Neptune's Dolphins

 

Akitu, the New Year’s Festival is one of the most complex and important ceremonies of Babylonians. Starting at the Spring Equinox (Nisan, the first month of the year), this festival continues for twelve days. It involves purification, the re-establishment of creation, and the re-affirmation of life, death, and the family. The rituals re-enforce the bonds of the community between the people, their Gods, and leaders. (In Ancient Babylon, elaborate and lengthy rituals for the Akitu were conducted. Modern followers of the Babylonian Gods usually have much simpler and fewer ceremonies.)

 

The New Year’s Festival encompasses nearly all of the tenets of Babylonian religion. First, everyone prepare for the coming year by purifying themselves and their temples. Then, the Babylonian Story of Creation (Enuma Elish) is read, beginning with the formation of the world by Apsu, the Deep and Tiamat, the Primordial Mother, to the recreation of it by Marduk. During this part of the Festival, the statues of the Babylonian Gods are brought from their temples to Marduk’s shrine.

 

In Ancient Babylon, the King left Babylon to travel to Borsippa (“Second Babylon”) to the temple of Nabu, Marduk’s Son and First Minister. After the King returned with that shrine’s statue, he humbled himself in the temple of Marduk. In an elaborate ritual, the King confessed what he has not done to harm his people. Finally, the King received a divination from Nabu for the coming year, which was recorded by the scribes.

 

Meanwhile, Marduk (the God) goes missing. While the people go into mourning believing that He is dead, Marduk’s son, Nabu leads the other Gods into the Underworld to rescue His Father. Demonstrating his love, Nabu brings Marduk home to be installed as the Head of the Gods.

 

The Akitu of Ancient Babylon featured the Sacred Marriage with the King acting as the God occurs with the priestess as the Goddess. The couple could represent Marduk and his wife Sarpanitu, Goddess of Childbirth or Nabu with his wife, Nanaya, Goddess of Fertility. The Marriage was to ensure the fertility of the land and to raise the king as a representative of the Gods.

 

After the final procession of the statues of the Gods returning to their respective temples, the priests dispense the decisions made by the Gods for the coming year. During a lengthy ritual, everyone hears their destinies and reaffirm their love for the Gods. Following feasting, the people return to their ordinary lives. Harmony between humans, nature, and the Gods has been restored.

Inca philosophy is represented by the Chakana, the Stepped Cross. Each of the Quarters of the Chakana depicts a part of their world view. In the First Quarter are the Three Worlds – the Lower (Uqhu Pacha), Middle (Kay Pacha) and Upper (Hanan Pacha). The Second Quarter represents the Sacred Trilogy – the Snake of the Lower World, the Puma of the Middle World, and the Condor of the Upper World. The two remaining Quarters focus the Inca laws and virtues. (Note 1)

 

The Chakana acts as a bridge between the Worlds, by using harmony and balance as the keys to the keeping of the Cosmos. For the Inca, the Cosmos is a living entity of energy and force, a tapestry of interconnectedness and harmony. Therefore, the balance between the Worlds requires the reciprocity of each with the others. To help maintain this delicate balance, the Sacred Trilogy works to sustain harmonious relations. Since everything depends on each other, humans, nature, and the Gods bond as one.

 

The Upper World (Hanan Pacha)

 

The Upper World is associated with light and the masculine principle. (The Lower World – darkness and the feminine principle) From this World, the Gods govern the universe. To bring messages to the humans of the Middle World, They would send the Andean Condor. For humans, the Condor would also communicate with the Gods for them. (The Andean Condor is thought to be the only animal who can ascend the heavens and return to the earth.)

 

The Temple of the Condor at Machu Picchu depicts a condor in full landing. A symbol of power and fertility, the Condor gathers the clouds for rain upon the earth. As the special Emissary of Inti, the God of the Sun, the Condor brings divine guidance and transcendence. The Condor also carries souls into the afterlife.

 

The Middle World (Kay Pacha)

 

The Earthly Realm (the Middle World) is the one of humans, animals, plants, caves, springs, and mountains. In this realm of tangible experiences, everyone lives in balance with the others. Humans interact with the natural and divine worlds. The Gods of the Realm, Pachamana (Goddess of the Earth), Saramama (Goddess of Grains), and Paryaqaqa (God of the Waters) show humans how to live in harmony with the rest.

