Polytheistic Voices: Interview with Emily Kamp
I first met Emily through my husband’s tradition, the Starry Bull and over the years we’ve had quite a few conversations on honoring the dead, raising children in our polytheistic traditions, and the importance of building a hearth tradition. I was very glad when she agreed to be interviewed for this series.
GK: Tell us a little bit about yourself. Who are you, what do you do?
Emily: Hi there! I’m Emily, a polytheist and initiate of the Starry Bull tradition. I do a lot of devotional work for my Gods and Spirits, and most of that work consists of divination, education, development of local-focus traditions, ritual creation and adaptation, singing for the Gods and Spirits, and honoring the local Dead. I’m currently exploring face paint and stage makeup as ways of adding depth and drama to ritual.
When I’m not doing devotional work, I’m the social media marketing manager for a small tea company and a mother of a four-year-old who enjoys praying to the ancestors and rocking out to hair metal.
GK: How did you come to polytheism? What tradition do you practice?
Emily: I’ve been a polytheist (unwillingly, at first), since I encountered Hermes at the age of seven. I began exploring Hellenic polytheism as a teenager, and solidifying my practice in the late 2000s; 2013-14 found me stumbling into the Starry Bull tradition, which has been more or less my base of operations ever since. My praxis is usually Hellenic. I do find myself exploring the outskirts though, drawing from other traditions and regions that associate with Dionysian ones—off the top of my head, I can think of the Greek Magical Papyri, Ptolemaic Egypt, and even some Norse materials. (Congratulations on creating the Comitatus Pilae Cruentae, by the way! It’s been fascinating to watch its evolution. I’m really excited to see where that goes.)
GK: Why unwilling to become a polytheist? That’s interesting!
Emily: Not as surprising as you might think—I was raised in a Christian household. It was not an easy thing to see past my upbringing to the reality of the Gods—I felt Them calling me as soon as I started reading myths, but couldn’t figure out if these “storybook figures” were actually calling to me or just really vivid imaginary friends. Muddling the matter was the fact that I had channeled my interest in Divine Mystery and mysticism into my family’s church. I even (when still quite young) considered joining the clergy! Choosing instead to go with the Gods who called me meant turning a significant portion of my family’s culture and personal identity on its head, and eventually dealing with my family’s responses to my choices. It was incredibly rewarding, but not easy.
GK: You work a great deal with Pentheus. Can you tell my readers who he is and why you work with him and how that has impacted your spiritual life?
Emily: Pentheus was a king of Thebes and a first cousin of Dionysos. In life, he refused to let Dionysos spread his cultus to Thebes and, long story short, suffered the consequences. After being torn apart by a group of Dionysos’ maenads, his own mother among them, he became one of the Dionysian dead—death by dismemberment is a forced initiation.
As one of the Dionysian dead, and one of the Dionysian kings, he works a great deal with restoring right relations between the Dead, the Land Spirits, the living, and the Gods; as a Spirit, he is a sin-eater who can take the brunt of incredibly miasmic forces and still be okay. He is an incredible ally when I’m working to restore right relationships between the Gods, Land, and Dead of the city I live in; we have similar goals. In a way, he acts as a bit of a spiritual compass for me, giving me strong instincts regarding proper treatment of the local Spirits and Dead and a sense of when miasma needs to be cleansed.
On a personal level, he and his story have helped me break through some conditioning and perfectionism issues that were holding my devotional work back. I honor Him primarily through ecstatic dance accompanied by a specific type of music—usually something with a strong, driving beat, in a minor key, with lyrics that speak to all the emotions that accompany a need to be broken open. As I dance, I open myself up to Pentheus and allow him to see what has been troubling me. When he finds the thread he wants to trace, it feels like our emotions meld and my story fuses to His. The story gives me a way to feel my emotions and work through pain (particularly deeply-repressed pain) without getting stuck in a negative spiral—we know how Pentheus’ story ends, and it is a cathartic union with Dionysos. Maybe not the gentlest of cathartic unions, but it’s the kick in the pants I need!
GK: What challenges have you faced raising your child as a polytheist? Can you recommend any resources for polytheistic parents?
Emily: My daughter isn’t in school yet, so I haven’t had to face the things I’m most worried about just yet; I’m not looking forward to talks I may have with her teachers or helping her field/deal with comments about her beliefs. There have been challenges, though. Telling her grandparents about our beliefs was scary, and I consider it a blessing that they have been nothing but understanding. Now if we could just find a preschool in the area that wasn’t run out of a church…
As for resources, on a spiritual level I highly recommend forging a relationship with one’s ancestors if it’s not already there. The ancestors have a vested interest in seeing their descendants succeed, after all!
