I'm nobody! Who are you? Are you nobody, too? Then there's a pair of us - don't tell! They'd banish us, you know. How dreary to be somebody! How public, like a frog To tell your name the livelong day To an admiring bog! -Emily Dickinson
Reading through "Magic: A History" by Chris Gosden
This is taken from my journal, originally written 16-6-26. Life got busy and I forgot to keep reading, but I've picked it back up lately. I will denote original commentary in green.
Gosden: Professor of European archaeology at Oxford. Fellow of the British Academy and the Society of Antiquities.
Chapter 1: What is Magic and Why is it Important?
Gosden asserts that magic is not some kind of primitive vestigial attempt at understanding the world by ancient and/or archaic people but is part of a "triple helix" of human understanding and interaction with the world that has existed for as long as society has. He also describes three forms of magic.
"My definition of magic emphasizes human connections with the universe, so that people are open to the workings of the universe and the universe is responsive to us." -pg 1
Azande peoples view magic very seriously and see it as ultimate immaterial causes behind activities (granary example). Thorough investigations are held when something bad happens to try to determine the witch and their motives.
"The point here is that a belief in magic does not make people irrational, and that the contrast between magic and science is not between irrationality and rationality; rather, people work with various forms of logic that are argued from radically different premises." -pg 4
Furthering his argument that magic is inherently logical, Gosden goes on to describe Medieval Europe's own inundation with astrology and alchemy. Astrology was taken very seriously and often consulted before doctors for a variety of ailments.
Chapter 1.1: What is magic?
Gosden defines magic as participation - "Human beings participate in the universe directly, and the universe influences and shapes us."
"Magic combines what Western thought has often separated at the physical and the psychological or emotional realms."
Gosden further breaks magic down into three subclassifications: transcendence, transformation, and transactions (forms of participation).
Transcendence - "exist where the universe is influencing people but is beyond their ability to affect it." Consider: astrology. One-way influences.
Transformation - changing of thing into another by personal and/or magical means. Alchemy, shaman initiation, Dreamtime.
Transactions - "in many forms of magic people make bargains with the universe, in its many forms." Offerings, divinations, supplications.
These three were often all found together in natural interaction.
Chapter 1.2: The triple helix: Magic, religion, and science
Gosden claims that magic works through participation in the universe, with religion making primary modes of participation through one or more deities. He then claims science is a distancing practice to allow objective observance and understanding of the material universe.
Victorian era scholars thought of magic belief as a primitive thing vestigial of earlier stages of human evolution.
Gosden claims a "triple helix" of science, magic, and religion, which describes human history as a whole. He writes that the distinctions between these helices are fuzzy and hat one cannot choose one thing over the other in any healthy way. Gosden then goes on to describe similarities between science and magic - seek to understand the world and the forces/spirits that drive/animate it, and how people may benefit from the workings of the world. He insists, then, that they differ in some philosophy:
"[Magic's philosophy] comes from a place of kinship with other living things, the landscape, and the heavens. Through magic we can explore mutuality; how we are joined to the rest of the universe and the manner in which we can affect things around us through ways of participating, which have as a central element a set of moral concerns." (pg 13)
Gosden so far seems to be putting much more of an emphasis on magic vs. science without much focus or input on religion - where is the comparison between religious participation and magical participation in the universe? Right now my conclusion is that magic and religion are almost the same, but involving the intercession of beings greater than humans in one over the other. I had already agreed with his assertion that magic is comprised of logic and rationality (few human things aren't).
Thank you for reading! I am currently working on finishing Chapter 1. Future posts will have more of my original commentary, but when I wrote that journal entry, it was more so analysis and trying to understand what was being said.
Please let me know if you have any comments, questions, or suggestions, I'd love to hear them!
