of these different figures are “the same.” While they may have similar cultural origins and may have relations of various other kinds, on a cultic level, Lug, Lugus, and Lleu at very least don’t like to be confused nor conflated with one another! 😉

9. What are some common mistakes people make about this Deity?

Firstly, that Lug is a “sun god” of some sort–nope, there’s almost no evidence for anything of that sort whatsoever. Attempts to connect most Irish Deities to celestial bodies or phenomena is pretty fraught territory, though some suggestions are more reasonable than others. He isn’t a “light god” either (I’ve heard a few scholars attempt to say that he’s not a sun god, but instead a light god as distinct from the sun…hogwash!), though he may have some connection to lightning, especially during summer rains around this time of the year. His name may very well have connections to wolves, it turns out…!?!

10. what are common offerings for this Deity (both historically and via your own experience)?

Gold, fine metalwork, weapons, and possibly shoes (yes, shoes!) may have been offered to Lug in the past; these days, most of the time I’ve done poetry, but we’ve also done food offerings of various sorts as well.

11. Talk about festivals, days, and times sacred to this Deity.

Probably the most well-recognized would be Lugnasad, which takes places around the beginning of August, and in Modern Irish the whole month of August is called Lughnasadh. I suspect, however, that He would have had a share of offerings and honorings at the other major Irish quarter-days, and very possibly at Winter Solstice as well, since He seems to have made some important epiphanies at these times in Ulster Cycle tales.

12. What are some places associated with this Deity and their worship?

Various locations in Ireland, including Newgrange and Tara, are associated in different ways with Lug. His hound Fáilinis’ name is essentially a reversed-elements version of one of the names of Ireland, Inis Fáil (“Island of Destiny”), so in a sense He can be understood to have the whole island as His hound…!?!

13. What modern cultural issues (if any) are closest to this Deity’s heart?

Lug is one of many Deities that is opposed to the archaeological destruction, all in the interests of “convenience” and other fictions of modernity and its myths of progress, of the monuments in the Tara/Skryne valley that have struck at the very heart of the Sovereignty of Ireland.

14. Has worship of this Deity changed in modern times?

Undoubtedly–we know very little about how any of the Irish Deities would have been worshipped in the pre-medieval period (which, for Ireland, begins in the early 5th century CE), and what details there are of post-medieval cultic activities cannot always be trusted. So, we’ve had to largely reinvent the wheel, adapt other practices from nearby cultures (Celtic or otherwise), and try to make the best of the situation given our knowledge and modern limitations.

15. Are there any mundane practices that are associated with this Deity?

Horse-racing! (And I suspect dog-racing as well…) Also, Lug invented the assembly line when he put Goibniu, Credne, and Luchta to work on making weapons for the Tuatha Dé in the Second Battle of Mag Tuired.

16. How do you think this Deity represents the values of Their pantheon and cultural origins?

Superlatively! Lug embodied everything that the ancient Irish found admirable in human society, warriorship, kingship, and being a cultured and informed person generally. Lug is one of few divine beings in any pantheon, I think, that should be able to entertain anyone and everyone at a social occasion, and to be able to talk about anything in an informed fashion. In modern Ireland, nothing is more appreciated than an all-around raconteur and conversationalist who can speak eloquently about any given matter, and Lug certainly epitomizes that.

17. How does this Deity relate to other Deities and other pantheons?

Not much is attested with any certainty in this regard, but I would gather He could do so quite nicely. He was said to have been well-traveled, and I’m sure he would get along well with his other Celtic cultural cousins (!?!), and with certain Deities in other cultures with Whom He might have sympathies–e.g. Odin and Loki, Gwydion, and Hermes and Mercury–in fact, the “Gaulish Mercury” that is referred to by Julius Caesar might have been Lugus, a cognate of Lug, and so that syncretism probably reflects the likelihood that Lug would do well in other cultures, too.

18. How does this Deity stand in terms of gender and sexuality?

Lug does not present as gender-variant at all; but, in some versions of the tale, His father had to disguise himself as a woman in order to gain access to his mother, and transformed into a female pig in order to evade the Three Gods of Skill. Other members of His family in Ireland (e.g. Cú Chulainn, and possibly the aforementioned Darlugdach) and possibly one of His Welsh cognates (Lleu, in relation to Gwydion, Who also transformed into a female pig and then acted as the foster-father, and potentially His actual father, to His nephew Lleu) seem to have queer characteristics that don’t come under any censure from Lug. His only attested relationships are with women, but again, it is likely that it doesn’t bother Him much that others might have such relationships.

19. What quality or qualities of this Deity do you most admire?

His mastery of all the skillz! 😉

20. What quality or qualities of Them do you find the most troubling?

The trickery with which He got the Three Gods of Skill to do loads of difficult things for Him, and to obtain all sorts of useful items to aid him in the Second Battle of Mag Tuired, and then he sent them on one final mission with the specific intention of getting them killed. He’d have been able, it seems likely, to get all of those things Himself, and the Three Gods of Skill don’t seem to get a lot of credit for all They did later on, including getting Lug his distinctive and famous hound.

21. Share any art that reminds you of this Deity.

Honestly, I’ve always thought that Lug would look an awful lot like this…which is, in itself (and himself!), a work of art!

Jareth

22. Share any Music that makes you think of this Deity.

23. Share a quote, a poem, or piece of writing that you think this Deity resonates strongly with (outside of their own myths or scholarship about them).

From Robert A. Heinlein:

A human being should be able to change a diaper, plan an invasion, butcher a hog, conn a ship, design a building, write a sonnet, balance accounts, build a wall, set a bone, comfort the dying, take orders, give orders, cooperate, act alone, solve equations, analyze a new problem, pitch manure, program a computer, cook a tasty meal, fight efficiently, die gallantly. Specialization is for insects.

24. Share your own composition which is a piece of writing about or for this Deity.

Here’s one I wrote last year, even though Lug is not as major a character in it…!

25. Share a time when this Deity has helped you.

I have asked Lug for help in directions finding places many times in my life–especially in Ireland–and whenever I remembered to ask Him, I never got lost!

26. Share a time when this Deity has refused or has been unable to help you.

I haven’t had that experience yet…but then again, I don’t call on Lug that often.

27. How has your relationship with this Deity changed over time?

I have actually grown a bit more distant from Lug than I was say 15 years ago…and that may be because I have grown closer to the Three Gods of Skill over he last 10 years. I don’t think one has to have “one or the other,” but nonetheless, there are enough Lug devotees in the world, but still very few devotees of the Three Gods of Skill, so perhaps that needed to be done in order to bring some balance back into the whole system.

28. what are the worst misconceptions about this Deity that you have encountered?

Going back to #8 and #9 somewhat: the whole thing that Lug is “the same” as Lugus, Lleu, and so forth, and that therefore anything which applies to one of Them applies to any or all of Them. (And yes, I’ve been guilty of this on occasion in the past as well…but not any longer!)

29. What is something you wish you knew about this Deity but don’t currently?

I’d love to know what His worship would have entailed in pre-medieval Ireland, and what other sorts of stories were told about Him of which we no longer have records.

30. Do you have any interesting or unusual UPG to share?

Probably my biggest revelation with Lug was that in both Compert Con Culainn and Táin Bó Cúailnge, a pattern emerges: it is after Samain, it snows, and then (often near Newgrange) Lug appears, which I think (combined with other evidence) suggests that there was a reckoning of the Winter Solstice in Irish culture well into the historical period, and that it is possible that Lug had an association with it.

31. Any suggestions for others just starting to learn about this Deity?

Before you believe anything that is written about Him in any pagan books, or even in a good deal of “legitimate” scholarship, read the actual stories involving him first, especially Cath Maige Tuired and Oided Chloinne Tuireann. Getting the sufficient cultural information to be able to understand these correctly will tell you a lot more about Lug than some half-arsed retelling by some poorly informed fool.


“Crazy Idea” August Devotions for August 7th: Hekate

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And, we’re down to the final two now! I’ll have the last one (Hermes) up later today as well, but in the meantime, here She is!

[I have to admit to some trepidation with writing about Her, and about Hermes to come in the next post, because whereas most of the Deities I’ve written about thus far are pretty damn close to me for various reasons (!?!), or I have a Ph.D. in the cultures from which they originate, and the Heroes just aren’t written about that much in a cultic context, these two Greek Deities are some of the most popular, widespread, and important nowadays, and thus I cannot give a full reckoning here of either of Them, and I feel quite inadequate to the task. Nonetheless, here we are, and here we go!]

HEKATE

1. Write a basic introduction for the Deity.

Hekate is a Goddess Who is from the Titanic generation of the Greek Deities, and one of a relatively small number of Titans Who end up in a better position, in many respects, after the war of the Titans’ overthrow than They likely would have had before it. In one of the earliest Greek mythological texts, Hesiod’s Theogony, Hekate is praised a bit overmuch, and a long passage on Her is given, which has prompted many to theorize that Hesiod might have had a particular devotion to Her, or that he was reflecting a local tradition which held Her in high esteem…no matter the case, what he wrote is very interesting. He says that as a result of the favor Zeus showed Her, She has a share over what is in heaven, on the earth, and at sea…which in many respects means She is more powerful than a huge number of the other Deities. Hekate also appears in the myths associated with Demeter, Persephone, and the Eleusinian Mysteries–in the Homeric Hymn to Demeter, for example. She often appears in triplicate form–not as three aspects, but simply as triple-in-form–and under a variety of different epithets. In cultic contexts, She is associated with magic, the dead, night, the moon, ghosts, and liminality. She also had an interesting cosmological role in The Chaldean Oracles, a late antique text associated with theurgy. Whatever Her origins might be, and what the “official” poleis religions might have preferred or said about Her and what was associated with Her, Hekate was a Goddess that did not go away, and various popular traditions attest to Her importance throughout antiquity.

2. How did you become first aware of this Deity?

Yet again, She is a Deity that was mentioned specifically in the Dungeons & Dragons book Deities & Demigods as “Goddess of witchcraft.” This didn’t sound very appealing to me, in many ways, so I didn’t pursue her much more during my teenage years. Interestingly, the first time I heard anyone pronounce Her name aloud was in my honors English class during sophomore year of high school, when we were doing various Greek things (and I had a rather unusual experience with Antigone…I can tell that some other time, though!), and two girls in the class did a Wayne’s World spoof for their report on video, in which they gave a “Top 10” list of the “Best Greek Babes,” and amongst those was “Andromache–she had a ‘fragrant bosom,’ scha-wing!” and then #1 was “Hekate, goddess of witchcraft,” and that’s all they said on Her. Anyway, that always stuck out in my mind. Then, of course, when I got into paganism, I heard more about Her, often in ways that I didn’t really resonate with nor appreciate (understandably, I think, given it was Wiccan and “Maiden, Mother, Crone”-focused). It wasn’t until about 2007-2008 that my cultus to Her began in earnest, and it has continued ever since.

3. What are some symbols and icons of this Deity?

The moon, and particularly the dark moon/new moon. Hounds, especially black hounds, are also an animal closely associated with Her. Hekate’s attributes also often include keys (Her epithet Kleidouchos, “Key-Holder,” reflects this), torches (Her epithets Phosphoros and Lampadephoros, “Light-bringing,” reflect this), occasionally whips or knives, and the three-way crossroads are also closely connected to her. She is often shown in triplicate form; while there are other triads of Goddesses in Greek religion, they are not “three bodies of the same Goddess,” so to speak, which is one of the things that makes Her somewhat unique.

4. Share a favorite myth or myths of this Deity.

I do like Hesiod’s “hymn” to Her from the Theogony (trans. H.G. Evelyn-White, with slight emendations of spelling):

And she [Asteria] conceived and bare Hekate whom Zeus the son of Kronos honoured above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honour also in starry heaven, and is honoured exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favour according to custom, he calls upon Hekate. Great honour comes full easily to him whose prayers the goddess receives favourably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Gaia and Ouranos amongst all these she has her due portion. The son of Kronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. Also, because she is an only child, the goddess receives not less honour, but much more still, for Zeus honours her. Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hekate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less. So, then. albeit her mother’s only child, she is honoured amongst all the deathless gods. And the son of Kronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours.

5. Who are members of the family/genealogical connections of this Deity?

Hekate is usually said to have been the daughter of the Titans Perses and Asteria, though She is also occasionally said to have been a daughter of Nyx, or of Demeter, or of Zeus (I find all but the last of those alternate possibilities plausible, personally!). She is generally thought to be a virgin Goddess, and like several others of that distinction (e.g. Artemis) can assist in childbirth, and is thus given the epithet Kourotrophos as a result; but she does sometimes have children attributed to her, including Circe, Medea, and Skylla–the latter by Phorkys.

6. What are some other related Deities and entities associated with this Deity?

Demeter and Persephone are closely related to Hekate, both in terms of Hekate giving Demeter information about Persephone’s abduction, and also leading Perseephone back from Hades on a yearly basis. She also has a very close relationship with Chthonic Hermes. In a few cases (e.g. Lukian of Samosata’s Philopseudes, but also visually), Hekate is pictured with Cerberus. THrough various associations in the PGM corpus, she is closely associated with or becomes part of a triad with Persephone, Artemis, and Selene.

She has no historically-attested relationship in any cultic or textual setting with Antinous; however, in modern practice, many people (myself included!) regularly honor Her at the beginning of rituals for Antinous.

7. Discuss this Deity’s Names and epithets.

Hekate’s name seems to mean “worker from afar,” which is interesting in itself, and fits with my own experience–She hasn’t been an up-close-and-personal Goddess for me very much thus far, but Her presence can be felt in a more abstract and removed fashion pretty regularly when She is a part of rituals.

Epithets for her include Soteira (“Savior”), Enodia (“On the Way”), and Triodia (“Of the Crossroads”), amongst several others. A frequent name for her also seems to be Brimo, but this can also be an epithet of other Goddesses (e.g. Demeter, Persephone, Cybele, the Erinyes, etc.), or can sometimes even be considered a separate Goddess.

There is another that I hope to speak about more in the future…

8. Discuss variations on this Deity (aspects, regional forms, etc.).

A passage in Pausanias suggests that Daeira, usually said to be an Okeanid nymph, was the consort of chthonic Hermes, and gave birth to the eponymous king of Eleusis, and it is suggested that Daeira might actually be Hekate, or a form of Hekate.

The title Despoina (borne by Hekate, Artemis, and Persephone) meaning “Mistress” is said to have been the daughter of Demeter and Poseidon in Arcadia, as most extensively detailed by Pausanias, and this as well might be a reference to Hekate, if not being an entirely separate Goddess.

It has also been suggested that Krataeis mother of Skylla with Phorkys, and Perseis mother of Circe and Pasiphae with Helios, might also have been forms of Hekate. All of these suggestions have factors to suggest them, but I remain somewhat skeptical of the easy identity of all of these figures with one another.

Through syncretism, Hekate ends up connected to Ereshkigal, the Thracian Goddesses Bendis and Kotys, and as Trivia with Diana Trivia in Roman contexts.

She also has one attested combined form with Hermes in a PGM spell calling upon “Hermes, Hekate, Mermekate.”

This list is not exhaustive.

