The Place of The Earth-Goddess Cult in English Pagan Religion

The Place of
the Earth-
Goddess Cult
in English
Pagan Religion
By Gary G. Stanfield
Kansas City, Missouri, USA.
Copyright 2014 (USA Copyright Office).
Page 1
Table of Contents
Chapter 1: Introduction............................................................5
A) Purposes and Objectives....................................................5
B) Vocabulary, Grammar, and Spelling.....................................6
C) The Concept of Theological Diversity....................................7
D) The Unified Theology Model in Previous Studies...................10
E) Lack of Importance of an Earth Goddess in Prior Studies......11
F) Advice On How Works are Cited.........................................13
G) Preview of the Substantive Chapters..................................16
Chapter 2: Cultic Practice and Formal Lore................................19
A) Folk Religion...................................................................20
B) Cult and Myth.................................................................22
C) Conclusion......................................................................27
Chapter 3: Kwoth — Holy Spirit and a Supreme Deity.................29
A) The Nuer as a People.......................................................29
B) Holy Spirit in Nuer Religion...............................................30
C) Example of the Refraction Principle....................................33
D) Kwoth and Doctrinal Flexibility..........................................36
E) Application to English Polytheism.......................................36
Chapter 4: Neoplatonic Theology..............................................38
A) Summary of the Case to This Point....................................38
B) Objectives of This Chapter................................................38
C) Introductory Remarks......................................................39
D) Polytheism with a Supreme Deity......................................43
E) Immortal Mental Executives..............................................46
F) Evaluations Not Friendly to Earth Religion...........................52
G) Epistemology..................................................................52
H) Critique..........................................................................53
Chapter 5: An Earth-Goddess Cult in a Bifurcated Religion...........56
A) Summary of the Case to This Point....................................56
B) Sources of Data...............................................................56
C) Cultural Context of Tallensi Religion...................................57
D) Overview of the Cult Structure..........................................58
E) The Ancestor-God Cult.....................................................58
F) The Earth Goddess Cult....................................................60
G) Teng Cult Organization.....................................................68
H) Some Conclusions...........................................................69
Chapter 6: Norse Theologies....................................................71
A) Major Documentary Sources.............................................71
B) Earth Religion.................................................................75
C) Cosmic Super-Deity Theology............................................79
Page 2
D) Polycentric Theology: The Borrson Brothers Partnership.......84
E) Óðin as Pinnacle Deity of Deity-Compound (Ásgarð).............91
F) Polycentrism: More Wights and Other Objects Emerge..........97
G) Summary and Conclusions..............................................105
Chapter 7: Two Roman Earth Goddesses.................................109
A) Introduction..................................................................109
B) General Description of Roman Earth Goddess Religion........110
C) Earth Mother, the Soil Goddess........................................114
D) Mother of Deities...........................................................121
E) Conclusions...................................................................138
Chapter 8: Earth Religion in Proto-Germanic Times...................140
A) Ancient Geographies......................................................140
B) Cultural Turbulence........................................................142
C) Earth Goddesses............................................................144
D) Major Conclusions..........................................................148
Chapter 9: Documented Earþ Belief and Practice after 650 CE....150
A) Introduction..................................................................150
B) Documented Prayers and Magic.......................................151
C) Omissions in Other Evidence...........................................165
D) Conclusions..................................................................169
Chapter 10: Circumstantial Evidence from after 650 CE.............171
A) Importance of Nonverbal Clues........................................171
B) Venues.........................................................................172
C) Buried Objects as Offerings.............................................185
D) Artistic Images..............................................................188
E) Conclusions from Circumstantial Evidence.........................217
Chapter 11: The Earþ Cult Per Se...........................................219
A) Overview of Previous Content..........................................219
B) A People’s Cult..............................................................220
C) Intellectual and Emotional Basis of Earþ-Cult Theology.......221
D) Alternatives Regarding Ultimate Creation..........................224
E) Natural Species of Deity..................................................225
F) Deity as Offspring of Spiritual Beings................................231
G) The Theological Meaning of “Mother” in the Earð Cult.........232
H) Deity and Mankind as Relatives.......................................235
I) Rites.............................................................................236
J) Conclusions...................................................................239
Chapter 12: Os.....................................................................242
A) Clarification of Divine Kinship..........................................242
B) Linguistic Evidence of Bad Candidates..............................243
C) “Os” Had Strongly Positive Connotations...........................245
D) “Os” Did Not Denote a Physical Object.............................247
E) Did Os Denote “Wóden”, “God”, or “Deity”?.......................248
Page 3
F) Os in English Theology....................................................254
G) Some Contra Considerations...........................................259
H) Summary.....................................................................261
Chapter 13: Summary and Conclusion.....................................263
A) Initially-Announced Objectives.........................................263
B) Background Material.......................................................263
C) Evidence of the Earð Cult................................................266
D) Conclusion....................................................................269
Appendix A: Methods............................................................270
A) Presentation and Investigation........................................270
B) Scanty and Mostly Indirect Evidence................................273
C) Warnings and Disclaimers...............................................274
D) On Being Different.........................................................274
E) Effects of Experimental Practice.......................................275
Appendix B: Author’s Biases...................................................277
A) Personal Religious Background........................................277
B) Paradigms and Cults......................................................279
C) Channeling by the Evidence............................................280
Appendix C: English Non-Christian Dedicated Religious Venues. .282
A) Sites Named as Dedicated Venues...................................282
B) Sites Not Named as Dedicated Venues..............................289
C) Summary......................................................................290
Appendix D: Analyses of Surviving Latin Prayers.......................292
A) A Prayer from The Aeneid...............................................293
B) Julian’s Sermon on Mother of Deities................................294
C) Prayer from Greek-Style Games of 17 BCE........................300
D) A Prayer from Statius’ Thebiad........................................302
E) Herb-Gatherer’s Prayer...................................................305
F) Overall Conclusions........................................................317
List of References.................................................................318
Page 4
Earth-Goddess Cult in English Paganism Introduction
Chapter 1: Introduction
A) Purposes and Objectives
In general this book also makes possible a much clearer and more
accurate understanding of English Paganism and early medieval
English culture in general during the years of about 450 CE to 1100
CE.
This book shows that English Paganism was a religion including at
least two and possibly more incompatible theologies, and that one of
the most important — maybe the most important — of these
theologies had its Earth Goddess as the main deity of the English
pantheon. Moreover, native Anglo-Saxon polytheism emphasized
wisdom and personal, mystical relationships to deities; and it de-
emphasized formal organization, architecture, anthropomorphic
theology, and professional staff.
The present author’s main reason for undertaking this project is to
clarify the cultural source of the Old English Rune Poem. The
interpretation of that poem given in Stanzas of the Old English Rune
Poem shows a sophisticated and broadly-aware view of life which is
more understandable and believable if one is aware of the Pagan
culture from which the poem was derived. Therefore the analysis is
focused on that purpose and occasionally discussion is pulled back
from a path that is not directly helpful for that underlying purpose.
But a thorough study of a piece of dissident literature can help us
learn many things about how people lived in the society that
constitutes that literature’s context of origination.
The present work is useful in regard to broader interests in early
medieval England principally because it corrects three errors in prior
literature on English Paganism. One is the fallacy of oversimplification
by assuming (implicitly) that non-Christian Anglo-Saxon religion had
only one theology. Another error is to underestimate the importance of
the English Earth goddess. The third error is an overemphasis on the
ritual and community solidarity aspects of English polytheism to the
neglect of progressive mysticism.
Progressive mysticism is the use of mystical means, not to escape
to a fantasy world, but to enhance personal growth. Stanfield
discussed progressive mysticism at length in The Stanzas of the Old
English Rune Poem (2012: 8-10, Appendix F), because that poem
lends itself quite readily to use in progressive mysticism.
Page 5
B) Vocabulary, Grammar, and Spelling

Before launching into methodological and substantive introductions,
we might as well take care of some relatively administrative matters.
For convenience, the discussion in this section slips temporarily into
the first-person voice that is usually reserved (in this book) for
footnote asides.
B.1.a) Vocabulary
I use “Earth deity” or “Earth goddess” to denote a deity who is
identified with the planet, although sometimes I might seem to slip
into using the term for a deity identified with soil. This is because
certain deities who are identified with our planet are also identified
with soil.
Some readers will note that I carefully distinguish between the
categories of “god” and “deity”. This should not be taken to imply that
I always regard emic views of the gods and goddesses in question as
masculine or feminine in the senses that we usually understand those
concepts. One must seriously consider the possibility that ancient
peoples sometimes allowed that a deity cannot meaningfully have
gender in the sense that animals and plants have gender. Some of the
gods or goddesses are conceived by the faithful anthropomorphically
or theriomorphically or as having mental constitutions similar to those
of men or women. But in some instances, they seem to simply avoid
discomfort with referring to a deity as “it”. I try to avoid making any
unnecessary judgment about any deity’s gender identity in this book,
because it can be a distraction not related to my present purposes.
In this book “theology” is a set of assertions about who and what
deities are (or a deity is) that is intended to be explanatory. A more
succinct expression is “theory of deity”. No religion I know of is fully
defined by a single theology, partly because even the allegedly
monotheistic religions have ideas about jinn, angels, land spirits or
other unrelated spirit wights and notions about liturgy, costume,
sexual relations, and other topics which are also unrelated to their
theories of deity.
When using Old Norse words, I do not explicitly distinguish between
West Old Norse and East Old Norse, but the Old Norse words in this
book are all West Old Norse, which is also called Old Icelandic.
B.1.b) Grammar
I omit the inflectional endings from Old Norse and Old English
proper names when using them as names in modern English passages,
but in literal quotations of Old Norse or Old English the original
Page 6
grammar is preserved. In Modern English passages, adding nominative
or genitive endings imported from foreign languages just causes
confusion. A similar policy was followed by the editors of The Complete
Sagas of the Icelanders, (Hreinsson et al, 1997a: xvii-xviii). Thus, for
example I write “Óðinn” (and not “Óðin”) or “Þór” (and not “Þórr”).
B.1.c) Spelling
Both the letters thorn (þ) and eth (ð) appear in this book, although
they are not in the standard English alphabet. Hence, the reader
should be aware that the letters eth and thorn each represent the
sounds that in Modern English are represented by the diphthong “th”;
coincidentally, both of those sounds occur in this very sentence.
I use the letters thorn and eth in the name of the English goddess
Earþ to help the reader distinguish between my use of the name of our
host planet (Earth) and my use of the English goddess’ name (Earþ or
Earð). In speaking, the names of the goddess and of the planet are not
properly pronounced exactly the same, but that is not apparent in
print.
I do not render eths that occur in Old Norse as d’s, as is commonly
done, for replacing a “th” sound with a “d” can cause unnecessary
confusion and in any case looks illiterate. The substitution “d” for eth
originates in the ignorance of long-previous authors who thought that
“ð” was the same as “d”. Thus, “Odin” is not a word found in this book.
The exception is that in verbatim quotes of modern authors, I leave
the original spelling unedited.
C) The Concept of Theological Diversity
As mentioned above, a fallacy of previous works is that they have
implicitly assumed theological unity in Anglo-Saxon religion, and the
job of the radical scholar is to make this assumption explicit and
question its validity.
C.1) Labels for the Two Types of Model

The use of labels will facilitate a clear statement of the case for
theological diversity of English Pagan religion. The labels used in this
book for the two models are “unified theology” and “contrasting
theologies”.
C.1.a) Definitions of the Two Models

A model of unified theology posits that practically everyone in some
social unit or system agrees on basic principles and descriptions of the
pantheon and the characters in it. This is not to say that consensus
Page 7
exists on every detail of ethics, liturgy, deity names, and so on, but
that within the social unit or system in question, there is no difference
of opinion on such basics as the number of deities or which if any of
them is in charge.
A model of contrasting theologies requires disagreement on the
basics. That is, the religion, cult or other social unit or system includes
contradictory theories of deity. The concept of contrasting theologies
within one religion allows people claiming to be in the same religion
and using the same deity names, but having completely different ideas
about those deities, to be categorized as in the same religion.
Of course, one could argue that persons with fundamentally
different theories of deity are not in the same religion, but going in
that direction will get the present analysis into a tangle that is not
really helpful.
C.1.b) Hypothetical Example

The definitions are made clearer by applying them to a hypothetical
example.
Suppose that two thousand years from the publication of this book,
social scientists explore what is now Canada in search of clues to the
lifeways of the ancient Canadians (those of the present day). And
suppose that the social scientists find rusty railway tracks, ruins,
cemeteries, buried collections of jewelry and equipment, and old
books. Not all of the evidence comes readily to hand, but documentary
evidence that has been conscientiously preserved is the easiest to get
ahold of. At a certain stage of discovery, scholars studying the long-
ago Canadian culture have found mostly Lutheran homilies and atheist
denunciations of religion plus some scattered archeological finds in a
few major archeological digs.
Some social scientists decide that all nearly all the ancient
Canadians were Protestant Christians who were especially attracted to
the Old Testament and tried to strictly base their lives on it more than
on the New Testament, and that the Christians all believed the Bible
was true word for word without consideration of translation and other
issues, and they were all Unitarians. A dissident and very vocal, but
otherwise insignificant minority (atheists) left some of the evidence for
this.
Other social scientists also infer that the ancient Canadians were
mostly Christian, but they reconstruct a different model. These
investigators decide that the non-Unitarian and atheist material
indicates not errors in the data but the actual facts of ancient life. They
also infer that implications of Trinitarianism and saint-worship are
found in the archeological and documentary evidence, and that temple
Page 8
structures implied by the ruins and evidence of liturgical and of
funerary practices show only vague relations to known mythical lore.
Moreover, these social scientists infer that the Canadians of two
thousand years before probably had multiple cults or “denominations”
associated with the contrasting theories of deity implied by a few
documents, and associated with the contrasting practices implied by
the archeological data.
So some students reconstruct ancient Canadian religion showing a
model of only one religion, having only one theology, and that
theology dominated by mythic lore. This would be a unified-theology
model that also places major emphasis on myth.
But the other students reconstruct ancient Canadian religion
revealing a model that is highly diverse, for that model includes
incompatible theories of deity within nominally one religion, and allows
that adherents of that religion were not feeling restricted to the
ideologies implied by their myths. This would be a contrasting-
theologies model, and also a model that de-emphasizes the ideological
importance of myth.
Obviously, one of these models is more consistent than is the other
with what we readily observe around us in Canada or in very similar
current-day societies. We do indeed readily observe people with
nominally the same religion but obviously quite different pantheons
and incompatible explanations of their pantheons.
C.2) Irrelevance of Extremism

In modern industrialized and predominately Christian or Islamic
societies, people are accustomed to long histories of religious disputes
between extremists — which means violent people — over the sort of
diversity that defines the contrasting-theologies model, and even over
less fundamental issues. Consequently, people in these societies are
also accustomed to religious and governmental leaders preaching the
virtues of “tolerance” and the values of “diversity” in regard to religion.
Hence for an understanding of the contrasting theologies model, it
is useful to shake off that obsession with religious extremism. The
reader should realize that in a society dominated by a religion that
encompasses incompatible theologies, it is quite possible that the
violent people fight about other matters, and that coexistence of
contrasting theologies is considered normal and not in need of
comment.
Page 9
D) The Unified Theology Model in

Previous Studies
The unified-theology fallacy dominates all prior studies of English
Pagan religion, but three examples are cited here.
D.1) Branston, 1974

Brian Branston’s extensive (1974) study, The Lost Gods of England
is an impressive attempt to reconstruct the entire polytheistic religion
of the Anglo-Saxons, with theology as the main focus of the entire
book. His view is of a single theology with Wóden as the chieftain of
the pantheon and the most important deity in both the religious
philosophy and the religious practice of the pre-Christian Anglo-
Saxons. There is no account taken of the possibility of division of that
religion into cults or denominations, despite several chapters that
focus on individual deities or on one pair of deities. There is no
importance attached to an Earth goddess in Branston’s work.
By the way, Branston’s book (1974: 52-55) might seem to imply
that pre-Christian Anglo-Saxon religion was oriented toward
agriculture, based on what he knows of the early medieval English
lifestyle. But this is not an assertion he was trying to make. Of course
the holiday schedule would reflect agricultural practices if the economy
and the population are 85% agricultural, regardless of whether the
holidays themselves were primarily agricultural. Branston means to
say that a level of technology that is much less powerful that the
technology of the Twentieth Century would tend to tend to produce an
awe of, respect toward, and gladness for nature well above levels
common among modern people. This does not contradict the
possibilities that the liturgy, myth, and other aspects of the religion
were probably oriented toward personal growth and human social
development, and that the poetry probably consisted mainly of action-
adventure stories providing escape from the humdrum of daily life.
This is, after all, what we see in other peasant societies.
However, an implication Branston does not see in that passage —
the emotional meaning of the realization that we are the children of
the Earth — is dealt with in away that will be more understandable
much later in the present work.
D.2) Herbert, 1994

Another important study of Anglo-Saxon pre-Christian religion is
Kathleen Herbert’s much shorter Looking for the Lost Gods of England.
Page 10
Her model also has a single theology with Wóden as the main deity.
Herbert did not mention the possibility of division of the religion into
cults. She concluded that the worship of Wóden lasted longer than did
worship any of the others, ignoring evidence of Earth-goddess worship
shown later in this book. She did list among the “great gods” Tiw,
Wóden, Thunor, Mother Earth, and Her son Frea. She is vague about
the relative importance of these deities, though, and in one passage
she implies that Ing (who she calls Frea) had a similar importance to
that of Christ in the Catholic pantheon, but she gives no reason for this
(Herbert, 1994: 11-12, 22-32). Neither the body of evidence on
English nor that on Scandinavian Pagan religion posits any special
relationship between Mother Earth and Ing.
D.3) Bates, 2002

A later book by Brian Bates, The Real Middle Earth, presents an
interesting variation of the unified-theology view. If the Pagan English
“lived in accordance with the wishes of Mother Earth...they were
destined to thrive.” But if not, then Mother Earth would bring upon
them “the judgment of Wyrd”. Near the end of the final paragraph of
his book on Middle Earth, Bates advises that “We are most
disconnected, fragmented, exposed, frail when we are separated
from ...the story of the earth’s mind, the rhythm of its beating heart.
It is the landscape of our deep imagination” (Bates, 2002: 76-79, 97,
255). The other deities were not important according to Bates’ model.
D.4) General Observations

As the reader examines the works cited in this section, he or she
will notice that the unified theology model is never stated outright and
that the possibility of a diversified set of cults is never considered. As
we consciously analyze the unified and diversified theology models,
one of them will seem much more plausible than will the other.
E) Lack of Importance of an Earth

Goddess in Prior Studies
Except for Bates’ (2002) book and that of Richard North, the role of
an Earth goddess in Anglo-Saxon religion does not get much mention.
And in Bates’ book Mother Earth is only mentioned in passing and
infrequently. Given that in Bates’ model She’s the equivalent of the
Christian version of Yahweh, one might think this astonishing, but the
main point of Bates’ model is that what we think of as religion was not
Page 11
as important to the Anglo-Saxons as were what we think of as
animism and superstition. In other words, no god nor goddess is
important in daily life in his model.
In North’s model Ing and Wóden get much more attention than
does any Earth goddess. North does speculate that Wóden, Thunor,
and Fríg were “relatively minor elements” in an English nature religion
of the 500’s and 600’s, and that the native Anglo-Saxon deities
represented natural phenomena in non-anthropomorphic form as part
of an animistic theology. After the Germanic tribes repopulated what is
now England, this animistic theology was being transformed into one
with anthropomorphic deities like those of later Scandinavian
Paganism, but this process was stopped by Christianization. But North
contradicts this in his speculation that the Germanic idea of deity is
based on the idea of “ghost”, which is not the same as weather or
other natural phenomena. North gives little or no reason for all this
speculation, but it is clear that a goddess identified with the planet
might be neglected if a community were mainly concerned with rain
spirits, soil spirits, river or flood spirits, or pestilential bug deities
(North, 1997: 1-11, 210, 212). North does make a very brief case for
some Earth goddess worship on 4 pages of his book (1997: 247, 250-
252), but he fails to make a cogent case for the un-named natural-
force deities. Heathen Gods in Old English Literature is a brilliant work
but not very cogent as radical scholarship.
Gale Owens’ excellent (1985) survey of early medieval English
religions also implicitly describes a unified Pagan theology in which
there is not a prominent Earth goddess. The English Earth goddess is
only one of several discussed together briefly in a 5-page passage (on
pages 33-37), with much more emphasis placed on the usual
selection: Wóden, Thunor, Fríge, Tiw, and Ing.
The bias against English Earth-goddess worship in previous studies
seems to result from the ways evidence is used or not used, and these
methodological errors are corrected in the present study. A major
methodological bias is excessive reliance on Norse myths and Icelandic
sagas. This reliance is quite heavy in the studies cited in this section
and in the section on the unified-theology model (and in other works
not cited here). In addition, there are no English place-names nor
English-language weekday names honoring an Earth goddess, and
scholars typically also rely on such evidence. Later in this book we will
see that mythic evidence can be misleading if relied upon too much,
and that the absences of place-name evidence and weekday names
are not critical items. On the other hand, some other evidence is being
overlooked or regarded too lightly. Moreover, several scholars seem to
misunderstand the Norse mythic evidence.
Page 12
F) Advice On How Works are Cited

The primary sources cited in the present book include a much wider
variety than is common in studies of English or any other Germanic
Paganism. Therefore, this section is an explanation of how certain
works are cited and why they are cited in ways that may seem unusual
to many of the readers.
Most readers are accustomed to citations of books and periodicals
by page number, but such citations are often impractical in citing
primary-source material originating prior to the industrial age. This
matter is prominent in the chapters on Neoplatonism and Roman
religion, but it also is related to the chapter on Norse theology.
F.1) Citations without Pagination

Historians and philologists working with Greek and Roman primary
sources — these scholars are often called classicists because they work
on “the classics” — customarily cite numbered subdivisions in the
source editions of ancient manuscripts (or in the ancient manuscripts)
instead of the print-page numbers in an edition or translation. This
makes it easier to check a reference if one scholar does not use the
same edition or translation as another — or if a scholar goes directly to
an ancient manuscript. People quoting the Bible often follow a similar
custom, that of citing chapter and verse instead of page numbers.
For example the Roman Dionysius of Halicarnassus has a
description of the Roman cult of an Earth goddess in his history of
Rome, Roman Antiquities. This description is in his book 2, chapter 19.
In the classicists’ custom this source would commonly be cited with an
abbreviation for the name of the history followed by “2.19”1.
For example, a citation like this refers to that passage by Dionysius
of Halicarnassus: “Cary, 1937: 2.19”. Sometimes I cite as in “Dods,
1871: 8.23-24 -- print pages 319-322” — where the main text tells
you that this is Dods’ translation of City of God by Saint Augustine.
Often, I use both the print-page location and a subdivisional location in
the original, such as “Cary, 1937: 362-367; Roman Antiquities: 2.19”.
Sometimes I save space by citing a source like that by without the
classicists’ conventional subdivisions, as in “Cary, 1937: 362-367”.
These variations in citation depend on what the main text says.
1
Ancient writers often divided long works into short volumes that
modern scholars call “books”, but when modern authors similarly
divide their own longer works they call the major subdivisions
“volumes”.
Page 13
I never abuse the reader by making her or him memorize
abbreviations for titles of primary source materials or professional
journals, although that is also a custom among historians and
philologists working with this material and writing books.
F.2) Background on Subdivisions of Ancient Books

F.2.a) Why Books Are Divided into “Books”
Will Dumont (1939: 205-207) has an excellent background on the
subdivisions in which we find ancient books, and Bart Ehrman (2000:
Lecture 24) also has an interesting discussion of ancient, handwritten
books. The terminology used by speakers of Modern English is based
mostly on ancient Greek, although other languages have contributed.
Nowadays, hardcopy books consist of sheets of paper glued
together on one end and partially encased in a relatively hard
covering. Ancient books of this sort are labeled “codex”.
But the earlier technology was to write on long sheets of papyrus
(ancestor word of “paper”) rolled up on a stick or dowel. The roll was
called a “biblios”, which is related to the modern “book”.
Of course, when writing had gone far enough to make a roll big
enough to stop, a biblios/book was completed and a new one started.
The point at which these divisions occurred would depend not merely
on subject matter, layout, decorative drawings, or number of words,
but also on the size of the copyist’s handwriting.
Thus, the division of ancient books into “books” was commonly not
made by the original authors but by copyists. In turn, this means that
modern scholars’ labeling these subdivisions “books” is a misleading
practice resulting from use of out-of-date terminology, for the copyists
creating scrolls were dividing books into parts for logistical reasons
and not copying separate works.
The use of codexes alleviated the logistical problem, because the
manuscript maker could write on both sides of each sheet of paper. If
a sheet is written on both sides, it is called a “folio”, although for
modern books we do not need a special word for such an object,
because we take it for granted that books have printing on both sides
of practically every page. Ancient makers of codexes did not always do
this.
However, ancient codexes often used very small page sizes, so the
parts, volumes, or sections of a book would sometimes be placed in
different “books” just as would be the case with scrolls.
And that is why scholars of ancient texts refer to editions made
after mass printing became common among Europeanized nations. An
editor if the Industrial Age would have a few or many ancient
Page 14
manuscripts available and would combine them into a single edition
with a single system of subdivisions. For example, in the chapter on
Neoplatonism mention is made of a scholar named Stephanus having
created a standard subdivision of Platon’s works, which is followed by
more recent editors and translators, so that we will all be, figuratively
speaking, on the same page. (Stephanus notations are discussed in
more detail in the chapter where Platon’s works are cited.)
F.2.b) And By the Way, “Verse” is Misleading

In ancient Greek, a line of writing was called a “stichos”, meaning
“row”. In Latin, a line of writing was called a “versus”, the ancestor
word of the Modern English “verse”.
When people cite the Bible by chapter and verse, this might give an
impression that whatever passage they cite was originally poetry. Well,
sometimes the cited passage was and sometimes it was not originally
poetry.
Editors of works other than the Bible usually refer to edited
manuscript lines as “lines” instead of “verses” unless the source
document was organized into one-line strophes of poetry2.
The reader of the Bible will also notice that the verses are of greatly
varying lengths. That is not because ancient pages were so irregularly
cut. It is because wide variation can occur in the number of letters and
spaces required to say a given thing in one language as opposed to
another because of differences in vocabulary and grammar. Also,
ancient Greek writing was in all capital letters with no spaces between
words, no spaces for paragraphing, and no punctuation; while the
translations into European languages have mixed case, punctuation,
and spaces.
It was in about 600 BCE that Greeks began to write major literature
in prose, and before that practically all their literature was in verse, if
the reader will excuse a pun (Dumont, 1939: 139-140). After 600
BCE, in the Greek and Roman cultures prose gradually became more
common and poetry gradually became a specialized form of literature.
Probably the last work of science or philosophy written originally in
poetry was Lucretius’ The Nature of Things, which was produced
between 1 CE and 100 CE and consists of about 7,000 lines of Latin
poetry (Stallings and Jenkyns, 2007: “Introduction”).
2
Making the terminological tangle even worse for people new to
philology, students of traditional Germanic poetry often refer to a half
line of that poetry as a “verse”. I apologize for going along with that
custom in the past and will try to avoid it from now on.
Page 15
G) Preview of the Substantive Chapters

To show that previous analyses have oversimplified pre-Christian
Anglo-Saxon religion and greatly understated the importance of the
Earþ cult requires a radical departure, and this has to be justified.
To begin the case, let us stipulate that much of what others have
written is true. Let us allow that in early medieval times and slowly
fading out under Christian domination of the governments, the
Germanic peoples who colonized Britain had popular and influential
cults of a few deities other than Earð, but for present purposes we will
not offer a definitive list of the pantheon. Let us also stipulate that for
some native polytheists, Wóden was the primary deity, and that some
of the polytheist English related to Thunder (Þúnor), Fríge, Tiw or
some local spirit wight as their patron and were not personally much
concerned with the rest other than on social occasions.
This makes arguing about the cults of these deities unnecessary.
However, to show that Earþ was among the most important deities
and that Her cult featured a theology contradicting any theology
positing Wóden or Thunder as the main creator or most important
divine intervener requires some radical work to convince any reader
who is as skeptical as the present author tends to be.
To open for the reader a broader horizon on the social science of
religion than is customary in medieval studies, the first step is to
contradict the customary but unstated notion that (A) every religion is
first and foremost a religion of formal lore, and its corollary that (B)
myth defines the theology of every Pagan and Abrahamic religion. So
that is the subject of a chapter.
In addition, the evidence shown implies that Earþ was an all-mother
at least in Her cult, and for many students of early medieval religion
this idea looks like Christian influence. To make vivid the fact that the
primal-deity idea is not necessarily imported from an Abrahamic
religion nor even necessarily a notion of Indo-European religion, two
case studies are brought in from Black African and Greek cultures.
These cases also reinforce a study published early in the 1900’s which
surveyed many religions.
Another major part of the case presented here is the contrasting-
theologies model, and this also may seem implausible or mildly
incomprehensible to the reader accustomed to certain modern
cultures, for simply stating a principle outright does not always
produce understanding. Three case studies are used to show that the
more sophisticated model is quite plausible. These cases are another
Black African religion (that of the Tallensi), Roman religion, and Norse
religion. The Roman case study, which focuses mostly on soil-goddess
Page 16
and Earth-goddess religion, is also interesting because it helps explain
evidence presented in a later chapter on Proto-Germanic religion. The
Norse example is especially appropriate because it is derived from
crucial sources of the myths used to make models of English
Paganism.
Following the preparatory work to establish a broadly based
perspective, the main evidence is presented. A brief chapter on Earth-
goddess cults of Proto-Germanic times shows the situation prior to the
migration age, a “before picture” of Germanic polytheism prior to the
migration age. Then the important documentation of Earth-goddess
worship during the later phase of Christian supremacy shows an “after
picture” which clearly implies that there was a powerful, but probably
usually quiet, Earþ cult long after conversion of all the English kings.
Following that is an examination of circumstantial evidence, which
looks much more helpful when considered along with various bodies of
such evidence, the documentation of Earþ worship, and analogous
case studies. In general, the circumstantial evidence reinforces the
impression of a powerful and slowly expiring cult of the goddess Earþ
which emphasized personal relationship to that deity.
Then the body of evidence is tied together and the case clarified by
some inferences and speculations on Earþ cult theology, conduct, and
structure.
Finally, the entire case is closed with a final summation, which ties
together all the prior chapters.
At the end of the book, it is quite clear that a very influential Earþ
cult was a strong part of Anglo-Saxon non-Christian religion between
the migration age and the official conversion of all English
governments. Moreover, the nature of non-Christian English religion,
and especially the nature of its Earth-goddess cult, is quite consistent
with an interpretation of the rune poem from late in the early medieval
period as Pagan and progressive-mystic.
This book also includes a few appendices. Appendix A is a

description of the study methods, according to a custom adopted from
the “hard” sciences into sociology and continued here. Appendix B
supplements the description of methods with a statement of the
author’s biases insofar as they might have shaped the inferences
drawn and evidence found. Appendix C presents the raw data used in
the analysis of Pagan religious venues in England along with some
statistical and substantive analyses. Appendix D analyzes in detail the
Page 17
Latin-language prayers that are used as some of the evidence in the
present study.
Page 18
Earth-Goddess Cult in English Paganism Cult and Lore
Chapter 2: Cultic Practice

and Formal Lore
Scholars commonly investigate native English religion by looking for
myths, temple buildings, priestly bureaucracy, idols, sacrificial
remains, accounts of miracles or religious services, odd taboos, and
other evidence of socially and economically heavy structure as
evidence of the nature of the unitary theology they are looking for. All
of these sources of information are valuable but over-reliance on them
can bias investigation, especially if no one crosses disciplinary
boundaries and compares all the evidence.
But beyond the bias in data sources is a theory-building bias. It is
supposed that of course any deity with popular support and any deity
considered among the most powerful in a pantheon will have strong
priestly support, many temple buildings, and heroic presence in myths.
And furthermore, since of course every religion has a unitary-model
theology, practically every member of whatever society is being
studied agrees on which (anthropomorphic male) deity is the boss of
bosses, just as all the Greeks agreed that Zeus was the pinnacle of
their pantheon.
This chapter shows extensive evidence of religions with contrasting
theologies and of religions that are not influenced by one or the other
Abrahamic religion, but that nevertheless have a supreme deity. We
will see that contrasting theologies are sometimes based in part on
coexistence of a socially and economically light and heavy version, for
folk and elite branches of the dominant religion can be found in
peasant societies. We will see that mythic support for a deity might —
or might not — be correlated with support for that deity in cultic
activity or human emotion. Some reasons other than socioeconomic
subculture variation will be suggested to explain this, although
explanation is not necessary to prove the existence of the
phenomenon, and a few examples will be cited.
Therefore, the study of Earþ as a deity in early medieval English
religion is best advanced if we are open to the possibility of a
lightweight social structure for at least one cult and a supreme deity
with little or no formal mythic support but a very strong presence in
the lives of the people.
Page 19
A) Folk Religion
Evidence discussed in this section shows that folk religion can be
quite different from official religion, particularly in peasant societies —
and early medieval England was a peasant society.
The general principle is supported here by means of citing
anthropologists’ reviews of large amounts of evidence. Robert Redfield
(in 1956) reviewed a large collection of ethnographies, and he showed
a distinction in peasant societies between the official religion,
supported by intellectuals and governmental officials, and the religion
of peasant villagers. Andrew Lang (1907) also reviewed a large
collection of ethnographies and found that myths in particular are not
necessarily consistent with religious belief nor popular practice.
A.1) The Socioeconomic Limitation of Germanic Mythic

Evidence
It is customary among students of English pre-Christian religion to
make extensive use of documented Scandinavian lore.
However, it is obvious that Icelandic and Norwegian myths and
sagas emphasize the ruling class of warriors, and this fact can be
taken as prima facie evidence that the version of Icelandic and
Norwegian religion we see is limited. A society with the level of
agricultural technology that predominated in Europe in 1600 CE and
before would starve unless a large majority of the population lived in
farm families or fishing villages.
Therefore, it is worthwhile to the evidence to see if the mythic
evidence reveals important aspects of a society’s religion but not the
whole picture.
Because the socioeconomic conditions of England and Scandinavia
during the early medieval times were similar to those in prevailing
elsewhere in much more recent times where most of a society’s
economy is subsistence agriculture, data gathered from observation of
more recent societies can be helpful.
A.2) Peasant and Elite Traditions

Robert Redfield reviewed a large number of ethnologies in his
(1956) book, Peasant Society and Culture, and he showed that the
evidence supports a distinction between an elite and a peasant
Page 20
subculture, and he placed a strong emphasis on religious distinctions

between the two cultures3.
The pairs of terms Redfield used in anthropological theory to
describe this distinction are “great tradition” versus “little tradition”, or
“learnéd tradition” versus “popular tradition” (Redfield, 1956: “The
Social Organization of Tradition”).
On the one hand, there is a tradition consciously cultivated by a
learnéd few and centered in schools and temples. In the Catholicism of
the early middle ages this tradition would be presented to the
population by poets, priests, monks, nuns, bishops, and aristocrats.
On the other hand, there is the “popular tradition”, which is not-so-
consciously cultivated but mainly taken for granted, not subject to as
much “refinement and improvement” as the more prestigious tradition,
and not as likely to be written. This is the aspect of religion that is
deeply integrated in the habits and customs of the non-elite, and both
the elite and the peasants regard the “little tradition” as less
sophisticated, proper, and generally prestigious as the “great
tradition”.
In general, the entire population is aware of both the “great” and
“little” traditions, and Redfield gives examples of mutual influence
between peasant and elite religious traditions.
Given the prevalence of this subcultural bifurcation in peasant
societies and its existence in early medieval English Christian society
(which is one of Redfield’s detailed examples), this cultural bifurcation
surely applies to English society from a time before Christian
supremacy until well into the Industrial Revolution, which began
hundreds of years later4.
3
Redfield’s work is useful for us here, although his main purpose
in that book was to describe a method of theorizing about peasant
societies that would allow the application of professional anthropology
to peasant societies (in addition to its prior application to more
isolated, much-less-agricultural societies).
4
Hutton (2011: 236-239) reviews a debate on the issue of
whether the medieval English ruling classes were a thin veneer of
Christians atop a mass of Pagan people, and his description of the
shifting scholarly fashions and debates over evidence is quite
interesting. In later pages, he has a different concern, pursued
interestingly but not as well. He does not actually produce nor cite any
evidence to support his implicit contention that the medieval English
were all in the same version of Catholicism, and he does not
consistently stick with his idea that all the English abandoned “the
problem” (native polytheism) for saint-worship Catholicism by 740.
Page 21
A.3) Domestic Religion

Just as elite religion is supported mainly by professional intellectuals
and aristocrats, folk religion is mainly supported by domestic life.
Moreover, although intellectuals’ roles look especially important to
historians, it is in domestic life where people typically are exposed to
religion, or lack thereof, in early formative experiences. Childhood
socialization is more powerful than is poetry experienced by adults.
Those early emotional attachments often endure adolescent
rebellion and even advanced aging, for experiences of ritual, lore, and
warm emotion can become vivid and cherished memories that help
cement deeply ingrained preferences in one’s psyche.
Even if a person changes religious membership, he or she tends to
want to preserve and if possible re-enact those experiences, and
passing them on seems like giving a precious gift or extending the
lives of loved ones and one’s self.
Barbara Myerhoff gives a vivid illustration of the importance of non-
mythic and otherwise minimally intellectualized aspect of religion in
her ethnography of a group of elderly Jews (Myerhoff, 1978). Members
of this community described a formal, literary body of religious lore
that the men and boys learned and argued about and could even
doubt, and with liturgy conducted partly in a foreign language (not all
these people knew Hebrew). But in the events Ms. Meyerhoff
witnessed and which her informants described in detail, a “Domestic
Religion” (her capitalization) was practiced. This is a religion wherein
an old lady motivates a grandchild by comparing the child to an Old
Testament heroine. This is a religion in which people gain self-esteem,
network with old friends, and reinforce ethnic identity by singing a
song, chanting, or lighting candles in a religious service. It is a religion
in which fond memories are made of nuclear family Sabbath meals.
For various reasons, most people in the community Ms. Meyerhoff
studied were not able to participate “fully and consistently” in the
more prestigious version of Jewish religion. But they were very deeply
into that aspect of Jewish religion which had been planted in their
psyches when they were new persons.
B) Cult and Myth

Because the distinction between myth and widely accepted theology
is a major part of the case made in this book, we will examine the
matter in more depth.
Page 22
B.1) Story-Structure Requirements of Myth

Adventure stories have two common requirements: physical travel
and conflicts. Therefore, the nature of myth requires that it contradict
certain theological notions.
Most mythic lore consists of action-adventure stories or travel-and-
talk stories, and such tales require talking characters who are
anthropomorphic or theriomorphic. Thus, an abstract notion of a prey
species spirit or of human quality like courage does not fit easily into
myth as a character.
In addition, consistently well-behaved and shrewd deities do not fit
easily into myths as protagonists, as victims, nor as villainous
characters. Most mythic lore has a plot structure, and the conflicts
required to move the story along the plot line require emotional
conflicts, fears, betrayals, and so forth; and thus the story requires
human emotional, intellectual, or moral defects and some serious
misbehavior. Consider, for example, The Epic of Gilgamesh (Sandars,
1960).
Of course, by definition a wight who is irresistible cannot get into
interesting conflicts.
Maria Kvilhaug (2012: 3-4) discusses this in the introduction to her
study of Voluspa, where she explains why some beings of no
importance in Norse Pagan cultic practice are major characters in the
surviving myths. Those characters are needed to make the
irresponsible or foolish behavior that creates conflicts, mishaps,
betrayals, and other types of events that move the stories along.
A distinction is drawn here between divine beings and deities. It is
possible that inclusion in myths might reduce the importance of a
deity, for once a deity is adapted to mythical representation,
specialization of function and therefore a relatively narrow appeal to
followers may result. In addition, the principal characters in action-
adventure stories more or less must err and/or misbehave, and they
must have the possibility of catastrophic failure.
Although the point will not be emphasized, this raises the possibility
that a deity not well suited to be a major character in myth — such as
a certain Earth goddess — would gradually be promoted to the rank of
highest, least specialized, and most popular deity in Her pantheon
simply because mythic characters such as Wóden or Fríg more fit to be
heroes and heroines in stories.
In short: being popular with the epic poets and the story-making
singer-songwriters is not necessarily a good thing for a deity.
Page 23
B.2) Observed Functions of Cultic and Mythic Lore

Cultic and mythic lore tend to be contradictory. In an extensive
study of documented religions, Andrew Lang (1907) begins with the
observation that the behavior of “divinities” in myths is often – at least
in parts of the stories – not divine. Thus, myths can seem
blasphemous. On the one hand there is the attitude of awe and moral
obedience that is part of the concept of a divine being. On the other
hand there is the “fabrication of fanciful, humorous, and wildly
irrational fables about that being...”
B.2.a) Entertainment Versus Worship

Lang (1907) infers that mythical theology is separate in origin from
ideas about primal or other divine wights, and this helps explain the
observation that mythical depictions do not have to coincide perfectly
with common ideas about divine beings.
Mythic lore tends to be poetic story telling which is sometimes
intended to entertain or teach in a non-worship context. Thus, myth
and cult serve persons when they are in different moods, for “...the
religious conception uprises from the human intellect in one mood,
that of earnest contemplation and submission: while the mythical
ideas uprise from another mood, that of playful and erratic fancy.
These two moods are conspicuous even in Christianity. The former
(mood), that of earnest and submissive contemplation, declares itself
in prayers, hymns, and 'the dim religious light' of cathedrals. The
second mood, that of playful and erratic fancy, is conspicuous in the
buffoonery of Miracle Plays, in Marchen,...and in the hideous and
grotesque sculptures on sacred edifices. The two moods are present,
and in conflict, through the whole religious history of the human race.
They stand as near each other, and as far apart, as Love and Lust.”
Consider two examples where the behavior of deities in myth is not
as divine as that of deities in cult. For example, When a Titan became
pregnant by Zeus, Zeus ate the child because He was jealous that the
child would be wiser and more powerful than He (Maitland, 1997c)5.
Closer to English polytheism, the Prose Edda says that the goddess
Earth (Jörð) is Óðin’s wife and daughter (Young, 1954: 37). Eating
your children and marrying your daughter are not tolerable behaviors
in any human society.
But despite the lore in stories, in religious practice deities are
regarded with awe, with respect so extreme we call it reverence, and
5
The offspring, Athena, was born anyway, emerging from Zeus’
forehead.
Page 24
often with love (Lang, 1907). This is the way people prefer to relate to
deities.
B.2.b) Myths Informing Serious Contemplation

We must also admit that poetic stories can be part of serious,
thoughtful cultic doctrine and practice. Not all myths can be fairly
characterized as “fanciful, humorous, and wildly irrational”, for some
are stories with serious moral messages. And these stories can be
used in ways that are reverent, serious, and enlightening. They can
also be of use in meditative exercises and serve as material for formal
ritual. Ms. Kvilhaug (2004) makes a case that several stories in the
Poetic Edda are very likely to have been involved in mystical
initiations.
However, the significance of the characters in myths is mostly a
function of how well they fit into story construction, not how significant
they are in religious doctrine or practice.
B.3) Illustrative Parallels

It is interesting to consider examples from well-documented
religions that illustrate the major point made in this chapter: that a
deity who is a minor or absent character in the official body of myth in
a religion may be among the most important — or the most important
— deity in the pantheon in religious practice.
B.3.a) The Hopis

Consider, for example Hopi cosmogenic myths. The Creator
(Taiowa) and His first assistant (Sótuknang) and Sótuknang’s assistant
(Spider Woman) are major divine actors. Mother Earth is not a
significant actor in myths nor legends, for She is not mentioned at all.
But in discursive theology and common ritual practice, Mother Earth
is a very important deity. For example, each person has two sets of
parents, a pair of humans and a divine pair: Mother Earth and Father
Sun. Also, the kivas (temples) have only their roofs rising above
ground, and are otherwise considered symbolic of “a womb of Mother
Earth”. And each kiva features a small pit representing the path from
the navel of Mother Earth or an umbilical cord from that goddess.
(Waters, 1963: 3-22, 31-112, 129).
B.3.b) The Nuer

An interesting example not of a high deity without adventure-story
support comes from the non-Abrahamic religion of the Nuer (Evans-
Page 25
Pritchard, 1956). An entire chapter of the present book is devoted to

their pre-Christian religion, but for now one aspect is to be highlighted.
The Nuer are an iron-age people of eastern Africa whose religion is
little influenced by Abrahamic religions, and who have no alphabet of
their own — rather like the early Germanic peoples. Their principle
deity is Kwoth (a name that can be roughly translated as Spirit).
Kwoth is in some ways quite similar to Earþ. He has no
anthropomorphic nor theriomorphic representation, minimal mythic
support, and no idols; moreover no temples are named after Him.
There are no artifacts to evince His importance. If there were no
professional anthropological work in modern times, and Islamists,
Christians, or Communists had ruthlessly suppressed the Nuer religion,
then no trace of Kwoth would remain. Any myths documented after
the conversion would have us seeing only lesser deities as important.
B.3.c) Sub-Saharan West Africa

In western sub-Saharan West Africa, ancestor worship is the most
common non-Abrahamic religion, but ancestor worship among African
peoples throughout the region has little or no mythic support (Fortes,
1965).
Later in the present book, an entire chapter describes the cultic
structure of one of the peoples of this region.
B.3.d) Christian Religions

Yahweh (I-Am) is a familiar example of a deity who is not a major
actor in adventure stories but who is nonetheless a very high-ranking
being in a religion. In many places in the Bible, the Judeo-Christian
mono-deity seems anthro-psychic, for He manifests anger and love,
and He experiences disappointment.
But one thing He does not ever do in the Old Testament is travel on
adventures. This is logical, because Yahweh has no body to do the
traveling. Moreover, I-Am is also omnipresent, and this makes travel
impossible. Yes, He is sometimes spoken of as having a residence in
Heaven, but this assertion is often made by the same people who also
assert that He does not have a localized presence. In this regard, He is
similar to an Earth god or goddess who would be present everywhere
people go on this planet.
He also does not engage in dangerous-to-him struggle against
enemies. As an all-powerful and omniscient wight, He cannot be
challenged nor endangered, so exciting struggles that would engage
and entertain a listener or reader are not possible for Him. In a later
chapter, we will see that irresistible power is also a characteristic of
the goddess Earþ.
Page 26
So, for example, we see that Abraham is a major character in the

Old Testament, but at the same time Abraham has no cult following in
any branch of Christianity, while Yahweh is a supporting character in
Biblical stories but a major focus of all branches of Christianity.
B.4) Contrasting Examples

Poseidon is an example who sharply contrasts with Yahweh, for
Poseidon was significant in cultic practice and a starring character in
action-adventure stories. He was anthropomorphic, and could be in
one place but not another. Poseidon could try and fail, so He could be
challenged and experience the excitement of being endangered. He
even had normal human emotions (Butler, 1942; Sandars, 1960). For
many Greeks, Poseidon was not overshadowed by a more significant
deity of the type not well suited to a major role in an epic story. On
the other hand, we will see in a later chapter that for many Greek-
speaking persons, Poseidon was overshadowed by a deity too great to
be a hero or major villain in an action-adventure story.
B.5) Lack of Adventure-Story Support ≠ Low Rank

It is quite plain that deities with weak or no mythic support may be
the highest as well as the lowest deities in a pantheon.
One reason for this seems to be childhood experiences of domestic
support for poorly documented folk religion, for in later adult life folks
tend to find that those early religious experiences seem natural and
very comfortable — and very desirable to pass to another generation.
Also, in myths some culticly important deities may be no more than
supporting characters, or they might not be mentioned in myths
because they insufficiently anthro-psychic or anthropomorphic or
theriomorphic, for deities need a physical description and some mental
flaws to figure as major protagonists and antagonists in stories.
This chapter has briefly mentioned the possibility that becoming a
major figure in popular stories could amount to a significant demotion
for a god or goddess.
A corollary of all this is that although no evidence of English non-

Christian myth survives, at least in regard to studying Earth-deity
worship, we are very probably not missing much.
C) Conclusion
Historical and anthropological data show the contrasting theologies
model to be descriptive of many societies’ religions, and data also
Page 27
support the contention that excessive reliance on formal myth can be

quite misleading as to which deities are the most important in a
pantheon. Later chapters will make the point more vividly by means of
examinations of several case studies.
This begins a foundation for testing against evidence a view of Earþ
as a deity in a religion which has a lightweight social structure for all
cults plus — at least in the Earþ cult — a supreme deity with little or
no formal mythic support but a very strong presence in the lives of the
people. The next chapter in the present book will show a detailed
example of a polytheistic religion without temple buildings and with an
omnipresent, supreme deity, and the example comes, not form scraps
of vellum and scattered archeological digs, but from modern direct-
observation and interview data gathered by a professional
anthropologist.
Page 28
Chapter 3: Kwoth — Holy

