Faeries - on the New Normal

I'm very excited to say that tonight I will be on the blog radio show the New Normal tonight discussing Faeries. I met Tchipikkan at the first Changing Times, Changing Worlds conference in 2010; she was one of the organizers and teachers, and I was teaching several classes, including one on Faeries and the Celtic Otherworld. Last year she and I were both at CWPN's  Harvest Gathering and she sat in on my Faeries class there. When she contacted me about speaking on the show Faeries seemed like a great choice of topic and I can't wait to discuss it with her and to hear from anyone who calls in.

Here is the announcement from the show:

"I do believe in Fairies!"
Join me, Tchipakkan, and my guest Morgan Daimler as we talk about the Fair Folk, Good Neighbors, the Fae, Sidhe, pixies, brownies, or by many other names. We'll be talking about their history, stories about them, as well as our interactions with them. ("Where are my keys?!") You can listen on your computer at Liveparanormal.com/ and call into the show at 619-639-4606 with questions, or to share your own experiences with the fae. The show with Morgan will be live: Wednesday, Sept. 12, between 8 and 9 est. (or find podcasts of the New Normal on blogtalkradio/liveparanormal)

Artio, Germano-Celtic Bear Goddess

  Sometimes the deities we feel drawn to worship are fairly well known in mythology or can easily be read about in secondary sources material, but other times we are drawn to deities that are obscure. This is the case with one of the main deities I work with, a Germano-Celtic goddess named Artio; in practical terms it means that I have a scant few references to work with and must make up the difference with personal gnosis and experience. I have hesitated to write too much in the past about Her because I knew that it would mean talking about personal practices that were developed through inspiration more than research, but it seems only fair now to offer what I know and my own experiences. Perhaps it will help others who feel drawn to or called by this particular obscure deity to feel more connected to Her.
     Artio is also called Dea Artio and Andarta all names that relate to or directly mean "bear" (Monaghan, 2004). One of the best known pieces of evidence relating to Artio is an engraved statue found near Berne, Switzerland. The statue depicts a seated female figure, generally thought to be the goddess, holding a basket of fruit, facing a bear who is standing in front of a tree; an engraving on one side of the statue says: "to the goddess Artio" (Green, 1992). A second find with in inscription was found in Bollendorf, Germany, and other evidence was in France (Green, 1992; Monaghan, 2004). While the areas Artio has been found in could be considered Germanic, the name is Gallic, and She is generally described as either Germano-Celtic or Romano-Gaulish (I favor the former myself). Although the imagery of the statue is obscure and there is a lack of literary evidence, most agree that Artio was likely a goddess of fertility and plenty, and possibly a patroness of hunters as well as protector of bears (Green, 1992; Markale, 1986). Some also theorize that She was a more general goddess of the wilderness and wild things (Monaghan, 2004). Sources agree that She was also seen in the form of a bear, with Sjoestedt placing her in the category of zoomorphic goddesses alongside Epona (Sjoestedt, 1949). It seems likely that the bear goddess, Artio, was eventually replaced by a bear god, Artaios who was synchretized by the Romans to Mercury (Markale, 1986).
     My connection to Artio comes through my seidhr work. When I first seriously began to practice seidhr I decided I needed to find out who or what was willing to act as a guide and protector for me. I already had a close working relationship with my Fylgja and with certain plant and animal spirits, but I suspected that taking this sort of spiritual work in a new direction would involve new Powers, beyond Odin and Freya who were already involved. I undertook a spiritual Journey and encountered a bear who was also a woman, simultaneously. She told me that she would be with me for any seidhr or spae work that I did and that her name was Arto. I had never heard that name before, but I knew that Art meant bear so I didn't think much of it. I was also told that when I did oracular spae work I should wear a bear skin instead of a veil. I assumed she was some sort of powerful spirit, and was happy that I had someone willing to be with me in this work.