9. What are some common mistakes people make about this Deity?

As mentioned in #2 above, I’d say the main thing that people often get wrong about Hekate due to Her triplicate form is an assumption that there is a “Maiden, Mother, Crone” dimension to Her, which there is little if any evidence for in any of the surviving sources on Her. She tends to be portrayed as a virgin Goddess, which gives the “Maiden” side of the equation a lot of weight; the sources attributing motherhood to Her are relatively rare, though, so that sort of eliminates the middle term of the equation. Other than “witchcraft” being connected with “old women,” there’s little if anything to suggest in any way that She has a “Crone” dimension, though. It’s amazing how much people are attached to the MMC model, though (thanks, Robert Graves!), to the point that they’ll distort the evidence to then make Her fit the model. I even heard, at a presentation on the Eleusinian Mysteries a few years ago at the Esoteric Book Conference, that because Hekate has some knowledge of Persephoen’s whereabouts, that therefore She forms the “Crone” part of the triad with the other Goddesses in the Homeric Hymn to Demeter (with Persephone as “Maiden”–which is fair enough!–and Demeter as “Mother”–which is also fair enough!), which stretches the evidence to the breaking point, I think.

10. What are common offerings for this Deity (both historically and via your own experience)?

The “Hekate’s deipnon” is something that people commonly do, and which I’ve done on several occasions. It consists of various food offerings left at a crossroads by night, and can include things like eggs, onions, and a variety of other things.

11. Talk about festivals, days, and times sacred to this Deity.

I suspect, due to Her connection with Diana Trivia, She has been said to have a festival on August 13th, the Ides of August, which is actually the Roman festival of Diana of Lake Nemi, and which was also celebrated in Rome’s temple of Diana on the Aventine. She is most frequently associated with the new moon, the noumenia, in the Greek calendars followed by many modern Hellenic polytheists.

Also, though I kind of hate to say this, I suspect that a huge number of genero-pagans end up honoring Her at Samain, since that time is associated with the dead and the otherworld and liminality and so forth…so, while perhaps not historically attested, and eclectic-in-a-bad-way, nonetheless the associations are appropriate.

12. What are some places associated with this Deity and their worship?

In addition to the three-way crossroads and cemeteries, She was worshipped in a huge number of places in the ancient Greek world, including but not limited to Athens, Eleusis, Ephesus, Samothrace, and various places in Thrace, Thessaly, and Sicily, amongst many others.

13. What modern cultural issues (if any) are closest to this Deity’s heart?

To be honest, I’m not sure; but I’d suspect that homelessness and the downtrodden, as well as care of (and lack thereof) of the dead, are important to Her based on her traditional associations.

14. Has worship of this Deity changed in modern times?

Outside of certain localities, I think Hekate’s active cultus in ancient times would have been relatively rare, whereas now it seems almost de rigeur. I also think–perhaps not unlike Kali in Hindu practice–within ancient Greece people might have been somewhat quiet and circumspect with discussing Hekate publicly (outside of Her major cult locations) due to Her connection with magic and things that aren’t necessarily “socially acceptable” and aren’t topics for polite conversation amongst the general population, whereas in the modern period we seem to not be so worried about this…as polytheists, we’re a bit outré to most sensibilities anyway, so why does it matter?

15. Are there any mundane practices that are associated with this Deity?

Monthly house-cleaning and travel–especially by road.

16. How do you think this Deity represents the values of Their pantheon and cultural origins?

In Her own way, I think that Hekate’s liminality means that She both challenges and simultaneously upholds the values of ancient Greek culture. The dead, magic, and so forth are things that must be handled with care, and which can transgress against the common standards and morals even if they are handled correctly and respectfully; and yet, having those standards and values in place, and having the borders and what is in or out of them defined in a clear fashion, is also necessary to cultural construction, and because She is involved in that definition as well as the transgressions that can and do occur in it, Her liminal role is thus heightened and highlighted because She ends up playing a “both/and” role in terms of Her challenge to the culture and Her maintenance of it. This might be part and parcel of Her Titanic heritage, in a certain sense, and might be a reason why She has this role rather than someone else from the more “conventional” Olympian generation of Deities.

17. How does this Deity relate to other Deities and other pantheons?

Following on from the previous section’s reflections, I wonder if Hekate somewhat fulfills a role for the Greeks like Set did for the Egyptians. Goddess-related things that were foreign to the Greeks–including many of the Anatolian peoples and cultures where they eventually colonized, not to mention Magna Graecia and the Italian and Sicilian cultures–seem to have ended up getting conflated with or syncretized to Hekate for them very often. I wonder if this liminal role, therefore, means that Hekate is kind of a Goddess of syncretism, in certain respects, and ends up being a super-syncretistic Goddess as a result as well.

18. How does this Deity stand in terms of gender and sexuality?

Just fine. (???!!!???)

I can’t say for certain, but I think that given Her fused form of Hermekate with Hermes, She’s probably fine with gender diversity of various sorts, while not being gender-diverse Herself (or at least for very long). Sexually, I’m not sure what we can say about her…I don’t think She disapproves of sexuality, but at the same time, She could be a contender for an asexual Goddess, if indeed the traditions attributing motherhood to Her are anomalous. Who knows?

19. What quality or qualities of this Deity do you most admire?

It may be because I have gothic tendencies (!?!), but there is just something appealing about a dark chthonic Goddess in my opinion…not in a “that’s sexy way” (though that can be the case, but I’ve never found it to be the case with Her personally, not because She isn’t attractive but because that’s just not the nature of Our relationship), but in an “I’d like to get to know Her and hang out with Her” sort of way.

20. What quality or qualities of Them do you find the most troubling?

If one has ever done the Hekate’s deipnon and not had it be an intense, frightening, heart-pounding experience, then I’d say one is doing it wrong. If one doesn’t come into contact with that numinous but uncanny, disturbing, and scary-as-Tartaros energy and presence with Her on a regular basis, one isn’t getting the full experience…and yet, doing that too often, and not doing it in a way that allows it to impact oneself and yet doesn’t let it take over, can be extremely dangerous. Anyone who wishes to stay safe and sane had best keep their distance, therefore, and when one does try to encounter Her, one does so dancing on a knife’s edge. If one doesn’t find that to be the dictionary definition of “troubling,” then I’d suggest one get a better dictionary.

21. Share any art that reminds you of this Deity.

I’m going to do something unusual here, and rather than give iconography of Hekate (as I have with previous installments of this series), I’m going to give something that reminds me of Her, rather than something which depicts Her. Thus, I present a painting by Hieronymus Bosch, “Hell,” from The Seven Deadly Sins and the Four Last Things.

Hieronymus_Bosch_-_The_Seven_Deadly_Sins_(detail)

22. Share any Music that makes you think of this Deity.

23. Share a quote, a poem, or piece of writing that you think this Deity resonates strongly with (outside of their own myths or scholarship about them).

It would honestly be completely contrived of me to try and come up with something here…nothing is coming to mind readily, which only means that for me, She is distinct enough that She’s either there or not, and I can’t make Her be there for things that don’t already have Her there, so to speak…It may sound like a cop-out, but if this is a sign I’m running out of gas in this series, then it’s good we’re close to the finish of it, eh? 😦

24. Share your own composition which is a piece of writing about or for this Deity.

I’ve written several prayers and poems for Her, but here’s one that might not get noticed that often:

Hekate

Khaire Hekate Chthonia, with Cerberus at your side;
Khaire Hekate Soteira, who brings every blessing;
Khaire Hekate Enodia, protecting those who ride;
Khaire Hekate Kourotrophos, in virtue children dressing;
Khaire Hekate Phosphoros, two bright torches bearing;
Khaire Hekate Trimorphe, with heads of dog and goat;
Khaire Hekate Trioditis, at crossroads wayfaring;
Khaire Hekate Apotropaia, who keeps sailors afloat;
Khaire Hekate Nyktipolos, wanderer in the night;
Khaire Hekate Skylagetis, huntress with her hounds;
Khaire Hekate Liparokredemnos, whose hair gives light;
Khaire Hekate Brimo, who howls frightening sounds;
Khaire Hekate Atalos, the maiden undefiled;
Khaire Hekate Perseis, who destroys with ease;
Khaire Hekate Propylaia, the gatekeeper she’s styled, and
Khaire Hekate Kleidouchos, who holds the gates’ keys.
Over heavens, earth, and ocean, sovereign goddess supreme,
Khaire Hekate, may I visit you again in hymn and in dream.

25. Share a time when this Deity has helped you.

Over the last year, when a helluva lot of difficulties have beset me, I’ve been doing the Hekate’s deipnon on a more regular basis, and I think the results have been very good.

26. Share a time when this Deity has refused or has been unable to help you.

Despite the above, things aren’t perfect, and improvement in some areas has been slow (if at all)…but, it’s still worth having done, and bringing the Goddess more frequently into my devotional life specifically and directly, rather than as a part of other rituals and such (which She often has been within my Antinoan practice).

27. How has your relationship with this Deity changed over time?

While I think She’ll always remain a bit aloof and abstruse, I encounter and am devoted to Her much more now, and over the last ten years or so, than I had been previously.

28. What are the worst misconceptions about this Deity that you have encountered?

That “witchcraft” is really one of the only reasons that one might get involved with Her…this is the flaw in the thinking regarding the “spheres of influence” and the rather Bulfinchian approach to mythology (which spills through in things like Dungeons & Dragons…the influence of which I cannot discount, since that’s where I first heard of Her!), where every Deity is seen as the “God/dess of _____” and nothing else. While I do some magic from time to time, I’m hardly a witch by most people’s definitions…and yet, Hekate is in my top 6 for the number of images of Her that I have in my Shrine (with the others being Antinous, Anubis, Hermes, Isis, and Hathor).

29. What is something you wish you knew about this Deity but don’t currently?

I’d love to know if She did have any historically attested relationships with Antinous, outside of a syncretistic syllogism context with Diana of Lanuvium, Artemis of Ephesus, or Selene.

30. Do you have any interesting or unusual UPG to share?

One of the reasons She became more and more important to me around 2007-2008 was because I found out how deeply connected She is not only to dogs/hounds generally, but also to cynocephalic forms and to cynanthropy in Greek tradition, with Hekabe being one such example of the latter connected directly to Hekate…and the “wife of Ephesus” story attributed to Callimachus (if I remember correctly).

31. Any suggestions for others just starting to learn about this Deity?

Get out there and do the deipnon, whether on the night of the new moon or not…it will tell you much more about Her than anything you can read.


“Crazy Idea” August Devotions for August 7th: Hermes

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At last, we come to the final installment in this series that has given meaning to my life once again taken a lot more of my waking time for the past week than I had ever expected it would…both for good and for ill, I think, but there we are. It’s been worthwhile to think about some of these things for me, even if many of my answers have been idiosyncratic or entirely inadequate, and in some cases incomplete or lacking…but, that’s what makes it interesting that I did this, rather than someone else, who would have entirely different answers about a huge number of the questions, including those ones with relatively “objective” answers based on their own interests and preferences, etc.

Fun stuff, eh?

So, now we bring the whole thing to a close with a Deity very close to my own heart.

HERMES

1. Write a basic introduction for the Deity.

Oh, Hermes…where do we begin?

Hermes is a very complex and interesting Deity of the Greek pantheon, who is most familiar as a God associated with messengers, communication, and travel, but also with such diverse activities as herding, language, thievery, magic, trade and merchants, athleticism (especially wrestling), and He is also one of the main psychopomp Deities of the Greek pantheon. All of these things, in one way or another, all involve transition and the transfer of one thing to something else, an active process of translation (and thus also interpretation, which in Greek is expressed by hermeneusis, and likewise of guidance in some fashion or other.

If one thinks in the broad dualistic (but nonetheless useful) terms suggested by Nietzsche of the Apollonian and Dionysian forces or elements in culture and religion, and attributes the actual Deities Apollon and Dionysos to those forces of logic and rationality versus ecstasy and instinct, respectively, then there is a third position available, suggested by Kerényi, which is the Hermetic, the force (and the Deity behind it) which mediates between the two and allows the transformation, transfer, and translation of one into the other. In fact, Herems’ role in relation to Dionysos and Apollon often follows a pattern that can be discerned in exactly that fashion…at least in some readings!

To say any more would be to do an entire dissertation on Heremes, and that’s not the intention here; but, I think this does give a relatively strong flavor for His characteristics with which to begin.

2. How did you become first aware of this Deity?

I had heard of “Mercury” as early as the second grade, when we were studying the planets (and Hermes does have some astrological knowledge/teaching associations as well, so that’s appropriate, in a way!). In the fourth grade, when we were studying Halley’s Comet (this was 1986, so the year it was visible again…though I never saw it), I learned of a French satellite that was going to be sent to study the comet, which was called Hermes, which I learned was the Greek messenger God. In the fifth grade, when we did a fuller and more properly direct study of mythology, I found out more about Him; and in the seventh grade, we got deeper into mythology, and were shown a filmstrip that was narrated by the Three Fates, and I remember the Hermes bit especially well, because They commented on how fun and enjoyable He was! 😉

When I was finally allowed to come into my own as a polytheist, though I was certainly familiar with Hermes, I didn’t think to get involved with Him, and it actually took going through a whole Celtic thing and then eventually becoming an Antinoan in order to really get properly acquainted with Him in a cultic context. As Hermes was a more major syncretism of Antinous than many had emphasized, He’s been looming rather large for me in that area of my spiritual life ever since, and has colored a great deal of my experiences with Antinous, as well as having several that were Hermes-specific, too.

3. What are some symbols and icons of this Deity?

The most frequent ones are the winged sandals and winged helmet, as well as the caduceus, which I’ve seen in two different forms: the serpent-entwined staff (with or without wings on the top of it), and a staff with a circular piece on top that has horns on it, which looks somewhat like the astrological symbol for Mercury.

Also, herms–whether a small pile of stones, or an upright pillar with a phallic carving on it and often a sculptured head on top–are also symbols of the Deity.

Animal associations include the turtle, the ram, the hawk, the cock, and the rabbit.

This list is not exhaustive.

4. Share a favorite myth or myths of this Deity.

The Homeric Hymn to Hermes has one of my favorite bits in it, which is the following (in H.G. Evelyn-White’s translation):

Then, after the Son of Leto had searched out the recesses of the great house, he spake to glorious Hermes: “Child, lying in the cradle, make haste and tell me of my cattle, or we two will soon fall out angrily. For I will take and cast you into dusty Tartarus and awful hopeless darkness, and neither your mother nor your father shall free you or bring you up again to the light, but you will wander under the earth and be the leader amongst little folk.”

Then Hermes answered him with crafty words: “Son of Leto, what harsh words are these you have spoken? And is it cattle of the field you are come here to seek? I have not seen them: I have not heard of them: no one has told me of them. I cannot give news of them, nor win the reward for news. Am I like a cattle-liter, a stalwart person? This is no task for me: rather I care for other things: I care for sleep, and milk of my mother’s breast, and wrappings round my shoulders, and warm baths. Let no one hear the cause of this dispute; for this would be a great marvel indeed among the deathless gods, that a child newly born should pass in through the forepart of the house with cattle of the field: herein you speak extravagantly. I was born yesterday, and my feet are soft and the ground beneath is rough; nevertheless, if you will have it so, I will swear a great oath by my father’s head and vow that neither am I guilty myself, neither have I seen any other who stole your cows — whatever cows may be; for I know them only by hearsay.”

So, then, said Hermes, shooting quick glances from his eyes: and he kept raising his brows and looking this way and that, whistling long and listening to Apollo’s story as to an idle tale. But far-working Apollo laughed softly and said to him: “O rogue, deceiver, crafty in heart, you talk so innocently that I most surely believe that you have broken into many a well- built house and stripped more than one poor wretch bare this night,22 gathering his goods together all over the house without noise. You will plague many a lonely herdsman in mountain glades, when you come on herds and thick-fleeced sheep, and have a hankering after flesh. But come now, if you would not sleep your last and latest sleep, get out of your cradle, you comrade of dark night. Surely hereafter this shall be your title amongst the deathless gods, to be called the prince of robbers continually.”