Spirit and a Supreme Deity
The Nuer religion was mentioned in the previous chapter as an
example of a polytheistic pantheon with a supreme deity who is not
heavily supported by myth. In this chapter two other aspects of Nuer
religions are highlighted — the existence of a supreme deity and the
holy-spirit theology that defines that supreme deity.
Nuer religion illustrates the possibility that a living polytheistic
religion of an iron-age people can have a theory of deity in which very
dissimilar spiritual wights are children or derivatives of a primal deity
of unlimited power and jurisdiction, and this family tree constitutes the
entire pantheon. In turn, this will help us see how Earþ worship fits
into English Pagan and syncretic religion of the early medieval period.
The data on which this chapter is based were mostly gathered in
the early 1930's through the 1950's. Most of the information on
economics and politics is in Evan-Pritchard’s (1940) work, and his
classic Nuer Religion was published in 1956. The information has been
updated with later ethnographic and journalistic work (Gatkuoth,
2010; Holzman, 2007; Hutchinson, 2000; Wal, 2004). Although the
religion spoken of here was still a living tradition in the 2010's, by then
the Nuer homeland had been affected by war and politics in South
Sudan and by ever-expanding industrial-age culture. But there is
enough continuing integrity of the Nuer way of life to justify writing in
the present tense.
A) The Nuer as a People

The Nuer were a people with an iron-age culture as of 1930-1950,
having been affected by industrial-age culture but not transformed.
They are divided into many tribes and for a long time they had much
contact with other peoples from far away, and so their circumstance
was in some ways similar to that of the Proto-Germanic tribes during
the migration age and early middle age.
They lived in open plains country in what is now South Sudan. Their
economy in the 1930's was mainly subsistence agriculture, with a
major emphasis on cattle. They used cattle for money, and their word
kraal not only resembles the Modern English “corral”, but also refers to
a pen or small fenced pasture for cattle — and it is in the kraals that
many religious rites take place. Even in the early 2000's, cattle were
Page 29
the “gold standard” for cash transactions in Nuer-land. The people live
in extended-family farming households and families are organized into
patrilineal lineage groups. Most of each farm's production was for
domestic consumption, not for sale. The economy is usually so close to
the edge of failure that there is lots of sharing between households in
every Nuer village and hamlet.
Nuer government prior to colonial administration was stateless but
a legal system similar to that of the things (assemblies) of
Scandinavian society during the viking era, except for the involvement
of priests as mediators instead of litigants. Matters that would be
settled in secular courts or by negotiations between private parties’
lawyers in the USA or the modern UK are settled by priests, customary
wergild, and/or negotiations between groups of relatives. Nuer priests
are supported by gifts in return for ritual services such as weddings as
well as by their own subsistence farming. (The known English Pagan
priests were supported by kings, but it is probable that most of their
priests were semi-professional, and made their living farming.)
The Nuer know of Christianity and Islam, but Abrahamic religion has
had little influence on Nuer culture.
B) Holy Spirit in Nuer Religion

The core concept of Nuer theology is the concept of holy spirit.
B.1) Kwoth as Conscious Energy

In this study, I use “spirit” or “holy spirit” to refer a quality,
spiritual substance, or force of holiness, divinity, or ultimate
consciousness. The Nuer call this “kwoth” (also spelled “kuoth”). I
sometimes use that term untranslated.
The early medieval English had a word for this concept, and it is
discussed in a later chapter that directly speculates on the Earþ cult.
For now, it is legitimate to examine kwoth to see what hints we can
gather about holy spirit as the early medieval English might have
understood it, and how this understanding might have worked out in
practice.
For the Nuer, holy spirit is omnipresent. Like gravity or magnetism
(which are also omnipresent), it exists in different degrees of strength
in different places and people and at different times. It can also be
more or less apparent when it is present.
Page 30
B.2) Kwoth Theology

The ultimate manifestation of kwoth is the supreme deity at the
pinnacle of the pantheon, and His name is Kwoth. He is the ultimate
creator and supreme deity.
Nuer do not claim to physically see Kwoth nor to find him in any
particular physical image or object. The say He is invisible “like the
air”, not meaning that he is the air. The say that He is as grand as the
wide-span horns of a great bull, but not that He is the bull. They say
He is as great as the universe he created, but not that He is the
universe.
Likewise, when the early medieval English spoke of soil or used it in
a magic spell, they surely did not mean that soil or even the planet we
call Earth is the goddess. Like the great god Kwoth, She is a spirit
wight and can only be perceived in meditation. A later chapter will
show how this worked out in ritual practice.
B.3) Invocations of Kwoth

The supreme deity is not so sacred that His name or his nicknames
or the names of his spirit offspring are to be avoided. On the contrary,
Kwoth and lesser deities are invoked quite frequently.
Whenever Nuer refer to a spiritual wight as “Spirit” without an
adjective as part of the name, they are speaking of Kwoth directly.
Sometimes when they do qualify the noun “Spirit” they are uttering a
nickname for their supreme deity, and when they refer to a more
limited spirit wight, they also regard that as in indirect invocation of
Kwoth. When, for example a priest refers to “Spirit of Gee”, he is
referring to the legendary or mythical first leopard-skin priest (Gee)
and invoking that patron deity of priests. But the priest would be
consciously referring to Kwoth through that lesser deity.
Holy spirit is a major topic. Nuer people speak of, for example
kwoth cuekni, the spirit of twins. They also speak of the kwoth of a
cohort of men who undertook manhood initiation at the same time. In
contrast, a Wiccan in America might similarly speak of the magic of
twins or the magic of an initiation class, referring to a sort of
emotional electricity or very pleasant and exciting special-ness. But
the Nuer reference to kwoth is not the same, for a practitioner of Nuer
religion would be referring to their great god Kwoth in relation to twins
or an initiation cohort, for a nameless aspect of Him is tutelary to
twins or to an initiatory age-set.
Page 31
B.4) Hierarchy of Deities

Among disincarnate wights, holy spirit exists in various degrees. As
mentioned before, the highest deity is named Kwoth, and He has the
most of this holy-spirit quality of all. This is partly because the lesser
spiritual beings are partial reflections, derivatives, or divisions of
Kwoth.
The more kwoth a wight has, the more powerful, aware, and
prevalent it is. The high god Kwoth is omnipresent as well as all-
powerful. The lower-ranking spirit beings are more localized and less
efficacious the further down the rankings they occur.
Therefore, the more widespread and effective a phenomenon is, the
more likely it is to be attributed to Kwoth as opposed to a deity further
down the hierarchy. For example, severe drought throughout the Nuer
homeland would be attributed to Kwoth, but one person’s minor illness
might be attributed to a low-ranking spirit (or not to a spirit being at
all).
Morality is also hierarchical among holy-spiritual beings. The Great
God (Kwoth) is very moral, and lesser spirits are of declining morality
as you descend the ladder. To put it another way, the lower a spirit
being is, the less mindful and more manifest he or she is.
Even though the character of the lower-ranking spiritual beings is
quite different than that of Kwoth, the worship or propitiation of any of
the lesser spiritual beings is indirectly worship or propitiation of Kwoth.
This includes totem spirits, other minor-league characters in the
pantheon, and even (unpopular) demonic beings who inhabit fetishes
(and are imports from a neighboring Pagan culture).
The different beings of holy spirit also have different temporal
priorities. The highest spirit-wight, Kwoth was always in existence. He
is the Creator. Then the next level, the spirits of the air, were created.
Totemic spirits came later yet, then nature sprites, and so on down the
pyramid.
B.5) Summary of the Theology

So to very briefly summarize: the pantheon is analogous to a
pyramid of holiness. At the apex is a single, maximum spiritual wight.
Below that in gradations, the spirit-beings at other levels of kwoth are
more numerous, not as powerful, not as knowing, and not as well
behaved. In correlation with holiness, at the top is the most beloved
god and at the bottom are fetish spirits who are often resented. In
between are spirits of air, spirits of ground, totem spirits, and even
some spirit wights owned by individuals and forgotten soon after those
individuals die.
Page 32
The great Kwoth presents the mystery that He is one and He is

many, for the lesser spirit wights are derivative of Him.
C) Example of the Refraction Principle

An example of a social event in which Kwoth and some lesser spirit
beings are invoked may shows this theology in practice. This example
is taken from Nuer Religion (Evans-Pritchard, 1956: 107-114) and
occurred in the 1930’s. The case is an accidental killing, which is
handled in a mixture of religious ceremony, jury trial, out-of-court
negotiation, and application of traditional oral law. Some readers may
notice a general resemblance between this proceeding and saga
accounts of legal disputes.
C.1) Background
Prior to colonial administration, the Nuer nation had no state, and
after the United Kingdom took over Sudan, the colonial administration
tried to avoid upsetting traditional ways any more than necessary.
Hence, in the 1930’s there was no court system such as the reader is
familiar with in industrialized cultures. Instead, groups representing
each side in a case meet with a priest officiating. The priest is called a
leopard-skin priest, because he has to wear a leopard skin garment.
The priest's job in a homicide or manslaughter case is to perform rites
to terminate or forestall a blood feud and to morally cleanse the killer
– and to referee the dispute6.
The custom is that at such meetings no one should secretly hold
back something he holds against others, so inflammatory remarks are
made, not to start further trouble, but to get everything out into the
open so that no simmering disputes would later boil up.
Another background datum: Nuer men are typically well armed. In
the 1930’s they would carry spears around at all times (one for fishing
and one for war), and they shave with their spears; they do not
commonly carry knives. (In the early 2000’s, some Nuer men began to
carry AK-47 rifles instead.)
6
William Kelly (2002a) suggests that Evans-Pritchard understated
the authority of the leopard-skin priests, who might have been chiefs,
to protect them from the British colonial regime. However, in the case
presented here, the wergild had been negotiated in advance -- this
was the ratification of an out-of-court settlement under traditional
rules for compensation. Moreover, as Kelly notes, Evans-Pritchard was
a colonial government agent, sent to gather intelligence on the local-
national culture to strengthen colonial rule.
Page 33
C.2) The Liturgical and Legal Procedure

C.2.a) The Nature of the Case
In this particular case, one man accidentally injured another with a
fishing spear a few years before, and the injured man finally died from
complications of the wound. The two men directly involved were from
different kinship groups.
C.2.b) The Setting

A meeting of parties representing both sides (including the accused)
came together with a priest and a numerous audience. The meeting
place was like a lot of spots in Kansas in the summer – no shade and
lots of heat. During the proceedings, someone interrupted his own
speech to ask their god Kwoth for a cooling rain, and when it fell at the
end of the session, the rain was taken as a response to prayer.
The meeting began with beer drinking — a sure sign that a
settlement would be reached. Then the formal ceremony began with
castration of a sacrificial young male bovine. Then many of the men
present tossed ashes onto the ox's back and prayed as part of the
dedication of the animal.
C.2.c) Speeches, Including Divine Invocations

Then persons from each party to the proceeding and the priest
spoke at length (altogether the speeches took three hours). These
speeches were addressed mainly to the audience that had gathered.
Members of the audience got into lengthy arguments with the
speakers, in addition to having conversations among themselves about
the matter at hand. The speakers frequently inserted background
material and explanations relevant to the dispute.
The aggrieved party had the first turn. Their spokesman invoked
Spirit-Who-Is-In-The-Sky, Spirit-Of-Our-Cattle-Camp, and Spirit-of-
Our-Fig-Tree. These wights are Kwoth, an un-named village tutelary
spirit being, and the speaker’s lineage totem spirit. The speaker also
included his version of the past behavior of the accused and of
disputes between that man's lineage and his own. He made a threat
that his lineage would annihilate the other if war broke out between
them again. A verbally violent argument broke out among the
audience regarding mutual allegations of magic having been used by
one lineage to kill members of the other.
Then a representative of the defense delivered his own rambling
harangue. He often mentioned spirit, but w/o specifying any particular
title. He also recapitulated the past disputes between the accused’s
Page 34
lineage and that of the deceased, and of course he gave his side’s
version of the whole history of the events in any way related to the
death in question. His main point was that the lineage of the accused
offered cattle in compensation, and that it would be to the
disadvantage of the aggrieved lineage to re-open the issue later.
Then the priest spoke. He frequently invoked Spirit-in-the-Sky,
Spirit, and Spirit-of-Our-Flesh. The first two are names of the supreme
deity, and the third name refers to the spiritual source of the priest's
sacerdotal power. The leopard priest told the accused that he could go
around without fear of vengeance because some of the cattle had been
paid and the rest soon would be. He told the plaintiffs that they must
not resort to violence because their spears would miss, and they would
be better off to let the cattle payments settle the matter permanently.
He warned the party of the defense not to hide their cattle and claim
they too poor to make payments. He then reviewed the entire history
of the dispute, stating his version as an impartial mediator.
C.2.d) Blood Sacrifices

The priest then speared the ox (which died immediately from the
skillful, strong move). The gift to Kwoth was the life of the beast, not
material substance. People rushed in to carve out pieces of the meat
for themselves.
When the confusion and tumult ended, the priest cut some hair off
the scalp of the accused, saying that the blood which contaminated his
body was gone, other hairs would grow in, and “the blood is finished”.
This cutting did not actually shed blood; it was symbolic and intended
to help avoid further human blood shedding.
C.2.e) Summary of Relevant Highlights

The story of the wrongful-death suit per se is interesting, but notice
within the meeting a picture of theological unity in diversity. It is
typical in Nuer religious ceremonies that holy spirit is addressed with
many titles. In addition to those in the suit described here, other titles
could be used. For example, Nuer would also commonly refer to
Grandfather or Spirit-of-Our-Fathers. In this trial, the speakers
addressed Kwoth in terms of special relationships to their own groups,
but the participants do not believe that these are completely distinct
deities. Moreover, note that invocations were spoken over one
sacrificial animal, whose life (not his flesh) was offered by all present
(in their common humanity) to one deity.
Page 35
D) Kwoth and Doctrinal Flexibility

A major intellectual and emotional consequence of this concept of
kwoth is the ability of Nuer to not just tolerate other peoples’ religions
but to accept some deities or other spirit beings from neighboring
peoples into the Nuer pantheon as imperfect manifestations of kwoth.
There is no limit to the number of minor spirits that can be included in
the religion: various holy-spirit wights are patrons of particular
villages, attached to particular prophets, to families, etc.
Also, the Nuer can explain Christianity or Islam as oriented toward
the same high deity as their religion, but with a less acute
understanding than that which is customary in Nuer-land.
E) Application to English Polytheism

The centralized view that the Nuer have of their pantheon is
instructive, because it existed before Christian and Islamic
missionaries appeared. This supports the contention that an English
theology with a pinnacle or ultimate deity is not necessarily a reflection
of Abrahamic influence.
One can also see certain possibilities regarding English polytheism
in the days before and during Christian supremacy. It is possible that
English polytheists would have conceived of a basic energy, force, or
spiritual substance that is primarily manifested in one deity but is also
present throughout a pantheon showing ever less holiness as rank
decreases. This might involve a maximum deity, a few lesser high
deities, then elves and possibly dwarves, then giants, and finally at the
bottom monsters.
In a later chapter, linguistic evidence will be presented to show that
such a concept probably was part of English polytheism.
The Nuer also provide an example of how their theology of kwoth
leads to a flexible system, well able to tolerate great diversity in the
pantheon while achieving human solidarity.
A major difference between Nuer and English polytheism is to be

observed as an aside. The main emphasis of Nuer prayer and of their
banquet rituals is not to achieve blessings, although blessings are
sometimes requested. The main emphasis is to get Kwoth or some
lesser deity to not interfere with people. It would be this way in
Northern European polytheistic religions if the main focus of practice
were on lower-ranking and not dependably friendly beings such as
trolls, giants, or elves. But the English (and Norse) deities are not
usually being bought off or flattered into laying off of the people;
Page 36
instead they are usually asked for blessings, inspiration, or protection,

and there is much more emphasis on deities in Northern European
religions than on the more demonic wights.
Page 37
Earth Goddess in English Paganism Neoplatonic Theology
Chapter 4: Neoplatonic
Theology
A) Summary of the Case to This Point
In the last two chapters, evidence was presented to break down the
assumption that Pagan religions are defined by their myths and that
the notion of a supreme being is inherently derived from influences of
Abrahamic missionaries. Although both points have been made in
Andrew Lang’s 1907 book, more recent theoretical developments and
case studies have been used to make these matters more vivid and to
make the evidence more up-to-date.
In addition, evidence from Nuer religion shows how a polytheistic
theology that posits a supreme deity can be very compatible with
complexity and variety, and that a wide variety of spirit beings can be
accounted for in one theology.
So now we have a good start in making a case that non-Christian
English religion included contradictory theologies and had as one of its
most important cult or as its dominant cult one that posited an Earth
goddess as the pinnacle deity.
B) Objectives of This Chapter

The major objective of this chapter is to describe yet another
theology with a primal deity but without Christian influence, but other
points are also made.
In this chapter a few important ideas commonly thought to show
Christian influence on European Pagans will be shown to be older than
Christianity.
In addition, the theology shown here is among the important
philosophical foundations of an example of Earth-goddess worship in a
later chapter on Roman religion.
Some of the information here is also useful in understanding Norse
religion, which is the subject of later chapter.
Moreover the religious philosophy described in this chapter has
been extremely influential in European philosophy in general from the
time it was written into the present day. Hence the material in this
chapter is important to anyone who wishes to understand the
philosophical bases of the most important theological movements of
the Middle East, Europe, and North America, and not merely English
Earth-goddess religion.
Page 38
In short, this is one of the more fundamental chapters of the

present book.
C) Introductory Remarks
C.1) Foundations of Neoplatonism
The two most basic sources of Neoplatonic theology are the dialogs
customarily called in Modern English The Republic and Timaeus,
although their author wrote many other works. These books are called
dialogs because they are written like plays, showing spoken lines by
characters, instead of presenting the reader with a straight-forward
exposition of philosophy by the author. Consequently, the present
book refers to the theological positions of the speakers in those books
instead of the author’s theology (Kraut, 2013: chapter 6).
Usually, when scholars speak or write of “Neoplatonism”, they are
referring to later writers, such as Plotinus, Iamblichus, or Julian. Most
of those authors are beyond the scope of the present study, although
Julian is quoted in the chapter on Roman Earth-goddess worship. A full
review of Neoplatonic theology is not necessary in the present study,
so in this chapter we will concentrate on the theology expressed in just
those two works. For now it is sufficient to note that some ideas we
find in Neoplatonism predate these works by hundreds of years, and
that there are later developments in Neoplatonism which have also
been quite influential in the theologies of European-type cultures
(Boer, 1976: 7-14; Durant, 1939: 134-151, 164-168, 339-340, 349-
373; Fairbanks, 1898; Hicks, 1925; MacKenna and Page, 1930;
Rappe, 2000; Siorvanes, 1998; Taylor and Meade, 1895; Turner,
1911; Vlach, 2010).
The present author refers to the religious aspect of the works in
question as Neoplatonic rather than Platonic because of misgivings
regarding the original author’s intent: perhaps that wise Greek meant
to stimulate thought rather than to announce doctrine.
C.2) Directions of Influence

The Neoplatonic writings discussed here were made several
hundred years before Christ began preaching (in about 30 CE).
Sources disagree about the exact dates of the author’s life, but the
range is 428 BCE to 347 BCE (Boer, 1976; European Graduate School,
2013a; Kraut, 2013; Mark, 2009; Wikipedia, 2013i). The two works
used here, conventionally called The Republic and Timaeus, were
written in the middle to late ranges of that time span.
Page 39
Jaeger (1961) has documented how the Pagan theology shown in

this chapter and theological notions from later Neoplatonic works
influenced the earliest Christian theologians.
These writings not only predate Christianity; they also occur prior to
the earliest of Tacitus’ sources of information on Proto-Germanic
religions, and Tacitus’ Germania is usually considered the most
important primary source on Proto-Germanic religions. We do not
know if there was any influence between the Proto-Germanic cultures
and Greece in those days nor what direction the influence would have
shown.
C.3) Classicists’ Customs

From the point of view of sociologists and some other social
scientists, classicists have an unusual custom regarding making
citations of the works written by ancient thinkers. They cite the title of
one of Platon’s books along with the page numbers and zones on those
pages in an edition of all of Platon’s works by Henricus Stephanus in
the year 1578. These reference numbers are called Stephanus
numbers and are never explained in any of the editions nor
translations the present author has examined.
Therefore the system is explained here for the convenience of
readers not acquainted with customs of the classicists. In the present
work where reference is made to specific Platonic passages, Stephanus
numbers are often included along with conventional citations or are
given alone. Thus, a citation like the following is a dual citation of a
page location in a certain edition of Timaios and then to a location in
the much older edition by Stephanus: “Archer-Hind, 1888: 118-123;
Timaios 37c-38c”.
In citations of works not edited by Stephanus, classicists use a
slightly different system, but that will be described in the chapter on
Roman religion.
C.4) Vocabulary
C.4.a) Plato versus Platon
The reader might wonder: how is it that English-speaking people
get “platonic” (as in “platonic love” or “Neoplatonic philosophy”) from
the name of Plato? Scholars do not get “platonic” from “Plato”, for that
word is the Latinization of his name. In his native language, the name
is Platon7. Moreover all the German-language sources the present
7
In the Greek alphabet of Platon’s time (which had only capital
letters), he wrote:ΠΓΑΤΟΝ. Assuming that Jones’ (1998) instruction
regarding pronunciation of ancient Greek is correct, the name of this
Page 40
author examined use “Platon”. It seems droll to translate from one

foreign language to another.
Eventually someone has to say that the emperor has no clothes
(Hersholt, 1949) and act accordingly. The present author is not
attracted to behaving foolishly merely because every one else is
(knowingly) doing so.
In short, “Plato” seems to be a traditional aberration in Modern
English, and the present author decided not to go along with it.
C.4.b) The Republic Versus Governance

The Modern English titles customarily used for the two main Platonic
sources used here are wrong. One customary title is wrong because it
can mislead people into not seeing the main thrust of the book in
question. The other title is wrong simply because it is a silly
translation.
The title Platon gave one of these works is Politeia — in the Greek
alphabet of his time that was written, ΠΟΛΙΤΙΕΑ. Ralph Bloom gives an
extensive discussion of how this came to be customarily translated into
Modern English as “The Republic”, although the work does not have
much to say about a specific form of state constitution, except where it
advocates monarchy. You can see the error also in the definition of
“politeia” in the Liddell et al dictionary (Bloom, 1991: 438-439; Liddell
et al, 1940; Shorey, 1935: 2).
But more importantly, anyone who reads the whole book can see
that the main topics are individual and societal governance, with the
state coming into view only because it is a major aspect of societal
governance. And the speakers in the book in question more than once
endorse rule by a king backed up by a hereditary aristocratic class,
which is an outright rejection of republican government.
The main topics of Politeia are self-government of the individual
person and (ethical) governance of a society based on individuals of
various personal inclinations, and this is not only evident throughout
but also made explicit in certain passages (Bloom, 1991: 120-121,
176; Governance 440b-441b, 496a-497b).
In other words, to render the title as The Republic is misleading.
Hence, in the present book this source is cited as Governance.
author should be pronounced PLATT-own. Platon (Broad-Shouldered)

was not what his parents his parents named him; it was an athletic
nickname he got as a wrestler, but he was better known by his
nickname than by his “real” name — Aristocle (European Graduate
School, 2013a; Mark, 2009).
Page 41
C.4.c) Latinization of Timaios

The Modern English customary title for the other book used here is
a Latinization of the original title in Greek, Timaios (ΤΙΜΑΙΟΣ). There is
nothing to be gained by translating that name into the Latin Timaeus.
Hence, in the present book this source is cited as Timaios.
C.4.d) Kosmos
The “world” spoken of in translations of the ancient sources is
usually the cosmos, which in ancient Greek is kosmos. An example of
this is Ruse’s (2013) translation of the Greek word in Chapter 3 of his
book on The Gaia Hypothesis. Archer-Hind (1888) sometimes renders
this as “All”, but that interpretation includes the purely psychic realm,
which is an important part of all Neoplatonic systems, and which is in
some passages not included in “kosmos”.
At first it might seem that a better translation is “universe” (which
in Modern English usually denotes the empirically observable
universe), but a brief passage in one of Platon’s dialogs asks if there
could be more than one kosmos to observe empirically, and in Modern
English by definition there can be only one universe.
The present author decided to render “kosmos” as “physical
universe” and “universe” as appropriate, given the context.
C.4.e) Psycha and Logismos

The ancient Greek language did not have a specialized word for
“soul”. Many words in Modern English are derived from ancient Greek,
although in some cases they are derived from Latinization of ancient
Greek words. But the Modern English “soul” is derived from the Old
English “sawol”, which has no Latin nor Greek ancestor word.
Nonetheless, you will frequently see “soul” used in translations of
Governance and of Timaios without any explanation, as if “soul” were
the obvious choice, and in some instances it is a good choice. But
sometimes Platon’s speakers refer to the human mind, sometimes to a
component of the human mind, and sometimes to a disincarnate spirit
being.
Editions of the original documents usually show the word translated
to be the ancestor-word to our Modern English “psyche”, but the
context often implies that Platon did not mean exactly the same by his
“psycha” (ΨΥΧΗ) as modern speakers understand by “psyche”8.
8
The “y” in “psycha” — like the “y” in the Old English “wyrd” — is
pronounced like the Modern German umlaut-u; it is not pronounced
“aye” (like the “y” in Modern English “psyche”) nor “ee” (like the vowel
in Modern English “weird”). And the ancient Greek speakers
pronounced the initial “p” in “psycha” instead of leaving it silent as do
speakers of Modern English when pronouncing “psyche”.
Page 42
In general, Platon’s speakers used the Greek “psycha” and

“logismos” in specific senses, which are indicated in the context, not in
the ambiguous way that modern English-speaking persons use “soul”.
In one of Platon’s dialogues, his speakers specify a name for the
“immortal soul” — logismos — and give a precise technical definition
that amounts to “rational mental executive”. But Platon does not stick
with that term, preferring “psycha”. The present author is also not
sure that Platon consistently intended “rational mental executive”
every time other authors render “psycha” as “soul”, although Platon
surely used “logismos” precisely in every instance. It is possible that
he let his speakers loose track of their terminology.
The solution is that the present author decided to use expressions
other than “soul” to convey what Platon’s readers would have seen in
his “psycha”. The Greek-speakers who read Platon’s dialogs would
have seen “mind”, “mental component”, “rational mental executive”,
or some other expression for a mind or part of a mind, depending on
the context.
A notable implication of this vocabulary issue is that the notion of

“soul” was not a Christian import to England.
D) Polytheism with a Supreme Deity

In Neoplatonic theology, there is a primal deity who is the ultimate
creator. The primal deity creates, among other things, lower-ranking
deities who create lower-ranking objects. The more strictly mental or
spiritual things are, the purer and holier they are. This is not quite the
same as the holy-spirit theology of Nuer religion, in that Neoplatonism
places a high value on intellectual study, so that mental activity is
what constitutes the force or substance in Neoplatonism instead of
holy spirit.
D.1) The Ultimate Deity

Ultimately, one perfect, conscious, rational, eternal mind controls all
and is the prime cause of every event and object. That mind has no
beginning and will never transpire. Secondary, mindless causes exist
but only the ultimate creator deity sets all purposes according to
intentions and is the ultimate cause. The wise person investigates
secondary causes only to better appreciate the primal cause (Archer-
Hind, 1888: 160-163, 180-185, 253-261; Jowett, 1892c: 480-482,
486; Governance 46a-47e, 51c-52d, 69a-70d).
The prime cause does not do everything directly. Speakers in the
Platonic dialogs used here refer to a hierarchy of objects, with lower-
Page 43
level objects being less perfect manifestations of higher-level objects.

The ultimate object is The Good, more commonly referred to as Theos
(usually translated as God) or Damiourgos (usually translated as “God”
or “Craftsman” but sometimes as “Demiurge”).
The name Damiourgos (ΔΑΜΙΟΥΡΛΟΣ) is interesting because it
implies a humanistic emphasis which is not made explicit by any of
Platon’s speakers. The name is derived from two words, “people’s”
(damios) and “worker” (ourgos). This would be a skilled crafts person
who makes things for the public (Archer-Hind, 1888: 336-337; Bloom,
1991: 209, 466; G & C Merriam and Company, 1979: 299)9. The
implication is that the point of all this is not for the ultimate creator to
amuse itself/himself.
In short: the ultimate point of all that Neoplatonic theology says
and implies is to uplift and spiritually nourish mankind, not to serve
the ultimate deity. This belief was not fully carried over into Abrahamic
religions, but we do encounter it.
D.2) Creation of the Cosmos

The ultimate deity, although perfect and complete, overflowed with
goodness and therefore created a psychic executive object and a
physical cosmos for that object to govern. Both the physical universe
and its governing psyche were created in the image of the
Damiourgos, but with a lesser degree of perfection. The cosmos and
its mind have a beginning but will never come to an end, they are not
subject to disease nor injury, and they have no need to take in food
nor air. The physical creation was made of earth, air, fire, and water —
using all of each of them so that the physical cosmos became universal
(Archer-Hind, 1888: 96-97, 100-121; Jowett, 1892c: 476; Taylor and
Mead, 1895: 253; Timaios 27d-32a, 33c-38b).
The mental executives are always made prior to their bodies so that
in each case the mental executive will be senior and therefore have
authority over the body; this is how things are kept tidily organized.
Since cosmic bodies move in a rational, harmonious pattern,
Damiourgos also created time to go with movement and change.
Damiourgos, being perfect, need never to change and therefore had
no need for time for himself. (Archer-Hind, 1888: 119-131; Timaios
37c-39e).
9
Bloom’s endnote #18 to his passage regarding Governance 530a
makes it seem that a people’s worker was a busker, but the
dictionaries reveal that such was not the case (Bloom, 1991: 209,
466).
Page 44
D.3) Creation of Lesser Deities

D.3.a) Generations of Deities
After creating the physical universe and its governing mind,
Damiourgos made two kinds of deities. Deities of one kind are
attached to glowing sidereal objects and deities of the other kind are
free to reveal themselves visibly or not at their own will (Archer-Hind,
1888: 121-137; Timaios 38b-40d).
The first children of God were Earth and Heaven. The first children
of Earth and Heaven were Oceanus and Tethys. From Oceanus and
Tethys came a few other deities, and after that generation came Zeus,
Hera, and their siblings (Archer-Hind, 1888: 130-139; Jowett, 1892c:
478; Timaios 38b-, 39e-40b).
Despite Zeus’ appearance well down the divine ancestral chain, His
importance to Platon and his readers is indicated by the speakers in
Governance frequently swearing “by Zeus”.
D.3.b) Misrepresentation by Myths

Platon’s speakers give us yet another warning against assuming
that religions are defined by their myths.
Platon’s speakers agree that some of the ancient poetic myths are
valuable lore but in general they are entertainment at best and not
morally uplifting. On the contrary, they are morally dangerous.
The Damiourgos and the lesser deities are good only. Poetic myths
which imply childlike, irresponsible, or unethical behavior are false lore
and can be harmful if taken seriously. For the ultimate creator deity is
not only the ultimate mind but also an object of ultimate good, and
anything directly created by that wight is all good. Indeed, one of the
functions of the lesser deities is to create non-divine objects at the will
of the Damiourgos, for they are good, but not too good to create non-
divine objects directly (Bloom, 1991: 57-61; Timaios 379b-382c).
Nonetheless, Platon’s speakers agree that we must give credence to
myths handed down from distant ancestors, for the most distant of our
ancestors must have personally known the deities of the Olympic
pantheon (Archer-Hind, 1888: 136-137; Jowett, 1892c: 478-479;
Jowett, 1871; Timaios, 40e-41a).
E) Immortal Mental Executives

A part of the human mind, but not all of it, is immortal. This notion
is important because it relates to the doctrines of reincarnation and
eternal salvation, which are critical aspects of Neoplatonic theology.
This immortal psychic object has certain challenges it must
overcome due to mixing with other mental components in an impure
Page 45
combination, installation in a material body, a corrupting environment,

and the problem of achieving a desirable afterlife. Readers familiar
with any Abrahamic religion will recognize the moral-challenge theme
as theodicy.
E.1) Components of the Human Psyche

As noted above, the ancient Greek language did not have a word
corresponding exactly to the Modern English “soul”, but instead had
something more ambiguous (psycha) and a much more precise word
to be introduced in the next passage (logos). Hence, Platon’s speakers
would have to struggle to consistently convey the same sort of vague
notion of the immortal soul that is commonly spoken of in Modern
English by members of various religions10.
The resemblance of Platon’s speakers’ psychological model to that
of psychoanalytic theory is too strong to pass over as if it were not
noticed, although it is not related to an understanding of Earþ worship.
E.1.a) The Logismos

In some passages, Platon’s speakers are quite specific about what
the immortal mental object is. It is one of three components of the
whole human psyche, and that component does correspond fairly
closely to the Freudian ego. In the course of the dialogs, the existence
of these mental components is inferred from observations of human
and animal behavior, and we are offered an accounting of how these
components came to exist.
The immortal psychic object is the logismos (calculating or rational
thing). This object applies logical, conscious thought to attend to
external phenomena, control internally-generated desires, and
generally act as a rational executive. The logismos’ function is labeled
logistikon. A vast number of logismoses were made by the
Damiourgos. He made them from material left over from the making of
the divine mental executive of the cosmos plus some impurities
(emotions) added to bring moral challenges to the newly created
objects. Like subordinate deities, the logismoses are less divine than is
Damiourgos.
These new objects were initially installed in sidereal objects, later to
be installed in mortal bodies by subordinate deities. Because
logismoses are immortal, the number of them is fixed permanently.
(Archer-Hind, 1888: 137-145; 253-261, 334-339; Bloom, 1991: 33-
10
The ancient Greek “psycha” denoted life, ghost, immortal soul,
the conscious self, personality, source of life and consciousness, and
the immaterial principle of movement and life. In addition, it denoted
butterfly/moth, and the goddess Psyche (Liddell et al, 1940).
Page 46
34, 52, 118-120, 292-295; Jowett, 1892c: 479; Shorey, 1930: 397-
400; Governance 353c-354c, 375b, 439a-441c, 608d-611b; Timaios
41d-42e, 89d-90d).
Platon does not consistently use this word to denote an immortal
aspect of the human mind, but contexts imply that his speakers
sometimes mean “logismos” when they say “psycha”.
E.1.b) The Alogiston and Thumos

The other two components of mind are alogiston and thumos11.
Although they are not directly important to our study of English Earþ
religion, brief description of them is necessary to understand the
context of the immortal logismos. The alogiston includes primitive
greeds and fears, and it does not calculate the consequences of acts.
The thumos produces indignation at unfairness, including unethical
behavior of the host person (guilt). It is sometimes furiously angry but
also is unable to calculate consequences. The thumos also is the “high-
spirited” component that loves victory by violence and that envies.
(Bloom, 118-120; Shorey, 1930: 397-400; Shorey, 1935: 392-393;
Governance 439a-441c, 586d).
E.1.c) Analogy to Societal Governance

The three components of the human mind correspond to three
classes of human society (Bloom, 1991: 120-121; Governance 440b-
441b), but while class structure and the state are of interest to most
students of Platon’s writings, the subject is not helpful for current
purposes.
E.2) Incarnations
After creating immortal psychic objects for people and installing
them in permanent stellar objects, the ultimate creator directed his
subordinate deities to create mortal bodies of many kinds -- all
animals, no plants -- and to install the new psychic objects into them.
Incarnation confronts the mental executive component object with
love, sensual pleasure, pain, fear, wrath, and other emotions that are
often difficult to master. So what we observe as human personalities
are minds that have been damaged “by community with the body and
other evils”, including the bodies’ human social contexts. (Archer-Hind,
11
In the alphabet of Platon’s time: Logismos (ΛΟΓΙΣΜΟΣ),
alogismos (ΑΛΓΟΙΜΟΣ), and tumos (ΘΥΜΟΣ). Although the logismos is
logical and the alogismos is a type of illogical mental object, thumos is
a word of multi-faceted meaning in ancient Greek that cannot be so
simply characterized (Liddell et al, 1940).
Page 47
1888: 140-145; Bloom, 1991: 176, 294-295; Governance 496a-497b,

611b-612a; Timaios 41d-42e).
In other words, people are incarnated so that they will have moral
challenges.
E.3) Afterlives
In Governance and Timaios, Platon’s speakers give two mutually-
incompatible versions of what happens to the immortal mental object
after death.
E.3.a) Afterlife in Governance

In this version, the immortal psychic executives12 are gathered after
death in a place of judgment and routed from there to one of two
journeys. Either they go to hellish treatment under the surface of the
Earth or to heavenly treatment in the sky. They spend thousand-year
journeys on these routes — except for those who deserve much longer
torture underground — and then return to the plain of judgment.
Afterward there they make another short trip to the goddesses
called Moirai (ΜΟΙΡΑΙ), where each psychic executive chooses another
life-course and the Moirai finalize each of those choices. Choices are
made partly based on what the mental-executive wight learned in its
most recent incarnation and trip through heaven or hell, but the
choices made are often quite foolish.
The reincarnation cycle starts over again when the psychic
executives forget everything that happened to them in their afterlives,
and they are reborn into new mortal bodies.
Therefore part of the motivation to live and learn well in one’s
current life is to have a desirable thousand-year trip and make a wise
choice for one’s next life-course (Bloom, 1991: 297-303; Shorey,
1935: 490-521; Governance 614b-621d).
12
In the passages cited, Platon’s speaker does not refer to these
logismoses as such, which means that he does not refer to them as
“mental executive beings”, and he has no word that etymologically
resembles the “souls” that Shorey uses to translate. In the text, the
objects in question are psychas (ΨΥΧΑΣ), and the Greek-speaking
reader would have seen “minds”, “mental components”, or “spirits”
and perhaps interpreted that as the same thing as the Modern English
“soul” — or maybe not. Burkert (1985: 195-199, 300-303, 319-320)
indirectly discusses what the psyche is in ancient Greek in his
discussion of non-Platonic afterlife beliefs.
Page 48
E.3.b) Role of Moirai in Mono- and Poly-Centric Theology

Details on the powers and functioning of the Moirai seem like a side
issue at this point, but this topic is worth examining because the lore
of the Moirai is repeated (without acknowledging the source) by
scholars who are trying to understand certain deities in Norse religion.
The idea of the Moirai is a theological interpretation of mankind’s
universal recognition that somehow there are limits within which each
of us can decide and act, and added to this is the notion that among
the limits is a predetermined end of the thread (or channel, path, or
rut) of one’s life. These two notions are basic to both Neoplatonic
theology and the Greek theology or theologies outside that system.
In the version of reincarnation in Governance, the fate you have
now was your choice before birth and is to your fault or credit alone.
But in Greek religion outside this system, it was the Moirai who did
the choosing. Using the Liddell et al (1940) dictionary, the name of the
group, Moirai, is related to the singular noun moira (ΜΟΙΡΑ), denoting
a part, share, portion, or lot, among other things — and most notably
one’s lot in life, pre-determined death, or that which is meet, fitting, or
right. Allan (1997b: 107) interprets Moirai in Modern English as
Alloters, not as “portions”, for they are active agents who make
decisions and carry them out (Aldington, 1930; Allan, 1997b: 106;
Frazer, 1921a: 64-65,90-93; Graves, 1960).
This is most likely the idea the ancient Greeks would have perceived
in contexts that were not Neoplatonic.
This implies a theology that is not centered on a single deity.
Burkert (1985: 129-130) explains Zeus’ failure to override fate as
voluntary, but the existence of an unvarying limitation is the same
whether it is voluntary or not.
As we proceed though examinations of analogies to English
polytheism, we will see some theologies that are more explicitly
polycentric, building to the inference that the non-Christian English
could well support a variety of theologies reflecting a variety of views
of life, and that the variety might well have included a cult that was
polycentric.
E.3.c) Nomenclature and Function of Each Moira

First, let us consider a non-Platonic theology to make a comparison.
The nomenclature of the Moirai, as Platon’s contemporaneous
audience would have read them would not have appeared as mere
names, but as meaningful words, and those words were
metaphorically related to the functions indicated by Platon’s text.
It is possible to see the individual deities as Destiny, Spinner, and
Unchangeable Future. The names of the individual Moirai in ancient
Greek were as follows, according to Liddell et al (1940). Lachesis
Page 49
(ΛΑΧΕΣІΣ) is the disposer of lots or goddess of distribution, and her

name means lot or destiny. It is akin to the verb lachismos, the
casting of lots. Clotho (Klotho, or ΚΛΟΘΟ) is related to a verb meaning
to twist, spin, or turn, and it implies spinning a thread of fate. Atropos
(Atropon, ΑΤΡΟΠΟΝ) denotes “not to be turned, unchangeable,
eternal”.
In short, this is a group without a strict division of labor.
Now let us return to Neoplatonism.

Platon’s speakers give a different meaning to the Moirai, for they
present us with an image of “...Lachesis and Clotho and
Atropos...Lachesis singing of the things that were, Clotho things that
are, and Atropos the things that are to be” (Shorey, 1935: 504-505;
Governance, 617c-617d). So after each psycha or logismos has chosen
a lot for its next incarnation, that wight goes to Lachesis, and she
assigns a tutelary spirit (daimona) appropriate to the lot chosen. Then
the daimona takes the wight to Clotho, who spins a thread of life that
conforms to the lot chosen. Finally, the personal deity takes its wight
to Atropos, who makes the “web of destiny” immutable (Shorey, 1935:
516-517: Governance, 620d-621a).
It is this Neoplatonist view of the Moirai that has been influential

over many students of Norse religion, so part of the chapter on Norse
theologies will refer back to this passage.
E.3.d) Afterlife in Timaios

In the other afterlife story, psychic executive objects are assigned
ranks of animal or human incarnation depending the quality of their
prior lives. The default, or starting, level is not completely clear, but it
is human. The psychic executives are then promoted or demoted
depending on how well their persons lived according to rules which
require things like minding one’s own business, worshipping the
deities, and behaving courageously. The final step up from an
enlightened human life is return to blissful existence in the stellar body
in which the psychic executive was initially installed. There are many
steps down, ranging from reincarnation as a woman to reincarnation
as a fish (Jowett, 1892c: 479, 493; Archer-Hind, 1888: 137-145, 338-
345, Timaios 90e-92c).
Yes, all these immortal executive psychic objects are male. The
present author did not believe it upon first reading this in Reed’s 2006
analysis, partly because Platon’s modern interpreters generally try to
convince us that he would have been politically correct in regard to
gender in our time. Ironically, the Greek deity of mind was a goddess,
(She is called Psyche in Modern English) and the Greek language, like
Page 50
Modern English, defaults almost every noun to neuter and requires a

gendered pronoun to indicate that the logismos or psycha is male13.
Analysis of this matter does not help us understand the English Earþ
cult, but it is too remarkable to ignore.
The Moirai are of no importance in this doctrine of reincarnation.
E.4) The Challenges to the Executive Mental Object

There is a certain ambiguity in Platon’s dialogs about the healthy
functioning of these components in the human mind, but the general
thrust of the discussion is that the primary mental orientation should
be to master carnal impurity (Archer-Hind, 1888: 140-145; Timaios
41d-42e).
On the one hand, the challenge to the mental executive object is to
manage a balance among all three components. Good balance includes
both physical and mental health and symmetry, so mental and
physical exercise and discipline are important. The motivations to
achieve this balance are to achieve a happy life, a proper relationship
to the ultimate good object (the Damiourgos), and desirable prospects
for an afterlife. (Archer-Hind, 1888: 323-335; Jowett, 1892c: 491-
492; Timaios 86b-89d).
On the other hand, the highest ethical commitment is to the
learning and wisdom that come from studying one’s relation to the
ultimate deity. Although all three psychic components — logismos,
alogismos, and thumos — should be kept strong and healthy, the
logismos must rule, and mental growth is more satisfying than is
sensual gratification (Bloom, 1991: 274; Archer-Hind, 1888: 140-145,
327-335, 340-341; Jowett, 1892c 493; Shorey, 1935: 386-391;
Governance 585c-591c Timaios 41d-42e, 87c-89c, 91a-91d).
Basically, the challenge to the psychic executive is to make his
person act like a professional philosopher who is also an accomplished
athlete and a leader major academy (Platon).
F) Evaluations Not Friendly to Earth
Religion
The evaluative language of Platon’s speakers’ theology is not
friendly to Earþ worship and might even have been incompatible with
13
On the other hand, the Catholic mystic Underhill (1930)
repeatedly refers to the soul as “she”. Apparently some theologists are
uncomfortable speaking of a soul as “it” or are overly hassled by
attributing to each soul the gender identity of its person or most
recent person.
Page 51
the Gaia cult of Platon’s time. In both of the books used as primary
sources here, the following adjectives and nouns are in the positive-
evaluation category: up, clean, light, mental, sky. The following are in
the negative-evaluation category: unholy, down, dirty, dark, physical,
earth.
Likewise, “purity” is good, and “purity” in this view of life is freedom
from matter (Archer-Hind, 1888: 130-139, 140-145, 338-345; Bloom,
1991: 197-198, 253, 267, 290-292).
One of Platon’s speakers enunciates a chakra theory, placing the
bodily locus of the logismos at the part of the erect human body that is
farthest from the surface of the Earth and that is skyward, while the
less-valued psychic components are at levels in the body which are
usually closer to the ground (Archer-Hind, 1888: 253-261; Timaios
69e-70d).
In the latter part of the chapter on Roman Earth-goddess religion,
we will see that the Neoplatonist philosopher Julian dealt with this
issue the same as Platon’s speakers. A result is that Julian’s concept of
an Earth goddess is not very earthy, and his Neoplatonic Earth
goddess is easily distinguished from earthier Earth deities.
G) Epistemology
Throughout both Governance and Timaios, the theological
propositions are based on observations of human, animal, and
astronomic behaviors. One of Platon’s speakers repeatedly asserts that
what is said is the most likely theory based on evidence, not absolutely
certain knowledge. The speaker explains that the only way to know
theology for certain is to get the word from a deity, and such a
message is unavailable (Archer-Hind, 1888: 152-153, 168-169, 180-
185, 268-269; Timaios 44b-44d, 51c-52d, 68e-69a, 72d).
This empiricist statement appears to contradict the more strongly
stressed Neoplatonist theological principle that knowledge of the
divine, ultimate causes of things is more certain than is empirical
knowledge. In these books, Platon’s speakers claim that the invisible
realm of causation is being while the visible is “becoming” (temporary,
with things always coming into existence and passing away), and
therefore that the ideal is more real than is the observed.
However, throughout the dialogs of Governance and Timaios,
Platon’s speakers simply take for granted that the valid basis for
knowing of, and theorizing about, deities is to start with empirical
observation. For example, there is an interesting passage in
Governance where one of Platon’s speakers infers the existence of an
immortal logismos from observations of human and animal behavior.
(Bloom 1991: 292-295; Governance 608d-611b).
Page 52
The empiricist epistemology that underlies the whole discussion in

Governance and Timaios classifies the theology as “natural” as
opposed to “revealed”. A “natural” theology bases its theory of deity or
deities on empirical observation and analysis of data. A “revealed”
theology is accepted based on just the sort of message (one from a
deity) that Platon’s speakers deny having. The earliest known “natural”
theologies were written by Greek philosophers (Brent, 2008; Jaeger,
1947: chapter 1).
We return to this topic in the chapter on Norse theologies.
Perhaps the reader should be warned that later Neoplatonic
philosophers claimed that a person could have direct information from
a deity, and that the evidence of this was magic or miracle working.
But that is beyond the scope of the present book.
H) Critique
The appealing ideas of Neoplatonic polytheist philosophy were and
still are important as very serious doctrine accepted as fundamental by
many very intelligent thinkers. However, it is possible that at least
some of the ideas in Governance, Timaios, and other of Platon’s works
not examined here were intended as starting points for consideration.
H.1) Importance of Neoplatonic Philosophy

It is important to note that the notions presented here and many
others in these two Platonic dialogs have had great influence on many
philosophers of various religions, including polytheists, from Platon’s
lifetime into the present. Platon’s writing, at least Timaios, was known
in medieval Europe and Platon’s writings were even more extensively
known in the Islamic-ruled Near East and in the Roman Empire prior to
its collapse. The thinking of Platon and the later Neoplatonic writers
had significant influences on Abrahamic religions (Bigg, 1895; Inge,
1900: 334-344; Moore, 2005; Rapp, 2000; Turner, 1911; Vlach 2010).
For example, it is clear that here in Platon’s writings there is, if not
quite the same notion as Christian salvation of the soul, ideas that are
similar. Many readers of this book no doubt will have come to it with
the notion that the Christian emphasis on saving souls from afterlife
horrors is an inherent part of the Judeo-Christian heritage going back
to the earliest times of Jewish religion.
However, people translating the Old Testament into Modern English
have long been finding “soul” in locations in the text where the original
Hebrew said “life breath” or where the original Hebrew spoke of
salvation from physical danger. The notion of an eternally living
(human) spirit entity, which can live separated from the body, which is
Page 53
presented in Timaios and Governance, was imported into Judaism by

Hellenized Jews (Alter, 2007: 32; Jaeger, 1961).
The reader should be aware that Platon taught philosophy, but his
earliest successors who are prominent today had not studied under
him personally. However, an academy was established in Athens after
Platon’s death, and a chain of scholars and wise persons (some of
them Christians) who studied there produced major philosophical /
theological works until a Christian Byzantine ruler decided the
academy was too much of a threat to be tolerated in 529 CE (Bigg,
1895: 1; Kraut, 2013; Moore, 2005; Shorey, 1935: xxxvii-xxxviii;
Turner, 1911).
H.2) Was It Supposed To Be Doctrine?

