Phallephoria 2023 — Paganism in the Streets of Athens

Back in 2014, I posted about a revival after 2,000 years of Phallephoria, the festival of Dionysus in the city of Athens, rain or not.

There was a break for Covid, but now it’s back. And look how many people are following the costumed participants now! Look at the 2014 video and then at this one to see the difference!

Some dancers are still wearing body suits — well, it is February.

Not everyone wants to live and breathe Paganism 24/7. But give them something to participate in

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, and they will be there. Don’t turn your backs on the polis.

After all, the polis wants to put it in the tourist guide. Learn more from the organizers’ website.

I Am Interviewed about “My Magical Thing”

Julian Vayne, author of a number of books on articles on psychedelia, esoteric matters, and occulture, has a series on YouTube called “My Magical Thing,” These are short interviews with other occulture-types to discuss some object that has a special meaning to them, either of its own nature or the story of how they came to have it.

Julian interviewed me in June, and I wanted to be outside so that I could have a supporting cast of broad-tailed hummingbirds. They don’t show up too well though, and there was glare in a face. . . oh well.

Pomegranate 21.1 Published—Table of Contents

The Pomegranate: The International Journal of Pagan Studies

Issue 21.1 (2019) table of contents

Articles
Fallen Soldiers and the Gods: Religious Considerations in the Retrieval and Burial of the War Dead in Classical Greece
Sarah L. Veale

Attitudes Towards Potential Harmful Magical Practices in Contemporary Paganism – A Survey
Bethan Juliet Oake

Spiritual Pizzica: A Southern Italian Perspective on Contemporary Paganism
Giovanna Parmigiani

The Ethics of Pagan Ritual
Douglas Ezzy

“The Most Powerful Portal in Zion” – Kursi: The Spiritual Site that Became an Intersection of Ley-lines and Multicultural Discourses
Marianna Ruah-Midbar Shapiro , Adi Sasson

Book Reviews-open access
Stephen Edred Flowers, The Northern Dawn: A History of the Reawakening of the Germanic Spirit. Vol. 1, From the Twilight of the Gods to the Sun at Midnight
Jefferson F. Calico

Liselotte Frisk, Sanja Nilsson, and Peter Åkerbäck, Children in Minority Religions: Growing Up in Controversial Religious Groups
Carole M. Cusack

Ronald Hutton, The Witch: A History of Fear, from Ancient Times to the Present
Chas S. Clifton

Can You Put Your Paganism in the Street?

Union Avenue in Pueblo, Colorado — January 2018. Banner at left marks the Hanging Tree Cafe, where you will find me sometimes.

Late last year, I read this in the Pueblo Chieftain newspaper: “Pueblo Church Walks and Prays over Every Walkable Street in the City.”

About a year ago, the Rev. Jim Murray had a vision. In that vision, members of his church, the First Church of the Nazarene, 84 Stanford Ave., would walk every walkable street in Pueblo and pray over the city.

It was a daunting challenge. The maps of Pueblo listed more than 1,200 streets covering more than 340 miles. When you double that by walking down both sides of each street to reach every home or business or school, the distance is nearly 800 miles.

“In any political economy of the sacred, therefore, conflicts over space are inevitable” — David Chidester. (Photo: Muslims in Milan’s central square, 2009).

It put me in mind of an essay by religion scholar David Chidester called “Mapping the Sacred” in which he writes, “Of course, religion inevitably spills out of the privatized enclaves of homes, churches, mosques, temples, or synagogues to assert broader claims on urban space, taking to the streets, so to speak, to negotiate religious presence, position, or power in the city.[1]David Chidester, Wild Religion: Tracking the Sacred in South Africa (Berkeley, Calif.: University of California Press, 2012), 35.  As an aside: Chidester is writing about Cape Town, which is … Continue reading

A French scholar suggests that such religious demonstrations in the polis are a sign of globalization:((Lionel Obadia, “Urban Pareidolias: Fleeting but Hypermodern Signs of the Sacred?” Bulletin for the Study of Religion 47, no. 1 (2018): 2-6.  DOI: 10.1558/bsor.33670.

