Sunday, February 24, 2019

Julius Evola

I generally like Tom Rowsell. Keeping in mind that he's operating as a advocate for his particular views. Sometimes, though. He goes over the line. I hoped this one might give a more nuanced view of Julius Evola. Nope. It's a lot of "begging the question" and "straw man arguments". Rowsell gets so agitated he's no longer thinking clearly. I did finish it but just barely.

STJ response to Philosophy Tube: Julius Evola and Cheddar Man rebuttal

Responding to: Steve Bannon | Philosophy Tube

See what I mean?


Thursday, February 21, 2019

Sons of Day

The only surviving prayer to the Norse gods appears in the Sigrdrífumál.

Hail, day!
Hail, sons of day!
And night and her daughter now!
Look on us here
with loving eyes,
That waiting we victory win.
Hail to the gods!
Ye goddesses, hail,
And all the generous earth!
Give to us wisdom
and goodly speech,
And healing hands, life-long.

This is Henry Bellows' 1936 translation. There is some dispute about the phrase "daughter of night". The word he translates as daughter is "nipt", which means a close female relation.Bellows translates it as night because he thinks the relative of it must refer to Jörð (Earth), daughter of Nótt (Night). Sophus Bugge (1867) thought nipt would not refer to Jörð because there is a direct reference to Earth in the next stanza. Benjamin Thorpe (1866) sidesteps the problem by leaving the words as proper names.

The Day addressed here is Dag, son of Delling (Dawn) and Nótt (Night). I wrote about him a few days ago (Hyndla, Patron of Genealogists).

In Hyndluljód (Lay of Hyndla), the hero Óttarr is descended from Svan the Red, who was son of Dag, according to Ættartolur.

Hyndla spake:
12. "Thou art, Ottar, | the son of Instein,
And Instein the son | of Alf the Old,
Alf of Ulf, | Ulf of Sæfari,
And Sæfari's father | was Svan the Red.

So, I still have the same question. Whose line is this? It must have been an important family. Freyja helps them discover their descent from important mythological figures, Day and Night and Dawn and the Sun. And Brynhild addresses a prayer to those same figures when she meets Sigurd, and gives him some general advice.

But the experts don't seem to have put it together in quite this way. Yet. I'm convinced there's a clue here we're missing. 

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Sunday, February 17, 2019

Hyndla, Patron of Genealogists

I think the Norse giant Hyndla ("She-Dog") must surely be the Patron of Genealogists. In Hyndluljód (Lay of Hyndla), the hero Óttarr has recklessly bet his entire inheritance that his ancestry is more illustrious than Angantyr's. Now he needs to prove his ancestry so he can claim his inheritance. He's been a devoted worshiper of the goddess Freyja so she takes up his cause. She disguises Óttarr as her boar Hildisvíni, then she rides him to meet Hyndla. Freyja forces Hyndla to reveal Óttarr's ancestry, and to give him a memory potion so he will remember what she tells him.

Hyndla parts with her information grudgingly, but reveals quite a bit of information, including Óttarr's direct paternal ancestors.

Hyndla spake:
12. "Thou art, Ottar, | the son of Instein,
And Instein the son | of Alf the Old,
Alf of Ulf, | Ulf of Sæfari,
And Sæfari's father | was Svan the Red.

Svan might have been an important genealogical figure, although nothing about him survives except his name and place in the genealogies. Nor is is it clear who Óttarr might have been, or what purpose is served by recording his genealogy.

Ættartolur, the genealogy section of Hversum Noreg byggdist, says Svan's sister was Svanhild, who married Finnalf the Old, an ancestor the Norwegian kings.

"Finnalf the Old married Svanhild, who was called Gold-Feather. She was the daughter of Dag Dellingson, and Sola, daughter of Mundilfara. Their son was Svan the Red, father of Saefara, father of Ulf, father of Alf, father of Ingimund and Eystein" (Ættartolur).

This piece is conventional Norse mythology. Svan and Svanhild are children of Dag (Day) and Sól (the Sun). Dag is son of Delling (Dawn or Day-Spring, the Shining One) and Nótt (Night). Sól and her brother Máni (the Moon) are children of Mundilfari (the World Mill).

