In June, I wrote this post on the general outline of a modern Iberian cult to Mercury as part of the revival of ancient Roman polytheism in the present world, its regionalization – a process that also existed in the past – and the necessary creation of new elements, be it due to the modern context or the absence of information that forces one to fill in the blanks. In short and to resume the analogy, a religion that’s like an old tree, simultaneously rooted in the distant past and thus tied to it, but whose branches stretch out into the present sky organically.
1. The ideas
At the time, I referred to Mercury, Maia and Quangeio as the central figures of that cult, together with the Lares Viales as divine host, and mentioned that each would have at least one annual festivity. Well then, that of the third member of the triad takes place tomorrow, August 24th, under the name of Caniferalia – the feast of the dog bearer.
As far as I know, the term is a neologism, made from the combination of the Latin words canis (dog) and fero (bring, bear), and it alludes to a myth that’s still in its early sketches, where Mercury adopts the Iberian dog god Quangeio after finding Him abandoned by the side of a road. Obviously, it’s not an historical event, but a narrative meant to codify the relationship between the two deities and, at the same time, convey an ethical component that’s specific to the cult (though not necessarily to the rest of Roman polytheism).
Simultaneously, the date also serves to celebrate Quangeio’s rise to the status of prince among the Lares Viales and thus a foremost member of the divine host, something that in time will also have a corresponding myth. And taken together, all of this adds multiple layers of meaning to the festivity: at the most basic level, it’s a celebration of a canine god and as such a sort of day of dogs; but because Quangeio is a member of the triad of the cult I’m constructing, the date also highlights His relationship with Mercury and the Lares Viales; and then both lines of meaning connect through the dog as a protector and companion of wayfarers and Mercury’s cynophilia as transmitted by the myth, linking back to Caniferalia’s basic sense of a day of dogs.
There’s still an additional meaning connected to the mercurial cycle of four annual festivities on the fourth day of January, April, July and October, but that’s a topic for another post somewhere down the road, once the notions I’m playing with are clearer.
2. The actions
So much for the ideas, but what about the practical dimension of the Caniferalia? What gestures and actions should mark the feast? The most obvious is a formal ceremony in Roman rite, to which one can add more informal offerings in small shrines, whether they’re in or outdoors, by the road or in more isolated locations. Things like libations of wine, wheat, wreaths or incense. And of course, in any one of those moments, small homages to Mercury, Maia and the Lares Viales are also appropriate.
The obvious acts of worship can be supplemented with more mundane gestures that still have a religious dimension in the context of the Caniferalia. Consider, for instance, offering gifts or exceptional treats to your dogs, taking them out for a walk to different or special places, giving them an afternoon of fun and games on a beach or field, making a donation in money or goods to an animal shelter, if possible adopting a dog or, preferably at the end of the day, visiting canine graves. The dog’s symbolic universe is vast and it includes the Underworld or the journey to it.
Finally, being a festivity of a cult centred on Mercury Viator and the Lares Viales, the simple gesture of leaving food or water on a street or by a road for stray dogs also has a strong religious charge, especially if it’s done next to cairns where on also pours offerings to Maia’s son and the Lares Viales. Just be careful with the distance from the road so as to avoid animals being run over while eating and don’t leave plastic containers or tin foil outdoors.
3. Just a final point
Of course, most of this – almost all of it, actually – is modern. But that’s inevitable when dealing with a god like Quangeio, on whom little is known, meaning that worshipping Him in the modern world requires one to innovate in order to produce something that’s living and functional in the present day. The same goes for the idea of a western Iberian cult of Mercury: in the past, Roman gods were not worshipped uniformly throughout Europe, but had local and regional variations and cults, which is what I’m attempting to give form to. Tradition here comes essentially in the form of ritual practices, gods and dynamics.
So wrote Saint Martin of Dume in the second half of the 6th century. Of course, he meant it as a condemnation of pre-Christian practices, though how far they were prevalent in northwest Iberia at the time is unclear. But as so often happens, when writing about what you think people shouldn’t do, you end up preserving the memory of it, thus offering the possibility of resumption of those practices later on. Which is exactly the case here: the text gives a clear account of road-side rock piles as a form of tribute to Mercury and so I do just that. As in the photo above, where you can see a cairn I erected yesterday next to a crossroad. Thank you, Saint Martin!