Similarly, modernity has been associated with the decline and the privatization of religion, whilst globalization has meant the return of religion in social arenas and in public spaces. Consequently, the world is a new (social and political) theater for religious dynamics. The spatial expansion of religions is remarkable in urban and public spaces, perhaps the more visible site of the “return of religion” in Europe and globally—prayers and processions in the streets of secular global cities, the semiotics of religious clothes (Muslim hidjab, Buddhist robe, Jewish kippah) and, of course, the problem of religious buildings in Europe are evidences of such a reinjection of religion in the spatial and sociological heart of so-called “secular” modernity. Cities are, in this perspective, very important and strategic sites for the observation of the mutations of religion.

Performing your religion in the polis is nothing new, but performing it in a way to challenge groups is new again, you might say. (I think there was some of it in the 4th-century Roman Empire, for instance.) Just here in Colorado, former megachurch pastor Ted Haggard infected his congregation with the idea that downtown Colorado Springs needed spiritual cleansing.

I admire those Greeks who held a Dionysian procession in Athens four years ago (Do they still do it?). Of course, they get to play the heritage card: “This is what our ancestors used to do, right here.”

So you don’t have musicians and followers enough to stage a public procession, so what to you do. Maybe instead of imposing your sacred meanings on the polis, you go looking for them instead. Not “I put Hermes here!” but “Where does Hermes show up?”

That is what one of my favorite Pagan writers, Sarah Kate Istra Winter (a/k/a Dver) advocates in three short books, built up upon her blog, A Forest Door. (Look in the “Pagan Bloggers” sidebar — she has stopped updating it, but I keep it there for the archive.)

The books are Between the Worlds: Notes from the Threshold, Dwelling on the Threshold: Reflections of a Spirit-Worker and Devotional Polytheist, and the one I need to get, The City Is a Labyrinth: A Walking Guide for Urban Animists.

Blogging in or near The Capitol, Hecate Demeter notes,

Speaking of being fully Pagan in urban settings, if you can possibly get your hands on Sarah Kate Istra Winter’s new little book entitled The City is a Labyrinth:  A Walking Guide for Urban Animists, please do so.  It is full of simple, practical, doable ways to come into relationship with an urban landscape.

And none of them involve wagging your butt at Allah.

Notes

Notes
1 David Chidester, Wild Religion: Tracking the Sacred in South Africa (Berkeley, Calif.: University of California Press, 2012), 35.  As an aside: Chidester is writing about Cape Town, which is currently in the middle of ecological crisis — running out of water — due to a combination of drought and growing population. Who is next? Phoenix? Albuquerque?

My Relationship to Odysseus? It’s Complicated.

Later this month, a new translation of the Odyssey, the first into English by a female scholar, will be published. (Click the cover image for a link.)

This New York Times article about Emily Wilson and her approach to the poem tells how she “places her flag” with her translation of one word at the beginning, polytropos, which she, unlike dozens of previous translators, chooses to translate as “complicated.” So her version opens like this:

Tell me about a complicated man.
Muse, tell me how he wandered and was lost
when he had wrecked the holy town of Troy,
and where he went, and who he met, the pain
he suffered in the storms at sea, and how
he worked to save his life and bring his men
back home. He failed to keep them safe; poor fools,
they ate the Sun God’s cattle, and the god
kept them from home. Now goddess, child of Zeus,
tell the old story for our modern times.
Find the beginning.

 

Something So Ordinary That It Was Lost

From the Moongiant calendar

I left for the Heartland Pagan Festival at the new Moon, and the first time that I noted the crescent was Saturday night, as the Moon rose over the Pavilion where Tuatha Dea was playing.

So I made my usual gesture, which is just blowing a kiss to Her.

But there used to be a different gesture that people used in Greece and elsewhere. I have asked several Classicists, but no one has yet told me what it was.

From an old book on Neoplatonism comes this story of the philosopher Proclus when he was a young man studying in Athens, which in the early 5th century was still a polytheistic enclave in the increasingly Christianized Roman empire:[1]C. Bigg, Neoplatonism. Chief Ancient Philosophies (London: Society for Promoting Christian Knowledge, 1895), 319–20.