 

The apex predator of the Andes, the Puma teaches the Inca to live in harmonious grace with nature. As a leader of the Earthly Realm, the Puma challenges the Inca to face their inner fears to find clarity and resilience. The symbol of wisdom and strength, the Puma guides the Inca on their spiritual journeys to the other Worlds.

 

Cusco, the capital of the Inca Empire is designed to resemble the Puma. At Q’enqa (Cusco Temple), stones were carved to form the shadow of the Puma. During the winter solstice in June, at sunrise, light would pass through the stone fissures to form the shape of the Puma. This ritual, known as the “awakening of the Puma,” was a part of the Inti Raymi, the Grand Festival of the Sun.

 

The Lower World (Uqha Pacha)

 

The Realm of Death and the Ancestors is the Lower World. Shrouded in darkness and mystery, this world holds the feminine principle which is the source of fertility. Meanwhile, the Ancestors offer guidance and protection to their descendants.

 

As the Guardian of Mysteries, the Snake would appear in dreams. Traveling between the Lower and Middle Worlds, the Snake offers wisdom and knowledge to humans. Shedding its skin, the Snake demonstrates transformation and rebirth for the Inca. As a part of the fertility of the earth, the Snake teaches the Inca how to embrace change and live in the cycles of life.

 

Like the Puma and Condor, the Snake had a city designed in its honor, which has yet to be found. However, the Snake can be seen in the terraces descending the mountains. When the sunlight shines, an undulating snake-like figure appears.

 

Notes:

Note 1. The Laws are “Do not steal,” “Do not lie,” and “Do not be lazy.” The Incan Philosophy is “Love,” “Knowledge,” and “Work.”

As a Roman Polytheist, I have pondered Lupa, the She-Wolf of Rome. When the Divine Twins, Romulus and Remus, were cast adrift as newborns, She saved them. At her cave (the Lupercal), She nursed Romulus and Remus until foster parents could be found. An enduring symbol of Rome, Lupa was featured on coins. Moreover, her nursing of Romulus and Remus was celebrated in statues.

 

In her book “Lupa” (Note 1), Rachel Roberts traces the She-Wolf from Etruscan times to the modern era. She writes that her book is partially Unverified Personal Gnosis (UPG) and partially research. (Note 2) For example, the book features the retelling of Founding of Rome from Lupa’s point of view. Reading Roberts’ intriguing ideas sparked my investigation of Lupa as a Goddess of Rome.

 

Reading alternative points of view helps to broaden my perspective. Roberts’ writings prompted me to ponder Lupa’s influence on Rome and the Roman character. Sifting through the myths and festivals, She emerges as a central Goddess of Rome. The Lupercalia, celebrated every February, includes honoring her role in the Founding of Rome. Meanwhile, Mars, as the Defender of the Fields, has Her as His Companion. Moreover, Cicero, the noted statesman, called Lupa, “The Nurse of Roman Dominion” in his “De Divinatione.” (Note 3)

 

Romans featured Lupa as the Protector of the City on their coins. They also used wolf fat as a talisman against bad spirits. A new bride would smear wolf fat on the threshold of her new home before crossing it. Meanwhile, Roman parents would ask Lupa to protect their sons as they matured into men.

 

Roberts lists Lupa’s attributes as

Goddess of the Threshold

Goddess of Growth (Note 4)

Goddess of Transformation and Transmutation (Note 5)

Goddess of Courage

Protector and Guardian

Mother of Destiny

Guide, Guardian and Protector

 

Reading Roberts’ book had me take a second look at Lupa and Roman Gods in general. The first known Gods of the Romans were not thought of as human but as their essences. Vesta is the Living Flame, Tiber, the Life-Giving River, and Fascinus, the Winged Penis. Because of this, I need to remind myself that Roman Gods take many forms. For me, Lupa moved out of the shadows into the light. Now, I see Her as an important Goddess.

 

Salve Lupa, She-Wolf!

