Happy Samhain!

Used with permission by Jenny Mathiasson. Thanks, Jenny!

I know that this comic is Kemetic, and that Samhain is a Celtic holiday, but I like to think that this sentiment applies to everyone, no matter the religious or spiritual path (or lack thereof).  For me, the most important part of Samhain is honoring my ancestors.  There are Kemetic holidays with the same purpose, but like a bad Kemetic practitioner, I haven't celebrated any of those yet.  It is said that the veil between the worlds is thinnest at Samhain, and maybe it's a lifetime of adoring Halloween, over a decade and a half of being Pagan, or the dramatic shift of the seasons towards Winter, but I swear I can feel it.

My observance of Samhain this year will be centered around tending a special shrine for them.  Yet the important part will come after the day's festivities are over.  I hate to admit that in the past I haven't been diligent about my ancestor worship, but that's something I've recently decided to work on.  After all, their presence in our lives isn't restricted to just one day of the year. They are always with us, both figuratively, and in a very real sense. It's because of our ancestors that we're here. We literally owe them our lives. We come from their blood, some of them share our memories, and they help shape our experiences and worldview.

Parties are all well and good, but they really do deserve more than one night.

Why I Am Not a Vegetarian

It was supposed to be springtime, but when we arrived at that remote patch of forest in western Wisconsin, there was about 18 inches of snow on the ground. There were seven of us, all members of my then-temple and spiritual family. Between us, there were two hatchets, a few knives, some blankets, and the clothes on our backs. We brought no food because we were going to hunt and gather our own, we were going to build our own shelters, and we were going to live that way for three days. The setting may sound extreme, but we were not there for camping; we were there on a retreat. Our intention was to meet Nature Itself, to learn not only about survival, but to learn something about spirituality. What better way to do that than to let Nature be your teacher?

There was indeed one very important lesson I learned on that retreat, and it is one that I continue to keep close to my heart. Our first day out, a lone porcupine had the misfortune of being spotted by a fellow student. To make this part of the story short, we hunted, killed, butchered, and ate the porcupine (who we posthumously named Penelope). Now, I didn't kill Penelope myself, and I didn't butcher her myself, but I watched all of that happen, and I ate her. I was an accessory to her murder, and in my opinion, just as guilty of it as the ones who did the deed.

Before that retreat I had long toyed with the idea of becoming a vegetarian, and considered endlessly the ethics of eating animals. I always wondered if I could stand to kill and butcher an animal, and whether or not I was a hypocrite for eating meat while being so far removed from that process. Intellectually, I knew all about the circle of life; there was even a whole song about it in "The Lion King." Animals eat other animals to survive, and in the end, everyone becomes compost. That's just how nature works. I also knew that humans are, essentially, animals, and we've eaten (and been eaten by) them for as long as we've been around. Yet my experience with Penelope tore all of those ideas from the realm of the theoretical. Being an active participant in that cycle made me face it as a reality.

As difficult and uncomfortable as the retreat was physically, the experience with Penelope was by far the hardest part of it to deal with. To this day, it remains one of the most difficult trials I've ever faced. I wondered how I, a self-professed animal lover, could possibly justify participating in such a thing. But it was cold, I was hungry, and I wanted to survive. In the end, Penelope taught me what it means to take a life to sustain my own. Her memory serves as a constant reminder that I am as much a part of that cycle as she was, along with the worms, the wolves, everything.

Vegetarians and vegans often say that our intellect and conscience gives us the ability (or obligation, according to some) to choose not to eat animals or animal products. While I do deeply respect and admire the decision to not eat animals, I personally feel that that decision would remove me from an important natural order. As modern people, many aspects of our lives are so far removed from nature already. Eating food, regardless of whether or not you are a vegetarian, is too often a thoughtless task, taken for granted. In the end, my conclusion was that it's not about not eating animals, but about honoring their lives and their sacrifice. It's about making sure that the lives we take are treated with dignity and respect while they are here. Being mindful of where my food comes from became the more meaningful choice for me.

While I could go on, I hate being long-winded in my posts. Instead, I'll simply recommend that you read two great articles that better express the ethics of food: "My Vegetarian Adventure" and "Beyond Halal."

In memory of Penelope.
May the gods grant you a good afterlife, and a swift return to this one.

Temple of the Sacred Gift

Today's post may be unusually short, but that that doesn't lessen the importance of today's topic. I was surprised and very, very pleased to learn today that a Wiccan church called The Temple of the Sacred Gift opened in Memphis, TN. It takes a lot of dedication and courage to open a Pagan place of worship anywhere, much less in the Bible Belt. It has been many years since I've considered myself Wiccan, but I'm still so proud of these people and their temple. This is a great step forward for all Pagans everywhere. You can read more about this wonderful story here.

