Another Reason that I am Glad I Stopped Teaching

Evanthia O. Rosati was in the English-teaching racket longer than I was, and she has heard it all.

Whenever I am at a party or first introduced to anyone, I pray no one will mention my line of work. The party could be at full swing, music loud and the bass shaking the walls. I might be enjoying myself. Then someone says I teach English. All speaking stops as partiers adjust their vocabulary to English teacher level. The gentleman with the chip dip hanging off his cheek is now saying, “From whence I came….” . . . . Playful people become anxious adults once they become aware of the dreaded English teacher in their midst. In desperation, I yell out, “I don’t have a shrine to Shakespeare in my backyard.” (It’s in the side yard; why give away all my secrets?) It’s no use. The area clears anyway.

So true. These days I say I am a freelance book editor, which is at least partly true, and most people have no preconception about what I do.

Review: Living with Honour: A Pagan Ethics

Emma Restall Orr is one of the leading figures of British Druidry, and her book Living With Honour: A Pagan Ethics may be seen as an attempt for formalize the vaguely expressed ethical precepts (“If it harm none,” etc.) that characterize contemporary Paganism(s).

Orr herself admits that “Paganism can appear fragmented ” but that its diversity of belief and approach “is not always helpful those trying to grasp comprehension from the outside” (11). (I think she means, “Comprehend it from the outside.)

As have a number of other Pagan writers, she feels moved to act partly by social pressures. In order for Pagans and their concerns (e.g., “appropriate care of ancient monuments and artefacts”), “it is useful to be able to stand with one voice before the benches of a nation’s authority” (11).

She wants to locate her ethics in nature. This “nature” is primarily planetary as opposed to cosmic—and she makes an argument about hurricanes and tsunamis that I would agree with completely: “The *Pagan acceptance of nature’s destructive power is not about resignation, but reverence.” You can have a relationship with planetary nature, but it is not all about you.

Asterisk-Pagan is Orr’s special spelling for a Paganism with “a devotional reverence for nature” (35), and it is essentially countercultural and antinominan, mixed with a heavy dose of romantic tribalism.

But the more I read Living with Honour, the more I became aware of two huge omissions. One is Pagan philosophy. Orr knows that she does not want to return to a bloody, heroic duel-fighting “death before dishonor” type of tribal culture, as appealing as it looks from a distance of 2,500 years. So the book is not really rooted in the Northern European Iron Age cultures, despite a couple of nods in that direction.

Yet she almost completely ignores centuries of Pagan thought on ethics and philosophy from the Greco-Roman tradition!

The Stoics get a paragraph or two, and Epicurus one sentence that demonstrates the common modern misunderstanding of his teaching. The rest of the time, the reader is fed bits of the usual grumpy, depressed, and misogynistic 18th-20th-century gang: Schopenhauer, Hegel, Nietszche. (I will make an exception for Emmanual Lévinas, whose work has informed some other contemporary Pagan thought as well.)

The ancient philosophers ranged from the hardest of “hard polytheists” to skeptical materialists like Epicurus to the “honor the gods and do your duty” attitude of the Roman Stoics. And they had a great deal to say about living ethically in friendship, in marriage, and in civic life–even when (as under the worst emperors) one was caught up in a corrupt governmental system.

Why leave them out in favor of Schopenhauer, Martin Buber, or A.J. Ayer?

By contrast, Orr’s book says much about cosmos and “the Other” in an abstract sense, but neglects the polis—the world of civic and social relationships. That is the second omission.

It may be that Orr finds participatory politics distasteful–“American democracy is acknowledged as a farce,” she proclaims (6)–and would rather limit her wants and watch badgers. (Doing so would be Epicurean in the truer sense.) She admits to a fondness for philosophical anarchism.

But by neglecting the “political” (in the broadest sense of life in community) part of life, she has nothing to say on issues of rights and responsibilities, on how to be an engaged and “political” citizen.

Indeed, she rejects “any idea of duty” (323). If I ever have to teach another 8 a.m. lecture class but would rather sleep, I will remember that I have no duty to the university or to my students. I can just send them a group email and tell them to read the book on their own.