Nurse of Romulus and Remus

Protector of the Divine Twins

Guardian of the Eternal City

You have been Rome from the Founding

 

Hidden from view

May we see You in the shadows

May we honor You

Salve Lupa, She-Wolf!

 

Notes

Note 1. “Pagan Portals: Lupa: She Wolf of Rome and Mother of Destiny.” Moon Books. 2023.

 

Note 2. The Founder of “Wolf Woman Rising,” Roberts has a cultus to the Grand Mother Wolf.

 

Note 3. Cicero wrote, “the nurse of Roman dominion, suckling with life-giving dew that issues from udders distended, struck by lightning, she toppled to the earth, bringing with her the children, torn from her station as she left the prints of her feet in descending.”

 

Note 4. As the Goddess Luperca, Lupa promotes fertility.

 

Note 5. Roberts cites Lupa as the One who is charged with ensuring that the Divine Twins become men, and later Romulus receive the kingship.

 

The Hilaria of Attis was a “Holy Week” or the “Passion of Attis.” This was unusual for Roman festivals, and reflected the foreign origins of Attis. When Cybele was brought to the City from Anatolia, He was adopted by Romans.

 

Notes:

Note 1. Violets were used to decorate Roman tombs.

 

The Hilaria

 

March 15: Canna intrat (The Reed Enters). The Cannophori (reed bearers) march in a procession marking the birth of Attis. During this time, followers of the Magna Mater abstained from bread, pomegranates, quinces, fish, and pork.

 

March 22: Arbor intrat (The Tree Enters). The Dendrophori (tree bearers) carried a pine tree wrapped in wool, bedecked with violets in a funeral procession. This marked the death of Attis.

 

March 23: Day of Mourning and Fasting. The pine tree is laid to rest at the temple of the Magna Mater.

 

March 24: Dies Sanguinis (Day of Blood). The devotees of Attis and Cybele whipped themselves to offer their blood to these Gods. Meanwhile, the Galli (priests of Cybele) would play flutes and beat hand drums. Then, Attis was placed in his tomb.

 

March 25: Hilaria (Day of Rejoicing). Attis is reborn. People stage street carnivals to celebrate.

 

March 26: Requietio (Day of Rest). After the previous day’s fun, people rested.

 

March 27: Lavatio (Day of Washing). The sacred stone of Magna Mater was carried down the Appian Way to Almo, a tributary of the Tiber. The Goddess was washed with ashes and showered with violets.

 

At her hall of Fensalir, Frigga, the Norse All-Mother, has twelve handmaidens (Note 1) or ladies-in-waiting to attend to Her. Not much is known about who these handmaidens were since the Lore is scanty about Goddesses in general. Much of what is known today is by Group Verified Gnosis.

 

Eir (Briefly)

A master physician, Eir lives with Mengloth, the Jotun healer, at the Mountain of Healing, Lyfja. As the Healer of the Gods, Eir could be considered a shaper of fate. She is the Patroness of Doctors.

 

The lore surrounding Eir presents Her as different Beings – Goddess, Jotun, or Valkyrie. However, they all agree that Eir is a Healer. In the Prose Edda, Snori Sturluson writes of the Goddesses who are with Frigga, “The third is Eir who is the best leech,” (Note 2)

 

In the Poetic Edda, Eir is listed with Mengloth the Jotun, who answers the prayers of women in distress. She lives at Lyfjaberg, the Healing Mountain. That verse says,

“Svipdag spake:

“Now answer me, Fjolsvith, the question I ask,

For now, the truth would I know:

What maidens are they that at Mengloth’s knees

Are sitting so gladly together?”

 

Fjolsvith spake:

“Hlif is one named, Hlifthrasa another,

Thjothvara call they the third;

Bjort and Bleik, Blith and Frith,

Eir and Aurbotha.”

 

Then in the Skaldskaparmal, Eir is listed as a Valkyrie. Apparently, Valkyries do have healing powers which can be used on the battlefield. However, none of the lore says that She was a chooser of the slain. In fact, Eir’s name could be translated as “helper” or “mercy.”

 

Eir is a very powerful Healer, no matter her “beingness.” She protects people from illnesses and helps with childbirth. She is thought to heal with the Runes and the Nine Herbs. (Note 3) She is said to use a white flower for healing.Although Her name is also associated with metal ore, metals are prepared for use in healing in alchemy.

 

Eir has been guiding me in dealing with my acid reflux. She has helped in choosing the proper foods and healing herbs. In this process, I feel that I will be healed.

 

Notes:

Note 1. Saga (seer), Eir (healer), Gefjun (unmarried girls), Fulla (plenty), Sjofn (love), Lofn (forbidden love), Var (oaths), Vor (wisdom), Syn (truth), Hlin (protector), Snorta (diplomacy), Gna (travelers).

 

Note 2. Leech means doctor from the Anglo-Saxon. Disease was believed to be caused by evil spirits in the body. A leech would rid the body of these demons.

 

Note 3. The Nine Herbs Charm was a spell using herbs to heal. It was said while preparing the herbs and administering them. The herbs are Una (mugwort), Waybread (plantain), Stune (lamb’s cress), Atterlothe (betony), Maythe (chamomile), Wergulu (nettle), Crab apple, Chervil, Fennel.

 

Part of the Charm:

 

Now these nine herbs have power against nine evil spirits,

against nine poisons and against nine infections:

Against the red poison, against the foul poison.

against the yellow poison, against the green poison,

against the black poison, against the blue poison,

against the brown poison, against the crimson poison.

Against worm-blister, against water-blister,

against thorn-blister, against thistle-blister,

against ice-blister, against poison-blister.

Against harmfulness of the air, against harmfulness of the ground,

against harmfulness of the sea.

 

As humans, we do have Gods who have animals associated with Them. For example, Odin has his Ravens while Bast has her cats. Meanwhile Anubis and Sekhmet are depicted as a jackal and a lion respectively. How are these animals intertwined with their Gods? I believe that they had a mutual understanding and an agreement of minds. They have an affinity for each other.

 

All my life, I have been able to communicate with animals. Before my brain injury, I was a professional pet physic. In talking with other communicators, I found that there is an informal hierarchy, that matches human preference for animals. That is: first mammals, then birds, reptiles, amphibians, fish, insects, and on down to germs. This is because humans are mammals and prefer their own kind. Also, it is more difficult to communicate with a squid since squids are alien, living in an inaccessible environment.

 

The mind of a squid is foreign to humans, although the squid possesses a high degree of intelligence. Moreover, little is known about squid culture (and fish culture in general). I have pondered whether the squids have Squid Gods as humans have Human Gods. Are They the same Gods or different Ones?

 

To find answers, I asked the squirrels about their Gods. A squirrel’s mind differs from a human’s as they have different senses, different concerns, and therefore different perspectives. Ratatoskr of the Norse is a God to the squirrels, but a Spirit to humans. Humans see Ratatoskr as going up and down the World Tree spreading news. Squirrels see Ratatoskr as the God of Red Squirrels whose Consort is the Great Spruce. Other Gods are the Spreading Oak, Divine Acorn, Living Pine Cone, Big Yellow (Sun), and Big Green (Earth). Each are in a reciprocal relationship with the squirrels. These are the only Gods that as an human that I could grasp.

 

Among the Gods of humans, Herne the Hunter is the Hawk Who Preys upon the squirrels. Anubis leads the friendly spirits of Death to enable the squirrels reach the World Tree, when they die. Baba Yaga is the Goddess of the Forests, protecting their homes. These are the Gods of the squirrels of North America that they share with humans.

 

A squirrel’s world is filled with “Friendly Spirits” that people call the Land Spirits. Other Spirits are of the Sea and Sky. These Spirits interact with the squirrels on an intimate level. (Ancient Polytheists such as the Greeks had similar relations with the Numia.). Beyond that, squirrels have mysteries that modern humans can never know.

 

Other animals have their Gods, as well. The whales keep to themselves as to who their Whale Gods are. One Whale God that they have told the humans about is Moby Dick the Avenger, since humans hunted whales to near extinction. However, they seem more willing to discuss their relations with human Gods. Whales interact with Neptune and other Gods of the Seas. Humpback whales revere Apollo and other Gods of Bards for their songs. Meanwhile, the whales are private in their religion.

