Go light the lantern at your door
and honor those who’ve gone before.
The worlds that part us now are twain
for Hallow’s Eve is here again.
The westering sun grows pale and wan.
The day grows dark, the nights draw long.
The autumn leaves are ticked with fire;
fruit hangs ripe upon the brier.
In December (yeah, this is late) I was tapped by a public library in Oregon to give an hour’s Zoom lecture on the “Pagan origins of Christmas.”
I did it, but that format is still pretty weird. How many people are watching? Three? Thirty? Three hundred? And are they awake? No post-lecture Q&A or chat was scheduled by the organizers, so I will never know. On the other hand, they sent the check promptly.
While I agree there is some swapping of symbols back and forth, I will just say that Yule and Christmas are still fundamentally different.[1]And Santa is not a flying shaman; he never flew before about 1823, and his red and white suit commemorates Coca-Cola, not Amanita muscaria. Old-time Santa Claus/Father Christmas figures wore various … Continue reading The Christmas Story is just that, a linear narrative, while the Pagan Yule is cyclical and performative. We used a few minutes of video from the Denver winter solstice custom of Drumming Up the Sun at Red Rocks Amphitheatre to introduce my talk.
Another thing — it’s been drilled into me since my twenties that the “veil between the worlds” is thin at Samhain, so it was a jerk back into someone else’s story to be reminded, while doing my research, that there is a whole parallel tradition of the “veil being thin” and the dead walking on Christmas Eve. (Also domestic animals talking and other nonordinary stuff.)
In fact, M. and I always do that, hang a candle lantern at Christmas Eve, Pagans that we are. For the Holy Family? For the dead? Is is just one of those customs that you follow, while the rationale changes from generation to generation? It has always seemed like the right thing to do.
Over in the sidebar of the blog — if you are looking at the main page — is a list of magickal and paranormal podcasts. One of my favorites is Timothy Renner’s Strange Familiars. For the last two Decembers, Renner, who sometimes calls himself a “Marian animist,” has invited on Br. Richard Hendrick, an Irish Franciscan monk with a deep interest in paranormal matters, albeit seen through a Roman Catholic lens.
For the 2020 show, “The Three Magi, Mary Magalene, and More,” he wrote, “We discuss the pagan [sic] origins of Christmas, the Three Magi, Mary Magdalene, the Holy Grail, the teachings of Saint Francis, Christmas legends and rituals, and much more. Brother Richard also relates some stories of his encounters with The Other.”
In my talk, I did not have time to get into “thinning of the Veil” stuff, and I did not know if was appropriate for my invisible audience, but listen to this episode if you want to hear more.
And the show with Brother Richard from 2019 was pretty spectacular too!
You could imagine the Pagan Dead (countless generations of them) showing up at Samhain and the Christian Dead at Christmas, but really, from their perspective, does it matter?
Notes
| ↑1 | And Santa is not a flying shaman; he never flew before about 1823, and his red and white suit commemorates Coca-Cola, not Amanita muscaria. Old-time Santa Claus/Father Christmas figures wore various colors — often green — frequently with fur trim. |
|---|
The Halloween news rush brought item about a new unit established at an Oxford college to perform cross-disciplinary investigations of religious relics
In what is thought to be the first research body of its type in the world, the unit, based in Keble College, will bring together experts in radiocarbon dating, genetics, osteology —the study of bones — chemistry, geography and archaeology with leading authorities in ancient Greek and Hebrew, Byzantine studies, ecclesiastical history and theology.
I am not sure what tone to take with this — not my saints after all — and it really does not matter to me if the skull of St. Cuthbert or whatever turns out to be someone else. One on level, this is interesting archaeology. On another, it feels like a re-run of the 16th century — the “stripping of the altars” and all that — but with “functional” science (instead of Protestantism) taking on “superstitious” religion (instead of Catholicism).
So why now? Is there a culture war motive, with “leading authorities in . . . . theology” participating in the disenchantment of the world? On the other hand, they hint that they may have found John the Baptist.
Still thinking about the dead? So are the editors at Indian Country Today, which ran this piece titled ” Get Spooked! 4 Scary Places to Visit This – or Any – Halloween,” on Friday last.
Halloween is the holiday when we face fear and get right in the face of the supernatural. Children wear costumes and adults seek out opportunities to confront the unknown or, some would say, the misunderstood. In that spirit, we offer four places you can go to laugh at your deepest anxieties. Or scream.
But why would you scream? Read it and find out.
If I had time to drive over to Pueblo, Colo., today, I could view the winners of the public library’s Día de los muertos altar contest. Unfortunately, they were supposed to be set up at 1 p.m., so set-up is in progress as I write, with winners announced at 3:30 p.m.—and everything dismantled by 4:30.
The entry form states,”Altars judged on overall appearance, originality, and creativity reference [sic] to traditions of Día de los Muertos.” Battery-operated candles only, please.
The instruction sheet goes on to tell you that you may commemorate “ancestors past, celebritys [sic] or beloved pets.” So maybe Vlad the Impaler could count as a celebrity, as he did at the university on the mesa in 2007?