    By coincidence (or synchronicity) shortly after this experience I came across a fossilized cave bear tooth for sale and I bought it and made a necklace from it which I have since worn whenever doing any seidhr or spae. The bear fur was, suffice to say, much more difficult to find but did come to me in due time and I use it as I was told to.  I even recently had a dream where I "won" a bear skull and was instructed to feed it by blooding it; I'm waiting to see if such a skull finds its way to me in the real world or not. I later found out that Artio was an actual historic Goddess, although there is nothing in the scant records to indicate a definite connection to any type of oracular or magical work associated with Her. I don't know why I was surprised that I ended up contacting an obscure Germano-Celtic goddess, since, in retrospect, that makes perfect sense as the sort of deity for me with my dual-trad ways. I can comfortably honor her in either a Celtic or Norse (Germanic) context, which is nice. This connection has always worked for me and I feel very protected by Her in seidhrworking and also very connected to the bear. Although I will say that my personal experiences with Her show that She can be both tender and protective and also very intense. I have encountered Her in the Spiritworld and been dismembered, for example, but I have also been healed; I have had Her in bear form charge at me roaring so that I was literally too terrified to move or even think, but She has also been very gentle with me.
  I have a small shrine for Her with a collection of carved bear statues and the best image I could find of a goddess and bear. I also honor Her especially on the equinoxes. In the spring I celebrate the awakening of the bear on the spring equinox with a ritual for her that includes offerings of honey and bread. In September I celebrate the dreaming of the bear on the fall equinox with offerings of fresh fruit and vegetables. This is purely my own invention, although my kindred has adopted the practice along with me. We all practice seidhr together and have adopted Artio as a group, which seems to be working well.

  
   Honoring Artio has forced me to trust my own intuition more and to be willing to follow my gut as I find ways to connect to a deity where there is very little existing historic information to rely on. I have also learned a great deal about bears as I worked on learning about the animal most strongly connected to this deity. Bears are amazing animals, and I have found female bears particularly interesting; they are devoted mothers and excellent teachers, verstaile and intelligent. Bears have several biological quirks, not only do they hibernate, but a female bear can delay pregnancy after fertilization through a process that scientists are still trying to understand. I encourage anyone drawn to Artio to begin studying bears as well (I've focused mostly on black bears because they are native to my region).

References:
Sjoestedt, M (1949). Celtic Gods and Heroes
Markale, J., (1986). Women of the Celts
Green, M., (1992). Dictionary of Celtic Myth and Legend
Monaghan, P., (2004). Encyclopedia of Celtic Mythology and Folklore

book review - The Nature of Asatru

 Time for another book review. This time I decided to update and share a review I did 5 years ago in the journal Idunna for a book by Mark Puryear called "The Nature of Asatru". If you have read and liked this book don't even bother reading this review, because I can summarize it concisely by saying that I feel this is the Asatru equivalent of the 21 Lessons of Merlin.
   Looking at the back of the book it seems like it should be an ideal beginner's book; Puryear has almost 20 years experience in Asatru and is a member of a group, the Asatru Nation, which is an American offshoot of Australia's Odinic Rite. The book is touted as an  introduction to the core values of Asatru, yet it quickly becomes apparent when reading the text that instead of describing widely held universal beliefs of Asatru the book is actually focused exclusively on the beliefs of Puryear's particular group, which are not in any way universal. Exactly the opposite in fact - the book is full of controversial theories, misinformation, and foreign elements. The author is also insistent that Asatru has no subgroups or denominations, despite the wide range of modern practices, and lumps all Asatruar in with the Asatru Nation/Odinic Rite. This by itself is a serious problem.
   The book's tone is both racist and homophobic, reinforcing the stereotype that Asatruar are all like this. Puryear blends a bizarre sort of political correctness in with his bigotry, encouraging tolerance of other people's choices while strongly condemning miscegeny and homosexuality. He describes children with mixed heritage as having no ancestral roots and miscegeny as genocide and stops just short of encouraging people of Northern European descent to breed together to save their "race". He does flatly state that the "white race" is failing due to being outbred and not keeping the bloodlines pure. The attempts to make this more palatable with politically correct buzz words fails, at least with me. Personally as someone of mixed heritage I found it repugnant and offensive, and his wife's essay in the appendices about a woman's place compounded it by adding misogyny into the mix, albeit cleverly disguised.
   The book includes many elements that seem to me to be foreign to Asatru, although I profess a very minimal knowledge of the Odinic Rite; it is possible that this is the norm for that group. Puryear says that the gods meet daily to judge the souls of the dead and assign them a place in the afterlife; not something I've heard anyone else supporting. He also very strongly divides Norse magic into "good" galdr and "evil" seidhr, going so far as to say that Gullveg was burned by the Aesir as a punishment for teaching evil seidhr to humanity. (Apperantly he ignores Freya teaching seidhr to Odin). He describes Helheim as a land of bliss. He adds nine vices to the accepted 9 noble virtues and these vices appear to be an odd mix of the Christian 10 commandments and deadly sins. He describes the Aesir and Vanir as nearly-archetypal deities of goodness, with Loki as the opposing force of pure evil He also inaccurately claims that there are no modern followers or cults to Loki. The author's ideas about orlag seem to me to be closer to the Wiccan concept of the law of 3 than the common heathen views, with his belief that orlag is about what we put out coming back to us. He also divides offerings into four catagories based on the four classical elements of earth, air, fire, and water, which struck me as being very odd.
   The book's mythology was heavily influenced by the writings of Viktor Rydburg, who attempted to homogenize all Norse and Germanic mythology into a single system, with predictable results. Rydburg is not widely accepted in mainstream heathenry, yet the book presents his theories as facts without any explanation of the source material or normal views. Puryear describes Frigga as the sister of Njordh and mother of Freya, Frey, and 8 others with him, for example, which is not a widely held belief in heathenry. He equates Gullveg to Angrboda and lists Gullveg as the mother of Loki's children; in turn he says that Hel is not Loki's daughter but rather that Urd rules Helheim with Loki's daughter, named Leiken, as a minor servant. He describes Baldr as the most popular heathen god and relegates Tyr to the role of warrior and son of Odin, while denying his role as god of justice and god of the Thing which are the widely accepted views of Tyr. He describes Skadi, who is normally viewed as giantess who married into the Aesir, as the daughter of Volund (the smith) and Idunna. In his book Sunna and Mani are alfs and their mother is Nott (or Nat) who he claims is actually Ostara. I could go on, but hopefully that is enough to demonstrate the odd material presented on the gods, the majority of which is not widely accepted by the larger community. I think presenting it as if it were fact or accepted lore does a great disservice to beginners who will not realize that these are not popular beliefs.
    Facts that should have been easily checked are wrong, such as the authors assertion that the most common modern and ancient method of humane animal sacrifice is beheading the animal - this statement is followed by a rambling discussion of the guillotine. The book itself is inly 127 pages long, follwed by an equally long appendices which include an essay by the author's wife about a heathen woman's place (in the home caring for her family) and a cobbled-together version of the Havamal.
    In short this book is the last thing a beginner should read as it is often off-putting, offensive, confusing, and factually incorrect. While it is always best to start with the myths themselves - the poetic and prose Eddas are generally recommended - both volumes of Our Troth and Diana Paxson's book Essential Asatru would also be good for those just developing an interest in Asatru.
   