But critics of Platon’s works often say that his intention was to get
people to think independently and analytically (for example, see Reed,
2006). Sometimes a critic of Platon’s works expresses doubt that
Platon would be a Neoplatonist were he alive today. It is easy to take
this as the same sort of criticism as the assertion that Christ might not
be a Christian, based on alleged deviations of modern Christianity from
Christ’s teachings of doctrine. And perhaps that is how the “not a
Neoplatonist” criticism is usually meant; the commentators never
explain it.
To the present author, it seems that the contents of Governance
and Timaios were not all intended to be taken as doctrine, but instead
that they were intended as collections of starting points for the reader
or listener to make up his or her own mind based on rational analysis.
Thus, Platon seems to have a great talent of preaching without being
“preachy”.
For example, there is an oft-quoted passage in Governance to the
effect that philosophers should be kings. The passage certainly has a
powerful intuitive appeal. However, it follows immediately upon a
passage in which Platon’s speakers go through a long set of logical
steps ending with the conclusion that dogs are philosophers. What was
Platon trying to tell the reader?
There are several such sequences, and often Platon’s Modern-
English translators struggle to make sense out of passages that Platon
seems to have included as fun hints to be skeptical of some very
appealing and obscure notions. It is possible that the psychological
effect of the audiobook version is very different from the impression
made by black-and-white text (Waterfield, 1993a), for the present
Page 54
author found it easier to appreciate Platon’s humor in an auditory

experience than in writing.
Another apparent hint might be Platon’s use of “good”. It is never
directly spoken of as an object; it is always a category of evaluation.
But the discussion is easily misunderstood if one does not pay close
attention. Hence, it is possible that the use of this term, while not
humorous, was intended to steer the listener or reader to careful
thinking.
Page 55
Earth Goddess in English Paganism Tallensi Religion
Chapter 5: An Earth-Goddess
Cult in a Bifurcated Religion
A) Summary of the Case to This Point
Up to now we have established a few matters that will provide a
basis for examining data which bear directly on the Anglo-Saxon Earþ
cult.
Data from many cultures show that religious customs are not fully
dominated nor defined by myth, and that myths can be misleading.
Indeed, this point was made explicit by an ancient source quoted in
the previous chapter. We have also seen that a polytheistic religion
can have a cult with a supreme deity and ultimate creator, and at the
same time tolerate a remarkable diversity.
Evidence regarding Greek religion in the previous chapter, and
other evidence scattered elsewhere in this book, hints that
Neoplatonism was part of a religion that encompassed incompatible
theologies and highly divergent cults.
So now we are ready to look beyond Europe again and examine a
religion that is organized into two well-integrated, highly diverse cults
— one of them an Earth-goddess cult.
We will our attention to the Tallensi of Northern Ghana. The Tallensi
were certainly not Angles, but their economy and their ethnic
environment were in some ways similar to that of the Angles, Saxons,
and Jutes. The Tallensi Earth cult exists in a segmented religion,
consisting of two complementary and yet quite contrasting cults. The
Tallensi also give examples of details of conduct and organization of an
Earth cult and some hints of how the English thought of their Earth
goddess.
B) Sources of Data
In the early twenty-first century, most of the Tallensi still followed
the religion shown here. Most of the documentation of Tallensi culture
was produced by anthropologist Meyer Fortes and archeologist
Timothy Insoll. Fortes’ data are based on direct observations and
interviews beginning in the middle 1930’s and ending in the early
1970’s. Timothy Insoll’s observations are based on interviews and on
artifacts dug up since 2004. However, some of the scholars quoted in
Page 56
this chapter did their work in the first two decades of the twenty-first
century and reside in Northern Ghana.
C) Cultural Context of Tallensi Religion

The Tallensi live in Northern Ghana and share with other peoples a
language called Gur and some other cultural similarities. One of these
similarities is that several peoples in the general area of northern
Ghana have a religious Earth cult. These include among others the
Kasena, Nunu, Dagar, Bulsa, Kusasi, Moba, Batammaliba, and the
Mossi. For example, F. T. Smith (1989) wrote of the Gurensi that they
regard Earth as “a mystical force distinct from its physical
manifestation as soil” — which is very similar to the notion we will see
in Old English literature.
Until the onset of the colonial era, ethnicity in this region, like that
in pre-migration age Germania, was fluid, and even today various
peoples in the region know of and influence each other (Insoll, 2010).
Tallensi people are mostly subsistence farmers, and their economics
are based mainly on a technological level implied by this list: adze,
hand-hoe, bow-and-arrow. Their most important crop is sorghum, or
guinea corn. Ill-timed or insufficient rainfall is a frequent agricultural
hazard, and locust plagues are also a serious hazard. Murrain and
drought threaten livestock production. Consequently, famine
sometimes occurs (Fortes, 1973: 196; Fortes, 1975: 36). The Angles
probably did not have frequent problems with locusts and drought, but
a likely pre-migration population-support problem is evident when we
compare the tiny area they occupied on the continent with the
expanse they took over in areas that are now called central, eastern,
northern England, and southern Scotland.
Tallensi culture is that of a practical, utilitarian, down-to-earth
people. Their main concerns are long lives, children, good crops, and
productive livestock. They are not prudish about sex, nudity, nor
bodily excretions. They accept that in everyday life each adult must
accept responsibility to cultivate crops, tend livestock, treat illnesses,
avoid injury, care for children, etc. Of course, to succeed one needs
some good luck, and it certainly helps to get blessings from, or at least
avoid angering, the deities (Fortes, 1973: 196, 202).
Descent and inheritance are strictly patrilineal. Women have the
jural status of minors, and none is present during ancestor worship
except to receive healing magic (Fortes, 1966: 13; 1979).
The most common unit of consumption and production is a
household including a very extended patrilineal family residing in a
walled compound. Families are commonly polygenous, and even a
Page 57
monogamous family will commonly have two to four generations

together under a senior male head of household. In a typical joint
family, some of the “sons” are sons or grandsons of a brother of the
surviving head of household. By tradition, the head of the family in the
residence has legal and economic authority over all members. He
personally owns the family farm, although selling all or part of it is not
a simple matter for him under traditional law, because he holds the
property on behalf of the family, living and dead (Fortes, 1973: 206;
Fortes, 1975: 36; 1972).
The circumstances of the Tallensi have some similarities and
dissimilarities with that of the Angles and other Germanic tribes in
their pre-Christian era. Dissimilarities include: marriage customs,
“unprudishness”, unilineal descent, extended-family ownership of real
estate, and extended-family residential compounds. Similarities
include: subsistence agriculture, lack of mechanization, ethnic
migration, rise and fall of tribes, common language among many
tribes, down-to-earth daily concerns.
D) Overview of the Cult Structure

The Tallensi have two cults, which are coordinated in a system of
holiday festivals. The main religion is worship of ancestor gods (former
fathers). But alongside the ancestor cult is a distinct Earth-goddess
cult that is more oriented toward nature. The two cults are
theologically unrelated.
The Tallensi have only two significant cults. Fortes and Insoll say
that the Tallensi practice animism and Totemism, but if so, these
religious tendencies are not significant among the Tallensi. Those
scholars’ extensive descriptions of Tallensi religion gives only very brief
mention of genuinely animistic or totemic religion (Fortes, 1940;
Fortes, 1965: 113-115; Fortes, 1971: 282; Insoll, 2007a). Fortes
seems unclear about what Totemism is. For example, in an essay
which includes a correct definition of Totemism, he also remarked that
“snakes are totemic creatures of the earth (sic) which may not be
killed” (Fortes, 1972: 225).
E) The Ancestor-God Cult

E.1) Ancestor-God Pantheons
Ancestor gods are made, not born. A man with at least one
surviving son dies, gets a normal funeral, and then is ritually installed
Page 58
as a god. Without the installation, he14 is just another dead ancestor.

After the installation, he only has a divine relationship with his male-
line descendants and their close relatives. He gets no worship from
anyone else and has no effect on their lives. His eldest surviving son is
his priest and is the priest for the members of the son’s household.
Thus the Tallensi ancestor-god religion has the unusual feature of
having one unique pantheon per adult male or group of brothers.
Each pantheon operates in a chain of command based on seniority.
The new god’s father, grandfather, and so on up the line have their
effects only through the concatenation of ancestor gods, and appeals
to a relatively distant ancestor god always start with asking the most
recent to contact the one before and so forth on up the line until you
reach the one you want to appease or get a blessing from.
Despite the spiritual chain of command, worshipers do not relate to
a pinnacle deity: there is no boss, king, All-Father, nor All-Mother.
The Tallensi observe both family and clan ancestor gods.
An exemplary human being might not get installed as a god, while
an irresponsible loafer might get installed. No matter how persecutory
or severe the ancestor gods are, they are regarded as enforcing moral
codes judiciously and fairly. Ancestor gods are also considered wise
and just regardless of the actual personality and behavior of the
deceased person of the same name while he was still alive (Fortes,
1965; 1966:12; 1973; 1975; 1979).
Females are not significant as ancestor goddesses, perhaps because
female ancestors are not important in this strictly patrilineal society
(Fortes, 1971: 283-285).
E.2) Venues for Rituals

The altar of the family’s household gods is in the homestead, often
in a room set aside for that purpose, although shrines of clan ancestor
gods are in sacred groves, and sometimes a household shrine is out in
the yard of the family compound. Prayer practically always involves
sacrifice in the form of slaughtering at least one animal, usually a
chicken.
Tallensi are vague about where ancestors reside, but they are not in
Heaven nor their graves, and they can be addressed only in specific
physical loci. Sites for prayer are places where an altar, tree, or simple
14
I usually capitalize pronouns referring to any deity, refer to
deities by their proper names in preference to a generic name, and
never capitalized “god”, which is not anyone’s name. The exception is
that I do not know any ancestor god’s name and never capitalize the
pronoun referring to an ancestor god or goddess.
Page 59
relic is dedicated to a specific ancestor god (Fortes, 1965; 1966: 12-

13; 1972; 1973; 1974; 1975; Insoll, 2007a).
E.3) Enforcement of Moral Rules

Unlike early medieval English deities, ancestor gods are not so
much generous with aid as they are a collective conscience, punishing
their offspring for moral violations, including neglect of ancestor
worship. Fortes, who was impressed by psychoanalytic theories of
social phenomena, describes the ancestor gods as a collective
superego.
A man who commits certain sins faces severe sanction. For
example, an eldest son who commits adultery with his father’s wife
and does not atone with proper sacrifices may be denied sons, which
means he is not welcome in the pantheon. Being denied sons would
also mean that the gods have given up on a lineage in disgust.
Another very severe punishment is to be killed by smallpox, and
thereby denied full funeral rites. Fortunately, most sins are not nearly
so awful, and there are many lesser consequences, such as a
requirement to perform an expiatory ritual. Fortes reports in several
places that the Tallensi take all ancestor-cult moral rules very
seriously, and they are very rarely knowingly violated, even by
nominal Christians.
When bad things happen to individuals or families, the persons
directly affected are not in a position to exactly figure out the spiritual
cause. Therefore, a diviner is needed to diagnose reasons for ancestor-
god anger and to indicate the atonement the ancestor requires, and in
turn this means that enforcement always requires at least one formal
ritual (Fortes, 1965; 1966: 12-13; 1972, 1973; 1974; 1975; Insoll,
2007a).
F) The Earth Goddess Cult

The Earth goddess is called Teng (Fortes, 1975: 22-23). The
shrines, or “tengbana” are where the priests, or Custodians of the
Earth (“tengdaana”) do their ritual work. Soil, sacred place, human
settlement, and the mystical aspect of earth per se are all denoted by
“teng” (Fortes, 1940: 254-255; Insoll, 2007a; Insoll, et al 2009).
F.1) Conceptualization of the Earth Goddess

F.1.a) A Strictly Spiritual or Mental Wight
Fortes says that the Tallensi “stand in awe of the Earth”, and regard
it has having “qualities of livingness”. Teng is analogous to a person
Page 60
psychologically but unlike the ancestor gods, She is not, and never
was, a person. Teng is not represented by an idol or fetish (Fortes,
1945: 176; Fortes, 1971: 254, 256-258.)
The lack of idolatry suggests some limitations on the extent to
which Teng’s psyche is similar to human minds, and it is similar to a
precept that was common Proto-Germanic religions, a rule against
pictorial or sculptural representations of that which can only be
perceived in reverent meditation.
F.1.b) Range of Functions

The Earth goddess has a very broad range of functions. Insoll
(2006) opines that Teng is a mainly a fertility deity for these people,
but this greatly understates Her range of functions as they are shown
in the data that he and Fortes report in various publications. Actually,
Teng is an all-purpose deity. We encounter the same bias in studies of
the Earþ cult.
F.1.c) Identification with Mineral Substances

The Tallensi Earth goddess is identified with, among other things,
arable soil and clay.
The Tallensi goddess is also identified with stone (Insoll et al, 2009:
62-63). It is notable that the absence of rock art near the Tallensi
Earth-goddess chapels seems to imply an effort to avoid marking a
sacred substance in the same way that a totem-worshiper would try to
avoid harming an animal or plant identified with his or her totem spirit.
In Tallensi-land, petroglyphs occur only at some distance from sacred
venues.
Although none of the anthropologists quoted here said explicitly
that their Tallensi informants identified their Earth goddess with the
planet, it is quite clear from the social scientists’ discourse that the
Tallensi do identify Her with the planet as a whole.
Unlike the early medieval English, the folks of northern Ghana in
modern times are able to switch from ceramic pots to plastic and steel,
but ceramic pots are still used in religious rituals, partly because the
traditionalists regard ceramic material as symbolic of the life-giving
force of the Earth and of mankind’s dependence on the planet. Even
though steel comes from stones in the earth, the Tallensi seem to
simply have a tradition that ceramic material is holier than metal or
that hand-made objects have more psychic energy in them than do
machine-made objects.
Most Tallensi ritual pottery is made by women, but not necessarily
for a theological reason, since pottery-making in general is considered
women’s work. Insoll points out that in Tallensi theology the Earth
Page 61
spiritual being is feminine (Insoll, 2006; Insoll, 2010). But what does
this mean in a society without priestesses? (The present author does
not have an answer to that question.)
F.2) Shrines and Chapels

F.2.a) Chapels without Buildings
The Earth goddess is worshipped without temple buildings; instead
rites are conducted at specially dedicated outdoor locations. As we will
see in a later chapter, outdoor venues were also typical of English
Pagan religion.
Certain types of locations are favored. Although none of the sites is
in a building, some are in caves or rock shelters (overhanging rocks
that let a person escape rain or wind). Rocks large and small are
important, so that large standing stones or simply accidental
collections of boulders are often the sites dedicated for cult activities.
Some shrines are small, some quite large.
Groves are commonly maintained as sites for one or more chapels.
Maintenance can be overlooked, and outdoor shrines are sometimes
considered by scholars to be “natural”, especially those which are
without buildings or free-standing altars. But the Earth-shrine groves
are well maintained — and clearly artificial. A telltale sign appears
clearly when the surrounding land has been stripped of trees for
timber and fuel, and only a sacred park land remains wooded.
Shrines can include other shrines, and one site may function for
both of the Tallensi complementary cults, for Earth-goddess and clan
ancestor chapels are all located outside residences (Fortes, 1975: 22-
23; Insoll, 2006, 2007a, 2007b; Insoll et al, 2009: 63-65).
Insoll et al (2009:57-58) note that “archeological” sites are
sometimes enshrined, meaning that the Tallensi revere their society’s
past, and may make a site holy because it has historical value. This
may also reflect finding an emotional energy in the area that marks it
as holy. Archeologists have noted the same tendency in Britain, where
English Pagans and later English Christians located religious sites on
land that had been religious sites for hundreds or thousands of years
before. But I have to add that in a landscape that does not change for
several hundred years, a location with a spectacular natural view or
that offers peace and seclusion will tend to be re-used by successive
cultures as a favored place of prayer or meditation. Nonetheless
Neolithic standing stones in an early medieval churchyard are a clear
indication of an ancient location still in use, possibly because the past
itself is valued (Semple, 2010: 33-39).
Page 62
F.2.b) Naming of Venues

The sites are not named for Teng, but instead for their locations.
For example, three of the many outdoor temples in the Tongo Hills are
called Tona’ab, Bonaab, and Nyoo (Insoll et al, 2009: 44-45). It is as if
instead of a Christian venue being named Church of Saint Paul or
Cathedral of Our Lady, it would be named Lee’s Ridge or Pleasant
Valley.
The Pagan English also followed this practice regarding the cult of
Earþ. So to give an example relevant to the present purpose, an
Anglo-Saxon site might be named Tuffelege (Tuffa’s Woodland
Clearing — a settlement listed in the Doomsday book) instead of
Earðlege (Earð’s Woodland Clearing — not an observed place name).
There are theological and linguistic reasons for members of an
Earth-goddess cult to name ritual venues without reference to the
deity in question, but this will be discussed in a passage on English
place-name evidence.
F.2.c) Altars
Altars seem to be optional. Some of the “shrines” in the
photographs and verbal descriptions of these facilities sometimes do
not show the workspace tables we call altars, while in other cases the
“shrine” consists only of a portable altar, and in still other cases we
see an outdoor temple complex containing several worship areas,
some containing altars and some not. (See the photos in Insoll’s 2006
paper or the narrative example of a ritual to drive away a bad-luck
wight in Fortes’ 1971 paper.)
Altars for routine Earth religion or ancestor worship are typically
low, so that the officiants have to squat or bend over, although altars
for (ancestral-cult) diviners tend to be about four feet high (Fortes,
1975: 26).
F.2.d) Resident Shrine Spirits

Tallensi shrines or altars are prayed to as one would pray to a local
deity. The names of the chapels, shrines, or stand-alone altars are the
names of these deities. This means that the shrine spirits are named
for locations of the shrines.
The shrines or chapels also have distinctive taboos and emphases of
power, implying specialization of the resident spirit beings. For
example, one shrine is especially valued for counteracting hostility and
for healing. Another example is considered to have especially
“benevolent”, curative, and protective tendencies. Another is a dancing
ground for a major annual festival and is also considered especially
Page 63
curative of human infertility, hostile to evil, and helpful in identifying

witches.
The significance or specialization of any given shrine and its
resident spirit might change over time, and a given chapel can change
back and forth between being mainly an Earth shrine and mainly a
clan or lineage ancestor shrine (Fortes, 1940; Fortes, 1974: 56-57;
Insoll, 2006, 2011b: 146: Insoll et al, 2009).
Fortes and Insoll do not go into the theology of shrine and stand-
alone-altar wights, but some speculation might be helpful for an
understanding of English Earþ religion. The “animistic” theology that
one can use to explain shrine spirits is that the sites have been
invested with energies or aspects of spirit-force, just as some objects
can be charged with static electricity by rubbing them on another
object that has an electrical charge. Whether this charging occurs only
by conscious human dedication and repeated use of the locations or by
divine magic plus human use is not relevant at this time. Either way,
the spiritual charge and resultant wight would be homologous with the
lesser deities of Nuer religion. That is, the shrine spirits would consist
of the same spirit-substance as the Earth goddess but with weaker
concentrations.
The reader deserves a caveat: Fortes implies that the Tallensi do
not intellectualize their religion this much (Fortes 1971; 266, 268,
270, 285, 253). However, this speculation is consistent with the
Tallensi practice of shrine franchising, which is explained in the next
passage.
F.2.e) Chapel Franchising

In chapel franchising, a location is made into a place that holds
special meaning and sacred power by conscious human dedication,
although a place may be selected for such use because of an
emotional sensation, something like a charge of electricity or a feeling
of wonder and awe in that place, in other words a feeling of a thin
boundary between the mystical and profane at that spot (Eliade, 1959;
Insoll, 2004c: 19-23; Insoll, 2006: 226-228; Insoll, 2011b: 145).
Apparently only one Tallensi shrine has been franchised, the
regionally famous Tonna’ab shrine to Teng. The purpose of this has
been to empower other shrines hundreds of miles away, so that
distant people would have access to its miraculous powers to defeat
evil and cure physical ailments.
The method involves a dedication ceremony to clone the spiritual
wight of the mother chapel, and the ceremony was elaborate, sober,
and serious. At the parent chapel or shrine, a priest from afar is
trained on procedures and theology. The trainee — who might already
Page 64
be a full-fledged priest in the distant community — offers a cow as

sacrifice. A horn or the tail of the animal plus a “medicine” substance
is bound in leather. Then both priests go to the child shrine and make
more sacrifices to get the cloned spiritual being to accept the new
location. The two priests then return to the parent shrine and obtain a
rock of the type used to awaken that shrine. (The awakening is
performed by knocking three times on a larger rock with the smaller
one.) Then the awakening instrument is ceremonially presented to the
priest for the child shrine, and he takes it to the child shrine. In
addition, medicinal clay from the mother site is supplied to
practitioners at the child site (Insoll, 2006: 229-230; Insoll, 2011a:
198).
Insoll’s 2006 paper was written to speculate that the shrine
franchising he observed among the Tallensi could have occurred in
Northern Europe in Neolithic times, and surely if it could happen in the
Neolithic it could happen in the migration age or early medieval
Europe.
F.2.f) Medicine
In F.2.e, on chapel franchising, mention was made of medicinal
clays, so this is the place for an aside on use of shrines for healing.
Medicine and healing magic are practiced at the Earth-goddess
shrines, as they were practiced at medieval European monasteries. At
African chapels noted for healing powers, a healer would administer
pharmacological substances and prayer, and at the same time he
would lure an offending spirit being into an object such as a clay pot.
Then the materials might be destroyed or simply discarded at the site
as a means of promoting physical healing by spiritually disinfecting the
patient. Normal procedure was to dispose of spiritually or physically
infected material in a stream or gutter.
We will see analogous magic in association with an English medieval
prayer to Earþ.
Clays occurring naturally at the chapels were often used as drugs
although they seem to have no pharmacological value. (Insoll, 2011a;
Insoll, 2011b; Insoll et al, 2009; Kankpeyeng et al, 2011a).
F.3) Ritual Conduct

F.3.a) Rituals are Public Only
Generally speaking, holy rituals are also elaborate prayers, and
among the Tallensi this formal ritual is the only form of prayer, for the
Tallensi do not informally practice prayer by just anyone at just any
Page 65
time or place as do American Christians. Instead, prayer is offered by

a priest only and only at holy locations (Fortes, 1975: 26-28).
It is because all of these rituals resemble magic ritual, that they are
all done in public. The Tallensi ethic on this is that good religion is
done with witnesses, and shameful black magic is done in secret
(Fortes, 1966; Fortes, 1975: 28, 31).
Ritual is occasioned mainly by holy days on the annual calendar or
by some misfortune. If a misfortune has a spiritual cause, it requires a
divination and a piacular sacrifice as prescribed by the diviner.
F.3.b) Customary Features of Holy Rituals

The rituals have a traditional outline, which is not necessarily
followed in strict order or in strict form. Even Earth rituals begin with
invocations of ancestor gods, although any Earth priest’s ancestor
gods would be deceased Earth priests, since the occupation is
hereditary. Thus when an Earth priest performs a ritual, he may
invoke a chain of his own ancestors by name, all of the spirits of the
outdoor shrines and sacred groves by name, and — but not by name
— all the other ancestors of all the Tallensi people. After that come
verbose and redundant invocations and urgings, animal sacrifices, and
milling around with some discussion of what comes next and how to do
it. Eating, and on festival days music and dance, conclude the
occasion. (Fortes, 1974: 56-57; Fortes, 1975: 22-24, 28-29).
The language used is colloquial. Neither Fortes nor Insoll mentions
poetry, but very long-winded speeches are common. Hymns are only
used in certain ancestor rites. The speeches commonly include the
repetitions of ideas phrased in different symbolic verbal expressions or
physical gestures, and whole speeches tend to be redundant with each
other. Expressions used commonly include praise and recitations of
past events as well as statements of what is wished for. Also included
in ancestor worship may be threats to withhold future sacrifices, but
such threats did not occur in Earth-goddess rituals (Fortes, 1975;
Fortes, 1979).
Sacrifice is the most common characteristic of Tallensi religious
ceremony. Practically all prayers are accompanied by sacrifice(s)
(Fortes, 1966; Fortes, 1975).
F.3.c) Offerings
Offerings are left at the Earth-chapel sites, and it should be
understood by the reader that these offerings are not necessarily all
offered directly to the Earth goddess, for the Earth-goddess shrine
spirits also receive prayers (Fortes, 1974: 56-57).
Page 66
Offerings include axes, hoes, bronze or iron bracelets, hair combs,

plastic buttons, and stone pestles and grinders. Broken pottery is quite
common (Insoll, 2009). The pottery, tools, and jewelry all seem to
intended as symbols of personal dedication or as carriers of a personal
energy charge. Some of the pottery and the iron legs used to support
pottery are divinatory equipment that was offered, possibly after one-
time use. Insoll’s informants explained the jewelry as representing
deceased persons, although a problem with interpreting dug-up
evidence is that current practice is not that of several centuries ago
(Insoll, 2007a; Insoll et al, 2009). We do not know if in past times the
pottery and tools were buried on behalf of dead persons or were left
by worshippers on their own behalf. Such gestures seem to express a
sentimental attachment to both the deceased relative and to the Earth
goddess or the shrine spirit.
Animal remains are also found in current-day shrines; Tallensi
prayer is practically always accompanied by libation or animal
sacrifice. Chickens and goats are the most common sacrifices, but
cattle may also be offered.
Sometimes the offering is an enticement or a test to see if the spirit
being in question is receptive; sometimes it is a penance. For example,
the penalty for getting into a fistfight during one of the major festivals
involves sacrificing a cow to Teng. In the ceremony, blood is splattered
or dripped onto the altar, but afterward the meat is eaten by persons
in attendance (Fortes 1966; Fortes, 1975, Insoll, 2006).
The reader should be aware that “offering” and “sacrifice” of a meat
animal in a polytheistic context does not usually mean that the food is
completely destroyed or given away, although this may be the case
with items such as pottery, bread, or beer.
F.3.d) Serpents as Cult Symbols

In a previous section of this chapter (Section D), noting that
Totemism and animism are but minor aspects of Tallensi religion, there
is the following quotation: “snakes are totemic creatures of the earth
(sic) which may not be killed” (Fortes, 1972: 225).
Note that these creatures, which normally keep their bodies in
extensive contact with the ground, are sacred to the Tallensi Earth
goddess.
In turn, this suggests that we examine early medieval culture for
use of snakes or snake-like chimera as symbols of religious
significance. Such graphics or words might be clues to a non-Christian
though, for everyone familiar with Abrahamic religious lore is aware
that snakes and snake-like beings are aversive symbols in Abrahamic
religions.
Page 67
However, snakes are not used in Tallensi rituals.

G) Teng Cult Organization
Among the Tallensi, Earth religion is not on the same level as
ancestor religion. The goddess Earth is the most powerful regulator by
means of guilt, for She is universal and can punish anyone anywhere
for moral infractions with illness, poverty, or other bad luck (Fortes,
1940). But She cannot kill; only the ancestor gods have the supreme
power (Fortes, 1973; 194). Also, in the conduct of a major Earth-
goddess ceremony, the priest will typically begin by invoking his
ancestor gods (Fortes, 1974: 55-57).
But a more interesting aspect of the two-cult religion is the
remarkable difference in clergy, for in Teng cult has a fundamentally
different system than does the ancestor cult.
G.1) Custodians of the Earth

Specialist priests are key personnel in the Earth cult, although the
Tallensi ancestral cult does not include specialist priests. There are
some similarities.
Earth priests were formerly forbidden to wear cloth; they dressed in
antelope skins only. But nowadays they sometimes wear shorts and an
antelope cloak in the warm Ghanaian climate (Fortes, 1940: 260-261;
Insoll, 2006: 229-230).
The shrines, or “tengbana” are where the priests, or Custodians of
the Earth (“tengdaana”) do their ritual work.
The priesthood is tightly organized but lacks hierarchy. A clan with
several Custodians of Earth will have one who is considered senior to
the others, but any of them can speak or act for the clan’s priests; no
one is boss. Each priest has duties in taking care of the shrine to which
he is attached, but they are very cooperative with each other and
often share duties or substitute for each other.
A contributing factor to this cooperation might be that the
occupation is part-time. Prior to installation as an Earth priest, a man
typically runs a family farm, and after installation he continues to earn
a living in that role (Fortes, 1940; Fortes, 1962).
For reasons that will be given in a later chapter, it is likely that the
non-Christian Anglo-Saxon priests were also all part-time, except for a
very few employed as chaplains at the major royal headquarters, and
that their organization was also non-hierarchical.
There are some similarities between the two principal Tallensi cults.
Like ancestor-cult priesthood, the Tallensi Earth-priest job is
hereditary, passed down from father to eldest son. Also, Earth-
Page 68
goddess clergy are all men; women do not officiate at Tallensi

religious, legal, or major business proceedings. Basically, women rule
the home — except for the room containing the ancestor altar — and
men rule outside (Fortes, 1979: 146-173).
G.2) Differentiation and Teamwork

Teamwork and ceremonial integration between two sets of clans are
striking features of Tallensi religion.
The people of one set of clans are Namoos, and the Namoo clans
have the chieftains and specialize in ancestor religion. The other set of
clans comprises the Tali people, and they have the Earth priests 15.
Each group of clans —Namoo and Tali — has a specific set of roles
to perform, and the chiefs and priests cooperate to officiate. They
schedule religious ceremonies requiring that some communities
perform rites on behalf of others and that people from one community
attend festival performances in other communities. Rites in different
localities and on different occasions tend to be distinctive, and
different communities’ performances during the cycle of festivals tend
to show different styles expressed in a similar format. Some Earth
shrines are located in Namoo communities and a few are adjacent to
Namoo family homes (Fortes, 1974: 43-47, 50-54).
H) Some Conclusions
In Tallensi religion we see two (intellectually) incompatible
theologies, two types of liturgy, and two types of clergy organization in
two separate cults combined. It is as if the Tallensi divided themselves
into a highly artificial dualistic society designed primarily for the
purpose of frequently preaching to themselves about harmony and
cooperation.
The two halves of Tallensi religion are theologically dissimilar in that
one half is organized around a single goddess while the other half is
oriented toward a great multiplicity of deities who are not dominated
by a single authority figure.
On the other hand, the moral precepts of the two religions are
practically the same (Fortes, 1974), so that they are partially
redundant despite their differences. Also, the two sides of the society
share the same holidays and ceremonies.
15
Traditional rules of exogamy require that these groups of clans
intermarry, so the members of one group of clans are all related to
people in the other set of clans (Fortes, 1974: 43-47).
Page 69
In Tallensi religion, the ancestor “half” is dominant. Not much

religion is done, including Earth liturgy, without invoking ancestors.
Although theoretically Earth can act anywhere and ancestors only
harm their direct descendants, in practice the ancestors get the credit
or blame practically every time a misfortune occurs. Deaths in
particular are always characterized as punishment by an ancestor,
regardless of proximate empirical cause (Fortes, 1965; Fortes, 1966:
12; Fortes, 1973: 194; Fortes, 1974: 55-57; Fortes 1975: 22-23).
This culture also shows that a people can have one religion and yet
have many pantheons because the ancestor-god segment has about
one pantheon per household.
We can also see some ideas about how Pagan English rites for their
Earþ goddess might have been conducted, and how the English
understood their Earþ goddess.
Page 70
Earth Goddess in English Paganism Norse Theologies
Chapter 6: Norse Theologies

Previous chapters, using studies of analogous cultures,
demonstrated that it is quite possible that English Earth religion
existed alongside incompatible theologies as a major component of a
single, highly diverse religion, because this sort of thing occurs in
other polytheistic religions.
The analogous cultures examined in previous chapters were not
Germanic, and the Pagan Germanic religion known most extensively
by modern scholarship, and the Germanic religion commonly
considered most strongly analogous to that of the pre-Christian English
is Norse. Therefore, the argument of the present book will be made
even more plausible by showing that Norse religion natively
incorporated multiple, ideologically incompatible theories of deity as
revealed in cosmological myths.
The present chapter shows that documented evidence of Norse
myths supports at least four theologies based on contradictory ideas
about the deity at the top of the pantheon or the main pantheon, and
in addition this chapter introduces the concept of polycentric theology.
The major theologies are based on the main deity being an Earth
goddess, a Damiourgos-like deity, a partnership of three gods, or
Óðin. Two of these theologies are explicitly polycentric, for in addition
to, and independent of, the main pantheon there are other spirit
beings, categories of spirit wights, or whole communities of spirit
beings with functions that to some degree overlap those of the main
pantheon.
This chapter begins with advice on the methodology before moving
on to analyses of data on Norse theologies.
A) Major Documentary Sources

Some of the most important documentary sources of Norse
polytheist theology — and certainly the most extensive — are the
creation stories in the Eddas. These documents were collected or
written by the Icelander Snorri Sturluson in 1200’s CE. In The Prose
Edda, the creation stories are in the Prologue and in The Deluding of
Gylfi (Gylfaginning), Gylfi being a king of Sweden who goes on an
adventure and interrogates people he finds at his destination. In The
Poetic Edda, the cosmologies are mostly in the first several strophes of
The Divination of the Witch (Voluspa), although there is additional
(and mostly repetitious) cosmological discussion in other poems.
The creation stories are similar in the Prose and Poetic Eddas, but
they do represent slightly different creation narratives.
Page 71
In addition, some brief uses of other resources will be made,

namely Saxo Grammaticus’ History of the Danes and Icelandic sagas.
Of course, more sources could be used. However, this analysis is
not intended as a comprehensive overview of Norse Paganism, and the
evidence used is largely restricted to the creation stories in the Eddas.
The reader may find the focus on mythological sources ironic, given
an emphasis in previous chapters on the importance of nonmythic lore.
But the objective in this chapter is merely to show that Norse religion
was highly diverse, and the limited evidence exploited here is sufficient
for that purpose. Occasional references to folk religion in this chapter
imply that with more evidence in use, you could expect even more
theological variety than is shown here.
A.1) Biases of Snorri Sturluson

The biases of Snorri Sturluson are important, because he is the
source of most of our data regarding Norse myths, so it is worthwhile
to examine his point of view.
The prologue to the Prose Edda has more than one function, for it
includes Snorri Sturluson’s conscientious statement of his biases,
although most critics seem to only view the content as including
disavowals of Pagan belief for his own protection. Be that as it may,
the Prologue is also honest, full-disclosure scholarship. Hence, most of
the background for this section comes from that Prologue.
One of Sturluson’s biases was probably influence from Greek
philosophy. Two partially contradictory assertions of his give evidence
of this: the claim that polytheism results from natural theology, and
the claim that it results from magicians scamming people.
Another major source was his esteem for Icelandic culture and
especially the Icelandic poetic heritage.
A.1.a) Greek Theology

It is possible, but not likely, that this author was deeply and directly
biased by influence from Greek natural theologians.
Natural theology is the inference of one’s theory of deity from
observations of nature. The contrasting type is received theology,
which is accepted simply because it is asserted by someone who is
considered an authority. It is unwise to expect anyone’s theology to be
purely natural or received, but medieval Christianity is definitely in the
(predominately) received category, and the theology displayed in
chapter 6 of the present book, on Neoplatonic thought, is an excellent
example of predominately natural theology (Brent, 2008).
It is Sturluson’s assertion that Pagan religion all results from natural
theology, an idea he certainly could have gotten from Greek and
Page 72
Roman documents. Snorri Sturluson says that people figured that the
regularity and complexity of nature implied that someone had to be
governing weather, astronomical phenomena, etc. He says that when
Jewish traditions were lost by the non-Jewish peoples, they figured out
their own ways back to the divine using natural theology.
We know that he was familiar with Greek and Latin literature. For
example, in Skaldskaparmal, there is a passage where Snorri
Sturluson flaunts his familiarity with Iliad (Faulkes, 1987: 65). More to
the point, the earliest documented use of the expression “natural
theology” is in City of God by Saint Augustine, and it seems quite likely
that Snorri would have been aware of the Augustine’s writing on the
subject of natural theology, because Augustine was a major Catholic
saint (Dods, 1971).
However, Sturluson’s geographical remarks reflect the loss of
knowledge of Greek science and philosophy that occurred in Europe
during the migration age, so his Greek influence was probably indirect
and incomplete. For example Snorri Sturluson thought the Earth was
flat, and that the center was somewhere in Asia (Brodeur, 1916:
“Prologue”), but the Greeks and Romans knew the planet and the
entire cosmos much better centuries before Snorri’s lifetime. Greek
scientists had established long before the early middle age that we live
on one of many cosmic bodies, that planets and stars are different
sorts of objects, and that the cosmic body on which we live is spherical
(Shuttleworth, 2010a; Stamp, 2011; Wikipedia, 2013b, 2013d). In
Virgil’s Georgics, written before the Common Era, he says that the
planet we live on has five zones: a tropic zone “burned by flames” in
the middle, icy ones at the ends, and two temperate zones between
the center and the icy extremes (Kline, 2002: 16). (See also
Wikipedia, 2013b, 2013d) 16.
Hence, it is possible that Sturluson’s ideas regarding Norse
polytheistic theology came entirely from native sources. Snorri
Sturluson probably did have interviews with Norse polytheists and
practitioners of mixed religion who were explaining or justifying their
traditions and theology. It is even more likely that a large number of
Icelandic and Norwegian professional poets living in the 1100’s and
16
Not everyone in early medieval northern Europe would have
been quite so ignorant of geography, even without the books of earlier
ages. Dickinson (2005) shows us in her Figure 4 a specimen of Anglo-
Saxon art from the 600’s, which presents an excellent image of a
mostly crocodilian figure in swimming pose. Beckett (2003) discusses
at great length the knowledge of the Islamic countries in early
medieval England. It appears that some of the early medieval English
were familiar with lands far away on the basis of personal experience
or second-hand information during the early middle ages.
Page 73
1200’s (respectfully) memorized ancient religious lore as a background

for their compositions.
A.1.b) Euhemerism
The Prologue to the Prose Edda expresses a contention that
Teutonic polytheism resulted in part from naive people being
hoodwinked by thaumaturgists into believing that the miracle-workers
were deities.
Euhemerism was not invented by Christians to refute Pagan
religions, for this is another idea that originated with Greek
philosophy, specifically with Euhemeros in the late 300’s BCE (Kochan,
1968: 477; Spyridakis, 1968). In his day, there was an informal
movement in Hellenistic culture to explain traditional religious beliefs
in natural-scientific or social-scientific terms and to make rational
explanations of religions. His best-known accomplishment was a
"utopian" story in which he traveled to an island in the Indian Ocean
and found a history tablet which said that Zeus and other Greek deities
were people who came to be worshipped for their great
accomplishments or remarkable personal merits.
It is not clear how euhemerism related to Snorri Sturluson’s
understanding of Jesus Christ, but apparently there were some
limitations in his application of the idea.
A.1.c) Esteem for Icelandic Culture and Heritage

In addition, Sturluson admitted that he intended to contribute to
the esteem for and preservation of Icelandic poetry and historical
heritage. That means that he would have lacked motivation to publish
grossly unenlightened, inhumane, or nonsensical lore. Also, lore not
referenced in poetry with a paying audience might be reported but not
at any length and is subject to being merely hinted at or completely
ignored.
Hence, it is likely that the theological variety seen in Norse religion
is understated.
A.1.d) Not a Bias in Favor of Orthodoxy

In the introduction to his edition of part The Deluding of Gylfi
(Gylfaginning), Faulkes says that Snorri Sturluson distorted our
knowledge of Norse religion by depicting it as having an orthodoxy
that any Christian would think of as natural in a religion. Faulkes went
on to assert without proof that Norse religions must surely “have
consisted rather of a disorganized body of conflicting traditions that
was probably never reduced...to a consistent orthodoxy as Snorri
attempts to present” (Faulkes, 2005: xxvi).
Just the opposite is the case!
Page 74
The present chapter proves indubitably that the two Eddas left for
us by Snorri Sturluson, and especially The Deluding of Gylfi, reveal “a
disorganized body of conflicting traditions”.
Actually, Snorri was pretty impartial and honest in this regard, for
he neither condemned the Heathens for their heterodoxy, as Augustine
would have, nor attempted to explain away or deny the diversity, as
Varro would have. (The theology of Varro and writings of Augustine
are quoted in the next chapter, on Roman religion.)
A.2) Biases of Saxo Grammaticus

Another source of information regarding Norse religion is the Gesta
Danorum (The History of the Danes), written a Danish monk known by
the name Saxo Grammaticus. Saxo does not openly acknowledge his
biases, but he clearly was educated in and deeply impressed by Greek
and Roman theology, especially as revealed in the Iliad and the
Odyssey and the Aeneid (Butler, 1942; Elton, 1905; Evelyn-White,
1914; Fagles, 2007; Rees, 1991).
Saxo was probably also well acquainted with at least one of Platon’s
books, Timaios, and he was certainly well acquainted with the Roman
myth of Æneid, by Virgil. Timaios was known to Latin scholars in
Europe during the middle ages (Stiefel, 1985), and some passages or
expressions in The History of the Danes seem to be quoted from
Aeneid (Fagles, 2007).
However, an outstanding characteristic of Saxo’s version of Norse
theology definitely not shared with the Greek theologies of Homer and
Hesiod is that the pinnacle deity in the Norse system appears in
human form and directly gives assistance and advice to favored
individuals. Although in Greek myths the messenger god (Hermes) and
other deities of second rank often appear in human-form disguise and
usually cannot be recognized, in the Greek system the pinnacle deity
(Zeus) never does any such thing. In Gesta Danorum, not only does
Óðin frequently appear to human characters in the story, but He is
typically easily recognized (Butler, 1942; Elton, 1905; Rees, 1991).
B) Earth Religion
Evidence of Norse Earth-goddess religion occurs in a succinct,
discursive part of the Prose Edda and briefly in the Poetic Edda. Both
of these presentations show a deity whose theology contradicts other
theologies which are manifested in Norse sources.
Page 75
B.1) The Earth Goddess in the Prose Edda

B.1.a) Theology of the Norse Earth Goddess
In the “Prologue” of The Prose Edda, Sturluson recounts the
wonders of nature and specifically of life on the planet Earth, and
amidst this list of wonders mentions Earth-goddess religion. Men
noticed that the planet had life of its own, that it was “wondrous old”
and mighty, that “she nourished all that lived, and that She took to
Herself all that died.” So they gave the Earth a name and traced their
ancestry to the Earth goddess (Brodeur, 1916: 3-5).
After that brief mention, the subject of Earth religion is not brought
up again, although the goddess Jörð appears later in the book as a
minor, anthropomorphic character of myth.
But, as mentioned earlier in this book, a deity who is identified with
the planet or who is conceived as the soul in the soil is not a likely
candidate to be a major character in an adventure story. Although
such a deity could be a major beneficiary of hymns or other poetic
support, we have no liturgical poetry from Norse culture.
Hence, the brevity of mention of Earth-based religion might greatly
understate the actual importance of an Earth goddess in Norwegian or
Icelandic practice. Although, there is no sign of a major Earth deity in
sagas, and Scandinavian archeological evidence is ambiguous, the
very succinct case made for Earth-based religion is quite cogent.
B.1.b) A Relatively Friendly Presentation

It is interesting that Snorri Sturluson makes this very strong case
for Earth religion without the slightest attempt to prove that it is devil
worship, a euhemeristic fallacy, or the result of thaumaturgists’
duplicity. However, he does imply that Earth religion is a result of
using natural theology to make up for lost Jewish traditions. In any
case, he drops all mention of what is wrong about polytheistic religion
after the Prologue.
B.2) Victory-Driver’s Prayer

This liturgical fragment reinforces the impression that Earþ was a
major goddess and had a wide range of functions or jurisdictions.
Although there are prayers to other Pagan deities in the Eddas and the
Gesta Danorum, there is only one prayer to any deity in the Poetic
Edda.
Also, because experts on Germanic polytheism often use Norse
myths to help construct a model of English polytheism, it is interesting
to see that what we find in the Poetic Edda is consistent with evidence
showing Earþ worship in England during the era of Christian
supremacy.
Page 76
Hollander (1964: 233) estimates that the poem from which this
prayer is quoted was composed in about the year 1000 CE, which
would have been on the cusp of Christianization of Scandinavia or
shortly after.
B.2.a) Theological Background

Let us begin with a brief review of some of the mythical lore of
Norse religion. An Earth goddess is included in the Old Norse
pantheon, under the name Jörð (meaning Earth). The Prose Edda
(Young, 1954: 61) says that Jörþ is “counted among the goddesses”
and that She is the daughter of Night (who is identified as a giantess)
and fathered by Other, who is not identified as giant nor deity (Young,
1954: 37). Being offspring of one or both parents who are giants does
not make one a giant in the Norse system, where deities commonly
have giant parents.
In the Norse system, Jörð has no role in any myth, except for brief
mentions here and there. That was very probably something She had
in common with the English goddess Earþ.
B.2.b) Background of the Story

The context is that a male hero has just awakened a valkyrie
named Victory-Driver (Sigr-Drífa)17, who committed some offense and
was condemned by Óðin to a coma that would last many years. The
sentence would terminate when a special warrior-adventurer
awakened her. Her hero comes, removes the armor from the sleeping
beauty, and she awakes. After Victory-Driver has her hero to tell her
who he is, she briefly explains her circumstance, and then she
launches into the prayer.
What we find is a fine prayer of thanksgiving for just being alive
and awake.
B.2.c) The Words of the Prayer

This is the whole prayer, translated from strophes 3 and 4 in the
Neckel’s 1936 (Neckel, 1936a; 1936b) edition, with some help from
Bellows (1936), Larrington (1996), and Hollander (1962).
Hail you, Day! Hail Day’s sons!

Hail to Night and Her Daughter!
With unangered eyes look at us two,
and give success as we sit here.
17
This valkyrie’s name is usually translated as Victory-Giver for
reasons that are not made clear by the translators. This seems to be
another instance where someone has to say that the emperor is not
wearing clothes.
Page 77
Hail the gods! Hail the goddesses!