As I wrote in 2011, I am sensing some tension between people who want the altars to be done only in some correct Mexican-ish manner, and those wanting to take the tradition in new directions.
The instructions are quite specific as to how you are supposed to represent Earth, Wind, Water, and Fire, and of course copal incense (not burning, though) is recommended. (I like copal too.)
So I regret that I cannot see these altars, but I appreciate that the library is teaching an effectively Pagan tradition. My gardening priestess, however, wants me to haul a big round of bale of spoiled hay from a neighbor’s ranch for winter mulch this afternoon, however. That’s another Samhain ritual.
A short video (Irish with subtitles; English) describing how a large public Halloween festival in the Northern Irish city of Derry began in a pub in the early 1980s and grew from there.
And while some speakers, including folklorist Jenny Butler, do discuss the ancient festival of Samhain, you will see that the Derry festival was not so much a self-conscious bit of Celtic revival as it was a way for people to step out of “the Troubles” (as the Irish euphemize the 1960s–1980s in Ulster) for one night of the year and be someone else.
You may also note a brief mention of pumpkins — the North American influence is there too.
¶ After reading this article, I think I will write something for Fate magazine about how Tenochtitlan was really a Mexica overlay on a forgotten Roman colony. Should be good for a few chuckles.
¶ After a long hiatus (in comic book years), Asterix the Gaul returns.
¶ An old acquaintance, Loretta Orion, pops-up in this Samhain-themed article, “Phantoms of the Hamptons.” She is the author of Never Again the Burning Times: Paganism Revived (1994).
All right, you have put away the skulls, bats, and dishes for your ancestors, all the while humming, “It’s the Most Magickal Time of the Year.”
It’s time to think about Yule! And to ponder, is this custom an ancient Pagan survival? (Slightly NSFW.)
As for your pre-Christian traditional Yule tree, Obama wants to tax it. Suddenly embarrassed, the White House has “delayed” the tax.
There is an Anglo-American couple (her from the UK, him from right here) down the road who always have a Bonfire Night party.
M. and I bumped into the American half recently, and he said that this year’s “Guy” would be a certain wealthy local hobby-rancher.
Having earned his money elsewhere, this guy is busy buying up every piece of vacant land he can find, erecting pretentious ranch gates, quarreling with the Forest Service, and possibly interfering with water rights (still unproved, but if so, it’s a hanging offense).
Unlike the actual largest landowner in this end of the county — who might be found on a mechanic’s creeper underneath one of the engines at the volunteer fire department, fixing something — he holds himself aloof from all community activities.
He has a bad case of “Texas Vertigo”—he thinks the world revolves around him. And, says the woman who waited tables down at the little steakhouse while working on her nursing degree, “He’s a two-dollar tipper.”
“All right,” I thought, on hearing my neighbor’s announcement, “it’s a real Aradia moment. Di legare il spirito del oppresore and all that.
But when M. and I walked up the neighbors’ driveway, dish in hand, to where everyone gathered around the fire pit, beer kegs, and tables of food, the “Guy” was someone else—a certain cable television political pundit.
Not nearly as interesting from a folk-magic perspective, if you ask me.
It is still an emotionally satisfying conclusion.
If you are in the Northern Hemisphere and following a solar calendar with quarter days and cross-quarter days, it falls at 1827 hours Universal Time on Monday the 7th.
You don’t need a henge, just a website for all your solar-calendrical needs.
As planned, I stopped by the Student Center on Wednesday to check out the Day of the Dead altars.
No Vlad the Impaler altar this year! No altars to firefighters or Victorian writers either. Apparently Chicano Studies conformity was enforced, with Catholic Campus Ministries stepping in as a co-sponsor as well. Lots of crosses, “correct” altar decorations, Jesus candles, and Guadalupe candles—even if She is, as we say in religious studies, a multivalent symbol.
The altar to Marilyn Monroe shown above was the only one that broke the mold a little, sharing the “anyone can participate” feeling from previous years.
I drank some cups of colada morada with my Ecuadorian professor friend and nibbled some guaguas de pan. Eating babies—that’s a little edgy, but remember, it’s cultural. (Some pisco would have helped the colada.)
It is worth more than $2 billion annually.
Not really that big in the overall holiday picture, though.
Halloween’s haul was the smallest, accounting for a mere 2.6% of holiday spending.
But for a few industries, October 31 is the night to shine. According to the National Confectioners Association, sweets-makers reap 8% of their annual sales during Halloween, making it candy’s biggest holiday. Costumes, cards and decorations account for the rest.
M. and I bought one bag of mini-Hershey bars—that was our contribution to the Halloween economy. We had one group (two kids) of trick-or-treaters, which is more than we have had for about the last four years.
Our rural road used to have some kids. They all grew up, or their parents moved them into town so they would be more easily able to attend “activities. Or someone got a transfer, and the house is still on the market two years later.
There is one family left with four little kids, but I think that they are Mennonites, and it is probably against their religion. But I more respect for that position than for those Christians who turn Halloween into non-alcoholic tailgating.
So the party is over, and now it is time for real Samhain.