This is what a hero looks like

All this talk about worshiping comic-book super heroes is either pointless or has one good side-effect: it makes me want to focus on real heroes. Like, say, Harvey Milk – born exactly 83 years ago, on 22 May 1930. Or Aristides de Sousa Mendes, who saved more lives in just a few months than most of us in our whole life and at the risk of his own.

Honestly people. If modern hero worship is what you’re going for, at least go for the real thing. Real, life-threatened, life-saving, world-changing, world-challenging kind of heroes. Or read Galina Krasskova’s blog post on the topic.

The little thief

Today was the Mercuralia, Mercury’s oldest Roman festival. After breakfast and morning prayers, including the customary offerings on the Ides, I prepared for a small Roman ceremony to the Swift God. I put on white clothes, a piece of cloth to cover my head and gathered a bowl of water to wash my hands, wine, incense, grain and a strawberry, all next to the fireplace. There was also a slice of sweet bread, ’cause for some reason, as I moved around in the kitchen getting things ready, I though Mercury would enjoy it. Turns out He never got it. Why? Because when I left the living room for a brief moment before starting the ceremony, one of my dogs took the opportunity to cunningly steal the slice from the table. I didn’t even try to take it from the little thief: it looked like a perfect Mercuralia moment!

By the way, it happened at the sound of B-52s, which is my favourite soundtrack for a ceremony to the God of Winged Feet. Especially the World’s Green Laughter.

Dominus Ingui: other Vanir gods

Isis wasn’t the only Egyptian deity worshiped in ancient Rome, as other gods followed Her, namely those closely linked to the Kemetic divine mother in the mythological cycles. Osiris, Anubis and Horus or Harpocrates, all of Them found Their way to Latin lands. This is hardly surprising in polytheistic religions where deities are often related in some way – by role, adventures, family ties. As such, a Latinized cult of Ingui-Freyr can easily include or bring along other deities from the north. In my case, there are three that are also part of my personal pantheon, plus the Elves of Alfheim.

Freya (Dea Domina)
Ingui’s twin sister and one of the great goddesses of the North, Freya is a deity of love and lust and Lady of Battle who takes fallen soldiers to Her halls. She’s also a Giver of Wealth and a Mistress of Magic – namely the northern form known as Seiðr. In line with Her shamanic traits, She can take on the guise of a falcon; Her other animals are the boar (She’s said to have one like Her brother) and felines, namely cats and lynxes. Essentially, Freya combines elements of Venus, Bellona and Hecate. My annual feast to Her is on May 1st.

Njord (Niordus)
Njord is Ingui’s father and a god of seafaring. He watches over sailors, maritime winds and coastal areas, including its riches, markets, shipyards and inlets – His own hall is called Noatun or enclosure of ships. Like His children, He too is a Giver of Wealth and, according to myth, He’s said to have the most beautiful divine feet. Interestingly, His cult appears to have survived among the common folk well into the 18th century (reference on Wikipedia here), though there is no information on feast days. Given His connection to the sea, I picked early July for His annual celebration: it is a Summer month, suitable for games and ceremonies on the beach, and it follows Roman tradition, which placed a festival to Neptune on July 23.

Gerðr (Gerda)
Ingui’s wife and fertile land to His erect phallus. Her name comes from Old Norse garðr, which is linked to modern English garden. She’s therefore a goddess of the enclosed land – the farm, the orchard, the garden. A sort of Norse Pomona, if you will. Despite Her close connection to Ingui, She’s a recent addition to my pantheon and I’m still unsure on a date for a annual feast in Her honour. Perhaps early Spring or any time of sowing.

Elves
According to Old Norse sources, Elves are shinning and divine beings. Or at least some of them are. The expression Aesir ok Alfar, the Gods and the Elves, features several times in the written sources, implying a connection between the two. However, the term could also be used for landwights and apparently ancestors as well. The Alfar proper, those coupled with the Gods, may more exactly be those of Alfheim or Elf-land, which is said to have been given to Ingui as a teething gift during the god’s infancy. And it’s speculated that the two beings described as Freyr’s servants in the poem Lokasenna – Byggvir and Beyla – are both elves from Alfheim. Generally, whenever I present offerings to Ingui, I set aside a small portion for His otherworldly people, but I’m yet to pick specifically for Them. If nothing else, because the two celebrations more commonly associated with Elves – midsummer and midwinter – are already feast-days to the god in my calendar.

