Category Archives: Uncategorized

A Nithling Returns

I vouch for the truthfulness of Wyrd Design’s account. Every bloody word.

Wyrd Designs

Something came to my attention these last few days, and I cannot be silent.

Some of you may know the pseudonym Swain Wodening, and others of you may not. He joined the Troth back in the late 1980s, then joined the Winland Rice (a Theodish group) in the early 90s, splintered from that to form Angelseaxisce Ealdriht in the mid 1990s (with Winifred Hodge who in her own right had been quite influential in her time). The Ealdriht would eventually be re-structured and would lead to the founding of Miercinga Theod. So in the 90s and 00s, he was an influential leader and author, especially in the areas of Anglo-Saxon Heathenry and Theodism. His books were read widely, and he was well known on a range of mailing lists and message boards (social media wasn’t really much of a thing yet) within the religious community at large.

Swain happened to…

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The chaste woman will not be defiled by Bacchic rites

Here is another excellent piece about Dionysos. I’ve always loved the title quote, which is from Euripides’ play “The Bacchae.” Also, check out this post too: https://thehouseofvines.com/2022/01/22/bakcheia-for-the-barbarians/ as well as the one below.

The House of Vines

Another older piece, but the themes are relevant so I’m reposting it. 

So there’s a discussion playing out on Tumblr about whether all the Gods love all people which was started by someone’s comment that Aphrodite hates asexuals, based on a rather shallow reading of Euripides’ play Hippolytos. Not going to comment on any of that, though in passing someone remarked:

Also I think people forget about Dionysus?? Like he is the God of sex and wine. Although I don’t think he would out right smite them, but I think he’ll try to tempt them.

Which I will address, as it touches on something that I think a lot of people, including really smart and seriously devoted people, tend to overlook when it comes to him.

Dionysos is paradox.

Just about everything one can say about him is true, and it’s complete negation is also true.

This is something…

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Apostasy in our Communities

I hate having to make this post. The subject is one, however, that needs to be addressed by those of us who have been in the community long enough to know the history of the person in question. I really hate having to write this. 


Apparently Swain Wodening is back, after having apostatized, broken faith with our Gods, after he returned to Christianity, and after he’s written at least one book “Letting Go to Live with Christ” (and this is not going into detail about what an execrable human being he is on a personal level). He’s lurking in multiple Facebook Heathen groups under his legal name Berry Canote. 


So far, there has been no explanation of his apostasy, no contrition, no humility. Is he coming back in troth or coming back to proselytize? Or is he coming back because he didn’t get enough attention after his apostasy (after all, Christian groups might pet and fawn over the converted Pagan for a year or two but eventually that fame fades). Why should we ever trust the word of a man with so little honor?


Swain was not just  regular laity. He was in positions of authority and leadership within Heathenry. He broke his word and turned his back on the Gods. We need to hold our leaders and elders to a higher standard or what’s the point? If someone is going to constantly swing back and forth between Heathenry, Christianity, Heathenry, Christianity, etc. they are unreliable and having broken their word, having broken troth to the degree that he did, we should not easily allow such a person to return to our communities without censure. Nor should he ever be given any position of leadership again ever. 


It’s not even that he went Christian…a polytheist can honor the Christian Gods if he or she wants. No, Swain fully turned his back on the Gods and became a monotheist. This isn’t the same as syncretic practice, adding more Deities to your family shrine; this is a renunciation of our Holy Powers and once you do that, there should not be an easy way back. Personally, I don’t think there should be a way back at all, but if we’re being generous, the fucker should have to prove himself for a very long time. 


At some point, we need to establish strict standards in dealing with garbage like this. There is no place in our community for atheists and there’s certainly no place for those who abandon the Gods in the way that he did to traipse back in expecting to be welcomed with open arms. This is a religion not a fucking social club. 

EDIT: I would add if it were a lay person struggling with his or her faith, we could work with that and probably should work with that, but this was someone who was a leader in the heathen community for years, who influenced many people, and who behaved abominably. and, moreover, who has evinced no contrition or explanation upon his return and who is sneaking back in under his legal name, not the one he used before as if to hide. no. no. and no

Kitchen Cultus: Nom Nom Nom

I’m sharing a lot of posts this week, but I’m finding some great stuff. LOl. Like this post, about hearth cultus, cooking, and the kitchen. The kitchen is a very sacred place, heart of the home. I keep a lararium there and regular offerings are made. The stove is blessed, I pray as I cook and make regular offerings to our household zaltis (comparable I guess to agathos daimon) and also to Fornax, Goddess of the oven. I live in a blended polytheistic household so there are influences other than Heathen but what is common to all of us is the pleasure our ancestors take in a well run home.

Buta Craxanti

There are few things in this world I enjoy more than cooking and eating food. Gun to my head, if you asked me whether I’d rather engage in a night of carnal entanglement, or have a really good green curry, I’m basically picking the curry every time. I mean, in a perfect world, I’d be able to do both things in a 24 hour period, but I’m trying to illustrate a point here.

We often see polytheists using terms like, “hearth cult,” or “hearth Gods,” but this categorization rarely extends to the stove or oven – the modern descendants of the hearth. It’s a shame, really, since I genuinely think the kitchen should occupy a more central role in the religiosity of the polytheist home than it currently does, especially when we consider the primacy of the hearth compared to other parts of the domestic apparatus. This primacy is illustrated…

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Be a Good Ancestor: Create and Keep Records

This is a good post and for those wondering how to get started in or continue deepening one’s ancestor practice, this offers practical advice for things we can do with an eye to becoming good ancestors ourselves.

Horn and Hearth

Us Heathens and Northern Tradition Pagans talk a lot about ancestors. We venerate them, we discuss what to do when we learn an ancestor is horrible, we ask for the aid of Beloved Ancestors in ritual and our work, etc. Something that not enough people talk about is being a good ancestor for future descendants. Normally when that topic does come up, we talk about healing family trauma and clearing the web of wyrd for our descendants (good and holy work). Something else that you can do that is much simpler is to be a good record keeper for your descendants.

Part of my ancestor veneration is doing genealogy. This isn’t something everyone is interested in doing, I understand. Personally, I enjoy being a family detective and since starting this work I’ve uncovered a lot of fun stories – like how one ancestor threatened her abusive father with a cast…

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Slice of Life Polytheism

Not a bad idea for dealing with fallow periods, dark nights of the soul, etc.

Buta Craxanti

1880-the-household-gods-1I have a feeling we all have experienced periods of uncertainty, disconnectedness and despondency with regard to our practice. I know I certainly have. When you’re suffering from things like mental or physical illness, it can be an absolute slog just to get out of bed each day, never mind getting into the appropriate mindset to engage with a higher power. 

My homeboy, Marc (of Axe and Plough fame) and I were having a little discussion pertaining to this very topic and what one might do to recharge and renew their connection to the numinous when one just doesn’t feel worshipful. 

Now, I can only speak from my own experiences with this, but what worked for me is the incorporation of something I’ve decided to refer to as “slice of life polytheism”. I’d like to take credit for that label, but Marc was the one who said it…

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That’s how you become the GOAT

Good thoughts here on piety, on Alexander the Great, and on getting off your ass and accepting no personal excuse for not doing what it is, in the end, our privilege to do.

The House of Vines

When I’m struggling religiously (usually because of my assorted chronic ailments) I think of an anecdote related by Arrian of Nicomedia in his Anabasis of Alexander.

Arrian writes that Alexander the Great, after receiving a terrible wound on the battlefield, became so ill that he was forced to remain bed-ridden. However, “he was carried out on a couch to perform the sacrifices custom prescribed for each day; after making the offerings he lay down in the men’s apartments till dark.” (VII.25.2)

And I think, fuck. If this man – mortally wounded, inconceivably far from home, and engaged in leading probably one of the greatest military campaigns known to history – could find time in his day to honor his Gods, why, there’s no reason I can’t too.

And I get up and make my prayers and offerings.

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A Brief Discussion of Spiritworker Taboos

In the comments section of my previous post, one of my readers asked a really good question about the taboos that spirit-workers often have, how they work, and why. It was such a good question that I decided to post it here separately, along with my response. 

Firstly, a word on terminology. When I use the term “taboo” in this context, I am referring to proscriptions (either positive or negative) upon some aspect of behavior that spirit-workers often experience from their Gods, spirits, or sometimes as a result of particular rules within a lineage. This may include things that cannot be done, worn, eaten, etc. or conversely, things that must be done, and even protocols that must be followed over and above what would fall on regular laity. (I’ve been known to refer to this latter category with the Irish term geasa, singular: geas, but that’s my personal usage having been exposed to the Irish terminology early on. Most of us just refer to them as “taboos”). That is not to say that specific Deities won’t have particular protocols that one must follow when approaching that Deity’s shrine (for instance, washing hands and anointing with khernips before approaching Apollo’s shrine, or women covering their heads when going to traditional Catholic mass – as random examples), but those protocols are universal to anyone approaching that Deity or that sacred space. They’re not a matter of X restriction or obligation being laid on Y person because that person is a spirit worker in service to Z Deity. Lay people do not usually have to worry about this type of thing, not in the compulsory way that spirit-workers will often experience, ALTHOUGH in many traditions a goodly portion of what a spiritworker does is sort out taboos for laity, so your mileage may vary—initiatory traditions, for instance, often have taboos for individual initiates as a matter of course. From here on out, I’m going to write from the perspective of a spiritworker who has mostly divined on the question of taboo for other spiritworkers. I hope that makes sense because this is actually the first time I’ve ever written about this in any depth, so I’ve never really had to parse it out like this before.  

I’ll also add, don’t be a stupid jackass and go looking for taboos. The Gods are ever more willing to give than we are to receive, and spirit workers who are just so certain that to be real, live spirit workers, they MUST have taboos are likely to find that the Gods listen and give rather unpleasant, or at least inconvenient ones. You’ve done it to yourselves, people. Just let the work teach you and lead you where you need to go and listen to the advice of your elders. 

So, in my previous post, David asked: “I guess I’m asking- if one has them, what type of taboos are they? What governs the practice- by what gnosis? Lineage? I guess I’d just like an overview of how that works. Thank you.”

All good questions but difficult to answer because there’s no set way this happens. It’s not formulaic. Every real spirit worker that I know has a passel of taboos, some large, some small but there’s no rhyme or reason to it that we ourselves know even amongst those owned by the same Deity (though, of course, I am fully convinced that the Gods have a plan there and it makes perfect sense to Them–we just can’t see it). In fact, two people owned by the same Deity can have precisely opposite taboos. There’s no telling when or if one will get them either. Someone may end up getting hit within their first few months of service, others only after years, and some lucky devils not at all. 

I want to emphasize again that with certain practices, or certain Deities, or certain shrines, traditions may teach that there is a protocol to be followed by everyone. That is not a taboo. That is just part of pious respect. 

Now, with taboos, often a spirit worker can sort of feel them coming on. One will start to have an adverse reaction to certain fabrics or foods, for instance, when no medical allergy exists. Sometimes something will just start to feel really, really wrong. That’s usually the point at which the spirit worker will consult one of her tradition’s diviners to find out what’s going on (or more likely avoid it as long as possible in the hopes you are wrong. This does not work by the way. Lol). Often taboos will be given to a spirit worker to help sort out a problem that the spirit worker is having. Maybe a spirit worker is having problems with his Gods, and this is a means of rectifying that. In the negative, perhaps a spiritworker has abused a privilege and the taboo is the corrective. More usually, it’s a neutral thing that happens as a result of the various changes and modifications that spiritwork brings about in a person. Sannion noted in a conversation we had, that it’s not always a negative response to something that is the first sign a taboo is coming on; sometimes one can have a deep attraction to things that end up then becoming taboos. He’s right, and I’ve certainly experienced that myself. 

I do think that taboos are meant to strengthen the spirit worker in some way, or his/her connection to his/her cadre of Holy Powers. We always end up having to discourage “baby” (new) spirit workers from seeking out taboos or pretending, in their enthusiasm, that they have them, or copying another spirit worker. Just stop. Having them doesn’t make you a better spiritworker. It doesn’t make you more legitimate. It’s just a byproduct sometimes of the Work. It’s certainly not something to seek. They’ll come if they come and if you pretend, you might get hit with one hard and fast that you don’t like. It’s not like we get to choose them after all and often they’re damned inconvenient. 

Food and clothing taboos seem, as far as I can tell, to be the most common. I also think there’s some aspect of “othering” to certain taboos – that the spirit worker is meant to stand out as a carrier of the holy and we see this in anthropological accounts of “shamans” quite a bit. It’s interesting but I haven’t made a study of it. I just cuss when I realize I’ve had a new taboo dropped on my head. Often, quite often, taboos can be about protection too and ritual purity — an awful lot of mine have to do with avoiding miasma. 

 Some taboos come with lineage. So, if one is initiated to a particular Deity, and certain patterns occur during the divination thereafter, then xyz taboos are laid as a matter of course. Sometimes, a spirit worker will receive a taboo via theophany or more often personal gnosis. (A spirit worker will be told directly by one’s Gods and/or spirits). I even actually inherited one from my late mom. It’s funny, when I’m divining for someone, and that person is a spirit worker who asks about whether or not he or she has a taboo, unless that person is starting to experience the aforementioned dis/comfort, I’ll caution them NOT to ask. (Better to ask forgiveness than permission…once it comes up on the mat, one is obligated). Taboos can change over the course of one’s life and Work. For many years, I had a specific taboo, but then about fifteen years ago, after a major initiatory cycle, that completely changed. I freaked, but a ton of divination and also prayer and discernment confirmed that the original was no longer needed. 

 I want to emphasize that there’s no virtue in having a religious taboo. There’s no virtue in being free of taboo. It’s just a thing that sometimes happens in our formation as spirit workers that, in some way, helps us. My colleague Tove just said that “sometimes, it illuminates a path that we’re on as spirit worker with more clarity than we otherwise would have had.” I have found that to absolutely be true. She also added, “they [taboos] can also be an expression of the voice of our Deities too, especially our primary Deity.”  

I can’t think of anything else to say on the matter. If y’all have questions, feel free to drop them in the comments. 

A Minor Ancestral Interlude

It’s a delicious zero degrees outside and I am loving it. Every morning, when I get up (after I have tea and sort myself into a grumbling consciousness), I go outside and greet the Gods and spirits. Because it was so cold today (and because I’d started the laundry, so all my warm pants were being washed), I put on (over thin leggings so I’m not breaking my taboo against dresses) a thick woolen skirt. It’s actually period clothing, made in the style of the 18th century, so in truth, it was a woolen petticoat. I only put one on (women would often layer them), and then warm woolen socks and Lobben boots (what my god-daughter once called my “troll shoes” – she’s fascinating by the slightly upturned toes lol), a flannel shirt, and a hat. I gathered my gear (incense, lighter, cup of water, and drum) and went out to work. The whole rite takes about 15 minutes, and I was perfectly warm. I could have stayed out there with no trouble for hours.

All of this got me thinking about the way we dress. My ancestors, and certain ancestral groups that I honor, often ask me to incorporate aspects of how they dressed during their lives, into my daily garb. It’s comfortable and not an issue for me for the most part, plus, it allows a means by which I can better connect to my dead. It’s like I’m wrapping myself in their attention and blessings. But I’ve learned some very practical things through this as well. 

My usual at-home gear tends to be very, very simple: black pants of a light, synthetic fabric (1), a ratty camisole top or t-shirt, and felted wool house slippers. That’s it. I’d live in it if I could. When I teach of course, I dress professionally (but I’ve started trying to replace any clothing made of synthetics with bespoke clothing of natural fabrics – it’s expensive but it lasts so much longer). One thing that I realized is that it’s only due to central heating and air that we can dress as we do (2). I don’t think it ever really hit home before that so much of how both men and women dressed was a matter of keeping the body’s core warm when, even inside, temperatures were much, much colder than what we are generally used to today. Here’s a fascinating video that shows all the parts to an upper-class Dutch woman’s dress circa 1665 (working class women would wear most of the same underwear bits and stays, but the quality of fabric and the number of layers would be less than what we see here). 

Up through the turn of the 20th century, there was no central heating. I spent a very cold and snowy January in a house without central heating a few years ago, getting up in the morning to light the huge wood stove, the only source of heating in the place. I’m going to be very blunt: it sucked (though not as much as having to trek through knee high snow to the outhouse or haul water). The way one managed was by layering one’s clothing and of course, there were chores to be done throughout the day (including cutting wood and keeping the fire going) that helped to keep one warm. It was a really good lesson in physically comprehending a tiny bit of how our ancestors lived.  These experiences build—at least for me– respect for how our ancestors lived, survived, and even thrived. I always through the way early modern women dressed – in multiple petticoats and stays– was foolish but you know what? Those petticoats keep one perfectly warm (probably warmer than the men, given that the style, at least in the 18th century, was for men’s pants to stop at the knee. Calves on a dude were viewed as sexy. Lol. So, they wore white stockings and showed that shit off) and the stays, and later corsets that women wore protect the core, adding a significant layer of warmth. What I’d dismissed as frippery and foolishness had a very practical purpose. This is also the case with head coverings. Yes, modesty for women was one of the reasons hair and head were covered, but there was also the question of warmth. Both men and women tended to keep their heads covered and both wore nightcaps. I’d always thought this absolutely ridiculous but when there’s no central heading, and the weather can drop to zero or below, covering the head makes perfect sense for keeping body heat in. 

from this site on historical menswear: http://www.historicalmenswear.com/1700s/

It reminded me yet again that our ancestors knew things. They were smart. They engaged with their world in practical and insightful ways. They understood their world and how to make the technology and crafts to which they had access work for them. In some ways, they understood better than we do today (3). They moved in their world in ways that made sense to them, and that took into account the available technology, the climate, and the work that they had to do. I think there’s a tendency to think that we are better than our ancestors, that they were somehow less sophisticated than we are now. This is a mistake, and this is where living history (in ways large and small) can teach us to reconsider how we treat our dead, how we approach them, and how beneficial it can be to approach our ancestors with a willingness to learn all the lessons they have to teach. 

Notes:

  1. I’m moving away from wearing any synthetics. Most of them are made of plastic and they are terrible for the environment, pick up body odor much faster than natural fabrics, and don’t last. They’re garbage fabrics. I have a colleague who, like many spirit-workers, has clothing taboos. In her case, she’s not permitted to wear synthetic fabrics. While that’s not one of my taboos (I have certain color taboos, and I’m also not generally permitted to wear skirts or dresses – unless it counts as ritual garb), I’ve started copying her because the fabric is just so much better. Silks, cottons, woolens, even rayon (which is made from plant fibers), linens, hemp, bamboo all allow for a broad choice of clothing. 
  2. This was further brought home to me when my assistant and I were traveling back from a funeral at which I’d officiated. I was dressed in an 18th century men’s suit (but with long pants), and she was in a sun dress and sweater, since this happened in the spring. I’m not usually sympathetic when women complain about office temperatures and such being too cold. My attitude, since I tend to run hot – my ideal house temp is 68 F—is put on a sweater. I’ve never worked in an office or classroom that I didn’t find swelteringly hot. My friend had a sweater on though but still begged me to turn down the ac in the car (I did). I was perfectly comfortable though – in three layers around my core: linen shirt, wool vest, wool jacket. It really got me thinking about male versus female garb – it’s not all bad though, as I note above in my article.  
  3. As a complete aside, I have a theory about why women’s clothing today tends to lack pockets. I don’t think it’s simple female vanity (I know some of the problem is concern over the line of more form fitting dresses, but I don’t think that’s the only thing happening here). Until the early 19th century (??) women would wear pockets as a separate part of their attire. You could have huge pockets, but you tied them around your waist, underneath your petticoats. They were accessible via openings in the sides of the petticoats. They could be as large or small as you wished. You were in charge of your pockets. In the 18th century, panniers were …. ginormous pockets. I seriously wonder if the dearth of pockets in modern female clothing isn’t some unconscious holdover from this earlier, multi-century trend. Here’s an article on decorating pockets. Here’s a site that shows traditional pockets on a mannequin. 

Just sayin’

It’s sad when a “spirit worker’s” “unreasonable expectations” of him or herself don’t include ethics, loyalty, and respect.