I also will be making a post soon on the site I have been working on as a mirror to this blog... Big things are coming!!!
discussion for the cosmology nerds (like myself); By most accounts, we consider Ymir the first being. He is what all (on Midgard and possibly Asgard, or more) comes from. At what point does the Yggdrasil factor in? It is the place in which all things are connected, and there is an implication that it is Alive, given that being chewed on by dragons may or may not kill it. It is a big, universal tree, yes. But it is...a tree. So, alive? Was it thrust into being when Muspelheim and Niflheim collided (my theory). And so it is one of three beings that were created from that clash, including a most beloved Cow...
Follow up discussion: when did the Norns come to inhabit the tree? If they weave fate, were they the ones to decide the fate of Ymir? Once there were living things, they surely must have come into commission?
i left this as a comment originally, but i'm turning it into a repost for my followers:
i am in the constant process of crafting my own myths in an effort to connect with the practice. i like the image of the tree sprouting from Ymir during the wrending of his body into creation. additionally, and i know this is not founded at all in any literary source we have, i imagine the Norns, as beings and protectors of fate itself, were among the first generation of primordial giants that Ymir birthed, and once the great tree was grown from Ymir's spilled body, they came to rest under it's branches. Both his daughters and protectors.
This was one of the first things I ever tried making when I started my practice! Back then all I had was table salt and a charcoal drawing kit for the charcoal part. I find it still works just fine so that's still how I do it, just adding incense ash since then!
Ingredients & what for
Table or sea salt - cleansing, protection, banishing.
Charcoal (I use the charcoal sticks from a charcoal drawing kit and it works just fine.) - protection, warding, cleansing, purification, banishing.
Incense ash (I tend to use dragons blood, frankincense and myrrh in general so I just save the ash from any I use for this recipe.) - protection, banishing, cleansing.
Putting the salt together
Find a jar, cleans the jar, pour all your ingredients into the jar, tell them what they're there for one by one or else they won't know what they're supposed to do. move while you do this, sway, rub your hands together, generate energy!
Once they're input the lid on and shake the shit outta it! (That's just to mix it all up proper.) And you're done! Slap a label on it if you want!
What I like to use it for
Protection workings.
Cleansing spells.
Banishing's.
Warding.
Forceful purifications. (Aka something between banishing and cleansing a space, a eviction if you will. Yelling at somethings energy to 'get the fuck outta here!' if you will.)
Hail and welcome to my grimoir! Here will be a digital repository of many things magickal, religious, and esoteric. I will not include crafts and workings that are active at the moment of writing, as it is a part of my tradition and beliefs to not share those things before they are completed.
This TOC will be filled in gradually as the blog posts are made, so please check often.
It had almost escaped my notice that it is now May, the month that dooms to a heartbroken death 99% of characters from folk ballads. So, if you suspect you may be a character from a folk ballad, for your own safety:
don’t fall in love, don’t go by the river, don’t go to the sea, don’t talk to sailors, don’t gamble, don’t ramble, don’t go North, don’t go North-West, don’t stand in the wind, don’t dance with anyone named Sally, Sue, Mary, Ann, or Barbara, don’t go to the pub (but if you do go to the pub at least don’t drink, and if you do drink at least pay for your own drink, and if you are absolutely broke and have to let someone else pay for your drink then at the very least do try not to forget to toast everyone you know whom you think might be there very loudly and possibly multiple times), don’t lend money, don’t borrow money, don’t wish you had more money, don’t make plans to make more money, don’t start working for a new employer, absolutely do believe anyone who says they will try to kill you, curse you, or maim you, absolutely do believe anyone who says you might die, turn down every invitation to go a-hunting, horse-riding, or a-courting, be wary of flute players you meet on your path, don’t dance with satanic men in black coats, don’t marry off your daughters to the first man who’ll have them, and don’t promise your true love any herbs you can’t readily plant and gather in your own garden.
There. That should just about cover you for 31 days. Heed the warnings and you may have a chance to last the month. Good luck.