In terms of books, articles, and blogs, I’m still (always) looking for resources, but the book that introduced me to the Theoi when I was still little was Aliki’s The Gods and Goddesses of Olympus. I know other Hellenic polytheists who read D’Aulaires’ Book of Greek Myths. Two of my favorite polytheist bloggers who also write about their experiences as parents are Camilla Laurentine and Sarenth—Camilla is great at giving details about how her practice and parenting shape each other and tips for how to include children in festivals (like her article on celebrating the Kalends with her daughter here!), while Sarenth has given some great advice on why raising our children in our traditions is important (like in this article here).
And for my unsolicited advice as a polytheist parent: use LOTS of images of the Gods in your home, and have illustrated mythology books oriented towards kids, so your children can get used to seeing and talking about the Gods. It’s a good thing to have even if the myths are from outside your tradition—that’s how I got introduced to Hermes to begin with. Researching local temples for other polytheistic traditions in your area (Hindu or Shinto in particular) gives children a great place to learn about living polytheism. It’s also a great opportunity to teach them about temple rules and hospitality!
And nothing beats having friends in the area who are polytheists or sympathetic to polytheists, especially if they’re parents themselves. Having a community to remind you that you aren’t alone is invaluable, especially given how isolating and stressful the attitude toward parenting is in the U.S. right now. If you can’t find friends in your area, finding an online community is still a big help!
GK: What would you tell someone wanting to begin a devotional relationship with the Gods in general and Dionysos in particular?
Emily: The same sort of thing I’d tell someone who was planning on making a big change to any part of their life—leaving their job to find a new career, or getting married, or having children, or any of the myriad adventures we can go on in our lives. You have to want it, you have to be willing to work for it and you have to be okay with it changing you. As with any other big change, you will change, and as old parts of your life start fading away you may see things and people you love go with it.
It’s up to you to decide where your boundaries are, where you aren’t willing to go, and what (and whom) you aren’t willing to give up. And it’s up to you to decide when and if the sacrifices are worth it. If you feel fear, don’t ignore it—but don’t succumb to it, either, because the times we most fear leaping are often the times our Gods will most want us to.
This sounds a bit cliched even for my tastes, but it’s true—I suspect anyone walking these paths will know exactly what I mean.
GK: I know that developing a devotional life is not without its challenges and Dionysos can be especially adamant about facing our weaknesses. How have you dealt with the challenges that have come up in your devotional life? What has worked for you, what really hasn’t, and what would you suggest when others hit those bitter, dark places?
Emily: Man, and I thought this interview was going to be easy.
Because of my particular blend of issues, my response to dealing with problems in my devotional life has largely been to pretend they don’t exist. It has gone about as well as you’d imagine. I do eventually scratch my way out, but it’s definitely a fight.
We all encounter times where we question why we’re doing this, what good we’re getting out of it, or why the Gods are treating us this way. Maybe your Gods have gone silent on you, or maybe They’ve taken an outright antagonistic role and you’re starting to resent your practice. Maybe your whole life got turned upside down and nothing feels stable.
My first and biggest piece of advice is: get a therapist. Get a therapist with whom you can get along—that part’s vital, and might take some shopping around. Particularly with Deities like Dionysos, the rough spots in our devotional lives often stem from things we haven’t yet faced in our lives outside of devotional work. (And vice-versa—problems in our devotional lives can and will radiate outward into our lives outside of that work.) It can make an incredible difference to have a therapist who will listen to your problems and help you spot the negative and/or unsuccessful patterns you’re stuck in. A therapist who’s worth their salt will listen to you regardless of religion and not judge you for it.
Outside of therapy: don’t be afraid to change how you do things devotionally; don’t be afraid to scale a practice back, or look for new ways to work, or to approach new Deities. You know how pharmaceutical commercials say “ask your Doctor if XYZ is right for you”? Ask your diviner if XYZ is right for you. And if your diviner says that this issue is for you to work out on your own…listen to Them. The Gods will sometimes back off to give you the space to work through matters on your own before regrouping.
If you’re outright feeling resentful to the point that you are refusing to engage in prayer, or if you feel repulsed from it…you probably won’t want to take my advice, but I’ll say it anyway: you probably have a larger unresolved issue going on that is starting to become miasmic. It’s like the psychological version of a wound that became infected instead of healing. You’ll need to do all of the above and consult someone who can help you build up a stronger regimen for cleansing your energy and that of your living space. Dear fellow perfectionists: I feel like we’re some of the most at-risk people for this. You’ll see the beauty in your high standards when it’s time to discipline yourself for a new and better devotional regimen.
