For many people, their first introduction to the Song of Amergin came through Robert Graves’ The White Goddess. Graves states that, “English poetic education should, really, begin not with Canterbury Tales, not with the Odyssey, not even with Genesis, but with the Song of Amergin.”
However, despite this apparently reverential beginning; Graves does not actually put forward the Song of Amergin as we have it; rather he begins by utterly changing this ancient poem to better fit his own pet theory, connecting the lines from this poem to the Ogham alphabet and the “months” of the year. This creates a vague pattern, unprecedented in either nature or the Gaelic source culture he purports to respect.
Graves provides neither the original Irish poem, nor anyone else’s English translation. Instead he just sets off on his own imaginative journey. Continue reading »
Last updated: August 21st, 2013 Filed under:Paganism
A Book of Pagan Prayer, by Ceisiwr Serith Weiser Books, 1-57863-255-2, 245 pp. (plus Appendices, Bibliography and Notes), 2002
This is a book I never thought I would see. Most of the Pagans I know aren’t big on formalized, scripted prayer. There are going to be those out there who will swear by this book, and those who will swear at the author. Many neo-Pagans feel that prayer should be completely spontaneous and will find the idea of A Book of Pagan Prayer (akin to the Episcopalian Book of Common Prayer) to be incomprehensible, if not incompatible with Pagan religion. Continue reading »
The Way of the Oracle is divided into two parts. The first explores some of the historical evidence for oracular practice in Celtic, Greek, and especially Norse cultures. The second section has more of a DIY how-to quality. Paxson has made a very complicated subject engaging and accessible without ignoring the historical and practical problems that exist.
I love that the first section is chalk-full of historical quotes and references paired up with personal anecdotes which connect the background material to lived experience. The historical and mythic examples from Norse and Greek culture are excellent, and the author makes a valiant effort to include Celtic material where possible. Unfortunately, despite having strong traditions of prophesy and second-sight, the Celts did not have many oracular sites, like the Greeks, or travelling oracles with elaborate rituals, like the Norse. While it is not suitable to group ritual, a nod to the tradition of kings, heroes, and regular folk meeting receiving prophesy otherworldly beings at certain times and places (such as late on lonely roads or at dawn on the liminal ramparts) would have been nice. Continue reading »
I need to acknowledge right now that I am not a ceremonial magician, but then again, this book is written for people like me. This is not a compilation of grimoires, nor is it a distillation of those books. It is a broad overview of magick books and books about magick (which are not necessarily the same thing). There is a fairly thorough discussion of the suppression of magick books, which makes it abundantly clear that, although most of us think in terms of the Christian church’s efforts in this respect, Christianity was a “Johnny come lately” to that game. There had been suppressions long before the beginning of the Common Era.
This type of book often falls into one of two categories. It is either heavily influenced by pop culture, or it is full of erudite, academic attitudes which leave you grabbing your dictionary as you read. This book walks the middle ground quite nicely. It answers questions with easily understood words, and saves the inevitable citations for the end of the book.
One thing which modern readers often forget when reading about the grimoires of the past is that simply because two (or more) books had the same name did not mean they had they same content, especially in a time when the books in circulation were manuscripts, as opposed to printed volumes. Religious scholars has this brought home to them with the discovery of the Nag Hammadi library where there were numerous books with identical names and widely varying contents. Grimoires were, generally, perceived as having more power if they were handwritten (magicians would make handwritten copies of books which they had in their library to impart more power to them). What this means is that even those grimoires which have survived in printed form may only be one version of numerous ones which circulated during the Renaissance and later periods. Continue reading »
The comments section for “Sexism in contemporary occulture” and “Gender and the elements” flared up when they were originally published on Plutonica.net, and it became clear that the larger conversation is far from over. If you haven’t read these posts yet, they’re a good place to start.
Two new essays have appeared recently on this theme, and they bear a closer look.
the very act of questioning the inevitability of gender polarity is a radical step – and one which potentially shatters the foundations of the occult implicit-order – itself a reification of the wider gender-order of Western Culture. Gender polarity is often reified in occult texts as an earthly reflection of cosmic or otherwise essential principles – which are held to be inevitable and juridical (“Laws”). Frequently it is asserted that gender polarity is inevitable because it occurs on the “higher planes” or is a reflection of essential qualities of deities, archetypes, etc – it is universal and timeless – part of an unchanging/unbroken tradition which has only been challenged very recently…
Hine traces the origin sexual polarity to Aristotle via Plato, and the absurdity of enshrining these views in “tradition,” further shattering the idea that these ideas represent some “unbroken” mystic tradition. It’s good stuff. Continue reading »