Blessed be!

Covered In Light

Once upon a time, there was a group called Covered In Light, who described themselves as "...a Sisterhood of Pagan/Polytheist self-identified women who have chosen, or are called, to cover their hair as part of their religious observance." They started a Facebook event called Covered In Light International Day, the purpose of which was to encourage women to wear a covering of their choice to stand in solidarity with women who choose to veil. Though their group was disbanded and the original FB event canceled, their website is still up (which you really should check out, because they have awesome posts like this one), as is their Facebook page. There's also a new event page for others to join and show their support.

Pagans have been writing about the personal choice to veil for a while now, such as Qefathethert on her blog Fire of the Serpent. But the topic of head covering goes beyond Paganism. Obviously there's Islam, from which a lot of fear and ignorance about veiling comes. And Tess Dawson, a leader of Natib Qadish, has an enlightening blog post about how she views the topic of covering one's head in her religion.

I bring this up because religious tolerance is something that is very important to me. Being Pagan, I feel that it is important to be respectful of others' religious views and practices. With as often Pagans are misunderstood and marginalized as we are, I'm surprised that we as a whole aren't more sensitive to the rights people of other religions have. You see, I have this silly idea that whenever you stand up for the beliefs of another, you are by extension standing up for your own religious freedom.

So the purpose of my blog post today is to encourage you to join me in Covered In Light Day Renewed on September 21st, even if you are a woman who has never veiled before. Please join me in this act of solidarity, and take one small action to make a stand against religious bigotry.

I don't think it's a bad look for me....

Personally, I don't veil. I've never felt a spiritual pull to do so, and from a more secular position, I'm simply not accustomed to wearing anything on my head. I always think I look stupid in hats, so I never wear them, except in winter. Being that veiling would be a new experience, I decided to try a test run so I wouldn't feel completely out of my element on the 21st. I experimented with a couple of scarves in a couple of styles until I came up with something I liked. I can't say it suits me, as I'm not used to seeing myself wear anything like this, but it doesn't not suit me, either. And either way, it's a pretty scarf!

Happy Wep Ronpet!

Today was my first celebration of Wep Ronpet, or the Kemetic new year, and the epagomenal days, the five days beforehand in which Nut's children were born. At this time last year, I was still very new to Kemetic stuff (I can't believe it's been over a year already!), and I didn't quite feel familiar enough with everything to celebrate it then. But this year is a different story, and I had quite a celebration!

For those who don't know it, the short version of the story of the epagomenal days is that Nut was cursed to be unable to give birth to her children on any day of the year. So Djehuty (Thoth) played a game of senet against Konshu (god of the moon) and won some moonlight from him. With it he created five extra days outside of the year in which Nut could bear her children. I celebrated these days by giving offerings to Wesir (Osiris), Heru-wer (Horus), Set, Aset (Isis), and Nebt-het (Nephtys) on their respective birthdays. It was enlightening, especially considering the fact that it was the first time that I've given offerings to a couple of the gods mentioned.

But today is Wep Ronpet, the big day! I did a senut ritual and gave offerings to Ra to welcome the sun of the new year, Sekhmet to destroy isfet (chaos) in the coming year, Wepwawet to help open the year (seriously, who else would you ask?), Nut because in Kemetic Orthodoxy this year was divined to be hers, Bast-Mut to ask for her blessings and protection (and because she's my Mother!), and Ma'at to ensure that, well, ma'at prevails in the new year. I also burned a paper snake to destroy Apep, and I smashed clay pots to rid my life of negative influences. Burning and smashing things is a lot of fun, and very cathartic!

Yes, I know that this isn't a new calendar year, but it is a new spiritual year. Today represents zep tepi, the first time, when everything began. And today I really feel it. I feel shiny and new, like this truly is a fresh start in my spirituality.

Di Wep Ronpet nofret! Dua Netjer!

My Wep Ronpet shrine, complete with offerings of water, dried cranberries, and six portions of bread.

The Misconception of Brighid (PBP)

Brighid is not a triple goddess.

There. I said it.

Brighid is a goddess of fire, but I think it is more fitting to say that she is the goddess of life-giving fire on Earth. This implies the more positive, helpful aspects of fire. She is a goddess of the hearth, of the fire that cooks our food, keeps us warm, and protects us. She is also a goddess of the creative aspects of fire, be it the fire of a forge, or the spark of inspiration. Lastly, she represents fire as the flame of life and healing. And this is all apt. These aspects are all attested to in the myth of the Cath Magh Tuireadh, where she is described as such: "Brigit, that was a woman of poetry, and poets worshipped her, for her sway was very great and very noble. And she was a woman of healing along with that, and a woman of smith's work, and it was she first made the whistle for calling one to another through the night."