So said Phoebus Apollo, and took the child and began to carry him. But at that moment the strong Slayer of Argus had his plan, and, while Apollo held him in his hands, sent forth an omen, a hard-worked belly-serf, a rude messenger, and sneezed directly after. And when Apollo heard it, he dropped glorious Hermes out of his hands on the ground: then sitting down before him, though he was eager to go on his way, he spoke mockingly to Hermes: “Fear not, little swaddling baby, son of Zeus and Maia. I shall find the strong cattle presently by these omens, and you shall lead the way.”

Thus, dear friends, the first fart joke in literature of which I’m aware, attributed to Hermes! (You can see why the Fates thought Him funny, eh?)

5. Who are members of the family/genealogical connections of this Deity?

Hermes’ mother is a nymph called Maia, and as a result of His doings with Apollon, He is able to get Her admitted to Olympus as a Deity (in this, He has something in common with Dionysos!). His father is Zeus. He was the paternal grandson of Kronos and Rhea, and the maternal grandson of Pleione and Atlas–and the latter comes up in a number of cases in reference to Hermes. For the various Olympian Deities, this is a fairly simple and commonly-accepted family tree; the Orphic Hymns have Him as a son of Dionysos and Aphrodite, however, at one point, to which we’ll be returning momentarily.

Children of Hermes include Pan by Penelope (in a tradition given by Pausanias in relation to the Arcadian city of Mantineia; a number of other sources give Him as the father of Pan as well. Priapus is the son of Hermes and Aphrodite, or else the son of Aphrodite and Dionysos (thus making Priapus either the son or the possible brother of Hermes!). Always with Aphdrodite, though, Hermes was said to have been the father of Hermaphroditos. With Iphthime, He was the father of three Satyrs associated with Dionysos, according to Nonnos: Pherespondos, Lykos, and Pronomos. He was also said to have been the father of Eleusis with Daeira (Who might be Hekate), and is likewise said to have had a tryst with Brimo, Who may also be Hekate and thus the incident is the same as or similar to the one with Daeira.

In (at least) one text, He is said to have been the father of Antinous.

He has a huge roster of mortal offspring as well.

6. What are some other related Deities and entities associated with this Deity?

In addition to all of those listed above, He has a special relationship with Dionysos, and likewise comes into close contact on a regular basis with Zeus as His messenger, and also Hekate and Persephone in His chthonic functions.

Amongst His various loves, one mortal male stands out above the rest: Krokus, who eventually became a flower, and died in a manner very similar to Hyakinthos in relation to Apollon (i.e. by a discus accident…you’d think They’d have learned to wear helmets when practicing that sport after one disaster!). Ptolemy Chennos also attributes Him with a romance with Polydeukes, the immortal brother of the Dioskouroi. Interestingly, perhaps, in relation to the latter name, Hermes is also credited with a special relationship with Herodes Attikos’ trophimos Achilles.

7. Discuss this Deity’s Names and epithets.

Hermes has a HUGE number of epithets, and I will only give a few of them here.

One of his major epithets is Argeiphontes, “Argus-slayer,” since He slew the many-eyed monster Argus that had been set up by Hera to guard Io, thus clearing the way for Zeus to have his way with Io. Kyllenios refers to His and Maia’s origins on Mt. Kyllene. Pompaios and Diaktoros refer to His role as a guide. Logios reflects Hermes’ connection to language. Thievery and trickery-connected epithets include Pheletes, Dolios, Klepsiphron, Mechaniotes (is that why car mechanics are such crooks?), Poikilometes, and Polytropos. Herding epithets include Nomios, Epimelios, Kriophoros, and Oiopolos, and Buhphonos is “slayer of oxen” (in reference to His early deed in relation to Apollon’s cattle). He is both Propylaios and Pronaos, “before the gates” and “before the temple.” Hermes is also Eriounes (“luck-bringing”), Charmophron (“heart-gladdening”), Euskopos (“good/far-sighted”), and Masterios (“of searchers”). Agonios and Enagonios refer to His role in sacred games and athletic contests, Promachos to His being a champion, and Agoraios refers to his role in the marketplace.

A newly-attested epithet, but one fully in line with His traditional associations, is one that is in a processional song I received in a dream several years back, which we used in part of the Roving Hero/ine Cultus ritual at PantheaCon in 2015. This epithet is Hegemon, which essentially means “leader,” but also “discoverer,” or “leader-into-discovery,” as it were.

8. Discuss variations on this Deity (aspects, regional forms, etc.).

I’m going to use this section to talk about some syncretisms of Hermes, not because I think They are aspects or regional forms of Him, but because in the ancient world, many would have seen Them as such…but in a way, it highlights how effectively Hermes can (and has and does!) work with other pantheons…as a God of translation and interpretation, it makes a great deal of sense, and I’ve written on Him as a God of syncretism before as well. So…

In addition to Antinous, Hermes is syncretized to Mercury in Roman culture, and through Mercury, further syncretisms develop. The “Gaulish Mercury” is likely to be Lugus; and the “Germanic Mercury” and the wide variety of Mercury epithets given in Germanic contexts probably refer to the Deity we eventually known as Odin. There has also been a possibility floated that Hermodr in Norse myth might either share a common cultural/linguistic ancestry with Hermes, or may be some sort of adapted form of Him.

In Egypt, as a result of syncretism, Hermes is linked with Thoth (via his epithet Hermes Logios) and becomes Hermes Trismegistus, and He also gets linked with Anubis (as his epithets Hermes Chthonios and Hermes Psychopompos) to become Hermanubis. Both of these combined forms then function as separate Deities, which have Their own interesting careers. A further combined form in Egyptian contexts is the PGM‘s Hermekate, and yet another is Hermantinous, which is attested as a personal name and possibly as a syncretized Deity.

9. What are some common mistakes people make about this Deity?

I think one major mistake that is made relates to the previous section, i.e. syncretistic identities being taken as equative rather than translational. This has a long and esteemed history, however, and includes such modern individuals as Alan Moore, and not-quite-as-modern-but-still-recent ones like Aleister Crowley as well (as occurred in a trance session with Victor Neuburg). While I do think there is a good deal of evidence–in contrast to Diana, Minerva, Mars, and a few others–for a direct relationship between and even identity of Mercury and Hermes together (even if They began separately), the same is not and never has been true for Thoth and Hermes (even outside of Hermes Trismegistus), which seems to be the most common such equative syncretism assumption, even amongst some ostensible modern (“hard”) polytheists.

10. What are common offerings for this Deity (both historically and via your own experience)?

In my experience, Hermes seems to “like it all”: any kind of food, money, art, incenses, oils, flowers, hymns and poetry…you name it, Hermes can probably appreciate it. I have not yet been able to offer Him any of the more traditional offerings of particular animals, as was done in the ancient world, but I’m not opposed to the idea.

11. Talk about festivals, days, and times sacred to this Deity.

This one is kind of tough for me, because I don’t follow the Hellenic calendar, and thus I don’t know what many of the traditional dates would have been (outside of the 4th of the lunar month being for Him). In my Antinoan practice, May the 15th is a date for honoring Him (as well as His mother, Maia); this was also the date of Mercury’s Roman festival, and on which a temple to Him in Rome was founded in 495 BCE.

12. What are some places associated with this Deity and their worship?

The number of local cults to Hermes in the Greek world were huge. He was also honored in every gymnasium and palaestra, and likewise all of the hermai were places to honor Him, at crossroads and boundaries and so forth.

13. What modern cultural issues (if any) are closest to this Deity’s heart?

In many ways, all of the modern problems we’ve been facing for the last decade and more have some relevance to Hermes: economic disaster, the refugee crisis, difficulties in international travel, the spread of the internet and all of the problems it has caused, corruption and duplicity on corporate institutional and governmental levels, and a general lack of hospitality towards others (something He is very concerned with in ancient Greek culture) are all matters over which to worry, and in which I suspect Hermes as well has a keen interest.

14. Has worship of this Deity changed in modern times?

Undoubtedly…and, I think that Hermes would have it no other way. Perhaps more than any other Deity from the ancient world, I’d suspect Hermes would be good at adapting to innovation…if not being at the roots of some of it Himself. Khaire Herma Hegemon!

15. Are there any mundane practices that are associated with this Deity?

Buying and selling; using money; speaking and writing; travel; stealing library books…you get the idea. 😉

16. How do you think this Deity represents the values of Their pantheon and cultural origins?

As a Deity associated with travel, and the need for hospitality that travelers experience, there is no one better than Hermes to represent those values and ideals. All of the innovation and the success of the Greeks, and the Romans after them, as far-reaching cultural forces are, I think, due in large part to the influence of Hermes, and the upholding of what we might call “Hermetic values,” ultimately.

17. How does this Deity relate to other Deities and other pantheons?

Extremely well! (See above, #8.)

18. How does this Deity stand in terms of gender and sexuality?

With Hermekate as a form and Hermaphroditos as a child, I think Hermes is quite fine with gender diversity, though He is Himself male. It’s also pretty obvious that He, like practically everyone else in His pantheon and culture, would have been descriptively bisexual.

19. What quality or qualities of this Deity do you most admire?

While there’s a ton about Hermes that I like, for the moment I’m going to go with His speed; one of his epithets, Poneomenos, means “busy one,” and His ability to get things done quickly is something I admire hugely. I have been praised on occasion for being able to write a large amount of text quickly, but I am still not as fast as I’d like to be…if I were as fast as Hermes, I’d have less of a time management problem!

20. What quality or qualities of Them do you find the most troubling?

Even though Hermes is said to be very favorable toward and friendly with humans, nonetheless He is a Deity known for his wiles and His falsehoods. Thus, even with types of divination that are relatively mechanical and to a certain extent “foolproof” in terms of their outcomes and interpretations (as were often associated with him, e.g. astragalomancy), nonetheless it always makes me wonder whether He’s having one over on us on occasion…and if a particular matter ends up not going as predicted, is it a good “get-out-of-jail-free” card that it is known He’s tricky in that fashion? Hmm…

21. Share any art that reminds you of this Deity.

I’m going to have to go back to iconography for Him on this occasion…because why not?

This is an especially lovely image of Hermes by Wayne McMillan that was done relatively recently, and I have to say I love it, down to the color chosen for His cloak. Lovely job, Wayne! Check out more of his stuff, along with art by Markos Gage, at Pan Fine Art.

22. Share any Music that makes you think of this Deity.

I’m going to do eight…because why not?…and, Hermes!

This last one is a nice one to end with…not only for Hermes, but for this whole series, in a way! 😉

23. Share a quote, a poem, or piece of writing that you think this Deity resonates strongly with (outside of their own myths or scholarship about them).

That old cliché, which I once had a banner of in my dorm room (that my dad gave me):

Knowledge is power.

24. Share your own composition which is a piece of writing about or for this Deity.

Here’s an old one from The Phillupic Hymns:

Hermes Propylaios

watching them going crossing
over and back out again
i stand silent witness
guardian and support
lintel of every doorway

“one who is not an initiate”
outside of the mysteries
because for me there is no
beginning or introduction
or going in and seeing

no phallus on this herm
as sign of protection
priapic apotropaic
for it is a root a seed
a start but i have none

“know thyself” i say
advising by word and form
for those who know how
to interpret these things
for this is what i am

the interpreter mediator
translator metaphor
the most basic medium
of thought mind word
symbol sign sense

there is no me apart from
these things nor is there
a you outside or inside
of these things identity
is but a whisper on wind

of moving vibratory particles
in a vast space empty
only known because it moves
carrying point to point
the message of movement

a dance only seen
from a distance that sees
what sign symbol sense
can create what means
meaning again is “a way

or manner by which events
happen” thus not a thing
with independent essence
but again a dance
a way of moving

and what am i but
the movement the moment
static or dynamic
the particle the pattern
the ripples outward

from first forms of chaos
so all coming and going
is me and even you
have been in the chain
of being since before being

and knowing yourself
consists in nothing more
than seeing the moment
but not mistaking it
for the spaces in between

25. Share a time when this Deity has helped you.

Every time I’ve sat down to write, or have gone anywhere (especially air travel and international travel, and anything long-distance), for the last 14 years or so…

26. Share a time when this Deity has refused or has been unable to help you.

For all that Hermes is connected to sleep and dreams, I have been a horrible insomniac for almost my entire life. I suppose it’s a trade-off: I get loads of ideas (in the form of words!), and so those keep me awake more often than not, or end up waking me up. (I do wish I could remember some of my dream songs better…I just had an awesome folk song in a dream a little over a week ago, and when I woke up I sang it once…and then had to go do my blood sugar or something, and promptly forgot it. Damn…well, at least I remembered the Herma Hegemon one from years ago!)

27. How has your relationship with this Deity changed over time?

I’d say I’m more involved with Him now, and over the last 10 years, than I had been ever previously, and I find I lean on Him more and think of Him more frequently and want to do more for Him as time goes on. I suspect this will continue.

28. What are the worst misconceptions about this Deity that you have encountered?

I think one of the worst is that Hermes is little more than a “trickster”…He’s so much more complex than that, and I think just lumping Him in with that theorized group/archetype of Deities is a huge mistake (even beyond the mistake of archetypalism generally), because if that is seen as His primary attribute, then almost everything else is called into question.

For example, sit with this: what if Hermes doesn’t actually lead us to our afterlives, but instead just shows us a complex illusion as we fade into nothingness? Yeah…that would be something a trickster would do. Is that what Hermes does? It’s perhaps an open question, but nonetheless if one takes the whole “trickster” thing as Hermes’ essential characteristic, then pretty much all else that is said about Him or attributed to Him has to be taken with a large salt mine. (Perhaps He’s lied the whole time, and He’s still stuck in a cave with His mother in obscurity, for that matter…you see what this does?)

29. What is something you wish you knew about this Deity but don’t currently?

Among a million other questions, I’d love to have good enough Greek skills to be able to do something with the “Encomium for Hermes and Antinous” that was partially preserved in an Oxyrhynchus Papyri text…I tried this a few years ago, but had no luck. What we have of the text is only partial anyway, but it would be great to know what else there was…

30. Do you have any interesting or unusual UPG to share?

The original version of the Herma Hegemon song occurred in a dream, and was sung as I was going down an escalator in what I think might have been the Geneva airport! I then had to use it to invoke Hermes in order to power my way through security, in a not-very-peaceful manner…!?!

31. Any suggestions for others just starting to learn about this Deity?

In modern polytheism, we talk about a number of different Deities being “Gateway Gods.” By this, what is meant is any Deity that often appears toward the beginning of someone’s practice or inquiry into polytheism, Who then introduces them to other Deities, and then perhaps does not have a long-term relationship with the person, though sometimes They do. One such Deity that is commonly spoken of as a Gateway God for those who become involved in Greek polytheism is Dionysos. But, I think another common one is Hermes, and Hermes is kind of literally a “Gateway God,” as reflected in his epithet Propylaios (which is one I quite like!).

So, I’d say that there is almost no bad way to start learning about Hermes–do it through reading, do it through practice, do it by traveling around or going among people in a crowd or a mall or a farmer’s market and listening for kledones, and so forth. Hermes is one of the most accessible Deities there is, and one of the most approachable, and thus there almost isn’t a bad or non-effective way to get in touch with Him…it may not be effective for you initially, but unless He is entirely ill-disposed toward someone (which I’m sure has happened at some point, but I am not aware of it in anything I’ve ever heard), I don’t think it will be a permanent situation.

__________

And, that wraps up this series! I hope you’ve enjoyed this! Thank you to all those who have been reading and commenting on these posts! If it is your will, keep doing so! 😉

(Now back to writing some things privately…and shorter pieces on the blog!)