Also, if you’re a heathen and you’ve been paying attention, you may have noticed how his description of Mercury resembles that of Loki in Snorri’s Edda, Gylfaginning 34, where Laufey’s son is called the “originator of deceits” (Faulkes’ translation). Pretty much in line with the character of the Greek Hermes, who’s described in his Homeric hymn as “very crafty” and “thief”, even “Prince of Thieves”, though that didn’t make Him any less godly or unworthy of worship. It did, however, make Him more prone to comparisons with the deceiver-in-chief of the Judeo-Christian tradition – aka, the devil – and you see some of that in Saint Martin’s words. I’m not saying that Hermes and Loki are the same god – it’s not something I believe in – but their resemblances, both in traits and the way they were treated by Christian authors, should be taken into consideration before arguing that Laufey’s son isn’t to be worshipped because He’s a liar.
The general fundamentals
This amounts to a balance between the old and the new. You have to study what information there is about the former, set aside or adapt that which is incompatible with the modern world, structure what remains as basic dynamics and then let the rest of the edifice grow organically entwined with the present, while still within the boundaries of traditional principles. Even if that growth leads to something new, which is only to be expected, since living things naturally evolve, multiply and diversify. So long as it remains within the basics inherited from the past that make up the fundamental features of today’s revived religion, that’s okay. The analogy I like to use is that of an old tree, its roots buried deep into the distant past, but branches rising and growing freely in the present. If roots alone are all there is – because all that matters is the old – then it’s just a dead stump; if there’s only branches – because the new is what truly matters – it’s not even a tree. You need both to revive ancient religions in the modern world and let them grow as a living part of today’s reality, not an imitation of yesterday’s.
This isn’t easy. It’s one thing to articulate it theoretically, but quite another to turn it into a practical reality. And there’s plenty of subjectivity in it, a lot of room for personal preferences to play a role, which means you can end up with something that, while being a blend of old and new within the traditional framework of a given pre-Christian religion, it may not be the kind of mixture others would have done. Yet generally speaking, that too is okay. If there are many gods with different agendas and if many of them are not monolithic, but possess rich and diverse characters they reveal variously to various people, then it stands to reason that there will be multiple cults within a single religion, not just to different gods, but also to different forms or perspectives of the same deity. When dealing with polytheistic religions, expect abundant diversity, even when there’s a well-studied and structured traditional basis.
If by now you’re wondering where I’m going with this, here’s the onion: when I reopened this blog back in April, I said I would post texts on an Iberian cult of Mercury. This is it! This is the first of those posts! I just laid out the general theory of something that I’m working on that will have to be modern – due to context and a severe scarcity of information – but also west-Iberian in nature and at the same time firmly within the revival of Roman polytheism. And even though it’s still in its very early sprouts, some of its basic outlines have been taking shape for sometime now and I feel comfortable enough to put them out there – at least in a preliminary fashion.
A trail in the making
The most obvious feature of that new cult is its main god, which is Mercury, specifically Mercury the Wayfarer. He forms a triad with his mother Maia and the Iberian god Quangeio, leading the divine host of Lares Viales, of whom the former is queen and the latter a foremost member.
Since it’s intended to be a branch of modern Roman polytheism, rites are performed according to the orthopraxy, which includes the marking of the Calends, Nones and Ides, and so Janus, Juno and Jupiter are naturally part of the pantheon as well. Other deities of interest to the mercurial cult I’m constructing are Silvanus and Proserpina, the former being a supplier of shade and food for travellers, but potentially also a funerary god. That part is yet in its initial sketch and so the exact role of the Queen of the Underworld is still undefined, but I’m eyeing new forms of burial practices, like bio urns or the capsula mundi.