A handful of modern Pagans cite Cormac's Glossary for the Brighid as triple goddess theory. He wrote "Brigit, i. e. a female poet, daughter of the Dagda. This Brigit is a poetess, or a woman of poetry, i. e. Brigit a goddess whom poets worshipped, for very great and very noble was her superintendence. Therefore they call her goddess of poets by this name. Whose sisters were Brigit, woman of healing, Brigit, woman of smith-work, i. e. goddesses, from whose names with all lrishmen Brigit was called a goddess. Brigit then, i. e. brco-saigit, a fiery arrow."

If we take this definition literally, the problem with it is that she is clearly defined as one three separate individuals, and thus the triple goddess idea has no merit there. What furthers this problem is the fact that these sisters are never mentioned in Brighid's genealogy (her sisters are often identified as Eire, Podia, Banba, and Eado), and the same is true for Dadga, who only has one Brighid as a daughter. If we read into this definition an a more figurative sense, that still doesn't solve the issue. It leads me to think that, if anything, this was Cormac's metaphor for the many talents and spheres of influence Brighid has. And again, this triple goddess Brighid notion is not attested to in any of the myths, which leads me to believe that good ol' Cormac's definition was something of a fluke.

I think that it is because of Brighid's broad range of aspects that modern Pagans and Wiccans tend to refer to her as a triple goddess, despite the fact that the idea of a triple goddess did not exist in ancient Ireland, and, as I have said, nowhere in myth is Brighid referred to as such. Yes, the argument can be made that Brighid as triple goddess is merely a modern interpretation of her, but I would say that she is such an amazing goddess as she is, there is no reason to try to redefine her, or make her into something that she is not. Aside from being inaccurate, I feel that giving Brighid the title of triple goddess is an oversimplification. Why can't she be one whole being who encompasses the ideas of poetry, healing, and smithing/creation? Why must Pagans separate these aspects of her? Doing so only diminishes her.

Pagan Blog Project

Papyrus Painting - Sekhmet

This is my latest bit of artwork, a picture of Sekhmet that I painted for my beau. I don't think her face turned out quite right (a lioness head was harder than I thought it would be!), but I'm confident that I'll get it next time. Other than that, I'm very happy with it.

Dua Sekhmet!

Sekhmet, the Red Lady

Medb, Queen of Connacht (PBP)

Queen Medb is probably my favorite mythological character. She is a self-assured woman with so much attitude and pride, she leads her entire province to war so that she will not be shown up by her husband, Ailill. The ensuing events, known as the saga of the Táin Bó Cúailnge, is set off when Ailill remarks that she is much better of now than the day they married. Medb's response is both indignant and confident, painting a vivid picture of who she is as a character. It also happens so be my all-time favorite Medb moment:

"The High King of Erin himself was my father, Eocho Fedlech son of Finn, by name, who was son of Findoman, son of Finden, son of Findguin, son of Rogen Ruad, son of Rigen, son of Blathacht, son of Beothacht, son of Enna Agnech, son of Oengus Turbech. Of daughters, had he six: Derbriu, Ethne and Ele, Clothru, Mugain and Medb, myself, that was the noblest and seemliest of them.

"I was the goodliest of them in bounty and gift-giving, in riches and treasures. I was best of them in battle and strife and combat. I had fifteen hundred royal mercenaries, the sons of those exiled from their own land, and as many more of the sons of freemen of the land. And there were ten men with every one of these hirelings, and nine, and eight, and seven, and six, and five, and four, and three, and two, and one hireling with every hireling. These were as a standing household-guard; hence my father bestowed one of the five provinces of Erin upon me, even the province of Cruachan; wherefore 'Medb of Cruachan' am I called.

"Men came from Finn son of Ross Ruad, king of Leinster, to seek me for a wife, and I refused him; and from Carbre Niafer son of Ross Ruad, king of Temair, to woo me, and I refused him; and they came from Conchobar son of Fachtna Fathach, king of Ulster, and I refused him in like wise. They came from Eocho Bec, and I went not; for it is I that exacted a singular bride-gift, such as no woman before me had ever required of a man of the men of Erin, namely, a husband without avarice, without jealousy, without fear.

"For should he be mean, the man with whom I should live, we would be ill-matched together, inasmuch as I am great in grace and gift-giving, and it would be a disgrace if I should be more generous than he, while no disgrace would it be were one as great as the other. Were my husband a coward, it would be as unfit for us to be mated, for I by myself and alone break battles and fights and combats, and it would be a reproach for my husband should his wife be more full of life than himself, and no reproach our being equally bold. Should he be jealous, the husband with whom I should live, that too would not suit me, for there never was a time that I had not my paramour.