GK: I very much agree with that. If you can find a polytheistic friendly therapist, go because old scars, wounds, issues, pain, insecurities — it’ll all be dredged up in the course of this work precisely so we can deal with it. Ignoring that can be devastating. That being said, can you tell us a little bit about the Gods and spirits that you honor and are there particular protocols that ought to be followed?
Emily: I primarily honor Dionysos, Ariadne, Hermes, Hestia, my Ancestors, the Gods and Spirits and Dead of my city, and the Gods and Spirits and Dead of the Starry Bull tradition (particularly Alexander of Makedon and Pentheus). I feel hesitant to speak on protocols, not because they’re unimportant but because I have little experience in recognizing and implementing them relative to the spirit workers I know. Here are some opinions on and examples of my personal protocols, though:
Dionysos tends not to be as heavy on protocol, but it depends on the capacity in which one is honoring Him. His protocols go up, for example, if you are honoring Him as Eubouleus, “He of Good Counsel” (a chthonic aspect associated with mediating relationships between the living and the Dead). Really, anything having to do with the Dead will be pretty high protocol because of the higher risk of miasmic contamination.
Ariadne is high-protocol during festivals. She is the High Holy one, and should be approached as such. To do anything less is to show disrespect to Her. I go through a multilayered cleansing to set aside ritual space for Her: delineating Her sacred space with a line of cornmeal or kaolin clay, asperging everything inside that boundary with khernips, walking its perimeter with a candle and inviting Fire to consume and transmute any pollution inside the boundary, and maintaining the purity of the space with incense. Cleansing baths are also a must with rituals to Ariadne, and I have even changed which beauty products I use and how I apply them if what I was doing didn’t feel “clean” enough.
Hermes is not usually high-protocol (unless you are honoring Him in His capacity as psychopomp—but again, that’s because of the influence of the Dead). He respects protocol as a sign of respect, and will happily receive it, but if I make too great or too formal an offering, especially on someone else’s behalf, the offering does not seem to go over well with Him. He values offerings made with a strong sense of situational awareness.
GK: i never thought about that, but you’re right. The only time He is high protocol with me is in that particular capacity and it’s very much on account of the dead. The dead can be *massively* high protocol!
Pentheus has given me a specific cleansing protocol for honoring Him—a cleansing bath that contains dry, tannic red wine. I find the Dionysian Kings value ritual purity pretty highly: Alexander favors white clothes and frankincense, while Pentheus favors black clothing and catharsis with blood or wine.
I clean and cleanse my house from top to bottom once a week to honor Hestia and the Household Gods and Spirits, and try to maintain that cleanliness as much as I can. Hestia Herself has never struck me as high-protocol. She is happy with a well-kept home that is comforting and inviting to others, and offerings that are associated with hospitality. Just as Hestia resides at the center of the home of the Gods, though, this practice is the center of all the rest of mine; it ensures that my living space is clean enough (physically and on a miasmic level) to accommodate my other practices.
On days with historic significance in my city, I visit graveyards and offer to the Dead there to help soothe Them and bring Them joy. I have a certain set of cemetery protocols I follow to help soothe the Dead and keep Them from following me home, involving offerings of tobacco and liberal use of kaolin clay.
I do divination once a month on behalf of the Gods and Spirits of the Starry Bull tradition and follow a strict protocol for setting up divination space and calling the presence of my Ancestors, Gods, and Spirits into it. Following this protocol makes my divination much, much clearer.
GK: Sannion mentioned to me that you do a blog on domestic cultus. Can you tell me a little bit about what that type of cultus entails, what got you involved, etc. and share the blog?
Emily: I do! The blog I run, Home, Hearth, and Heart, is dedicated to Hestia, and contains suggestions for all types of devotional work (for Household Gods and Spirits or otherwise). These are pretty basic materials; one of my target audiences is the group of people who are new to revived polytheistic faiths, who might not have much of an idea of where to begin and what all, outside of research, they can do.
I give themed devotional suggestions for each day of the week—creating Deity playlists on Music Mondays and dusting altar decorations on Cleanse-Day Wednesdays, for example. Alongside these, I include commentary on lunar calendar dates, links to hymns, important dates in the Hellenic month, festival descriptions, and the occasional Q&A. These are the things I wish I’d had when I was starting out about a decade ago!
For those of you who want to check it out, you can find it here.
GK: Thank you, Emily. I appreciate you taking the time to do the interview. For those reading, i’d love to hear what type of hearth cultus you all maintain, what you do at home, what challenges have arisen, and how you’ve dealt with them — especially if you’re laity. I don’t think we hear enough from our lay voices. So feel free to post in the comments.
Be sure to check out my other sites:
Wyrd Curiosities at Etsy
My academia.edu page
My amazon author page.
Walking the Worlds Journal
My art blog at Krasskova Creations
My blog about all things strange, weird and medieval.
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