When Pagans (and *Pagans) come before “the benches of nation’s authority,” we need to make a simple case. Although a tiny religious minority, we will pull our weight. We do not ask for to be excused for our specialness, with sharia courts and kicking everyone else out of the public swimming pool.

Unlike fundamentalists of various sorts, we do not fear academic learning–Pagans invented the academy. And democracy. And Western philosophy.

Many of us are willing to take up arms for our nation, and we support our warriors. In all social realms, we are here, and we participate.

Thus, while I find much to like in Living With Honour: A Pagan Ethics–I do enjoy seeing intelligent writers wrestle with the issue of just what “nature religion” is–I cannot help but see it as crippled by its rejection of still-relevent Pagan ethical traditions.

Review: Stewart Farrar: Writer on a Broomstick

Stewart Farrar was constantly writing (journalism, fiction, radio and TV scripts, and more) and recording events–even notes on every Wiccan circle in which he participated. When he and Janet visited our home in 1991 (their first speaking tour in the US), he narrated each day’s events into a micro-cassette recorder, and I wondered if he would ever transcribe all those notes!

It should come as no surprise to readers of Stewart Farrar: Writer On A Broomstick that he identified with the Egyptian scribe-god Thoth and even believed that he had followed the occupation of scribe in a past life in pharaonic Egypt.

The story of how he visited Alex and Maxine Sanders’ coven to write a magazine article, stayed, met Janet Owen (34 years his junior), and eventually married her as they led their own hived-off group has become a Wiccan staple.

But as a good biographer should, Elizabeth Guerra starts with his upbringing as a bright, sexually repressed (he made up for that later) boy in a Christian Science home, where the message was that illness results from one’s own bad thoughts.

“This tenet remained with Stewart throughout his life,” Guerra writes, describing how it ate at him after he suffered a stroke in old age.

As an adult, Farrar made his living playing the typewriter–even as an artillery officer in World War II he authored instructional manuals.

His initiation into Witchcraft and marriage to Janet brought on a creative surge. He wrote a series of magic-flavored novels and, with her assistance, a series of books on Wiccan practice.

There had been writers who were Wiccan before (Margaret St. Clair, to name just one), but now a professional journalist set out to describe and systemize everything. Consider this description from the catalog of Eight Sabbats for Witches’s North American publisher:

Presents the detailed and dramatic rituals for each of the eight Sabbats – the seasonal ceremonies and festivals intimately linked with the waxing and waning rhythms of the natural year. Using their Book of Shadows (the witch’s inherited handbook) as their starting point, practicing witches Janet and Stewart have added mythological and folkloric material, much of it personally gathered.

To complete the picture, they also give in full detail the rituals for Casting and Banishing the Magic Circle, and the often misunderstood Great Rite of male-female polarity. They include moving rituals for Wiccaning (the witches’ equivalent of Christening), Handfasting (the witch wedding), and Requiem (funeral).

In a sense, it’s technical writing and (although he never called himself one) doing theology. That’s what happens when you try to impose intellectual coherence on religious experience.

One might say that the Farrars’ work moved British Traditional Witchcraft (in the North American sense) a long way toward being a complete religious system.

Similarly, in the 1980s the Farrars gave space in their book The Witches’ Way: Principles, Rituals and Beliefs of Modern Witchcraft to Doreen Valiente’s attempt to track down the facts of Gerald Gardner’s claimed 1939 initiation. Stewart always wanted to get the facts straight. As Guerra writes,

As a journalist, Stewart could never tolerate plagiarism. His attitude was that if you were going to educate people, then educate them: do not feed them lies, falsely claiming others’ material as your own, and do not hide behind ego, because it does nothing to further the cause of education.

We need biographies or autobiographies of key Pagan figures, as I have argued before. Guerra’s biography of Stewart Farrar (which includes tributes from others who knew him) is a worthwhile addition to our bookshelves.

A New 3-Volume Work in Pagan Studies

Barbara Jane Davy, author of Introduction to Pagan Studies (The Pagan Studies Series) has a new edited collection out of source documents for Pagan studies.

Paganism (Critical Concepts in Religious Studies) lists on Amazon at an “institutional” price, like the other edited collection that I recently mentioned.

