On the Keeping of Pet Hermits and Druids

Some of the eighteenth-century hermits employed by rich landowners were in fact characterized as “Druids.”

Campbell clearly had fun with his quest for real hermits. At Hawkstone in Shropshire, a bare-footed and venerable Fr Francis regularly posed with his stock-in-trade: a skull, an hourglass and book. Although replaced at times by an automaton, Hawkstone’s hermit – a hereditary post – may have survived into the twentieth century. The impecunious Charles Hamilton reputedly advertised for a hermit for his Gothic hermitage at Painshill in Surrey, offering a fee of 700 guineas (some reports say 500) to anyone able and willing to meet his stringent conditions over seven years: to go barefoot in a woollen robe, never to cut beard or nails, or to speak with the servant who brought his food. Although the advertisement cannot now be traced, the hermit undoubtedly existed, and Campbell’s exhaustive enquiries confirm how ubiquitous hermits were in Georgian Britain.

Maybe there is still a niche waiting to be exploited here, for either philosophy majors or designers of animatronic hermits.

British Witches of 1964

Some photos of the coven headed by Eleanor “Ray” Bone. Possibly from the weekly magazine Tit-Bits. Here is a Wikipedia entry about her.

In 1964, you could wear a white shirt and tie in circle, if you came straight from the office, I suppose.

(Remember, witches in England were hung, not burned during the Early Modern period, the height of the witch trials.)

Why Academics Should Blog

(with examples from religious studies)

Mark Goodacre at NT Blog makes the argument for blogging’s benefits, part of a series of blogger responses (links in his post):

I sometimes wonder whether one should think of publication as being on a continuum, from tweets to blogs to critical notes to articles to introductory books to monographs.  The summit of all publication is the monograph, and the well-written monograph actually takes some real skill and effort.  Tweets, on the other hand, at the other end of the spectrum, are forgotten almost as soon as they are uttered.  Blogs are somewhere in between.  They take a bit more effort than a tweet but like them they are pretty ephemeral.  It’s remarkable just how quickly we forget them, and that’s if we ever read them in the first place.

Now, back to the monograph.

Quality of British Crop Circles Sagging

Says the Daily Mail, which prints some examples.

Insiders say a number of top crop circle makers have quit following a clampdown by farmers and moved onto making sand circles, which are legal.

In previous years, impressive crop circles have drawn in thousands of tourists to southern England and some believers who saw the circles as the work of aliens.

But this year visitors have been disappointed by just a handful of crude patterns such as a square, a heart and a small uneven circle.

Former crop circlemaker Matthew Williams [not an  “energy vortex”] — who has given up his hobby because he suffers from hay fever — said the lack of competition is driving down standards.

He said: ‘The problem is that the best croppies have retired or gone onto something new, so there isn’t any competition any more.”

Looking at Birds, Listening to Birds

July 1st started out well and then rapidly went downhill as I got the news about the Granite Mountain Hotshots on the Yarnell Fire in Arizona.

By the 2nd, I was so drained from constantly accessing news videos, etc., that I had to get away, and so I went fishing. I wanted to try to different approach to a mountain stream that I fish now and then — it involved some gravel county roads, then two miles in four-wheel-drive down a steep descent into its canyon, followed by a short walk.

As I came out of the dry juniper and oak brush into the lusher creekside vegetation hawk flew low over me — an accipter, probably a sharp-shinned hawk. Its head turned, and it looked at me.

It felt like a welcome, I thought.

“Bullshit,” I told myself, “it’s just cruising the riparian zone looking for lunch. I happened to be here, so it checked me out.”

Maybe the flip side of the New Animism — the focus on relationships between yourself and the other-than-human world — is that you cannot think that these encounters are All About You.

The wild birds are always watching, and they do talk to you. And they talk about you. Several times I have had crows and Steller’s jays tell me something when I was hunting deer or elk — but it is up to me to act correctly on their information. Apparently our relationship is not yet perfectly harmonious. But if they would help me more, they would have something to eat. Isn’t that fair?