 

My conclusion is that since we live in a web of relations, that animals have their own Gods. Some animals are more willing to discuss their relations with human Gods than their own Gods. Moreover, we understand different aspects of the Gods, who we do share. Furthermore, humans and animals have separate Gods, that we keep to ourselves.

Since most of us live in Monotheistic-dominant cultures, the concepts of Gods can be a thorny issue. The usual presentation in the culture about Polytheism is as follows: “Your Gods are merely stories and therefore your faith is based on lies.” The logic of Monotheism is that the Gods are imaginary beings. The proposition that there is only the One True God is asserted as the only truth concerning Deities. Moreover, this God is the all-powerful Creator, Who watches over all. Yahweh (Note 1) is greater than all the silly Gods of ancient myths.

 

What Ben Hunt of Epsilon Theory calls the “Narrative Machine” is at work. He defines this as “Where the translation of ‘reality’ takes place within a large Machine of strategic communication and game playing.” Since the Narrative Machine is an invisible network of social interaction, it shapes and controls how people think about things. Through contextual connections and networks, it creates a body of “Common Knowledge” (Note 2) for modern society to operate under.

 

Monotheism is the de facto standard for understanding religion. Within the Narrative Machine are many logical fallacies to direct people’s thinking about what is “proper religion.” “Missionary language” tells people to see the Gods as imaginary or as demons in disguise. “Interpretive language” turns a fact into an interpretation of what that fact means. (Interpretive language presents an opinion as a fact.) All Gods except for Yahweh are false Gods is an opinion presented as a fact. “Repetition” of one point of view convinces people that is the only truth. Since it has been repeated for so long, that there is only One God, people have no concept of Polytheism.

 

In his book examining the Gods of the Old Testament, “The Scars of Eden,” Paul Wallis (Note 3) describes how he thinks the central proponent of Monotheism came to be. Wallis tells how the Babylonian Captivity scarred the formerly Polytheistic Hebrews. “Many scholars believe that this edit was done during Israel’s painful subjection to Babylonia…Perhaps as a consequence of that unhappy context, there is in the retelling of the old, old stories a palpable undercurrent of rage.” He reflects that this rage is reflected in “Our God is real. Yours is a fake. (Emphasis his) We will be eternally vindicated. You will be eternally shamed.” Wallis explains that this “Us and Them” “narrative undergirds the whole editorial frame work for the Bible as we have it. And it shows.”

 

What Wallis refers to “card stacking.” The original propagandist selected his information to present a one-sided view. Since no one else knew what he was referring to, they could not challenge the propagandist. He had set up a situation that no one could refute.

 

Also, Wallis points to what is known as a “manufactured problem.” First, the propagandist created the dilemma of Yahweh destroying all Polytheists. Then he convinced the other Hebrews of the seriousness of the problem. Finally, he offered his solution: “Either believe only in Yahweh, or suffer the consequences.”

 

A “single all-powerful god in heaven implied the appropriateness of a single all-powerful king on earth” according to Jonathan Kirch. He notes in “God Against the Gods,” the history of Monotheism is tied with autocracy. Egypt, Israel, and Rome all adopted a form of Monotheism and ordered the population to believe only in that particular God. To ensure their power, these God-Emperors enforced Monotheism.

 

For example, King Josiah of Judah (648 to 610 BCE) enforced the singular worship of Yahweh and centered that worship to be only in Jerusalem. His high priest had discovered a “missing” Fifth Book of Moses, which was the Book of Deuteronomy. Known as “a pious fraud,” this book enforced the point of view of radical followers of Yahweh. This allowed Josiah to conduct a bloody purge of the Polytheistic Hebrews.

 

Since Monotheism has been enforced for centuries, Polytheism is little understood. It is often regarded as “proto-monotheism” or a stepping stone to Monotheism. By understanding the logic of Monotheism, Modern Polytheists can begin to purge their thinking of Monotheistic propaganda.

 

Notes:

 

Note 1. Although there are multiple Gods of Monotheism – Yahweh, Allah, God in Three Persons – I refer to Yahweh for all of Them. The Monotheistic Gods are male, with no Consort. (In Jewish tradition, Yahweh did have Shekinah, Goddess of Wisdom, as a Consort.)

 

Note 2. In Game Theory, “Common Knowledge” is the idea that something is not merely known by all the payers in a game, but is also known to be known, and that known is also to be known, and so forth in a chain of logic.

 

Note 3. Paul Wallis, former Archdeacon of the Anglican Church, believes that the “True God is the harmonious source of all things.” Christ came to earth with a “vision of love and justice.” Otherwise, he thinks that the God (Elohim) of the Old Testament is actually plural. Moreover, these Gods (Elohim) are aliens from outer space (that is UFO Gods).

 

Further Reading:

Edward Butler, “The Way of the Gods.”

John Michael Greer, “A World Full of Gods.”

Glenn Holland, “Gods in the Desert.”

Johnathan Kirch, “God Against the Gods.”

Lynn Prickett and Clive Prince, “When God Had a Wife.”

 

Since 2020, there has been a steady drumbeat of essays of how Christianity is under siege. In the Erasmus Lecture (sponsored by the Institute of Religion and Politics) for 2022, the Catholic Archbishop of Sidney (Australia), Antony Fisher, O.P. ponders whether the West is post or pre-Christian. (Note 1) Alarmed by the rise of secularization and the floundering hegemony of Christianity, he believes that the balance between the Church and the State is tipped more and more to secularization.

 

The Archbishop defines “secularity” as “not only a distinction but a degree of separation between church and state with each sphere and its agents having a certain freedom from the other.” He defines “secularization” as “the process of further separating these spheres, and minimizing or privatizing religion.” Fisher explains “whereas other civilizations identified sacred and profane power, Christianity has always insisted that some things be rendered unto Caesar and some unto God, even if we bring the one conscience to both spheres.” According to the Archbishop, not only is Christianity being marginalized, but that it has been pushed aside for “progressive orthodoxies.” (Note 2)

 

Archbishop Fisher considers Christianity to be the capstone of civilization. He contrasts that with Ancient Rome, which he says allowed for human sacrifice, cannibalism, slavery, and immoral behavior. Since in Rome, religion was also civic religion, people obeyed the authorities as sacral figures. Fisher maintains that the ancient Romans had a multitude of deities which exercised arbitrary power over life and death. Therefore, according to him, Roman ethics left much to be desired. Noting that many societies were only converted partly to Christianity, Fisher states that they still held onto Pagan values. These values are reflected in the movement toward secularization which includes relative morality. Fisher alludes to the destruction that Progressivism has made on modern society. (Note 3)

 

The Archbishop concludes his long essay with “Christianity must speak truth in love.” He writes, “Only such a Christianity can reunite a divided Church and culture, provide a foundation for a genuinely tolerant, pluralist society, and bring God and humanity closer together.”

 

Archbishop Fisher does what many Monotheists do. Since God in Christianity is the absolute moral center of right and wrong, the problem of evil needs to be dealt with. One way is to put the evil outside onto the secular or Pagan (Polytheistic) culture. Since the faith no longer needs to address evil within it, it can focus on the “outside evil.” Therefore, the usual response to any threat is the call to return to “traditional Christianity.”

 

Edward Butler in “The Way of the Gods,” writes “The strain of absorbing the weight of Europe’s own pre-Christian heritage, not to mention the encounter with living polytheist civilizations in every other part of the world, leads to a massive deployment of intellectual resources in defense of the existing paradigm, working to transform it in a controlled manner rather than allowing it collapse.” He continues, “In this way, the so-called ‘Classics’ also became safe for Christians to study through the notion that either they had no real religious significance at all, or that if they did, this aspect of them necessarily belonged to the merely historical conditions of their cultural production, as distinct with the fundamental truth of monotheism.” Butler stresses that the imperative to defend monotheism will distort any examination of Polytheistic cultures. This is apparent in Fisher’s assessment of Roman society.

 

Butler points out that Monotheists when faced with autonomous independent Pagan cultures will deflect the reality of Christian hegemony. The bad aspects of Christianity are foisted on the Polytheistic culture. The fragility of Christianity inspires its believers to control or at least double down on their efforts to discredit the Polytheistic culture. Otherwise, the Christian culture will become disoriented and unglued.

 

What has become apparent to me is that Archbishop Fisher’s essay echoes the writings of Jonathan Cahn and Naomi Wolf (Note 4), except that he blames the secularists instead of Gods. The uneasy feeling of being out of place is combined with a call to traditional religion. Oddly enough, various Neo-Pagans are also writing about the same unraveling of society. In their case, they are calling for a return to Progressive values. Both the Monotheists and Neo-Pagans seem to be unsettled since they perceive that their places of safety are under siege.

 

Is the West, pre or post Christian? Since I believe that Polytheism is the default religion of humankind, I think that Polytheism is reasserting itself. In that regard, the West is returning to its natural faith. As for the secularization that the Archbishop rails about, I think that is modernity’s reaction to Monotheism, which I consider to be an unnatural religion.

 

Notes:

Note 1: Read Archbishop Fisher’s essay here: https://www.firstthings.com/article/2023/02/the-west-post–or-pre-christian

Note 2: He calls them “secular fixations – on autonomy, sexuality, victimhood, diversity, and inclusion (of everyone except believers).”

Note 3: Meanwhile, Neo-Pagans decry the rise of traditional Christianity which they believe threatens them.

Note 4: See my post, “‘Return of the Gods:’ A Polytheistic Perspective.”

In February, Romans prepare for the coming of spring by purifying themselves, their homes, and their communities. “February” comes from februum (purgation), and the februa (expiatory rituals). Ceremonies for the Dead abound, since a part of purification is fulfilling the obligations to the Dead. For example, the Lupercalia and Quirinalia have specific purifications rites as a part of their rituals. In addition, the Terminalia and Fornacalia are a part of the worship of the Di Parentes (Parents). Meanwhile, the Feralia focused on all the Dead and the Parentalia on the Lar Familiaris (family spirit).

 

For Roman Polytheists, the focus on the Dead puts them outside the norm of modern Pagans, who generally follow the Wheel of the Year. For these Pagans, Samhain, held in October, is when the Dead walk the earth. Meanwhile, Imbolc, which is held in February, is the fire festival of Brighid. This time of restrained joy focuses on the returning of new life. In contrast, for Romans, February is the time that the Dead walk freely amongst the living.

 

February was the only month in the original Roman calendar that had an even number of days. This was to allow the year have an odd number of days for good luck. February was originally the end of the year, with March being the beginning. Many of February’s festivals focus on the transition between the old and new year – making things right with the Dead, purifying, and re-establishing the boundaries.

 

Fornax and Quirinus

The Fornacalia is held between February 5 and 17. At this time, in ancient Rome, people brought grain to the communal ovens to be parched in the ancient manner of their fathers. Fornax, the Goddess of Bakers and Ovens, was invoked to keep the wheat from burning. The last day of the Fornacalia is the Quirinalia, also known as “The Feast of Fools.” This is the time that people who delayed bringing their grain came to fulfill their civic duty. Modern observances involved making bread from scratch and making offerings to Juno Curitis (Juno of the Curia (Wards)).

 

Quirinus is thought to be the deified Romulus and represents the Romans in their civic sense. “Quirites” is what officials addressed Roman citizens as. In their military capacity, Romans were called “Romani.” Quirinus with Mars and Jupiter were the original trio of Gods governing Rome before the Republic.

 

Di Parentes and Di Manes (The Dead)

The Parentalia starts February 13 and runs through February 21. The Caristia on February 22 officially ends this period of venerating the Dead. During this time, the Lupercalia and Feralia are held. Each ritual focuses on a different aspect of purification, families, and the Dead. The Parentalia is a private ceremony that the family does to honor their dead. The Feralia entails visiting the graves and making offerings. The Caristia is a family feast, where all quarrels between family members are settled. Family unity is then cemented with the household Lars.

