Pagan Religion

Au moment où l'empire romain réalise une grande transformation du paganisme au christianisme, sous Constantin I, les vestiges des religions grecque et romaine commencent à disparaître de toutes les formes d'art, incluant le monnayage. Un seul vestige païen qui survécut jusqu'à la fin du IVème siècle fut la commémoration annuelle en monnaies du Festival d'Isis célébré chaque année à Rome. Pour la plupart, les pièces du Festival sont des AE 3 ou des AE 4 émis depuis Licinius et

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Гальцин Д. Д. Лики Протея: история современного язычества как религиозной идентичности / под общ. ред. Д. М. Ильиной. — СПб.: Издательство РХГА, 2020. — 296 с. — (Серия «Ариадна». Научные исследования эзотеризма и мистицизма. Вып. 5). ISBN 978-5-907309-10-4

Ответственный редактор Двинянинов Б. К.

В книге прослеживается история такой религиозной идентичности, как «язычество». На протяжении веков в различных культурах Евразии бытовали различные наименования чужой религиозности, которые могут быть переведены термином «язычество». ВM XX в. на Западе впервые появляются группы, принимающие этот термин в качестве определения собственной религии. Такие новые религиозные движения, как викка, асатру, друидизм, духовность Богини, родноверие, ромува, диевтуриба, гетанизм, элленизм и многочисленные этнические реконструкционизмы сегодня вM большей или меньшей степени используют религионим «язычество» для самоописания. Также к началу XXI в. окончательно складывается область исследований современного язычества, или «неоязычества» (так называемых Pagan Studies), где языческие религии исследуются с позиций религиоведения, социологии, антропологии, культурологии.

Dmitry, Galtsin. Faces of Proteus: A History of Modern Paganism as a Religious Identity. — SPb.: Publisher RHGA, 2020, 296 p.

The book dwells upon the history of “Paganism” as a religious identity. For centuries various cultures of Eurasia used different monikers for alien religiosity (exonymes) which can be translated into modern languages as “Pagan/Heathen”. In the 20th century first groups appeared in the West which accepted this term as a self-designation (endonyme), a name for one’s own religion. Such new religions as Wicca, Asatru, Druidism, Goddess spirituality, Rodnoverie, Romuva, Dievturiba, Hellenismos and many ethnic reconstructionisms today more or less use the appellation “Paganism” for self-description. By the early 21st century an academic field of Pagan Studies emerged, exploring the existing Pagan religions from the vantage points of religious studies, sociology, anthropology, culture studies etc.

La femme des mythes sardes se renouvelle aujourd'hui avec l'apport de la globalisation des spiritualités, mais c'est oublier un peu vite qu'un substrat local perdure sous la nouveauté. Cette toile de fond mythique embrasse les paysages traditionnels de l'île, entre mégalithes et ruralité, mais elle emprunte la plupart du temps la voie des contes pour enfants.
La figure de la femme émerge particulièrement de ce tableau. Tour à tour crainte, honnie et respectée, la femme paradoxale des mythes sardes nous enseigne sur une société traditionnelle avare en mots.

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to English: « The Immortality of the Human Soul and the Dionysiac Mysteries in the 4th Century Allegory [in Connection with the Interpretation of the Mosaic from the “House of Aion” at Paphos in Cyprus]»), where he proposed reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; 3. The Dionysian thiasos; 4. Apollo and Marsyas; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception and ending with the liberation of the soul and its apotheosis, the author now enhances his initial interpretation with numerous reflections concerning the historical context of this work of art, created in the years 320-360.
If, according to the author, the mosaic is a “Hymn” in honour of the pagan gods, Man (his soul) and his place in the (pagan) universe, then at the same time it polemicises with the Christian faith and its God, Jesus Christ.
The author puts forward numerous new solutions relating to the mosaic’s iconography and iconology. Analysis of the mosaic also leads him to propose a solution to the as-yet unanswered question regarding the absence of images of the crucified Christ in Christian art of the 3rd and 4th centuries, up until 420/430, when the first images of Christ on the cross appear.
CONTENTS:
Introduction
1. Research to-date (recap)
2. Description of mosaic (recap)
2.1. Composition of five mythological scenes
2.2. Brief iconographic description of mythological panels
2.3. Outline of individual iconographic elements and their respective roles
2.4. The pagan gods’ air of majesty and dignity as an expression of piety
3. A few words about the pagan reaction
4. An apology of pious human life according to pagan principles and a polemic on the Christian model of Man and his theological idol, Jesus Christ
4.1. Divine intervention in the act of human conception (allusion to/polemic on the Annunciation to the Virgin Mary)
4.2. The Epiphany of Dionysus (an allusion to the Epiphany of Christ – Theou Pais)
4.3. The procession and dissemination of Dionysian order (allusion to/polemic on Christ’s entry into Jerusalem)
4.4. The error of Marsyas (polemic on/allusion to the error of Jesus the Messiah): arrest, sentencing for arrogance and lack of piety (asebeia) and condemnation to a martyr’s death
4.5. The anabasis (or anagoge psyches) of a ‘beautiful soul’ (allusion to/polemic on the Ascension of Christ)
5. A few words on the mosaic programme prior to final conclusions
Final conclusions

An analysis o the source and interpretation base or the so-called masks rom Opoleis the prime objective o this article. Tese objects became a part o studies on the religion o theWestern Slavs in pre-Christian times and quickly took on iconic status. However, the virtuallyuncritical acceptance o the identification o these two artiacts, proposed more than hal a centuryago Helena Cehak-Hołubowiczowa, is surprising at the very least. None o the later researchersquestioned the findings, thus entrenching the research paradigm. Te masks rom Opole have alsobeen used to develop a variety o ideas concerning pagan rites in Polish lands in early medievaltimes. Te article undertakes a revision o currently accepted interpretations and a critique otheories put orward on their basis.

The aim of the paper is to examine the transformation of the Norse myths concerning Búri and Óðinn in the Marvel comics, and how it results in a distorted and quite erroneous impression among the readers with no substantial knowledge of the subject. This in turn makes us wonder to what extent the evidence in the Eddas and Sagas, themselves artistic forms from a later period, reflects the authentic myths and beliefs.

This paper is translated into English, see: M.T. Olszewski, The Immortality of the Human Soul and the Dionysiac Mysteries in the 4th Century Allegory (In Connection with the Interpretation of the Mosaic from “House of Aion” at Paphos in Cyprus), on http://www.academia.edu/3256675
The author proposes a new interpretation of the iconographical and iconological programme of five panels mosaic from the House of Aion at Nea Pahos in Cyprus. He proposes reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; 3. The Dionysian thiasos; 4. Apollo and Marsyas; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception (Leda and a Swan)  and ending with the liberation of the soul and its apotheosis (the apotheosis of Cassiopeia).
The author rejects the interpretation of W.A. Daszewski, (Dionysos der Erlöser, Mainz am Rheim 1985) proposed in 1985 and his order of interpetation the five mythological pictures (1. Dionysus on Mount Nysa; 2. Leda and Zeus; 3. The Apotheosis of Cassiopeia; 4. Apollo and Marsyas 5. The Dionysian thiasos). Daszewski would like to see in Dionysos - a newly born supreme god, the universal savior.
See too a more elaboret and completed version of the first paper published in Polish on academia.edu : M.T. Olszewski, L'allégorie, les mystères dionysiaques et la mosaïque de la Maison d'Aiôn de Néa Paphos (Chypre), BullAIEMA 13, 1990-1991, p. 444-463.

In 2013, as a researcher for the Alternative Religions Forum (based in South Africa) I compiled and drafted the original version of a paper called "Satanism: The Acid Test" which examines the phenomena of Satanic Ritual Abuse (SRA) propaganda and the hysteria that accompanies it, exposes the underlying foundation of "pseudo satanism" being put forth as actual religious Satanism and as an allegory for occult religions and a myriad of subcultures by self-appointed "occult experts" - and then goes on to explain what those identities really ARE from an inside perspective.

The goal of this document is to provide educational and informational material which will debunk, expose and disarm Satanic Ritual Abuse (SRA) claims, and to make it a freely available resource to the entire world.

Furthermore, the sections covering Paganism and Satanism as religions, and a section examining the Vampire subculture were each contributed to by authority figures and organizations WITHIN those communities, not by outsiders - thus the SRA myth and the association with "pseudo-satanism" is severed from each of these at the root by giving clear disambiguation, clarifications, explanations and examples.

Because of this approach, this document is completely unique.

References were made to various academic studies, research, surveys, news articles, books etc. The original document (Version 01.00 to 01.03) was distributed widely in 2013 and 2014 and made available as a free download from the ARF website, as well as on Academia.edu. Since then, the document has been updated several times (up to version 01.05 in 2024).

I believe that as a direct result of this document being sent to newspapers and media entities in this country in 2013-14, SRA hysteria in local media reporting abruptly changed from the stereotype to provide a more balanced outlook on what had been reported on previously as so-called "occult crimes", although there is still a lot of work to be done. - Christina Engela.

This very article is dedicated to Pagan Armenian temple of Garni, one of the most unique and exceptional surviving masterpieces of ancient Hellenistic architecture that was dedicated to Armenian Sun god Mihr and Hellenistic Sun god Mithra. Article extensively covers the history of the monument since prehistory, Urartian period through times of Paganism in Armenia, as well as painstakingly presents all related aspects of Mithraism in ancient Armenia, Asia Minor, Rome and elsewhere in the ancient world. Many remarkable historical events are brought to readers' attention, as well as numerous ingenious artifacts and examples of various artistic forms of Armenian Mithraic worship are shown in greater details. Article is quite informative in terms of unfolding the most interesting history of Garni as the unique monument complex of ancient Armenia, comprising from mighty fortress, royal summer residence palaces, baths decorated with rich mosaics and pagan temple of the Sun dedicated to god Mihr/Mithra. Photographic examples of writings in Urartian cuneiform, Greek and Armenian languages found in Garni and its immediate vicinities also shown to readers. Article is aimed to be as informative and useful as possible, with immediate scientific task of uncovering many interesting and intriguing aspects of ancient world’s Hellenistic Pagan Architecture and Mithraic Pagan Religion in ancient Armenia and many other parts of ancient world.

Wierzenia i zabobony są jednym z najbardziej widocznych elementów folkloru i kultury ludowej.
Często nie zdajemy sobie sprawy z tego, jak stare korzenie mają niektóre z nich. Tak jest również w przypadku
wierzeń w demony i duchy domowe zachowanych w folklorze wsi polskiej. Towarzyszą im uczucia intuicyjne, wręcz
pierwotne, takie jak lęk przed nieznanym i ciemnością. W niniejszym artykule postaram się na kilku przykładach
przedstawić najbardziej interesujące i charakterystyczne demony i duchy domowe obecne w wierzeniach polskich,
a wcześniej słowiańskich i bałtyjskich znane niekiedy już od wczesnego średniowiecza.

Research on the religions of pagan Slavs is extremely difficul
topic. This is mainly due to the limited (but contrary to appearances,
not so limited as well) and the one-sided character of written sources as
also the significance of archeological data. Amongst the latter, sculptures
identified as idols deserve our special attention. Unfortunately, just a
small number of these objects have a clear archaeological context. Most
of them is known from accidental discoveries, including the 19th century.
In the case of Poland the 19th century was a period of state and national
identity crisis. All of this was the reason for searching for the so-called
Slavic Antiquities. Programmatically, they were to legitimize the rights
to Polish lands and to testify its cultural autonomy. Therefore, it needs
especially cautious to approach the findings from this period because not
all of them could be authentic, not all came from the early Middle Ages
and finally not all could be regard as pagan idols. The aim of the author’s
considerations is to analise available information about the findings of
sculptures considered as idols that have been found so far in the area
of Pomerania (Northern Poland). An analysis, which aim to answer the
question, which of those representations could serve as visualisation of
deities or other supernatural beings.

This is a more elaboret and developped version of the first paper published in Polish : M.T. Olszewski, Uwagi na temat mosaiki z Domu Aiona w Nea Paphos (Cypr), Menander XLII, 9-10, 1987, pp. 421-438 (translated to English : The Immortality of the Human Soul and the Dionysiac Mysteries in the 4th Century Allegory (In Connection with the Interpretation of the Mosaic from “House of Aion” at Paphos in Cyprus), see on academia.edu

The author proposes a new interpretation of the iconographical and iconological programme of five panels mosaic from the House of Aion at Nea Pahos in Cyprus. He proposes reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; ; 3. Apollo and Marsyas; 4. The Dionysian thiasos; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception (Leda and a Swan)  and ending with the liberation of the soul and its apotheosis (the apotheosis of Cassiopeia).
The author rejects the interpretation of W.A. Daszewski, (Dionysos der Erlöser, Mainz am Rheim 1985) proposed in 1985 and his order of interpetation the five mythological pictures (1. Dionysus on Mount Nysa; 2. Leda and Zeus; 3. The Apotheosis of Cassiopeia; 4. Apollo and Marsyas 5. The Dionysian thiasos). Daszewski would like see in Dionysos - a newly born supreme god, the universal savior.
see also a new article: M.T.Olszewski, The iconographic programme of the Cyprus mosaic from the House of Aion reinterpreted as an anti-Christian polemic, in: Et in Arcadia Ego. Studia memoriae professoris Thomae Mikocki dicata, Institute of Archaeology, University of Warsaw, Warsaw 2013, pp. 207-239, Pls 74-86.

Consideration is given to how elements of the occult: witchcraft, magic and sorcery may be identified in the archaeological record. Working definitions of occult terminology are established before proceeding to propose a new approach, which triangulates data from historic and folkloric sources with archaeological evidence, to establish contextual narratives that stand for the past. Excavation of an occult ritual site at Barway, Cambridgeshire is presented to demonstrate how the approach works in practice. Archaeological evidence, combined with local folklore and historic accounts of spells and sorcery, identify the site as the locus of occult activity performed by cunning folk, or ‘white’ witches, during the seventeenth-century.

KEYWORDS
OCCULT, CUNNING FOLK, WITCH, WITCHCRAFT, SPELL, MAGIC, SORCERY, FOLKLORE, EAST ANGLIA, ELY, SEVENTEENTH-CENTURY, GRIMOIRE, PENDLE WITCH TRIAL, MATTHEW HOPKINS, JOHN STEARNE.

In examinig the religiosity of the pre-Christian Slavs the main emphasis of the researchers is to attempts to reconstruct the appearance the sacral buildings and statues, their symbolism and their function or role in the religious system. Far less attention is paid to the ritual, and , above all, to the symbolism of the individual, specific actions and any items used. Ritual requires not only the appropriate place and time, but also use of characteristic items. It seems that research on these can significantly help to enlarge our knowledge of the religiosity and mythology of Western Slavs of the pagan period. According to researchers, ritual is a religious form, much sturdier than myth, thus the research on ceremonial behaviour can help the attempt to reconstruct the mythological imagery of past societies. Most agree that myth and ritual are closely linked and appear as forms of communication. In this text the author's attention is focused on one element of the ceremonial activity, namely ritual dance. On the basis of written sources, archaeological and ethnographic data, an attempt is made to answer the question as to whether, and th what extent, the ritual dance was practiced by Western Slavs in religious ceremonies.

Dans BEDON, R. et H. MAVERAUD-TARDIVO (dir.), 2016, Présence des divinités et des cultes dans les villes et les agglomérations secondaires de la Gaule, CAESARODUNUM XLVII -XLVIII, Limoges.

Abstract : The study of pagan religions in southern Aquitaine has already received considerable attention, yet hardly any of these have taken the spatial factors into consideration. Far from seeking to reestablish religious events in a new study, a work has been carried on the location of the sanctuaries and the votive inscriptions and focuses on the geographical impact of location on this land. Combining this data with the basic elements of the society - major and minor cities, roads, villae, etc. - enable us to quite clearly discern a variability in the organization. Several homogeneous areas emerge and, together, reveal different cultural logics.

Résumé : Déjà largement étudiée, la thématique des religions païennes et de ses manifestations en Aquitaine méridionale n’a pourtant guère été abordée sur le plan spatial. Loin d’entrer dans une nouvelle étude de ces manifes-tations religieuses, un travail de spatialisation des sanctuaires et des inscriptions votives a été mené afin d’en étudier leurs faciès de répartition sur l’ensemble de ce territoire. Le croisement des ces données avec les cadres spatiaux de la société (agglomérations principales et secondaires, voies de communication, villae, etc…) a permis de définir des variabilités de répartition assez nettes. Plusieurs zones homogènes ont ainsi pu émerger et semblent répondre à des logiques culturelles différentes.

This paper is a tranlation from Polish into English, see: M.T.Olszewski, Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr), Meander XLII, 9-10, 1987, pp. 421-438, on http://www.academia.edu/3256649
The author proposes a new interpretation of the iconographical and iconological programme of five panels mosaic from the House of Aion at Nea Pahos in Cyprus. He proposes reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; 3. The Dionysian thiasos; 4. Apollo and Marsyas; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception (Leda and a Swan)  and ending with the liberation of the soul and its apotheosis (the apotheosis of Cassiopeia).
The author rejects the interpretation of W.A. Daszewski, (Dionysos der Erlöser, Mainz am Rheim 1985) proposed in 1985 and his order of interpetation the five mythological pictures (1. Dionysus on Mount Nysa; 2. Leda and Zeus; 3. The Apotheosis of Cassiopeia; 4. Apollo and Marsyas 5. The Dionysian thiasos). Daszewski would like to see in Dionysos - a newly born supreme god, the universal savior.
See too a more elaboret and completed version of the first paper published in Polish on academia.edu : M.T. Olszewski, L'allégorie, les mystères dionysiaques et la mosaïque de la Maison d'Aiôn de Néa Paphos (Chypre), BullAIEMA 13, 1990-1991, p. 444-463.

Is there such a thing as a “Pagan theology?” If so, what are the common threads that bind us together? What are the differences that divide us? There is a strong argument that praxis, not theology, defines what it is to be Pagan, but our theology is becoming increasingly important in our Pagan identity and community relationships. Is it time to reawaken the issue of theology, and what might that mean for us as Pagans, Canadians, and individuals?  (Keynote address, Canadian National Pagan Conference, Edmonton, May 2015)

The turmoil of the 1030s in the Polish territory has so far attracted attention of historians. A detailed analysis of the information available in the written sources has strengthened a position in the result of which (in line with the reference to the events in question) the pagan backlash was to stem primarily from religious reasons. This interpretations suggests and provokes reception of Mieszko II's domain as a completely Christian organisation. Consequently, at least officially it suggests that the pagan communities had been pushed to the margins of the society. Scholars have no doubts that these communities existed because they are regarded to have affected the events of the 1030s. Was it really the case? An analysis of archaeological sources, previously not used in the discussion of the pagan backlash, does not answer the questions so unambiguously. There is a strong indication that the followers of the old values did not have to flee from persecutions or the missionary ideology. It also looks like they did not have to fear financial exploitation for the benefit of the established church structures which could have easily operated parallel to venues referring to the traditional religious symbols. If we assume that it was the case, were the events of the 1030s in fact a pagan backlash? This question was at the basis of the considerations presented in this text.

Święta Lipka i Gietrzwałd należą obecnie do najbardziej znanych sanktuariów maryjnych związanych z Warmią. Gietrzwałd jest położony w południowej części Warmii, zaś Święta Lipka tuż poza jej wschodnim krańcem granicznym, jej losy jednak nierozłącznie były związane z Warmią.
Można domniemywać, że na Warmii niektóre kościoły zbudowano w pobliżu miejsc związanych z pogańskim kultem. Mogło tak być między innymi w: Ełdytach, Lidzbarku Warmińskim, Plutach i Świątkach. Najwyraźniej chrześcijaństwo, niszcząc w pierwszej akcji symbole pogańskie, w dłuższej perspektywie korzystało jednak z lokalnej tradycji sakralnej, przypisywanej świętym miejscom pogaństwa. Znajdowało to wyraz przede wszystkim we wznoszeniu na nich kościołów, które przejmowały część tradycji miejsc dawnych kultów, jak np. w Świętej Lipce i Gietrzwałdzie.

Abstract

Initialement issues de l'Occident contemporain, les formes de spiritualité qualifiées de « New Age » sont devenues un phénomène globalisé, faisant irruption sur les terrains « traditionnels » de l'ethnologie. Par leur idéologie située au croisement du spirituel, du thérapeutique et du politique, leurs formes de construction et de transmission des savoirs ou les modes discursifs et organisationnels mis en oeuvre, elles défient largement les cadres analytiques établis des sciences sociales. En adoptant une définition large du phénomène qui permet de penser ensemble des techniques dites de « développement personnel », le « néo-chamanisme » et le « néo-paganisme », les « nouvelles spiritualités » autant que certaines « thérapies alternatives » et mouvances « écologistes », l'objectif de ce séminaire est de développer une approche comparée du New Age centrée non pas tant sur ses discours idéologiques que sur l'analyse des logiques opératoires, soit des pratiques effectives, qu'il recouvre. Partant de l'hypothèse que les diverses formes de ritualité inhérentes aux courants mentionnés témoignent, par-delà la diversité, de propriétés communes, le séminaire propose en particulier d'interroger les interactions et dispositifs rituels impliqués, la nature et la performativité de la parole et du texte en contextes rituels et non-rituels, les dynamiques réflexives engagées ainsi que les modes de représentation et de mobilisation de la nature et des figures de l'altérité qui opèrent au coeur de ces pratiques. Dans la lignée des réflexions engagées l'an passé, nous approfondirons cette année l'étude de ces questions à partir d'une ouverture à de nouveaux cas empiriques occidentaux et extra-occidentaux ainsi que d'un dialogue renouvelé entre approches anthropologique, sociologique et historique.

Programme ci-joint.

In the southern part of the Woświn lake there is a vast peninsula called “the Devilish Causeway” by local people. On the peninsula there is located an archaeological site that was excavated by Alfred Rowe in 1934. During the research a stone construction measuring 10 x 11 m was found. Function of this feature had aroused controversy but in the end, W. Filipowiak’s hypothesis that these were the remains of a Slavic cult construction was accepted in the literature. Further analysis however of the archive materials has shown that the stone construction found by A. Rowe is not a Slavic cult construction but an underpinning of a wooden one- or more-storey building such as those built by medieval knighthood within motte-and-bailey castles or so-called “manor houses on a mound”. It is likely that its owner was a representative of the wealthy family von Wedel.

Murphy Pizza (who self identifies as a “neo-Pagan practitioner”) gives a unique insider’s sociological account of the phenomena of the community self-identified as “Paganistan” in the Minneapolis-St. Paul metropolitan area of Minnesota, USA.  Despite her involvement as an insider, Pizza takes care to recognize her biases and critically distances herself from the content of her research when appropriate.  In so doing, she traces her journey into this unique community and accounts for what eventually led her to “self-exile” for various reasons documented in the text (e.g., disintegration of community due to Social Media among other factors).  My interest in this work arose directly out of my professional position as an academic scholar of interreligious studies who was born, raised, and currently resides in Minneapolis.  In addition to teaching undergraduate courses in interreligious thought, I remain active in the local interfaith community through networking and collaboration.  In short, I hoped to gain insight into the local community of Pagans.  Pizza hopes that “encountering Paganistan’s travails and contradictions will open up new avenues for interfaith dialogue and intra-group conflict resolution” (6).  CLICK LINK ABOVE TO READ THE WHOLE REVIEW...