What gets under my skin is when someone says something like, “My totem is Hawk,” because I want to know which hawk? There is a boatload of difference between a Cooper’s hawk and a Mississippi kite, for instance. (Oh well, they probably meant red-tailed hawk anyway, the pickup truck of buteos — large, useful, and ubiquitous.)

A Pagan-Flavored Study of Religion

Graham Harvey, one of founders of contemporary Pagan studies, has a new book out, Food, Sex and Strangers, which “offers alternative ways of thinking about what religion involves and how we might better understand it. Drawing on studies of contemporary religions, especially among indigenous peoples, the book argues that religion serves to maintain and enhance human relationships in and with the larger-than-human world. Fundamentally, religion can be better understood through the ways we negotiate our lives than in affirmations of belief – and it is best seen when people engage in intimate acts with themselves and others.”

Like Michael York’s definition of Paganism that I offered earlier, Harvey’s perspective on religion is heavy on relationship. Not surprising for someone who has also helped to define “the New Animism.”

Doug Ezzy, an Australian scholar of Paganism, writes in his cover blurb, “Harvey’s ideas about religion are some of the most important and ground-breaking of our time. He demonstrates that religion is not about belief but about practices.”

Survey: Adult Children of Pagans

If you were “raised within a family and/or communities which practiced a form of neo-Paganism during their developmental years,” a scholar friend of mine, Laura Wildman-Hanlon, wants your opinions on a survey, “Spiritual Beliefs and Social Identity.”

Tarot Cards — They Are for Catholics Too

Thomas L. McDonald, Patheos’ “Technology | Culture | Catholicism” blogger has a five-part series on the history of the Tarot cards. It starts here.

The real history of the Tarot, however, begins in the early 15th century in Italy, and their story is an important part of gaming and cultural history that was lost for centuries. They were created to play games, not tell fortunes. . . . .

Catholics have been conditioned to avoid Tarot because of its New Age and occult connotations. That’s a mistake: Tarot is part of our heritage. It reflects Catholic culture, symbolism, history, and theology. Its images are useful not just for play, but for contemplation, as Catholic mystic Valentin Tomberg explores beautifully in Meditations on the Tarot.

Tarot belongs to us, not to the con artists.

He is absolutely right that there is a great deal of bogus history about the Tarot, involving wild tales of a gallery of paintings of the trumps in a secret hall underneath the Sphinx of Egypt, and so on.

I think too that one of the reasons that ceremonial magicians have struggled to mesh the trumps with the Cabala and so forth is that the Tarot is a hybrid system itself, partly from here and partly from there.

I wrote something on those lines myself once, alas in the pre-Internet era, for Gnosis journal.

BBC: Our Ancestors Were Stupid

Here is the Beeb with a story about an ancient monument in Scotland:

“Excavations of a field at Crathes Castle found a series of 12 pits which appear to mimic the phases of the moon and track lunar months.”

Then they trot out that stale old idea that ancient people needed to build giant monuments to tell themselves what time of year it was:

The pit alignment also aligns on the Midwinter sunrise to provided the hunter-gatherers with an annual “astronomic correction” in order to better follow the passage of time and changing seasons.

And these, mind you, were hunter-gathers, not agriculturalists — not that any farmers need a calendar to tell them when to plant. Every traditional farming culture has its signs: “When the leaves of such-and-such tree are big as a mouse’s ear, plant such-and-such a crop.”

And hunters? They watch the animals and factors affecting animals. “It’s snowing hard. The elk will be moving down off the mountain.”

And gatherers? They watch the plants. “It’s rained for the last week. Let’s go check our mushroom-gathering area — they might be coming up.” I plan to do that tomorrow, in fact.

You don’t need twelve posts in a circle to tell you when it is time.  Even today, would you need a calendar to tell you when it was spring? Changes in vegetation, bird migrations, and other natural signs are quite enough.

Astronomically aligned structures are meaningful, but sometimes we do not know why. But many instances, ancient Tenochtilan, for example, aligned grand buildings  showed that the rulers enjoyed the favor of heaven/the gods. Likewise in imperial China and in the Middle East.