 

Faunus and Inuus

On February 15, the Lupercalia is held. Traditionally, sacrifices were made at the Lupercal Cave in Rome, where the She-Wolf nursed Romulus and Remus. This was followed by the Lupercii (young men) running through the streets striking women with the februa (goatskin whips). This was to insure fertility in the women. Traditional Gods of Fertility, Faunus and Inuus preside over the Lupercalia. Modern observances entail prayers for purification and fertility, the cleaning of the house and self, and offerings left in secluded areas.

 

Terminus

The Terminalia, held on February 23, honors the God of Boundaries. It is a time of purifying the land and redefining the boundaries between homes. The “beating of the bounds” which entails walking around the perimeter reestablishes the boundaries for another year. Cakes and wine are offered to Terminus during this activity.

 

Knowing a God who has little lore to rely on requires an active imagination and skill at problem solving. Because modern culture heavily relies on the written word, people often feel frustrated at the lack of information about certain Gods such as the Celtic Ones. Fortunately, there are ways to find out about any of these and other elusive Gods.

 

First, people could investigate how ancient Polytheists dealt with this problem. For example, there is a lot written about Roman Gods by especially by the Romans, themselves. However, even for the Romans, there are Gods that they were confused about. Never fear, the very practical Romans had solutions for this. They either reinvented the old Gods or came up with plausible attributes.

 

The ancient God Vediovis was one of them. L. Furius Purpureo had called upom Vediovis to defeat the Gauls in 200 B.C.E. In a prayer, Macrobius invoked Him to destroy Carthage, Rome’s enemy. However, by the 1st Century B.C.E., various Romans could not agree over Vediovis and his powers. They all agreed that He and Jupiter were related but not on how. (The name of “Vediovis” indicated a counterpoint to Jupiter.) Ovid in “Fasti” wrote how confused he was. Ovid proposed that this God was a young Jupiter with thunderbolts. Meanwhile Aulius Gellius wrote that Vediovis was the reverse of Jupiter. This God held a bundle of arrows that He inflicted harm with.

 

The Romans did associate Vediovis with di Manes (the Dead), while Jupiter was associated with di Penates (Keepers of the Pantry). That meant Vediovis was a part of the Underworld and connected with earthquakes and volcanoes. Added to that was that He was depicted with a goat, which is also connected to the Underworld.

 

From my readings, I concluded that the Romans aligned Vediovis with Jupiter. After much pondering, I decided that Vediovis was paired with Jupiter as an equal. For me, They were positive and negative in warfare. While Jupiter was for the defense of Rome, Vediovis was the God of Rome’s wars.

 

Second, the oral culture of the ancient Polytheists is often reflected in folklore and folkways. A person can follow bread crumbs laid out by folkways to see what a particular God was like. Studying medieval culture often unearths the echoes of the Pagan past. For example, Claude Lecouteux, noted scholar, explores the basis for the beliefs in the spirits of the home among other topics. Following his trail of thought can be rewarding. (Note 1.) For example, in “The Return of the Dead,” he reviews how Pagans viewed their Dead, and why that changed with Christianity.

 

Third, try to learn the symbolic vocabulary of the culture that reveres a particular God. This will offer clues as to the God’s attributes. Gods of Mesopotamia are usually displayed with the Rod and Ring, symbols of royalty. The Babylonians related to their Gods as if they were the subjects of the Gods.

 

Fourth, ancient societies left behind artefacts that can be pondered and studied. Often important insights related to that culture can be obtained. What are the values of the culture indicated by these artefacts? (Remember not to impose modern values on ancient cultures.) People can still use Roman roads and waterworks today. Since they were expert engineers, the practical Romans expected something similar from their Gods. Few Roman Gods are either “mystical” or “mysterious.” In contrast, the Egyptians left elaborate tombs. A study of their Gods reveals many who are connected with death or the afterlife.

 

Notes:

Note 1. Claude Lecouteux has written many books that examines the hidden Polytheistic basis for many beliefs. Some of them are:

“Demons and Spirits of the Land”

“The Hidden History of Elves and Dwarfs”

“The Pagan Book of the Dead”

“The Return of the Dead”

“Tradition of Household Spirits”