Avoid navigable waterways. Don’t let yourself be talked into going down by the wild rippling water, the wan water, the salt sea shore, the strand, the lowlands low, the Burning Thames, and any area where the grass grows green on the banks of the great North Sea. Cliffs overlooking navigable waterways aren’t safe either.
Broom, as in the plant, should be given a wide berth.
Stay away from the greenwood side, too.
If your name is Janet, change it.
But not to Margaret, or any diminutive thereof.
If you are an unmarried lady and have sex, you will get pregnant. No good will come of it.
If you are a young lady and a soldier promises to “marry you in the morn,” it means he’s already married. And has kids. And he’s not going to marry you anyway. Even if you’re pregnant. Which you will be.
If you’re a young unmarried lady with child, and your pregnancy embarrasses or inconveniences someone else, consider yourself a sitting duck. Don’t meet with your young gentleman alone, or at odd hours, or in isolated locations, even if he says he’s taking you to be married. Next thing you know your Doleful Ghost will be telling your mother all about it.
If you look at the calendar and discover it’s May, stay home.
Also, beware of large green snakes that turn into beautiful women in kirtles as green as poison. They will kidnap your sons and make elaborate schemes to take over your husband’s kingdom. Stay safe, everyone.
“What is the difference between Orphic and Homeric Hymns?”
The Orphic and Homeric hymns are both significant in the context of ancient Greek literature and religion, but they differ in origin, purpose, and style.
1. Origin and Tradition:
- Homeric Hymns: These hymns are attributed to Homer, though they were likely composed by various poets in the 7th and 6th centuries BCE. They are part of the broader tradition of epic poetry and are generally seen as a way to honor the gods through narrative and invocation.
- Orphic Hymns: These hymns are tied to the Orphic tradition, which is associated with the mythical figure Orpheus. The Orphic hymns date from later periods (around the 3rd century BCE to the 3rd century CE) and reflect a more esoteric and philosophical approach to religion.
2. Content and Themes:
- Homeric Hymns: Each hymn typically praises a specific deity, recounting myths or stories related to their attributes, powers, and deeds. They often serve a liturgical purpose, meant to invoke the favour of the gods.
- Orphic Hymns: These often incorporate themes of mysticism, cosmology, and the soul's journey. They focus more on personal religious experience and metaphysical concepts, such as the nature of the divine and the afterlife.
3. Style and Structure:
- Homeric Hymns: They generally follow a narrative structure and employ traditional epic techniques, such as invocation and epithets. The language is grand and formal.
- Orphic Hymns: While also poetic, these hymns tend to use a more lyrical and mystical language, emphasizing philosophical ideas. The structure can be less consistent than that of the Homeric hymns.
While both types of hymns celebrate the gods, the Homeric hymns are more concerned with storytelling and invocation in a traditional epic style, whereas the Orphic hymns delve into mystical and philosophical themes, reflecting a different aspect of religious belief.
If I missed anything or messed anything up please let me know, I am up to hear about your opinions / knowledge on this too ^^
Intent: To create a jar of potential wishes, to be used as needed.
Materials:
Small Jar
Whole Bay Leaves (12)
Moonlight
In addition to their usefulness in spells for protection, wisdom, and healing, bay leaves are a potent ingredient for wishmaking. This spell does not specifically create a wishing spell, but it prepares a small supply of leaves for future spellwork, using the fulfilling energy of the full moon to pre-charge the component.
Obtain a bag of whole bay leaves. These can usually be found in the spices and seasonings aisle at the grocery store, or you can order them from a botanical supplier if you wish. Prepare a clean, dry jar with a lid as you see fit. Select twelve leaves, as whole and unbroken as possible, and place them into the jar. Cap the jar and leave it to soak up the moonlight on the next full moon evening.
When you have need of some wishmaking magic, take a single leaf from the jar, write your wish upon it, and use it in your spell. The use of the leaf depends on your casting method - you can include it in a jar or sachet charm, cast it into fire or water, or bury it to help your desired results grow, to name just a few.
Use the leaves as needed and when the supply is exhausted, you can pick twelve new leaves and refill the jar.
(***NO N*zis or TERFs allowed to interact with this post or my blog*** This is a post for Norse pagans or polytheists looking to work with Odin. This is all based on my own experiences working with the all father and nothing here is to be taken as a hard fact. If your practice differs from my own that is totally fine. There will be a lot of UPG and SPG)
An incomplete summary of Odin in Norse mythology.
Odin, god of war and wisdom is a key figure in the Norse myths and is involved in a lot of the stories. He is the head of the Norse gods and is called the All father, because it’s by him that all of humans were created. He is married to Frigg and together they had Baldur and Hodr. Odin also has other sons, Thor, Vali, and Vidar.
He has two ravens Huginn and Muninn, and two wolves Geri and Freki.
He only has one eye, he sacrificed his other eye by throwing it into Mimir’s well in exchange for knowledge that could better help him prevent Ragnarok.
Another famous story of his is when he hung upside down from the tree of life for nine days and nine nights to get knowledge of other worlds and to be able to know everything about the runes.
The type of magic he practices (Seiðr) was a feminine type of magic that wasn’t always looked highly on when men would participate in it. Yet our Allfather was very practiced in it.
My experience working with him: One thing to know about working with Odin going in, he will be very honest and blunt. My other deities have a habit of being softer on my feelings than I’ve heard other devotees say they’ve been with them, I’m assuming because I’m very sensitive. But Odin..? He does not care. He will stop giving advice if I tell him I don’t want to hear it. But, if I ask for advice…oh boy, am I gonna get his full opinion. He is very much a father in the way he goes about things, he cares but he wants his followers to push themselves as much as they can, learning as much as you can and always growing, never staying sedentary for too long.
I have a notebook dedicated to him that I’ve been using to work on learning the runes and that seems to be the best offering to give him in my practice right now. He never misses a chance to remind me I need to get back to learning the runes too.
I always wondered why it mattered so much to him that I learn them. Eventually he told me that it was because they really would be useful in spells, and wards and making bind runes out of them is something I’m learning to do now.
He is not the easiest deity to work with, he may even push your buttons on purpose to get you to think harder on things. I’ve noticed he’s even been rude before just to see if I’d stand up for myself and set boundaries and then he’ll explain himself after. Lots of tests trials and teachings. But man, is it worth it for the immense amount of knowledge and mentorship that he can bring. All in all, I’m glad he came to me later in my practice as I might’ve been scared off from deity work if he was the first. But, I love him to pieces and hope to work with him for a long time.
Offerings and associations of Odin
(Odin does not eat food so I’ve seen many people say not to give him food offerings, I disagree! Give him things that he can feed to Geri and Freki. He is known to still fill his plate and just give them bits over meals. So don’t hesitate to gift him any food offerings you would to any other Norse god)
-colors: gray, dark blue, black
- tree Imagery, Yggdrasil in particular
- raven Imagery, black feathers
- wolf Imagery
- clear quartz
- onyx
- blue goldstone
- amethyst
- carnelian
- the hermit tarot card
- the hanged man tarot card
- the four of cups tarot card
- the king of swords tarot card
- mead, wine, alcohol
- poetry (he writes poems!)
- mugwort scent/incense
- Ansuz rune ᚨ
- learn about the runes
- learn his myths
- learn useful and practical knowledge
- read books
- ask him for advice
There are many more ways to learn about him and get close to him. A great one is reading the Hávamál. If you meditate or do tarot or rune casting those are also great ways to contact him and get closer to him.
Signs he might be reaching out; seeing ravens more than usual or in non native areas, very windy days, rain, seeing his name often, feeling drawn to his mythology, seeing his tarot cards pop up often, you already work with one of his sons (I think he sent Thor to me first to soften my idea of the Norse gods and be a warm intro into their pantheon.)
He is a great god to work with, lots of work though. Odin is not for the weak minded, but he’s been so worth getting to know.