In keeping with the numerical symbolism of the mercurial universe, there are four main yearly festivals, all on a fourth day: one in January (Vialia), another in April (Mercury’s birthday), then July (Peregrinalia) and finally October (name yet uncertain, currently leaning towards Momentalia). There’s a symbolic charge and philosophical sense to all of them, but more on that in a future post, as that part too is yet in its very early infancy. And apart from the big four dates, there are other celebrations throughout the year, one for each of the members of the cult’s pantheon, which translate into monthly offerings in the case of Maia (the Ides) and Quangeio (the 24th day), adding to Mercury’s on the first Wednesday of every month.
The choice of focusing on the Swift One’s wayfaring side isn’t accidental, since that’s where He meets the Lares Viales, who were very popular in ancient Galicia. Making them his divine host is therefore a very solid way of constructing an Iberian cult of Mercury, even more so when northwest Iberia remains a land deeply tied to wayfaring, even if today’s practice is eminently Catholic and focused on the shrine of Santiago de Compostela. But rather than rejecting that religious continuum that ties the pre-Christian past with the Christian present, I’m going to drink from it by making the scallop one of the symbols of the mercurial cult I’m working on, though perhaps with a few changes to make a distinction from the Catholic use of the shell.
Another obvious Iberian element is Quangeio’s place in the triad. His relationship with Mercury is not entirely clear to me and it may go from deep friendship and devotion, in the likes perhaps of Hanuman’s to Rama, to an intimate companionship of a more erotic tone (or both!). It’s something that’s yet to be determined and requires a good deal of interaction with the two gods before settling things a bit more. What seems safer to say, at least at this point, is that Quangeio can be a foremost deity among the Lares Viales, like a second in command, and fulfill a role that includes much of the wide range of the canine symbolism: the guardian, the provider, the companion, the healer, the guide. All of them tied in some way to the road, but also to daily life – just like Mercury. Eventually, I should start writing stories that codify their relationship in a narrative fashion.
Maia too adds to the Iberian identity, though in a less obvious way. As Mercury’s mother, She’s a natural candidate for a position in the triad, but what adds an extra to her role in the cult I’m structuring is the old and strong presence of the divine feminine in western Iberian religiousness. Fatima’s is today’s most obvious manifestation of it, but before that it was Our Lady of Conception, who was crowned Queen of Portugal in 1646, and Our Lady of Nazareth, who was highly popular, and even earlier there were goddesses like Nabia and Ataécina. Therefore, adding Maia to the triad, highlighting her role as mother of the cult’s main god and queen of his host, brings together the mythological tradition from Antiquity and an easily assimilable Iberian overtone.
Finally, on the same territorial note, the preferred languages for ritual purposes are naturally Portuguese, Galician-Portuguese and Mirandese, with Latin and Spanish being closely related alternatives, though there’s nothing wrong in using others, including English. It’s just a preference that highlights the Iberian identity of the cult, but given that its main deity is the polyglot Mercury, any language can be used if needed.
This is just getting started
As said, these are still the very early stages in the formation of a new cult within the modern revival of Roman polytheism. I’m sort of making it a life-long work, to be honest, but life is short and unpredictable, so I’m putting this out there now and will be adding pieces as I construct or review them. Ultimately – and hopefully – I expect to gather it all in a single book, complete with ritual formulas, basic layout for sacred spaces, tales and lists of symbols, among other things. But that’s an end-goal and there’s a long road ahead before I reach that point. It has to be a deep-rooted tree with living branches that stretch out organically to the modern sky, but that takes time and the journey is as important as the destination, if not more.
On that note of an everyday dimension, since today is my birthday, I planned a ceremony in Roman rite to sacrifice small slices of my anniversary cake to my ancestors, house genii and Mercury. It’s a gesture of sharing with deceased family members, which recalls the meal with living relatives, and the acknowledgement of a special bound with some deities, in the same manner as one highlights ties of friendship in a birthday. And in that same context, following a brief conversation with a friend, I decided to add this text to my tributes to Mercury, focusing on His less popular side and draw from it ideas on His identity and the type of blessings or punishments He offers.
Notice, however, that what I’m about to say is my perspective – that of a Portuguese man who associates the son of Maia with the Lares Viales, integrating Him in an Iberian context, and is a bit of a Buddhist, philosophically. The experiences and conclusions of other devotees of the Fleet-Footed may therefore be different from mine and there’s nothing wrong about that.
1. Got to move, got to fly
A few days ago, Aldrin asked me how do I feel when people say Mercury is not to be trusted because He’s a lying trickster. And my answer was that I laugh it off when I don’t try to explain that He’s a liminal and therefore fluid god, including when it comes to morality. Because one of the things that characterizes a trickster is being at ease in the ambiguous space that exists between the notions of right and wrong, moving freely from one side to the other. It’s not by chance that the son of Maia is a messenger, diplomat, interpreter, traveller – in short, a deity who crosses boundaries and bridges the two sides of a border.
But fluidity is movement, it’s constant change, which is uncomfortable for us. Human beings tend to prefer the comfort of certainty and predictability, which is hard to get when limits are no longer clear-cut. And as if that’s not enough, we’re equally and naturally averse to change, which we normally try to prevent, even when it’s inevitable. And it’s almost always inevitable. Health, beauty, a dream job or home, the perfect afternoon or dinner, the ideal marriage or the irreplaceable company of a partner – all of that is precious and worth striving for, but fleeting and subject to change, whether we like it or not. Refusing to accept that is like being a traveller who wants to perpetually stay under the shade of a tree, unworried and comfortable, rather than keep walking. Which goes against Mercury’s nature, who’s a god of movement and at best allows for pauses along the road. Actually, more than that, He offers and enriches them with blessings of success, luck, pleasure, happiness and prosperity. But sooner or later, you’re meant to get back on the road and resume the journey. Life is made of constant change and movement, however much we’d like things to last forever, and the son of Maia embodies that reality. It’s His world.
2. Perhaps a saint is not what they need
If despite being unpleasant change can nonetheless come to be accepted, the same cannot be said of theft, which is never pleasant for its victims. And it is true that Mercury is a god of lies and thieves, which doesn’t make Him more popular, though here too one must understand the root of that link. Because what makes the son of Maia a god of not just burglars, but also traders and profit, is the aforementioned nature of the trickster. He’s fluid, always on the move and thus hard to catch, is armed with a honeyed tongue and has the skills of a joker, making Him a constant bag of surprises. Illusion, the gift of rhetoric, swift moves, sharp eyes, inventive qualities, agility and ability – all of that comes naturally for a trickster. It characterizes a god who moves in the shadows or is at home in the ambiguity that exists between worlds, genders, right and wrong and can assume various roles or perform the function of diplomat, interpreter, spy or messenger. He’s versatile and adaptable, because He has that ability to integrate, camouflage, improvise, invent.
Of course, those are also the basic tools of thievery, which requires the use of cunning and skill, of going about unnoticed or swiftly. But I wouldn’t say that Mercury is a trickster because He’s a god of thieves. Quite the opposite! He’s a deity of thieves precisely because He is a trickster! That is to say, He has vital qualities for any burglar and may grant them, but not always and never exclusively, because the god is not the activity, in as much as you can outwit a thief if you make a better use of the mercurial tool set. The gifts are there, but their practical application… that’s another story.
As such, if theft and lies are a product of Mercury’s world, it is also true that what stands beneath them can be used for multiple goals and without compromising basic honesty. Be smart, be ingenious, be on the look out and get moving. If there are those who do it to hurt and steal, you can also use it to help and succeed. Far from being a monopoly of burglars, resourcefulness is often a necessity of life and many of those who made the world a better place were not saints.
3. Always move fast, you never know what’s catching you up
So far, I’ve been talking about Mercury’s identity as I see it and the blessings He offers, but I’m yet to say a word or two about the less pleasant part that are divine curses or punishments. And those can take different forms, the most obvious being becoming a victim of the mercurial arts in a brutal and systematic fashion or being deprived of them, turning a person into a naïve creature that never convinces and is always convinced or fooled.
Naturally, there are numerous nuances to this and no, I’m not saying that every robbery or swindle is a punishment from Mercury. For one, because divine plurality prevents one from attributing everything to a single god and also because there’s always the human element. Furthermore, wandering about without a destination, lost and in constant flux, may also be a mercurial experience and not necessarily as a punishment. The world is also made of such complexities.
There is, however, another form of divine curse that isn’t always considered, but which can be drawn from the title of this section: always move fast, you never know what’s catching you up. The sentence, by the way, is a quote from Terry Pratchett’s Going Postal, as are all the subtitles and title of this post, and it can express the aforementioned idea of being smart, ingenious, sharp and get moving. But taken to the extreme it is also synonymous with paranoia and that is sometimes the way divine punishment works: not through a removal of blessings, but by giving them in a hyperbolic state, as if on steroids, putting one in a downward spiral into madness or disaster. In this case, by turning the advice of being on the look out and get moving into a constant fear of your surroundings until you’re completely isolated. This too is part of the world of the son of Maia, who, like other gods, is not without less pleasant aspects.
4. You know your walks
What then is this path of Mercury that I’m describing? In short, it’s the awareness that life is a constant journey. You may pause, have moments of rest and enjoyment, success and acquisition of desired things, but they’re subject to change and you’re meant to move on, to keep travelling. Accept that and cherish it. And be smart, be on the look out, be sharp and ingenious, though that doesn’t mean you won’t trip. Because that too is a part of life and Mercury sometimes likes to throw a curved ball. He’s also a god of games.
All of this because yesterday I listened to Madredeus’ Oxalá, a song that I haven’t heard in a long time. And yes, the title is that word that comes from the Arab insha’Allah or “God willing” and is all about hope, be it on smaller or greater things. I leave you with it and its lyrics while I ponder about the matter.
Oxalá o passo não me esmoreça
Oxalá o Carnaval aconteça, oxalá
Oxalá o povo nunca se esqueça
Oxalá eu não ande sem cuidado
Oxalá eu não passe um mau bocado
Oxalá eu não faça tudo à pressa
Oxalá meu Futuro aconteça
Oxalá que a vida me corra bem, oxalá
Oxalá que a tua vida também
Oxalá o Carnaval aconteça, oxalá
Oxalá o povo nunca se esqueça
Oxalá o tempo passe, hora a hora
Oxalá que ninguém se vá embora
Oxalá se aproxime o Carnaval
Oxalá tudo corra menos mal
I hope my step doesn’t falter
I hope Carnival happens, I hope
I hope the people never forgets
I hope I don’t walk carelessly
I hope I don’t go through a bad time
I hope I don’t do everything in a hurry
I hope my future happens
I hope my life goes well, I hope
I hope your life, too
I hope Carnival happens, I hope
I hope the people never forgets
I hope time goes by, hour by hour
I hope no one leaves
I hope Carnival draws closer
I hope everything goes less badly
Up until this point, I’ve been paying tribute to Them on an individual basis, marking the birthday of each with a small domestic sacrifice on the fireplace. Naturally, this meant I could only pick a handful of historical characters in order to keep my festive calendar workable with the modern life of someone who’s not a full-time paid priest. As such, I have only six in my fasti, but there’s twice as many national heroes I’m curious about or fond of. Honouring each on separate days would be impractical and worshiping all in a single sacrifice, while an appealing possibility, raised some questions that I lacked either the tools or will to address. Until now.
The Family Lar and the Watery Lady
It’s curious that I’ve reached this point by simply adding pieces that have been presenting themselves one by one in the last few years. In the past, one of the things that bugged me when I considered a single festive date for all of my national Lares was that I lacked a link to a greater deity that could function as a god/dess of Portugal. Since it’s a country that postdates the Christianization of the Iberian Peninsula by almost a millennium, there’s no ancient answer I can resort to and even the selection of a regional pre-Christian deity to fulfil the role is not without the risk of anachronism. There was always Persephone, to whom I could add a national epithet and thus link Her to my country’s heroic dead, but as I explained here, the word lar carries for me the notion of something closer, familial, even if just a celestial or domestic aspect of an otherwise infernal or terrifying entity. Which means that if I were to honour my favourite heroes as Lares, a queen of the underworld wasn’t quite it. Another possibility was my Family Lar, who in my personal theology leads and intermediates my deceased relatives and pets. But its focus is essentially domestic, so while that served the purpose of national heroes being honoured at home, it lacked a certain… something, a greater dimension that’s tied together in an organic fashion.
It was only recently – a few days ago, really – that I realized I had the answer, but just hadn’t connected the dots. When I started wondering about the local gods of my hometown, back in 2013, I eventually produced a multifaceted answer: a plethora of deities I came to call Lares Alcobacenses, all led by Silvanus with a corresponding epithet, and a nymph-like figure, perhaps a local Nabia, as my Family Lar, thus linking the region’s natural features, its history and that of my own family by means of a divine couple and a regional host. In essence, domestic and local cults tied together, which is appropriate considering my family from my father’s side has been in this part of Portugal for several centuries. And then in March this year, I noticed a few coincidences and though I will not go as far as saying that there’s something concrete to them, they nonetheless inspired an idea that now comes to fuller fruition.
The solution for the lack of a greater deity lies in the west-Iberian goddess Nabia with the epithet Portugalensis – the Portuguese Nabia – which is naturally a modern aspect and makes Her a presiding deity of the country and its people; just as my Family Lar, the local Nabia, presides over my household. In this, there’s something of a micro and macrocosm, a system where my home is my country and my country is my home and both are tied together by a goddess who has national and domestic aspects and can thus reflect the two. What’s more, because Nabia is a watery deity, She’s not without a connection to the other or underworld, which was traditionally seen as being accessible through caves, wells, lakes or underground springs, and in that She has that side of Persephone that made me consider Her. And this then is the little something I was looking for, that additional dimension that allows me to worship national heroes at home, as Lares, but with a connection to the greater scheme of things.
The Lares Portugalenses
Once I added these pieces, the rest presented itself rather quickly, starting with the structure of a ceremony. Apart from being in capite velato and having opening and closing tributes to Janus, Vesta and Jupiter, it should also have a twofold dynamic, with offerings being given in double portions, half burned in the ritual fire for my domestic Nabia or Family Lar and half collected in a circular bowl with water for Nabia Portugalensis (and later poured into a river). And then the same for each of the national heroes I chose to honour, one by one. It will result in a very long ceremony, but one that’s performed only once a year, reducing additional tributes to much simpler gestures like lighting a candle on my Lararium on the day of birth of at least some of those historical characters.
It also means that I’ll have to switch the title under which I worship Them, from Lares Patriae to Lares Portugalenses, thus matching Nabia’s epithet. And because I no longer have to worry about having too many sacrifices to Them on my fasti, I can enlarge the number of honoured heroes and finally include Portugal’s first king, who’s also a founding figure of my hometown, but whose exact date of birth is unknown. Which is no longer a problem! I can also add Bartolomeu Dias, another historical figure whose birthday is unrecorded, but who in 1488 sailed past the Cape of Good Hope, named thus precisely because of that feat. He later died there, while crossing the cape again in 1500, in what is a tragic event that has a certain mythic tone to it. And there’s also a medieval general and a chronicler, two travellers born in the 15th century, one from the 16th, a king from the 17th, one poet and one captain from the 20th century, adding to the three kings, one renaissance humanist, one politician and one diplomat I already worship.
There’s also the issue of when to perform the yearly sacrifice, something that isn’t necessarily easy when the current national day is the anniversary of the death of Camões, which occurred on the eve of the country becoming a Spanish territory, in 1580, and Portugal is roughly nine centuries old. There’s therefore plenty of alternative dates to chose from – some would say too many – but I’m leaning towards June 24th, the day of the Battle of Saint Mammes in 1128, which has been dubbed “the first Portuguese afternoon”. There’s something of a poetic simplification to those words, but poetry is often the art of saying with emotion otherwise plain information, so they nonetheless convey the seminal nature of the event.
The roads, as always
As all of this took shape in my mind, another idea stepped forward: that I could also worship some of those heroes as Lares Viales. The principle is basically the same as with the local gods of my hometown, i.e. resorting to a collective name for a divine host that can include deceased people and based on the pre-Christian practice of using the word lar for greater or smaller gods. Silvanus is an example I bring up every time and I’ve mentioned elsewhere the Iberian Lares Ceceaecis and Dii Ceceaigis, which may have been the same entities. The bottom line is that we’re talking about a title that can identify a deity, a divine host or an aspect of a deity that can also be a part of other groups. This overlap is also present in the modern Lares Alcobacenses, several of which may also be counted among my ancestors or Family Lares. And while I’m sure that this can be confusing at first, it’s easier to understand if you set aside notions of strictly defined and mutually exclusive categories. Things can be a lot more fluid in Roman polytheism, though the exact degree depends on one’s choice of theology.
So if Lar is a title and it can be applied to both smaller and greater gods, from a wandering spirit that looks after wayfarers to a Lord of Pathways like Mercury, then it’s not impossible that deceased travellers may be counted among the Lares Viales. In this case, Pêro da Covilhã and Afonso de Paiva. In 1487, both were sent on a scouting and spying mission to east Africa and India, in preparation for later sea voyages. They knew Arab, how to guide themselves in a foreign land and were not without the ability to blend into the local population. After reaching Cairo, they travelled through the Arabian Peninsula all the way to Aden and there went different ways, one to Persia and India and the other to Ethiopia. None of them returned to Portugal, having been prevented from doing so by disease – in the case of Afonso de Paiva – or Ethiopian kings. And there’s something mercurial in all of this, in the type of mission they had, their skills, the diplomatic nature of the later stages of Pêro’s voyage and the fact that they died on the road or abroad. And that to me suggests the potential to be small gods of wayfarers.
Another historical character of mercurial interest is Fernão Mendes Pinto, a wandering Portuguese from the 16th century who went as far as Japan and was anything but a straightforward traveller, having been pushed out of his way several times, even captured, trapped behind enemy lines and sold off as a slave. At times, he also acted as an ambassador, pirate and even joined the Jesuit Order, before leaving it in 1557. A few years later, he began writing an account of his journeys – the Peregrinação or Pilgrimage – and the whole thing reminds of something Karl Kerényi wrote in his Hermes: Guide of Souls, where he distinguishes between traveller and journeyer, the former being someone who’s on solid ground and taking possession of a charted path with every step, whereas the latter is in a constant state of fluctuation (2008: 31-2). And he ascribes the traveller to Zeus, while the journeyer is more aptly placed in Hermes’ world. The wandering life of Fernão Mendes Pinto was just that: a constant flux, never knowing what might follow or where he might end up. In a way, there’s an element of lost fool to it.
The final decision on whether or not to include these deceased men among the Lares Viales will not be taken without consulting Mercury and resorting to divination. The potential is there, but the worshiper – in this case me – is only part of the equation. But if I get a positive answer or at least no negative signs, then the three will not only receive offerings on the annual sacrifice to the Lares Portugalenses, but will also be honoured in at least one of my yearly tributes to Mercury and the Lares Viales. I’m thinking of July 4th, but more on that in a later post, since I haven’t yet talked about it and marked it on my fasti.
Past, present and future
In the end, what I’m doing here is what I’ve been saying for some time now and wrote about in my beginners’ guide to Roman polytheism: I’m entwining my religion with my modern country, thereby making it a living part of who I am here and now, not who I’d like to be in a re-enactment of a bygone State of which I’m not an actual citizen. And the fact that I’ve been distancing myself from the anti-modern sectors of the wider polytheist community only reinforces my focus on my native identity, giving my practices an increasing Portuguese colour.
Of course, the inclusion in one’s pantheon of deceased people who had a different religion, moral standards and worldview is something that can only happen if you’ve made peace with the past and neither deny its mistakes and wrong-doings, nor do you constantly bring them up as a protest banner or a rallying cry for ulterior agendas. If you haven’t yet sorted things out – which may not be entirely up to you – and either live in denial or see past people as little more than bad folks who did terrible things, then you won’t be going far when it comes to worshipping your land or community’s heroes and founding figures.