Viktor Rydberg, a 19th century writer, speculated that Óttar is another spelling for Freyja's husband Óðr. He identifies Freyja with Menglöð and Freyja's husband Óðr / Óttarr with Svipdagr.

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Friday, February 15, 2019

Three Elements, Not Four

I wonder how many modern pagans know they are using a system of elements drawn from Greek philosophy, not from their ethnic pagan spirituality? There are three elements, not four.

In today's "Western Tradition", there are conventionally four elements. Earth, air, fire, water. They are part of the foundation for everything from astrology to ceremonial magic to Jungian psychology. But they're part of a self-consciously intellectual tradition.

The ancient Greek philosophers had a variety of systems to describe, explain, and categorize the elements. The system that survived was the system of Empedocles (5th century B.C.E.):

Hear first the four roots of all things: shining Zeus (commonly identified as fire) and life-bringing Hera (commonly identified as air) and Aidoneus (commonly identified as earth) and Nestis (commonly identified as water).” 

In the 4th century B.C.E. Aristotle added some additional spiff. His idea was the four elements arise from the interplay of the properties of hot and cold, and wet and dry. Earth is dry and cold. Its opposite is Air, which is wet and hot. Fire is dry and hot. Its opposite is Water, which is wet and cold. Aristotle's imprimatur ensured the survival of the system. No one trumps Aristotle.

(Aristotle also added a fifth element—Aether—which is not changeable and corruptible like the others. That would be a fun subject for another day.)

This system of four elements is very elegant, but its success obscured an older Indo-European system.

My first glimmer that there is another system came from studying Georges Dumézil in college. There is extensive evidence that three was the sacred number of the ancient Indo-Europeans. Dumézil theorized they structured their society and religion around the number three. His theory, called the trifunctional hypothesis, was that the Indo-Europeans had three social classes (priests, warriors, and commoners) that reflected the three functions of the gods (sacral, martial, and economic). In medieval Europe, three estates: nobility, clergy, farmers. Easier than it sounds.

Dumézil had some trouble over his theory because of its political implications. It's not clear whether he was a Nazi sympathizer but he seems to have been anti-democratic. He supported the traditional authoritarian order in Europe, with the Three Estates as part of an obviously natural order because they would be rooted in the ancient Indo-European forms he had discovered.

Reading Dumézil, it's hard not to see a different tripartite order. The division of the world into sky, land, and sea is a common feature of Indo-European religions, which lends support to the idea of correlating it with three elements.

The Greek gods might be the most familiar example. The world is ruled by three brothers. Zeus rules the sky, Hades the underworld, and Poseidon the sea. Air, earth, water. Three elements.

In some variations of this system, the sea is thought to be beneath the earth, while in others the sea is in the middle. These three worlds correspond to the upper world, middle world, and lower world of shamanic cultures. They are amplified by the Norse into the Nine Worlds, a superlative of the Three. My guess is that each of the three levels would be divided into three sections.

If we accept this correlation between elements and worlds, we can look for places it would illuminate our understanding of the sources. 

For example, in Vafþrúðnismál 21 we learn Odin and his brothers killed the ancient giant Ymir. Afterwards:

"Out of Ymir's flesh was fashioned the earth, And the mountains were made of his bones; The sky from the frost cold giant's skull, And the ocean out of his blood."

It's not uncommon for translators to insert the goddess Jörð in this passage as the personification of "earth" Elsewhere, Odin says Earth was his daughter and his wife (Gylfaginning 9). That passage makes very little sense unless we understand that Odin is her father is the sense he created her. This would be the passage where he did that.

Armed with these clues we can push forward. The sky created from Ymir's skull must be Tyr, the Indo-European cognate of Zeus, and original ruler of the Norse gods. Tyr likely lost his sovereignty when he lost his physical perfection by sacrificing his hand to Fenris.

And the ocean created from Ymir's blood must be Njörð. Njörð of course married his sister Jörð. They were parents of Frey and Freyja, then later Jörð married Odin, and they were parents of Thor. Frey and Thor are therefore the "Hero Twins", actually half-brothers through their mother. It's possible Jörð was also married to her brother Tyr before Odin usurped his position. She might in fact be the one who brought Odin his sovereignty.

These three—Tyr, Njörð, and Jörð —can be said to be children of Odin who created them or children of Ymir from whose body they were made.

There's still one more dimension here in our typology of three elements. The three parts of the human soul. In the ancient world, even the Bible, these are called the body, spirit, and soul. In the modern world we say body, mind, and spirit instead. Same thing. (Keep an eye on spirit. It switches meaning.)

Gylfaginning 9 says Odin and his brothers created the first humans. There are different versions in other works but in this one, "The first [god] gave them spirit and life; the second endowed them with reason and power of motion; and the third gave them form, speech, hearing and eyesight."

It's not a stretch to read these as soul, spirit, and body. Or in modern-speak as spirit, mind, and body. These would correspond to the three original elements of the Indo-Europeans—air, water, and earth, in that order.

There is probably a system where Odin and his two brothers also track to our tripartite division of the world but I haven't tried to do it. And there could be others.

The Norns are likely to be an example of the sacred number three but they stand more or less for past, present, and future. It's not obvious how they might correspond to earth, air, and water but there's in intriguing alternative here.

Modern pagans find it very convenient to work with four elements, which they connect with four directions. A spatial mapping. It seems possible our pre-Christian ancestors connected the three elements with time, instead. A temporal mapping. We might be seeing a discontinuity between ancient and modern paganism.

Astrological symbolism might preserve the meeting of these systems. The 12 signs of the zodiac are grouped in four elements (fire, earth, air, water). Three times around the circle, in that order. But they are also grouped into three "modes". Cardinal, fixed, mutable, four times around the circle, in that order. These modes can be understood, very loosely, as beginning, maturity, and decline.

I did my work on this subject probably 20 years ago, and again 12 years ago. The cycle is coming back around now. I expect to think and write more in the coming months, but for now I'm seeing three elements, not four.

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Revised Nov. 2, 2019 to add links.


Tuesday, February 12, 2019

American Pagan Identity

My first exposure to neo-paganism was when I was about 14, so say about 1969. Fifty years ago. I read Evangeline Walton's re-telling of the Mabinogion. Of course, I already knew quite a bit of Greco-Roman and Scandinavian mythology, but it wasn't until I read Walton that I truly understood how the old myths could form the core of a modern religion.

(A word of caution—if you're not familiar with these books, don't rush out to read them thinking you're going to get a special template for modern paganism. It was my reaction that led to my epiphany. It wasn't anything special that Walton says.)

The Mabinogion led to me becoming interested in Wicca (1971), joining a coven (1977), wandering off to join Stephen McNallen's Asatrú Free Assembly (1978), and on and on through a cascade of neo-paganisms. (Maybe even as far as buying Shining Lotus Metaphysical Bookstore (2008), although that really had more to do with my husband. I wasn't ready for retirement.)

But here's a problem I've had almost from the beginning. As an American, how is it right for me to claim an national identity that belongs to another culture? That is, in what way am I Welsh or Swedish or anything else except American?

Think about it. If you're Welsh, the Welsh myths are part of your national history, as much as part of your ethnic identity. You learn about them in school. The names and places are part of the background of your life. The holy days might even survive as national holidays.

But if you're American, your national history and probably also your ethnic identity are American. If you know about the pagan religion of your European ancestors it's probably because you've chosen to make a special study.

Over the years I've had a chance to pose this question hundreds of times, and always with one of two results. Either it's ancestry that matters or the only thing that matters is what you feel like doing. That is, one side says you can be a Welsh pagan if you have (any) Welsh ancestry. The other side says you can be a Welsh pagan if that's what pleases you.

Sounds like the choices are (a) racialism, which perhaps would be just a relatively innocuous nationalism if you happened actually to be Welsh, not just Welsh-American, or (b) cultural appropriation, if you're not Welsh.