Hail this generous Earth!
Eloquence and human understanding
grant we glorious two
and healing hands while we live!
The rest of the poem is wisdom poetry, but it is not of interest for
present purposes.
B.2.d) Theological Implications

So this prayer presents three implications, and they are consistent
with liturgical information from England.
(1) First, there is the notion that She is much more important than
Her lack of presence in the Norse myths implies. It is quite clear from
this prayer that to at least some of the Norse Heathens, their Earth
goddess was something quite special. For although many deities are
mentioned in this passage one gets more attention than any other.
The Norse Earth goddess is mentioned twice in this thanksgiving
prayer, first with “Hail to Night and Her Daughter”18 and then with
“Hail this generous Earth”. Notice that in the second of these strophes,
Jörð is mentioned separately alongside all gods and goddesses as if
belonging on a level with each of these whole categories or the entire
pantheon taken together.
(2) There is also the hint that She is primarily of interest as a wight
of many, and perhaps of unlimited, jurisdictions or functions.
One of the most striking things is what the valkyrie is praying for.
Many translators render “sigr” in the last line of the prayer as
“victory”. But the two of them — the valkyrie and the hero — are
merely sitting, as the prayer emphasizes, and they are not fighting a
mighty foe. The couple is not even contemplating combat at this point.
Indeed, the battlefield chooser of the slain (valkyrie) is making a
definitely non-military wish.
This is a prayer for success, good speaking, practical understanding
of humans, and a healing effect throughout life. And this prayer is also
non-agricultural. Such a prayerful request could be said in Norse
country by any new parents at birth, or by any newly-married couple,
or any two persons about to embark on a major project or journey, or
by any couple newly arrived in some country. With some editing, this
18
The original says “nipt” — female relative — instead of
daughter. However, in the myth to which this passage refers, Night
only has one female relative, as mentioned in a previous chapter.
Page 78
prayer could be said over any person newly arrived in life or newly
arrived at adulthood.
So we see that in the Norse system Jörð was not primarily, and
certainly not exclusively, a goddess of nature nor of agricultural
fertility.
(3) There is also a third notion, not so readily apparent from the
translation. The word for earth in the second stanza of this prayer
(“this generous Earth”) is “fold”, which literally means soil or dirt. This
usage reinforces an implication seen elsewhere, that She is identified
most closely with the mineral substance from which things grow. And
so we find corroboration for the inference that the English Earþ was
identified closely with soil.
C) Cosmic Super-Deity Theology

Another deity unlikely to be a major character in myth is a cosmic
creator and governor. Such a deity, like an Earth god or goddess, has
no prospect of meaningful conflict and nowhere to go. Only a creation
myth (like that of the Neoplatonic lore in chapter 4 of the present
book) would feature a cosmic super-deity as the main character.
However, Sturluson makes about as strong a case for a cosmic
super-deity in the Prologue as he makes for Earth-goddess religion,
and he gives much more detail in support of the concept in the main
body of the text in the Prose Edda.
C.1) All-Father
The notion of an ultimate cosmic super-deity who directly or
indirectly created the physical universe is presented in several Old
Norse sources. The concept is supported by passages in the Prose
Edda, by saga references, and by a very brief hint in the Poetic Edda.
In the data, we see references to an implicitly unitary cosmic god of
unlimited power and function, which is a familiar conception from
previous chapters.
To simplify the discussion here, we will stick with the name All-
Father, but the god in question is also called by another name and
spoken of as if without a name. The variations in naming probably
reflect variations in cult practice, minor discrepancies in theology
between different places and times, and a simple desire to have some
nicknames for a deity.
Page 79
C.1.a) In The Deluding of Gylfi

An ultimate cosmic creator appears in Gylfaginning, chapter 1
(Brodeur, 1916), where Sturluson says people felt that someone must
have created and surely continues to govern the events and objects in
nature, such as astronomical bodies, weather, and living beings, for
the regularity and complexity of nature could not be accidental.
The cosmic super-deity is given a name — All-Father (Alföðr) — in
Gylfaginning’s chapter 3, which Anderson entitles “The Highest God”
(Anderson, 1879; Brodeur, 1916; Jónsson, 1907, 1931; Rask, 1818;
Young, 1954). This is where the three partner-kings who speak to the
protagonist state that the foremost god is All-Father. This All-Father is
eternal and is not only the creator of all things great and small, but He
also governs them, and He gave mankind eternal souls.
Although this chapter gives All-Father as the god’s main name,
many others are listed also. Although these are names used among
gods and goddesses, the list implies a wide variety of functions and a
very active cult following.
C.1.b) In Sagas
The cosmic super-deity is mentioned twice in The Saga of the
People of Vatnsdal, in chapters 23 and 46. In chapter 46 it is made
clear that the nameless deity who made the sun and moon, who rules
all things and intervenes to achieve justice in this life is not the same
as the Catholic Yahweh. The principle differences according to this
saga are that the Catholic version is tripartite as Father, Son, and Holy
Ghost — which implies that the Norse Pagan pinnacle deity is a unity
— and that there are no other deities in the Christian ideology (Wawn,
1997a: 30, 64; chapters 23 and 46 in the saga).
The notion of a cosmic super-deity also appears in a passage in The
Tale of Thorstein Bull’s Leg. That passage says that in Pagan times in
Iceland the law code specified for certain purposes an oath taken to
three deities: “Njorð, Frey, and the all-powerful god” (Clark, 1997b:
340).
C.1.c) In Voluspa
The creation story in The Divination of the Witch starts off with a
very brief hint of a cosmic super-deity. The first stanza begins with the
speaker demanding attention from all the sacred families, that is from
all the greater and lesser children of Heimdal (Bellows, 1936; Dronke,
1997: 30-31;Kvilhaug, 2012). This implies that Heimdal is the name of
an ultimate creator, or at least the creator of deities and mankind.
Heimdal does not figure anywhere in Norse myth as an Earth god or
goddess and is not important in the rest of the creation story. But here
Page 80
He is the father of all, and this contradicts the story the witch is about
to tell19.
C.2) Afterlife
A passage in Gylfaginning (in chapter 3) says that All-Father gave
persons eternal spirits, and that when people die the spirits of those
who have conducted their mortal lives justly go to live with All-Father
in Gimle (Lee-of-Fire) or Vingolf (Friendly-Floor), while those who have
been evil to Niflhel (Foggy Hel) (Faulkes, 2005: 8-9; Young, 1954:
31).
While this looks like medieval Christianity, we have seen that the
basic idea is also documented as Pagan in a source which predates
Christianity by centuries.
Readers familiar with even a naively simplified version of Norse
theology will recognize how different this is from the theology stating
that all the good dead people, or that all the male heroes who die in
combat, go to Valhalla to live with Óðin.
C.3) Not the Same as Óðin

This is not to say that this father of all is Óðin, which is a common
misunderstanding. It seems likely the misunderstanding results largely
from people having difficulty recognizing multiple theologies in Norse
religion.
The third chapter of Gylfaginning says that the Norse people call
this deity All-Father, but that in the realm of the deities He is known
by 12 other names — and none of them is Óðin. Moreover, this
theology is monocentric, for it has a single, all-powerful, ultimate-
creator deity. Later, this chapter will show an Óðin theology that
differs radically from this one.
C.4) Regulation of Time

Even within a given theology, religions are quite capable of
producing contradictory myths, and the cosmic super-deity theology
19
Kvilhaug (2012) translates this god’s name as “Great World”.
We discussed this in personal correspondence in 2013, and she failed
to convince me that her translation is more strongly plausible than is
“Home Valley”, which is derived from dictionaries. Fortunately she did
discourage me from translating the name as “Awesome Universe”. For
the present study, I decided we do not need to translate “Heimdal”,
but it is possible that for some early medieval Scandinavians, there
was a spirit or mind of the universe named Heimdal.
Page 81
includes two myths explaining how All-Father regulates the diurnal

cycle. These myths also indicate how the Norse Earth goddess does or
does not fit into the theology, but they give different versions.
C.4.a) Earth and Night

Chapter 10 of the Gylfaginning tells us a story of the genesis of
Earth as well as the diurnal cycle. In this version a female giant named
Night (Nótt) and someone named Other (Annar) are the mother and
father of Earth.
Night subsequently married a god named Shining One (Delling),
and their son was Day (Dag). All-Father gave Night and Day each a
horse-drawn vehicle and set them up to rotate around Earth every
twenty-four hours (Faulkes, 1987: 13-14; Faulkes, 2005: 13).
The text mentions All-Father (Alfoðr), and the deity in question is
most likely the cosmic super-god All-Father. The story follows
immediately upon introduction of the All-Father who is clearly not
everyone’s father (Óðin) in chapter 9, but this myth contradicts lore
which clearly belongs to a theology of Óðin as an independent deity.
(The nature of Óðin as an honorary All-Father is discussed again later,
in section E of the present book.)
C.4.b) Elevation of Two Giant Children

The story of Earth and Night in Gylfaginning is followed directly by
chapter 11, in which we are told another story about how All-Father
regulates nighttime and daytime as well as the movements of the sun
and moon and the phases of the moon. In that story, the giant Night
and the god Day are not mentioned; nor is Earth (Young, 1954: 38;
Faulkes, 2005: 13-14).
An abbreviated version of the story is as follows. A giant named
Mundilfari (possibly Time-Wanderer) 20 gave birth to two children, a
boy named Moon (Mana) and a girl named Sun (Sól). The All-Father
was offended, perhaps by the children’s names, so He put the children
in the sky. Moon and Sun were made to drive chariots and to govern
the celestial objects that correspond to their names.
The expression I render here as “All-Father” (guðin) is commonly
transliterated as “the gods” (for example in Young, 1954: 38), but the
transliteration is misleading. In Pagan Scandinavia, “goð” was
20
The same story is also referenced in Grimnismal strophe 37 and
Vafþrúðnismál strophe 23 (Bellows, 1936). In his note to the stanza in
Vafþrúðnismál, Bellows suggests a definition of “Turner”. The Zoega
(1910) and Cleasby-Vigfusson dictionaries do not translate the name;
nor do they translate all of its components. “Mund” can denote hand or
time, and “fari” probably refers to movement or time. Given the
context, a name referring to disorder and time seems quite likely.
Page 82
grammatically neuter and usually used on the plural. In other words, a

“goð” was not specifically a male for a female deity, but more
important, the plural did not usually refer to all the gods and
goddesses. Instead the word seems to have denoted “the majesty and
mystery of the Godhead” (Cleasby and Vigfusson, 1874). In their
definition of “goð”, Cleasby and Vigfusson argue that Voluspa
distinguishes between a ruling or most-holy divine power “with no
special names or attributes” on the one hand, and on the other hand
lesser deities who lived in tribes and had specialized functions 21. In
fact, the present chapter has plenty of other evidence of just that
distinction. Thus there is justification for interpreting the expression in
the original (“guðin”) as indicating one deity in a practice similar to the
“royal ‘we’” of Modern English.
C.5) Contradictions So Far

We already have one contradiction, for it is not logical that life as
we know it could have been created solely by a planetary goddess and
solely by a cosmic god. If we wanted to make excuses, then this
contradiction could be explained by the Platonic device of having the
Earth deity as a subordinate to and child of the cosmic super-deity, so
that the Earth goddess creates life at the behest of the All-Father.
However, that would be adding considerably to what the documentary
evidence shows.
Given what we have already seen in other cultures, it is reasonable
to suppose that most Norse people did not believe in, nor feel a need
for, a reconciliation of these contradictory theologies.
Anyway, there are even stronger contradictions to come in this
account.
D) Polycentric Theology: The Borrson

Brothers Partnership
The reader is cautioned to keep an open mind, because polycentric
theology is a radical departure from the theories of deity to which
most readers of this book are probably accustomed.
In this version of Creation, first there were various wights and
objects, including the speaker in Voluspa, who tells the creation story
as an eyewitness from the time before there were deities. Then, after
21
Cleasby and Vigfusson seem to have difficulty seeing that the
theology of “ginn-heilög goð” is an alternative, not a coherent aspect
of another theology. The difficulty is a reason why the next section of
the present book starts with an appeal for an open mind.
Page 83
the creation story ends, new characters and realms enter the narrative
without intervention by the creator gods, and the new characters act
independently of, and sometimes in conflict with, the wishes of the
partnership.
No wight other than deities intentionally builds, invents, nor
organizes anything in this story, but both of the Eddas allow that in
two of the Norse theologies important things happen with and without
conscious intent.
D.1) The Partnership at the Pinnacle

In the two Eddaic books taken together, the creation story that has
the most support in terms of verbiage posits a partnership of three
brothers as the pinnacle deity. This creation story is in chapters 4-8 of
Gylfaginning and strophe 1-20 of Voluspa (Anderson, 1879; Bellows,
1936; Kvilhaug, 2012). The two sources for the creation story have
slightly different versions.
The pinnacle of the pantheon in this theology is strongly analogous
to a human business partnership formed by three brothers who run a
company together. The analogy is that three brothers in a human
business partnership would be redundant wights with slightly different
personalities.
Thus, this partnership is not presented as the kind of mystery we
see in Christian Trinitarianism, where there are said to be three spirit
wights of quite different character that are actually markedly different
aspects or segments of one deity, while the Trinitarian pantheon is
said to be monotheistic.
D.2) Lack of an Ultimate Authority Figure

“Lack of an ultimate authority figure” refers to the partnership per
se not being ultimate, primal, nor all-powerful. The expression “lack of
an ultimate authority figure” does not refer to the pinnacle of the
pantheon being a partnership of three gods.
Rather, this theology is polycentric in that there are significant
actors who are independent of the partnership’s corporate authority.
The partnership does not create everything from nothing, nor does it
create the material realm from spiritual forces or substances. The
partnership does not even act at its own initiative all the time. These
conditions provide a more human-like creation story, but the catch is
that the partnership is never mentioned again after the major creation
work is done.
Therefore, the partnership is not a type of cosmic super-deity who
created and now governs all things great and small.
Page 84
Interestingly, it seems only natural to many scholars that one would

inquire of a Pagan pantheon, “Who is the highest and oldest of the
gods?” Likewise, modern persons studying ancient pantheons typically
take it for granted that a single authority figure is in charge. But this is
not necessarily the case with the Norse, as it is not the case with the
Tallensi.
The author of The Deluding of Gylfi has an indirect way of telling us
to take our blinders off. Snorri Sturluson has the protagonist in The
Deluding of Gylfi present this question during the story and get a
refutation of the question per se. This happens when King Gylfi is
dialoging with a partnership of three other kings: High, Just-as-High,
and Third. Their names per se make a joke of the question, “who is
the highest and oldest?” But when they are explicitly asked to name
the highest and oldest deity, they give an explicit answer anyway,
naming one deity (Brodeur, 1916: 15-16; Deluding of Gylfi, chapter
3).
But let us now turn to the reckoning of creation that gets the most
verbiage in the Eddas.
D.3) Creation Begins without Deities

Prior to the existence of any deity, “chaos yawned” (Brodeur, 1916:
17ff; Bellows, 1936: 4; Gylfaginning 3, 4; Voluspa 3). The theory is
implicitly that things existed and events happened, but conscious
planning and execution were insufficient without at least one deity to
organize and manage.
Nonetheless, things did happen. The first frost giant, Ymir, emerged
in humanoid form by means of a meeting of heat and ice — mindless
substances — without intervention by a deity nor any other conscious
being. Without achieving consciousness, Ymir begat three ice giants.
Then a magic cow enters the story without explanation, and she
creates a beautiful wight — probably a giant — named Búri.
In turn, Búri becomes the grandfather of the first gods. Without
benefit of sex nor marriage, Búri begat Borr, who found a giantess for
his wife, and the couple produced the first three deities. We are not
told whether the parents of the first gods had intended to reproduce
themselves or breed a new type of being, but it is most likely that they
had no intent, for up to this time consciousness was not a strength of
giants (Brodeur, 1916: 17-19; Gylfaginning 3-6).
D.4) The Cosmic Partnership That Rules Heaven and Earth

In chapter 6 of Gylfaginning, it turns out that the three sons of
Bórr, are rulers of heaven and earth” (Brodeur, 1916; Faulkes, 1987;
Page 85
Young, 1954; Faulkes, 2005: Gylfaginning 6.15-6.16). Therefore, if the

partnership has a name, it is Rulers of Heaven and Earth, but “Borrson
Brothers” and “Borrson Brothers Partnership” are more distinctive and
descriptive.
However, as we have already seen, they did not create everything
from scratch. This is not a theory of deity that has a tripartite
ultimate-creator deity, for the Borrson Brothers do not create all the
objects, realms, and beings, for some exist prior to them. For
example, we have already seen that they have giants as their parents.
And later, we will see theologically important things coming into
existence without any mention of divine creation.
So the three sons of Bórr took charge of part of existing reality. No
motivation for this is given, although partway into the creation story it
is implied that they became motivated by female associates when the
partners stop before their work is completed. Apparently it is to a
limited extent simply in their nature to be constructive and active,
although they need external motivation to fully be themselves22.
D.5) The Borrsons Begin to Create

The first deities are the brothers Óðin, Vili, and Vé, or Óðin, Honir,
and Loður, depending on which version one reads. The creation
stories are very similar in the Prose and Poetic Eddas, but they do
represent slightly different versions of the partnership-deity, and there
are some other minor differences in the creation narratives (Bellows,
1936: Voluspa strophes 1-20; Faulkes, 1987: 10-19).
The brothers all act together and only together. This remarkable
fact is in common between the Prose and Poetic Eddas.
D.5.a) Cosmic Objects & A Great Flood

The Borrsons created dry land, organized the sun, moon, and stars,
and started the astronomic and seasonal events people use to
measure time. Of course, they did not start time, for there were
events occurring prior to their existence.
A lot of the brothers’ construction involved destroying Ymir to re-
use his body parts. They also killed all other giants, including their own
parents, except for one couple that escaped to reproduce giantkind.
In this phase of creation, the Borrsons also created Middle Realm
(Miðgarð), where people eventually live. But during this phase, no
resides in Middle Realm. The gods also created Deity Compound
(Asgarð) as a residence for themselves. During this phase, there were
only three deities.
22
Don’t we all?
Page 86
In the version shown in the Prose Edda, some of the brothers’

construction involves a catastrophic flood which only affects frost
giants, and which kills all of them but one male-female couple. The
surviving couple is able restore the species, possibly by sexual
reproduction.
But quite clear is a distinction between this flood and that of the
Bible, in which Yahweh kills off almost all of mankind with a flood that
also destroys all life not protected by floating in a boat. The moral
implications of the two stories are completely distinct.
After the initial gods have everything set up to their satisfaction,
they had plenty of joy and wealth and time to play games. There was
still creation work to be done, but the brothers stopped until
something motivational happened (Brodeur, 1916: Gylfaginning
chapters 7-9; Bellows, 1936: Voluspa 3-7).
D.5.b) An Aside on Translations of “Garð”

An aside on translations is useful there, because translations are
also interpretations.
According to the Zoega and Cleasby-Vigfusson dictionaries, the
Old Norse “garð” denotes an enclosed space. It could be a stronghold,
a fenced yard, or a house in a village. It can also be an enclosure.
None of those definitions fits this context. Kvilhaug (2012: 10, 32)
renders Miðgarð as “Middle World”. I like Kvilhaug’s definition, for
“world” in the sense of the-reality-we-live-in fits this context as a
rendering of “garð”. But I use “realm” here because this is a book
about Earth religion, and in common usage (at least in America) our
world is the planet Earth.
But to denote the walled residential compound of the Asa deities, I
render Asgarð as Deity Compound, because that garð is a collection of
residences only.
D.6) The Borrsons Marry Women and Go Back to Work

D.6.a) Three Wives for Three Brothers
But then they were joined by three mighty maidens, who moved in
from giant-land. These ladies apparently become wives or otherwise
wife-like close associates to the brothers with a typical effect of
marriage partners on young men.
Most of the scholars whose works I studied in this regard have
difficulty with the passage in Voluspa on the arrival of the three
maidens (in the last two lines of strophe 8). Most interpreters infer
that the “thursa meyjar” (giant maidens) who were “amatkar miök”
(very mighty) were the Norns, goddesses of fate (Bellows, 1936; Bray,
Page 87
1908: 279; Dronke, 1997; Hollander, 1962: 3; Kvilhaug 2012: 13;

Larrington, 1996: 5, 264).
There three reasons why the maidens in question are not the
three Norns.
(1) This is partly a problem of linguistic misunderstanding,
because some translators render “amatkar miök” as “almighty” (which
is an exaggeration), and many students of Norse religion view the
Norns as mightier than the deities.
(2) But this is also a matter of how we understand myths.
Students of myths should recognize that religious myth can arise from
mundane human experience as well as from folk religion. Is not it
typical of wives that they make husbands grow up more and work
more than would otherwise be the case? And would the wives not have
to be quite powerful to influence the brother gods — masters of the
universe — to act more seriously and work harder? Yes, the maidens
are from Giant-Land, but the Borrson Brothers are also of giant
descent.
(3) Moreover, the goddesses called Norns arrive later in the story,
and they come from inside Deity-Compound, the walled residential
community of the Asa deities.
D.6.b) Creation of Dwarves

Dwarves are a major category of wight in Norse religion, at least in
this theology, and dwarf-creation takes up substantial space in both of
the Eddas. After creation and anthropomorphizing dwarves, deities no
longer build walls, jewelry, tools, nor other physical items. Also
dwarves play active roles in other myths.
The coming of the maidens to the Borrson Brothers and dwarf
creation are together in chapter 14 of Gylfaginning and dwarf creation
alone is in strophes 9-16 of Voluspa (Bellows: 1936; Brodeur, 1916).
D.6.c) Creation of Mankind

The Borrsons find two logs or trees on a beach and make them into
a man and a woman. Creation of mankind is described in Gylfaginning,
chapter 9. Creation of mankind is also described in strophes 17-18 of
Voluspa. Here too, the partners find trees on a seashore and make a
man and a woman out of them without reference to an Earth goddess
(Bray, 1908).
The gifts the Borrson Brothers give to mankind include clothing,
color, power of movement, understanding, sight, and many other
things, although different lists are given in the Prose and Poetic Eddas
(Brodeur, 1916: 21; Kvilhaug, 2012: 16-17). It is interesting that the
gifts of the deities include some things that are uniquely human and
Page 88
some that are not, and that not among the gifts are social organization
and written language.
Voluspa strophe 17 says that the trees lacked fate (orlog), but
Borrson Brothers do not make this among their gifts to the first man
and woman. Instead, fate is given by other deities who come along
later.
D.6.d) The Gift of Ond (Soul)

Soul is part of a collection of mental behaviors, traits, or objects
given by the Borrson brothers. In both the Poetic and Prose Eddas, the
brother Óðin gives “ond”, which denotes breathing in bursts in and
out, as many animals do — unlike the breathing of plants. But that
word is also used to denote a spiritual component or being, similar to
our modern “ghost” or “soul” (in Cleasby et al, 1957 look under “önd”,
in the Neckel 1936b glossary see page 209)23. This is the same word
used in chapter 3 of Gylfaginning to say that All-Father gave mankind
an eternal soul.
So this gift of “ond” could be an eternal psychic object or a mortal
one. Either way, here we have a theology in which Óðin instead of All-
Father gives mankind something like the Old English sawol or ghost —
and Modern English soul or ghost.
Some scholars would deny that the Norse had a word for “soul” or
that the concept was part of their culture, but “ond” in both accounts
is very probably a psychic object, not physical breath. In each account,
Óðin and one of his brothers give mental gifts and the other brother
gives physical gifts. This is despite the different names given to two of
the brothers — Vili and Vé in one story, Honir and Loður in the other —
and the different lists of specific gifts. The physical gifts are listed last
and the mental gifts first in both stories (Polomé, 1969).
Consider this in light of content in a previous chapter, which
described the Neoplatonic belief in an immortal component of the
human psyche — documented centuries prior to the existence of
Christianity.
23
The Norse poet was in step with speakers of other languages in
his/her use of breath to also denote soul. The Old Norse word is similar
in meaning to the Old English gást, which refers both to burst
breathing (as well as natural bursts of wind) and to a psychic
component of human personality. In Modern English, to permanently
stop breathing is to give up the ghost.
Anixia (2008) and several commentators on her blog entry
remarked that several languages have words denoting both breath and
a spiritual or psychic object. For example, the Latin “spiritus” means
breath as well as spirit, and the Latin “anima” also denotes both soul
and breath (Traupman, 1966).
Page 89
D.6.e) The Two Eddas Differ on the Order of Events

A theologically significant difference between the creation stories in
the Prose and Poetic Eddas is that in the Prose Edda the creation of
mankind is recounted before the story tells of the coming of the
maidens to the Borrson Brothers. This means that the maidens have
different levels of importance in the two versions.
D.6.f) Borrson Brothers Theology Lacks an Earth Goddess

Lack of mention of an Earth goddess is a notable feature in both the
Prose and Poetic Edda accounts of the creation of Mankind by the
Borrson Brothers. Either Earth is simply not a deity in Borrson Brothers
theology, or She is part of a polycentric theory of deities, on which
many wights exist and act independently. The latter is most likely the
case, for the myths mentioning an Earth goddess do not fit in with
creation myths of the Borrson Brothers Partnership.
There is more detail on polycentric theology in Section F of the
present chapter.
D.6.g) The Borrson Brothers Vanish

The first half of Gylfaginning’s chapter 9 is the last installment in
the creation story featuring the Borrson Brothers Partnership. In the
first half of the chapter, the Borrson Brothers create mankind and
Deity-Compound, but in the second half a single deity who acts alone
enters the narrative. Brodeur’s (1916) translation calls this deity
“Allfather”, but this interpretation is misleading, for more correct
editions have “Óðin”, and it is evident from a reading of all the
creation stories in Gylfaginning that Óðin, the Damiourgos-like All-
Father, and the Borrson Brothers partnership are three distinct
entities24.
One might be tempted to interpret the passage as saying that only
one of the Borrsons has certain powers, but as one reads the rest of
the chapter and beyond in the Prose Edda, one can clearly see that the
Borrson Brothers Partnership simply drops out of the story when the
independent Óðin comes in.
24
Brodeur used Jónsson’s 1907 edition (Brodeur, 1916: xx-xxi). In
the 1907 edition, Óðin is not mentioned in chapter 9 of Gylfaginning,
and Jónsson has Alfoðr using Gateway-Seat and begetting deities.
Jónsson’s 1931 edition agrees with Rask’s (1818) and Faulkes’ (2005)
editions. Apparently Jónsons’s later edition corrected errors in his
earlier work.
Page 90
E) Óðin as Pinnacle Deity of Deity-

Compound (Ásgarð)
This section shows that the theology of Óðin as the pinnacle deity is
another polycentric theology.
He is clearly not depicted in any story as analogous to the
Damiourgos of the Greek sources we examined. For example, although
He is called All-Father, He is the All-Father who is obviously not the
father of all, but only the father of some of the deities residing in one
community of gods and goddesses. He is also not the king of all the
deities, and He does not even administer the community where He
resides.
E.1) This is not the Óðin in the Partnership

As mentioned above (in D.6.e), Chapter 9 of Gylfaginning has a
break in the discussion about halfway through, when it shifts from the
Borrson Brothers partnership to Óðin as an active creator acting alone.
Editors and translators do not always put a paragraph break at this
transition, but one is needed because of the shift between theological
viewpoints.
The passage is not clear about what happens to the brothers. Do
two of them die or retire? Do they all three merge into one wight?
Does one brother buy the other two out and then the two leave to
start or take over a new realm elsewhere?
The most likely belief held by early medieval Norse Pagans was
that this Óðin is not one of the Borrson Brothers partners. We have
two decisive signs that these are very distinct notions of deity. One is
that the Borrson Brothers Partnership disappears from the myths
where the independent Óðin appears. The other is that while there is
no indication of a Borrson Brothers Partnership cult, there is plenty of
evidence of Óðin’s importance in folk religion throughout Scandinavia
(Turville-Petre, 1964; Davidson, 1967: chapters 4-6; see also passage
E.3.b below).
However, for purposes of studying English Earth-goddess religion,
we do not have to resolve this issue.
E.2) The Gateway Seat

The second half of Gylfaginning’s chapter 9 starts by saying that in
Deity-Compound (Ásgarð) there is a place called Gateway-Seat
(Hliðskjálf), and that Óðin seats himself there. The word for the place
is “stað”, which usually denotes an abode, but it could be a small
building or an outdoor shrine simply including a holy chair, since other
Page 91
passages in the Prose Edda list other abodes for Óðin in Deity-
Compound. From there Óðin is able to observe all that exists and all
that happens in all realms.
Apparently the Borrson Brothers created the spot with the chair as
they created Deity-Compound, which was their last corporate act.
E.3) Óðin As Honorary All-Father

Here I will show that in the theology with Óðin as the top deity in
the Asa-pantheon, “All-Father” is an honorific title of reverence, not a
claim of creation. The Divination of the Witch does not support Óðin as
a begetter of deities, and Gylfaginning does support the idea, but with
significant limitations.
Let us examine the details.
E.3.a) Óðin Begets Some Other Deities But Not All

Óðin does create some deities, but the assertion that Óðin has
sole parentage or parentage with a wife, of all deities and mankind is
an oversimplification. He is neither the ultimate creator nor even a
patriarchal extended family head.
Chapters 9 and 20 of Gylfaginning repeatedly assert that Óðin is
the father of all the gods. The last half of chapter 9 of Gylfaginning
says that Óðin is called All-Father because He is the father of all deities
and people, “and of all that was filled with His might”, and it explicitly
claims that He is the father of all mankind (Young, 1954: 37; Faulkes,
2005: 13). Chapter 20 twice states that He is the All-Father and that
He has authority over all the deities as the eldest as well as the father
(Faulkes 1987: 21-22; Faulkes, 2005: 21-22).
These assertions ignore the creation of mankind in the first half of
chapter 9 and the accounting for night, day, and Earth in the following
chapter and the completely independent emergence of various other
wights and realms later in Gylfaginning and in Voluspa (discussed
below in Section F).
The ninth chapter claims that with Frigg, Óðin is father of all the
deities called Ases, but then it says that that Frigg is someone else’s
daughter, not Óðin’s (Brodeur: 1916, pp 22-23; Faulkes, 1987: 13;
Young, 1954: 37; Jónsson, 1931: 16-17).
Also, in Hymir’s Poem (Hymiskviða, strophes 4-11) it turns out
that a very different wight is the mother of the god Týr, and that His
father and grandmother are giants (Bellows, 1936: 141-142; Neckel,
1936a: 85-87) 25. There are other places in the surviving body of Norse
25
Hollander’s interpretation of these stanzas is that Óðin is Týr’s
father through the non-Frigg female, but this contradicts “minn faðir”
Page 92
myth in which deities have mothers other than Frigg and fathers other
than Óðin, but we need not detail them for this study of the English
Earth-goddess cult.
We might infer that among the missing myths are some in which
Óðin functions as a family head as Zeus does in the Iliad and the
Odyssey. However, there is no instance of such myths explicit nor
hinted at in the surviving body of documentary evidence. We must use
the evidence we have and assume that it was left in good faith.
E.3.b) Frigg and Jörð Are Not the Same Goddess

Some scholars interpret the last half of chapter 9 as indirectly
saying that Frigg is another name for Earth, but that idea cannot be
supported. The chapter depicts Óðin as father of Earth (Jörð). But if
Óðin were Frigg’s father, then there would be no point in the Prose
Edda saying that her father is named Fjörgvin, since this is not among
any list of Óðin’s nicknames, and the alliteration is not required in
prose26. Chapter 9 also says Earth is the mother of Óðin’s first son,
God-Thunder (Asa-Þór), which clearly implies that Earth is not also the
mother of his other sons.
The remarks about Frigg and Earth suggest that lost mythic
poems stated contradictory theologies that are only hinted at in the
passage in question. One possibility is a theology in which Óðin and
Frigg were parents of all the Asa-Deities but were themselves offspring
of giants. Another possibility is a theology in which Óðin sires some
Asa-Deities and creates some without a partner, and some Asa-Deities
are parented by giants or perhaps not parented at all.
Of course, both of those possibilities leave “All-Father” as applied
to Óðin merely an honorific title.
E.3.c) Not an Administrative Ruler

The myths of the Eddas contain reports of conferences among the
deities, but these are not chaired by Óðin; nor does he make any
decrees or rulings among the deities. For example, compare the
mythic stories of The Iliad (Butler, 1942), which show Zeus as ruler of
the Greek deities, with those of the Eddas.
in strophe 5, where Týr explicitly claims the giant Hymir as His father
(Hollander, 1962: 84, footnote 7; Neckel, 1936a: 85).
26
God-Thunder is said to be the son of the similarly-named
Fjörgyn in Voluspa’s Stanza 56 (in Neckel’s edition — 55 or 53 in
others). But that name refers to Earth, not to Óðin (Cleasby and
Vigfusson, 1874; Hollander, 1962: 11, footnote 84).
Page 93
E.3.d) Polycentrism: Limits to Óðin as Ruler

Instead of Óðin as absolute ruler of heaven and earth, it turns out
that this god is the pinnacle of one of many groups of various types in
a polycentric theology. Polycentrism is discussed more at length later,
in Section F, but for now there are to be noted some remarkable limits
to Óðin as All-Father and as ruler of the deities.
Not all the deities reside where Óðin might be considered king. In
the overall body of myths, Night, Day, and Earth do not reside in
Deity-Compound, the walled residential community of the Ases. You
can see this in one place at the beginning of Skaldskaparmal
(Language of Poetry), where there is a list of twelve gods of Deity-
Compound who are to be judges and their accompanying goddesses:
Earth, Night, and Day are not on the list (Faulkes, 1987: 59). They are
also never on the guest list of any party or business meeting in any of
the myths, and they do go on adventures.
Given that no myths depict Him doing chieftainly work, such as
giving arm rings or directing troops in war, He is not analogous to a
feudal lord or king.
And there are individual beings, communities of spirit wights, and
spiritual species that reside outside His control. When chapter 9 of
Gylfaginning states that Óðin must be called All-Father, the “all”
obviously does not include an existing independent community of
deities (the Vanir — mentioned again below), the trolls of Ironwood,
elves, and others mentioned in the Prose and Poetic Eddas, whose
existence and behavior are beyond Óðin’s or the Borrson Brothers’
authority27.
E.4) Principal as Well as Pinnacle Deity

E.4.a) Messenger to Mankind
It is possible that among the Norse, or at least among the Norse in
what is now Denmark, there was a cult of Óðin in which He was not
merely the top of the pantheon, but the only deity of importance in
religious practice. This is implied by His role as messenger to mankind.
Saxo Grammaticus’ History of the Danish People (Gesta Danorum),
written in the late 1200’s, includes several stories of Óðin appearing
anthropomorphically in disguise to give information or magical help to
27
Alaric Hall has a discussion of the in-realm versus out-realm
concept in Old Norse Pagan literature in his study of English elves
(Hall, 2004: 31-46, 50-52), but he failed to take into account English
venue evidence, which shows the fondness of English Pagans for
temples without buildings and located in remote places. Hall also failed
to take into account the existence in Old Norse myth of desirable
wights and realms outside the Asa realm.
Page 94
a person. The god is often in rather thin disguise as a tall, one-eyed

wise man (Elton, 1905).
Óðin’s disguise is particularly transparent in chapter 64 of the Saga
of Óláf Tryggvason (Hollander, 1964). One evening a man came to
visit the Christian King Óláf. The man wore a hood partially covering
his face and had only one eye. He knew many things of history and
geography and was a fascinating conversationalist. After a long
conversation with King Óláf the, the stranger went to the cooks of the
place and gave them two thick, prime sides of beef to prepare for the
king. But the king decided that all that added up to a visit from Óðin
and discarded the meat. However, the story does not say he forgot the
information he got.
No other Germanic deity has this relationship with mankind, and
this has two possible implications. (1) It is possible that in a theology
with Óðin as pinnacle deity, He is the one deity with whom a personal,
intimate relationship commonly exists, at least with mystics, and
possibly with a large percentage of the population. (2) The other
implication to be considered is that in a cult with a different pinnacle
deity, such as a cosmic super-deity, Óðin performs functions similar to
those of Hermes in the Olympic pantheon or Mercury in the Roman
pantheon (Allan, 1997b; Atsma, 2000-2011c; Lindsay, 1921: 114;
Hollander, 1962 and 1964; Kuhn, 1939; Nova Roma, 2009a; Shaw,
2002: 81-82, 106-111, 121-123, 134; 150-160, 227-229; Thorpe,
1844: 451; Wikipedia, 2012b; Young, 1954).
Of these two possibilities, the only likely one is that one theology
and cult has Óðin as pinnacle deity also has Him as the deity with the
most intimate, personal relationship with individual humans. The
reason for this is that the multiple references identifying Óðin / Wodan
/ Wóden with the Roman god Mercurius also identify Him as chief
deity, not just a go-between (Lindsay, 1921: 114; Kuhn, 1939; Shaw,
2002).
In turn, this would imply a polytheism in which the lesser deities
are not needed as go-betweens. We have already seen an analogous
polytheistic religion, because the spirit wights below Óðin in such a cult
would have about the same importance as the spirit wights in Nuer
religion below Kwoth.
E.4.b) The God of Many Roles in Folk Religion

The importance of this god in the religion as practiced in folk
religion is very probably not adequately revealed by myths, but this
inadequacy is hinted at in the body of mythic evidence, at least in the
list of aliases of Óðin, and in the Poetic Edda, in Havamal (The High
One’s Poem).
Page 95
Chapter 20 of Gylfaginning lists many aliases of Óðin, and the

names imply a great multitude of functions. In general, the very long
list of His aliases and other indications of various specific functions
imply significantly different versions of a theology in which Óðin is the
pinnacle deity of the Asa-deities.
At least four of the names also imply alternate conceptualizations of
the god, for the list includes not only All-Father but also the names of
the three informants who are at the time speaking to the Swedish King
Gylfi. The three-name version should not be interpreted as an
implication that Óðin is necessarily identical with the Borrson Brothers
Partnership; the reasons for this are given above, in passage D.6.e.
Chapter 20 of Gylfaginning also says that the champions who die in
combat are assigned to afterlives in both Slain-Hall (Valhalla) and
Friendly-Floor (Vingolf). This suggests an alternative to well-known
statements elsewhere regarding His relation to warriors who die in
combat.
In addition, Sayings of the High One (Havamal) implies functions
not implied by adventure stories.
F) Polycentrism: More Wights and

Other Objects Emerge
Norse mythic evidence indicates yet more contradictory ideas about
divinity (and yet more diverse cults).
At the end of the creation stories, more objects emerge without
intervention by the Borrson Brothers or Óðin, either directly or through
subordinate agents of causation. Apparently the same polycentric
emergence myths apply to each of those two theologies or to the
possibility of a single theology that somehow welds the two together at
the point where Deity-Compound has been established.
There is a graphical representation of polycentrism in Norse religion
in Larrington’s “Main Genealogies of Gods, Giants, and Heroes”, which
lists some specific deities, giants, and others not mentioned here who
emerged without intervention by the Borrson Brothers, nor by Óðin
(Larrington, 1996: following page xxi).
Certainly, the unexplained emergence and independent operation of
spiritual species and communities is not compatible with the notion of
a Damiourgos-like All-Father nor with the notion of an all-mother Earth
goddess. Therefore, the stories described in this section apply only to
the two Borrson-Brothers and independent-Óðin theologies.
Page 96
F.1) Day, Night, and Earth

F.1.a) The Emergence of Night, Earth, and Day
Chapter 10 of Gylfaginning depicts the emergence of Day, Night,
and Earth. This contradicts Voluspa (strophes 4-6), where the Borrson
Brothers organize day and night, and where they raise land above sea
level, and it also contradicts the passages where land and sea are
created from Ymir’s corpse.
Briefly, the story is this. The giant Night (Nott) was sired by a giant
named Narfi. In turn, Night bore children by various males, and one of
the males was named Other (Annar). Her child by Annar was Earth
(Jörð) — in another myth said to be a child of Frigg and Óðin. Then
Night mated with Shining One (Delling) and gave birth to Day (Dag).
All-Father put Night and Day into wheeled vehicles pulled by horses
and put them in the sky to each circle the Earth (Jörð) every twenty-
four hours (Brodeur, 1916: 22; Jónsson, 1931: 17; Young, 1954: 37-
38).
If one were to argue that Other is Óðin disguised as a giant, one
would have to deny the myth in the previous chapter of Gylfaginning,
which implies that Earth is the daughter of Frigg and Óðin. Also, one
would have to deal with the emergence of the god Shining One without
the slightest sign of action by Óðin or by the Borrson Brothers.
F.1.b) An Aside on Conversion

The reason for these contradictions is surely that poets had created
alternative myths reflecting alternative theologies.
This is the place to insert an aside on conversion to Christianity.
The Christians came to Scandinavia with a sacred book and with a
bureaucracy that supported a standardized body of authorized lore. In
other words, the Christians had a body of lore that was treated as if it
were sacred.
This is a strong contrast with a body of lore which is without a body
of officials to support an authorized version and which is subject to
apparently random variations by just any talented performer who felt
like editing a myth while high on ale.
The importance of this aside is that most people who write about
the conversion to Christianity in Northern Europe obviously fail to
consider the possibility of heterogeneity and variability of the Pagan
religions as having existed, much less as a factor in conversion.
F.2) The Tree and Two Wells

Three interesting objects appear to have significance, although we
cannot be sure what the full nature of that significance is. In Voluspa,
strophe 19 introduces the ash tree called Yggdrasil, the Well of Mimir,
Page 97
and the Well of Urð; and these objects also appear in chapter 15 of
Gylfaginning (Bray, 1908; Brodeur, 1916; Underhill, 1930: 119-120,
133-150).
Perhaps the Borrson Brothers constructed the initial wall of Deity-
Compound so as to include the already-existing tree called Yggdrasil
and the two wells, or perhaps these objects appeared on their own.
F.2.a) The Tree

The tree called Yggdrasil appears to have mystical or other
meditational value, given the obscure symbolism in its description in
the Prose Edda. However, documented myths do not firmly connect it
as a symbol with any deity, and the implication is that the tree refers
to a process, activity, or set of relationships quite apart from anything
implied in any creation myth. It is possible that some Scandinavians
were in an atheistic tree-mystery cult that they practiced alongside,
but separately from, deity worship.
F.2.b) The Wells

Two sources of groundwater also appear without a genesis story to
explain them: Mimir’s and Urð’s.
The “wells” in the source documents refer to an invisible source of
water (hence metaphorically to some important resource), but the
reference is not clearly to an artificial or a naturally-occurring source
— it could be either. The Old Norse word in this context that is
commonly translated as “well” is the masculine noun “brunn”, which
denotes a natural spring, a human-dug well, or a fountain (Cleasby et
al, 1957).
The idea represented by the original word is therefore a source of
surface water from the ground, not necessarily an artificial well dug by
someone named Urð or Mimir and lined with bricks. The word is used
in Old Norse proverbs to indicate origin, as in the saying cited by
Cleasby et al, that “all turn to the same well/spring”, implying that the
people in question all get their ideas or habits from the same source28.
But the definition of “brunn” also raises the possibility that both
Mimir’s source of water from the ground and Urð’s represent ideas or
information sourced from the realm of the dead or from the Norse
Earth goddess29.
28
This calls into question Kvilhaug’s (2012: 17) translation of
“Urðar Brunni” as “Well of Origin”, which would be a redundant
expression, for all wells are origins. Cleasby and Vigfusson (1874)
define urð as fate, which they call “weird”, so that their translation
would be “Fate’s Well”.
29
Kvilhaug (2004) has an extensive discussion of spiritual or
ceremonial travel to realms of the dead with the purpose of coming
Page 98
Mimir’s Well or Spring is where ancient lore, wisdom, and

understanding are stored or where they originate. The Well or Spring
of Urð does not appear in myths other than the divine creation, but
like Yggdrasil, it seems to have some meaning in liturgical or private
mystical work, and it is a source of three goddesses.
In Skaldskaparmal, we are told that ancient poets referred to Christ
as having his throne at “Weird’s Well”, which in the original is
Urþarbrun, Urð’s Source of Ground Water (Faulkes, 1987: 126-127;
Jónsson, 1931: 158).
Since one of these sources of water from underground belongs to
one of the goddesses called Norns, this brings us to the next subtopic.
F.3) Norns
The Norse goddesses of fate —nornic wights — are independent of
other deities and functionally overlap them. Moreover, they provide
further polycentrism by existing in distinct sets.
F.3.a) Two Disjunct Sets of Norns

We do not see a single system of nornic wights, but instead two
sets of nornic wights appear on their own initiative and without help.
On one hand, there are three residing in Deity Compound, and I shall
call them High Norns or just Norns (capitalized). On the other hand
there is a multitude of other norns doing the same job as the High
Norns.
For convenience in the present discussion, let us refer to the more
numerous set as “lesser norns or just norns (no capitalization).
Voluspa introduces in strophe 20 the three wights who make fate
for all of mankind; they appear in chapter 15 of the Prose Edda. These
are not the same maidens who came from giant-land to join the
Borrson Brothers, for they come from a location at the base of
Yggdrasil, a beautiful house of their own.
No explanation is offered for the entry of the three High Norns into
the narrative, for this is a polycentric theology.
In the Poetic Edda, there are only the three High Norns decreeing
collectively the fate (orlog) of each person by scratching marks into
pieces of wood.
In the Prose Edda, there are in addition to these three goddesses a
limitless multitude of nameless lesser norns, one or a few for each
person who is born.
There is no relationship between the two types of nornic wights.
The High Norns do not need a staff to administer the fates they
back with wisdom and psychic growth.

Page 99
decree, nor are they invoked by lesser norns. Instead, the two sets of
beings behave without regard to each other.
The two sets also include different types of spirit beings. The lesser
norns are not necessarily goddesses, for they include some originating
from deities, some from elves, and some from dwarves. Moreover,
although the High Norns seem to be ethically neutral, the many lesser
norns vary in honor and goodwill (Brodeur, 1916: 28-29; Jónsson,
1931; Neckel, 1936a).
It is possible each person gets a collective tutelary being, a partner
ship of two, three, or even a small crowd. Although the Prose Edda
does not specify a quota of norns per person, if there were only one
for each living human the lesser norns would resemble the tutelary
spirits of fate assigned to each person just before birth in the
reincarnation myth in Governance. It is also possible that the notion of
tutelary spirits in Norse Religion is an adaptation of the genius
(personal deity) of pre-imperial Roman theology. Or perhaps the Norse
did not have a consensus on this matter.
F.3.b) Theological Relevance of Norns

Both sets of nornic wights are of particular interest because they
are a fundamental feature of the polycentrism in this Norse theology.
People take an interest in deities — among other reasons —
because they expect deities to have an inspirational or magical effect
on the course of their own conduct or on phenomena in their
environments. But in the Norse theologies that take up most of the
space in myths, lesser norns and High Norns have this effect on their
own initiative and without interference from any other causal agent.
The other spiritual causal agents are subject to interference (from
various sources) and supplication.
However, there is a theological similarity between the goddesses of
fate in Timaios and those in the Eddas, in that the goddesses insulate
other deities from blame or praise. In Timaios, the passage that deals
with the Morai emphasizes that the fate given to each person is his or
her own choice, not to be blamed on the Damiourgos. And the Norns
and lesser norns act without regard to the will of other spirit wights,
although they also act without regard to the decisions of people. (An
exception might be occasional magical invocations of tutelary spirits in
child naming rituals.) Therefore the High Norns or lesser norns absolve
the denizens of Deity-Compound of responsibility for unpleasant
lives30.
30
Conceiving of deities as limited by other deities is only one way
of escaping the dilemma posed by perfect-deity theologies. The other
way to avoid this issue is to conceive of deities as limited at least in
knowledge and possibly also in capacity. Viney (2014) has a discussion
Page 100
Quite clearly, the data imply two possibilities. One possibility is that
there were two separate cults, one of lesser norns and one of High
Norns. The other possibility is that there was a cult of lesser norns in
folk religion with High Norns existing only in myth.
F.3.c) Cultic Activity Regarding Norns

It is very likely that there was cultic activity regarding High Norns
or the personal norns in domestic religion. There is a passage in
chapter 3 of Jokul Buason’s Tale where it is asserted as highly credible
among Pagans that High Norns or lesser norns would help people in
divination. The passage says that “the norns had prophesized” (Porter,
1997d: 333). It is not clear at this point whether this refers to the
High Norns or the lesser norns, but it definitely indicates cult activity
that involved consulting at least one version of these beings. The
passage in which “Fates” are consulted in the Gesta Danorum is clearly
a mention of the lesser norns (Elton, 1905: 135)31.
In turn, this has fundamental implications regarding the practice of
Norse religion.
First, the theology that has a great multitude of norns implies a
religious practice oriented largely if not primarily toward personal
tutelary spirits. This would be a practice even more decentralized than
the Tallensi ancestor cult that we have already seen. And, like the
Tallensi ancestor cult, a norn-oriented religion could exist alongside
and largely independently of an actual ancestor cult, an All-Father cult,
an Earth-goddess cult, and others.
But the existence of personal norns or teams of norns is contrary to
the notion of one team of three Norns for everyone, which would be an
instance of high-deity worship. Hence, the cults of the two types of
Norns would tend to be mutually exclusive alternatives. But both cults
could easily coexist in a given community or district.
Second, the theology that has either a major-deity Nornic cult or an
extensive personal-norn cult could only exist within a religious
structure that is highly decentralized theologically and probably also
liturgically. In other words, it would be difficult to explicitly worship
Norns and at the same time other denizens of Deity-Compound at the
same time, unless the procedure was to be very vague or to address
the same prayer to different deities in turn, because the different
deities’ functions overlap.
of this matter from an Abrahamic-religion point of view.

31
The other passages in Saxo’s work involving triads of magic-
working maidens probably do not involve nornic wights. Instead, the
wights in question are more like valkyries.
Page 101
F.4) An Aside on Interpretations of the High Norns

The topic of the High Norns is also of interest as a case study in the
importance of Platon’s works in the modern world and as a case study
of pitfalls in philology. This aside is as important methodologically as
for its contribution to understanding English Earth religion.
F.4.a) Influence of Neoplatonism

The names translators commonly show for the Norns of Deity-
Compound definitely show of the influence of Governance on the
translators of the Poetic Edda.
The system of High Norns in the Eddas has not got much in
common with the lore of the Allotters (Morai) in neoPlatonic theology.
Nonetheless, well-educated translators often cannot prevent their
interpretations of norn-related evidence from being influenced by
Neoplatonism, especially by Governance (see chapter 4, passages
E.3.b and E.3.c of the present book).
There is not significant disagreement on the (untranslated) names
showing in Old Norse manuscripts. Jónsson (1931: 23) shows as the
names of the three principal Norns as Urðr, Verþandi, and Skulld. Rask
(1818: 20) and Faulkes (2005: 18) show similar spellings in the Prose
Edda, as does Neckel in his edition of the Poetic Edda (1936: 5).
Translators tend to confuse High Norns with Morai. Bellows (1936)
and Young (1954) translate the High Norns’ names as Past, Present,
and Future. Kvilhaug (2012) renders Origin, About to Happen, and
Debt, but she adds that the Norns represent “past, present, and
future”. Dronke (1997: 12) writes Had to Be, Coming to Be, and Has
to Be. Larrington (1996) gives Fated, Becoming, and Must Be as the
Norns’ names. Hollander (1962) gives us Fate (which means Past),
Present, and Future.
Wisely, Anderson (1879) simply calques the names: Urd, Verdande,
and Skuld. Faulkes (1985: 18) translates only one name, rendering
the names as “Weird, Verdandi, and Skuld”, a choice which is almost
as good as Anderson’s.
The reader will recall from a previous chapter that in Governance
the Moirai each sang a song appropriate to Her role, one each
representing past, present, or future. It seems plausible that if the
Norns were adapted from Greek religion (or vice versa) that the names
of the Norns would be Old Norse equivalents of Allotter, Thread-Maker,
and Finalizer.
Did so many scholarly translators decide that Norns that resembles
Morai simply based on the direct evidence, or did they inadvertently
rely on clues in Greek lore (with which they had become previously
familiar) without being aware of the source?
Page 102
F.4.b) Removing the Morai from Norn Lore

But if we consider the primary sources directly, what do the Norns’
names tell us of the gang of three?
Urð has no meaning in Old Norse other than as the name of a
goddess. The Cleasby-Vigfusson (1874) dictionary defines “Urðr” as “a
weird, fate” and as “one of the three norns”, and that dictionary adds
that the word is cognate with the Anglo-Saxon wyrd and with the
Modern English weird (but the goddess’ name is surely not Weird).
Other possibilities found in dictionaries can be eliminated. The
Cleasby-Vigfusson dictionary also informs us that urð in compounds as
urðar- denotes a feral nature (as in urðar-kottr, a wild cat), but it
seems quite unlikely that the goddess’ name is “Wild” or “Feral” and
that Her source of ground water is “Wild Well”. Zoega (1910) defines
“urða” as a heap of stones, but that is surely also not a clue to the
goddess’ name. The one remaining possible substantive meaning
would be if the name “Urð” were a calque of the Old English wyrd,
implying that a personification of wyrd was added to an already-
existing pair of fate-making goddesses.
Likewise, Cleasby-Vigfusson defines Verðandi merely as a Norn’s
name, although the name appears related to the neuter noun verð,
which denotes price or value. It also seems related to the verb verða,
denoting “to happen or occur, to happen to someone, or to blunder”.
Cleasby-Vigfusson defines “skuld” as a debt or something owed and
due. In some compounds and in ancient laws, “skuld” refers to
personal bondage or other strong financial or personal obligation.
Consider also that what is structured about the present is that it
reflects past events. Or to put it another way, do the names of Urð and
Verðandi imply that one is the past as it affects the present while the
other Norn is the result of the past? Thus, based on examining
dictionary entries, it is possible to justify some conclusions regarding
what the High Norns represent. (1) If one of the names is an
adaptation of the Old English “wyrd” and represents a personification
of wyrd, this raises the possibility that one Norn does indeed refer to
circumstances based on past events (Stanfield, 2012: Appendix E). (2)
Then based on etymology, we could infer that Verðandi is a
personification of valuation, preferences, or priorities based on
preferences. (3) And the name of Skuld definitely refers to social
obligations.
But personal priorities or preferences and social obligations are not
the same as present and future.
So there is no reason in the direct evidence to support a past-
present-future internal structure for the high Norns as a partnership or
three-aspect deity.
Page 103
Fortunately, there is no need to work out the individual

personalities of the High Norns in this study, for they only work
together. We will get by just fine discussing High Norns only as a
single, collective deity.
F.5) Elves
Elves (also known as light-elves) are another type of wight that
appears in both Eddas without an accounting for their origination.
Elves are first mentioned in Voluspa, strophe 48, after the creation
story. In Gylfaginning, elves are first mentioned in chapter 15
(Anderson, 1897; Kvilhaug, 2012a).
This is also an independent community, for elves have a homeland
of their own in a separate region of “heaven” (Young, 1954: 46-47).
Although they reside outside the region of Deity-Compound, one of the
high deities is said to be lord of the elves. However, that god did not
create them and has no further relationship to them elsewhere in
formal lore (Larrington, 1996: Grimnismal, strophe 5).
F.6) An Entirely Independent Community of Deities

Strophe 21 of Voluspa starts a story involving an entirely separate
community of deities — the Vanir — which appears in the poem
without explanation and promptly enters into conflict with the
residents of Deity-Compound. This clearly implies that more than one
set of deities emerged independently and without intervention by a
higher god or goddess. And it is not only the other deities, but also
their place of residence — Van-Home (Vanaheim) — that appeared
independently (Bellows, 1936).
Eventually, some of the Vanir migrate to Deity-Compound and other
deities migrate from Deity-Compound to Van-Home. This residential
integration took place to achieve peace, but the change highlights the
independence between the communities and their equal rank.
G) Summary and Conclusions

This chapter has shown quite clearly that a theologically diverse
religion prevailed comfortably among the pre-Christian Norse,
reflecting not merely differences in terminology but in basic views of
nature and human life. Four theologies have been described, based
primarily on mythic evidence: two that are monocentric and two that
are polycentric. Also described are hints of other theologies existing in
folk religion and barely mentioned in the myths.
Page 104
G.1) Complexity in the Source Data

This passage asserts that contradictions in Snorri Sturluson’s
writings imply complexity in his source data, a complexity which in
turn implies the existence of incompatible theologies and cultic variety
in Norse Pagan religion.
But in general, it looks rather as if Sturluson (and perhaps some of
his informants) simply got tangled in a jumble of conflicting theologies
and incomplete accounts.
It is difficult enough to compose a long work that reads smoothly
and consistently while working with keyboards, electronic files, and
computer programs and able to occasionally make throwaway printed
drafts. Working on (expensive) vellum with ink in poorly lit offices or
dictating to a clerk without looking directly at all the copy would make
leaving in some errors practically inevitable.
And the difficulties become even worse when the data —
descriptions of a religion with multiple, conflicting theologies —
resemble a tangle of serpents or a can of worms.
Fortunately, for present purposes it is not necessary to sort out

the entire Norse ideological and cultic structures, for the present task
is only to indicate evidence of multiple, contradictory theologies.
G.2) Theologies Expressing Monocentric Views of Life

This chapter has shown two theologies based on monocentric views
of life and similar to theories of deity observed in other polytheistic
cultures. As Snorri Sturluson explains, people opined that there must
be some explanation for the orderliness of astronomical and earth-
occurring events, and therefore they inferred a central authority
regulating everything. In this view of life, all natural and supernatural
phenomena are lawful, and if we do not see the lesser patterns and
the overall pattern, the reason for that is merely our ignorance or lack
of perfect wisdom.
Monocentrism should not be confused with monotheism, for both
the theology centered on an All-Father and the theology centered on
an Earth goddess (who is similar to the Earth goddess we will see in
English evidence) have room for other deities.
G.3) Theologies Expressing Polycentric Views of Life

This chapter has also presented evidence of two polycentric
theologies: one with a non-personal creator, and one with Óðin as the
pinnacle deity of its pantheon. Along with this we found a theological
Page 105
basis for a cult of High Norns and a theological basis for a cult of lesser
norns.
The polycentric view of life implicitly allows separation of powers,
and therefore checks and balances, built into an overall system of
natural and supernatural phenomena. And if we add in cults of norns,
household spirits, family goddesses, or elves, there appears a model
resembling federal or feudal governance.
Therefore in this polycentric view of life, if we sometimes see
disorganization, moral unfairness, or apparently random disasters and
inconveniences, our perceptions simply are correct. If the culture
which produced this theology had writing materials sufficient to give us
discursive philosophical treatises, it would not have needed to explain
how an all-powerful and morally perfect cosmic super-deity allowed
planets to collide with each other or plagues to kill thousands of
persons at a time. The pleasure planet would not have to be perfect
(Ellison, 2008: “Strange Wine”).
G.4) A Creator with No Cult

The Borrson Brothers deviate from conventional views of Norse
theology in three major ways. Two of these deviations have already
been mentioned. One is that the entity at the top of the pantheon is a
partnership. More important is the matter of polycentrism, which is
discussed above. But another is the lack of cult support.
The mythic, place-name, and saga evidence taken together clearly
imply that the partnership is the sort of ultimate creator deity that sets
up all or most of the universe and then disappears. There is no place-
name nor other evidence of worship of the Borrson Brothers as a
partnership, so the most reasonable inference for now is that the
Borrson Brothers were not the object of cult activity, neither as a
collective nor as individuals.
This in turn suggests two possibilities. One is that the Borrson
Brothers theology existed only in poetic stories. The other possibility is
that the pre-Christian Norse posited a religion in which the creator or
organizer of life as we know destroyed its origin, then destroyed itself
or was destroyed by one of its products. This would allow a coherent
concatenation of most of polycentric creation stores into one theology
that could support at least three cults. But the concatenation would
require adding an inferred myth to reconcile the two theologies
G.5) Loose Integration into One Religion

The main point of this chapter is that Norse religion was certainly
not less complex and contradictory than shown here. Norse religion
might be even more complex than shown here, but the present
Page 106
investigation is limited in purpose. Nonetheless, the Norse people

attended religious community-wide ceremonies with no indication of
conflict among Pagans in the historical record.
At least the same degree of confusion and contrast that we have
seen in the evidence so far was probably taken for granted by Snorri
Sturluson’s informers. Other scholars have also inferred from a much
broader range of evidence than is presented in this chapter that Old
Norse religion was “a multitude of traditions without a common origin”
(Faulkes, 2005: xxvi; Jennbert, 2011, especially chapter 7; O.
Sundqvist, 2012).
And by the way, one of the theologies shown here is one that
features an Earth goddess at the pinnacle of the pantheon. We will see
such a deity again, and more clearly imaged, in the evidence from
early medieval England.
Contradictory bodies of myth and cult practice can be documented

with regard to other religions also, and the reader can find examples in
Graves’ (1960) compilation of Greek mythic stories and O’Flaherty’s
(1975) compilation of Hindu myths. And the next chapter, on Roman
religion, will also show cults based on contradictory myths and ideas
about folk religion, and the Roman polytheists seem to have gotten
along just fine.
Page 107
Earth Goddess in English Paganism Roman Earth Goddesses
Chapter 7: Two Roman Earth

Goddesses
A) Introduction
This chapter satisfies two important objectives. It presents yet
another example of a polytheistic religion that encompasses cults with
contradictory theologies, and it also helps to clarify primary-source
data on Proto-Germanic religion.
A.1) Contradictory Theologies

The topic of Roman religion in general is too large for this chapter,
but enough of it is examined here to show a religion that incorporates
logically incompatible theologies without schism and violence, and
apparently with slightly less irritation than that which is commonly
found in nuclear families that include adolescents. In short, Roman
religion is an excellent example of a social institution that fits the
contrasting theologies model of religion.
A.2) Identities of Two Germanic Goddesses

The other important objective of this chapter is to help define two
Germanic Earth goddesses who are mentioned by a Roman author.
The Roman author Cornelius Tacitus left a social geography called
Germania, which is widely used by modern scholars to present a model
of cult structure of the Germanic tribes prior to the migration age. On
one hand, Tacitus wrote that the progenitor of all the Germanic
peoples was an “earth-born god”, that the Aestii primarily worship
“Mother of Deities”, and on the other hand he wrote that the Angles
and six other tribes were most notable for their worship of “Nerthus, or
Mother Earth” (Mattingly and Hanford, 1970: 102, 134; Germania: 1,
40, 45).
It is quite clear that Tacitus expected his readers to understand the
names Mother Earth and Mother of Deities to distinct spirit beings. This
chapter will show what Tacitus’ audience understood when he referred
to one goddess as Mother Earth (Terra Mater) and to another as
Mother of Deities (Mater Deum). This information will be used in the
next chapter to show that Nerthus was a regional Earth goddess, but
Mother of the Gods had a more widespread following and was
understood as a universal and more powerful deity.
Page 108
B) General Description of Roman Earth

Goddess Religion
The Romans had a few Earth goddesses, and they overlap in
functions as well as monikers, but they also have sufficiently distinct
jurisdictions or functions to be identifiable. The theologies posited in
support of these goddesses were not all compatible, but the Romans
managed all this intellectual variety — it would be incorrect say the
Roman intellectuals “blended” these theologies — without the violence
and vigorous struggles that later came to characterize Abrahamic
religions. Like the Tallensi and the Norse, by and large the Romans
enjoyed their theological diversity.
B.1) Terra Mater and Mater Deorum

B.1.a) Mother Earth
During Rome’s first centuries, the Romans had a goddess named
Terra (Earth), and sometime early in that period they merged an
Etruscan goddess named Tellus in with Terra. This consolidated
goddess is the one Tacitus’ Roman readers would have understood as
Mother Earth, as opposed to Mother of Deities.
In the present analysis this deity will be generally indicated by the
names “Mother Earth”, “soil goddess”, or “Terra” except in direct
quotations from Roman sources.
The analysis here will show that Mother Earth was identified with
soil as well as with the planet, but that She was not a deity of the first
rank. She was not worshipped outside native Roman culture. She was
relatively ineffectual in her functions and had a relatively limited range
of functions.
B.1.b) Mother of Deities

This chapter will also show that Mother of Deities was officially
inducted into the Roman pantheon in 204 CE, after several centuries of
Mother Earth worship. Roman Pagan intellectuals used various names
for this deity, including Magna Mater Deum Idea (Great Mother of
Deities from Mount Ida), Magna Mater (Great Mother), Terra, and
Tellus.
In the present analysis She will be consistently referred to as
Mother of Deities except in direct quotations from Roman sources.
The new goddess was a high-ranking deity. In various versions,
Mother of Deities was worshipped in a large proportion of the Roman
Empire. She was not identified with soil but was identified with the
Page 109
planet we live on; She was considered celestial as opposed to

chthonic. This goddess was not consistently theorized to need a
partner to produce deities nor to support life. She also had a much
wider range of functions than did the soil goddess.
B.2) Other Earth Deities

Roman religion as a whole identified several deities — not only
goddesses — with the planet earth, its surface, or its fertility. Some
additional examples are shown in this subsection to briefly illustrate
the theological complexity and contradictions of the religion as a
whole.
Many Americans in the early twenty-first century think that in
Roman religion, Venus was simply a goddess of human erotic love. But
in the first 58 lines of the first book of his De Rerum Naturae, Lucretius
prays to Venus as if She were not just a goddess of erotic love but a
power over all nature and the will of persons. She has this power
mostly through erotic desire, but She is also a giver of clear thought
and intellectual energy (Stallings and Jenkyns, 2007).
Several deities are involved in overlapping Earth-deity functions. In
book 7 of Augustine’s City of God (Dods, 1871: 7.23-24), he quotes
Pagans including the great Roman theologian Varro as stating or
implying overlaps between (any) Earth goddess and the Neptune (god
of the sea), Pluto, and Orcus (underground deities). Also mentioned as
Earth deities are the goddesses Proserpine and Vesta.
However, the ancient Romans did not refer to each of these Earth
goddesses indiscriminately as Earth Mother nor as Mother of Deities
(Gardenstone, 2012; Dods, 1871: books 7 and 8).
B.3) Earth Mother and Mother of Deities in a Thanksgiving

Prayer
The Roman myth Aeneid shows documentary evidence that Roman
readers understood that Mother Earth and Mother of Deities were
names of distinct goddesses, for they are listed separately as
recipients of prayer.
The prayer comes from a myth which starts with Aeneas’ flight from
burning Troy and culminates in his founding of Rome. At this point in
the story, the refugees have made it to their promised land and will
survive there because of protection by Aeneas’ mom (Venus) and
Mother of Deities, who had to struggle against Juno’s hatred. (Juno’s
hatred of the refugees is carried over into the Roman myth from
Page 110
Hera’s resentment of Trojans in the Iliad, but that, as the saying goes,
is another story.)
Aeneas prays — in the following order — to “the spirit of the place”,
Earth (Tellus), nymphs, Night, the stars, “Jove of Ida”, “the Phrygian
Mother” (Mother of Deities), and both of his parents (Fagles, 2007:
216-218; Fairclough, 1934; Kline, 2002b) 32. Evidence found in this
myth and other documented Latin prayers is discussed in detail in
Appendix D.
B.4) An Aside on Theological Diversity

Something Hindu Online said in 2013 about polytheistic Hindu
religion can be said also of Roman Paganism: “It is more a League of
religions than a single religion with a definite creed”
(http://hinduonline.co/HinduReligion/AllAboutHinduism7.html).
It is useful to consider why Romans and other peasant-society
peoples would have tolerated logically contradictory theological
conglomerations, because to many persons in industrial societies
dominated by European culture, the degree of religious toleration looks
intolerable, and therefore unlikely, despite the fact that such toleration
— although on a different basis — is an everyday experience for them.
The answer has two parts. (1)There is a theological justification,
and (2) that justification is supported by an important, practical matter
of mundane life in pre-industrial peasant societies.
B.4.a) Theological Rationale

The theological logic is that all these partially redundant deities are
manifestations of deity-ness or holy energy or divine soul, and the
overall complex divinity is divided up conceptually for human
understanding. In other words, Roman theologians tell us that it is
tolerable to have slightly different theories of deity that contradict
each other, because all notions of deities address the one religious
mystery, which is too complex and obscure to be understood in one
piece.
For example, Virgil in Georgics uses a technical discussion of
apiculture to give us a theological lesson (book 4, lines 221 and 222).
He says that there is an element of divine intelligence in all things,
including land, sea, sky, and all creatures; and this is because each
living thing derives its life from that principle or spirit of divinity. After
death each living being is dissolved into the broad ecosystem and
The line numbers for these prayers in Fairclough’s edition differ

32
from those in Fagle’s translation, for Fairclough’s line numbers are

107-147 and Fagle’s are 118-167 (Fairclough, 1934; Kline, 2002b).
Page 111
restored to unity with the ultimate spirit of principle of divine

intelligence. Virgil is vague about whether restoration involves re-use
of material or reincarnation of souls or both, but what matters for
present purposes is that the “deum” is the spirit or soul in the broad
ecosystem of the planet or in the entire universe, not exclusively the
pinnacle of the Roman pantheon, Who is the god named Jupiter or
Jove33.
Varro expresses a similar view, that a divine spirit pervades all
empirical reality, in his book on natural theology, which we know
through Augustine’s negative criticism (Dods, 1871: 8.23-24 -- print
pages 319-322).
B.4.b) Practical Considerations of Daily Life

Consider also how non-theological matters can bias people to find a
reason to tolerate contradictory theologies.
People of modern industrial cultures are accustomed to large
amounts of scheduled nonwork time. In modern industrial societies
(including China), almost every gainfully-employer person has two
holidays per week for almost every week plus several other holidays
scattered about the calendar, and some of those extra holidays are
scheduled so as to make a 3- or 4-day sequence of festival or vacation
days. A large proportion of the gainfully-employed population has in
addition formally-scheduled vacation days as part of their
employment. Moreover, for most employed persons workday hours are
customarily scheduled for about two-thirds of the daylight duration on
days for which work is scheduled.
In pre-industrial societies, work hours and days are not so
restricted on a secular basis, so religious festivals are much more
necessary.
Moreover, it is not possible in such societies to merely make a trip
to a theme park to have a festive day. Instead festivity sponsorship by
the state or wealthy celebrants is required. Also, an excuse for a
magnate or a state to fund a large banquet with plenty of meat would
be a welcome thing because in ancient societies most people — city or
countryside — found it quite expensive if not physically impossible to
33
Dods’ translation of this passage seems Christian (“for God
pervadeth all things”, as does Fairclough’s translation (“for God, they
say, pervades all things”). Kline’s translation of the same phrase
seems more polytheistic (“since there is a god in everything”.) But the
Latin says “deum namque ire per omnia”. This expression specifies
neither a specific deity nor the gender of a deity; it is closer to saying
that there is deityness or divine enchantment in everything (Dods,
1871: especially 173-174; Fairclough, 1932: 210-211; Kline, 2002a).
Page 112
slaughter livestock on a regular basis, and foods could not be

refrigerated after slaughter.
In short, the practical conditions of daily life favored religious
tolerance and enjoyment of multiple reasons for holy days, especially
sacrifices, which were normally banquets.
Roller’s and Augustine’s descriptions of the proceedings of major
Roman festivals support this contention. They show that most of what
was done during a festival of several days would be unrelated to
religion. The fun would include chariot races, parades, theatrical
shows, juggling, and other events which would require some pretty
convoluted reasoning to justify as deity worship (Dods, 1871: 73-74;
Roller, 1999; 288-290)34.
So on the one hand, the Roman theologians furnished a rationale to
justify tolerating contradictory theories of deities, and on the other
hand the whole population had practical pressures to take these
justifications seriously.
These practical considerations would have also applied to the social
and technical circumstances of northern Europe in early medieval
times.
C) Earth Mother, the Soil Goddess

Primary sources refer to a goddess who was identified with the soil
by three names: Terra Mater, Terra, and Tellus
One of these names was acquired in a merger with an Italic
goddess. The Italic goddess named Tellus was adopted from the
Etruscans and merged with Terra very early in Roman history. After
the consolidation, Tellus’ god partner (Tellemo) was rarely invoked,
but the consolidated Earth goddess acquired other partners, as will be
indicated in this section (Dods, 1871: 7.23; print page 319; Plauta,
2011b).
C.1) Mother Earth Was Identified with the Soil

Thus, the inference that there was a Roman earth goddess strongly
identified with soil as a substance is based on theological treatises and
folklore.
Consider the theologies of Pliny the Elder, Varro, and Ovid.
Pliny the Elder (who lived in 4-70 CE) explained lower productivity
of farmland in his time as opposed to “ancient” times in terms of both
lower labor efficiency and the earth’s morale. In his Natural History,
34
Orlin gives more explanations of Roman holidays (2002: chapter
1).
Page 113
The soil (Terra) “rejoiced” at being cultivated by honorable Roman

soldier-farmers working small family farms. But “the earth, whom we
call mother and whose cultivation is spoken of as worship, is not so
dull that, when we obtain...farm work from slaves, we can believe that
this is not done against her will and to her indignation”. In other
words, Terra was offended that in Pliny the Elder’s time most Italian
farm work was done by chain gangs of debtor-prisoners and face-
branded slaves on plantations. Mary Beason indicates that Columella,
a major authority on farming, who was contemporaneous with Pliny
the Elder, also attributed the decline in farm productivity partly to
slave labor being an insult to the soil goddess35 (Ager, 2010: 293;
Beagon, 1992: 162; Rackham, 1949: 170-175).
It is easy to get distracted by the theological assertion that slave
labor is unholy; the point here is that it is the spirit in the soil —
Mother Earth — who is offended by slave labor.
In two major publications, the Roman polytheist theologian Varro
(who died in about 26 BCE) identifies Mother Earth with soil. In his
book on the Latin language, Varro says that Sky (Caelum) and Earth
(Terra) are the primal beings who, as a couple, created all living
beings. Earth is cold, damp, and moist; Sky provides the heat that
makes things happen (Kent, 1938a : 54-59; De Lingua Latina 2.5.57-
2.5.74). Also, Varro identified Tellus with soil in his manual on farming
(Storr-Best, 1912: 2-3; Rerum Rusticarum 1.5) 36.
In his book on the Roman liturgical calendar (Fasti, book 1, lines
673 ff), Ovid identifies Mother Earth with soil with his description of a
fertility festival37. The goddess Terra gives seeds a place to develop
35
However, both authors also pointed out various inefficiencies in
farming practice and economic-sector organization that had arisen
since previous times.
36
Maitland (1997a: 24) says that Roman parents “always” put
their newborns on the ground for a moment to acknowledge the power
of the soil goddess and draw strength from Her for the baby. However
the present author was unable to confirm this with a primary source.
37
The concept of fertility is sometimes greatly misunderstood by
students of polytheistic religions. A prominent issue is the confusion of
human recreational sexual intercourse with human fertility. Consider
also this: if a society has reason to be concerned with agricultural and
wildlife fertility, then having more human mouths to feed is not
necessarily helpful. Consequently, any agricultural-fertility or any
wildlife-fertility ritual, magic, hymn, or goddess would not necessarily
be also positively concerned with human sexual recreation or
reproduction.
Page 114
(soil), and her partner goddess, Ceres, gives them the “vital force” to
grow (Frazer, 1931: 51).
There is also etymological evidence. The names “Terra” and “Tellus”
are related to the nouns “terra” and “tellus” which denote earth as a
substance, dry land as opposed to bodies of water, ground as opposed
to sky, and regions or districts on dry land (Traupman, 1966). The
noun “terra” has become one of the names of our planet, for the
inhabitants are called Terrestrials in addition to being labeled
Earthlings, Earthwomen, and Earthmen. However, the reader should
be cautioned that these same names — Terra and Tellus — are also
used in the primary sources for Mother of Deities, who is identified
with the planet but not with dirt.
C.2) Terra is Mother of All Living (Mortal) Wights

At least some Roman theologians clearly considered the soil
goddess and sky god as spiritual or mythical parents of mankind and
all other living beings.
For example, a passage from one of Varro’s books says that Ground
(Terra) and Sky (Caelum) are the first deities, a pair like life and body.
In Varro’s theology, these deities are also known among the Romans
by other names. Earth is Mother because She produced all things in all
lands. Sky and Earth are the powerful deities, for “United...Sky and
Earth produced everything from themselves....”38 In his book on
farming, Varro explains that Jupiter is called “Father Jove” and Tellus
“Mother Earth” because together they “maintain the various fruits of
farming” (Kent, 1938a: 55-59, 61-65; Storr-Best, 1912: 2-4).
C.3) Mother Earth Was a Deity of the Second Rank

C.3.a) Tiers of Roman Deities
The Romans had three ranks of deities, although Roman
theologians and their Christian critics are not explicit about the
ranking, and the two Earth goddesses studied here are in different
ranks.
Filling out the top rank would be deities who were appealed to for
many functions and on frequent occasions, who had very strong
support from the government and wealthy individual patrons, and who
had strong support in myth and discursive theology. Examples include
Mother of Deities and the grain goddess, Ceres. However, Ceres’
stronger mythic support is borrowed from Greek myths of Demeter.
38
In the same passage, Varro also equates Caelum with Jupiter
and Terra with Juno.
Page 115
In the second rank are deities appealed to for more specialized

functions and with less government sponsorship for their cult activities
and less mythic support. All of these deities have some discursive-
theological support also. Some of these deities have mythical support
which is entirely borrowed from another culture, but they lack the
support of the state and wealthy private patrons that would make
them look important in religious practice.
Mother Earth fits in at the second level. The soil goddess is
occasionally mentioned in passing in myth but has support in prose
discussions of theories of deities. Below, data in passage C.3.b and
evidence cited elsewhere in this chapter show that Mother Earth was a
relatively weak character in Roman theology and was much less
regarded than was Mother of Deities.
In the third rank are minor deities appealed to at most only for very
specialized functions, and who were apparently without temples or
major festivals dedicated to them. For example, in Augustine’s City of
God, he lists Forculus as deity of doors, Cardea as deity of hinges, and
Limentinus as deity of thresholds (Dods, 1871: 4.8, print page 172). It
is not clear that all of these very minor deities got significant attention
from the population, although some of minor deities got a lot of
attention at the individual and household level. The latter include the
personal deities (genii), household-or-farm deities (lares), and
ancestor deities (di manes)39.
Augustine quotes Varro as listing Tellus among the twenty highest
deities in the Roman pantheon, but the overall context reveals that
Varro meant the celestial goddess Mother of Deities, not the soil
goddess Mother Earth (Dods, 1871: 7.2).
C.3.b) Terra Mater Tends Not to Work on Her Own

Terra does not do anything important on her own. She usually
functions with at least one other deity, and She is less important than
her partners.
In Varro’s theology, Earth is powerful paired with Sky, but on Her
own She does not do anything so remarkable as create and sustain life
without a partner. Moreover, Her role is passive, and it is Sky’s heat
that makes things happen (Kent, 1938a: 55-59, 61-65).
Ovid’s theology in Fasti has the soil goddess paired with Ceres, the
goddess of vegetative growth (among other things). Ovid says that
Terra and Ceres both are the mothers of the cereal grains, but in his
view it is Ceres who is the more important. Ceres invited mankind to
give up acorns, grass, and treetops for better food. Ceres forced oxen
39
Some of these deities have occasional support from government
officials for cult activities but they have no dedicated temples.
Page 116
to power plows. Ceres brought mineral wealth out of the ground. In

contrast, Terra did not do much (Frazer, 1931: 48-53, 218-219 --
Fasti, books 1 and 4).
Virgil also plays down the power of Mother Earth. Book 1 of Virgil’s
poetic farming manual, Georgics, includes the assertion that Ceres
taught mankind how to farm (Burghclere, 1905: 23), and although
Ceres is mentioned by name many times in Georgics, Mother Earth is
not mentioned.
Mother Earth is mentioned in passing in Aeneid, book 4, line 209, in
a passage where Juno causes a rainstorm (to force a young couple to
take shelter in a cave together). But it is clearly Juno exerting the
weather-magic in conspiracy with Venus, and Mother Earth is
apparently mentioned just to fill out the metrical requirements of a line
(Fagles, 2007: 131-133)40.
In one famous instance, other deities act on behalf of the Earth
goddess, who seems ineffectual. There is an episode in Livy’s history
of Rome, in book 8, in which several other deities reward a sacrifice to
the Roman Earth goddess. Some time in the 340’s through 320’s BCE,
a battle was to be fought between rebel Latin cities and Romans. A
priest advised that victory depended on making a sacrifice of a Roman
general officer and all enemy soldiers to the Manes and Earth Mother.
But the prayer of dedication did not ask Earth Mother for victory —
other deities would be the agents of victory. This is the prayer: “Janus,
Jupiter, Father Mars, Quirinus, Bellona, Lares, ye Novensiles and
Indigetes, deities to whom belongs the power over us and over our
foes, and ye, too, Divine Manes41, I pray to you...that you will bless
the Roman People, the Quirites, with power and victory, and visit the
enemies of the Roman People, the Quirites, with fear and dread and
death. In like manner as I have uttered this prayer so do I now on
behalf of the commonwealth of the Quirites, on behalf of the army, the
legions, the auxiliaries of the Roman People...devote the legions and
40
In Fairclough’s (1932) edition, this is in lines 166-167 of book 4.
Incidentally, the word for “Earth” is in this passage is Tellus.
41
Some readers might be puzzled at a few of the entries in this list
of deities. Janus is the god of doorways and of beginnings-and-
endings. Dii Manes were spirits of dead people. Little is known about
Quirinus nowadays, except that He was identified with Romulus,
founder of Rome. Bellona (related to Modern English “belligerent”) was
a goddess of war and the wife, sister, or daughter of Mars. A Lar was a
protector of a private house. The Novensiles were the imported deities
and Indigetes were the native deities (Carter, 1906: 14-15;
Encyclopedia Mythica at “www.pantheon.org”; Traupman, 1966).
Page 117
auxiliaries of the enemy, together with myself to the Divine Manes and
to Earth”42 (Bettenson, 1976: 9; Roberts, 1905-1921: 8.5-8.10).
C.3.c) Expert Witnesses Agree

In the late republican and the imperial stages of Rome’s history,
Terra was vanishingly insignificant. Many reviews of Roman Paganism
do not mention Her, mention Her only in passing, or explicitly list Terra
as a minor goddess. Some sources try to explain Terra by citing
myths, but they are myths of the Greek goddess Gaia (Carter, 1906;
Fox, 1986: especially chapter 3; Gardenstone, 2012a: 63-67;
Maitland, 1997a; Momigliano, 1987).
One of the reasons for this may be that there is a lack of
archeological evidence of Mother Earth worship, although it is clear
that archeological evidence of Mother of Deities worship has been
found, and this contrast implies that a lower level of folk religion was
oriented toward Mother Earth as compared to Mother of Deities.
For at least one expert source, the agreement is unintentional. In
2013 the Nova Roma web site listed five alleged prayers to the Roman
Earth goddess (http://www.novaroma.org/nr/Prayers_to_Tellus), but
the items in the list were not all prayers to a Roman Earth goddess.
Two of them did show Mother Earth worship, including the excerpt
from Aeneid analyzed in B.3 above. But two others were worship of a
Greek goddess, and one Latin document Nova Roma cites was written
centuries after the fall of Rome (Dessau, 1902: 282-283; Duff and
Duff, 1934: 340-341; Gardenstone, 2012a: 63-67; Horatius, 2004;
Kline, 2013: 176-177; Statius' Seven against Thebes: 8.294-341;
McEnerney, 1983: 184; Mozley, 1928a: xiv-xxvii, especially pages xxii
and xxiv-xxv; Mozley, 1928b: 8.296-8.329; print pages 214-219;
Plauta, 2011e; Sandys, 1913: 112; 759).
These prayers are examined at length in Appendix D and the post-
Imperial document is also discussed in the chapter on Earþ cult
structure and conduct.
42
A nearly identical story is in Livy’s book 10, chapters 28-29. In
that story, Romans battle Gauls, and the Romans ensure themselves
victory by their general dedicating himself and the enemy army to Dii
Manes and Tellus. To consummate the general’s death in both stories,
the general rides his horse into the place where the enemy is thickest
and dies fighting (Roberts, 1905-1921).
Page 118
C.4) Mother Earth’s Holy Days

Terra was celebrated on two of the many annual Roman religious
festivals, and in one of those festivals She was worshiped only in
conjunction with Ceres.
The literature also implies that Romans expected a parentally-loving
attitude on the part of Mother Earth, and that cattle, pregnant hogs,
grain, or baked goods were likely offerings.
C.4.a) Types of Sacrifices to Mother Earth

In Varro’s farming manual, he tells us that the Earth goddess had at
least one temple with a Temple Guardian in charge. Sacrifices were
offered at earth-religion temples. Pregnant cows, pregnant sows, spelt,
and baked goods were favorite sacrifices to Mother Earth, and were
generally offered as joint sacrifices to Ceres also (Storr-Best, 1912: 6-
7; 119; 186).
C.4.b) Paganalia or Sementivae

Sometime in late January the holy festival called Paganalia (relating
to rural) or Sementivae (relating to planting) occurred, and the
ceremonies involved joint worship of Ceres and Mother Earth, but the
emphasis seems to have been on Ceres. The date was set to follow
completion of planting.
Ovid’s description of this festival in Fasti includes his theology of the
Ceres-Terra pairing quoted above, and his theological dissertation is
the clue that this is a holy day for Mother Earth as opposed to Mother
of Deities (Frazer, 1931: 49-53; Kline, 2004: 34-36; Storr-Best, 1912:
6-7).
Also interesting is the range of help asked for in the prayer Ovid
provides. The two goddesses are asked to prevent late frost, sprinkle
seeds with rain, make seeds sprout, keep out pests and weeds, help
the crops grow plentifully, and to prevent scorching heat and mildew.
Given the large number of minor deities in Roman religion, this is a lot
of work for only two of them. However, this work is focused strictly on
grain-farming matters.
Then there is the message to farmers at the end of the prayer. They
were congratulated and urged to keep the peace, for “Ceres is the
foster-child of peace”. It is not that Ceres — nor Mother Earth — is a
goddess bringing peace, but rather that “Thanks to the gods and your
house, under your feet war has long been bound in chains” (Frazer,
1931: 53). In other words, the plebian soldier gets more credit for
peace than does any Earth goddess.
Page 119
C.4.c) Fordicia
This holiday was named for pregnancy; forda denotes a cow
carrying a calf. The ceremony was held on 15 April and featured the
slaughter of 30 pregnant cattle, although some of the animals were
slaughtered “on Jupiter’s citadel”. Ceres was celebrated separately
shortly after, on 19 April (Frazer, 1931: 209-235; Kline, 2004; Kamm,
1999: 90) 43.
Ovid (Fasti, book 4, entry for 15 April) tells us that these sacrifices
to Mother Earth began while Rome was still a kingdom, confirming that
Fordicia was a holy day for the soil goddess as opposed to Mother of
Deities, who was not in the pantheon in when Rome as still a kingdom.
The theological justification for this festival is that during a time of
severe agricultural failures and sacrifices to Faunus, Pan, and Sleep,
the god Faunus appeared to the king of Rome in a dream and
instructed him to sacrifice to Earth Mother and told him how to do it.
Earth Mother did not appear to the king (Kline, 2004; Frazer, 1931:
209-219).
D) Mother of Deities
By comparison with Mother Earth, who had roots in the earliest
Roman folk religion, Mother of Deities came to the pantheon hundreds
of years later and with official government sponsorship and a formal,
welcoming holiday.
In the late 200’s BCE, the Romans defined a new goddess with
various names, indicating that She was a version of deities from far
away. Her names included Great Mount-Idaean Mother of Deities
(Mater Deum Magna Idaea), Mother of Deities (Latin: Mater Deum),
Mount-Ida Mother (Latin: Mater Idea), Great Mother (Mater Magnum),
Tellus, Cybele (a name derived from that of the Greek goddess
Kybele), and other names.
The significance of Mount Ida is that it is near the ancient site of
Troy, and Roman myth has it that Trojan refugees founded Rome.
Hence the goddess in question could be explained as an original but
lost deity of the Roman people.
Evidence from the archeological record and Roman intellectuals
shows what the Romans wanted. They did not want to fabricate a
goddess out of their own imaginations but instead wanted a return to
ancient roots. They wanted a state-sponsored but personally
supportive goddess who would bring agricultural fertility, control
weather, protect the state, and deal with personal and family
43
Ceres was also celebrated by herself annually on 13 September
in at least a local ceremony (Walsh, 2006: 240).
Page 120
concerns. They certainly wanted sites of worship located in an urban

center, but they also wanted another Earth goddess. The Romans
certainly also wanted a patron goddess of the Roman state. (The
evidence is reviewed later in this section.)
So a determined, persistent, and skillful attempt was made to
justify the new goddess as an ancestral deity of the Roman people.
And although the new Roman cult of Mother of Deities did not
correspond exactly to any eastern Mediterranean cult, She was
recognizable as a version of other goddesses.
D.1) Acquiring The Mount-Ida Mother

According to Roman sources, in the year 204 BCE the Roman
people suffered calamities, and it must have seemed that their existing
deities were not sufficient to protect them. Or so we are told in the
surviving documentary explanations.
Whatever the motivations, in the 200's BCE Rome had a powerful
movement to add to the official pantheon. So somehow the Roman
Senate found official justification in holy sources and made diplomatic
arrangements to import a significant symbol of this goddess from a
temple in Anatolia.
The whole affair seems to lack a clear rationale. The deity was
identified with Rome's alleged roots in Troy, which is near the Mount
Ida in northwestern Anatolia44. The newly-added Roman goddess had
some traits of the Greek Meter (Mother) — including identification as
an Earth deity. The new cult also had features of a native Anatolian
cult of Matar (Mother in the Phrygian language), which in turn was the
ancestor of the Greek cult of Meter. The newly-added Roman deity was
considered Phrygian despite the fact that Phrygia did not include
Mount Ida nor the former site of Troy, for both the Greek and Roman
worshipers wanted to officially assert Phrygian roots of their Mother of
Deities (Roller, 1999).
The details are not all helpful in studying English Earþ religion, but
they are rather interesting per se.
D.1.a) Bad Times and New Religion

Let us briefly examine the official reasons for adding the new
goddess. According to historical records and primary-source
theological treatises, the need for a new goddess was discovered in
response to severe calamities including natural disasters and war.
Another Mount Ida is on the island of Crete, and it is mentioned

44
in Rome's founding myth also, but that is beyond the bounds of the
present analysis.
Page 121
There may have been other causes for adding the Mount-Ida Mother to
the official pantheon, or the Senate might simply have been confused,
for this happens with parliaments, but we will take this up in a later
passage45.
The natural disasters of that year included disease and storms. The
disease or diseases that struck the field armies of Rome and Carthage
in the Italian peninsula in 204 CE must have also affected the civilian
population. In addition, Livy wrote that an unusual frequency of stone
showers occurred in that year. And by 204, field armies of both Rome
and Carthage had maneuvered over the Italian peninsula for several
years (Roberts, 1905-1921).
The importance of a foreign military presence is difficult for many
modern readers to realize, especially Americans. Unlike many modern
armies, ancient field armies and their camp followers lived off the land
as they passed through, whether locals had plenty of supplies and
draft animals to spare or not. In addition to foraging by both sides, an
enemy army would conduct economic and terror warfare, called
“devastation”, and that means they destroyed seed grain, draft
animals, breeding livestock, orchards, buildings, workshop equipment,
and people — all difficult to replace and all needed for production.
Foreign wars were expected to pay for themselves; plunder was more
important to soldiers than was their salaries. The Carthaginian army
was mostly composed of mercenaries, but in those days even native
armies were hoping for plunder. Public health was not what it is
nowadays, and contagious diseases could be spread the more rapidly
as armies passed through an area.
The economically depressing effects of plunder, laying waste, and
spreading pestilence could last for decades or generations. According
to one authority, between 219 BCE and 202 BCE the war in question
brought destruction of 400 Italian towns, killed 300,000 persons, and
destroyed about half the farms of Italy (White, 1912a: 503).
So in 204 CE, the existing Roman pantheon might have seemed in
need of help. Perhaps the Romans felt they needed the mother of all
deities.
D.1.b) The Senate Selects a Goddess

But people in general seem to look upon creating religion with
distaste, preferring at least the appearance of deep roots.
Consequently, ostensibly making up a new god or goddess is a rare
event, and one that is usually denied. So people looked for an import.
45
Orlin’s whole 2002 analysis is focused on figuring out the causes
of temple erection in Rome, which is apparently not clear in official
documents.
Page 122
Hence, the Roman Senate commissioned diviners to consult a

collection of prophecies which had been frequently used to help decide
on responses to Roman public crises. The Sibylline Books, or Sacred
Books, were a collection of prophetic pronouncements by Greek-
speaking diviners; these books are discussed elsewhere in this
chapter, in the section on specimens of prayers.
The diviners concluded that Rome needed to restore connection to
the Mother Goddess.
Then another divination exercise commissioned by the Senate
(consulting the sibyl at the Greek city of Delphi) prescribed that the
Mother in question was the ancestral goddess of the Trojan refugees
who had originally established a colony at Rome hundreds of years
previously (Bryce and Campbell, 1871 for Arnobius: 7.49-51, pp 361-
363; Dods, 1871 for Augustine: 3.18; Frazer, 1931 for Ovid: 4.263-
264; Hamilton and Falconer, 1903 for Strabo: 12.5.3; Kent, 1938a for
Varro: 6.15; Kline, 2004 for Ovid: pages 118-119; Roberts, 1905-
1921 for Livy: 29.10, 29.11, 29.14; Wright, 1913a for Julian: 442-
449; see also Roller, 1999: 264-273).
So the Senate called for a goddess sometimes called Mother of
Mount Ida. However, this goddess was also considered by many
Roman intellectuals to be the same as the Phrygian Great Mother and
the Greeks’ Kybele (Bryce and Campbell, 1871: 142-143, 361-364;
Kline, 2002b: especially 9.77-122; Roberts, 1905-1921: 29.10, 29.11,
29.14; Roller, 1999).
D.1.c) The Official Importation Event

To formally induct the Mother of Deities from Mount Ida into Roman
religion, an icon was imported from Phrygia. An official government
delegation retrieved an unworked black sacred stone about the size of
a softball, which had been charged with the holy presence of the
Mother of Deities. A large holiday celebration was held to welcome the
stone to the city of Rome, and the stone was then formally installed in
a temple in the center of the city. A festival called the Megalesia46 was
established to commemorate the anniversary of original welcoming,
which occurred on 4 April 204 CE (Alvar, 2008: 282; Kent, 1938a:
189; Kline, 2004: 118-119).
46
Two names for this holiday, Megalesia and Megalensia, are found in
primary sources and accepted in reputable secondary sources. The
distinction between these names is not important for the present
study, so “Megalesia” has been arbitrarily selected as the standard
used in this book.
Page 123
D.2) Speculation on the Politics of the Importation

Despite what the primary sources say, it is quite possible that some
of the reasons given in ancient sources for bringing the Idean Mother
into official Roman religion were fabricated excuses. As noted above,
two of the official reasons were to get divine military help and to get
protection against astonishingly bad weather — showers of stones.
D.2.a) The Great Mother’s Military Help Was Not Needed

Roller rightly expresses skepticism that a reason for bringing the
Idean Mother into Roman religion was to expel the Carthaginian
expeditionary army, which was in trouble in the year 204 (Roller,
1999: 264-267).
The Carthaginian war effort started with an ever-increasing level of
successes. A Carthaginian field army, staffed mostly by mercenaries
and by Gallic allies, arrived in the Italian peninsula in 219 BCE and
achieved a series of remarkable triumphs ending in their great victory
at Cannae in 216 BCE.
But the Carthaginians began to fail in 215 BCE. Their empire
suffered the strategic loss of its territories in the Iberian Peninsula.
Their Italian base at Capua was retaken by the Romans. The
Carthaginian field army sent to reinforce Hannibal by an overland
route was intercepted and destroyed by a Roman field army. A
Carthaginian naval convoy bringing reinforcements and supplies to
Hannibal was intercepted and destroyed by the Roman navy. Most of
the states in the Italian peninsula remained hostile to Carthage.
Hannibal’s force was steadily worn down without another major battle.
And meantime the mercenaries had not gone home with plunder after
fourteen or fifteen years in the field and away from their children,
wives, aged parents, favorite fishing spots, and any other beloved
things or persons left behind. In 205 BCE, the Romans opened a front
in the North African theater, and action was about to start taking place
within infantry striking distance of Carthage.
All things considered, in 204 BCE it was past time for Hannibal’s
field army to leave the Italian peninsula (Durant, 1944: chapter 3;
Preston et al, 1962: 36-39; White, 1912a: book 9.)
D.2.b) Showers of Stones?

It is also quite possible that the report of frequent showers of
stones in the year 204 BCE is a pack of lies. Livy reports 22 stone
showers in the central region of the Italian peninsula in his history of
Rome, not counting the “unusual number” reported in one chapter and
the “several” reported in another. He does not say what the usual
Page 124
number of annual showers of stones was. Since ten volumes of his 45-
volume work are completely missing and we have but fragments of
books 41 and 43, it is possible that he wrote of even more stone
showers occurring during the period he covered, 753 BCE to 9 BCE, a
total of 749 years (Foster, 1919: Introduction; Roberts, 1905-1921)47.
These weather reports are incredible. Has the reader ever
experienced a shower of stones, met someone who has lived through a
shower of stones, or seen a modern weather report of a shower of
stones somewhere in the world? The present author has not.
Of course, it is possible that volcanoes actually vaulted stones and
ash into the air in at least one of these alleged occurrences, since in
one instance dense smoke was reported to have covered the sky for
quite some time where the shower occurred, and in another instance
the stones were “red-hot”. But volcanic eruptions are unlikely to
account for two or three dozen instances of such weather in the
vicinity of Rome in the time-span covered by Livy’s history.
It is unlikely that any of the alleged instances were meteoroid
bursts, for the bright meteor and the terrific explosion would surely
have been described along with the shower of stones. And surely,
meteoroid bursts are not common enough to account for Livy’s many
stone showers.
One might suspect that some of the “showers of stones” refer to
hailstorms (at least the showers that were not red-hot), but the typical
response to a shower of stones was a divinatory consultation of the
Sibylline Books followed by nine days of religious festival as prescribed
by the priest-diviners. Such is not a response to hailstorms. Moreover,
other strange and highly unlikely events are commonly reported as
evil portents along with the stone showers (Roberts, 1905-1921) 48.
Livy gives scant consideration to the unbelievability of stone
showers. He mentions in regard to the first shower of stones in his
history that the report was considered questionable and was therefore
investigated by an official committee (Roberts, 1905: 1.31). Also, he
briefly mentions toward the end of his history that it was the general
opinion of his time held that deities do not communicate with humans
47
Livy lived during 59 BCE to 17 BCE (Foster, 1919: Introduction).
48
The easiest way to examine Livy’s reports is to get a PDF copy
of his book (cited in the list of references) and use the electronic
search function. I searched for “stones”. For those unable to do that
kind of search, here is a list of places where I found the character
string “shower of stones” (01.31, 07.28, 21.62, 22.01, 22.36, 23.31,
25.07, 26.23, 27.32, 29.10, 29.14, 30.38, 34.45, 35.09, 36.37, 42.02,
43.13, 44.18). The translator, Roberts, never uses the expression
“stone showers”, so searching for it will not be productive.
Page 125
by means of such weird events, but then he immediately asserts that

he does believe (Roberts, 1905-1921: 43.13).
D.2.c) Appeal to Sensual Meditators

Hard times do sometimes influence people to turn to ecstatically
emotional and mystical religion, but, as Roller implies, it is also
possible that influential people in the capital city of the republic had
discovered something they liked in a religion not officially recognized
by their government. That "something" would be a form of worship --
sensual meditation -- so appealing as to be an attraction itself.
There are several types of meditation that work for various
practitioners, and the types that involve denying or avoiding the
human body — the ultra quiet and still methods — are not the most
effective for all persons, nor for some persons at every occasion.
Active methods of meditation can be extremely powerful for those for
whom these methods are appropriate (Guyon, 1685; LeShan, 1974;
Roller, 1999: 149-157). The present study does not into detail on this
topic because the details of loud and rowdy religious work are not
essential to proving the case regarding the English polytheist cult
structure. However, it is the present author’s personal experience that
for a minority of the human population, loud and rowdy meditation is a
strong attraction for those who can do it well, and that some skills are
involved for group work.
Without doubt, the Mother of Deities cult included an active and
sensual liturgical style that would have been attractive method to
some Romans. This style seems to have been Greek instead of
Phrygian, and it was loud and rowdy.
For now, let us consider the possibility that some politically
influential people did indeed have some conscious motivation, although
not that they necessarily understood what they were doing, and that
this motivation was covered up by state-sponsored propagandists.
Ancient Roman culture did not practice separation of church and state,
history and state, or news and state, and there was no moderately
out-of-control mass medium of communication (other than rumoring)
in the world until the 1600’s or 1700’s CE. So hiding things was
relatively easy.
D.3) Organization of the Cult

Several cultural conflicts that seem to have motivated Romans to
have a Mother of Deities with a different cult structure and a different
theological profile than the Phrygian Mater (Mother). Let us consider
Page 126
the contradictions between the Phrygian Mother cult and the Roman
cult of Mother of Deities.
D.3.a) Iconography
The icon imported from Anatolia was very different from those of
Roman tradition. By this time the traditional Roman icons were
beautiful anthropomorphic representations of human-adult life size or
larger. Indeed, most of the icons in Pergamon, Phrygia, and Greece
(and earlier Hittite culture) were also anthropomorphic, although
Phrygian sculptures commonly represented this goddess framed in a
doorway, and the sculptures were often located in remote rural areas
rather than in cities. But the Mother’s imported icon from Pergamon
was an unworked black stone, basically conical with a flat top, and it
was no bigger than a modern softball. Although there might have been
several icons of this sort in Phrygia in the early 200’s BCE, the style
would surely have offended the Romans who were accustomed to
beautiful human figures as icons (Bryce and Campbell, 1871: 262,
361-363; Gordon, 2008: 240-241; Motz, 1997: 106-108, 110, 112;
Roller, 1999: 46-62, 71-108).
So the Romans went forward with creating urban sculptures in their
own tradition, beautiful human figures without the Phrygian doorframe
custom.
One Roman statue implied a controversy, for the government
eventually put the sacred rock into a Roman-traditional
anthropomorphic sculpture that had the imported stone as the
goddess’s head or face (Bryce and Campbell, 1871: 7.49; Roller,
1999: 271-316). Making an otherwise anthropomorphically beautiful
statue with an unworked rock for a face seems to have been an artistic
compromise between Roman icon traditionalists and Pagans who
opposed anthropomorphic representation as misleading (Ando, 2008:
27-39). It is the kind of artistic compromise one would expect to come
out of a legislative committee where both sides would rather ruin the
project than give in. It is also possible that a committee or individual
artist got away with intentional ridicule of anthropomorphic
iconography.
D.3.b) The Priesthood

The Roman government emphasized the Phrygian origins of the
Mother from Mount Ida by hiring ethnic Phrygian priests, called galli
(singular gallus), despite the fact that Mount Ida was located in
Pergamon, at some distance from Phrygia (Roller, 1999: especially
Map 1; Sisk, 2009: 4-5).
Page 127
But adhering to the Eastern Mediterranean tradition meant that the

priesthood and formal liturgy were foreign in Roman society. The galli
cut off their testicles and/or penises in what Motz characterizes as a
simulated sex-change operation49. They also dressed in women’s
clothing, wore their hair in women’s styles, and basically crossed the
gender threshold. And despite government support and proceeds from
their begging, some of the priests also worked as prostitutes. Regular
Roman priests did not beg, work as prostitutes, nor cross dress; and
Dionysius of Halicarnassus tells us that Romans were forbidden to take
jobs as galli (Cary, 1937: 2.19; Ellis, 1871: Cattlus’ poem 63;
Gasparro, 1985; Motz, 1997: 99-120; Roller, 1999: 71-108, 287-325).
One modern scholar surmised that the Senate, and later the
emperors, were embarrassed at what they had imported, noting that
priestly emasculation was eventually outlawed by the Roman
government and that for a time the government forbade Roman
citizens from participating in the official rites (Cumont, 1911: 51-53).
The government should not have been surprised, however, because
Meter (Mother) religion had spread to the Greek colonies in what are
now southern France, Sicily, and the Italian peninsula beginning in the
late 500’s BCE or so, and castrated Meter priests were known to the
Greeks (Roller, 1999: chapter 6).
To integrate the alien priesthood, the state added a layer of arch-
priests (archgalli) over the Phrygian priests. The behavior and
comportment of the archgalli must have been more in line with
ordinary Roman standards than was that of the lower-ranking galli, for
Roman citizens were allowed to be archgalli (Alvar, 2008).
D.3.c) Sites of Worship

Roman and traditional Anatolian customs regarding sites of worship
were discrepant. Phrygian monuments implying sites of worship for
their Matar (Mother) were in rural areas and at city gates. Much of the
stone sculpture for Matar religion was cut into living rock outside
towns as opposed to quarried rock hauled into settlements (Gasparro,
1985; Motz, 1997: 99-120; Roller, 1999: 71-108, 287-325; Sisk,
2009: 8). It is quite clear from all histories of the Roman state and
49
Alvar (2008: 246-251) reviews literature on the scholarly dispute
over whether the Phrygian priests severed their testicles only, penises
only, or both penises and testicles. He insists they only removed their
testicles. For present purposes, all that really matters is that the galli
did the best they could to achieve transexualism.
It is ironic that galli were expected to be healers although they were
voluntarily permanently disfigured and partially disabled persons
(Motz, 1997: chapter 7).
Page 128
people that Romans generally disliked building worship sites in remote

mountainous areas, and that they were not very interested in making
sculptures in living rock.
So the Romans installed their imported Mother of Deities stone in a
temple on the most central hill (Palatine) in Rome and put all their
other Mother of Deities temples in urban areas (Bryce and Campbell,
1871: 7.49; Roller, 1999: 271-316).
D.4) Theology of Mother of Deities

The Romans made up their own version of Mother of Deities.
A goddess called Mother that was strictly on the central Anatolian
model would not have been what the Romans wanted. The Phrygian
Matar (Mother) goddess was not a motherly figure, nor was She
concerned with agricultural productivity, human fertility, nor victory in
war. She was closely associated with feral animals, especially
predators, and with locations remote from human settlements. Matar
was also the principal deity in Phrygian religion, or at least a co-
principal deity along with a god (Motz, 1997: chapter 7; Roller, 1999:
64).
The Romans were also not satisfied with copying the Grecian
theology of Kybele. In one fundamental way, the Grecian notion of
their Mother (Meter) goddess was closer to that of the Romans than to
that of the Phrygians, for in Phrygia Matar was the principal deity or
co-principal deity of Phrygian of worship, while in Greece and in the
western-coastal region of Anatolia (including Pergamon and Mount
Ida), the related goddess was one among many. The Greek cult of
Kybele was based on the Greek version of the Phrygian Matar, merged
with Greek earth deities (Ge, Gaia, and Rhea). But the Greek cult was
mostly a mystery cult that had little connection with government,
whereas the Romans wanted a state cult (and the Phyrgian Matar cult
was apparently sponsored by the state). Also, the Greeks’ Kybele was
said to be a mother of monsters (the Titans) as well as Olympian
deities.
But from a Roman point of view it would have been good that
Kybele was worshipped more as a married, or at least mated, mother
among the deities than as a creatrix of deities or family matriarch
(Oldfather, 1935: 264-277; Roller, 1999: 63-234).
So let us consider details of the Roman version.
D.4.a) Attis and the Question of Afterlife

Attis was the spiritual wight partnered in myths with Mother of
Deities. His position in Mother of Deities theology is ambiguous, but He
Page 129
does provide a link between Mother of Deities and the notion of an

afterlife.
It is also important to realize that in this partnering, Mother of
Deities is the big power, and Attis is less important. By contrast, where
Mother Earth is partnered, the other deity is always the more
important member of the pairing.
Basically, the Romans enhanced Attis worship as it existed among
the Greeks, who in turn had greatly enhanced Attis as a spiritual figure
beyond the Phrygian version (Alvar, 2008; Roller, 1999).
The Attis myths seem to have been created in Greece — not in
Phrygia — during the 300’s BCE, and this part of Greek lore was
adopted by the Romans. The word “Attis” in the Phrygian tongue was a
common male person’s name and/or the title of a priest of Matar, the
Great Mother. However, the modern scholar Roller is quite clear that
Attis was not a deity to the Phrygians until after they accepted strong
cultural influence from Greek ethnics (Roller, 1999: 70-71, 113-114,
177-182, 212-214).
It is not clear that the Romans worshipped Attis, for He is not in any
myth a partner in the sense that Caelum is the active partner for Terra
in making things happen. In one Roman version of the Attis myth,
Attis is a subordinate deity associated with limited vegetative growth,
somehow magically feeding and stimulating such growth by being
mutilated and killed. In another version Attis sins by becoming a holy
demiurge without permission, and He has to be reconciled with Mother
of Deities by death or castration. In yet another version, Attis is
castrated because he is a victim of his own insanity and other’s
irresponsibility (Bryce and Campbell, 1871: 227-241; Ellis, 1871:
Cattlus’ Poem 63; Frazer, 1931: 200-207; Gasparro, 1985; Gordon,
2008; Hamilton and Falconer, 1903: 10.3.8-7, 10.3.11, 12.5.3; Kline,
2000: 488-489 Oldfather, 1935: 264-277; Roller, 1999: chapter 8;
Wright, 1913a: Oration 5).
Some scholars opine that Attis is a god of resurrection. Attis is
“resurrected” is based on the Platonic idea that after his physical
death, his soul goes to be reunited with Mother of Deities (Gasparro,
1985; Alvar, 2008: 138-139)50. This is based on a myth which implies
that the liturgical role of Attis was that of a dead deity or of a person
being mourned, and Diodorus of Sicily and Arnobius claimed that the
loud-and-rowdy meditations were funereal (Bryce and Campbell,
1871: 5.16-5.17; Oldfather, 1935: 272-277). Loud-and-rowdy
religious rites can be emotionally grieving (consider the New Orleans
50
This theology also contradicts another Attis theology positing
that Attis began as a deity (Wright, 1913a: Oration #5), for deities in
Roman religion are immortal.
Page 130
jazz funerals). On the other hand, Dionysius of Halicarnassus tells us

that the Romans did not practice the mournful Attis-rites imported
from Greece, for this was left to the Phrygian priests (Cary, 1937:
2.19). However we look at the data, we may infer that mourning was
intended as normal cult activity, even if only for foreign priests,
because the Roman state eventually added the one-day Hilaria festival
to lighten up public ceremonies of the Mother of Deities cult (Alvar,
2008: 282-293; Roller, 1999).
As mentioned in the next passage (in D.4.b), Attis reuniting with
Mother of Deities after His physical death establishes Her superiority
over Him and connects Mother of Deities with an afterlife myth,
although it does not seem to explicitly promise an afterlife for persons.
D.4.b) A Great Power in Her Own Right

The evidence establishes a much greater breadth of powers for
Mother of Deities than for Mother Earth. Mother of Deities appears in
several places in Aeneid as the protagonist’s patron and alternate
mother, although Aeneas’ “real” mother is Venus (Fagles, 2007; Roller,
1999: 299-300). Virgil’s Aeneid (9.77-106) shows the goddess he calls
Cybele getting Her son Jupiter to help her protect Aeneas. She then —
using Her own powers — commands Trojan troops, musters a cloud,
and transforms ships into sea goddesses. A similar miracle is described
in Ovid’s myths (Kline, 2000: 710-710; Kline, 2002a: 207-208).
Julian described Mother of Deities as a dominant being in his
sermon, Hymn to the Mother of Gods (Taylor, 1793; Wright, 1913a),
and you can see this in his version of the Attis myth. Mother of Deities
loved the god Attis deeply, but then Attis polluted himself with matter
by having sexual intercourse, and this deviance required correction in
the form of self-mutilation. Attis’ self-castration is the limitation that
leads to His return to the Mother of Deities after His death.
The moral of the story is that is that creativity must become limited
to be orderly, for indiscipline is chaos. (Julian’s essay on Mother of
Deities is examined in detail in Appendix D.)
The divine power referenced in Julian’s version of the Attis myth is
in regard to life after physical death. Julian was a Neoplatonist, and
the reader will recognize this idea of afterlife reunion with one’s deity
from the previous chapter on a Greek polytheistic theology. Julian
actually rejected castration, but he did posit that the true follower of
Mother of Deities had to accept the discipline of faithfulness to Her.
The power of this goddess is also apparent in this quotation from
the middle of the sermon. “She is indeed the fountain of the ...gods
who govern the apparent series of things: or certainly a deity
producing things, and at the same time subsisting with the mighty
Page 131
Jupiter; a goddess mighty...and conjoined with the mighty demiurgus

of the world. She is the mistress of all life, and the cause of all
generation, who most easily confers perfection on her productions, and
generates and fabricates things without passion, in conjunction with
the father of the universe. She is also a virgin, without a
mother...she...is also called Providence” (Taylor, 1793: 114-115).
D.4.c) Motherization of Mother of Deities

Tacitus’ readers knew Mother of Deities as a healer of people and
lower animals, a goddess of childcare, and a patron of music.
Certainly, to the Phrygians, the Mother of Deities was not
necessarily a co-parent in charge of the family, producer of all deities,
or even a producer of some deities. But Roman theologians and
common cult practitioners interpreted “mother” more literally.
The ancient author Diodorus wrote in Greek and lived on the island
of Sicily, but he wrote during 60-30 BCE (slightly predating Tacitus)
and lived in the Roman Empire. Diodorus presents mythic support for
Mother of Deities as caring for children and as a healer, especially of
children. The myth he reports is offered as justification for the name
“Mother of the Mountain”. She is also said to have invented multi-reed
pipes, cymbals, and drums, and to have taught mankind veterinary
and pediatric medicine by means of magic spells (Oldfather, 1935:
3.58, print pages 268-271).
Archeological evidence backs up the characterization in the myths
Diodorus reported. Roller (1999: 157-161) described evidence showing
that people prayed and made offerings to Mother of Deities on behalf
of the children and appealed to her as “gracious midwife” and to get
Her blessings for childcare.
In motherizing Mother of Deities, the Romans were copying from
the Greek religious traditions going back as far as the 500’s BCE
(Evelyn-White, 1914: Hymn #14; Roller, 1999: chapters 5-10;
Shelmerdine, 1995: 149).
D.4.d) Mother of Deities is Defined As a Fertility Goddess

Theologically, new accountings of liturgy and iconography were
produced to make an Earth goddess of a deity who was brought in
long after Terra or Tellus had been added to the Roman pantheon.
Perhaps taking a cue from the Greeks, Varro explained how the
liturgy associated with Mother of Deities was agriculturally oriented,
and he claimed that both the Fordicia and Megalesia were for the
Mother of Deities. Of course this was despite the fact that Megalesia
was established as the anniversary of formal induction of a deity who
Page 132
was not at the time of importation called “earth” in Her alleged home
in Pergamon or Phrygia (Kent, 1938a: 189; Dods, 1871: 7:24).
Lucretius (Stallings and Jenkyns, 2007: 2.595-2.660) also gives a
justification of the graphic symbols, liturgy, and theology of the Mother
of Deities, showing how it is consistent with physics, morals, and
patriotism. Although he also says that worship of Mother of Deities is
superstition, Lucretius is surely trying to describe common belief and
not some version he advocates.
Arnobius’ seven books advocating Christianity as opposed to
Paganism contain interesting information on Pagan theology in
addition to his attempts to persuade. In Arnobius’ book 2, chapter 32,
he says that some Pagans say that Earth is the Great Mother because
She provides all living things with food (Bryce and Campbell, 1871)51.
D.4.e) An Aside on Overlapping Deities

At this point, we need to consider subtle distinctions between two
fundamental concepts of poly-deity theology, which are reflected in
Arnobius’ arguments.
Arnobius reports that Pagans say that Earth is Vesta or Ceres, and
then he complains that logically there is only one object “Earth” so
using multiple names can mislead a person into thinking there really
are all those separate fertility-related Earth goddesses (Bryce and
Campbell, 1871). In addition to his propaganda, this Christian author
is complaining that in at least one prominent Pagan theology all the
Earth goddesses were considered to be hypostases of one while in at
least one other Pagan theology the goddesses were distinct but
overlapping fertility-oriented Earth goddesses.
In other words, Arnobius is actually complaining about two logically
separate theologies: one with generally distinct but overlapping deities
and another having a single deity with many hypostases.
This is an important matter regarding religious diversity, so an
aside on multi-aspect deities might be useful. The concept of a set of
overlapping deities, or complex of gods and goddesses (as in the
Roman pantheon), seems to call for something like mathematical set
theory and Venn diagramming. To save on labor and space — and to
keep the focus on Mother Earth and Mother of Deities — the diagram
here includes only two deities and a sample of the attributes and
functions discussed in this chapter regarding these two goddesses. The
51
Arnobius was a Christian propagandist who lived in the Roman
Empire (in North Africa) and wrote in the late 290’s or early 300’s CE.
He seems to have been well acquainted with Pagan philosophers of the
Empire and to have admired Varro (Bryce and Campbell, 1871: ix-xiv).
Page 133
diagram illustrates the idea of distinct but overlapping objects as
Obviously, the theology of Roman deities is too complex to be fully

represented by a Venn diagram52.
52
However, one must wonder how Varro and Augustine would
have phrased their arguments about the nature of deities had they
lived at the same time and if they knew of modern mathematical set
theory and computer programming with classes, inheritance, and
Page 134
D.4.f) Folk Religion versus Myth

Folk worship of Mother of Deities was not perfectly correlated with
mythic lore.
Archeological remains show us some of what the people were
praying for when they supplicated Mother of Deities. Remains of
sculptural votive deposits at the Palatine temple include images of
baskets of fruit, primary sexual organs, women’s breasts, and
embracing heterosexual couples. This means the Roman worshipers
were often seeking material abundance, satisfactory erotic love with
partners, getting marriage partners or extra-marital lovers, and/or
begetting children (Roller, 1999: 280).
What the archeologists are not showing is evidence of concern with
marital fidelity or total abstinence. This is significant, because it
contradicts myths of Attis that are concerned with his having sexual
intercourse outside his relationship with Mother of Deities, a sin
costing him grief and loss of one or all of his sexual organs.
Moreover, while the public sacrifices to the soil goddess were
offered in prayer for agricultural prosperity, major public sacrifices to
Mother of Deities were usually offered in prayer for protection of the
state and other mostly non-agricultural benefits (Alvar, 2008: 172,
261-276).
D.4.g) Animal Sacrifices and Identification with Soil

The types of livestock butchered for sacred banquet ceremonies
provide important clues to the distinctions between Mother of Deities
and Mother Earth.
Although pregnant sows and cattle were sacrificed to the soil
goddess, the goddess associated with Mount Ida and the Phrygian
priests received instead male sheep and male bovines (Alvar, 2008:
172, 261-276). The Roman emperor-theologian Julian explicitly
rejected sacrifices of porcine beasts in banquets to honor Mother of
Deities because She was a celestial Earth goddess, not a soil goddess
(Boer, 1976: 7-10; Durant, 1944: Chapter 1; Taylor, 1793; Wright,
1913a: vii-xii, 442-496).
D.5) Festivals of Mother of Deities

Mother of Deities was a clear presence on the festival calendar and
She was worshipped, with or without Attis, for an extended period at
least once per year before Tacitus wrote in 98 CE. There was at least
virtual objects. Not that either would have necessarily changed his
opinion, but they might have expressed themselves more clearly.
Page 135
one festival related to the Mother of Deities, the Megalesia. The

sources are contradictory about the occurrence of two festivals or one
long festival in the springtime, or perhaps one in spring and one in fall,
or maybe there was one combined Attis-and-Mother-of-Deities festival
a few days prior to Megalesia. As Fowler observes, surviving Roman
calendric data are fragmentary and ambivalent (Alvar, 2008: 286;
Fowler, 1899: Introduction, 332-349; Roller, 1999: 283-289, 315-316;
Wright, 1913a: 480-485).
In general there was an every-increasing tendency for major
ceremonial occasions for this goddess — some on the calendar of state
festivals and some not — from 204 BCE until forcible suppression
under Christian rule. Archeological evidence implies that there was
also much private worship of this goddess (Fox, 1986; Alvar, 2008;
Roller 1999; Walsh, 2006: 240).
E) Conclusions
E.1) Theological Diversity
Roman religion shows an example of another polytheistic religion
encompassing highly variegated theology. Although the full range of
complexity and contradictions in Roman polytheistic religion is beyond
the present study's scope, we have seen extensive evidence of two
Earth goddesses whose functions and attributes overlap those of each
other and various other deities, including deities identified by Romans
as male.
Industrialized societies also present clear examples of people
claiming to be in the same religion following the same deity (organized
into different denominations) who are following logically incompatible
theologies. Therefore it is quite plausible that polytheists would do this
sort of thing also.
E.2) Distinctions between Mother Earth and Mother of

Deities
Clearly, Roman authors could expect their readers to understand
Mother of Deities and Mother Earth as distinct deities, although names
of deities were used fairly loosely by ancient authors, and although
both of the focal Earth goddesses were considered to be mothers of
deities and in some sense mothers of all living things. The contrast is
described by the following list.
 Mother of Deities is worshipped (with significant variations) over
large areas of the Roman Empire; whereas Mother Earth is not
Page 136
recognized outside of the Italian Peninsula, and perhaps not

throughout the peninsula.
 Mother of Deities is a foreign import; Earth Mother is a
consolidation of a native Roman goddess and a non-Roman Italic
goddess and is centuries older as a member or the Roman pantheon
than is Mother of Deities.
 Mother of Deities is not identified with the soil; Mother Earth is so
identified.
 Mother of Deities takes only male-animal sacrifices at ceremonial
banquets, Mother Earth takes only female animals.
 Mother of Deities is a goddess of victory in war and combat;
Mother Earth has no effect on war nor combat.
 Mother of Deities is a top-ranking member of the Roman pantheon;
Earth Mother is member of a lower tier of Roman deities.
 But Mother of Deities is powerful actor in various functions in Her
own right; Earth Mother needs partners to be effective.
 Mother of Deities is appealed to for intervention in a wide range of
human affairs, including childcare, erotic pleasure, and non-
agricultural wealth; existing evidence does not support this wide a
range of functioning for Mother Earth.
 Mother of Deities has a dedicated, formally-organized body of
official priests; the Mother Earth cult seems to have not had its own
priesthood.
 Mother of Deities has a possible afterlife function as the One to
Whom mortals return, while neither souls nor bodies are spoken of as
returning to Mother Earth.
Page 137
Earth Goddess in English Paganism Proto-Germanic Times
Chapter 8: Earth Religion in

Proto-Germanic Times
This chapter proves (1) that prior to the migration age, there was a
primal-deity Earth goddess cult among the many cults in the many
Germanic ethnicities, and (2) that that this cult had the potential to
endure in England well into the era of Christian supremacy.
The work here begins with an examination of the primary sources,
then proceeds to a consideration of the social-demographic conditions
of the region and historic period those sources cover. After the
background discussion, the chapter proceeds with a radical analysis of
Proto-Germanic Earth goddess religion.
A) Ancient Geographies
A.1) Sources of Information
In ancient times, Romans and Greeks had contact with Proto-
Germanic people, probably with many tribes, who would also have
known of the Greeks and other Mediterranean peoples. We know there
was some trade between those regions over a period of several
hundred years (Singer, 2008), and commerce would have resulted
from and stimulated other types of cultural contact, which in turn
would have been the basis of ancient geographies of Germanic peoples
written in Latin and Greek.
All of these sources suffer from information-source issues, writing
mistakes, and from copyists’ errors. Moreover, some of them do not
give information on Germanic religions. But all these sources do give
us information on tribal structures and the customs of different tribes.
A.2) Spans of Time and Space Covered

Although some students of Proto-Germanic culture complain of
inconsistencies within the ancient documentary sources and between
those sources, the large spans of time and space involved allow us to
infer that the reports probably reflect variations in the facts on the
ground.
Considering social geographies from Roman and Greek sources, the
span of time from which we have data on Proto-Germanic religion is
about 235-250 years, from 150-135 BCE to around 100 CE. The span
of time represented by documentary information on Proto-Germanic
cultures in general is only slightly longer, with the maximum likely
span being from about 150 BCE to 145 CE, approximately 300 years.
Page 138
The space involved comprises practically all of northern Europe

except for the British Isles and the most northerly parts of what are
now Scandinavia and Russia.
This includes works indicated in the rest of this section.
A.3) Sources for Tacitus’ Germania

The most important source of information on Proto-Germanic
religion is Tacitus’ Germania. This book was written in 98 CE based on
several sources of data, as described in the following passages, so it
should not be regarded as a snapshot of Germanic Europe as of about
100 CE, although Tacitus probably made an effort to update his
information.
A.3.a) Personal Contacts

Tacitus left Rome on business in provincial areas between 88 and
93 CE, so he probably wrote Germania based in part on personal
contacts personal experiences during those years abroad.
However, his friend Pliny the Elder had been stationed on the
German frontier with the Roman army, so Pliny certainly had gathered
fresh data of his own, and the two authors probably exchanged
information in personal conversation.
A.3.b) Posidonius
Two previous geographies are important as sources for Tacitus’
book. Of course, one of Tacitus’ sources was the encyclopedia of Pliny
the Elder (published 77-79 CE). But a Greek geographer informed the
work of both of these Romans.
For some of his information on Proto-Germanic tribes, Pliny the
Elder used an encyclopedia composed by Posidonius, a Greek scholar
who wrote sometime during 150-135 BCE. Posidonius’ book has been
lost and is now known only from quotations by Romans — including
Pliny the Elder — who openly cited it. Pliny the Elder also cited other
Greek sources; he is notable for the sedulousness and accountability of
his scholarship.
But we have clues that Tacitus had direct access to a copy of
Posidonius’ book. For example, Tacitus (but not Pliny) refers to tribes
living close to “Oceano” -- a body of water named for the Greek god
Okeanos, implying a Greek-language source document. In any case, it
is quite reasonable to infer that Tacitus and Pliny the Elder shared
knowledge of Posidonius’ geography.
Also, several tribes mentioned by Tacitus and Pliny are denoted by
names ending in the Greek suffix -on with a Latin plural ending added.
Page 139
Two examples are the Hermiones and Inguaeones. (See Atsma, 2000-
2011d; Church et al, 1942; Bostock and Riley, 1855a: vii-viii, 343-
348, 355; North, 1997: 27-30; Rackham, 1949).
A.4) Other Geographies

Several other ancient sources reported on Proto-Germanic cultures,
and most of them survive as intact documents. One source is the
corresponding chapter in Pliny the Elder’s encyclopedia (Bostock and
Riley, 1855; Rackham, 1949). Another source is the chapter on
Greater Germania in Book 2 of Ptolemy’s geography, which was
composed around 145 CE (Francis, 1994: Commentary on Book 1,
Section 1). Strabo, who lived during 63 BCE-24 CE also left us a social
geography of Germania (Hamilton and Falconer, 1857 for Strabo:
7.2.1-7.3.1; Olteanu, n.d.). Caesar’s Gallic Wars is also still available
(McDevitte and Bohn, 1869: Book 1 Chapter 31, Book 4).
Pytheas’ account from the 300’s BCE survives only through
quotations by other ancient authors, and the fragments indirectly
shown by those authors give practically no information on the religious
beliefs or practices of northern Europeans (Bunbury, 1902).
A.5) Cultural Contacts

Ancient Greeks and Proto-Germanic peoples had cultural contact.
Any mutual influence on theologies is beyond the scope of the present
study except to note in passing the possibility of exchanges of ideas
related to fate, wyrd, and Neoplatonic theology.
B) Cultural Turbulence
The cultural turbulence of Germanic tribes known from the
migration age began prior to that time and would have tended to make
polytheist religion of the tribes generally less parochial, narrow, and
isolated than might be supposed.
B.1) Tribal Lists

Comparing the ancient geographies, which give different lists of
tribes and different areas where they lived, we can see that ethnic
identity was very turbulent during the last few centuries of the proto-
Germanic era. Several tribes vanished or appeared between
Posidonius’ writing and that of Ptolemy, and even allowing for some
bad intelligence this implies that people from the tribes often mingled,
migrated, and changed tribal identities. Strabo specifically notes the
Page 140
migrations of Germanic tribes: “All these nations easily change their

abode, on account of the scantiness of provisions, and because they
neither cultivate the lands nor accumulate wealth, but dwell in
miserable huts, and satisfy their wants from day to day, the most part
of their food being supplied by the herd, as amongst the...[nomadic]
races, and in imitation of them they transfer their households in
wagons, wandering with their cattle to any place which may appear
most advantageous.” (Hamilton and Falconer, 1857: 445).
One notable example is that the tribe called Angles came into
existence between 135 BCE and Tacitus’ time, and possibly within a
couple of decades of Tacitus’ writing.
Tribal identities and other customs did not become stable until the
tribes moved farther apart and the Proto-Germanic language had
dissolved into ancestors of today’s Germanic national languages.
B.2) Shuffling the Cultural Deck

In turn, the turbulence in tribal cultures or subcultures would have
affected religious belief and practice. Many people would have become
well acquainted with customs prevailing outside their home districts or
villages, thereby realizing that the customs and beliefs of their home
districts were not so inevitable and necessary as they might otherwise
seem. Some would have lost faith in deities that failed to protect them
and their friends. Some religions would have been drastically affected
by loss of sacred ground and facilities. Opportunities for innovative
prophets would arise from socioeconomic shocks. And it is quite
plausible that many individuals and whole communities would be
motivated to take more interest in the personal fundamentals of
religion as opposed to the more ceremonial, magical, or social aspects
(although these never lose appeal), as the less fundamental aspects
began to see more arbitrary.
By “personal fundamentals of religion” in this context is meant
progressive mysticism (Stanfield, 2012: 8-10).
B.3) Lingering Effects

Surely, marks of the cultural turbulence of Proto-Germanic times
and the migration age would have remained on Germanic cultures for
generations, and this would include the cultures of the Angles, Saxons,
Jutes, and any other peoples who comprised the Germanic colonizers
of what would become England.
A deity who could persist in such times would be one with a very
powerful emotional appeal.
Page 141
But now let us turn to specific indications of Earth-goddess religion

in Germania.
C) Earth Goddesses
Tacitus’ Germania tells us that prior to the migration age, the
Germanic tribes had two notable and distinct Earth goddesses. One
was the principal Earth goddess of the Germanic tribes and the other
was important regionally but did not have a widespread following.
C.1) The Principal Earth Goddess

Three aspects implying a principal deity are visible with regard to
one of the Earth goddesses of the Proto-Germanic tribes: human-social
prominence, great solitary power, and creation and/or parental
dominance of important objects or categories. She was also
understood to be an active intervener, not a distant and otiose being.
C.1.a) Mother of Deities

In Chapter 45 of Germania, Tacitus denotes by the name Mother of
Deities the principal deity of one tribe, the Aestii. The Aestii live along
the eastern shore of the Baltic and trade amber to foreigners
(Mattingly and Handford, 1970; Stuart, 1916).
Members of this tribe wear “wild boar” images as emblems of their
cult and as amulets for protection, rather like Christians wearing
crosses in the middle ages. Evidence presented later in the present
book suggests continuity of the practice until it was supplanted by
cross emblems.
This presents a conundrum. Tacitus’ use of the expression “Matrem
Deum venerantur” seems to contradict the emblems associated with
the cult, for Romans viewed Mother of Deities as a celestial goddess,
whereas there is a Roman and international tendency to associate
hogs with deities of the soil.
The solution to the conundrum is to realize that Tacitus means to
tell his readers that this deity generally conforms to the concepts
attached to the name Mother of Deities, but with the significant
exception that She is identified with the boar-hog icon and therefore
with soil. It is possible that She was both celestial and chthonic, or
that the distinction was meaningless to Germanic Earth-goddess
worshippers.
Although Mother of Deities in Roman religion was understood as
having a male deity for partner in creation, Tacitus does not mention
any partner for the Germanic Earth goddess, so it is clear that Tacitus
Page 142
intended that his audience would understand the principal deity of the
Aestii as one who did not require a male or other partner to be
effective.
Also, this Earth goddess performed a wide range of functions, from
protecting the state to facilitating intimate personal matters. The
chapter on Roman religion shows that wide range of functions was
characteristic of the Roman Mother of Deities.
In sum, the Germanic Mother of Deities was an Earth goddess, was
an unwed creatrix, was identified with soil, and had a wide range of
functions.
C.1.b) A Goddess of Germanic Tribes in General

Evidence in Tacitus’ Germania suggests that the cult of the principal
Earth goddess was a very strong characteristic of the Aestii culture,
but the cult was also quite prominent among other Proto-Germanic
peoples.
It is reasonable to suspect that the Aestii’s deities (or deity) would
be recognized by and native to the general mix of cults of the Proto-
Germanic-speaking tribes. This conclusion is supported by the Tacitus’
remark that the Aestii have a Celtic-like language but otherwise are
culturally Germanic.
However, direct evidence is in his Chapter 2, where Tacitus tells us
that an “earth-born god” named Tuisto begot the god Mannus, who in
turn produced all the Germanic peoples. Thus, a goddess identified
with the planet is posited as the single creator of least one line of
deities. Also, through Tuisto She is the source of all the Germanic
peoples.
This coincides roughly with the way Romans understood Mother of
Deities: a creatrix with assistants but not partners.
Also, being widely accepted was a characteristic of the Romans’
Mother of Deities. Although the Mother of Deities familiar to Romans
was not universally accepted in the same way by all people, She was
worshipped and supplicated by a large proportion of the people of the
Empire in a large proportion of the territorial extent of that area.
Hence, we can infer that Tacitus attempted to succinctly inform his
readers that the pinnacle goddess of the Aestii pantheon, like the
pinnacle goddess of the Phrygian pantheon, was worshipped in
recognizable varieties among a wide variety of peoples. In other
words, the principal Earth goddess of the Aestii was, although not
completely universal among the Germanic peoples, very widely
accepted in various tribe’s pantheons.
It is reasonable to infer that Tacitus does not intend to say that this
goddess was conceptualized in Her cult as the origin of all life
Page 143
everywhere, since that would go well beyond the Romans’ version of

the Phrygian Matar. However, there is reason elsewhere to infer that
this is indeed how She was conceived, at least by the tribes that later
formed England.
C.1.c) Avoidance of Idols and Temple Buildings

There is no hint that the principal Earth goddess of the Germanic
tribes was ever represented by an idol nor housed in a temple.
Moreover, doing so would have violated a general theological principal
of the Germanic tribes in Proto-Germanic times, a principal which held
that anthropomorphic representations and treating deities as if housed
in buildings was blasphemy. Tacitus: “Their holy places are woods and
groves, and they apply the names of deities to that hidden presence
which is seen only by the eye of reverence” (Mattingly and Handford,
1970: Germania, chapters 9 and 45; Church and Brodribb, 1889: 8).
The Proto-Germanic tribes seem not to have been completely
consistent in this practice, and the descendant Germanic cultures also
seem not to have been completely consistent about it. Perhaps Tacitus
meant that the common tendency and dominant ideological influence
among the tribes of Germania was a theological aversion to diety-
housing and idol worship.
This theological aversion to idols and temple buildings was a
tradition preserved more by the English than by the Norse, but in
chapters specifically on those national cultures, we will see that it
affected both of them.
C.2) Nerthus of Cimbria

C.2.a) Nerthus and the Seven Tribes
Tacitus’ chapter 40 says that seven tribes, including the Angles,
worshipped Mother Earth under the name Nerthus, apparently as their
most important deity.
We know She was quite prominent in the seven tribes’ religion by
two indications. (1) Tacitus’ sources indicated that her cult was the
only outstanding characteristic of the whole seven tribes. (2) Her
importance is also indicated by the impact of Her holiday season, for
during that time a priest brought her to all the seven tribes’
settlements, or at least to the significant ones, triggering at each stop
a holy festival of great significance and a time of joy and of
mandatory, disarmed peace (Mattingly and Handford, 1970).
Apparently, violence was considered unholy, but this attitude was
not likely restricted to the Nerthus cult, for prohibitions on weapons
and violence in temples was a general rule in Pagan Iceland, Norway,
Page 144
and probably also England (Golden, 2011: 40-41; Sellar, 1917: 116-
118, Bede’s history 2.13).
C.2.b) Nerthus as a Deity of the Second Rank

Nerthus was a regional goddess. This very important goddess of the
seven tribes is not mentioned in regard to other tribes, and after the
Angles moved to the British Isles and the other six tribes vanished,
there was no further mention of Nerthus53. This implies either that the
Angles abandoned their principal goddess when they abandoned their
Cimbrian homeland, or that they did so in a time of troubles preceding
the evacuation.
In addition, the sanctuary where Nerthus resided between festival
seasons was somewhere in the region inhabited by the seven tribes,
and this is another implication that She was tied to place instead of
being general to the Earth (Mattingly and Hanford, 1970: Germania
chapter 40.
This is an important clue to Tacitus’ meaning in regard to “Mother
Earth”. Like the goddess the Romans knew well as Mother Earth,
Nerthus was only observed as a goddess in a peninsular region or part
of a peninsula. She was probably identified with soil, although only
with the soil in Her region, and was likely considered relevant only in
Cimbria. Although the Roman goddess called Mother Earth was not
conceived as applicable only to Rome and nearby districts, Roman
readers did not expect complete and exact correspondence when a
foreign deity was labeled in Latin (Ando, 2005; Jones, 2004).
One other thing we can easily infer is that Nerthus was either a
goddess of peace, quite unlike the Roman’s Mother Earth, or that
peace was necessary for Her to function, as was the case with Ceres.
53
Some scholars suggest that Nerthus is not a Latinization of the
Proto-Germanic name of this goddess but instead a copying error.
Although Nerthus is the most frequent name for Her in the surviving
copies of Germania, this might simply be a result of a relatively
productive scriptorium reproducing one of its scribe’s errors. The
original could have been a Latinization of Herða, for one of the several
surviving copies of Tacitus’ essay shows “Herthum” (Gardenstone,
2012: 25-31). This “Herða” possibility might be why Albertsson uses
the name “Hertha” in his 2009 book; he does not justify his inference.
Moreover, Albertssons’s further inference that this means that Earþ is
the mysterious Hreða mentioned in Bede’s history rests on the fallacy
that in Tacitus’ Germania, Mother of Deities and Mother Earth are the
same goddess. And given the weight of evidence, it seems more
reasonable to infer that “Herthum” is the typo and “Nerthum” the
original.
Page 145
Nerthus might have been seen as an aspect of a greater Earth

goddess or as an overlapping, independent wight; but it is most likely
that some Nerthus adherents viewed Her as independent and some
not, and they all went to the same festivals and performed the same
personal and household devotions and supplications.
C.2.c) Sacrifices
Although one of Roman Earth goddesses mentioned by Tacitus took
male-animal sacrifices and the other took female, it is not explicit that
any such distinction applied to the two Germanic Earth goddesses
mentioned in Germania. One may note that Nerthus’ wagon was towed
about during Her festival season by cows rather than by oxen
(castrated males), which would be the more usual power source, so it
is possible that She took only female sacrifices. If Nerthus were
associated with female livestock, and especially with pregnant female
livestock, this would make for a closer correspondence for her with the
Roman Earth Mother and a stronger contrast with the Romans’ Mother
of Deities.
However, for present purposes animals sacrificed are not as
important as range of functions and geographic spread of the cult.
C.2.d) Idol Use

Tacitus’ statement that the goddess Nerthus was hauled in a
wagon, washed in a lake, and stored between festival seasons implies
that he meant “idol”, not “goddess”. In turn, this implies a departure
from the usual custom of not using direct, physical representations of
deities and not treating them as if confined.
D) Major Conclusions
 In Proto-Germanic times, the many Germanic tribes had a great
religious variety, but a major common thread was a mother-of-
deities Earth Goddess.
 The Nerthus cult was tied to the region of Cimbria and was
abandoned by the Angles during the migration age or before, and
therefore it was not the ideological ancestor of the Anglo-Saxon cult
of Earþ.
 The Angles, Saxons, Jutes, and other Germanic immigrants to the
British Isles came with a powerful adherence to many cults, among
them a cult of sole-creator deity identified with Earth and the
substance earth.
 One of Roman Earth goddesses mentioned by Tacitus took male-
animal sacrifices and the other took female, it is not clear that any
Page 146
such distinction applied or did not apply to the two Germanic Earth
goddesses mentioned in Germania.
 Given data presented in previous chapters, the cults of the major
Earth goddess of the Germanic tribes must be understood to have
existed alongside other cults with contradictory theologies in such a
way that everyone in a community could happily participate in
common religious rituals.
 The Earth goddess common to several Germanic tribes was not
strictly a fertility deity, but one with a wide range functions and
strong powers of Her own.
 The principal Germanic Earth goddess was identified with soil,
among other things.
 The common Germanic Earth goddess was understood as mother
to at least some deities and some humans, and possibly to all.
 Although Nerthus was directly represented by a physical symbol,
probably an idol that was transported closed in a wagon, the principal
Earth goddess seems not to have had direct physical representation
and was probably mostly worshipped in the open air.
Page 147
Earth-Goddess Cult in English Paganism Documentation after 650
Chapter 9: Documented Earþ

Belief and Practice after 650
CE
A) Introduction
A.1) A Summary of the Case to This Point
This book uses both direct and circumstantial evidence supported
by analogous case studies to build the case that English polytheism
was complex, tolerant of contradiction and ambiguity, and very
strongly influenced by its Earth-goddess cult.
So far, we have seen vivid examples of just the sort of religion
posited in this book for the polytheistic English. We have seen that
alongside a practice strongly supported by myth there can be a
different religious practice with little or no mythic support. We have
seen examples of supreme deities in polytheistic religions with no
influence from Christianity nor Islam. We have seen examples of
complexity to the point of theological incompatibility in religions where
that logical incompatibility is not a cause of significant conflict among
the people, and we have seen an example where theologically
incompatible halves are smoothly coordinated into one religious
system.
We have also seen that there were at least two strong Earth-
goddess cults among the Germanic peoples prior to the migration age,
and that one of those cults (Mother of Deities) is the likely ancestor
cult of English Earth-goddess worship, but the other cult (Nerthus)
expired.
So by now the reader will not be shocked into disbelief to see direct
evidence of a primal-deity Earþ cult persisting a few centuries into the
era of Christian supremacy, and to see that the cult in question might
have been the major aspect of the pre-Christian religion of the Anglo-
Saxons.
A.2) What This Chapter Shows

This chapter will chronologically jump from the evidence regarding
Proto-Germanic religion (in the previous chapter) to evidence
regarding Anglo-Saxon religion a few centuries after the migration
age. This will allow us to infer some of the major characteristics of
Page 148
polytheistic English religion in the time between the Germanic

colonization of England and 1100 CE.
It will be made clear that Earþ-cult activity persisted well into the
era of Christian supremacy, and that that there was a very strong
appeal of Earþ to the English people during the first few centuries of
Christian supremacy in England. Astonishingly, some Anglo-Saxons
brazenly recorded supplications to, and praise of, the goddess Earþ at
least 250 years after the last conversion of an English state to
Christianity, thereby putting themselves into risk of legal prosecution.
This documentary evidence also supports inferring some of the
major theological features of Her cult. She was the mother of all
mankind, not merely of redheaded speakers of one northern European
language. She was not restricted to nature nor to agricultural
functions, for She was an all-purpose deity and, at least within one
cult, She was the pinnacle of the pantheon.
It would also be reasonable to wonder what the early medieval
Christian leadership had to say about these matters. Apparently the
sermonizers and law-writers decided to tone down their opposition to
two of the pre-Christian English deities (Earþ and Easter), and it is a
reasonable inference that the main reason the authorities were not so
hateful about Earþ is that, as with Easter, they also liked Her.
All this argumentation supports the inference that in the time
between Proto-Germanic culture and the official Christianization of all
English governments, the people had a very strong Earth-goddess cult,
and that She was not restricted to functions of nature or agriculture,
and that She was, for at least some of the English polytheists, the
highest deity in their pantheon as the mother of all deities, all people,
and all other living things. And during Pagan supremacy the Earþ cult
probably existed alongside others with incompatible theologies.
It is reasonable to infer that this is the same deity or a version of
the same deity described in the previous chapter as the major Earth
goddess of the Germanic tribes.
B) Documented Prayers and Magic
Any sign of openly-practiced Earþ religion in England after 850 CE
would be interesting as an indication of a cult with too much
momentum to stop quickly. This inference would apply to prayers and
magic in a mixed-religion context, but it applies especially to blatantly
Pagan practices which had been put into written evidence. Passage
C.1 below shows that creating this documentation put persons at
considerable risk of legal prosecution.
Page 149
The Old English source documents used in this analysis are dated to
the 900’s and 1000’s CE. The prayers are found in a few Old English
“charms” (magic spells), and in the famous lyrics to Cædmon’s Hymn.
We have very little of this documentary evidence in the mass of
documented prayers and spells (Felix, 1909), but it is astonishing that
there is any. By 650 CE, every English state had been officially
converted to Christianity, and the governments had begun to harass,
obstruct, and severely persecute the practice of polytheistic religion.
Also a factor was the social pressure of a large proportion of the
population, and especially prominent leaders, proclaiming themselves
to be believing and practicing Christians (Attenborough, 1922; Lee,
2000; Stenton, 1971). So by the time this evidence was created, the
English people had experienced at least 250 years of legal persecution
and relatively subtle pressures to conform to official Christianity.
These sources unequivocally establish Earþ as a major goddess, and
these English sources tell us that She was not limited to things some
scholars normally associate with Earth worship nor was She restricted
to nature worship. It appears that She was, in fact, not much limited
at all.
B.1) Healing of Farmland

Earþ is prayed to repeatedly in the charm “For Unfruitful Land”, also
known as “Æcerbot” and as “Charming of the Plow” (Rodrigues, 1993:
29-33, 130-135). It is a script for an elaborate solo ritual performed
by a specialist, and the purpose of the ritual is to achieve plentiful
agricultural production, apparently on land that has been afflicted with
misfortunes of uncertain causes.
What the script reveals for the present analysis is that Earþ was a
high goddess in at least one version of mixed religion of early medieval
England. Therefore She was surely also a high goddess in unmixed
Heathen religion.
B.1.a) Overview
Earþ is the sole Pagan representation in this script. Indeed, it is not
just where and how She is mentioned in the spoken words in this
script but Her very appearance that testifies to Her high status among
English Pagan deities and powerful emotional gravity for the people,
for the prose and poetry are almost entirely Christian and magical-
Christian.
We see here a mixture of mostly Abrahamic religion and very un-
Abrahamic sorcery. Because the spell has no mention of Christ here or
elsewhere, we see the suggestion that the sorcerer did not understand
Page 150
or that he/she rejected the Christian idea of the salvation of the soul,
which is the meaning of Jesus Christ’s death by execution and of much
of His ministry. This makes the author appear to be not influenced by
this aspect of Christian Neoplatonism.
Most of the prose is omitted here. Although the script for the entire
ritual includes as much prose as poetry, only the poetic spoken lines
mention the goddess Earþ, for the prose is strictly Abrahamic —
although Christ is not mentioned. But one prose passage does include
a brief instruction that is of use later in this essay.
The translation has a modern meter roughly resembling the
traditional meter but more pleasant to the modern ear than would be
an exact adherence to customary early medieval poetic structure.
(There is extensive discussion of translating Old English poetry in
Stanfield, 2012a: Appendix B and Appendix H.) The translation is
based on Rodrigues’ (1993) edition of the Old English.
B.1.b) Initial Invocations

In the first passage, the performer invokes the most powerful divine
forces that he or she can invoke for the purpose of focusing his or her
own will.
East-facing I stand,
for mercies I pray.
I ask Sublime Ruler,
ask the great Lord,
I pray to Holy Heaven’s Ward.
of Sky I ask and of Earth I ask,
and of truly holy Mary;
and I ask of heaven’s might
with its hall so high;
that I might this song
with the Lord’s gift of sound
express a strong resolve.
B.1.c) Persuasion to Grant Prosperity

A major transition in the speaker’s mental focus occurs at this
point. The transition occurs without written instructions in the
manuscript to change bodily posture, tone of voice, or otherwise mark
the change. I physically marked the transition by changing the layout
of the lines so that most of them have almost twice as many syllables
Page 151
as the previous translated lines, but Rodrigues’ edition and his

translation do not mark the transition.
These next lines express the main punch of the spell, followed by an
attempt to persuade Yahweh that granting agricultural prosperity in
this case would only be fair.
Awaken those plants for our worldly use!

Adorn that dirt with leaves densely packed!
As wise ones say,
let those have blessings in earthly realms
who alms give justly as God has willed.
In this passage, it is notable that a hope for afterlife salvation is not

the reason for alms-giving. Instead alms-giving is analogous to certain
forms of pre-Christian sacrifice — that is, it is a persuasion of a deity
to give a this-worldly benefit.
B.1.d) The High Rank of Earþ

In the following passage, Earþ is invoked more strongly. This
passage begins by asserting the high status of the Earthen Mother
three times. But then the prayer goes on to imply the greater power of
the Eternal Lord (“ece drihten”), who is probably Yahweh, given the
Catholic saints mentioned in the prose instructions 54. And by the way,
the relationship between Earþ and Yahweh in this passage is similar to
that implied in one aspect of verse 12 of the Old English Rune Poem,
where people hope that “God” allows the soil to yield a beautiful
bounty (Stanfield, 2012: Chapter 12).
Arch One, Arch One, Arch One — Earthen Mother —

may the almighty, Eternal Lord,
grant to you acres
of growing things,
of thriving things
of increasing things,
of strengthening things,
of creatures taller,
of shining abundances;
and ample barley, beautiful wheat crops,
54
However, by now the reader is aware of the possibility that
some English polytheists included an un-named all-father in their
religion, one similar to the Damiourgos encountered in a previous
chapter.
Page 152
and of all the grains that grow on the earth.
It is worthwhile to pause for a moment and consider the fine

points of the first line. The original Old English of the first half line is
“erce, erce, erce”, and this is difficult for many scholars to translate
poetically into Modern English.
The most straightforward translation of “erce”, and one that
preserves the alliteration with a very straightforward translation of
“eorþan modor” (Earthen Mother) is “Arch One”. As the Bosworth-
Toller dictionary shows under “arce-”, the Old English “erce” is based
on a Greek word for “high”, “high-ranking”, or “principal”. We see
something akin to this in the Modern English “archangel” or “arch foe”,
for the Modern English “arch” is also derived from that same ancient
Greek basis (see also Herbert, 1994: 23)55.
Some interpret the first half of the first line as invoking a sky god
(the High One), but if so, the line would say “and Earthen Mother”. On
the contrary, this is another of many instances in Old English poetry in
which one half-line rephrases or explains the previous half-line. In
fact, the pattern of one half of a line restating or explaining the
contents of another half of a line is so common that we can be
absolutely certain that the High One is the soul in the soil beneath the
speaker.
So at this point Earþ is addressed as the principal deity or at least
as one of the very highest deities, although she is partnered with the
Eternal Lord to produce agricultural “shining abundances”.
B.1.e) A Catholic Prayer to Yahweh

Next, the sorcerer prays that the land will be safe from sorcery, but
this time the performer appeals to Yahweh as the true source of
magic, in accordance with official Catholic doctrine. (In the more
55
The Greek words related to this Old English -- and to our
Modern English “arch” are the verb archein (to be the first, to
command) and the nouns arkos (leader) and arche (beginning). (See
Barnes and Noble Books, 1996). Some would consider my use of “Arch
One” here archaic — if you will excuse the pun — but we still say and
understand “archbishop”, “archduke”, “archfiend”, and the like.
Wiktionary tells us that nowadays people often understand “arch” as
“roguish”, probably an inference based on the definition as “cleverly
sly and alert” (see also G. & C. Merriam and Co., 1979). Nonetheless,
the expression is still understood as indicating great importance or
rank.
Page 153
Pagan spell called “For a Swarm of Bees”, we will see this sort of
request made of Earþ alone.)
Eternal Lord and His saints in Heaven,

grant the agronomist,
that his standing grain be safe and peaceful,
protected against antagonists always,
and the soil be shielded from all sorts of evil,
from sorceries sown the land throughout.
B.1.f) Request for Protection Against Evil Sorcerers

But, having appealed to Yahweh to exorcise the land, then the
performer reverts back to his or her role as sorcerer or priest(ess)
invoking a spirit being and asking that Yahweh directly protect his or
her spell from interference by another human sorcerer.
Now I ask the Ruler, who created the world,

that there be no woman so persuasive
nor man enough strong
to annul the words thus pronounced.
B.1.g) Earþ Said to Be Mother of All Mankind

The next passage of monologue (Rodrigues’ lines 30-32)
acknowledges Earþ as Mother of Mankind, and it again expresses the
identification of that goddess with soil. The aspect of mankind spoken
of in the original — and translated here as “folks” — is “fíra”, which is
the more lower-animal, or sinful, aspect of mankind (Stanfield, 2012:
Chapter 1).
Hale be you, mold, mankind’s mother!

May you grow in God’s embrace
with food much-filled for folks to use.
B.1.h) A Strictly Abrahamic Closing

The last of the spoken lines mention the earth as our home. These
last lines are a wonderful thanksgiving which would fit into any
Abrahamic religion, and they lack any hint of Pagan worship.
Field full of food-source for humankind,

brightly blooming, blessed thou art
Page 154
in the Holy Name of He who made that heaven

and this earth on which we live.
The god who created the ground,
has granted us growing gifts,
that each grain may be of use for us.
B.2) For Water-Elf Disease

Earþ is also invoked in the purely Pagan charm called “For the
Water-Elf Disease” (Rodrigues, 1993:7, 41-42, 148-149). The disease
involves at least one very troubling lesion. The prescription is for
herbal medication on the skin lesion and some words to promote
psychological strength in the patient.
For this ritual the physician is instructed to sing two songs after
applying herbal medicine. The first song is sung to the patient in order
to use the patient’s own psyche to promote healing. The healer sings
that whatever sore was involved with water-elf disease will be as
painless as ordinary contamination in one’s ear. (And a subtle hint to
clean up appears.)
The second song is sung to the wound per se but is a strictly Pagan
invocation of an Earth goddess.
B.2.a) A Spoken Spell and A Prayer

A translation of the poetry, to be spoken or sung by the healer:
“I covered the wounds of the best war-bands

so the wounds did not burn nor burst
nor intensify
nor persevere
nor throb
nor become larger
nor deepen
but are contained by the health-cup.
Not will this sore hurt more than the dirt in your ear.”
Then the word for earth is used as the name of a goddess in the
final (prose) instructions to the physician:
“Sing this many times: ‘May Earþ diminish you with all Her might
and main.’ These songs may be sung over a wound.”
Page 155
B.2.b) An Analysis
For present purposes, three observations are to be made.
First, the Old English word for “earth” is used in this prayer in two
very different senses: (1) to indicate contamination and (2) to invoke
a healing goddess to remove contamination.
Apparently the substance of soil was identified with both good and
bad; but this does not necessarily mean that the goddess was half evil,
for mankind has evolved to thrive on this planet, so the balance is
heavy on one side. However, it does suggest that pleasure and
inconvenience, abundance and discomfort, are among the aspects of
the gift of life, hence somehow also aspects of a vast and complex
deity.
A more important observation: we see evidence of how powerfully
attractive She was to early medieval English folk, for even this late
She could yet be openly invoked — in print — without any sort of
reference to Abrahamic religion.
Another important observation: this ritual quite clearly reveals that
Earþ is not limited to fertility, for She is also a goddess of healing.
B.3) For a Swarm of Bees

This is another strictly Pagan item. The combination of magical
working and prayer has three lessons for us. (1) Earþ’s functions
include social protection against human hatefulness. (2) She is
identified with at least the solid mineral substances of the planet. (3)
She is identified with both magical will and prayer.
She is not explicitly identified here or elsewhere with the whole
planet, which would include atmosphere. On the other hand,
identification with the whole planet or with all of its non-living
substances and objects is not ruled out.
B.3.a) Technical Background

First, understanding this “charm” requires some technical
information about apiculture.
Bee colonies are considered a collective being, and they reproduce
similarly to cell mitosis. Sometime in the spring, the queen and little
more than half of the workers leave an extant community in a swarm,
looking for a new place to build a home. The queen does not give
orders nor coordinate colony activities; usually workers force her out
of the nest or hive. But the queen is a key member of the colony, for
she is the only bee to reproduce. Usually, a new queen does the
breeding in the old place, and she is attended by the workers who
remain behind or who hatch out later.
Page 156
Emigrant bees then move and camp out in a single body, although
a relatively few of the emigrants are sent to scout for new places to
reside. The camp is a dense body of hundreds or thousands of animals
clinging to each other, surrounding the queen.
Within a day or two, a new location is found and construction
begins.
The (female) gender identity of the bees in the swarm is referred to
directly in the “charm”. Male bees only live to inseminate, so all the
bees in the swarm — and all the workers left behind in the original
colony — are female.
A hive is (A) a bee colony that is owned by an apiculturist, (B) a
structure provided for a bee colony by an apiculturist, or (C) a swarm
of bees.
This “charm” is from late in the early medieval period. In early
medieval England, honey production was a major industry, but the
earliest Anglo-Saxon honey harvesters did not keep hives. Instead, the
harvesters raided wild colonies until late in the era (Hagan, 1995:
Chapter 10; Rodrigues, 1993: 42-43; Tennessee Department of
Agriculture, n. d.; Wikipedia, 2012c).
So here is the purpose of the “charm”. For the apiculturist, it is an
advantage to get the migrants to settle somewhere on his or her land
and not too high in a tree to allow harvesting honey. The purpose of
the “charm” is to obtain that advantage.
B.3.b) The Spell

Following is my translation of the full set of instructions for this
working.
From nearby, take earth and throw it with your strong-side hand
under your strong-side foot56 and say:
Underfoot I seize that which I found!
56
It makes sense to infer that in this case, the Old English writer
was instructing both right-side dominant and left-side dominant
persons. In the first passage, the poet refers to “swiþe” hand and foot.
Old-English dictionaries typically define this as “right” hand and foot.
However, in modern times people giving instruction to both right-
handed and left-hand people speak of the “strong” or “dominant”
hand. Likewise, they speak of the “strong” or “dominant” leg or foot.
They speak of the “dominant” eye. Moreover, in Old English “swiþe”
also means “strong”.
Page 157
Lo! Earþ can against all wights prevail,

and against mischief,
and against malice,
and against mankind’s mighty tongue.
With that, toss dry, loose grains of earth 57 over (them) when they
swarm and say:
Settle, success-women58; descend now to earth!

Wild to woods do not now willfully fly.
Of my welfare be witting,
as everyone is of food and of homeland.
It is ironic that someone could create an alternate view of this

specimen as non-religious magic, for Earþ is clearly invoked as a spirit
being. Rodrigues (1993: 42-43) describes his view of this “charm” as a
magical working exploiting the non-sentient elemental magic of earth
as a type of substance to magically influence bees to recognize the
apiculturist’s land as their homeland. But the special power that
prevails over human evil is a deity, not the magician’s will alone.
So let us proceed to an analysis of this “charm” as Earþ worship.
B.3.c) Invocation of the Goddess Earþ

The opening gesture and words unite the magician-worshipper with
a great goddess who is simultaneously an arch divinity and the spirit in
the dirt beneath our feet. We have seen this irony before, and it seems
to be a trope. Then the speaker describes in a praise prayer how
powerful She is against harm, both social and magical.
As in the prayer and magic to achieve fertility of sown fields, the
spoken words here indicate concern over the possibility of negative
energy, willed or residual. But in this case it is Earþ whose protection
is invoked, and without reference to Yahweh.
57
Where the ancient author instructed the agronomist to toss dirt
onto the swarm, he used a word that could mean dust, grit, sand,
gravel, or dirt (gréot). Obviously, loose, dry, small or fine particles are
required; it does not matter which type. A moist clod certainly would
not do.
58
Some translators, such as Rodrigues (1993) render the Old
English “sigewif” as “victorious women” and then some interpreters
further opine that this expression refers to valkyries instead of
productive (successful) female workers. I disagree, for this is obviously
not a reference to minor war goddesses, but to worker bees.
Page 158
Next, the goddess’ power is invoked in a gesture, by tossing over

the bee swarm a substance whose name is synonymous with Her
name, and this is followed immediately by a statement of the
magician-worshipper’s desire in this matter.
So we see a prayer of devotion and praise, a request that She
protect against human hatefulness, and a co-act of will by the
supplicant and this goddess.
The spell-worker involves Earþ by spoken words and by tossing grit.
As in the prayer against water-elf disease, this implies that She is
identified with the solid mineral substances of the planet. She might
also be identified with other substances, for there is no telling from
this if She is also identified with air or water.
However, we can definitely tell that She is identified with the non-
living substances of the planet but not with the living things. Hence,
Earþ is not Nature per se.
B.4) Cædmon’s Hymn

This prayer implies that many Anglo-Saxon Christians had a pretty
positive predilection regarding Earþ, and that many nominal Christians
thought of people mainly as Earþ’s children. For them, this would have
been true in the same sense that modern Christians can say that all
persons are children of God, as those who are looked after, nurtured,
or created by the deity in question.
B.4.a) It’s Popularity among Nominal Christians

The prayer’s popularity is indicated in part by the number of copies
that survived after many centuries. The hymn is preserved in 22 early
medieval documents, in both Latin and Old English. For comparison:
only one full and one partial copy of The Dream of the Rood survived
and Beowulf survived in only one manuscript. The hymn’s inclusion in
Bede’s History of the English Church and People not only indicates its
acceptance by Catholics but also tells us it was composed in the year
680 CE, although it was preserved long afterward. The prayer was
composed by a famous Christian named Cædmon, to be sung with
musical accompaniment.
It is definitely mostly Abrahamic religion, and it therefore presents
another important clue regarding how early medieval English folks
thought of their relationship to Earþ. This hymn also implies that many
early medieval English Christians did not know, or knew but did not
entirely accept, the biblical creation myth.
Page 159
B.4.b) The Lyrics

The original was certainly composed and performed in Old English,
but there is no authoritative version recorded by Cædmon, who might
have performed it with the three variations in wording which are
significant for the present study. Slade (2005) lists all known versions
of this hymn, which include at least one translation into Latin, the
official language of the Catholic Church.
Instead of making a single edition out of the various manuscripts,
let us examine one of the recorded versions, then consider how the
versions vary. This is a version in Old English (taken from Slade, 2005:
manuscript C).
Nu we sculon hergean heofonrices weard,

metodes mihte ond his modgeþanc,
weoroda wuldorfæder, swa he wundra gehwæs,
éce drihten, or onstealde.
He ærest scop eorðú bearnum
heofon to hrofe, halig scypend;
þa middangeard moncynnes weard,
éce drihten, æfter eode
fi[rum] foldan, frea ælmihtig
Following is the present author’s translation. The part of the hymn

that is most interesting for this study is presented here as the second
strophe.
A hallelujah we give
to our lofty Lord
for the might of Metod
and his all-knowing mind.
Glory-Father of hosts!
When for every wonder

The Eternal Lord
began origins,
at first He created
for the children of Earth
the heavens as roof.
The holy Creator!
Then to Middle-Realm,
as mankind’s protector,
Page 160
the Eternal Lord later arrived;

on the ground with us sinners59
was the Lord Almighty.
B.4.c) Implications of the Lyrics

Most records of this hymn indicate at least an ambivalence
regarding our status as Children of Yahweh or Children of Earth.
In each of the 22 medieval copies, line 5 of the prayer indicates
that Yahweh created the sky as a roof for people, but this is done with
three different wordings. The one Latin version says that heaven was
made “filiis hominum” (for sons of humans) and 9 of the Old English
versions say “for children of people”. But 6 Old English versions say
“earþan beornum”. This expression could mean “for (His) earthly
children” or it could mean “for Earth’s children”, because in Old English
the dative case is sometimes used for the possessive 60. And 6 Old
English versions say outright that heaven was created as a roof
“earþu/earþe bearnum” —using the possessive case, which clearly
says “for Earth’s children”.
Brian Branston (1974: 180-183) points out that “Cædmon was born
into a Pagan world and his first learning must have been Pagan.”
Branston goes on to point out that several of the expressions in the
hymn are standard poetic stock and were very probably part of the
Pagan culture in which Cædmon grew up. And Branston further points
out that some of these stock expressions originating in the era of
Heathen supremacy are applicable to English Pagan religion. One of
these stock phrases Cædmon surely did not invent would have been
“Earth’s children”.
Moreover, notice that Cædmon’s version of Creation is not the same
as that found in Genesis, regardless of which version of the hymn one
examines. In the Bible, Yahweh creates heaven and earth (meaning
sky and ground) at one stroke; here Yahweh creates heaven at a
separate stroke, and Earth is not mentioned as anything He created.
B.4.d) Possible Pagan Evolution

Students of this liturgical fragment have raised an interesting
possibility. In a footnote to his web page on Cædmon’s Hymn, Slade
59
For the translation of “firum” as “with us sinners”, as opposed to
“with people”, see Chapter 1 of Stanzas of the Old English Rune Poem
(Stanfield, 2012).
60
It was not customary to capitalize proper nouns in Old English,
so the interpreter has to use the context to discern whether the author
intended to indicate a being or a substance.
Page 161
(2005) observes that there is a controversy over whether the oldest

and most original versions said “for children of humans”. If the other
phrasings are later, they hint at two trends in Anglo-Saxon theology.
One trend is more in line with the Christian theology we know
nowadays as normal, and that is implied by “for earthly children”, an
interpretation that is at least an ambivalent reference to the creation
theme in the first two sentences of the prayer. The other trend is
persistent, outright Earþ worship or mingling in of Earþ worship with
mainly Abrahamic religion (with Earþ as a subordinate deity) without
repression by the authorities. In addition, this would imply much more
tolerance by the state and the official religion than scholars commonly
think existed.
It is also interesting for the present analysis that the Pagan aspect
of overall English religion might have changed while underground to
put more emphasis on Earþ. In other words, if the “Earth’s children”
versions are later than the others, then perhaps in 1000 CE Earþ was
more much emphasized than in 600 CE, in comparison with other
polytheistic deities. This possibility seems the more likely in view of
Hall’s (2004) case that Pagan (and Christian) attitudes toward elves
changed during the same period.
But Hall (2004) shows (Pagan) elves becoming less desirable in the
popular view, so it seems likely that Earþ’s reputation would have also
deteriorated, not improved, as Christian supremacy increased.
Hence however you look at it, the evidence of this hymn implies
that the English Earth goddess was one of the most important
components in non-Christian English religion.
B.5) Victory-Driver’s Prayer

Because experts on Germanic polytheism often use Norse myths to
help construct a model of English polytheism, it is helpful to remind
the reader of the prayer to Jörð that is discussed in a section of the
chapter on Norse polytheism (chapter 6, section B). Evidence from Old
Norse literature of the 1000’s to 1200’s is often included in studies of
Anglo-Saxon Pagan and mixed religion, on the supposition that each of
these bodies of evidence provides clues to the implications of the
other. A case for using Norse evidence for clues to English practice and
belief has been made at length by other scholars. In brief: it is well
known that the Norse and English Christians influenced each other
intentionally and we have reason to believe that the Heathens in each
language community also intentionally accepted influence from each
other. Also it is clear that the two Heathen religions had significant
Page 162
deities and other traits in common (Branston, 1974: chapters 1 and

11; DuBois, 1999; Shaw, 2002).
Although the Scandinavian Earth-goddess cult was apparently not
as popular among the Norse as the Earþ cult was among the English,
the theological similarities are notable, for Jörð was identified with soil
and was a deity of many and varied functions.
Scandinavian Earth-goddess worship was also part of a complex
assembly of conflicting theologies, with Jörð being a major deity or the
most important deity in one, not recognized in another, and a minor
figure in others.
B.6) Conclusions Regarding Direct Evidence of Earþ

Worship
A few hundred years after the official conversion of all English
states, people created and preserved written evidence of Earþ religion.
She was not strictly nor primarily and agricultural deity, nor was She
specialized as Mother Nature. Her functions seem to have included
whatever was of serious concern to English persons in their daily lives.
This surely reflects the state of English religion prior to Christian
supremacy. Evidence shown in this chapter implies strongly that
between the Proto-Germanic culture and the Christian domination of
English culture, the people who combined into the English had a strong
Earþ cult that was at least one of the major cults of their polytheistic
religion.
It is not clear whether She was or was not a goddess of the state
prior to the era of Christian supremacy.
But it is clear that before the conversion of their governments, the
attachment of English persons to this deity must have been very
strong. This implies further that Her cult was firmly embedded in folk
or hearth religion.
C) Omissions in Other Evidence

So far we have seen definite evidence of English Earth-goddess
religion, but this section will examine curious gaps in the evidence.
Laws and sermons denouncing Heathen practices and beliefs are often
taken as evincing persistence of Heathen religion well into the era of
Christian supremacy, and yet Earþ is not mentioned in laws and
sermons in which other deities are mentioned.
But we already know that Earþ was worshipped when these laws
were passed and sermons were written.
Page 163
One might wonder how it could be that if Earþ was a major deity in
the English pantheon, She wasn’t preached against and denounced as
a demon. Did She did not have any credibility as a devil?
This section also presents a consideration of Her absence from royal
genealogies with include other pre-Christian deities.
But by now the answer lies hidden in plain sight. Lawmakers and
preachers did not bear down specifically on Earþ because many sincere
Christians liked Earþ a lot, and this goddess would not fit into a royal
genealogy, even if all the royal families did consider themselves and
everyone else sons and daughters of Earþ.
C.1) Laws
C.1.a) Laws Evince Continuation of Pre-Christian Practices
As Jennings (2010) remarks, kings would not pass laws against
things that they believed did not occur. Canute reigned during 1016-
1035, when England (and the rest of his empire) was considered
Catholic. Therefore, written laws imply that some Heathen activity
continued in England throughout the early medieval period, but it is
not clear what deities or other wights were involved.
C.1.b) Severe Persecution

More important for present purposes than further evidence of
persistence of pre-Christian practices is the explanation of why so little
documentary evidence of them remains.
In Kent, 20 years or so after King Eorcenberht (ruled 640-664) had
ordered destruction of all idols, King Wihtred banned “offerings to
devils” (Attenborough, 1922: 2, Stenton, 1971: 61, 113, 128). The
penalty for making offerings to “devils” in Kentish law in the early
600’s was forfeiture of all one’s goods and paying a fine comparable to
the man-price fine for murder, which would have made the criminals
homeless and destitute (Attenborough, 1922: 27).
We have reason to believe Lee’s (2000) claim that, hundreds of
years later, King Alfred — who reigned in the late 800’s and early
900’s — banned Heathen magic and “sacrifices” on pain of death. The
present author examined Alfred’s laws and his treaty with Guthrum as
shown in Attenborough’s 1922 book and found no mention of non-
Christian religion. However, in the decrees of Edward and Guthrum
based on agreements between the Danes and Alfred, there are fines
for offenses against Christianity or Heathen practices by word or deed
(“wordes oððe weorces”). This would not only ban acts of ritual and
meditation but also forbid behavior consistent with Earð-cult ethical
requirements.
Page 164
Some banned practices might have included Earþ liturgy in more

specific terms than “word or deed”. Canute’s law code forbade as
Heathen the performance of sacrifice to “devils”, defined as Heathen
gods. This code also forbade worship of “sun or moon, fire or flood,
water wells or stones”. It went on to forbid worship of “any kind of
wood-tree”, practice of witchcraft and murder “in any way” including
“by blood or by fire”. And finally it condemned as Heathen that one “by
means of such things as phantoms do any thing” (Branston, 1974:
54; Liebermann, 1903: 312, II Cnut 5,1).
This evidence does not explicitly show legal persecution of Earþ
religion. Canute’s law code bans worship at stones, which could be a
favorite location for communing with Earþ, but the connection is not
spelled out plainly, and stones can be locations for worship of any
spiritual wight or wights. After all, large stones with flat tops make
handy permanent outdoor ceremonial furniture. However, other
peoples with earth-goddess cults identify their earth goddess with
stone objects, and we know that the English and Norse associated
their Earth goddess with solid mineral substances. It is also possible
that an Earth goddess would be identified with the entire planet, which
includes its bodies of water and its atmosphere.
So, in view of what we have seen in previous chapters, it is possible
that in the early 1000’s, a king of England did (at long last) outlaw at
least one form of Earþ worship, but without directly banning worship of
that deity. The reader should also be advised that the early medieval
English laws the present author has read do not mention any deity by
name.
But most important for this study, it is quite clear that whoever
wrote the prayers in question was taking serious risks.
C.2) Sermons
Stenton (1971: 128) says that “between 670 and 690 Archbishop
Theodore found it necessary to appoint penances for those who
sacrificed to devils, foretold the future with the aid of devils, ate food
that had been offered in sacrifice, or burned grain after a man was
dead for the well-being of the living and the house.”
Ministers might explicitly denounce Wóden or Þúnor as a devil, but
in the surviving corpus of written evidence, while they were being very
negative about the “foul fiends” of the Pagan pantheon and were
naming examples, Earð’s name was never mentioned, just as Easter’s
name was not mentioned (Shaw, 2002: 134; Wikipedia, 2012d). And
yet we know that both of these goddesses had large end dedicated
followings, and in Easter’s case the dedication involved naming the
Page 165
principal holy day of salvation after Her instead of naming it for

Christ’s rising from the grave. For examples of “Easter” as the name of
a Christian holy day, see Bede’s Ecclesiastical History of the English
People (Sellar, 1917: 2.4, 2.24, 3.25, 5.15, 5.21, 5.22), his Reckoning
of Time (Wallis, 1999: chapters 14, 51, 59, 62-65), and his Letter to
Wicthed (Wallis, 1999: pages 418-419, 422-424).
A possible argument against the inference drawn here would be a
claim that a sermon by Wulfstan denounces Earth worship during his
lifetime, in the late 900’s and early 1000’s CE (Swanton, 1993:178,
184-187). That argument would require us to agree that Wulfstan did
not distinguish between Roman and Scandinavian pantheons, nor
between native English theology and Greek theology. But when he
complains that “some believed in the Earth because it nourished all
things” the expression is in the past tense and probably refers to
Roman or Greek practice. He passes over into the present tense to
denounce the Pagan religion of Scandinavian immigrants but does not
indicate that they worshipped the Scandinavian nor English Earth
goddess.
However, even if it were the case that Wulfstan meant that the
English reverenced and supplicated the Earth because it supported all
life, that would be further evidence of a powerful Earth-goddess cult in
pre-Christian English polytheism.
C.3) Genealogies
One could argue that She does not appear in royal genealogies,
which mention Wóden and Ingui (Garmonsway, 1972; Sellar, 1917),
and therefore She might not have seemed important enough in
aristocratic circles for bishops (who were aristocrats) to denounce in
their sermons.
In other words, one could argue that Earþ was a commoners’ deity.
But if She were exclusively popular among commoners, the
aristocrats would have been well aware of Her anyway — the classes
did not live so far apart — and the bishops would have felt even safer
in denouncing Her vigorously.
Moreover, it is quite clear that the aristocrats cared what the
commoners did in their religion, and that in peasant societies, folk and
official religion each influence the other (Redfield, 1956; Watkins,
2004).
No matter how important She was, the Mother of All could not
appear in a royal genealogy for several reasons. In the first place,
descent in English royal genealogies was traced thorough the male line
only, so no female appears in any genealogical list. Perhaps a more
Page 166
compelling theological reason is that She is the mother of all without

actually engaging even metaphorically in sexual reproduction and
without having a biological-organism presence, so people might laugh
if you said she was literally your ancestor. Another reason is that She
cannot be euhemerized because she is not anthropomorphic, and this
makes it difficult to create protective ambiguity in one’s line of
descent.
C.4) What to Make of This Gap

It turns out that the ruling class could be pretty mean about some
Pagan survivals, but they were reluctant to be mean about all of them.
At first, it seems paradoxical that sermons and laws did not explicitly
mention Earþ worship, but in view of the overall evidence, it seems
that the authorities decided for some mixture of political considera
tions and their own emotional commitments to tone down the
persecutions.
Hence, it is suggested here that the aristocrats liked Her also, for
She (and Easter) had become dear to their hearts in early childhood
and was no more to be put aside than were the aristocrats’ own
parents, aunts, and uncles.
D) Conclusions
D.1) Earth in English Paganism
D.1.a) Powerful Appeal
Very detailed analyses of the contents of several early medieval
English manuscripts show direct evidence of Earþ worship occurring a
few hundred years after the conversion of all English states to official
Christian establishment. The persistence of Earþ worship, which is
clearly — and potentially incriminatingly — recorded, must be taken
very seriously as a clue.
It is rational to infer that in Pagan times Earþ was among the most
important of deities, if not the most important member of the English
pantheon. After all, people incriminated themselves in writing by
making their Earþ-cult practices explicit.
D.1.b) All-Mother Theology

Moreover, detailed examinations of these spells, supplemented by a
passage from a Norse myth, gives clues as to the nature of Earþ as an
English goddess. She was identified with soil, and we cannot be sure if
She was also identified with all the non-living substances of our planet.
However, She was definitely not strictly a nature nor an agricultural-
Page 167
fertility deity. Her range of functions includes social relations, physical

health, and shrewd person-perception, among other things. Earþ was
probably an all-purpose deity.
D.1.c) Continuity
Given the historically prior existence of major Earth goddesses
among Proto-Germanic peoples and the programmatic harassment and
persecution of polytheistic religion by English governments, it is
unlikely that the documentary evidence reflects a Pagan cult that was
created anew during Christian supremacy.
Instead, She was very likely the same goddess, or a version of the
same goddess who has been identified as the principal Earth goddess
of the Germanic tribes long before the migration age.
D.2) Paganism in English Mixed Religion

Liturgical and magic-spell fragments imply that many early
medieval English Christians cheated on their Heavenly Father. This
refutes the claim made by Meany (1966: 112) that no trace of non-
Christian religion “persisted in the minds of the English once they had
been Christian for more than two or three generations” Did he meant
that after 40-60 years there was no Pagan practice in England? On
pages 212 and 257 of Heathen Gods in Old English Literature, Richard
North (1997) claims “the eradication of Anglo-Saxon gods (sic) in the
seventh century”, as Christianization dropped Paganism in its tracks.
Apparently that was not the case.
Page 168
Earþ Cult in English Paganism Circumstantial Evidence
Chapter 10: Circumstantial

Evidence from after 650 CE
This chapter consists of three chapter topics combined into one
chapter, for it is an examination of evidence from named religious
venues, remains of sacrifices, and art. However, these three topics
together provide circumstantial evidence that (A) corroborates the
direct documentation of Earþ religion in the previous chapter and that
(B) supports further interesting inferences.
When we view place-name, archeological, and (nonverbal)
documentary remains from early medieval England in the light of the
verbal documentary evidence shown in the previous chapter, we can
see that the influence of Earth religion was very strong early in the
period studied, that the population delighted in complexity and
mystery, and that the religion was light on authoritarian social
structure and heavy on direct, personal experience of the divine.
In turn, all this supports the argument that English polytheism prior
to Christian rule was a league of contradictory theologies but with Earþ
religion as a very important, and possibly the most important aspect,
of the pre-Christian religion of the Anglo-Saxons.
A) Importance of Nonverbal Clues

Words left behind are evidence of what people were saying and
writing about what they did, so recorded words are important
evidence, although the bias of such evidence from peasant societies is
in favor of official versions of religion.
In contrast, material remains show us what people did. For
example, Insoll (2004a) reports that in regard to the Islamization of
the West African city of Gao, archeological evidence implies a much
more mixed religious picture than does the historical data. The city
was founded in the 500’s or 600’s CE, conversion began in the 900’s,
and historical data from the 1000’s implies complete conversion. But
examination of trash and architectural remains reveals that dietary
and artistic practices forbidden under Islamic religion persisted into at
least the 1400’s.
Therefore, both kinds of clues — words and artifacts — must be
considered together, and in this chapter, venue evidence (which is
both documentary and archeological), archeological finds of buried
goods, and artistic remains are considered in view of what has been
shown in previous chapters.
Page 169
B) Venues
Venue evidence corroborates other evidence of Earþ cult activity
and adds to our knowledge of how English pre-Christian religion fit into
the socio-economic structure and how cult affairs were conducted.
But first let us consider that the data understate the prevalence of
pre-Christian religion and the importance of the Earth-deity cult.
B.1) Available Data Understate Occurrence of Pagan

Temples
The evidence regarding venues for Heathen religious rites comes
from two sources: documents provide place names, and archeological
digs provide physical remains.
Here it will be shown that the bias in this evidence understates the
polytheists’ (and earliest Christians’) reliance on open-air venues for
religious rites, and it probably especially understates occurrence of
venues for Earþ cult activities. Many pre-Christian religious venues
have probably been renamed, and temples for Earth-goddess religion
probably tend to be named for their locations, not for the deity. Open-
air temples cannot leave signs of former building foundations.
Offerings simply buried in the earth may appear as isolated cases of
hidden treasure or may seem to be garbage dumps. Wooden altars rot
away and piled-stone altars or altar mounds erode into nondescript
minor piles as if left by nature.
B.1.a) Weaknesses of Place-Name Evidence

Place-name evidence probably does not reveal a very large
proportion of Heathen worship sites.
The documents which provide data on early medieval place names
in England are all from the era of Christian rule. Therefore, place-name
evidence necessarily overlooks un-named sites and those which were
re-named prior to deed writing or to the census ordered by William the
Conqueror. And not to be overlooked is the fact that place names that
have survived are mostly names of towns, not names of rural places
far from settlements. Also, some of the names are ambiguous, so that
we cannot be sure if they were named as dedicated religious venues.
Examples of ambiguity are the two Wessex towns called Godshill
that the present author found on a map (Bartholomew, 1997). I was
unable to trace the histories of the town’s names. One or both of these
towns might be named after real estate that once belonged to a man
named “Good”, for “good” and “god” are spelled the same in Old
English. It is also possible that one or both are venues for Christian
outdoor worship. And it is possible that — “god” being a grammatically
Page 170
neuter noun in Old English — at least one of these towns is near a site
formerly dedicated to (polytheistic) general deity worship in all or
several Pagan cults, or to a Neoplatonic-type supreme deity.
Re-use is also an issue. In some cases, early medieval English
churches were situated on sites previously used by English polytheists
and before that used by earlier iron-age people and before that used
by stone-age people. Some of these sites are ancient burial grounds,
and some have standing stones or circles of stones that imply regular
worship use of long standing. For example, at Harrow-on-the-Hill a
Christian church has been built on the Pagan site known in ancient
times as Hearge (Sanctuary) (Carver, 2010a: 12; Semple, 2010: 33-
39; Sproston, 2011). Obviously a result of re-use is that prior uses are
at least partially obscured.
Many sites formerly dedicated to an Earth deity or used for all
English cults were probably not named in such a way that would leave
us a clue. The analogy of the Tallensi (presented in a prior chapter in
this book) is interesting in this regard, for all of their Earth-goddess
outdoor temples are named for their locations only.
And lastly, local residents do not need to name a venue that is not
within a day or two of another religious venue, because the locals
know which ritual site you are talking about by default61. Generally,
unless the venue is a famous object of pilgrimage, naming is not a
practical necessity, for the locals know by verbal context which site is
mentioned when they have only one local site.
B.1.b) Weaknesses of Archeological Evidence

Digs are biased in favor of finding relatively high-status, expensive,
large-scale structures located in areas where modern traffic or building
construction occurs. Findings also often start with amateur metal
detectors finding a few odd items or with modern excavation for a road
or building accidentally turning up unexpected artificial objects.
Temples without walls and roofs are particularly difficult to find.
Stone or earthen walls created by Neolithic or iron-age worshippers
would by now look the same as hill forts. Any fencing that might have
61
This may be a difficult realization for some modern people.
Living in the USA in the 1900’s and later, even the most isolated
dedicated religious venue is customarily always named. But the name
of the real estate is normally the name of the formal organization that
owns it. And one thing that stands out in evidence regarding Germanic
polytheistic temples is that all polytheistic temple real estate was
owned by nobles, insofar as we have evidence of ownership, but very
little of it seems to have been named for an owner (see Appendix C).
Names we can most easily recognize are those indicating dedication to
a deity who is familiar to modern persons because of surviving myths.
Page 171
marked off an outdoor site could have been easily destroyed in ritual
decommissioning or rotted away in disuse, and remains of small
postholes would be relatively difficult to find. An altar constructed of a
small pile of stones, a wooden table, or a low earthen mound could
erode completely as centuries passed.
Archeological methods also have a bias against finding sites that
were kept clean. It is certainly possible that some temples dedicated
for religious rites were cases where theology or personal fastidiousness
dictated that excessive artificial deposits would spoil the temple. A
strong cleanliness policy would mean that banquet trash was all hauled
off-site or that votive deposits were required to be made elsewhere,
such as in a nearby stream or bog. Some temples might have had two
sites, one for ritual deposits in water or soil, and another a short walk
away for other formal liturgy on dry, elevated, litter-free ground.
Certainly, if weapons were not allowed in a temple (as was likely a
common practice among the Pagan English), sacrificial livestock would
have to be slaughtered and prepared elsewhere62. Such behaviors
would make a religious venue difficult to find.
Likewise, a multi-purpose building mostly put to economic or other
secular purposes might lack votive deposits, for evidence of religious
use would likely have been cleared away between ceremonies at multi-
purpose buildings. There are examples in other cultures. Archeologists
now tend to agree that most Teutonic “temples”, at least the buildings
called “hof” in Old Norse, were multi-purpose buildings that were only
temporarily and occasionally used for religious ceremonies (Carver,
2010a; Walker, 2010). The Nuer, whose religion is discussed at length
in a previous chapter conduct large-scale ceremonies in cattle corrals,
smaller ceremonies at shrines at family dwellings, and generally
anywhere they find convenient for a religious ceremony (Evans-
Pritchard, 1956: 206).
B.1.c) Nonetheless, Evidence Has Been Found

Given all this, it is surprising that there is plenty of archeological
evidence of religious venues (Carver, 2010a; Davidson, 1950: 170-
171; Drayton, 1992; Foster, 2007-2008; Hope-Taylor, 1977; Lund,
2010a; Semple, 2010; Sproston, 2011; Stenton, 1971: 101-112;
Walker 2010).
A few dozen sites are indicated by place names only.
62
Golden (2011: 40-41) shows that in Scandinavian Paganism,
weapons were typically not allowed in temples, and that violence in
them was also taboo. The story of Coifi’s conversion also implies that
in at least some English cults weapons were not allowed in temples
and not allowed in the hands of priests (Sellar, 1917: 2.13).
Page 172
But we are not restricted to named venues, for there are also things
buried or deposited in bodies of water, and which we are sure were not
discarded trash. Items include precious, artistically-rendered weapons
or drinking vessels, which would make fine sacrificial gifts to a goddess
or god. Lund (2010a) suggests the possibility that some or most such
deposits were made to ground out a magically-charged object or bury
a spirit being inhabiting the object; Lund cites the example of the
famous Thames scramseax. But termination of magic is in addition to
the possibility that these objects were sacrificed to a deity associated
with soil, water, or both soil and water. And not all the objects are
likely to have been magical, for they are mostly mundane items such
as tableware, horse tack, and food (meat on the bone). Most telltale
deposits were left on dry land, but some were buried in banks of rivers
or lakes, or left in bodies of water.
Burying an object or ritually placing it into water, as opposed to
burning it to ashes, would seem especially appropriate as a method of
offering to a deity of the earth and water. Thus, it is quite possible that
a large proportion of the many artifacts found in English soil or bodies
of water were left as offerings to a local earth or water spirit, or to
some great deity identified with the ground, with the local landscape,
or with the mineral substances of the planet, and whose name is
synonymous with “soil”.
By now, other evidence has given us a pretty good idea which deity
that might be.
B.2) Types of Venues Preferred

Current scientific consensus holds that the pre-Christian Anglo-
Saxons favored outdoor venues for religious rites. In this subsection,
we examine some of the details. Evidence presented in the following
passages shows that sacred places were not usually marked by
buildings. The evidence consists of place names, locations of
monuments (including sacred pillars), votive deposits, trash left
behind, and literary evidence (Semple, 2010).
B.2.a) Prevalence of Outdoor Sites

Nearly all known sites of Pagan religious practice in England are
open-air venues.
There is evidence of several dozen sites of pre-Christian or probably
pre-Christian worship. Nearly all of them are definitely natural hills,
fields, artificial mounds, glades, valleys, fords, springs, or islands. Very
few known sites are named in such a way as to allow the possibility of
a roofed and walled housing.
Page 173
This means that nearly all known pre-Christian dedicated religious

venues were outdoors. Exact figures for the data used in this study are
in Appendix C. The list of site names is also in Appendix C along with
analytic remarks.
B.2.b) Landscape Situations

It was rare for polytheistic English to locate a temple or a graveyard
in a settlement; on the contrary, locations tended to be remote from
residences and places of business. Even at the major temple site of
Yeavering, where the English erected buildings and an outdoor
amphitheater, and where they conducted rites outdoors as well as
indoors, the settlement that grew up there appeared quite some time
after the holy center had begun to be used (Foster, 2007-2008;
Walker, 2010a).
Locations were mostly hilltops, secluded valleys, and clearings in
heavily wooded areas. Venue names ending in -hearg (sacred place,
temple, idol) or -weoh (idol, temple) never show signs of buildings and
are typically far from settlements. Some of the hills chosen have
excellent views of expansive landscapes, but others are hidden by
surrounding higher hills (Foster, 2007-2008; Semple 2010: 39-41).
Locations in or near bodies of water were also common, including
lakes, rivers, natural springs, and streams in caves. The custom of
water-related rituals was so deeply ingrained that “some local
practices merely continued under new management” after the end of
Pagan supremacy (Hope, 1893; Carver, 2010a; Lund, 2010a; Semple,
2010; Sproston, 2011).
B.2.c) Liminal Locations

Favored locations were often in some sense liminal, perhaps
providing an analogy for the process of traveling across a barrier into
the spiritual realm. Shorelines are where different types of ecosystems
meet. Hilltops can help one get a sense of more intense contact with
the sky while standing on a rock or soil surface. A field bounded by
woods or a large clearing also is a meeting of two natural ecosystems,
as is a patch of dry land in a marsh. Burial grounds could be used to
help people mentally focus on the material cycle of life, tying together
a chain of ancestors and children across a great expanse of
generations, or communication between the souls of the living and
those of the physically dead. Also, water crossings — fords and bridges
— seem to have been useful to early medieval English wanting to
leave offerings (Semple, 2010: 30-33).
There are other indications that liminal action was important
philosophically. The topic of crossing between realms is dealt with at
length in the three layers of meanings in the stanza “Ior” in The Old
Page 174
English Rune Poem (Stanfield, 2012), and crossing between realms is

the major theme of the first half of Beowulf. And later in this chapter
we will see that imaging arts of the early medieval period tended to be
surreal, as if symbolizing peering into another, dreamlike realm.
B.2.d) Worship Sites Afloat

Boats afloat, like hilltop locations, offer a point of contact between
two of the striking aspects of the planet: atmosphere and bodies of
water. Boats used for Earþ or sea-deity rites would tend to not leave
evidence unless they were buried on land. But consider the famous
monument at Sutton Hoo. The main mound at Sutton Hoo is not a
grave, for no one was buried there, although burials occurred nearby
(Carver, 1992; Davidson, 1950).
Why would a ship be sacrificed by burial in soil? Perhaps the ship
had been used as a floating temple a few times and finally was
sacrificed along with many other treasures to a deity identified both
with sea and land. Certainly, a ship would be the largest single wealth-
object that could be sacrificed by burial in soil, unless an entire large
building and outbuildings were interred as a sacrifice to a soil deity.
B.2.e) Crossroads Were Not Dedicated as Sacred Venues

Shaw (2002: 134) quotes Ælfric as writing in the late 900’s or early
1000’s that “Mercurius” and Óðin were worshipped at crossroads (“way
meetings”) and tall hills (heagum beorgum). But not one of the place
names the present author found in the archeological or place-name
literature indicates an intersection as a specifically religious venue. Of
course, some of these sites might have been near roadways or
intersections anyway for ease of access. So while it might have been
true that the Roman god Mercurius was worshipped at formal altars
located at crossroads, it seems that Wóden was not typically
worshipped at such sites. Most likely if any crossroads worship
occurred, it was typically on a casual or improvisational basis so that
the sites were not named to indicate dedication for a religious use.
B.2.f) Re-Use of Prior Sacred Ground

Burial grounds used since Bronze Age or Neolithic times continued
in use not only as cemeteries but also as religious and secular meeting
places, and in some cases these sites continued in use as locations for
Christian minsters and churches (Carver, 2010b; Davidson, 1968:
chapter 4; Semple, 2010: 33-39).
Perhaps it was believed that those who had returned to the Earthen
Mother could help one communicate with Her, for burial grounds were
also used for necromancy, a form of divination involving contact with
spirits of specific dead people or with spirits of dead humans in general
Page 175
(Davidson, 1968: chapter 6). Thus, it is possible that necromancy was

considered a means of contacting those who had returned to spiritual
company of an Earth deity, those whose bodies chose soil as their bed-
partner, as in the Old English Rune Poem stanza “Ear” (Stanfield,
2012: chapter 29).
And by the way, cemeteries were also used as places to locate
Christian minsters and churches in early medieval England (Davidson,
1968: chapters 4 and 6; Semple, 2010: 33-39). Apparently, the idea
that burial grounds are spooky (in a negative sense) originated later.
B.2.g) Places Avoided

Dry holes, odd rock formations, and other objects that some
cultures associated with their Earth goddess or god did not attract
polytheistic English persons. Dry caves, fissures, and depressions were
sometimes associated with evil, and — unlike religion in sub-Saharan
Africa — English polytheism tended to not emphasize placating hostile
spirit-wights (Drayton, 1992; Semple, 2010: 29-30).
Sometimes thorn bushes, springs, upright large stones and other
unusual natural objects were associated with elves instead of deities
(Semple, 2010: 24-25).
Some large ditches and dikes were constructed and probably named
after Wóden, but they appear to have been constructed for military
and political purposes, and not for worship nor for agricultural land
management (Foster, 2007-2008).
B.2.h) There Were No Earþ-Related Place Names

It is interesting that no place name in the evidence cited implies
dedication to an Earth goddess. Plenty of place names imply worship of
other specific deities, but the apparently generic sites outnumber
those dedicated to any specifically-named deity.
However, it not to name a location on the Earth for the planet, and
we have seen that religious venues for Earth-goddess worship among
the Tallensi are named for their geographic locations instead of being
named with implication of any specific deity.
Another interesting consideration is that some of the Anglo-Saxon
sites named for a deity are not exclusively for one cult and that all of
the generically-named sites are for use by any and all cults, by
themselves or together in joint ceremonies. Modern cultures show
examples of how site names can also be misleading, for analogous site
naming occurs commonly in modern denominations of Christianity 63.
63
There is a denomination called Church of God with churches in
many cities in the world (www.churchofgod.org), and they use names
like “Gregory Hills Church of God”. Christian and Jews do not use
“Yahweh” or the other names of their deity out of fear of ritual
Page 176
Consider some Anglican and Catholic examples. The Cathedral of Our

Lady in Antwerp (Holland) has Saint Mary (Mother of Christ) as its
patron saint, but its web site says that it is a generic Catholic church
where all the saints can be venerated and all the angels honored and
the Catholic tripartite deity can be worshiped
(http://www.dekathedraal.be/en/). A church named Saint Paul’s
Episcopal Church, located in Kansas City, Missouri (USA) is not strictly
devoted to veneration of Saint Paul, but emphasizes that church’s
tripartite deity and practices all the usual Episcopalian devotions
(http://stpaulskcmo.org/). Saint Mary’s Episcopal Church in the town
called Saint Paul (Minnesota, USA) advertises that it is “Christ-
centered”, not that it is “Saint-Mary-centered” nor “Saint-Paul-
centered” (http://saintmarysepiscopal.org/).
B.2.i) Continuity at the Beginning of Christian Rule

The earliest converts continued time-honored practices. In the late
700’s, a significant proportion of English Christian services were held
in open-air sites marked by crosses. In some cases when multi-
purpose buildings were available, people went outside anyway and had
their ceremonies in a yard. Some of the votive deposits buried near
bodies of water or discarded into bodies of water were obviously
Christian, such as Bibles. Christians have often liked to baptize in
rivers, but perhaps outdoor locations for routine services were too
Pagan-like for regular church services.
But Christian leadership seems to have thought there was
something wrong with such venues, so that eventually a special
dispensation was required for outdoor rites (Lund, 2010a; Stenton,
1971: 150-151).
B.3) Analysis of Siting Patterns

This sub-section uses venue evidence to show that in the pre-
Christian way of life, religion was important but logistically and
administratively a lightweight component of society.
Also, we will see that the pre-Christian society had a custom of
placing a relatively high value on experiences out-of-doors, and that
this value is the most important explanation of the change in venue
practices as Christian supremacy progressed. It appears that
abandoning outdoor worship as the predominant practice was a part of
abandoning the Heathen view of life.
pollution due to long-standing custom. Obviously, this restriction did

not apply to worshipers of Earþ.
Page 177
B.3.a) Siting Preferences and Cult Structure

Cult organization among the Heathens was much less formal and
less expensive than cult structure became among the Christians. This
inference is supported by a comparison of English Pagan and Christian
siting practices.
A student of English Paganism might wonder if perhaps a stone
building would not be a perfect housing for Earþ liturgy. Why not do as
the Catholics did? While nature offers some almost breathtaking
beauties, the architecture and iconography of a few early medieval
Christian churches are artistically interesting and can be spiritually
inspiring. And one cannot deny the practicality of having an all-
weather ceremonial site at a short commute from one’s home; indeed,
this is a reason to convert.
But in addition to natural beauty, open-air facilities minimized social
and economic costs. An open-air English temple was a pretty low-
budget item, for it would have minimal construction and maintenance
costs64. In addition the facility had no dwelling for resident staff nor
was any nearby.
In contrast, consider funding and social division of labor necessary
to support medieval Catholicism. It is well known that English
Christians developed types of full-time, professional religious
specialists: monks, nuns, abbots, priests, bishops, and archbishops, to
mention the more prominent categories. They also developed much
more expensive architecture.
The evolution of government tax and voluntary-contribution support
for Christian churches as Christian domination progressed reinforces
the impression that, by and large, English Heathens did not have
formal customs for routine funding of staff, building construction and
maintenance, nor for supplies for sacrificial banquets. The earliest
English Christian priests had to farm for a living. Stenton remarks that
“throughout the Old English period”, nobles who set up Christian
churches expected them to generate income for the family, much as
64
There is no such thing as a free lunch (Friedman, 1975), and
any religious venue would require some effort at preservation. A glade
would have to be at least weeded and protected from cultivation or
harvesting of the surrounding timber. It is also reasonable to infer that
the English pre-Christian religion had some temple attendants,
because Old English has at least one name for the occupation that
appears to predate Latin influence: weofod-ðegn (Hall, 1960). The
internet dictionary of Old English lists wígbed-þegen (Christ and Tichy,
2010), but that word is not in the hardcopy edition of Bosworth-Toller
(1898, 1921), and I did not find it in my copy of the corpus of Old
English obtained from the Dictionary of Old English Project at the
University of Toronto.
Page 178
we see Christian temples generating income for Icelandic lords in the

early years after Iceland’s formal conversion. Apparently English
Heathen aristocrats and kings who set up temples or offered sacrifices
expected to get all the prestige and self-respect they could eat
possibly plus (minor) voluntary contributions from local farmers and
artisans, for the Christians started a temple tax after government
conversions (Stenton, 1971: 148-150; 152-157; Walker, 2010; for
Icelandic evidence see Byock, 1988: 78, 91-95).
In addition to tax support, the medieval Catholic church became a
major real estate owner, a significant part of the feudal government,
and a very heavy economic presence, largely by means of grants of
feudal estates. The cathedral church of Canterbury alone owned
almost one-quarter of the accounted-for land in Kent plus substantial
estates elsewhere by 1066, much of this vast wealth accumulated
before 764 (Brooks, 2000: 103-106, 108). This would have been a
substantial lifestyle — and probably ideological — conversion from the
earliest days of the church at Canterbury, for Bede tells us that the
missionaries in the 590’s “regarded worldly things as of little
importance and accepted only the necessities of life from those they
taught” (Sherley-Price and Latham, 1968: 1.26).
One might suggest a mundane explanation for the large differences
in venue preferences. That explanation is that the funding and formal
administrative organization necessary to support stone countryside
churches, massive medieval temples, and specialized monastic-
community construction would have been impractical in most of the
tiny hamlets which characterized England before the onset of Christian
dominance (Welch, 1992; Dyer, 2000: Chapter 12). So maybe the
Earþ cult practitioners were merely doing what they were just rich
enough to do. Perhaps the Heathens would have created a powerful
class of religious professionals and an impressive tradition of stone
icons and temples if the economy grew as it did under the Christians,
or if the polytheist English kings taxed to support religion.
But poverty and lack of government support do not fully explain the
lack of temple buildings. Certainly, a sparse population and low
technological levels did not stop Neolithic people of the British Isles
from building stone henges, things commonly called hill forts, and
other features which have endured in the archipelago to this day.
Scandinavian polytheists definitely created indoor facilities, and the
architecture was distinct from the later Scandinavian stave churches
(Ashliman, 1998a; Guhnfeldt, 2011; Short, 1999-2014; Walker,
2010). And the Pagan Scandinavians were not in general richer than
the Anglo-Saxons until Danegeld payments became very heavy and
raiding parties began to cause famine in large areas of England.
Page 179
B.3.b) Ideological Reasons to Conduct Rites in Open Air