This is still very much work in progress. I have a few ideas for specific rituals and symbols, but they’re not yet complete and could use further research, so in the future I’ll make further additions to the series on my Latinized cult to Ingui. For the time being, less formal offerings and toasting will do the trick for the other Vanir and Elves.

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Dominus Ingui: games et al.

There’s more to worship than formal ceremonies and food offerings. Games, music and theatre are three of several things one can do and dedicate to the Gods as gifts to Them. The keyword here is dedicate: while daily actions of a devotee implicitly honour a deity, it’s a different thing if you state by words and gestures that something you do is meant as an offering. It becomes a sacred act, in the actual sense of becoming a god’s property. What follows are therefore ideas for activities that can be performed in honour of Ingui and suggestions on how to dedicate them.

How to do
Hallowed ground
An easy way of dedicating an action to a deity is to perform it in an area that has been hallowed. A sacred place is an obvious setting for sacred acts, so if a grove, temple or holy field are not an available option, the next best option it to hallow an area temporarily, marking it out with a rope tied to hazel poles. If the latter are hard to come by, a suitable alternative consists of using other poles and tie to them pouches with hazelnuts – which can be easily bought at a store. Offerings should be made to the gennii loci or landwights and a fire and incense carried around the hallowed area with prayers.

Hazel staff and bell
A referee or umpire can use a hazel staff and a bell to mark the beginning of the dedicated actions and maintain order. Again, if hazel is hard to come by, use a regular wooden staff and tie a pouch of hazelnuts to it.

Wheat
If you watch a sumo match, you’ll notice the players cast a handful of salt at the beginning. The goal is to purify the ring, itself a highly ritualized area: it’s hovered by a wooden ceiling that resembles that of a Shinto shrine and there’s an opening ceremony full of religious elements (see here and here). Inspired by this, throwing a small handful of wheat can be a way of dedicating an action to Ingui.

What to do
Up on a stage
Theatrical plays, as well as musical and dance shows, can be offered to the god, especially if the theme is in some way linked to Ingui or features cross-dressed men. And yes, this includes a good drag show. The stage may be on hallowed ground – or be itself the hallowed area – and the knocks that traditionally open theatrical plays may be done using the hazel staff, followed or preceded by the ringing of a bell.

Games and Sports
If a race, the starting and finishing line can be on hallowed ground and the participants may throw a handful of wheat as an offering to Ingui before taking their positions. A bell can mark the beginning and the winner may be given a wreath which should then be offered to Ingui. If it’s a stationary competition, the whole area can be hallowed, participants can also throw wheat as a gift to the god – much like sumo players throw salt – and the referee may carry a hazel staff.

One extra
To go straight to the point, I love flags. Especially religious ones and most especially if they are flown on sacred ground. It lends to any hallowed area an ethereal feeling as a god’s symbols wave in the wind much like trees and leaves in a grove. Even when it’s done in a regular place, like a house balcony, porch or garden, it can be equally powerful. So here’s one final idea: flags in honour of Ingui! They can depict a boar, a ship, the Ing rune, a phallus, the image of the god Himself or any combination of these and other elements and have brass jingle bells attached to the ends. Use mainly fertility and solar colours – yellow, green, brown, golden. A version of the draco with a boar head instead of a dragon is also possible. Pray to the god as you make it and/or bless it and keep it in His shrine. And then display the flag during the ceremonies or let it fly during Ingui’s feast days as a gift to Him.

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This month: May

It is commonly believed that May was named after Maia, a goddess of the inner warmth of the Earth who was sometimes paired with Volcanus. Ovid’s Fasti, however, suggests a different etymology by linking it with the maiores or elders, which is also not an unreasonable explanation considering the month’s holidays in honour of the dead: the Rosalia and the Lemuria. To be exact, the latter was more of an exorcism and probably contributed to May’s inauspicious fame with regards to weddings.