Well, Isn’t That Interesting? ;)

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Since I’ve been in Finland, I’ve already eaten reindeer (it was delicious!), and something for desert last night that in Finnish means “rich knight”–so, a werewolf’s dinner, most certainly! 😉

Tonight, I shall be doing a short ritual for both expiation (a minor devotional infraction occurred this morning…yes, I was tired and sleep-deprived, but that’s not a valid excuse, and taking such things seriously is important for me, even if it may not rate too terribly highly with the Deities, which divination indicated it didn’t…but it was noticed all the same), and for thanksgiving, for the following Deities and Their attached reasons:

1. For Antinous. ‘Nuff said. Without Him, I wouldn’t be here, literally and figuratively and in every sense. Haec set unde vita venit!

2. For Hermes: for safe travel, and even the bumpy bits of it and the uncertainty turned out fine; and for the sleep that I finally got last night–I slept better, longer, for a short period of last night than I have in weeks at my own home in my own bed.

3. For Cú Chulainn: my paper went very well (and was well-attended, generated great questions and discussion, and has been met thus far with all who expressed an opinion on the matter to me with enthusiastic approval and praise!), and he featured highly in it…including a bit as the butt of a joke, but one that I don’t think he’d much object to because it is true. (Maybe I’ll tell it to y’all, if you’re interested!)

4. For Dionysos: I asked what would ordinarily be a disreputable drunk for directions when I got here, not knowing such until I was done asking him for directions. He took me to where I needed to go…there’s more to the story than that, but I’ll leave it there for now, but will add that it says much about a place when the disreputable drunks are nice and helpful people!

5. For Lugus: He was leading me in the right direction on my own, but I didn’t trust myself, or Him, enough…but, still, I’m always grateful for his assistance in situations like this.

6. For Aphrodite: because, in a few minutes (I need to stop this now because of it), I kind of have ***a date*** with a guy I just met, whose paper I was planning on attending tomorrow (though he’s not done with it yet, so it won’t be an all-night event tonight), who is stunningly gorgeous, and also extremely smart and extremely nice, and was enthusiastic about meeting me earlier after my paper. I won’t put too many eggs in the basket on this, but he is American and lives in the U.S. currently (but on the other side of it), so who knows? I’ll have to find out more about him at dinner and see what his situation is… Sadly, it turns out he’s straight (or at least he hasn’t said otherwise), has a girlfriend back in the U.S. with whom he’s deeply in love, and he’s also Christian…and there’s more to say here, too, but I won’t. Suffice it to say, it was a nice dinner, and I’m still attending his paper tomorrow, and will likely be in contact with him in the future as well, and I’m very interested in his work. But, Aphrodite is still being thanked…!

Anyway, I have to freshen up real quick and then head over to meet him, so I hope that I might have good news soon!

But, at this point, I can say that my life is happier today for having come all this way than it was in the last few months. Travel tends to be great once I arrive, but anyway, I’m very happy it is going as it is, and I hope to update y’all on it more soon! 😉


Death of Lucius Marius Vitalis 2016

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He had been lying on a bed, in intense pain, coughing…

He fell into a swoon, dizzy, with a white haze outlining his vision as it faded to black…

Time passed, and he was not sure how long it had been.

But then the blindness and coldness around his eyes and the choking began.

He raised his hands–and something fell out of each of them–and tore away from his eyes and mouth…

Three coins.

With the spluttering of his breath in choking, he then spat out two more coins.

And as he sat up and looked at his bare sides, he saw another group of coins–nine on each side of him–that he assumed were the ones he dropped from his hands to clear his eyes and mouth of the other coins.

He picked up the coins and examined them, not knowing what else to do in that moment in the faint green light barely illuminating the darkness around him.

These were no coins he’d ever seen in his life. The faces of Hadrian, or Trajan, or even of Nerva were not on them. Some of them had flowers; some of them had lions; some of them had dogs. He did not see any legends on them, nor could he tell where they were from or how old they were.

And it was only then that he began to remember his name: Lucius.

He swore that in that moment, he heard the weeping of his mother Maria, and the cries of woe of the Emperor, and especially of his friend…whose name he could not conjure, but he saw his face clearly.

Lucius looked up and saw a face at once familiar and yet never before seen by him.

“Mercurius?”

“You know Greek–call me Hermes.”

“But is not Mercurius simply the Latin name for Hermes?”

“If you wish to give up more than half of your coins, I can call Mercurius for you. If you wish to only hand over one of them, then it will be Hermes, and I shall take it from you.”

Lucius was confused, but he handed over one of the coins with a dog on it to Hermes.

“My favorite! Well done, Vitalis!”

Vitalis…yes, that was part of his name, too. For some reason, he had forgotten it in that moment.

“Now, tell me: who are you and from what race are you?”

“I am…Lucius Vitalis, son of Lucius and Maria Malchis.”

“And…is that all?”

“I’m…from Rome.”

“And are you the CHILD of anyone or anything special?”

“Well, my father was a clerk…my mother was–”

“Never mind. This way, please.”

Suddenly, Lucius felt Hermes’ arm on his shoulder, leading him away from a certain road. They passed by a spring and a white cypress tree, and the smell of wine was in the air, which soon turned to the smell of curdled milk.

“Now, let me light this torch,” Hermes said, and without the sparking of flint the torch He held in the dim green light burst into a brilliant flame, with every color spiraling through it at such speeds Lucius’ eyes dazzled with the vision. Hermes waved the torch toward him, moving it from side to side, holding it close and then far from Lucius’ face.

“That’s…brilliant…”

“So, this means I’m the TORCHBEARER. Do you have anything to say to me?”

“That’s…really beautiful?”

“Do you want me to PUT IT OUT?”

“No, for this green glow is too dim for my eyes to clearly make out what is before me…”

“So, keep it lit is what you’re telling me?”

“Yes, of course…please.”

“Never mind, AGAIN. I thought you were supposed to be smart?”

Hermes then handed the torch to someone else, whom Lucius swore had perhaps three faces, or three bodies, who picked it up and sped away quickly, with the sound of hounds panting and padding quickly after whoever-it-had-been.

“So, Dionysos has not saved you, nor have you come under the protection of the Two Goddesses. Do I have that right?”

“I have made many a libation to Bacchus, the Liber Pater, at symposia for much of my life, and have carried the thyrsus in His processions for the Emperor. I have made offerings to Ceres and Libera at their temple on the Aventine several times each year since I have been in the Emperor’s service.”

“Yes; but, did you make offerings to the Two Goddesses at Eleusis and take Their Mysteries?”

“No, I was too sick to do so this year.”

“Then you will not be able to next year, or any other year. And what of Dionysus? Have you taken His Mysteries?”

“Is it not a mystery to have taken in the God and felt His blood mingle with one’s own in ecstasy?”

“A mystery, yes; a Mystery, no.”

Lucius’ smile at his own cleverness in his second answer immediately receded, and his brow furrowed.

“I’m sorry, Lucius, but there are rules I must follow. I had hoped better for you, but it seems that the Fates have not led you down the paths I had prayed, and instead Ananke will now take Her unshakeable hold of what lies ahead. Come with me.”

They made their way toward a river, where a crowd of people seemed to be gathered before a small pier.

“What river is this?” Lucius asked.

“It certainly is not your Tiber–every river of the earth has a counterpart here, with one exception, the Nile, which has its counterpart in the heavens; though in time, someone will suggest that the souls of the dead gather at the Tiber River as well.”

Lucius stopped, momentarily dumbstruck, and Hermes looked back at him.

“You mean…I’m…”

“Dead? Yes, you’re dead. I’m sorry to have to tell you this, Lucius, I thought you might have figured it out.”

“I thought I…might just be dreaming.”

“There is no just when it comes to dreaming, my friend; your dreams have prepared you for this, but it seems not quite enough.”

“So, you are leading me to the Styx?”

“The Acheron…well, technically, yes, as the two rivers flow into one another, but this part is generally known as the Acheron. It takes something special to come to the Styx directly from the side of the mortals, and I’m afraid you don’t have that, either.”

“Where, then, are you taking me?”

“To the pier, where you’ll negotiate for your passage with Charon.”

“And what of all these others? How did they get here? How long have they been waiting unless you brought them hither?”

“You can’t see how I am leading each one of them even at this very moment. It’s a limitation of your mortal perceptions. Not all come here because of me, however. But those are mysteries with which you should not be concerned at the moment. Come.’

The two worked their way down the gently sloping landscape to the banks of the Acheron, and came to the pier amidst the crowds. For a second, Lucius thought he saw a thousand shapes of Hermes, just like the one he was following, standing next to each of the other people gathered there, as if They were as singular and solid as his own, and then he realized that in fact, it was only one Hermes who was moving so rapidly that He had been guiding and carrying on conversations with every one of the thousands at the same time He had been conversing with him.

“Soon, I will turn you over to Charon, with whom you will have to bargain for your passage. Most of those here have only come with one obol, but you have an advantage, in that you have twenty-two coins left. There is a reason for this–what, I am not entirely certain at present, but I have my own theories–but which coins you give him will depend much on what your eventual fate will become, so you must choose wisely. Let me see the coins.”

Lucius began to move his hands toward Hermes, but then paused with worry and suspicion.

“What is it?” Hermes asked.

“It’s just…I appreciate Your assistance greatly, but how do I know You won’t steal these from me if I place them in Your hands?”

Hermes smiled.

“You are as clever and as suspicious as I had hoped you would be! But let me assure you, this is unusual, and I do not mean to cheat you nor steal from you, at least at the moment.”

“I appreciate Your honesty in that, and will take it as a warning.”

“Clever boy! But now, I swear to you, by the Styx Which binds all oaths of the Gods, that I will not steal from your cache of coins, nor defraud you of them, nor trick you in any of what I advise from this moment until you are turned over to the Ferryman.”

Lucius paused for a moment more, moved his hands slightly, and then paused again, before releasing the tension he held in his shoulders and forewarns and extended his open hands to Hermes.

Hermes looked at each of the coins, turning them over in Lucius’ hands, and accomplished this with each of them in a matter of seconds, with the pleasant sound of the tinkling of metal against metal in profusion before he spoke again.

“Now, there are many interesting things about these coins, and each of the twenty-one is unique in some fashion. But there is one here that is beyond price. You need to examine it closely, and I will hold the others for you while you do.”

Lucius was beyond intrigued, and readily placed the other coins in Hermes’ hand while he looked at the coin that had been indicated. It appeared to be a bronze blank, at least on one side, but then he turned it over and saw a lion. He turned it over again and it had a lotus flower on it. He turned it again and saw the Greek Neilos. Again, and there was a temple. He turned it again and saw a star, and then a crescent moon, a bull, and what appeared to be Hermes or someone much like Him riding on a horse. He turned it again and saw a horse only, and then a spider, and a well-fitted ship, and then it appeared to be blank again.

“Do not, under any circumstances, give that coin to anyone. If I were you, I’d swallow it, but even then, you might be deprived of your flesh and your bones and it could still be taken. Hold it tightly and let it never leave your hands. These others are far less valuable, and can be given in whatever amount you feel is best to whomever you wish. Here they are.”

Lucius put out his right hand, and Hermes dropped the coins into his palm.

“Don’t you want to count them?” Hermes asked.

Lucius glanced down and quickly counted, seeing that all twenty-one were there.

“No need–I already have.”

Hermes smiled. “You are very clever, Lucius!”

Vitalis smirked. “Enough coin came through my hands in clerical training, I have developed a knack for it.”

“For that, and so many other reasons, it pains me that I cannot help you more, nor reveal what is to come for you clearly. You will have to make your own way, and while that is enviable for many, it is also fraught with difficulties. I will leave you now, but I will also say this: Charon is not as friendly toward your kind as I have been, and he will try to cheat you if he thinks it is possible. Do not trust him, nor reveal the extent of what you have. That is all I can do for you. Good luck, Lucius Marius Vitalis!”

Hermes was no longer at his side, but he could now see him at the sides of nearly everyone else there, giving them last minute advice, encouragement, and guidance before leaving them on the pier to face Charon alone.

The boat seemed small, and was filling up fast, but Lucius watched at least a hundred people climb aboard after their seemingly-too-easy transactions with the Ferryman. Most simply walked up to him, and his long bony arm stretched out to them and pulled the obols from their mouths, whereupon they clumsily boarded, unaided by the Ferryman’s hand, nor that of anyone else already aboard.

The black pits of Charon’s eyes focused upon Lucius when it was finally his turn.

“Your lips have been unburdened of their viaticum. You have spoken with Hermes. Do you wish to make the passage into Hades?”

“I do not know if Hades is my final destination.”

The dark abysses of Charon’s eyes narrowed as he paused for a moment.

“It’s true, you have the look of someone bound for elsewhere. That’s a higher fare. Twelve obols.”

“I will give you ten.”

“For ten, I’d knock you with this oar into the river and you’d never go anywhere. Twelve.”

“I will give you eleven.”

“For eleven, I will take you halfway across the river, and then knock you into it. Twelve.”

Lucius sighed, somewhere between exasperation and desperation.

“Very well, then. Your twelve obols, and not one more.”

Lucius expertly counted the coins out, one by one, from his right palm into Charon’s bony outstretched fingers like the gnarled roots of an ancient tree.

“Get on board. We’ll be taking all of these others first, and then we’ll get to you. Enjoy the ride.”

What passed for a smile that was the rampart of teeth like a row of shattered clay pots from Charon was given to Lucius, the blank voids of the Ferryman’s eyes staring, as Lucius boarded the boat amidst the crowd of shades-to-be in Hades.

The gathered passengers were silent, blankly gazing across the river toward their destination, insensate to all else around them, for the most part. Lucius was near a few who would occasionally glance around. One of them was a young woman–perhaps a few years older than him–who looked at him several times. Finally, she looked directly at him and smiled, and inched her way over to him, moving aside their catatonic colleagues in order to come closer to him.

“You are not like the others,” she said.

“Nor are you!” Lucius eagerly replied.

“Please tell me your name,” she asked.

“I am Lucius Marius Vitalis. Who are you?”

“My name is Chrysippa. What did you do in life?”

“I was learning the literate arts in service to the Emperor Hadrian. And you?”

“I was a whore in Corinth.”

“Oh,” Lucius said, not sure how to proceed.

“It’s nothing to be ashamed of–I am not ashamed, nor should you be.”

“I…I suppose you’re right. We are dead now, and there is nothing which can harm us, I think.”

“If only that were correct! There is much here that can yet harm a naked soul.”

It was only then that Lucius realized and fully embraced that, besides the coins he held, he had absolutely nothing, and was completely naked, like everyone else accompanying them. He suddenly felt a bit of embarrassment, especially as he stole a glance at the young and beautiful form of Chrysippa, and began to be aroused by the sight. With his right hand full of coins and his left clutching the priceless and unusual coin, he did not feel that he could do anything to hide his arousal, and began to feel less self-conscious about it. Chrysippa looked down at his enlivened genitals and smiled.

“I had thought myself skillful during life at making men full of passion–and I see that death has done nothing to abate my talents!”

Lucius smiled. “I hope it does not offend you, but I’ve never…well, spoken with a woman of your profession before.”

“I’m a whore–‘profession’ has little to do with it. I was not able to do anything else, it was either this or be sold into slavery, or into slavery-in-all-but-name to some rough merchant captain who might not growl three words to me between taking me at his pleasure after beating me into a stupor in his drunkenness. But I don’t wish to revisit the past now. I’ve always wondered if the dead are able to copulate as the living. Would you like to find out?”

The smile on Lucius’ face gave way to a look–only subtly different from his grin–of stupefied horror.

“I…I never copulated with a woman before. I was told it did not befit my station nor my character while alive.”

“What about men?”

“Oh, men? Certainly…” Lucius seemed to relax slightly at his statement, and Chrysippa’s countenance shifted to greater seriousness.

“So, you were a devotee of Aphrodite Ourania then?”

“Well, perhaps not so much a devotee as a frequent votary in Her temples.”

“You know, Lucius, I serve Aphrodite as well. Some men even said I was Aphrodite in mortal form for them.”

Something in Lucius became more bold for that moment.

“And, if I were a God in mortal form, who might you say I would be?”

“Hmm,” Chrysippa thought for a moment and smiled. “Hermes.”

“Then, if we two were to lay together, would you give birth to Hermaphroditos?”

“If her penis were as nice as yours, and his breasts as fine as mine, then I should be a very proud mother!”

Chrysippa sank down to her knees, and Lucius followed suit.

“You didn’t have to do that just yet, Lucius.”

Lucius reddened–insofar as a shade can redden–for a moment, and he made to stand again. “Oh, I’m sorry, I didn’t know.”

“Did none of your male friends ever used to perform fellatio on you?”

“The Romans never would; the Greeks, on the other hand…” Lucius thought of someone…his friend, whose name he could not remember, but whose face he knew like the back of his own hand.

“Well, no need to stand again. Let us lie next to one another for a while, Lucius.” Chrysippa reclined on the boat’s deck, and Lucius followed suit, moving closer to her. Those around them seemed to make way for them without any acknowledgement. They began to caress and kiss one another, embracing passionately, until their motions rocked the Ferryman’s boat in a way that it had never rocked before, and yet all the eyes of the shades were on the far shore and not the cavorting at their feet.

When the two finally relented and laid on their backs facing the dim green of the sky overhead, the boat had stopped, and the souls in it began to disembark. Soon, all but themselves, Charon, and two others had begun to crowd the far shores of the Acheron in Hades, and Lucius could hear over his own gasping for air the three-headed panting of a gigantic hound in the distance.

“Next stop, Elysium,” Charon spat in announcement.

“What of those two over there?” Lucius asked Chrysippa. One of the two remaining mortal souls glanced over to them and smiled–a young man–while the other, an older woman, looked darker even than Charon, and started ahead expressionless.

“I think the youth is bound for where I am; the woman might be headed to Tartaros, I expect.”

“And where are you going?”

“Elysium, from what I understand.”

“You mean to tell me that I’ve just had sex with a Heroine?”

“I don’t know if I’d say that; but I am bound for there all the same.”

“How did you come to that state?”

“What does it take to be a Hero, Lucius?”

“Great deeds and virtue in life?”

“Then what of the great sins in life of the likes of Herakles? Or of Tantalos?”

“And yet, Herakles was a Hero no less than a God.”

“Then, it must be something else that made Him thus.”

“Perhaps his part-divine heritage, then?”

“If every offspring of a mortal and a God became a Hero, then the demigods unknown to humans would not be obscure…and again, Tantalos would not suffer in Tartaros as he does, being a son of Zeus.”

“Then, I’m not sure what answer you seek from me.”

“You have heard of Palaimon in Corinth, Lucius?”

“Of course.”

“How came He to be a God and Hero?”

“Poseidon made Him thus at His death.”

“And how did He die?”

“He fell from a cliff and drowned because of His mother’s madness, instigated by Hera against the infant Dionysos.”

“So, would you say that His death was unusual?”

“No, for many have fallen and drowned in such a fashion.”

“And yet, it’s still not common, is it? Especially to have one’s falling and drowning as an infant come after boiling in a cauldron and being thrown by a Goddess-maddened mother in protection of another God.”

“No…I suppose you’re right. So what are you saying? You were no more than a child who drowned?”

“Silly boy! I’m saying that an unusual, and even a portentous, death might earn one the status of a Hero.”

“How did you die?”

“It’s hard to remember just now, but I think it went something like this: a rich Athenian had come to Corinth seeking my services. The whoremaster had a special bath prepared, which was warm but had paddles within it to churn the water up, and some Gaulish unguents added to the mix made it as if it was the foamy waves of the sea. The Athenian seated himself in the bath, and vowed to Poseidon he would cut the isthmus of Corinth for the glory of the Gods, and he called me forth from the waters as the Cyprian Goddess. I laid beneath the churning bath and then rose up from it, shells in my hair, to his excitement and delight. Then, I approached him, and submerged my head to perform fellatio on him. He held my head down in the water, and I did not stint in my performance. He eventually ejaculated, and after grasping my hair too hard in his fists, he let go, but by the time he did, I had swallowed not only his seed, but much of the water and had drowned in the bath.”

“So, you drowned as well?”

“Yes.”

“And for this, you became a Heroine?”

“Well, perhaps not a Heroine–I doubt that a heroön will be built over my body, if it is anywhere to be found now, nor will votaries come to honor the Great Courtesan Chrysippa for years after. Nonetheless, devotion to my work in the service of Aphrodite and the strangeness of my death may have earned me a place amongst the Heroes as worthy as any who was more virtuous or favored of the Gods in their life than I had been.”

“How interesting!” Lucius was honestly dumbfounded for a few moments, and wondered what–if anything–he might have done to have earned him a place in Elysium. As he was musing on this, the youth came up to them.

“I saw your enjoyment of each other before we reached the shores of Hades. My name is Thrasymachus.”

“I am Chrysippa, and this is Lucius Vitalis,” the Corinthian woman said.

“I find it strange that it seems I am bound for Elysium!”

“How did you come to be in such a state, Thrasymachus?” Lucius asked.

“I was a slave, and lived with my Master along the Ister. We were attacked by barbarians last night–Dacians, probably–and I defended my Master and his children in his house from one of the attackers. I was wounded, but managed to slay the brute, but not before he raised the alarm and summoned more of his marauders to him. We fled, and I put my Master and his two young children in a boat, covered it with a black tarp, and sent them across the river, myself swimming alongside the boat pushing it toward the far shore. Whether from loss of blood, the shock of the cold water, or sheer exhaustion in my toils, I did not make it to the other side, but the last sight before my eyes as I slipped under the waves into darkness was their boat approaching the other shore, and the tarp flying off as my Master began to paddle the remainder of the distance.”

“So, you drowned as well, but in self-sacrifice?” Lucius asked.

“Yes, I suppose so. And what of you?”

“I’ve just rehearsed the story, Thrasymachus,” Chrysippa said, “perhaps I’ll tell you another time, when we reach our destination.”

“Perhaps you can even tell me your tale as we play dogs-and-pigs, as you two just did?”

“Perhaps indeed!” Chrysippa smiled at Thrasymachus, who was quite beautiful, and beginning to become aroused as well. Lucius suddenly felt like a stubborn ass yoked behind the chargers of a biga.

The small craft nearly crashed hard onto the shores of Tartaros, and the dark woman, without a word, left the ship for who-knows-what tortures and despair beyond the merciless gates. The small boat careened off again, leaving only the three passengers and Charon the steersman. Chrysippa and Thrasymachus did not even give a glance toward the Tartarian shore, but Lucius looked at it in full terror, and stared for a moment before he resumed then conversation.

“Well, Chrysippa, before you move on to the next customer, I should probably settle my bill.”

Chrysippa was surprised, and smiled in embarrassment, but replied, “No, Lucius, it’s not like that.”

“No, you have done your work well in death as in life, and deserve your due.”

“But Lucius, I plied my trade in life to make a living, to afford food and to make it worth the whoremaster’s while to continue keeping me under his roof. Now, I have no such requirements, so I need no fee from you.”

“Do you truly think so, or are you simply having a jest at the expense of a guileless virgin to Venus’ ways?”

“What I say is true. Keep your coins, please.”

Lucius thought for a moment.

“No, it isn’t right. Something tells me that one of these should go to you.”

“Are you certain?”

“No, not by any means. However, I think this place is little different than that from which we have come, and justice in one is justice in the other. Take this.”

Lucius held out a coin, which had leaping dolphins depicted on it.

“The dolphins of Palaimon! Thank you, Lucius!” Chrysippa took the coin and simply stared at it and felt the weight of it in her hand for a moment.

“I’m afraid,” Thrasymachus said, “I have nothing with which to pay you.”

“I am not asking for payment from you, Thrasymachus. We’ll have to see how well you speak before I decide to share my favors with you, anyway.”

Thrasymachus seemed rather haughty for a slave as he replied, “And even if I had something to pay your fee?”

“Though I am knowledgeable in all arts of Aphrodite, I am not a whore for hire any longer, and I have a choice with whom I play this game. And now that such is my state, I feel no need to take any who approach me, no matter how handsome their faces nor ample their hounds.”

Lucius immediately felt better about what had occurred between them, and almost wanted to ask for his coin back, but did not want to deprive her of the joy of the dolphins of Palaimon that seemed to remind her of her homeland.

“Elysium approaching!” Charon shouted.

The boat approached the fine shining shores of the great fields of Elysium, and the smell of honey and ambrosia soon flooded their nostrils. The boat touched the shore–there was no pier stretching into the expanse of waters to meet them–and did so without any shock or shuddering, and the boat simply ceased moving upon the placid and mirror-like waters of the Styx, or the Acheron, or whatever river it had become by then.

Thrasymachus eagerly bounded out of the boat, since he had not touched much of dry land since before his death.

Chrysippa moved toward the shore slowly, and before disembarking, looked back at Lucius. She invited him closer, reached out her arms to him, grasped his face, kissed him sweetly on the cheek, and then released him and turned to step onto the shore with Thrasymachus. They looked at Lucius, and suddenly he felt entirely uncertain what was to come next, and if this was his destination.

Charon was no help, and did not offer a word of advice, instead only staring blankly at him, waiting for a response, a reaction, or a word from him.

Lucius tried to step out of the ship, but it was as if some invisible fetter kept him from moving any part of his body in a manner that would convey him out of the ship and to the shores of Elysium.

“You can’t go where you’re not wanted,” Charon said with a diabolical grin, before giving his oar a hard shove away from the soft shores of Elysium.

“No, stop!” Chrysippa exclaimed, and the boat immediately ceased, no matter how hard Charon tried to drive it onwards.

“You right heroic bastards!” Charon said.

“What does this mean?” Thrasymachus asked.

“I think…for whatever reason, we can make the boat go where we please, perhaps because we are Heroes,” Chrysippa replied.

“If you don’t let me go, I’ll bring the Furies in a moment. Not even Heroes can withstand them!”

“We’ll let you go–”

Chrysippa was interrupted by Thrasymachus.

“You mean you’ll let him go; I have nothing to do with this,” Thrasymachus said.

“Then fine!” Chrysippa shot Thrasymachus a glance that Lucius immediately understood–she would not be copulating with him anytime soon, if ever. “I will let you go once I know what the fate of Lucius will be.”

“Well, well, well,” Charon gloated. “The ‘fate of Lucius,’ is it?” The Ferryman began to laugh in a manner that made the bowels of all three mortal souls churn unpleasantly. “That will all depend on him and what he does now.”

Lucius’ no-longer-beating heart caught in his throat.

“What is it you want?”

“You’ve still got a handful of coins, boy. Give them to me, and we’ll see where they take you!”

“I…I don’t think I will.”

“If a coin doesn’t pass into my palm, it’s the Furies for you, and who knows what will be left of you to go anywhere when they’re done with you!”

“What if I give you one coin?”

“Then I’ll take you to the third stop after this one.”

“And what if I give you two coins?”

“The fourth.”

“And three?”

“The fifth.”

“And nine?”

“Lucius, don’t!” Chrysippa said.

“Then I’ll take you to the eleventh stop after this one.”

“And what is on each of these stops.”

“You’re not from Hibernia, you know nothing of those Mysteries or the maps they provide, and so I won’t tell you a thing about it.”

“Then I can give you up to eight coins,” Lucius said.

“No, you can give me nine–you’ve got eight in that hand, but one in the other.”

“This one I will not give up. The most you will get is eight.”

“No, nine,” Chrysippa said. “I will pay the difference,” and she held out the dolphin-stamped coin.

“I won’t take nothing from the wages of a whore, girl,” Charon snapped, “much less one that thinks she’s a Heroine!”

The look on Chrysippa’s face was devastated, and tears were welling up in her eyes. Even Thrasymachus began to look worried.

“Then…it’s only a question of how many I should give.”

“And you’d better hurry up and make up your mind, boy, as I can hear the wings of the Furies flapping even now!” Charon’s jagged teeth were on full display as his lips curled around them in the most crooked grin imaginable.

“Only give him one,” Chrysippa said.

“I say two,” Thrasymachus opined. “Six is a great many to retain yet, and with the other, that is seven.”

“If I give him only one, then that will leave me seven,” Lucius calculated aloud.

“Eight,” Thrasymachus said.

“That one isn’t negotiable.”

Lucius imagined he said those words, but the sounds actually came from Chrysippa’s throat, as she looked angrily at Thrasymachus. They’re really never going to have sex, Lucius thought, despite the gravity of the situation.

Lucius drew a coin from his right hand without examining the options. The imprint upon it looked like…a pile of ashes. It was no solace to him, nor any assistance to the task at hand, but he decided he would part with no more than that, and his chances were equally good with the third stop as with the tenth or eleventh since he had no idea what might be next.

“Here,” Lucius said, and placed the coin in Charon’s relentlessly greedy hand.

“Fine, then, boy. Get comfortable if you can, it’s a long way.”

The boat started to move away from the shore, and Chryssipa’s hand went to her lips.

“I’m so sorry I couldn’t help you more, Lucius,” she said, holding back tears with her voice wavering.

“You can help me yet, Chrysippa.”

“How?”

“Pray for me, to all the Gods and Heroes you know–pray for me, and ask any of Them who might help me to do what they can.”

“I will, Lucius, I will!” Chrysippa extended her arm and waved to Lucius, even as she began to lose her composure and started weeping. Thrasymachus, even in his frustration, put one of his arms around her shoulder, and with his other he waved to Lucius as well.

“It won’t do you no good, boy,” Charon hissed, “the prayers of mortals and even Heroes to the Gods can do nothing when a soul is adrift on the Styx.”

“What do you mean?”

“Why do you think They swear by the Styx? Because it is unalterable, nothing can change it. Not a bad way to make an oath, then, if you want to make sure it stays true.”

Lucius was silent–what more was there to say to a creature such as Charon?

They came to the first stop: a bright island, and it seemed like a heavenly paradise. None were on the ship to disembark, and none came aboard either. Lucius swore that he saw the chariot of Achilleus, with Patroklos at the reins and Helen at his side, pass by the shore as he and the Ferryman moved away from it.

An unfathomable span of time passed until they came to the next island, which was as bright and beautiful as the previous, but the entire center of it was dominated by a gigantic figure, bearded and merry, with pine boughs (or was it entire pine trees?) crowning his head, hung with innumerable lamps. He seemed to be seated on a throne so distant that it was below the horizon, and yet it appeared that there were revelers amassed on the island from the foot of the giant to the very verges of the shore. They all focused on the titanic figure and undulated in dance and merriment, shouting “Io Saturnalia!” sporadically as an infectious music inundated Lucius’ ears.

“Too bad you’re not going there either,” Charon said, breaking the ages-long silence.

The boat drifted for a long time afterwards, through dense fog that made the waters around the vessel, and eventually even the majority of the vessel itself, obscure to Lucius’ mortal vision–broken only by the black abysses of Charon’s eyes which loomed like permanent fixtures in his place at the helm, looking at Lucius, and through and beyond him as well, all the while. It chilled Lucius to imagine what Charon saw in that moment, which lasted for such length that it could have been a year or twenty before anything else occurred.

The boat came to rest against a barren shore, the lights above it dark and tinged with a smoldering red.

“Here’s where I drop you off, boy,” Charon said, stopping the small boat, which had become the size of a craft only large enough to transport Lucius and the Ferryman.

“Well, then, I guess I had better go ashore. Thank you.”

“I don’t need your thanks, boy.”

Lucius hesitated a moment before he disembarked, and lingered for a moment looking back at Charon.

“There’s one more thing, boy.”

“What is it?”

“If you should decide in this moment to give me another of your coins, I can take you somewhere else–anywhere else, it’s your choice. Just for one coin.”

Lucius thought for a moment, wondering what assurance was there that the islands and shores after this one might be more pleasant. He pined at how pleasing the thought might be to return to Elysium and find Chrysippa, and to perhaps be with her for an eternity, until the Emperor had become a God and would perhaps have a place for him in his entourage once again…if, indeed, he ever did become divine. But he also realized that if he could not go ashore in Elysium before, there was no assurance that he would be able to now, even if he paid Charon to take him there again–passage anywhere did not guarantee entry anywhere.

“No, I think I will stay here. This is where I think I am meant to be.”

“You sure now, boy? It only takes one little coin…”

After a moment, Lucius sighed, and stepped ashore.

“Fine, then, boy. I won’t say fare well, for no one that goes hither fares well!” Charon cackled as the boat sped away.

Lucius was resigned to his fate–and suddenly terrified at it.

As he took a step, he noticed that his body was somehow changing.

Within his entrails, he could feel as if his organs became somehow different–his liver and kidneys became blood-stained ingots of iron, his lungs fleshy bags of silver, with a silver breath pumping in and out of them, his heart a single shining ruby, his bones copper and his skin golden with hair upon his head of white flax, his penis a fair brass member, and his eyes the brightest lapis lazuli. Every breath in his body felt richer and more enlivened than even at his greatest moments when upon the earth, and though he thought his surroundings dismal and his prospects were unknown, he felt that he had the body of an immortal, and that surely he would be rewarded for his toils and his long journey.

He walked a short distance, a musty smell of dust on every breeze, and at last came to a grand gate. The arch of the gate was made of pure amber, and the lintels were of bronze. There was a guardian before the gate, whose form shifted across many shapes–from human to animal, from plant to stone, from male to female, from bird to beast to fish. It was as if Proteus has come to oppose Lucius’ way, but he knew it could not be Proteus.

“You have come to Irkalla, the land below of no return. This is the gate of Nedu, and I am its guardian, Sekhet-hra-asht-aru, Multitudinous of Form.”

Lucius puzzled at this announcement.

“You are an Egyptian, and yet this is not an Egyptian afterworld…”

“That is a mystery which you are not permitted to know at present! In Irkalla, we have a custom, that everyone who comes here must pay a fee to pass the gate.”

“And how many gates are there in Irkalla?”

“I know of seven; there may be more.”

Lucius breathed a sigh of relief.

“Then I can pay you what you have asked!”

Without a thought, he handed over the first coin to come to his grasp from his right hand. As he passed it to the sentinel of the first gate, Lucius only saw what was on it for a moment: the legend nous.

“Very well, I will accept this token of your passage. You may proceed.”

The gate opened, and Lucius walked through the gate.

As he did so, suddenly he felt strange, as if sense and composure had departed him, and he saw the single ruby of his heart burst forth from his chest, to be left in a heap of such hearts lying next to the bronze lintel inside the gate. There was no blood upon his hands nor his chest, however, and though it had been surprising, and now he felt a hollowness and a sadness and the names of people and places began to fade from his mind, he could do nothing other than to pass on to the next gate.

He reached a second gate, its archway the finest and most fragrant acacia wood, and its lintels made of pure ivory. The gatekeeper before it looked like an Egyptian physician, bald-headed and wearing a fine linen kilt, and in his hand he held a small scythe. If Lucius had not given up his nous, he would have thought the gatekeeper looked like Imouthes, but the thought did not cross his mind now, for he had no mind which it could cross.

“You have come to Irkalla, the land below of no return. This is the gate of Enkishar, and I am its guardian, Un-hat, One Who Opens the Breast. In Irkalla, we have a custom, that everyone who comes here must pay a fee to pass the gate.”

Without a thought, Lucius produced the next coin, and as he handed it over, he saw the legend upon it, thymos on one side, and phrenes on the other. Un-hat let him pass beneath and through the gate, and as he did so Un-hat slashed at his chest, and from it his silver lungs were drawn out and tossed onto a pile of lungs behind the gate. Lucius felt a thousand pins and needles in every limb of his body and a dizziness, and yet he knew there was breath still circulating within him, but it simply had no place to go, nor did it have a way to escape his body, nor could more of it come into him.

He reached the third gate, this one with an arch of granite and lintels of black marble striated with purple. An atrocious aroma, palpable even to Lucius without an ability to breathe any longer, penetrated his nostrils as he looked upon the guardian of this gate, who had a bestial face like that of a dunghill dog, his body bent and caked with excrement.

“You have come to Irkalla, the land below of no return. This is the gate of Endashurimma, and I am its guardian, Kek-hauau-ent-pehu, Eater of Shit. In Irkalla, we have a custom, that everyone who comes here must pay a fee to pass the gate.”

Without a moment’s pause, Lucius produced the next coin from his hand, and gave it to the gatekeeper. His lapis lazuli eyes could see that there was a legend upon one of its sides, menos, and on the other was cholos. The gatekeeper stood aside and began to lick his own limbs, removing some of the caked-on excrement as it did so.

As Lucius passed through the gate, he felt a stirring in his entrails that burned in pain. He suddenly felt a flux within him, and in doing so he was doubled over in pain, and from his anus his liver and two kidneys of iron caked with blood were extruded, falling into a pile of similar organs behind the gate. It was as if all desire to resist and to fight had left him, and in its place only despair and regisnation remained.

He came to the fourth gate, which had an archway of obsidian and lintels of tightly-packed thick-wooded vines bereft of grapes or leaves. The gatekeeper was a musician dressed in a diaphanous gown who strummed a lyre with one hand and shook a sistrum with another, and with her two other hands she beat upon a drum and a cymbal. When she spoke, it was as if her voice was a thousand voices coming from every direction, of many tenors and tones, speaking in unison and in disharmony simultaneously.

“You have come to Irkalla, the land below of no return. This is the gate of Enuralla, and I am its guardian, Khesef-hra-asht-kheru, Multitudinous of Voice. In Irkalla, we have a custom, that everyone who comes here must pay a fee to pass the gate.”

And with little thought or reservation, Lucius gave the next of his remaining coins for passage through the gate. As it passed from his hand and he saw the legend upon it, aion, the youth and vigor he once had in his life cut short at such a young age came back to his thoughts, and then faded as the coin was accepted into the hands of Khesef-hra-asht-kheru. He went forward through the gate, looking down at what remained of his immortal form and being pleased with it for a moment, and then he heard a loud “CLANK!” behind him and turned to see a most strange assemblage of organs piled up behind the gate. He looked down with his eyes of lapis lazuli once again, and saw that the fine brass rod of his penis was now gone, and from the wound where it once was his thick blood the color of honey slowly seeped out of him without pain or discomfort, other than that which dawned on his few senses left signifying that nothing could cease the tide of time and the passing of youth into age, and suddenly his few years upon the earth felt as if they had been centuries, and he bore their weight in all of his limbs poorly with every step that he then took.

He came to the fifth gate, which had an arch of smoldering papyrus reeds and lintels made of tens of thousands of rusted broken iron chain links. The face of the gatekeeper was beastly, not like any animal Lucius had seen in life with his own eyes nor read of in any book, and on the ground all about the gate swarmed and writhed a hundred thousand worms, maggots, and other tiny legless vermin, whose manifold reflections flashed across the bulbous segmented eyes of the gate guardian as it licked its lips with its strange tongue and patted its bloated belly in contentment.

“You have come to Irkalla, the land below of no return. This is the gate of Nerubanda, and I am its guardian, Ankh-ef-em-fent, One Who Lives on Worms. In Irkalla, we have a custom, that everyone who comes here must pay a fee to pass the gate.”

There was no resistance left in Lucius, and he handed over the coin to Ankh-ef-em-fent, which had the legend pneuma upon the obverse of it, and kér on the reverse. As he passed through the gate, the breath stirring with no outlet nor inlet within him departed through his mouth in a spray of silver, and as the last of it trailed out of his lips, it brought his tongue and his throat with it, left in a quivering pile behind the gate with the cloud of hazy silver breath lingering above it. He could not breathe any longer, and now he would not be able to speak either, if he had chosen to do so…and for the briefest of moments, he wondered why he had not asked any further questions of these gate guardians since the first, but since his nous was no longer with him, the wonderment was not with him for long either. He knew there was no other fate for him than to go forward.

Lucius came to the sixth gate, and saw before him a gate with no archway other than a thickness of air and cloud, and its lintels were made of the stalks of a hundred thousand wheat sheaves without corn. The guardian of the gate was skeletal, with only the thinnest film of translucent skin upon its form, and with a hungry and desperate look in its hollow eyes.

“You have come to Irkalla, the land below of no return. This is the gate of Endushuba, and I am its guardian, Atek-au-kehak-kheru, Seizer of Bread. In Irkalla, we have a custom, that everyone who comes here must pay a fee to pass the gate.”

Something unexpected in Lucius caused him to hesitate at that moment before handing over the penultimate coin from his right hand to the gatekeeper, but he did soon fulfill the request, and gave the coin into Atek-au-kehak-kheru’s greedy hand, which he saw had the legend sarx upon it. As he walked slowly through the gate, he felt all hope and anticipation pass from him, and when the last drop of it was gone, as if Pandora’s pithos was at last emptied of its deepest dregs, the golden skin flayed from his body and his copper bones seized, the skin being laid like a stack of linens at one side of the gate and the bones being strewn into an immense pile on the other. What remained of him he could barely see or understand–a shadow of his human form, featureless, the shape of his own shadow but with no shadow of its own, with only his eyes of lapis lazuli remaining as he proceeded onward, on a walk that was treacherous and endless, to the final gate.

He at last came to the seventh gate of Irkalla, which had no arch, and was little more than a low rock wall stretching infinitely in both directions, and only the smallest and most rustic upright stones of common composition breaking the endless expanse of wall with a narrow, unimpeded opening, and the gatekeeper standing in front of and completely blocking its tiny passage. If his menos had still been with him, he might have considered leaping the low wall rather than dealing with the guardian of the gate, who was a tall, thin, black figure with spindly limbs and a long neck, completely shrouded in black wrappings so that only the dim yellow slits of its two eyes stared at Lucius, with a black-hilted, black-bladed saber of sharpened obsidian in its right hand.

“You have come to Irkalla, the land below of no return. This is the gate of Ennugigi, and I am its guardian, Sekhem-matenu-sen, One Who Prevails Over Knives. In Irkalla, we have a custom, that everyone who comes here must pay a fee to pass the gate.”

What was there left to give? In his right hand, Lucius had the last of his coins allotted for this journey, and in his left, the strange coin beyond price or estimation, which he had not given to anyone and would never give for even another chance at regaining all of his lost parts. In a moment of confusion, he almost met the left hand of Sekhem-matenu-sen with his own left hand’s contents, but with a final flash of his lapis lazuli eyes, he saw that was a mistake, and instead held out his right hand to the guardian’s left. The coin passed between them, and Sekhem-matenu-sen held it up in front of Lucius so that he could see the legend upon it: psyche.

In a flash, Sekhem-matenu-sen sliced through the insubstantial flesh of the shadow form of Lucius, and in a moment of white-hot pain, all sense and sentience seem to fall away from Lucius, and he could no longer see clearly, as if all things had a black veil enshrouding them in his field of vision–which was no longer vision, for his lapis lazuli eyes had been taken from him, and now were in an extensive heap next to the gate. The gatekeeper stood aside, and the shade of Lucius passed on.

It was suddenly as if an irresistible voice sounded itself in his ears, and a rush of wind passed by him, but he could neither see who might have made it clearly nor feel its passing distinctly.

The voice said to him, “Remember what I said of the coin.”

With nothing left of him, his organs and his senses and every bit of his flesh, blood, and bones gone from him, Lucius took the coin from his tightly-grasped left fist and put it where his mouth used to be, and somehow swallowed it within himself. With the blank hollows of his eyes, he could see through his own shadowed flesh that the coin was blank but spinning within his shadow entrails, eventually showing a legend: a single Greek capital Alpha. He remembered that this was an important letter in the name of someone…one of his friends, the Emperor, a God? He wasn’t sure, and plodded onwards.

Through crowds of shades such as himself, dining endlessly without satisfaction on plates and from cups filled with dust, Lucius’ shade eventually came into a palace carved of the paired horns of a single giant bull. He walked through endless passages in the place to the eventual presence of its sovereigns upon their indomitable thrones: Nergal, the king of Irkalla, and his august and fearsome wife, the Queen Ereshkigal.

The God-King Nergal, from His throne and within His mantle of the unconquerable lion, said “You do not belong in this place.”

The Goddess-Queen Ereshkigal, from Her throne and within Her mantle of a dragon’s skin, said “You are not one of ours.”

The King and Queen called Namtar to them, and bade him do as they instructed.

“Take this one from our presence, and place him upon a flesh-hook in the darkest place of our palace. Send against him seventy diseases, to punish him for his intrusion. Send him eye-diseases against his eyes, diseases of the skin and bones against his skin and bones, foot and hand and limb diseases for his feet and hands and limbs, genital diseases against his genitals, entrails diseases against his entrails, lung diseases against his lungs, and heart-diseases against his heart, and against his whole being and his entire body diseases upon diseases for his intrusion into our presence.”

What happened then was no longer sensible to Lucius Marius Vitalis–if, indeed, that was his name any longer–and he was taken by Namtar and escorted to the deepest pits within the dungeons of the palace, and chains were placed about his every limb, and a great metal hook was impaled through his head and his torso, and he was hung up. Before his senses departed entirely and faded into the unimaginable pains that followed, Lucius saw the coin within him spinning still, the A upon it the only thing yet remaining within him that was distinct and unchanging.

What came next was an interminable waiting, for all that was left of Lucius was the unfathomable expanse and endless reaches of Chronos, as it had been from the beginning according to Orpheus, Who only mingled with Ananke to create the world. As Hermes had said, Ananke had Her way with Lucius now…

And yet…

Since only Chronos was left to him–and that was, indeed, something–the mingling of Ananke and Chronos like two entwined serpents caused a strange stirring within him, as if a new world and a new cosmos was being formed from the fragmented shadows and barren ashes of the one before.

At some point–it could have been years, it could have been millennia–the coin within him stopped spinning, and the constant hum and buzz of its movement’s cessation prompted what little of Lucius’ sense remained in him to snap into focus.

He felt a hand–gentle but mighty beyond imagining–penetrate into his shade’s entrails, and take up the coin.

If you have a word or a name, speak it now.

“Hail and praise to you, Antinous, who have freed me from my bondage! I give you my felicity with learning, that your knowledge may increase even after your death and deification.”

Lucius’ response had come from–where? He had no breath to speak, no tongue to form words, and no nous with which to conceive them. And yet, in that moment, he was flooded with warmth and light, and could see a face that he had never forgotten, clearer and brighter now that he had formed the words and sounds of the name of the One Who bore that grace-filled face with his shade’s lips, feeble and decrepit though they had become in Irkalla.

As the warmth and light increased, and the darkness and reddish tinge of his surroundings dimmed around him, Lucius heard words from his friend.

“I am Antinous, who goes where he pleases, and before whom the gates of the underworld tremble. Loose your door-bolts to me and give me praises, for I have come for the liberation of many, and Lucius Marius Vitalis shall be the first of those so liberated, a prince amongst the Sancti who shall congregate upon the Boat of Millions of Years. I have the toll for the eighth gate, Endukuga, and I will pass through it with my friend unimpeded.”

It was as if Lucius had been in a reverie, unpleasant and unending though it had seemed, that now gave way to a boundless joy even before he had the organs to perceive such an emotion.

The two of them moved with a speed beyond comprehension, and soon Lucius began to see his friend’s form more clearly as his lapis lazuli eyes returned; he could feel his feet move swiftly as his copper bones were restored and his golden skin covered him again; his voice and his tongue and his throat returned and the silvery shimmer of the air for his breath filled his body; the rush of his blood and the zeal and zest of his youth and the firmness of his brazen penis came back to him; his iron liver and ferrous kidneys and all the solid organs of his entrails were returned to their places and his courage and virtue and ardor flowed freely; his silver lungs were replaced in his chest and circulated his breath from within him to the exterior world and back again in turn; and at last his full sense of himself and of what had happened came back to him when the finely carved and intricately shaped ruby of his heart was placed inside of his body.

The two flew through the air above lands and rivers uncharted until they came by the side of a pool running with cool water.

“Drink, Lucius.”

Lucius drank the cold clear liquid from the cupped hands of his friend, and all memory of his life, and his death, and of all of his travails and tests returned to him with perfect clarity and full detail, in all of its joy and horror, but the horror receded easily before the joy that he now experienced.

“What water is this, Antinous?”

“It is the waters from the well of Mnemosyne.”

“Then, would it be permitted for me to bathe in them?”

Antinous smiled. “I don’t see why not!”

Lucius threw himself eagerly into the water, and all of the dust from his travels and the dirt of his troubles washed away from him as surely as he had been cleansed by the immersion of a priest of Kotys.

He suddenly felt a warmth around him, and from the depths of the well a phoenix erupted with outspread wings in fiery flight and sped away to destinations unknown.

He emerged from the water, and found that his body and his limbs were no longer the fine, fast, and firm metals he had upon the land of Irkalla, but his own familiar flesh, though it felt as if he had feasted upon the foods of ambrosia and honey endlessly since his death. He was revived and rejuvenated, and he had Antinous to thank for it.

“I have…so many questions, Antinous. How is this possible? What brought you hence with such power and abilities? And of all those you could save, why save me first?”

“Because if Herakles had one prayer that could have been answered, it would have been for his Hylas to be brought back to Him. I may not be Herakles, nor you the Thracian boy, but for the moment, this is my wish.”

“But what of our Emperor?”

“He does not need me to make him divine–he will come to his due in time. We have much work to do. But first, you must meet your wife.”

“My wife? Have you met Chrysippa, then?”

“Who is Chrysippa?”

Lucius laughed for a moment. “Perhaps I’ll tell you the story in time. But for now, tell me what you mean.”

“Your wife will be Makaria.”

“Makaria the…Goddess?”

“The very same.”

“But, surely, she is already married?!?”

“To hundreds and thousands of people of every gender, still nonetheless, she will be your bride as well.”

“How is this?”

“Herakles already is married to Hebe, so she will not be your bride. Makaria seemed the next best possibility.”

“And what of yourself? To whom are you married, or will we share this bride between us as we shared so many things?” Lucius put his hand on Antinous shoulder and gave him a look he had not given him since before he had died, and before he had become ill on their journey in Athens.

“My wife is Melinoë, the daughter of Persephone and Hades.”

“Oh! And what of the Emperor?”

“His wife is Sabina.”

That’s not what I meant!

“I know, my friend! There is nothing which says that in death, as in life, he may not be married to Sabina but have me as his erastes.”

“Don’t you mean eromenos?”

“The Emperor will one day be a Divus; but I am both a Heros and a Theos. Many will be my eromenoi, many mortals among them. He shall always have a special and spacious place in my own heart, but my heart is wide and full of mansions beyond number. Look, here comes your bride!”

Lucius looked at the figure approaching them, and recognized…Chrysippa!

“Lucius, this is Makaria.”

“Makaria…but I thought you were called Chrysippa!”

“If you like, you may call me Chrysippa–but honestly, do you think even the greatest Heroine from mortal stock could command Charon, or could bring the pleasures of sex into his grim boat?”

She began to laugh with an infectious laughter, which Antinous soon began to join in, and eventually Lucius joined as well. The picture became clearer now to Antinous. I must remember to thank Hermes later for this favor.



Eleusis 2016

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From Musaeus (I)

Muses Heavenly, help me sing the praises
of Kaukon, son of Kelainos,
grandson of earth-born Phylos,
worthy heir to bring the Mysteries
of the Goddesses of Eleusis
to Messenia, to initiate Messene
and Polykaon and hallow the grove
of Apollon Karneios for use
in honoring the Great Gods
and the Great Goddesses:
Earth Mother Holy,
the Pure Daughter,
and the maiden offspring
of Perses and Asteria–
She who was born after Zeus
turned Asteria over to Perses
after He had enjoyed Her–
Who among the Samothracians
receives honors among Goddesses
as equally as at Eleusis.

Arcadia’s children were they
who honored the Goddesses thus,
and it was in those mountains
that Poseidon and Demeter met,
as Okeanos and Gaia coming
together in Lykaon’s land.
Offspring had they in Hagne
whom the Arcadians call Despoina,
the Athenians Kore,
the Eleusinians Persephone,
and in Triptolemus, entrusted
by the Holy Earth Mother
with Her secrets and Her Mysteries,
as they had been granted to Kaukon.
He has been held in reserve
upon his dragon-drawn chariot
to ride forth again in time
when the heavens are turned.
With a boar is Apollon honored,
and with rams Hermes receives his due.

When the Holy Earth Mother
was upon the isle of Samothrace
and found joy in Iasion’s embrace
it was then that the Great Gods
came to be known amongst mortals
as They were placed in the stars:
Her son on one side,
Her lover on the other.
And in the Attic lands
before the coming of Athena–
She Who from Zeus’ skull sprang
when Palaimon split it in twain–
the daughter of Metis awaits
the call to lead out the armies
of the Great Goddesses
when the foster-son of Demeter
reaches his maturity in fire,
Demophoön the lamented Hero
and those of the last generation
descended from Tartaros and Nyx.

Okeanos and Aethra together
share a dance of stars,
His seed sent forth into Her
so that it might form
into Eos, Helios, and Selene
(my pure and holy mother)
and the Seven Pleiades
and the Five Hyades–sisters of
the lamented slain hunter Hyas–
who became the nurses
of Dionysos, flame-born
and thrice-generated,
when the Titans had torn Him
and His heart went to Athena,
but His phallus came
to the plains of Samothrace
where the Great Gods
sent it in the dragon-drawn car
to Apollon Karneios’ grove
in Hekate’s star-born care.

O sing, then, Titanic Muses
of the children of the Goddesses
who have kept the Mysteries pure
and dwell in splendor with Them:
Plouton abounding in riches
and Euboleus the wise in counsel.
A time will come when the dead
have been disturbed from their rest,
when scores of dolphins will gather
to honor Apollon and Palaimon
and their mother Mise,
and when all the children
of Holy Earth and Surging Ocean
will call on Eleusis as easily
as they will upon Andania’s grove,
when the Great Gods will dance
and the Great Goddesses will sing
upon waves of crashing earth
and a thousand falling stars
that will ring like drums–

and all the Muses’ arts shall be
the substance of their strength.


Celebrate Bisexuality Day 2016

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Today rounds out the observances listed on my Calendar for the month of September. While the teaching quarter at one of my colleges (the main one) is one week finished now (and only eleven to go!), and things are getting relatively involved, with the first assignments coming in over the next few days, plus other offline work continuing and intensifying as well, I do hope to have a few more posts done before the end of the month, both here and elsewhere…we shall see how it goes.

But, for the moment, let’s pause and look at the concept of bisexuality in the overall range of queer identities, and where it applies in both my own life and in my overall theological views.

As some of you know, my M.A. thesis in religious studies was not on any “heavily” academic topic, but instead was of a praxis-theology-based matter, namely bisexual theology (which didn’t exist at that point within queer theology…and sadly still doesn’t really in any definite or noticeable fashion, within the Christian context nor any other of which I’m aware). That experience did, however, give me a great deal of experience in not only becoming familiar with, but also being critical (in the intellectual sense, rather than simply in the detracting sense) of the arguments out there which advanced one viewpoint (usually that of gay or lesbian triumphalism) while overshadowing and even attempting to erase other viewpoints (generally bisexuality).

We see this very commonly in polytheism and polytheist-friendly queer spiritual groups. We tend of think of Zeus and Ganymede, Poseidon and His various male lovers (Pelops, Nerites), and the homoerotic relationships of Herakles, Apollon, Dionysos, and Hermes–amongst many others–as “gay” rather than as being what they are descriptively, i.e. bisexuality. None of these Deities forsook relationships with women, and some were even said to have been married to various Goddesses, deified mortals, and other sorts of female beings along with Their homoerotic relationships.

And what about the great virgin Goddess, Artemis? Well, as much as she liked Kallisto, and Britomartis/Diktynna, and various other nymphs or mortal women, she also had favor–which sounds equally non-sexual (or at least ambiguously sexual) with a variety of males, including Hippolytus and Orion…and even Antinous. She might have been rather asexual, but appears to have been romantically bisexual as well. The same is true of so many so-called “lesbians” of the past, including the archetypal Lesbian, Sappho of Lesbos, who in the ancient world gave her name to the concept of “lesbianism” as it was known then and as it is known now, despite her being actually and demonstrably (from her own surviving poetic compositions, anyway) bisexual in her affections. Not unlike many lesbians, at least historically as well as currently, this is true for her…I’ve sometimes jokingly called such individuals “hasbians,” but that hasn’t taken off either. (It’s doing worse than metagender, in fact!)

And for historical males who have been said to be gay but were actually bisexual? Crikey, where do we begin? Alexander the Great, Trajan, Hadrian, Elagabulus (despite his problems in the current context), Walt Whitman, Oscar Wilde, and a variety of others were more accurately bisexual than “gay,” no matter how much some modern gay triumphalists want to say these (or some other) individuals were “really gay,” or (that lovely phrase of ideologically revisionist historical fantasizing) “would have been gay if they had been able to in their society.” But, there have always been people who were exclusive in their sexual attractions and experience, and though it is rarer in the premodern periods than now, it has happened, so it is entirely possible that any of these individuals could have been “proper gay” (or, in a nice British phrase, “well gay”!) if they had really wanted to be.

While we can’t say anything certain about Antinous historically, we can say that mythically, based on attested traditions, He would have been considered more bisexual (which, in the ancient Greek and Roman worlds, would have been “straight” in certain senses!) than strictly “gay” (with the caveat in mind that none of these identities really existed as we define them in the past anyway). The Oxyrhynchus Papyri hymn fragment from the late third century C.E. identifies Selene as the divine agent Who was involved in Antinous’ deification in order to make Him Her bridegroom. But, in more recent years, divination has revealed a fun little thing quite unexpectedly that I have taken as a significant and legitimate theological phenomenon: Antinous is also in some sort of long-term relationship, and even divine marriage, with Melinoë, which some of you may have seen in my recent poetry or fiction.

I utterly refuse to make any argument for any sexual orientation or gender identity being “better” or “best” or “more evolved” (yes, alas, those exact words get used an awful lot of the time in apologetic as well as triumphalist statements within various queer communities, and has done for more than a century now), up to and including my own metagender status (and its pansexual correlate), even though this has been something advanced not only by bisexuals in contrast to strictly gay or lesbian viewpoints, and likewise in some spiritual circles which suggest such individuals are “more spiritually advanced/evolved” and so forth (due to longer reincarnations and being “old souls,” etc.) than those who are monosexual. Call me old fashioned (and I’d take it as a compliment!), but I don’t think that the atrocities of saying one thing, one state, one sort of person is “better” or “higher” than another is a good thing in any context, even when it favors me as being such, but especially when it is a kind of overcompensatory measure when a part of one’s identity has been degraded or oppressed, etc. “Just as good as,” definitely; “better than,” fuck no.

So, bisexuality is just another identity which is as great as any other, has as much right to exist as any other, has as much cause to be celebrated as any other, and technically, has a much greater precedent for being theologically significant in polytheism and polytheist contexts and considerations than any other of the various queer identities. And in the latter statement, I think that’s the newest and most original thing I can say about this topic, and have said about this subject, in a very long time. (Which is lovely, because I wasn’t sure where this was going beyond some of what I say on this day almost every year…!?!)

Whatever sexual orientation you are, may you be just and happy within it, may you never seek to lord it over others or denigrate those who are different, and may you have as much safe and consensual fun as possible with it in your dealings with others!


Remember Vegas (Yet Again!)?

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I’ll be making a second, somewhat short post today, but wanted to get this one out first…this one might have some thematic relationship, in a kind of (very!) roundabout way, to that additional post I’ll be making later/shortly.

As you should know from the phrase “Remember Vegas?” above, that is the indication I’ve been using in the past month for when I am posting about the release of one of the interviews I did in early July with Dr. Jeffrey Mishlove on The New Thinking Allowed program on YouTube, which was the purpose of my trip to Las Vegas in late June/early July (fulfilling a teenage fantasy, etc.).

This third interview is quite good in many ways, but it’s the one that has a title I’m the least content with…but nothing that is more accurate or descriptive was punchier than this: “Rebellion Against God.”

Slight tangent before I detail what the interview is really about: in the last two weeks, I did something rather stupid considering how little time I have these days for work. I listened to/watched a 4+ hour video on YouTube by a conspiracy theorist who really hates Dr. Mishlove, who was going off about a number of things I said in my previous interview, talking about (amongst many other things) how Luciferians shave their heads to honor the penis and that therefore Dr. Mishlove must be a Luciferian, and so forth…this individual clearly has some problems. He was also suggesting I’m tied into this conspiracy somehow…jeez, one is always the last to know on such things, huh? 😉 But, now with the title of this interview, and the content of it, if he had some fears or suspicions before, this will put him right over the edge. I don’t know if I’ll watch anything further that he posts about me and my interviews or not…probably not, but anyway, just a matter of potential interest (in the way train wrecks occurring always are).

In this interview, the topic of Lucifer and/or Satan are discussed briefly, but what was the real focus was what is known as “spiritual titanism,” i.e. the overthrow of one generation of Deities by another, which we know quite well from Hesiod, Gaia and Ouranos, the Titans, and then the Olympians. We talk about one of the things that has been of greatest interest to me in cosmic eschatological terms–Demeter, the Eleusinian Mysteries, Persephone, and Demophoön’s immortalization as an attempt to raise an army to overthrow Zeus–as well as Prometheus, Thetis and Achilleus, and others. I mention that the idea for this came from a talk I heard by Sarah Iles Johnston (at PantheaCon, as it turns out!), but it is also found in Jenny Strauss Clay and Helene Foley’s writings on the Homeric Hymn to Demeter.

Along the way, we also mention: theodicy and Rabbi Harold Kushner’s When Bad Things Happen to Good People; the “dark night” experience; one polytheist’s (mine!) view of Iao Sabaoth and Allah as “head-of-pantheon” Deities, but not as sole Deities or creator Deities; John Milton’s Paradise Lost; and, a topic that Dr. Mishlove is interested in (on which more later), Zoroastrianism and its switch to Deities that were formerly considered “demons” in earlier Indo-Iranian contexts.

Here it is!

As usual, I have a few minor corrections to give.

For some reason, I said “Gaius” rather than “Gaia” initially when talking about Gaia and Ouranos’ offspring…it was a slip of the sibilant, so I apologize for that.