Book Review: The World of the Druids

  I haven't done a book review since last month so I thought it was about time to do another. This review will look at Miranda Green's book The World of the Druids, which was published in 1997. The book is divided into 10 sections that cover everything from what we know about ancient Druids to the Druidic revival and modern Druids. Of particular interest may be the sections on Celtic cosmology and theology, female Druids, and evidence of ritual sacrifice. At 192 pages the book is fairly short and very easy to read, with an impressive selection of images (291 to be exact) that support the text.
    Green's strength is archeology so it should come as no surprise that she spends more time discussing archeological evidence than many other similar books do. This is something of a catch-22 in a book on Druidism as there is very little definitvely "Druidic" material that can be identified from ancient sites, leaving much up to guess and supposition. The advantage to the reader however is the material covered that relates more broadly to Celtic culture and can provide insight into dress, jewelry, and lifestyle as well as religion (broadly) while remaining in an easily accessible format. Unlike books that are intended to focus on archeological evidence this book largely avoids being dry or overly complicated, and is fairly easy to read and follow.
     I also liked that Green is very clear about the difficulty with many of the sources, including archeology, before offering that material. She doesn't downplay the issues that we have with the sources available to us that provide the only real information we have about the Druids. She is also clear that even defining who was and wasn't "Celtic" historically is complicated, saying, "...defining the world of the ancient Celts depends upon three categories of evidence, all of which need to be used cautiously because they are incomplete and sometimes ambiguous." (Green, p 11, 1997). She does provide a solid amount of literary references from Greek and Roman writers, as well as native Celtic myth.
     Green approaches defining the historic Druids by establishing who the Celts were at that time and what their beliefs were, and then uses that context to describe the Druids and their role in soceity. She uses archeology, Greek and Roman writings, and Welsh and Irish myths to do this. I can appreciate the value of this approach as context is vital to understanding any group functioning within a larger society, such as the Druids. The book is honestly worth reading just for the insight into Celtic culture that Green provides, but she does do a fair job of explaining the Druids' place as well.
    The book finishes up with chapters on the Druid revivial and modern Druidism, both of which are fascinating. Although not nearly as in depth as other works, of course, it does provide a good overview of more recent Druidic history and would serve as a good introduction to the topic. The focus here is on Druids in England specifically, so anyone looking for information about the Druid revivals in other areas will have to look elsewhere.
     I think that as a book on Druids this one is of moderate value, but is a better resource on Celtic culture. I can think of other books on historical and modern Druids that I would recommend first, but this one is nice in its brevity and inclusion of both historic and modern practices. I would, however, recommend it more highly as an introduction to ancient Celtic culture and religion, which is more of the book's strength than strictly Druidism. For someone just venturing into this area of study this book is a good place to start.

Feeling crafty - an alternative Lughnasa

The Lughnasa wreath experiment

 So it's getting close to Lughnasa again and this year I am trying something a little bit different. Usually my Lughnasa involves a family picnic and either some hiking and plant collecting or some age appropriate physical games. This year though we are facing health problems on several fronts that make an active outdoor Lughnasa much more complicated so I decided we needed  a back-up plan. I noticed several people talking about Lughnasa as a time for both the traditional activity of bread baking and also of crafting, and I thought maybe this would be a good direction to go in.
   I am researching how to make my own bread from scratch and plan to make some for Lughnasa. My friends have had several great suggestions about how to approach this new project and I truly appreciate all the advice I've gotten, from recipes to how to properly get the dough to rise. Also - great advice indeed - to have several trial runs before cooking for the actual holy day. I'll be sure to post after Lughnasa to let you all see how it goes.
   Another inspiration I had was to try embroidery, after a good friend suggested it was an easy sowing craft to get into. I went to the store today to look for supplies and I admit I lost my nerve; the array of options was a bit too overwhelming for me without having a certain idea of what I was doing. But when I saw a set of grape wreathes I had a bit of an inspiration for a craft I have done before which can be time consuming but is easy and fun - making my own decorated wreath. I decided to pick up some basic supplies and give it a go today to see how it was and get a better plan for what to do with it on Lughnasa next week. The children wanted to make one too so we purchased a large wreath and a small one, ribbon, and assorted fake flowers. The easiest shape I know how to make on such a wreath is a basic star, so that is what we did, although I am now trying to figure out how to do a more complicated shape, perhaps a triquetra. The project was fun and not too difficult and the girls enjoyed it, so I will definitely start planning a more intricate version for the holiday.

The children's wreath

    Since I had the ribbon I also decided to decorate a blank book, as the one I have for keeping notes on my Druidic material is nearly full and needs a second volume. This is something I have done many times before and something I enjoy doing; I had never really thought of it as crafty, per se, but as I was working on it I found myself reflecting on the different ways that Lughnasa crafts can be expressed. Perhaps there is something appropriate in making decorative wreath to bless my home and a book to write about my spirituality in on a holiday associated with harvesting; certainly I found myself reflecting on the year and what I have harvested in my own life. I think next week on the actual holiday I will intentionally work this retrospective aspect into the craftwork, perhaps as a discussion with my children where we can all share our thoughts on the past few months.