The Calends, sacred to Juno, are on the first day of the month, the Nones on the 7th and the Ides, sacred to Jupiter, fall on the 15th. The first Wednesday is dedicated to Mercury, the 19th of May to Minerva and the 21st to Ingui.

May 1: Dies Dominae
The Day of the Lady is my annual festivity to the Norse goddess Freya, twin sister of Ingui. Just as Freyr is a title meaning Lord, so does Freya mean Lady. She’s known by other names in Scandinavian sources – Gefn (Giver), Sýr (Sow) or Mardöll (Shinning One from the Sea? Check here for more). Yet only Her title appears to encompass all of Her aspects, so, following my Latinization of Her brother, I often call Freya the Dea Domina, though I’m still in the process of creating specific ceremonies.

The choice of date was easy: Freya is a lustful Lady of Passion, Mother of Treasures, Mistress of Magic and Battle who takes a portion of the fallen to Her halls. Since the last night of April has long been associated with witchcraft, the lustful Beltane is celebrated on the first day of the month and May was when the Romans payed tribute to those who died on the battlefield (the Rosalias on the 10th and 31st), it seemed like an excellent time to honour the Lady. My only doubt is the name of the festival, but for the moment Dies Dominae will do.

May 7: Rosalia
A festival in honour of the dead, who were given roses and lighted candles. Ideally, I visit one or more cemeteries where I have family members buried to leave the aforementioned offerings on their graves. I also decorate my Lararium with roses and candles and light an extra one or more by a window (or on the outside of the house).

May 15: Mercuralia
Because Hermes is the son of Maia and because Rome had a goddess with the same name, the latter was identified with the former after Mercury was added to the Roman pantheon. It is therefore appropriate that His temple on the Aventine Hill was dedicated on the Ides of May of 495 BCE, hence known as the Mercuralia. How could I resist having it in my religious calendar?

May 21: Dies Natalis
My birthday and a time to pay homage to my genius, my ancestors and, because I was born at home, my Penates or housewights. The genii loci of my hometown also get their share and if the weather allows I should pay a visit to the sea-side village where I partly grew up. This year I may take the opportunity for a first ritual contact with local gods.

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Dominus Ingui: rituals (4)

Ritual toasting was a significant part of religious life in ancient Scandinavia. Chapter 14 of the Saga of Hákon the Good speaks of toasts to Odin, Freyr and Njord, the king or the ancestors (called a minni or memory toast). A similar scene appears in chapter 20 of Fagrskinna, where the funeral of Harald of Denmark is the stage for toasts to Thor, other gods and, of course, in memory of the deceased monarch. It also speaks of oaths being made on the raised drink, a pratice mentioned in a prose section of the eddic poem Helgakviða Hjorvarðssonar, between stanzas 30 and 31: hands were placed on a sacrificial boar and then vows were made with a pledging cup or bragarfull. Chapter 35 of the Saga of Óláf Tryggvason even speaks of memory toasts to Christ and Saint Michael, which, if true, shows how it was deeply rooted in Scandinavian religion – enough to survive the Christianization. Little wonder then that modern heathens have taken up the practice (often called Symbel – see here, for instance).

As a traditional part of Norse polytheism, ritual toasting stands as a rite of its own in a Latinized cult of Ingui. Though a simpler ceremony than the Bread Rite, it is not by any means less sacred: it binds together family and community members, both living and deceased, human and divine, and any oath pronounced on the raised cup becomes instantly binding. Though the rite is best done with a group of people – family, friends or unrelated worshipers – there’s nothing against it being performed by a solitary practitioner. Keeping with the original tradition, it can be used for multiple occasions: midwinter, marriage, birthdays, midsummer, crops, funerals, simple gatherings, etc.

For an outdoors version, a ritual fire is needed, as well as a bell and a small tree branch. Wheat wreaths and music are optional and the rest is obvious – beverage (alcoholic or not) and as many cups as the number of people taking part. All should wash hands and faces before the start of the ceremony.

EFFUNDATIO (outdoors version)
Opening (Praefatio)
The ritual fire is lighted with people sitting around it. The person leading the ceremony takes a cup with beverage and pours it on the ground as a gift to the genii loci or landwights. The cup is refilled and a toast is made to Ingui. Which titles and aspects of Him are mentioned depends on the purpose of the ceremony: for instance, if it’s a marriage, call on Ingui as a giver of pleasure and happiness; if a birthday, recall Him as a nurturer (and may He nurture you for many more years); if a funeral, mention Ingui as the renewer, the god of the grave or as a lord of the ancestral line (He is, after all, a deity of procreation). Then pour the beverage on the ritual fire as the bell rings.

Take the tree branch and wave it horizontally as if spreading the smoke. Do it while praying to Ingui as a protector and giver of peace and then raise the branch and wave it all around. Declare the ceremony hallowed.

Toasting (Praebibo)
One at a time, each of the participants fills his/her cup and makes a toast. There’s no limit to the number of rounds, though I’d suggest that the first is given to Ingui, since He’s the focus of the ceremony. The toasts can be long, short, poetic, sung, to name just a few options; you can do it sitting or standing and, after the first round, they can be given to ancestors, heroes, other deities (especially if They’re close to Ingui), friends, the genii loci, etc. Oaths too are a possibility, though remember that they become instantly binding, so they must not be done lightly. As for the beverage, at each toast a portion can either be poured directly on the ground or on the ritual fire and the rest is drank.

Ending (Exitus)
After the last round, the person leading the ceremony takes a cup and pours a libation on the ritual fire in case someone – god or wight – was offended during the ceremony. The cup is refilled for one final offering to the landwights, which is poured on the ground, and finally refilled a third time for a last toast to Ingui, thanking Him for His blessings. A bell rings as the beverage is poured on the ritual fire.

EFFUNDATIO (home version)

When a ritual fire is impossible, a candle is a suitable alternative. This, of course, means that the beverage cannot be burned in the flames and, if the ceremony takes place indoors, there’s also no way one can simply pour it on the floor. As such, a home version of the Effundatio specifically requires a candle, incense and at least one bowl – the size of which depends on how much drink it’s suppose to hold. The rest is the same as in the outdoors version: a bell, a small tree branch, beverage and as many cups as needed.

Opening (Praefatio)
After everyone washed their hands and faces, the candle is lighted by the person leading the ceremony. He/she then makes an offering to the housewights and gives Ingui a portion of incense. Again, the opening prayer depends on the occasions, if a wedding, a birthday, funeral or any other reason. Take the tree branch and wave it horizontally, as if spreading the smoke, while praying to Ingui as a protector and giver of peace. Then raise the branch, wave it all around and declare the ceremony hallowed.

Toasting (Praebibo)
One at a time, each of the participants fills his/her cup and makes a toast. As in the outdoors version, there’s no limit to the number of rounds and the options are multiple with regards to the type – poetic, sang, oaths, etc. – and to whom they’re dedicated. Though, again, at least the first set of toasts should be dedicated to Ingui. Each time, a portion of beverage is poured into a bowl and the rest is drank.

If toasts are dedicated to more than one god or spirit, you may wish to separate the offerings, which means you’ll need as many bowls as the groups or number of receiving entities (e.g. one for Ingui, one for your ancestors, etc.). They can also be passed around by the practitioners themselves or by someone else. If you have children and toast with alcoholic drinks, you can integrate your kids in the ceremony by having them carry the bowl(s) from one worshiper to another.

Ending (Exitus)
After the last round, the person leading the rite offers a portion of incense in case any deity or wight was offended by the ceremony. A final offering is given to the housewights and one last toast is made to Ingui, thanking Him for His blessings. The bell is rang as the drink is poured into the bowl and it should again be rang when the bowl is later emptied outside.

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You’ll hear me calling…

I’m going to take a page from the book of Sannion and do something I haven’t done in almost three years: publish a musical post. I guess the fact that I’m not a professional artist is partly to blame for music’s absence in this blog, though offline I take my mp3 player pretty much everywhere and can’t do most of my thinking, writing or working without a soundtrack. Music stimulates the brain, nurtures emotions and religion is, in my experience, highly emotional. The right song in the right moment can lift you up to the heavens, let you feel the Gods’ breath, put you in a frenzy and bring you down to tears as They touch your innermost self. So here’s a little something that may do just that. By the one and only M83.

Let there be hope and joy!