Possibly these twelve posts in a meadow were erected on the orders of some Paleolithic “Big Man” whose ideas about the “formal construction of time” were connected to his sense of self-importance. That makes as much sense as allegedly telling people when it was time to hunt and gather.

Defining Paganism (2)

Previous: “Defining Paganism (1)” and “Defining Paganism (1.5)”

The first definition that I offered was created by a scholar of religion, Michael York. It facilitates the ability to talk about Paganism not as a set of doctrines, but as a way of being religious.

In an essay that he published in The Pomegranate in 2004 (behind paywall) called “Paganism as Root Religion,” he wrote,

Deep paganism or natural paganism is that recognisable communal and individual religiosity that would appear to be humanity’s spontaneous response to nature, the world about us and our unaffected sense of the animistic or numinous. It is how we respond before we become increasingly conditioned by any theological construct. It survives in our subliminal and automatic behaviours, such as tossing a coin into a water source or fountain, in being awe-inspired by watching a sunrise or sunset, or when we are drawn to a bonfire on a beach at night. This primordial paganism is atavistic and, as such, I am calling it root-religion, the root of religion, the root of all religions.

Whereas York is arguing here for the ability to find Pagan elements in various religious traditions, cutting across doctrinal boundaries, a historian must work within boundaries. No one can write The Compleat History of Everything. Thus historians tend to focus, for example,  on social history, political history, military history, economic history, or even religious history. Within those sub-disciplines there is focus on a particular problem, era, culture, whatever.

This definition, an historian’s definition, comes from doctoral student Sam Webster’s blog:

(January 2013) But, as an apprentice historian (I’m working on my Ph.D.), I am aware that Christianity destroyed the ancient religiosity of Europe and the Mediterranean Basin, while Islam destroyed the Mesopotamian, the Persian, and many of the African branches. There is no historical continuity, but we do have books that inspired our rebirth in the Renaissance, and we have been growing and developing ever since. In fact, it is not respectful to call the ancient peoples ‘Pagan,’ lumping together the religious activities of vastly disparate peoples who never called themselves Pagan, nor saw themselves as a single religious tradition, however much they had in common. Religion wasn’t even a separate cultural category until Christianity impacted the Romans. But the main point is that the old ways need to be rebuilt, but in a manner in accord with contemporary needs and knowledge. Paganism will be something new and different, rooted in the ancient and fulfilling the needs of today.

And as refined in March 2013:

In short, the term “Pagan” only applies to that complex of religions that develop starting with the Renaissance and eventually call themselves Pagan. It does not apply to the ancients, or to cultures outside the European, Mediterranean, and Mesopotamian region. Neither the ancient pre-Christian religions nor those foreign to the aforesaid region call themselves “pagan,” and while they have much in common, they are each distinct and should be referred to by their proper names. Contemporary Paganism is derived from the occult revival that began with the Florentine Renaissance and is a uniquely modern phenomenon. We are a very different people from the ancients and do not share their worldview even as we reconstruct their religions.

I see his mentor’s fingerprints on that second paragraph, I think.

That definition is useful to the historian, but I think “respectful” is a red herring and a dead end. If you define Paganism in York’s way, then it is not a “single religious tradition,” and arguing that it is such is misleading.

In fact, historians, anthropologists, etc. “lump together” ancient peoples all the time. Are we not to call earlier cultures by such descriptors as agrarian, matrilineal, expansionist, peaceful, warlike, patriarchal, pastoral, or whatever?

Terms such as “Neolithic” describe cultural stages that occur in different times and places across the globe. I argue that those are merely descriptive and not disrespectful. Archaeologists may speak of Neolithic cultures in what is now Iraq or in what is now Japan without someone jumping up and saying, “That’s not respectful! You must refer to them by their proper names!”

“Neolithic” refers to a set of cultural accomplishments and markers (e.g., pottery, agriculture, domestication of animals, some social hierarchies), not always developed in the same order. By analogy, why not consider “Pagan” to describe a cluster of attitudes, practices, and concerns?

The value in each of these definitions — and they are not the only definitions — depends on the intellectual field in which is deployed.