The cover of the new book - the image is from a greeting card

The inside cover of the new book - image is also a greeting card

Book Review: Through the Faerie Glass

  Yesterday I read Through the Faerie Glass by Kenny Klein, a book I had high hopes for and very much wanted to like. Unfortunately it didn't live up to my expectations. I decided to review it here to share my thoughts on it with everyone.
   This book is a truly mixed bag, with good material and points side by side with bad. One of the most frustrating things when reading it is that the author often states information without any references of sources, leaving the reader unable to track down how factual something is, or what an idea is based on. His bibliography is extensive but random, with everything from the Rees's Celtic Heritage and Yeats to the Bible and modern fiction novels. It is also difficult at many points to follow what the author is saying as he will make one statement at one point and then a contradictory statement later; he goes around and around about the Fey being human folk memories of people meeting more primitive peoples, or being Gods, or being supernatural, for example, intermixing theories together and stating them each on their own. He is particularly set on the Faeries being the ancient Picts who were driven into the hills, he says, by the Celts and their iron technology, although he also says the Picts themselves may be Otherworldly, magical, shamanic, etc.,. This theory was a pet one of Gerald Gardner and featured in the novel The Mists of Avalon but there is absolutely no evidence, archaeological or folkloric, to support the idea.
  Looking at the good points first the book starts with a warning against the Victorian view of faeries, and advises that the Fey are more complex and potentially dangerous than little garden sprites. The book also includes excerpts of many traditional pieces including the Ballad of True Thomas, Tam Lin, and other traditional folk songs or poems about faeries. The book also includes some good genuine folklore and belief that can often be ignored in other modern books, like the Selkies marrying human husbands or the Fey stealing children and brides.
  Now intermixed within the good we see the bad. I've already mentioned his belief that the Picts were the Faeries and this becomes the crux of several problematic points. He says the words fairies and pixies are directly from the term Picts, which is just not etymologically sound. Pict is from the Latin for painted; pixie is of unknown origin, and fairy is from the Latin for fate.He states that the Irish word Sidhe means mound dweller (it means fairy hill) and is derived from the name for the Picts who lived, he claims, in underground homes. He states that iron is a good protection against faeiries (true) but he says its because the Picts would have feared the strange new metal or else associated it with death and warfare. He also claims that the reported time difference between our world and Fairyland comes from Celts who visited with the Picts and ingested psychogenic plants that distorted their sense of time, creating a false sense of being in another world; because, he says, the Picts were shamans who used psychotropic plants and apparently gave them out to untrained visitors.
   Getting away from the Pictish nonsense, he also is very fond of the idea that Gods are actually fairies, a reverse of what many fairy faith and Celtic pagans believe. So instead of the gods being reduced into fairies, or put into the category of the aos sidhe, he says that the gods are fairies themselves along the lines of traditional pixies, selkies, etc., He says that  Rhiannon is an underworld horse fairy. Cerridwen is a bird fairy because in her myth she turns into a bird twice, and the Sumerian/Hebrew goddess Lilith is an owl fairy. Surprisingly Llew is not a bird fairy, but a Sun God, so maybe its especially goddesses? Although he does say Odin is a fairy (and that Tyr is Odin), so, I don't know. Which sums up a lot of this book.
   His section on Samhain is comic, with a very interesting discussion about how the Celts believed that Death (capital D) was wandering around on Samhain and could freely take anyone It felt like. So, he says, the Celts dressed up as ghosts to trick Death into thinking they'd already kicked it, and they placed lit turnips in front of their homes to signal that Death had already been there. Because apparently he thinks that Death leaves a glowing turnip as a "Death was here" marker; I assume so that It isn't wasting It's time going back to the same houses It's already been to. I found this extremely funny.
   The author also mixes in a lot of Middle Eastern and Hebrew material with the Celtic and talks a lot about Greek Nymphs and Dryads in a Celtic context which I thought was a bit odd, but neither good nor bad. Alright the bit about Druids sleeping by streams to receive inspiration from naiads was bad, and that bit about "Cailleach bheara" being the title of the banshee when she takes the form of a deer...um, yeah, that was kind of painful.
  Anyway, I wouldn't recommend it. There are good points but not nearly enough to outweigh the awful. I'm not going to bother with the second book about Fairy Tale rituals. I'm kind of surprised there is a second book, but I guess people who don't know better can't discern the quality of the material. Or they just don't care.

Random Spritual Update...

I promise to get back to my regular style of blogging soon - I have ideas to blog about the Colloquy of Two Sages, Manannan mac Lir, Brighid, maybe Badhbh, wands, and some other assorted fun things - but I wanted to keep everyone who has been following my rambling spiritual quest up to date. So, here is a random update.
   This past week has been turbulent on several fronts. I found out a very dear friend who has just started chemo again is in the hospital with complications, and I am very worried about her. My youngest daughter, who has chronic medical issues, cut her foot at the beach and now we are infection watch. Personally, I have been fighting repeated migraines as I try to switch from one medication to another and also found out that I am anemic. It has been one of those weeks were everyday seemed to bring more and more challenges.
    I always try to find some good in everything, and if nothing else this past week has helped me to better understand my own need for spiritual fulfillment and, more importantly, what I need in a religion. I have missed the daily routine of my CR Druidic practices and when I have been at my lowest I have sought comfort in the natural world and in the spirits I feel closest too: Macha, my father, my great-grandmother, the spirits of the land and the spirits of certain plants. It's an interesting mix, to be sure. I also had time to really reflect on the ways that Wicca does and doesn't work for me, and I think I've accepted now that, while it will always hold happy memories for me, its just not right for me. From a purely intellectual perspective modern Druidism, specifically ADF, makes the most sense and would allow to me to incorporate my diverse interests and pantheons. Of course I've been a card carrying member of ADF since 2001 and have never done anything with it, having been drawn immediately into more specifically Celtic approaches, but I have decided that the next logical step in this self exploration is to give a fair shot to neopagan Druidism.
  I may find out that, in the end, I will be walking alone on my own path that is a blend of what I like best from all the religions I have experienced. But over time I have forgotten or lost the little bits of joy in each of them, and I am determined now to reclaim them - already I have valuable lessons from Wicca to bring forward, things that I enjoy or make me happy but that I stopped doing because they didn't fit into a new approach. It's time to see what Druidism holds for me.