"Howbeit, such a husband have I found in you, Ailill son of Ross Ruad of Leinster. You are not churlish; you are not jealous; you are not a sluggard. When we wed, I gave a gift to you of clothing enough for twelve men, a chariot worth thrice seven bondmaids, the breadth of thy face of red gold, and the weight of thy left forearm of silvered bronze. Whoever brings shame and sorrow and madness upon you, it is to me the compensation belongs, for a kept man is what you are."

Pagan Blog Project

Kemetic Priesthood – a Response

A little while ago, I read this awesome blog post about Kemetic priesthood in antiquity as well as today. I enjoyed it so much that today I'm going to try to answer a couple of questions that Devo posed. (And if you must know why it took me almost two weeks to do so, the answer is simple: I'm lazy. Deal with it.) 

"What is your take on priesthood then..."

The Temple of Isis at Philae

I can't say that I am very familiar with the subject, but the most striking aspect of the priesthood of ancient Egypt are the rituals. They are fascinating in their intricacy, artistic even, and the level of commitment required to perform those rites every day for months on end is astonishing (not to mention intimidating). Yet that could only be accomplished because, as Devo pointed out, priesthood then was a job. The temples, as well as the culture itself, supported priests during their service, and that is certainly not the case today. It makes me wonder if those rituals could ever truly be revived as a part of a modern priest's daily practice. 

"...and now?"

With the exception of Kemetic Orthodoxy, Kemetic priesthood is largely fractured and undefined. Individual temples may have their own requirements for priesthood, but the subject becomes a bit confusing when we talk about independent practitioners. Someone who is devoted to learning about the religion as it was practiced, the myths, and the gods, and has made a serious commitment to serving them is as good as a priest to me. I suppose what we get then is a collection of unaffiliated practitioners, many of whom act as their own priest, whether or not they claim that title for themselves. 

"What do you think the modern Kemetic community needs from its priesthood, if anything?"

A few things. One is to be educated. For the priest in question to really know his or her stuff. Kemeticism is specific to a time and culture, and learning about that culture is key to understanding the religion and its rituals, and how to best adapt them for modern practices. A myth or ritual action might not make sense on the surface, but once you put it in the context of it's culture, a new understanding and appreciation can be gained. Egypt's ancient religion survived for thousands of years and left us no shortage of information to work with. (Some people might disagree with me on that point, but after studying Celtic religion, learning about the religion of a culture that actually wrote stuff down leaves a wealth of information by comparison.) I'm not saying that recon is the way to go for everyone, but knowing where the religion comes from and why it's practices were valid to its people are vital to creating viable religion that is meaningful to our own time.

Another important thing for our priesthood is to have a presence in Kemetic and Pagan communities. I don't mean to say that everyone who is a priest needs to constantly be available to give counsel and teach. That may be a focus for some people, and is an invaluable service, but for many, it would be enough to simply maintain a blog or peruse various Kemetic groups online or off. The knowledge and experience that priests gain is invaluable (especially considering the misconceptions that can be found), and needs to be shared with other Kemetics to ensure a richer, healthier religion and community. It also provides opportunities to be recognized by someone who may be looking for Kemeticism, and the chance to share any information they may need. And of course, there's the fact that getting out there and being seen ensures that we are understood by the Pagan community at large.

And then there's devotion, which in my opinion, is the most important part. The word for priest was hem-netjer, meaning "servant of god." The gods of Kemet were central to its religious practice, and this should be mirrored in the religion today. As I mentioned before, I doubt that the rituals could be practiced daily in the manner that they once were, given the state of modern Kemeticism. Many of us have jobs and family, or any number of other obligations, and I don't think any temples will be able to support full-time priesthood any time soon. But regular devotions can easily be practiced on a smaller scale, and should be done so by anyone wanting to call themselves a priest. Priesthood was about serving the gods, and that theme from antiquity remains as relevant today as it was then.

Papyrus Painting

I've fallen in love with the imagery of the Egyptian gods. But who can blame me? They're striking, to say the least. I've long wanted some nice statues of the Netjeru for my shrine, but since I can't afford to go out and but any, I decided to paint images of them instead. Creativity is my favorite – and in my opinion the most meaningful – form of devotion, so while I admire (and pine after) their statuary, I also welcome the chance to create something beautiful on their behalf.

Before diving in and painting images of my Beloveds and other Names of Netjer, I thought it would be best to first get a little practice painting on papyrus. Here is the finished product of my first attempt, a winged disk: