Day 1: She Who Preserves
You rise by moonlight, bright and shining,
cover Your head and seek the grace of offerings.
The resources of the home are at Your disposal.
You garb Yourself in respect, modesty, and self-control.
You are mindful of Your position and the obligations therein.
The incense You offer carries Your prayers to the Heavens,
for even the Holy Ones pray for a continuation of goodly order.
The wise wife follows Your example,
inspires the women in her home in piety,
honors her man with her integrity.
She is an adornment to Her home,
wealth beyond measure.
Goodness and bounty flow from her hands.
She restores and holds true to her commitments.
Bless us oh Goddess of chastity,
with the grace of mindfulness,
that we may honor You and the Holy Ones
in all we do.
Day 2 : She Who Guards
You are our first line of defense
in guarding our homes, our kin,
the integrity of our very souls.
It begins with the lessons You teach:
the careful cultivation of virtue.
Nothing escapes You, oh Vigilant One.
Nothing is too small to warrant Your care.
With Your help, we will drive out pollution.
With Your help, with will remain clean
in our work, our hearts, and most of all
in the hallowed places of our spirits.
With Your help, nothing will shake us
from our reverence.
It begins with You, Pudicitia,
mindfulness in our words, our deeds,
our dress, our conduct, and everything
that we allow into our world, and most of all,
most importantly of all, with everything
we allow to shape our inner world.
With Your guidance, Oh Goddess,
may we make good choices.
Hail to You, Pudicitia,
called Patricia, because Your gifts
ennoble, called Plebeia, because your gifts
are for all.
Hail to You, oh Goddess. Always.
Day 4: She Who Inspires All
The ancient Romans knew how important Your blessings were.
They, a people whose history is strewn with inter-class strife
venerated You across those boundaries.
Your blessings were for everyone.
You sustained patrician and plebeian both
and so integral to the holy peace of the Gods were Your gifts,
that women alone tended Your shrines,
because women alone in that time and place
ordered the home passing on Your lessons to their children,
and ensuring each successive generation knew the rightness
of giving You honor.
Our world is very different today,
yet not so different in our need for the knowledge You bear.
Perhaps we need it even more than our ancestors did,
for our world, for all its marvels, is a far uglier and impious place.
Your blessings are there for us too,
if we have the sense our ancestors had,
to seek You out in veneration.
To learn Your lessons well,
and to work hard at maintaining them.
Your most important lesson,
(and one we generally do not like,
though we’d all do best to heed it well),
is that of the rightness of feeling shame
when we have wronged the Gods,
behaved un-virtuously, carelessly,
or when we have been needlessly cruel.
Yours are the gifts that tell us loudly and unswervingly,
when we have crossed a boundary more terrible
with every foolish step.
The pious awareness You grant warns us to reconsider,
and helps ensure that we maintain those sacred habits,
the precious relationships with our Gods and ancestors,
in good and working order.
It is by these things that we too are best sustained.
You give us the strength and the grace
to aid in our own cultivation,
to govern ourselves,
and to develop, if we persevere,
proper and nourishing instincts
toward the holy.
May we persevere,
and Goddess, Who looks wisely
upon Her people, of all classes,
all colors, all ages, all genders,
and strives to teach us rightly,
grant that these instincts to piety,
that we should be working so hard to cultivate,
never fall into the mistake of scrupulosity,
anxiety, and fear.
May the habits of goodness You help us to cultivate,
ever be rooted in joy and a deep and abiding sense
of love for the Gods, and the rightness of devotion to Them.
Hail to You, Pudicitia,
may we ever heed Your lessons well.
Day 5: She Who Sustains the Heart
(by G. Krasskova & T. Vitta)
Great and Gracious Goddess,
this is my prayer to You today.
I come to You with humble heart
and in devotion.
Teach me to honor myself,
so that I may go into relationships clean.
teach me to love, without fear of commitment
those to whom I have chosen to commit,
to cultivate steadfastness, respect, fidelity,
to honor my boundaries
and the boundaries of those around me.
Teach me to be vulnerable
both in strength and submission
that I may never misuse my heart and my needs
in those relationships, I cherish.
Teach me to tease through the complications
in ways that bring value to my relationships, my home,
my commitments, that love may grow and be shared
in ways that honor You and all parties involved.
For when we truly honor ourselves and respect who we are,
and what those things mean to us,
that is when we can more fully love those around us,
respect them, appreciate them
and thus, better fulfill
our commitments to the Powers.
Help us, oh Goddess, for when we do not know ourselves
we run the risk of being subsumed in the needs of others,
and in so doing forgetting ourselves, our sacred work,
our obligations to Gods, family, community, and our own souls.
Bless us, Oh Goddess, with the wisdom of growth,
even when we struggle.
Hail to You, Goddess of boundaries,
for honoring boundaries is the first step
to cultivating a deep and abiding love.
Hail, Pudicitia, called Patricia, called Plebeia.
Honored by high and low alike.
Day 6: She Who Teaches
Your lessons are about self-preservation
and cultivation, Oh Goddess.
You are firm and rightly insistent
that we must hold high standards for ourselves,
because in the end, mentored or not
by human beings, we each alone
are responsible for our devotional lives,
our relationships with the Gods, the ancestors,
the spirits of the land in which we live,
and our communities too.
We cannot foist the blame off
on others, for what we ourselves
have failed to accomplish.
We cannot lay at the feet of strangers,
responsibility for our own poor choices,
be those choices of action or of inaction,
no matter how much we might like to do so,
or how much our culture says it’s ok.
You are there to remind us, Patricia,**
that we are each expected to cultivate,
to the best of our ability, piety,
devotion, and good sense,
toward the Gods and ancestors,
the spirits of the land,
and toward those people in our world
whose lives touch ours.
There are no excuses for what we fail to do.
Our life’s challenges are there to inspire us,
and like an athlete honing his body with weights,
to hone our character too.
Like a good and proper Roman matron,
we have been given a house to tend,
and it is up to us to do that well.
But You are there when we ask for help.
and though You accept no excuse,
You will help us up when we stumble,
and give us guidance when we ask,
and ever support us in our devotions,
that we may become the best person
it is within our living capacity to become
on the inside where it truly counts,
and in our lives writ large as well.
You do not care about our pretty words.
It is our conduct day to day, and especially
in sacred matters
– and everything is a sacred matter to You—
that You would have us govern ourselves.
Hail to You, Patricia.
May You always guide us in this endeavor.
Day 7: She Who Safeguards
You have been honored by empresses,
by the elite matrons of Rome,
and by humble wives of plebeians too.
Your shrines have been beautiful temples,
but also, a modest room within a woman’s home.
Yours is the royal road of wisdom
that every foot is invited to walk,
and You hear all prayers offered to You.
Women have ever been Your special retainers,
You have charged them with a heavy task:
that of being good examples to all
within and without the haven of their homes.
You want Your women to be seen,
that their carefully cultivated examples
of Your most sacred cardinal virtues:
modesty, piety, and respect,
might be seen as well.
Thus, do You firstly teach,
through those who espouse Your veneration.
Your shrines were always tended by married women only.
Girls unmarried were too young and too inexperienced
to be trusted with such a task.
It would have been a cruelty
to expect maidens to uphold the values You teach,
without guidance, without support.
You are not cruel and those values enhance the world
and our devotion to the Holy Powers within it.
They are not meant for harm.
To a child on the brink of womanhood,
wrestling with the challenges adulthood soon brings,
it is better to have exempla of her elders to guide her,
than to shoulder such a heavy, heavy burden alone.
No, Your ways are meant to be cultivated little by little,
taught from mother to daughter, and yes, mother to son,
so that when the world beckons,
Your wisdom will already be knit into our souls.
You are She Who inspired Lucretia,
and fierce Verginia, who refused to be denied
veneration of You, and rightly so.
May we have the stubborn courage to refuse as well,
when those in our world foolishly undermine
the values You teach.
Hail to You, Plebeia,
May I never close my heart
to Your tutelage.
** “Patricia” from the word ‘patrician’ was one of Her epithets, as was “Plebeia” from ‘plebeian.’
(prayers by G. Krasskova; image by W. McMillan).
I’ve been seeing a lot of push back lately on the nine noble virtues including dismissals that they are Nazi-ish, racist, homophobic, etc. etc (insert buzzword of the year). I remain confused by the pushback. (There are blogs both pro and con here). It’s as though having any ethical guidelines at all offends some people. Note, they’re not trying to replace them with a different set of values, but rather to negate any values that might in any way constrain or shape their character.(1)
For my readers who aren’t familiar with them, here is the list of the commonly accepted NNV:
Shocking, aren’t they?
These are very Protestant virtues, but examples of them can easily be found in the Havamal and Sagas too. I think they are fitting exemplars for a society in which existence was a constant struggle. If you think that isn’t applicable today, try living below the poverty line. These guidelines are meant to develop a strong character. None of these virtues are objectionable to a reasonable person. Do you really want to be the kind of person without honor? Without courage? Who is incapable of hospitality or personal discipline? The kind of person who lacks fidelity in relationships, or who is incapable of telling the truth or holding to his or her word? The NNV may be simplistic, but they are meant as touchstones to aid in the development of character. Note that they do not tell you how to be courageous, or how to be truthful but one is encouraged to be introspective in discovering this for oneself. I rather like that. It’s not the end of the conversation, but the very beginning. What is truth? What does it mean to me as a devotee of Deity X? How can I cultivate that in my life? Yet, those throwing out these virtues without consideration or without providing an alternative don’t want to have that conversation. To hell with the Socratic method. We don’t need no stinkin’ philosophy here. (Yes, I’m being sarcastic. Everybody needs philosophy).
Of course, given how pervasive the NNV are within Heathen traditions, it is inevitable that someone holding alt right views will subscribe to them. So do many people holding the opposite. To say that they are racist, is to say that there is something inherently racist about the concept, the abstract ideal of truth or fidelity or hospitality, etc. It also implies that people who are not white, are incapable of upholding these ideals, which is utter nonsense.
Yes, they were created by (depending on your source) the AFA or Odinic Rite. So what? We have space travel because of the work of Nazi scientists. I remember when I found out as a seventh grader, that the US imported Nazi scientists to work on its Manhattan project and later the space program and I was ashamed, horrified, and appalled. I still wrestle with the ethics involved in such a thing. Can good come from evil? Is necessity motivation and justification enough? And that opens up a whole other ethical can of worms. We still use Volkswagens though, and they were made by Nazis too. Same with Hugo Boss and Ford, who was a rampant anti-Semite. By the standards of some of these people, we should be eschewing birth control too because Margaret Sanger was pro eugenics. Strange how the same logic that allows for the dismissal of fairly common virtues doesn’t apply to our technologies. Yet I’ll bet more blood was spilled with the latter.(2) Hell, the internet was made by the US military. Are you cool with the hundreds of thousands of people who have died because of the military industrial complex? If this is a problem, why are you online? Oh wait, I guess one only objects when such things are inconvenient. Convenience allows for a great deal of overlooking I suppose.
I’ve also often seen the NNV condemned as ablest. As someone with physical disability, let me tell you, you need a metric fuck-ton of courage to get through life. Those disabled in some way can fulfill every one of these virtues, otherwise what the detractors of the NNV are actually saying is that disabled people are disabled not only in body but in mind, heart, and character. That’s pretty foul. It’s infantilizing and really quite disrespectful to the struggle of differently abled people in our communities.
We should be encouraged to define the NNV for ourselves in our own lives, with respect to our own relationships with the powers. Or we should be encouraged to come up with our own system and values sustainably within and coherent with our traditions. Either way, character matters and it’s often difficult for people coming from monotheisms where they’re told what to believe and how to act, to encounter a system of ethics that encourages self-reflection and independence. I’d love to see discussions of other philosophies and ethical guidelines but it’s a whole lot easier to criticize and condemn than to create something positive. The NNV are situational guidelines and principles. I would love to see discussions on what it means to have courage in the modern world, what it means with respect to each person’s individual circumstances, what it means to have hospitality, to show hospitality, especially when one is impoverished or in the midst of scarcity. How does the hospitality shown to one’s Gods differ from what one shows to one’s friends or to strangers? Where are those philosophical conversations? Maybe we should all go back to Plato.(3)
- What amuses me the most is the people protesting the NNV often do so on the grounds (in part) that’s not ancient and yet, these are often pop culture pagans. So either antiquity is a valid criterion across the board, or this particular objection is bullshit.
- Not that I expect logical coherence from the pop culture crowd.
- Ironically, I’ve never been a fan of the NNV, because they are simplistic. One has to start somewhere though and it was only after reading The Six Questions of Socrates, that I began to look at them as more than formulaic.
(This is an old post I made several years ago. I’m recycling it to give some preparatory food for thought as I work on my next piece dealing again with pollution, piety, and maybe, just maybe right behavior. I’m closing this to comments – tomorrow’s article will not be—so that I actually have time to work.)
Modesty is such a troublesome concept, at once somewhat nebulous and yet highly charged. I have seen both men and women become rabidly angry at the mere mention of the word, particularly when it was noted as a virtue, and moreover, as something worth cultivating. I would go so far as to say that there’s probably no other virtue so prone to misconception, misapprehension, and deep seated ambivalence. For all that, I do very much believe that not only is modesty a particularly polytheistic virtue, but it is one that both men and women would indeed do well to cultivate.
Let me take a moment to discuss precisely what I mean when I use the word ‘modesty.’ Being lazy today, I went to the dictionary and looked up the word. It comes from the Latin modestia and I’m going to get back to that in a moment.(1) For now, suffice it to say that the given definition (drawn, or so dictionary.com says, from Collins English Dictionary) is as follows:
- the quality of being modest; freedom from vanity, boastfulness, etc.
- regard for decency of behavior, speech, dress, etc.
- simplicity, moderation. (2)
Perhaps there are different types of modesty. It is predominantly a cultural convention and construction after all, and standards of modesty are culturally determined. Regardless, it’s primarily with the second definition, that of regard for decency of behavior and deportment, that I am primarily concerned. I want to be clear about one thing: I do not think that modesty necessarily has anything to do with one’s attire. Appropriateness of dress is a matter of context. One may be half naked and completely modest, or wearing full hijab and completely immodest. It’s a matter, to my mind at least, of personal integrity and integrity of behavior.
I look at modesty as a way of interacting with others in our world, a way of presenting ourselves. Whenever discussions of modesty come up, two aspects seem to garner the most attention: physical dress and sexual behavior. Certainly no less a personage than Honore de Balzac called modesty the ‘conscience of the body’ and British essayist Joseph Addison referred to it as ‘a guard to virtue.” While I don’t disagree with that necessarily, I think we do this virtue a disservice by relegating it solely to the realm of sexual mores. We diminish the quality of modesty when we focus solely on sexual expression. Certainly in the polytheistic world, it meant much more (and this holds true for Greece and Rome but also for Germania. Read your Tacitus, folks).
I suppose there is a physical, sexual component to modesty. I can’t help but think of a documentary about indigenous religion in the Ivory Coast that I had the pleasure of recently viewing.(3) I was struck, forcibly, by the contrast between the women who maintained their ancestral ways and those who tried to mimic western styles. The former practiced their religion, honored the gods and spirits of their land and people…they were magnificent, powerful, and respected to the point of veneration within their communities. It was blatantly, delightfully obvious (nor was I the only one to notice this; the friend with whom I was watching was also struck by precisely the same thing). The latter, largely those living in the rapidly westernizing cities, dressed provocatively, behaved outrageously and were treated like trash. It was clear that they thought of themselves as nothing more than ornamental. They treated themselves like trash. They had abrogated their ancestral connections; they had abrogated their power, and instead attired themselves in the shallowness of exploitation and mimicry of a culture that historically has brought nothing but spiritual desiccation wherever it colonized. It was exhibited by the way these women were behaving (and in turn by the way the men behaved toward them) but I think that was only the most obvious and outward expression of a deeper dynamic. The problem wasn’t their behavior; the problem was that such behavior, in this particular instance, was a manifestation of a lack of self-regard.
Whenever the discussion of modesty comes up, inevitably modesty becomes linked with feeling shame about oneself or one’s body. I can think of nothing more diametrically opposed to what modesty actually is. True modesty has nothing to do with shame and everything to do with valuing both oneself and the quality of one’s interactions with family, friends, the world at large, and most of all within the realm of one’s spiritual obligations, i.e. with the Gods and ancestors, the Holy Powers. Remember when I pointed out that modesty comes from the Latin? Well in Latin it’s primarily associated with discretion, sobriety, correctness of conduct, moderation, and propriety.(4) These were the virtues, in this polytheistic community, that an adult was expected to cultivate (likewise in many other parts of the ancient polytheist world, including Germania). Latin has another word pudicitia which encompasses the shyness – bashfulness the dictionary says – and emphasis on chastity that we so commonly ascribe to ‘modesty.’(5) Moreover, modesty in Rome was not something that women alone worried about. Most of the references that I’ve come across on my reading (in Pliny, Sallust, Cicero, and Suetonius primarily) have referred to the proper modesty of men. (Cicero does not approve of your skinny jeans. LOL). Nor did this modesty usually have anything to do with their sexual behavior. It was, however, not unusual to see it linked to piety. I’d go so far as to say that modesty in the ancient world – i.e. in many polytheistic cultures (and I know I’m focusing on Rome here largely because I’ve been immersed in that source material of late. That is not to say this idea was found only in polytheistic Rome.) went hand in hand with piety. That’s an important point and I’m going to say it again:
Modesty went hand in hand with piety for all genders.
Perhaps for this reason, authors like the younger Pliny recommend it as the most shining of virtues. (6) It has nothing to do with shame and everything to do with the acknowledgement that there is something greater (to a polytheist many somethings greater) than we out there and to whom just maybe, we owe a modicum of decorum; and behaving with that appropriate decorum enhances not just our interactions with the Holy but with each other as well. It augments who we are as human beings. An apologist for modesty would say that we enhance our lives by cultivating modesty because valuing and cultivating modesty is a way of cultivating ourselves as well. It’s a way of saying “I value the gifts the Gods and ancestors have given me too greatly to squander them for public consumption” (or by behaving like a fool). I would say that not only is modesty a guard to virtue (though what I as a polytheist mean by that term has nothing to do with sexual repression and everything to do with the development of character) but it is an essential, perhaps the most essential, component toward developing dignity and personal integrity.
Someone who cultivates modesty as a virtue would, I believe, be unlikely to behave with complete and utter disrespect in a ritual. Even if he or she did not know the proper protocol, modesty is a good teacher of behavior. The modest person is not going to rant and rave about how he or she would never, ever bow their heads before the Gods. They know better. The cultivation of modesty has taught them [not to act like they were raised in a barn]. Moreover, there are times when it is appropriate to feel shame for one’s actions. This too is a lesson modesty teaches. When we behave in a way that diminishes who we are both as human beings and as children of the Gods, as inheritors of our ancestral blessings, we ought to feel shame. It is the right and proper state of being. When we behave badly, we ought to feel ashamed of ourselves. That’s called conscience, something that I believe modesty hones. Being polytheist does not relieve us of every moral obligation after all. It actually enhances them.
In the connection between modesty and piety, one often encounters the idea of taboo: those things one is not permitted to do without violating both modesty and the bounds of proper piety. This is the reason that ancient Roman polytheists -men as well as women – would cover their heads when performing rituals. It’s the reason while certain types of priests from Egypt, to Greece, to Rome, and quite probably in the North lands as well, lived prescribed lives, lives full of ritual and personal taboos that cultivated modesty, enhanced their personal connections with the Holy Powers, and enabled them to avoid miasma.(7)
This is the reason that a growing number of polytheists today are choosing to veil themselves, to cover their heads, some only during rituals (as I was taught to do) and some all the time. It is a way of reminding themselves to behave properly, of nurturing their spiritual connections, of keeping themselves clean of the filth of the monotheistic world, and for a thousand other reasons. It cannot be denied that doing so sets the person apart, and perhaps that is part of it too: it implies a different standard of living, a different standard of behavior and as in all things that so many of us do, carries with it a certain didactic function. I’m not going to belabor the point of head-covering here. I mention it here largely because there are extant polytheistic sources that note men covering in Roman temples so this is the example that came to mind of an outward expression of both piety and modesty.
So what is modesty? It’s examining potential behavior and saying to oneself : I won’t do that. I do not believe it will do honor to me, my Gods, or my ancestors. That will not enhance me as a human being. Or maybe it’s being in a situation where you are the only one behaving respectfully and you do so because of your modesty and piety combined, regardless of what others around you might think. Ultimately, I think modesty is the choice to consciously avoid doing that which diminishes us; be it by commission or omission. Take that as you will. I believe it is an essential spiritual virtue.
- (modestia, ae, feminine)
- See here.
- See here.
- Langenscheidt Pocket Latin Dictionary, see entry on ‘modestia.’
- Ibid, see the entry on ‘pudicitia.’
- He goes on in several of his letters about the virtues of modesty, praising people he admires for their modesty. Letter 1:12, iirc, is a good example.
- See yesterday’s article for more information on miasma.