Tom Rowsell at Survive the Jive is thinking along the same lines. He assumes there is no conflict between personal and national identity. He says "The main meaning of paganism is an identity." (Jive Talk 03: About my life and why I became pagan.) That's a pithy insight by itself, and shows his command of the subject. A minute or two later he cautions, "Paganism can be a component of your British identity but paganism is ultimately a path to understanding, something a bit more than being British, something a bit bigger."

R. J. Stewart frequently touches on this point then glides off without real explanation. It's his idea that the ancestral religion is the individual's past, and the place of birth is the starting place for the future.

This is an example: "As we shall see in a later chapter, much of UnderWorld experience is influenced by an apparent contact with the Traveller's ancestors. If these ancestors are from a radically different environment to that of the candidate's physical birth, a choice is presented. The choice is not a matter of race but one of Paths. To a certain extent, the Ancestors represent the individual and collective past, whereas the point-of-environment holds the present and future within its heart. Ideally, these must be merged as one. (The Underworld Initiation (1990, 1998), 41).

And more directly: "Astrology has always held the indicators of this instruction, for it is the physical land of your birth that indicates the Inner Way which you should follow." (The Underworld Initiation, 86).

So, these are signs the pagan community in Europe sees the fundamental tie between their cultural heritage and their paganism. But no American response. Until recently. The first glimmer I've had that the American neo-pagan community might be maturing is an article I found a few weeks ago. American Folkloric Paganism: Embracing Your American Roots by Kitty Fields (Nov. 23, 2017). I predict this article will become a milestone. Update July 11, 2020: Far from becoming a milestone, the article has been yanked down and seemingly repudiated by the author.

Her advice: "If you are American and practice mostly your ancestors' form of paganism from old world countries, why not embrace your modern American roots and incorporate American history, folklore, traditions into your practice as-is? Don't be ashamed to honor American holidays. Don't be ashamed to learn and use American folklore in your practice. Honor the indigenous peoples by learning their history and beliefs (without stealing/dishonoring their beliefs by using it to your own advantage)."

That's a step forward, I think.

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Saturday, February 9, 2019

Comic Book Religion?

Mark Potok at the Southern Poverty Law Center (SPLC) doesn't like the Norse gods. He thinks Odinism is a "comic book religion in a lot of ways". It makes sense he (and they) would think so. White supremacists love Odin. That gives Ásatrúar a bad name. And throughout Europe (and much of America) neo-Nazis and the radical right love Julius Evola.

The SPLC charter includes monitoring hate groups and other extremists. They added Neo-Volkisch pagan groups, including the Asatru Folk Assembly (AFA), to their list of hate groups in 2017. No surprise. Short version,
"Born out of an atavistic defiance of modernity and rationalism, Völkisch adherents and groups are organized around ethnocentricity and archaic notions of gender."

On the surface, that seems a bit harsh. There is certainly a hefty dose of hyper-masculinity in the way some moderns romanticize the ancient Norse. And really, it is comic. But it's hard to see how that's a sin.

The real issue that got them black-listed is their racial separatism. Often, these groups are centered around "survival of white Europeans and the preservation of dead or dying cultures they presume to embody." And in some groups that turns into an explicit endorsement of White supremacy (although I don't see Stephen McNallen and the AFA going that direction).

I see some of this very differently. Euro-Americans seem to be preoccupied with turning themselves into a tribal people. (More on that some other time.) And, it shouldn't be a surprise when tribal people have tribal gods and are descended from those gods.

In Europe, ethnic paganism is a natural fit for arch-conservatives and reactionaries. But in America? No, it doesn't have to be that way. In America someone can participate in romanticized ancestral identities without ever becoming anything but American.

The past is malleable enough to support whatever ideology someone wants to find buried there.

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Updated February 11, 2019; revised Oct. 28, 2019 to add links.


Sunday, January 27, 2019

Siting a New House

"A place for a new house was chosen carefully. In Central Serbia, it was believed that the best place to build the house on was the one which a flock of sheep chose as it's resting place."

  • Read More: "New house", Old European culture (Jan. 16, 2019).

On the Edge of the World

Our ancestors lived on the edge of the world, and they knew it. We who live in the European diaspora place ourselves at the center. We'r...