At a later point in the discussion, we talked about the conflict between “Earth and Sky” Deities in Greek myth, and how this usually manifests as an Earth Mother and a Sky Father, and what this can mean for patriarchy, the “return of the Goddess” in modern spirituality (even outside polytheism and paganism) and so forth. I also mention that in both Egyptian and Irish mythologies, this conflict isn’t really present (partially since the Egyptian tradition has an earth God, Geb, and a sky Goddess, Nut). While I think that statement is still true, nonetheless there is still generational conflict present in Egyptian mythology and cosmology, and inter-divine race conflict (the Fomoiri and the Tuatha Dé) in Irish myth. It’s not an error so much as something that could have used further elaboration.

Very interestingly, earlier in the week, the episode of The New Thinking Allowed which was newly aired was another interview with Jason Reza Jorjani, who has written a book called Prometheus and Atlas, and he’s also been interviewed on this show previously in terms of the contributions of Zoroastrianism and Persian culture to the wider world. In the interview from earlier this week, an interesting discussion occurs: Jorjani talks about the possibility that there is some sort of cosmic trickster being at the heart of a lot of religions and religious events, as well as certain paranormal or parapsychological phenomena. He mentions the originating cattle sacrifice of Hermes and the interesting matter that cattle mutilations in association with UFO phenomena are rather common…whatever you think of the potential conclusions which can be drawn from this, it’s an interesting conversation, and one you might like to have a look at/listen to as well, if you have the time.


And, More Death…

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In an ordinary year, we would mark the death of one of our most famous Sancti today, Matthew Shepard, which occurred in 1998.

This isn’t an ordinary year, for so many reasons, it appears…

One of my mom’s dogs, who was especially attached to me, just died. Her name is Dusti. She was a miniature schnauzer, who did not have the usual Schnauzer haircut at any point in her life–thankfully. (Her brother, Gus, did, which was one way to tell them apart easily, apart from him being larger and also grayer, whereas she was mostly black with grew and white around the edges.)

We had a dog that was called Dusty (a male rescue dog, half-miniature Schnauzer and half Scottie) before her, and we had picked out Dusti when she was a puppy just a few days before Dusty died in early July of 2005. He was not well after our other dog, Data, died in December of 2004 (the same year my stepfather died, but at the other end of it, as he had died in January), and then one night, when I was awake for much of the night, he died in his sleep on the couch and one of our other dogs, Rufus (who is female), was the first to discover him. She was very paranoid after that, and was extremely attached to Dusti. It was when I had to punish Dusti by putting her in her kennel one afternoon in 2005 that I learned dogs have a sense of fairness, because Rufus would not leave me alone until I locked her in her kennel next to Dusti as well–if one was punished, both of them had to be!

Dusti was one of the sweetest dogs anyone could ever hope for. In that same time period, I was taking care of her and Rufus during the day while I was finishing up with writing my doctoral dissertation, so I spent a lot of time with books and in front of the computer writing about dogs, and that was punctuated by taking care of two actual dogs. I think Dusti got the idea that I must be interested in books, and one day I heard a “thump!” from the hallway. I went out there and Dusti had moved a few books that were sitting on the edge of one of the low shelves in the hall off the shelf. The one on top was The Da Vinci Code (no, it wasn’t mine and I didn’t buy it–in any way that phrase can be taken!), and I laughed and said to her, “Dusti, you have horrible taste in literature!” I put the book back, and a few minutes later, she did the same thing with another book. I then played with the dogs for a while and took a break from writing, and she never did anything with books on or off the shelf ever again.

There was one morning/early afternoon in which I was not feeling up to working, and was thinking of taking a nap. I had the dogs with me, and I tried to get them to settle down enough that they might try and sleep in the bed with me. Rufus would go for that, but Dusti generally never did (as I came to find out), so while Rufus and I were laying there and moving toward sleeping, Dusti kept getting up and moving around on the bed. The bed was next to the wall, and then there was a window that butted up against the foot of the bed as well, which had a decent-sized windowsill. Dusti, who would sometimes jump off the arm of the couch and such, decided she would go exploring, and tried to walk on the windowsill, before I could stop her. She began to fall off, and though it was not a long fall and she wasn’t hurt, she made this sound of “canine disappointment” that I had never heard before or since which was both heartbreaking and hilarious under the circumstances. On another occasion during that timeframe, I heard her from somewhere in the house, but wasn’t sure where, and Rufus came to alert me. Rufus loved to go under my mom’s bed, and still likes to go under beds or behind things and hide out and just sit for hours, so she would do that under my mom’s bed pretty regularly. Dusti tried to do the same on this occasion, but being taller and bigger, she had got herself stuck halfway underneath the bed, and then couldn’t figure out how to get herself back out again, and so was calling from under the bed because she couldn’t do whatever-it-is she did again that got her under there in the first place! I reached in as well as I could, and kind of lead her toward me and pulled on her a little bit, and she figured it out and got out without anything hurt other than her canine pride.

Though it should have been obvious to all of us, it wasn’t until I had to move out for a few years that we all noticed how attached Dusti was to me. The first time I came back for a visit, a few weeks after I moved out, she gave me her “lecture bark” a particular set of barks she would make when I had been gone for any length of time) and then, when I sat down, she sat on my lap and was a “canine paperweight,” as I called it, not wanting me to get up or move after that. Generally, when I lived with her again from mid-2010 into July of 2015, she’d do something similar every time I came and went, and I’d have to sit with her on the couch (she knew the phrase “sit on the couch”) and pet her and talk with her for a few minutes every time I came home, especially if it had been a day or two since I had been there.

One of the funniest things that ever happened with her was one night when I was with all three dogs (Dusti, Rufus, and Dusti’s brother and elder littermate, Gus), and Rufus and Gus–who were the only ones who were ever very interested in playing with dog toys–were bothering me to play with them. I finally said “Do you want to play?” and they indicated they did, and so I said, “Okay, go get a toy!” They knew what that meant, and went to the basket where all the toys were in the other room, but all of them had been played with and were scattered around the house in different places, so only the “dregs” of the toys were left. What they brought back was a “dog dress” that had been given to Rufus by my brother’s stepdaughter a few years before, which Rufus never really liked (for some reason, various people kept getting her dog clothes and costumes of various sorts, and she’d kind of put up with them for a little while, but it was clear she didn’t really like them). There was always a fight for dominance between Rufus and Gus, and it was anyone’s guess as to who would win–she was much smaller (a dachshund/Yorkie mix) in comparison to his miniature schnauzer self, but he would act more dominant until she got an advantage in some fashion (e.g. she figured out the citronella bark collars they all had didn’t bother her, but really bothered Gus, so she’d wear hers and bark near him, or if he had his on she’d bark to make it go off, and it horrified him!)–whereas Dusti pretty well stayed out of all of that, and was more attached to Rufus than to her brother. So, out the two of them come with the dog dress as their chosen toy for the moment, and that was funny enough in itself. I picked it up and threw it for them to fetch and bring back, but as soon as Gus went for it, Dusti started growling, and Gus stopped, and then Dusti went and grabbed it and brought it to me and wouldn’t let them play with it any more…and they paid attention to that directive and didn’t try to get around it.

In 2014, a friend of mine from high school came over with his wife and two kids–one was 4, the other about 1 1/2–and visited for a few minutes at the house before we all went to our 20-year high school reunion. The kids were a little bit afraid of dogs, and of course all of our dogs would get very excited and bark a lot when any new people came over to the house, at least initially. So, not wanting to have two very rambunctious dogs–and Dusti–disturb the kids, I put them in their kennels and got them to go into them in the usual way (i.e. the promise of treats), which Rufus and Gus did, but Dusti would not. I thought that given how docile she was, she’d probably be okay, and she essentially sat on my lap for almost the entire time they were over. At one point, she growled a bit at the 1 1/2 year old as she came over, but otherwise she was okay. And then, for some reason or other, the 1 1/2 year old fell down or something and started crying, and Dusti let out this shrill and plaintive howl that I had never heard her do before…she had been around crying babies previously (e.g. my niece, who was about the same age), but had never joined in the crying, so to speak, before that.

I’m always pleased and amused to learn about canine behavior from actual canines, but these and so much more are things that I am especially grateful for having learned and seen by having Dusti in my life for these last eleven years.

Dusti had not been doing well over the last few months, and in fact had a very bad infection which ultimately resulted in her losing her tail a few months ago. While it took her a little time to recover after that, she was back to her regular self afterwards–not as active as she had been earlier in life, and with some difficulties in getting on and off the couch more than she had before that, but she was generally okay. I had worried a bit that when I moved out again she might not have been very happy, and may have not done too well in her health afterwards…and, unfortunately, I was right.

I’ll be praying in the Shrine for her for a while before I go to work…and fuck it, I’m not doing anything else today.

May Cú Chulainn place her in the ranks of the all the loyal hounds.
May Wepwawet and Anubis and Hermanubis guide her on her way.
May Herakles, Hekate, and Hermes train her well.
May Artemis receive her into Her pack.
And may Antinous assist her, as she will come to assist Him in turn.

Thank you so much, Dusti, for all the joy and love you brought to our lives. I love you.

[I’ve closed comments on this entry–and please, don’t do anything other than send us your good wishes, as the ritual end of things is being taken care of amply and aptly, so no prayers or other actions on anyone else’s part are needed to get her to where she’s going. As for her humans, we’ll do fine eventually, but we appreciate your good wishes.]


Sacred Nights of Antinous 2016: Festival of Osiris

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For today’s poem, I’m making good my (long-overdue!) vow to Brett Buffalo (from early 2015!) for a poem which is related to Antinoan Egyptian subjects. Here goes…

Hymn to the Antinoöpolitan Sunrise

Sing, O Muses, for the shining city on the Nile’s fertile plain,
the reaches of the river in which Upper and Lower Egypt meet–
the Two Lands of Set’s offspring and Horus’ children
which mingle in the surrounds of Memphis and what flows both ways from it–
as Eos makes Her rose and golden way into the sky
and Her son, Memnon, cries out for her in the same way
that Her own flesh cried out for Tithonos, immortal but aged…
and may the fate of that shining city’s Hero not be as Tithonos’.

DjehutyWepwawetSlippers

And sing as well for the city which is its neighbor across the Nile,
the great city of Twice-Great Thoth, whom the Greeks call Hermes Logios,
and His city Hermopolis Magna, where the great writings are made
and the Houses of Life store the words of the Gods in each Triad, Ogdoad, and Ennead;
it was by the words of Thoth that the Ba of the shining city’s Hero
took on the form of a God and rose from the Nile in triumph and glory,
and though words etched in stone proclaim Him the son of Re-Harakhte,
He is equally the son of Argus-slaying Hermes, and son of ibis-headed Thoth.

Bes winged

Sing, Terpsichore and Her sisters, for the dance which is done by Bes
when He swirls about above sleeping children in their beds,
His arms wielding every sort of weapon against the marauding of bad dreams,
and when it comes time to ask questions from the Gods, it is Bes again
Who dances a step of questioning and of conveying messages to and fro–
in that shining city, before its foundation stones were raised
and its beautiful streets and sturdy gates took shape from stone
Bes did His dances, and dance He shall continue in the Boy-God’s honor.

sacred-white-cow-hathor-egypt-suckling-banner

And sing again, She of the plectrum and the lyre, for beer-sated Hathor,
Whose dances put Muses and Graces and even Aphrodite and Apollon to reddening,
Who is the cow well able to contend with Dionysos’ wine-drenched bull,
the Two equal in revels and in raving under the spirit of strong drink–
and as the Muses sing and pour forth libations for the other Gods,
let another libation be poured for the God of the shining city
of marble columns and stately arches Who welcomes all into the dance,
the new child of Hathor, nymph-nurse like for thunder-born Dionysos.

HadrianMars

The Muses have not yet sung their songs nor given their due to the great Emperor,
the Ruler of the Two Lands who unites the world regions under his feet–
Hadrian the Greekling of Rome, seed of Herakles in Hispania–
so let them sing their poems now, their lyrics of his great virtues and deeds,
their epics of his slaying of lions, bears, and boars,
and the histories of the wonders he saw in Egypt when he approached
Re-Harakhte and asked for his favor upon the newborn God,
the God of the shining city upon the fair Nile’s sunrise shores.

osiris

From the sleep of the God Osiris, just brother and husband to Isis great-of-Heka,
Who alone of the Gods is just enough to oversee the scales of Ma’at,
the new God arises from the dream of death by drowning–or is, indeed, this life
of toil and suffering upon the earth in the parched deserts in search of meaning
instead the sleep, the waking from which is death and the dawning of the sun
brought by the barque through the night-lands of the Amduat?
The new God in His peace, His justice, and His benevolence only smiles enigmatically
for He has come to know the secret of the ways of Morpheus, Hypnos, and Thanatos.

nefertem

And when He has awoken, risen from the sleep of death to the promise of the sun,
like the sweet-smelling Nefertem His petals open to the sky and the sun above,
touched with red rather than blue in honor of Eos and Her son Memnon,
and being fragrant before the Gods like an offering of the ankh and Ma’at
in bread and beer, in water, and in the finest perfumes which Bast’s jars can contain;
the child of Ptah and Sekhmet comes forth in His splendor at Hermopolis Magna
to welcome the new God in His crown and mantle of red, and the Two Gods together
sing the hymn of the morning to the ascending of the stars at the inundation.

cropped-antinoopolis1.jpg

The shining city of upon the Nile’s sunrise shore so celebrated by the Muses
is called Antinoöpolis, with buildings of good white stone and sphinx-lined streets
where the Gods are given temples and the people of the Two Lands and of Greece and Rome
are given homes and measures of grain in abundance, in the justice of the Gods;
and the new God Whose seat is there, Who drowned upon the shore where the island came forth
is called by name Antnus, in the Greek tongue Antinoös, and in the Latin Antinous–
and may His name be repeated and refrained upon a thousand tunes in the throats of millions,
for it is the name which brings joy and peace to those who are in awe of Him.

Sing, O Muses, for the new God Antinous in His beautiful city as the sun rises,
and as it persists in the sky through the day into the noontide hours,
and in its descent into the West and the darkness of night, and again through its passage
in the realms of shadow; and for the beauty of the city and its God–once human,
Who came under the lily-breasts of Hera in His deification–may Iris, handmaiden of Hera,
bring Her tidings of jubilation in Her many-colored raiment across the sky
to frame the shining city upon the sunrise shore of the Nile’s fertile valley
with an arch fit for a God as beautiful and bright as the Boy-God, Antinous.

*****

[Iris has made an unexpected guest appearance herein for two reasons: earlier today, one of my students had the unfortunate typographical error of writing “Iris” instead of “Isis,” and I had to correct him on that; but, apparently doing so caused Her to appear, as on the bus trip home tonight, I saw one of the brightest full-bow rainbows I’ve ever seen, which framed my apartment–or, more likely, my Shrine–beautifully as I approached it, and it wasn’t only a bright full-bow rainbow, but there was a fainter second rainbow surrounding it! So, cue DOUBLE RAINBOW feels…!?!]

*****

And, in other news, Pete Burns, lead singer of the group Dead or Alive, died. You might recognize this song, which was their biggest hit of the 1980s…

[Gods…that hair, and that purple jacket…I’D LOVE TO HAVE BOTH! And so Dionysian…!?!]

Pete was gorgeous, and stylish, and at the forefront of the androgyny movement/look in the 1980s–always flaunting convention, saying things that pretty much are the same things modern gender-variant and genderqueer folks say today. Pete was also historically bisexual, with a long-term marriage to a woman and more recently a marriage to a man.

Just as David Bowie earlier this year, I think Pete Burns qualifies eminently to be honored as one of the Sanctum of the Tetrad++…but, what do you reckon?

In any case, I know Pete is singing and dancing and entertaining many with that same inimitable style and grace now in the realms beyond, and will never be forgotten!

Ignis Corporis Infirmat; Ignis sed Animae Perstat!


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