From the publisher’s site:

This new three-volume collection from Routledge’s Critical Concepts in Religious Studies series brings together the best foundational and cutting-edge scholarship in one ‘mini library’.

Volume I addresses the emergence of Paganism as a religion. It collects scholarly analyses of the historical evolution of Paganism, and is organized under topics including debates of historical accuracy, influences on the development of Paganism, and the process of routinization in the religion. The second volume addresses the importance of environmentalism in contemporary Paganism, including work on how Pagans think about the natural world, environmental ethics, and related political activism. The final volume addresses the importance of gender issues and feminism in contemporary Paganism, and collects the best research on topics including immanence, embodiment, self-image, and sexuality.

Paganism is fully indexed and has a comprehensive introduction, newly written by the editor, which places the collected material in its historical and intellectual context. It is an essential work of reference and is destined to be valued by scholars and students as a vital one-stop research and pedagogic resource.

Yule and its Songs

The Northern Hemisphere winter solstice occurs at 12:04 p.m. Greenwich Mean Time on December 21. That’s 5:04 a.m. here in Colorado, perfect for the people drumming up the Sun at Red Rocks Amphitheatre. (I won’t be there–too far away.)

Remember to visit Archaeoastronomy.com for all your calendrical ritual-timing needs.

You can vote on your favorite Pagan Yule song(s) here.

UPDATE: A YouTube video of this year’s drumming up of the Sun at Red Rocks.

Gallimaufry and an Omelette

¶ Twitter, It’s the CB radio of the 2000’s. That’s funny if you remember the CB radio craze of the 1970s.

Green Egg Omelette: An Anthology of Art and Articles from the Legendary Pagan Journal is shipping now — my contributor copy just arrived. Oberon Zell’s layout suggests the original pages, blending different decades into a coherent whole — with lots of Arnold Bocklin type, on the principle that everything old is new again. (Is it coincidence that Böcklin himself loved Pagan themes in his art?)

Anyway, go buy one and dive in.

¶ I share James French’s skepticism about Pagan-Christian dialog but some people obviously think it is worthwhile.

¶ Caroline Tully reprints some cogent thoughts on the role of the priestess–from 108 years ago. “What do we find in the modern development of religion to replace the feminine idea, and consequently the Priestess?”

Yes, Hypatia, There is a Santa Claus

This fellow — Santa Claus, Father Christmas — has joined the lineup of graven images on our polytheistic/animistic mantel. That’s Hermes’ foot at the far left, followed by an ossuary jar of sharp-shinned hawk bones, and Hekate on the right.

We all know that Santa’s name derives from the Dutch form of St. Nicholas, but what need have we Pagans of a saint whose titles include “Defender of Orthodoxy” (versus the Arian Christians) and whose biographers proudly proclaim that he destroyed Pagan temples. So forget that part.

The connection with Odin is fascinating but fragile. Others go off on different tangents.

As the scripture states, “He exists as certainly as love and generosity and devotion exist, and you know that they abound and give to your life its highest beauty and joy. Alas! how dreary would be the world if there were no Santa Claus.”

On the other hand, I really have no problem with calling this time of year “Christmas” in casual conversation. When I was in my twenties, I rigorously drew a line and would only say “Yule.” Now I am more casual.

Book Posts in the Works

I am spread a little thin these days, and the below-zero (F.) weather the last few days threw some complications my way too.

Two book reviews are in the works. Here are the previews:

• Stewart Farrar: Writer On A Broomstick, The Biography of Stewart Farrar by Elizabeth Guerra. Workmanlike biography of one of the key Wiccan figures of the late 20th century.

• Living With Honour: A Pagan Ethics by Emma Restall Orr, noted British Druid. I am part-way through it and thus far under-whelmed, but I will complete it and write a proper review.

• Meanwhile, if you are a university library (or rich), consider the Handbook of Contemporary Paganism, edited by Jim Lewis and Murph Pizza. Yes, that’s the price. If you thought that American reference books were expensive, consider the Dutch!

A Foot of Fresh Powder

Finally some snow, enough to ski on our road and the meadow.

"The Growing Darkness"

Cat Chapin-Bishop’s blog post on “The Dark” justifies my desire to nap on a dark snowy afternoon.