For life at that time no small courage was wanted. But Proclus did not lack resolution. When he paid his freshman’s call upon Syrianus [head of the Platonic Academy], it was the evening of the new moon, and the old professor dismissed him rather curtly, being anxious to get to his devotions as soon as possible, and not knowing what manner of man he had to deal with. But happening to catch a glimpse through the window, he saw Proclus take off his shoes, and do obeisance to the crescent moon in the open street.

In other words, Proclus made it clear that he, like Syrianus, was a devout Hellenic Pagan at a time when that was becoming riskier and riskier.

One friend thought that the obeisance might be a raising of the arms, but what about the taking off of the shoes?

Obviously this was once a commonplace gesture, like (in the USA) placing your hand on your heart when the national flag goes by at the beginning of a July 4th parade.

Now no one seems to know how it was done.

Notes

Notes
1 C. Bigg, Neoplatonism. Chief Ancient Philosophies (London: Society for Promoting Christian Knowledge, 1895), 319–20.

No “Neos” Here, We’re “Ethnic”

The flag of Romuva (Wikipedia).

A letter from one of the leading Hellenic Pagan groups to the government of Lithuania supports a request by the Lithuanian Romuva for state recognition.

Just as the Hellenic Ethnic Religion, Romuva is by no means a “neo-pagan movement” or a “new religious movement”. It belongs to the category of religions that the Religious Studies of the last 150 years name “ethnic” and “indigenous”, as it consistently refers to the recorded in the historical sources ancient Lithuanian traditions and, most importantly, to the living tradition of the indigenous religion, values and symbols, carried forward from generation to generation through the customs, songs, folklore and polyphonic ritual singing – sutartines. Romuva promotes the ancient Baltic Religion, cherishing in our days the traditional culture of the ancient Baltic ethnii as a spiritual, cultural and social heritage.

Do I buy that? Not totally. It’s a reconstructionist movement, making the claim that the folk songs contain encoded Pagan spiritual content. Is every tree a World Tree? In other words, it was started in the early 20th century but claims access to the 13th century, when German knights brought Christianity to Lithuania at the point of the sword. (And ended up controlling the land, oddly enough.)

To a scholar of new religious movements, Romuva would in fact be a new religious movement — and all religions are NRMs at some point.

It would be like saying that the English song “Greensleeves,” which goes back to the 16th century at least, contains encoded goddess religion. Or maybe it’s just a love song.[1]OK, a lot of popular songs unwittingly invoke Aphrodite, I grant you that.

But let Baltic Paganism bloom. As a friend of mine noted, one day “Romuva are going to get their own Hutton,” and some of these historical issues will be sorted out.

Notes

Notes
1 OK, a lot of popular songs unwittingly invoke Aphrodite, I grant you that.

Ancient Music: “Time Demands an End”

I often like to post re-creations of ancient music. Supposedly, the “Song of Seikilos” is the oldest that has music and lyrics. It is Greek, dating from around 100 CE.

The words can be translated as,

While you live, shine
have no grief at all
life exists only for a short while
and time demands an end.

Blogger Rod Dreher says it reminds him of a song by Beck, which contains a vague reference to “pagans”: “Beck Sings of Seikolos.”

And a commenter says wait, that ancient tune is on the sound track of Sid Meier’s game Civilization 5.

I played earlier versions of Civilization (and its offshoot Colonization, a/k/a The Barbarous Years).

But I just wanted to stay in the Bronze Age, sending out caravans, not progress to railroads and rocket ships.

Time demands an end.

Magic in Philadelphia, Worshiping Game Characters, and a Holy Mountain in Scotland

exhibitions_magic1
Photo: Penn Museum

• If you live in or near Philadelphia, visit the U. of Pennsylvania museum for “Magic in the Anciet World,” an exhibit that “explores some of the magical objects, words, and rituals used in ancient Egypt, Mesopotamia, Greece, and Rome.”

• When a Chinese grandmother left an offering at a statue of a video-game character, social media there lit up. But was she merely carrying on tradition?

• “Last temple of the Celts” might be overstating the matter just a little, but it’s an interesting article about a holy mountain in Scotland.