The inter-religious contrast in venues implies a basic difference in
religious doctrine or attitude.
Worship of a goddess identified with our entire host planet or a non-
theistic love of landscape beauty or a desire for a secluded place to
meditate and pray can be powerful considerations. And it must be
admitted that a desire for a secluded place to practice progressive
mysticism or a simple love of landscape beauty are reasons to make
up a theology quite favorable to such locations65.
By analogy, it is interesting to consider that practitioners of Nuer
religion claim that there is reason to set aside special places as sacred
buildings or grounds (nor is there any point in having certain days as
holy days) because Kwoth is everywhere all the time (Evans-Pritchard,
1956: 206). The (non-anthropomorphic, non-theriomorphic) Earth
deity of the English was surely also understood as everywhere all the
time.
Also, the probably-enduring non-theistic love of landscape beauty
certainly did not so strongly influence Christian preferences. They
made buildings in pre-existing settlements as their typical religious
venues. Individual monks sometimes sought isolation and even some
exposure to nature in temporary locations, but monasteries and
nunneries were communities of humans living indoors except to farm
or garden, rather more like villages than open-air temples. And monks
in rural areas were considered to be enduring hardship.
An additional reason to use remote locations, whether the land is
built upon or not, is the possible preference that a site dedicated to
holy workings should be avoided other than for holy workings. This is a
reason to put such facilities out of the way while making them taboo
for secular purposes. But this consideration also would be of equal
importance to the Christians.
So we are left with theological conservatism as the most interesting
explanatory factor for the evident prevalence of outdoor sites among
English polytheists.
B.3.c) Theological Conservatism

This passage presents two theological implications.
In Proto-Germanic times, Germanic religion was biased against
worshipping any deity indoors, and a conservatism that would retain a
Mother of Deities would also retain the idea that using
anthropomorphic icons and housing them indoors is blasphemy. The
evidence is consistent with a hypothesis that this preference continued
among the peoples who combined into the English nation.
Regarding progressive mysticism, see Stanfield, 2012a:
65
Appendix F.
Page 180
It is also likely that the religion included as its dominant theme a

devotion to a deity most easily experienced while in sensual contact
with landscape, water, or ground. The early medieval English very
probably loved the Earth and they wanted to look at it. Moreover, their
Earth goddess is most massively experienced outdoors, if She is
thought of as a deity who is identified with the non-living substances
of the planet and is valued highly for supporting the rich and varied life
to be seen and heard while the observer is unsheltered.
These possibilities — a bias against indoor worship and a desire to
sensually experience some of the most delightfully inspiring things
associated with an Earth goddess — are not mutually exclusive.
Instead, they are both quite likely to have guided choices of venues.
B.3.d) Ethnic Variation

Drayton and Stenton note that clearly Pagan place names occur in
England most outside the Danelaw, which in turn coincides roughly
with the areas Bede tells us were settled by Angles (Drayton, 1992;
Sherley-Price and Latham, 1968: 56; Sproston, 2011; Stenton, 1971:
99-102).
This raises three possibilies, which are not mutually exclusive. One
possibility is that the Angles were much less thickly populated into the
regions they took, for they came as a whole tribe and would have been
better organized than the other Germanic immigrants, so they could
have taken more land per capita. The other possibility is that the
Angles were much more strongly influenced by a cult that named its
temples for their locations instead of naming them for a deity. In other
words, it is possible the Angles were more into an all-deity cult — or
the cult of the Earthen Mother. Of course, it is also possible that
converted Scandinavians were more sensitive than were their English
neighbors about having place names that indicated non-Christian
religion, since much of the conversion of Scandinavians occurred
following defeats of vikings by force of arms.
In view of the analysis in chapter 8 of the present book the most
important of these possibilities is that the Angles were generally more
influenced by the Earþ cult than were the Saxons or Jutes.
B.4) Conclusions Based on Venue Evidence

B.4.a) A More Mystical and Less Formal Religion
The evidence implies a religious philosophy that emphasized direct,
personal relationships with one or more deities. Theologically, the
Pagan English seem to have conserved the Proto-Germanic general
tendency to avoid housing deity worship and supplication in houses of
worship, as if the deities per se were housed in such buildings. We can
Page 181
see that staffing and expenses were minimized, so that the individual
was encouraged to directly contact and contemplate deities, religious
mysteries, and themselves.
And beyond that, the polytheistic English preferred exposure to
boundaries between ecosystems, probably for the implicit metaphor of
mystical perception or travel.
Given the evidence of explicit Earþ cult practice which we have
already seen, we may draw the conclusion that neither a priest nor a
special building was needed for any herbal healer, farmer, or other
competent adult to connect with that goddess.
B.4.b) A Deity Identified with Land, Water, and Sky

Because English religion prior to Christian dominance was
commonly or perhaps usually practiced in with the Earth much more in
view than would be possible indoors, we can infer something of the
way the English peoples conceived Earþ. We see that the preference
for outdoor sites is consistent with veneration of a deity identified with
landscape, with uncovered ground, with the liquid covering most of the
earth, and with the atmosphere that envelops the entire solid and
liquid surface of the planet.
B.4.c) Influence of Earth Religion

Evidence implies that these venue preferences affected all major
cults. It was as if the Mother of Deities possessed some family trait
passed on to Her descendants.
In view of documents implying Earþ religion enduring well into the
period of Christian supremacy, it is as if the most influential theological
tendency was that the main deity was Earþ.
B.4.d) Polytheism and Christianity in Early Medieval England

It is easy to see broad differences between polytheist and English
Christian religious tendencies without being judgmental. One
emphasizes the beauty of nature and the power of the Earth, and
relies mostly on a direct relation between the practitioner and
whatever he or she finds in the realm beyond the empirical. The other
emphasizes civilized convenience and offers professional leadership
and teaching plus specialists to intervene with spirit wights. One has a
very light impact on social and economic structures. The other creates
a socially powerful class of religious specialists increasingly funded by
taxes and closely allied with aristocrats, but a class that also uses its
status to teach religion, to engage in charity, and to occasionally try to
upgrade government morals.
Page 182
B.4.e) Comparison with Scandinavia

In his study of the conversion of Scandinavia, Anders Winroth
(2012: chapter 11) concludes that the Norse-speaking polytheists used
open-air sites and private homes. Many of their altars were stone
structures on high ground not enclosed by buildings. In general Norse
Pagan rituals were “decentralized, nonhierarchical, and easily
accessible by most.” Winthrop contrasts this with medieval Catholic
religion with involved a professional priesthood, an emphasis on
dedicated buildings, and in general a heavy social structure that could
be more easily controlled administratively by a king. Thus one of the
reasons Scandinavian governments converted despite failures of
missionaries to convert large numbers of civilians without state
sponsorship is that Catholicism was more compatible with state-
bulding that was Norse polytheism. But what is of more interest for
present purposes is the implication of traditional Germanic values of
personal involvement and a relatively lightweight religious institution
in society.
C) Buried Objects as Offerings
Many items were ritually left in English soil and water, beginning in
Neolithic times and continuing after 1100 CE. These deposits imply a
variety of purposes, but in view of the previous evidence in this book,
we must infer that Earð worship was among those purposes.
C.1) Sacrificial Offerings

The early medieval English left many objects buried in soil or
discarded into bodies of water. The existence of buried artifacts is a
clue to locations, and to some extent the nature, of pre-Christian
ceremonies, for it is clear that many of the deposits found buried in
English soil or left in bodies of water were not discarded trash nor
merely hidden from pirates, land-based robbers, and the government
(Fern, 2010; Lund, 2010a; Pluskowski, 2010; Williams, 2010; Wright,
2010).
Buried treasures can be offerings, and offerings in the soil suggest
cult practices related to a spirit in the soil. Certainly, burials of horse
heads in or near foundations of English buildings reveal ceremonial
intent (Fern, 2010), and quite possibly an intent to ritually indicate
affection for an Earth deity or to ask that deity for a favor.
C.1.a) Analogies from Other Cultures

Other cultures provide examples of burial sacrifices.
Consider an analogy from Greek religion. In Statius’ version of the
Greek classic Seven against Thebes, there is a ceremony of Earth-
Page 183
goddess worship in which black sheep and dark cattle are buried in
sacrifice to Gaia and to a recently-deceased man who is honored as a
god (Mozley, 1928b: 8.294-8.341).
Bar-Oz et al (2013) discuss in detail one of many examples of ritual
burial of an equid in the Levantine during the Bronze Age.
In addition, Jennbert (2003) reviews considerable evidence of burial
of domestic animals in Scandinavia. Although some of this was surely
to express sentiments regarding dogs and cats, prized breeding stock,
draft animals, or milk-producers of long service, surely sentimentality
alone accounts for only a very few such burials of livestock species.
Moreover, no evidence of animal afterlife belief exists in Norse myth
nor saga literature. Therefore, although no burial sacrifice to a soil
deity exists in Norse literature, it is quite likely that some of those
burials were sacrifices to a spirit of the soil that nurtured mankind and
beast alike.
Morris discusses many animal burials in what are now southern
England and Yorkshire by several peoples from Neolithic times through
the medieval period, along with extensive discussions of issues in
making theoretical inferences. Most of the burials were from Romano-
British society, although partial and full-corpse burials are found from
throughout the study period (Morris, 2011: especially part 3). The
present author suggests that partial-corpse burials of livestock species
are mostly evidence of ritual banquets in which most of the animal is
eaten by people and one part, perhaps an inedible part, is buried alone
as a sacrifice and the rest that is not eaten by folks is burned, fed to
pigs, or deposited in a trash pit.
C.1.b) Items Deposited

Lund (2010) offers a survey of burials. Early medieval English
persons buried in dry land or deposited into bodies of water a wide
variety of serviceable equipment, beautiful objects of art, money, and
food. The bodies of water included artificial wells, natural surface and
cave springs, lakes, and rivers.
The famous findings in the main mound at Sutton Hoo constitute a
massive instance of burial offering, for there is no sign that a human
body was included with the material wealth (Carver, 1992b). While it is
possible that the whole thing was a cenotaph, the lack of a person’s
identity and the possibility of human sacrifice found in other digs in the
vicinity makes it look more like a holy offering (Carver, 1992b;
Davidson, 1992).
A more modest example is the Coppergate find, which includes a
helmet manufactured in 750-775 and inscribed with a Trinitarian
Christian slogan in Latin words and runic letters, except for the last 3
letters, which are Greek. The helmet says “In the name of Lord Jesus,
Page 184
the Holy Spirit, God the Father, and with all we pray amen! Oshére,
” (Hall, 1985: 35, 37; Wikipedia, 2014b; York Archeology, n.d.).
The Coppergate find definitely implies mixed religion. The personal
name (Oshére) is something like Divine-Spirit Dignity, using the
Pagan-concept word for the divine aspect of mankind 66 (see chapter 12
of the present book), but the Greek letters at the end are an
abbreviation of the Greek word for Christ. Per merriam-webster.com
“amen” is an expression of agreement or “confirmation” which is taken
from a Semitic word meaning “fixed or “sure”. Often a good translation
is “truly”, which does not make sense in the context. Indeed the
prayer is incoherent, but perhaps the purchaser did not read Latin.
C.2) Gifts Left in Graves to Transmit Emotions

Grave goods were sometimes deposited with intact and cremated
human remains in early medieval England, both during and before
Christian rule (Geake, 1992; Dickinson and Speake, 1992; Williams,
2010; Pluskowski, 2010; Riley, 2011). Although grave goods are
frequently interpreted as provisions for life in the grave or for a trip to
an afterlife abode, there is also another interpretation that cannot be
ruled out. This possibility is suggested by the idea of buried objects of
art, tools, and food as offerings to a soil deity.
It is possible that in some instances the purpose of grave goods was
that the dead person is to be presented in style and with gifts for the
spirit of the earth in which that person is buried.
Theologically, this suggests the possibility of a making-sacred in
offering to an Earth deity, not for the purpose of supporting an
indefinite afterlife but for a ritual of reunion of both physical and
spiritual substance with the source of life. Not the person, but all the
physical components of the person and even some symbols of his or
her favorite joys can be seen as gifts of thanks to the mother of
mankind for allowing the survivors to have that individual’s company,
for “a cheerful person to comrades is dear” (Stanfield, 2012: from the
twentieth stanza of the Old English Rune Poem)67.
66
The meaning for “here” is an armed group, but “greatness”,
“majesty”, or “dignity” is more likely what the person’s parents
intended. So the pronunciation would be better indicated by “Oshére”
than by “Oshere”, but early medieval writers did not indicate
pronunciation with macrons or .
67
In view of the variety of afterlife Norse beliefs documented by
Davidson (1968), it is quite plausible that a great variety of afterlife
beliefs occurred among the early English as among the Norse.
However, the possibility suggested here is not among those Davidson
was able to document as having existed among the early medieval
Page 185
For example, a burial in the late 600’s included, along with the
human corpse, 130 objects that apparently constituted a complete
smith’s outfit (Hinton, 1998; Hinton and White, 1993; Riley, 2011;
Smith, 2010: 132; Watson, 2000). This deposit further implies a
symbolic gift of labor energy to the deity in the soil and/or a
sentimental statement of esteem for the deceased’s dedication to his
work and of appreciation for what that work meant to the deceased.
D) Artistic Images
Previously in this chapter, we have seen evidence of siting choices
and ritually buried objects, and that evidence by itself would be
informative but is much more informative when analyzed in context
with documentary evidence from previous chapters. Taken together,
all this fits into the model of non-Christian English religion posited at
the beginning of this book.
In this section more evidence will be examined, and although the
artistic items themselves seem highly ambiguous, we will be going
further in assembling the pieces of a picture puzzle.
D.1) Introduction
Certain symbols and styles were quite common in early medieval
English imaging arts, and these tendencies surely reflect views of life,
which were well known and influential in the culture. The decorations
were probably not always made merely for their prettiness, because
owners of long-lasting artwork often like to get or make up stories to
with their objects, and because religion is commonly a part of a
religious practitioner’s sense of personal and group identity, and
therefore symbols of practice and membership are likely to be shown
to self and others. Therefore these are important clues.
Evidence of early medieval English art is consistent with the theory
that English polytheistic religion included a complex pattern of
contradictory theologies and that the goddess Earþ was a powerful
influence on the thoughts and emotions of English people from about
450 CE until at least a hundred years into the era of Christian
domination of the English states.
In addition, surviving artistic evidence is consistent with a profile of
a religion that (A) has icons representing cult loyalty and ideals but not
idols of a deity, and that (B) places an emphasis on direct experience
in addition to formal instruction and doctrine.
Scandinavians.
Page 186
D.2) A Little Theory

The general model of English-polytheist society is of a culture that
is non-authoritarian, that does not insist that religious myth and
symbolic representations have to be literally true, and that is
compatible with mysticism. And archeological evidence supports the
notion that this English culture gradually faded or morphed during
Christian rule in the early medieval period.
Art from the early medieval period throughout northern Europe
shows certain characteristics in common with those described here,
and may reflect not mere mindless art fashions but common
intellectual tendencies in the cultures. A general overview of northern
European or Germanic art from the focal period is beyond the scope of
this book (for reasons of space) and may be found in other sources.
Salin’s (1904) massive study is a classic. Brief comparisons of early
medieval art from what are now England and other countries is in
Brown’s book (1995). Brundle’s (2013) discussion of the rare human-
figure art of early medieval England is accompanied by a thorough
overview of Germanic art from the period and critical analysis of
theoretical methods, and her list of references is a golden lode. On
pages 201-203 of her article, Brundle justifies studying the meaning of
art objects in their historical context. Books cited below as sources of
evidence for this chapter also contain broad overviews.
D.2.a) Representations but Not Idols

Recall that the Proto-Germanic peoples tended to look upon
religious idols as inherently counterproductive. This bias probably
affected all English pre-Christian cults, but not all to the same degree.
In a culture that is generally biased against anthropomorphic,
theriomorphic, or other figurative forms of deity representation, we
would expect to see art that symbolized ideals, values, methods, and
individual or group identity much more often than art that represented
individual deities or scenes from myths. In other words, religious art
would tend to be abstract.
The tendency for religious symbols to symbolize practice, ideology,
and membership — but not the deity’s image — would be especially
strong in the cult of a deity who is omnipresent in the planet and
omni-powerful. This is because She was either understood — according
to long-standing Proto-Germanic tradition — as a strictly spiritual
wight, or because She was understood as embodied by the planet
Earth.
Hence, the English Earth goddess was not imaged directly, but
images implying Earþ-oriented mysticism and cult adherence
abounded. Hogs and serpents symbolize contact with the soil, although
Page 187
wild hogs might have also symbolized certain ethical values. (Passages
in chapters on Tallensi and Roman Earth-goddess religion support this
assertion; passages 5.F.3.d and 7.D.4.g).
Arguments in this section will show that serpent images, which are
likely to have been associated with Earth religion, were quite common
and persisted into the practices of Christians. In addition, people
displayed feral boar hog images, and this practice also implies a
tradition of an Earth-deity cult (with roots in the Proto-Germanic
period) influencing art well into the period of Christian rule.
D.2.b) Complexity and Ambiguity

An additional argument in support of the thesis of this book is that
the early medieval English did not merely tolerate but enjoyed
complexity and ambiguity. This is shown by themes of abstraction,
complexity, interrelationships, and surrealism. Most animal images are
more or less surrealistic versions of empirical objects or chimerical
beings. Backgrounds tend to be elaborate, abstract patterns, such as
interleaving vine images or abstract knotwork.
A taste for complexity and ambiguity supports a positive attitude
toward the existence of multiple cults and contradictory theologies,
because the need for dogmatic doctrine is minimized.
D.2.c) Direct Learning as Opposed to Instruction

The complex and abstract art of early medieval England implies that
a positive value was placed on understanding through interpretation as
opposed to instruction. A worldview emphasizing that spiritual
knowledge is subtle and complex and only comes through meditation
would tend to cause certain artistic biases both of style and subject
matter. Art influenced by such a worldview would tend to emphasize
surreal figures and to be obscure, often containing component images
only visible by means of close inspection and imaginative
interpretation.
D.3) Sources of Evidence

D.3.a) Dating of Artifacts
Most of the artifacts in the photos shown in this section were
created before 900 CE, and it is possible that artistic icons of Earþ-cult
adherence were no longer created after about 800 or 900 CE. It is also
possible — or rather, quite likely — that intellectual tendencies
dominating English culture gradually changed under Christian rule, so
that mysticism was eventually restricted almost entirely to monks and
nuns. (For example, almost all the mystics mentioned in Underhill’s
1930 classic on the subject are medieval European monks and nuns.)
Page 188
D.3.b) External Sources

Most of the evidence used in this section is not presented directly.
The evidence is mostly in five sources of archeological literature
(Dickinson, 2002; Dickinson, 2005; Fern, 2010; Pluskowski, 2010;
Wilson, 1984). Less analytical and data-rich sources of information
include various internet sites, some of which are indicated in citations
of photos.
The images shown in this book are all in the public domain or
licensed under the Creative Commons Share-Alike 2 or 3 license
shown in one of these locations:
“http://creativecommons.org/licenses/by-sa/3.0/deed.en” or
“http://creativecommons.org/licenses/by-sa/2.0/deed.en”. Both
licenses allow use with attribution. I cropped some photos shown in
this book, and cropping is also allowed under both licenses.
D.4) Serpent-Like Images

D.4.a) Animals in Contact with Soil
Nearly all species of serpent spend their lives in close, extensive
contact with soil, and therefore snakes are a logical choice for a
metaphor of contact with an Earth deity who is also a soil deity. For
example among the Tallensi, whose religion has been examined in
detail in a previous chapter, snakes are considered “totemic creatures
of the Earth which may not be killed” (Fortes, 1987: 225).
Serpent-like figures are unusually appropriate as metaphors for
earth contact. Animals like ants, moles, and earthworms have less
glamorous appearances and do not eat mice or rats (animals that are
attracted to stored grain). Also, the woodbine-like, baroque patterns
the Anglo-Saxons and other peoples of northern Europe liked are
easier to make by drawing serpentine bodies than with images of other
animal physiologies.
D.4.b) Serpent Images

Abstract images of serpents are among the most common images in
Anglo-Saxon art of early medieval times (Pluskowski, 2010; Pollington
et al, 2010). The very common woodbine-like interlace patterns, which
are almost everywhere in the early medieval art of Northern Europe,
are easily turned into serpent designs by adding one or more animal
heads.
The following example shows three abstract images of snake-like
figures from the first page of the Gospel of Matthew in a famous Latin
book now called Lindisfarne Gospels, which was hand copied and
illustrated in England during the 700’s.
Page 189
Consistent with the prayers quoted in a previous chapter, this

image implies a remarkable persistence of pre-Christian attitudes. The
symbolism of the big-eyed snake-like images is blatant on the page
and obviously contrary to the attitude toward snakes manifested in the
verbal content of the Bible, which generally regards serpents as
implying evil.
Moreover, the large eyes seem to suggest a searching for
knowledge or shrewdness, and this searching is done by animals
known for close contact with earth. That the search was visual rather
than done by tasting air was surely meaningful to the artist and
audience, because the failure to taste the air with a forked tongue is
very un-snake-like. However, we do not now know what that absence
of prominent tongues meant.
That the three figures or letters are ligatured, as in a bind-rune
symbol, might also have been intended to symbolize. At first glance, it
seems to the modern observer that the serpents are combined into a
letter, but they are supposed to be the three letters (l-i-b) that start
the Latin expression meaning “book”: liber68. On the other hand, the
figures do overlap, suggesting some social meaning associated with
the search. Although we do not know what the ligaturing meant, it
might have had something in common with runic ligatures as used in
an Icelandic manual on magic (Flowers, 1999). Other letters on the
page are ligatured also.
But we do know that the serpent-like images shown here are
obviously not based on Abrahamic lore. A clever monk or nun could
explain that the figures represent Yahweh, Christ, and the Blessed
Virgin Mother or that the snakes are the Father, Son, and Holy Ghost,
or that the heads pointing to the top of the page means seeking
Heaven rather than Earþ. But he or she might be wise to be silent
about this and hope no one objects formally. And that seems to have
been the situation at the time the page was created: the art was
accepted without significant objections.
In short, this art appears to signify mixed religion: seeking wisdom
from Earð and from The Word of God as compatible sources.
The image is from Wikimedia Commons
(http://en.wikipedia.org/wiki/File:LindisfarneFol27rIncipitMatt.jpg),
and it is in the public domain. The photo is in the public domain
because it is a faithful reproduction of a public-domain work of art. It
is a prize-winning photo and much used, but no one takes credit for it.
68
In Modern English, the passage begins: “The book of the
genealogy of Jesus Christ, the son of David, the son of Abraham.”
(Catholic Church, 1987: Matthew I 1:1). In Latin, this is “Liber
generationis Iesu Christi filii David filii Abraham”.
Page 190
Figure 2. A Page from the Lindisfarne Gospels.
Page 191
If the reader goes to the URL cited for this image & views the
picture at full size, he or she can find that it contains many more
animal figures and heads, generally embedded in complex knotwork
and only evident on close inspection. Strikingly similar designs are
shown in full-color photos of other biblical manuscript pages (Wilson,
1984: 19, 21).
The next figure is a small section taken from the body of the middle
serpent and enlarged. It shows a canid-like head on a serpent and just
below it something like a bird-of-prey head emerging from knotwork
and capping another serpent-like body. Although the heads resemble
those of predators, their eyes are illustrations of the distortions
mentioned above, distortions which imply metaphors for seeking. By
the way, predator animals’ eyes are front facing, and prey animals’
eyes are more like those in the images shown and others displayed in
sources cited.
Page 192
Figure 3. Detail of a Page from the Lindisfarne Gospels.
D.4.c) Contra Considerations

In Fern’s (2010) phraseology, “Abstraction and schematisation
should be recognised as the cultural encoding of motifs, well
understood to their intended contemporary audience”. Tania Dickinson
(2005) has stated that these symbols could be used for mere
“ostentatious social display”, apotropaic function, identification with a
group, or some other function. And we do not know the code, she
adds, so only the general ideas are apparent to the modern student.
But it is possible for the images in question simultaneously convey
more than one meaning.
Page 193
Hence this is the best interpretation of the evidence: the prevalence

of stylish, chimerical, serpent-like figures implies emotional
attachment to symbols of soil-deity religion and a willingness to
display a symbol of that kind of religion. And this is regardless of any
other social or psychological functions served by such art.
It could also be objected that, lacking English myth and discursive
religious literature69, we also cannot be sure that there was not
another English deity who was identified with snakes. For example,
Jennbert, in her review of archeological evidence of human-animal
relationships in Norse religion (2011) remarks on her pages 338-339
that “the serpent is considered to be of great significance for Odin”,
and cites in support of this assertion the myth in which Óðin
transforms into snake form to pass through a mountainside and get
access to the magical mead of inspiration. So if Norse myth is taken as
a model for missing English myth, the snake might represent Wóden
worship. Also, English and Scandinavian art shows quite similar
tendencies during the period 500-1100 CE with regard to serpent-like
animal art.
But it is quite obvious that the vast majority of Nordic serpentine
art, including the specimen Jennbert offers in support of her assertion,
is not related to any known myth. For on the next page (340) following
her assertion that serpentine art is Óðinic, she shows an
“iconographic” specimen, which is obviously not a reflection of the
myth cited. The object is a brooch showing two serpents intertwined
and with their canid-like faces pointed in almost opposite directions.
The brooch art implies close combination and division of labor, and
probably symbolized a business partnership or both the civil union and
sexual aspect of a marriage. The object is obviously not a symbol of
boring through a mountainside to get magical mead. In fact, none of
the serpent-like images the present author has observed in Norse or
English data suggests Óðin’s adventure to get the mead of inspiration.
One could object that many specimens of serpent-image art are in
Christian literature, but it is certainly not possible to explain the
prevalence of serpent-like images in early medieval English art by
citing Biblical passages, for the Bible leaves snakes out of its stories
except to symbolize evil, sin, and horror.
And against all objections to the argument presented here: the
textual information that has survived the centuries implies that only
69
Wisdom poetry does provide clues to supplement mythic lore,
but regarding English wisdom poetry, we are limited to the philosophy
implied by metaphorical and derived levels of meaning of the Old
English Rune Poem (Stanfield, 2012), for all the other Old English
wisdom poetry is secular, mixed-religion, or Christian.
Page 194
Earþ and Wóden had anywhere nearly the following that would help
explain the prevalence of serpentine art in early medieval England.
The only major contra consideration is secular. Northern Europeans
of various ethnicities and religious preferences liked to fill space on
objects with sinuous, complicated, intertwining lines, and adding
animal heads simply makes such knotwork more interesting. But then
again, symbolism makes artwork more interesting than does randomly
adding incongruous animal heads.
D.5) Wild Male Hogs

Another animal that is known for earth contact is the pig. Porcine
animals dig food out of the ground, wallow in dirt, and spend much of
their time looking downward. And one form of pig is quite appealing as
an icon: feral boars. In contrast, images of domestic hogs and feral
sows are difficult to find and possibly never occurred in early medieval
English art.
Feral male hogs were quite popular in Anglo-Saxon (and Norse) art.
Unlike many other animals, which are commonly found in abstract
images or merged into chimeras, biologically recognizable feral boar
hog images are common. They are easily identified by tusks, long
snouts, and sometimes also by crested backs or pointed ears. They are
on helmets, swords, brooches, buckles, and harness mounts. They are
on women’s jewelry and men’s. Boar-hog tusks are found in female’s
graves (Pluskowski, 2010; Pollington et al, 2010).
Whoever wrote a certain famous epic poem expected his audience
to regard wild-boar-hog images as glamorous and warlike. In lines
303a-305 of Beowulf (Alexander, 1995), the author builds his manly,
soldierly image of Beowulf’s squad by saying that on their helmets
“eorforlic scíonon ofer hléor-bergan, gehroden golde; fah and fýr-
heard, ferh-wearde héold” (gold-inlaid boar-like [images] shone on
face protectors; colorful and fire-hardened, [they] kept guard over
lives”).
But the images are not only glamorous and martial, for a silver-
decorated boar-hog emblem atop a helmet could simultaneously
identify the soldier as one who loves an Earth-goddess, is a claimant
to divine protection, and is a rich person of refined artistic tastes.
And the image is a long-standing tradition. Recall Tacitus’ remark
that the Aestii wore such images for protection from evil and to show
their adherence to the Mother of Deities (Mattingly and Handford,
1970: chapter 45).
Page 195
D.5.a) Wild Hog Behavior and Appearance

Wild swine look very different from barnyard livestock, and their
behavior is also quite different from that of domestic animals — and
their behavior is related to the meaning of the icons.
Wild swine are omnivorous. They mostly eat vegetation and to a
lesser extent carrion because these food sources are very poor at
fleeing. They prey on lambs, kids, and fawns when they can, and they
are happy to eat earthworms, lizards, eggs, and frogs. They also find
acorns quite tasty, as do deer and domestic pigs.
Wild pigs adapt to a wide variety of habitats and climates, but they
seem to do best in diverse areas with forest, meadows and ground
cover for nesting.
In contrast to other animals often favored as symbols of ferocity,
feral hogs are neither cowardly nor predatory. They mostly mind their
own business but can show courage and ferocity in defense, counter-
attacking and driving off fierce predators. Hunting feral pigs without a
gun can be dangerous.
As an explanatory contrast, consider wolves or eagles as martial or
ethical symbols. Fierce-looking predators might stimulate thoughts of
intimidation, ferocity, overwhelming attack, or predation, and such
qualities are commonly associated with masculinity. However, obligate
predators are cowards, for they cannot afford to engage in combat
with prey or anyone who might injure them fatally 70. Usually, even
combat between males for breeding access is confined to nonlethal
outcomes, and sometimes the struggle consists entirely of bluffing.
Also, predators generally need to deceive their prey to get close
enough to pounce. But wild hogs are not obliged to be predators.
Feral hogs are also relatively intelligent and community-oriented
animals, so they can also suggest non-martial virtues of that sort.
However, a wild boar hog is typically a solitary animal unless he is the
alpha male in a herd. A herd — called a “sounder” — will consist of an
alpha female, other mothers, and juveniles.
They can breed anytime during the year, although in the Northern
Hemisphere most breeding takes place November to January and July
to August. Males compete to breed, but sometimes this is only for first
turn, not exclusive intercourse.
The males fight with their tusks. As they fight, they scream, shove
with their shoulders, and try to lacerate with the tusks. One lower
tooth on each side plus often an upper tooth on each side grow to
emerge from the mouth and point upward.
The tusks are often shown in Anglo-Saxon sculpture.
70
In the wild, a broken leg or sprained ankle is usually fatal to a
predator, and a minor cut can become an infected mortal wound.
Page 196
In addition, both males and females have shoulders armored with

relatively large shoulder blades for slamming and for protection
against tusks. There are plenty of photos at this URL showing how the
Eurasian-type male’s tusks look at maturity:
“http://www.wildboaroutfitters.com/pictures.html”.
The following is a photo of two Eurasian-type feral hogs taken in the
USA by NASA, the US space-exploration agency, in one of its launch
areas. Notice the one on the right has a ridge of bristles from the top
of his head to his rump. These bristles become erect when he is angry
and ready for a fight. Note also the pointed, erect ears; modern
domestic hogs have rounded or floppy ears. The picture is in the public
domain and available at Wikimedia Commons at
“http://en.wikipedia.org/wiki/File:Wild_Pig_KSC02pd0873.jpg”.
Figure 4. Two Eurasian Wild Pigs
In the following photo, the tusks are easily seen. This is cropped
from a Wikimedia photo taken by Clinton and Charles Robertson in
2007. You see flies because the animal was roadkill
(http://commons.wikimedia.org/wiki/File:Feral_Hog_
%28433090729%29.jpg).
Page 197
Figure 5. Closeup of Wild Pig Tusks
Of the sources used to supply information for this passage, the

article by Russell Fox is the most comprehensive, badly written though
it is, and it is a good place to start if you are going to follow up on the
sources cited. (R. Fox, 1999; Kovarova, 2011: 4.1-4.3; Mississippi
State University, 2012; Morthland, 2011; Taylor, n.d.; Wikipedia,
2013a).
D.5.b) An Example of Feral Boar Ornamentation

Following is a feral male hog image from the remains of a military
helmet uncovered at Benty Grange in the UK. The hog is not abstract
in this instance and is quite plain to see. The sculpture shows tusks
and the ridge of bristles erect, implying a mood for fighting. It was
made with small silver studs decorating the face and torso.
According to the Sheffield Museum, the helmet dates from around
650 CE (http://collections.museums-
sheffield.org.uk/view/objects/asitem/search@/0?
t:state:flow=8fbeddfb-9102-4996-9595-14a7331c2b3d). The following
photo was taken by nathandbeal — probably Nathan D. Beal — at a
museum in 2010, ref
“http://commons.wikimedia.org/wiki/File:Benty_grange_helm.jpg”.)
Page 198
Figure 5. The Benty Grange Helmet.
Images and substantive discussions of two other helmet finds, and

some interesting reconstructions of the artifacts, can be found on the
web sites called Thegns of Mercia (Thompson, 2012a, 2013a, 2013b),
Steel Master (http://www.steel-mastery.com/en/plate-
armour/helmets/the-wollaston-pioneer-helmet-of-the-7th-century),
and University of Sheffield Medieval Portal
(http://medievalportal.group.shef.ac.uk/public-history/benty-grange-
helmet/). In addition, Hrafnsin (2004) shows photos from exhibits at
the British Museum.
D.5.c) Use of the Symbol Ended by 800 CE

Kovarova (2011: 2.1.4) notes that all medieval boar-decorated
helmets date from the period 600-800 CE, and this holds not only in
England but in Scandinavia also (Pollington et al: 2010: 403). This
implies that they were considered Pagan, not merely that they went
Page 199
out of style. This inference is further supported by the known

association between the cult of the Earth goddess called Mother of
Deities and the male wild hog image. Stag (or moose) images also
went out of style early in the period of Christian supremacy, and so
the male red deer or moose image also was probably a symbol of a
cult or Pagan ethical ideology (Pollington et al, 2010: 403, 414, 416,
photos and drawings on various pages), but there is no reason to
suspect that male red deer or moose images were associated
specifically with the Earð cult.
D.5.d) An Icon of Ethical Commitment

Although we do not know what arbitrary meanings now-silent
people attached to the boar emblem, it is quite plausible that they
would have attached meanings related to the behavior of the species
in question.
As a warrior’s emblem the feral male hog stands for enlightened
and ethical warrior values. If the boar-like image is not exclusively an
amulet or statement of identity, the meaning of a feral hog image
would be valuing bold ferocity, intimidation, and overwhelming attack
in defense rather than in predation and victimization (Hagan, 1995; R.
Fox, 1999a; Mississippi State University, 2012; Taylor, n.d.;
Thompson, 2012a; Wikipedia, 2013a).
So when we consider the content of documented prayers to Earþ,
feral boar-like images make sense as symbols of those who
acknowledge themselves as Earþ’s children and adherents to a strong
ethical commitment. The images probably stand for responsible war
and chivalrous individual combat policies, and such ethics might well
be part of an Earþ cult.
D.5.e) Not a Fertility Symbol

Feral hogs would very definitely not be used as symbols of fertility.
They are, indeed, highly productive, but fertility per se is not always
desirable71.
Domestic-hog production was directly helpful in the early medieval
English economy, but feral-hog reproduction was not, for harvesting
wild pigs was merely a sport in those days. Domestic hogs were
allowed to roam the woods and feed themselves at least part of every
year, and feral hogs eat the same food the farmers wanted their
domestic hogs eating in the woods. Also, feral hogs might mate with
71
Human fertility is not necessarily a plus in peasant economies,
where supporting the population can be an issue. It is very important
to avoid the heartbreak of infanticide, which is a common method of
population restriction in pre-industrial societies (Thomlinson, 1965:
195-206; Christiansen, 2002: 39-41).
Page 200
domestic livestock, causing a reduction in business asset value

(Hagan, 1995; R. Fox, 1999a; Mississippi State University, 2012;
Taylor, n.d.; Wikipedia, 2013a).
Kovarova (2011) reached some similar conclusions regarding hogs
in Norse religion. She concluded that among the Norse, domestic
swine were not important religious symbols, although they were
consumed at banquets and were economically important. The situation
was quite different with wild pigs. Feral swine were referred to in
personal names. Male wild hogs were not fertility symbols, but were
used as symbols of courage and physical power. She suggests that
fallacious suppositions that feral hogs were fertility symbols have been
based on Greek sources, although the archeological finds related to
feral boar hogs are mostly from areas now in Sweden and England
(Kovarova, 2011: 2.1, p 27 in English translation).
The Greek sources of which Kovarova spoke were the Stoics, who
interpreted the myths of Homer, Hesiod, and others as allegories for
natural or agricultural concerns or phenomena in order to defend the
traditional myths against charges of non-divine behavior on the part of
the deities (Jaeger, 1961: 48-49, 127-128). Those issues in Greek
philosophy are beyond the scope of the present study, but it is
important that we note that English polytheism was not mainly a
nature, agricultural, nor fertility religion. It seems to have been mostly
oriented toward the timeless and universal religious concern of human
character development.
D.5.f) Symbols of Seeking Spiritual Nourishment

On the other hand, feral (and domestic) hogs were considered
chthonic animals in other cultures because of their feeding habits, and
this was probably also the case among the Germanic nations
(Stallybrass, 1880: 52; Stallybrass, 1883a: 666; Wright, 1913a:
Oration #5). Dedication to digging in the dirt would have been enough
to suggest seeking the spirit in the soil, hence going to the root of
spiritual nourishment, going to the Mother of Deities.
This is very probably how an English Earþ worshiper in the 600’s
would have explained the symbolism. If the ultimate beauty of
mankind is a spiritually and physically healthy lifestyle, the root of
spiritual nourishment for that beauty is the divine aspect of each
person (os), and the source (or soil) of that nourishment is a deity, a
group of deities, or the awesomeness of all nature. That is vague, but
perhaps the Anglo-Saxons would have not spoken on this matter with
a single, simple dogma anyway.
Page 201
D.5.g) Deities Identified with Feral Hogs

Although three of the more mythically-defined deities are identified
with hogs and feral male hogs, the cult strongly associated with this
symbol is that of an Earth goddess who is the Mother of Deities. As is
the case with serpent-like images, is has been customary among
scholars to falsely associate images of wild male porcine figures with
the wrong deities.
Although the Eddas are not English, they probably express myths
generally similar to those of the pre-Christian Anglo-Saxons. Norse
evidence definitely links Frey-Ing and His sister with feral male hogs,
and it shows that Óðin has a link to swine also. Freya rides a boar hog
with magical properties, and the hog’s name is Battle-Swine
(Larrington, 1996: Song of Hyndla strophe 7). One of Freya’s aliases is
Sow (Young, 1954: 59). Frey’s car is pulled by the magical boar Gold-
Bristle, also known as Fearful-Tusk (Brodeur: 1916: Gylfaginning
chapter 49, Poetic Diction chapter 35). And Frey-Ing is quite plausible
as a patron deity of boar-emblem-wearing warriors, for He is identified
with armies as well as with single combat (Turville-Petre, 1964: 175).
Also in mythic evidence, Óðin’s association with male swine is that all
of his champions in Valhalla feed on the meat of a boar hog every day
and the same hog is available again the next day and again sufficient
for every guest (Brodeur, 1916: Gylfaginning, chapter 38; Bellow,
1936: Grimnismol, strophe 18). This would be Óðin’s function as a god
of plenty, and his boar ‘s name, The Blackened One, refers to cooked
meat. Pollington et al (2010: 403) think that Saxo Grammaticus
associated wild male hogs with Oðin, but Saxo associates with Oðin a
wedge-shaped military formation that his translator calls a boar’s head
(Elton, 1905: Introduction / War); nowhere does Saxo tell us that Oðin
is associated with the wild male pig as a cult symbol.
It is not likely that the feral male hog would be considered a
theriomorphic representation of any of these deities, but it could
represent adherence to their cults.
Thus it appears that four deities can alternatively or simultaneously
be somehow associated with feral male hog images (or abstract
representations) on objects worn or used by men or women.
However, we can eliminate Óðin (and hence Wóden) from
association with the images, because the images never refer to food.
Evidence of Freya cannot be found for the English pantheon, but the
goddess Fríge probably combined at least some of the functions of the
Norse Freya and Frigga. But Freya’s nickname of Sow is not related to
the male hog images, although her aspect as rider of Battle-Swine is
appropriate to many of them. Incidentally, this is one of the reasons
the present author does not follow the foolish custom of referring to all
Page 202
wild hogs as boars: most feral swine are sows and juveniles, and it is
best to say what we mean.
But this implies that Fríge would not be represented by a male hog,
despite Battle-Swine, because She would have the nickname Sow.
Frey would correspond to the English god Ing (Stanfield, 2012:
Appendix D). Although Gold-Bristle / Fearful-Tusk does not seem to
have much of a relation to Ing in the surviving myths, it is possible
that at least some of the feral boar-hog images are indications of His
cult.
So this leaves us with two cult candidates for representation by
porcine figures.
But we already know that one of these cults was much more
important in non-Christian English religion than was the other. Also,
we have seen that among pre-migration-era Germanic tribes, the feral
boar hog image was associated strongly with just one deity, and we
have seen evidence that the Anglo-Saxons were theologically
conservative about their non-Christian religion. Recall from an earlier
chapter that the Aestii, living along the eastern shore of the Baltic,
worshipped the Mother of Deities, and that they wore feral male swine
images, as Christians would eventually come to wear crosses
(Mattingly and Handford, 1970).
It is possible that the images in question signify more than one cult.
This could be the case if some cults were considered subsets or
offspring of a mother cult, so that the child cults retain some features
of the mother (or template) cult. It is also possible that in a single cult,
one deity would be primal and the others derived, dependent, and
similar — in something like a Neoplatonic theology — so that several
or a few deities would be associated with a common set of symbols.
In other words, it is possible that use of wild-boar-hog images was
like use of outdoor temples — a sign of influence of Earth-goddess
worship on other cults.
But whether the symbol applies to one cult only or to more than
one, we are left with the conclusion that the feral male hog was
principally the symbol of a mother-of-deities, Earth-goddess cult.
D.6) Surrealism & Complexity

The data are consistent with theoretical expectations that artistic
styles would imply an emphasis on a means of knowing that is subtle
and requires mental concentration, and that they would imply a value
on finding the obscure.
Complex and obscure designs were the dominant stylistic mode
during the period 600-1100 in what is now England. Often the animal-
Page 203
figure art is so surreal that it is difficult to relate the image to a

biological species (Pluskowski, 2010).
Surrealism and complexity are considered together here because
both characteristics commonly occur in the same specimens.
D.6.a) Surrealism
The predominance of surrealism and complexity implies that the
consumers of these art objects valued imagination, creativity,
sophistication, and enjoyment of riddles or puzzles. They also imply
enjoyment of things that are neither literal nor obvious. Thus, some of
the images also appear to be icons of a search for enlightenment.
Often in early English medieval art, eyes are emphasized. Seeing
far and accurately is a divinatory or meditational goal that is a
universal topic of religious and secular philosophy, and distortedly
prominent eyes can metaphorically represent such meditational
behavior.
An example is shown below. Notice in the sculpture atop the
weather vane, the disproportionately large eyes and the mixture of
bird-claw feet, dog or feral-swine tail, and abstract swirling patterns to
depict power and movement of the limb joints. There is at least one
similar wapiti-like image inscribed on the surface of the vane, but it is
too small to make out if you are looking at a less-than-full-size image.
The photograph below was obtained from Wikimedia Commons and
was made by F. Lamoit in October 2008. It is available at
“http://commons.wikimedia.org/wiki/File:Girouette_metalMus
%C3%A9eCluny.jpg”.
Page 204
Figure 6. An English vane dated 600’s through 1100’s.
Among bird-like images, hooked beaks and very large (side-

located) eyes are emphasized. For a bird to suggest our breathable
atmosphere, the wings should be relatively prominent. And for a bird
to represent a grasp of lore, the claws or claws-and-beak should be
salient aspects of the figure. Although wings are de-emphasized in
Anglo-Saxon art, and are usually depicted closed, the bird-like figures
do tend to have large claws and beaks (Fern, 2010: 148). The
example below is a shield decoration found at Sutton Hoo (Jonbod,
2010).
Page 205
Figure 7. Bird-Like Image From Sutton Hoo
D.6.b) Styles
Art intended to carry philosophical freight can hint that metaphor is
a possibility, hence surreal images are usefully suggestive. Thus,
where figures are represented they are usually distorted to emphasize
selected aspects and to avoid accurate representation of a biological
species. For example, the vision aspect of a bird of prey would be
emphasized in a profile image showing disproportionately large eyes
located on the side of the bird’s head instead of the biologically correct
size and location, and the metaphor would be perception without
predation, enlightened knowing.
Page 206
Figure 7 above shows an example of a bird resembling a predator

but with side-located eyes, and Figure 6 just before that shows an
animal with enlarged, side-located eyes not typical of cervids.
But this tendency is not directly related to any particular cult or
religion.
D.6.c) Complexity, Abstraction and Obscurity

The combined theme of complexity, abstraction, and puzzle-like
obscurity and is manifested in two ways. It appears in baroque
knotwork designs and in surreal multiple-image figures72.
Surreal figures partially hidden in detailed knot-like designs are so
common in artifacts from the period as to be difficult to avoid. In a
very interesting example, Chris Fern shows how a close and clever
observer can find a human face embedded in what seems to be an
abstract image of a playfully-crouching, large-fanged animal with its
tail waving in the air (Fern, 2010: 136).
The following picture clearly illustrates the style. The photo is of a
bas-relief sculpture from the 1000’s that was originally on a cross in
Saint Oswald’s Priory73. Obviously, this is not a Biblical scene, although
it does seem related to a story of some type. The animals resemble a
horse eating something over its back and a lynx-like beast charging
upward.
The sculpture was originally unpainted and, except for the erosion
of stone material, looked as you see the image on the left. The image
on the right has been colored to help the viewer pick out animal
figures from the complex knots that surround the figures and the
breakup patterns that camouflage their skins. This abstract knotwork
is extremely common in early medieval Anglo-Saxon Art.
The photo was taken in the Gloucester City Museum in the UK by
someone named Fae, and at the time of this writing was available on
72
I was tempted to describe this style by mentioning a modern
artist, but many readers might not be familiar with his work. In
modern times, the foremost artist producing art of complexity,
abstraction, and obscurity is M. C. Escher
(http://www.mcescher.com/). As the web site says, he is “most
famous for his so-called impossible constructions”, and this book will
next show an “impossible construction” in animal art on a famous
Anglo-Saxon artifact. Although he stopped producing in 1972, his work
is more commonly available and less expensive than archeological
objects shown here.
73
It is not clear to what degree the irony of this saint’s name was
acceptable at the time because nearly everyone was in some degree of
mixed religion or because the population had already begun to regard
personal names merely as arbitrary labels.
Page 207
Wikimedia Commons:
“http://commons.wikimedia.org/wiki/File:St_Oswald
%27s_Priory_Anglo-Saxon_cross.jpg”.
Figure 8. Animal-Like Images and Knotwork in Stone
The following photo of the Sutton Hoo helmet illustrates combined

abstraction, complexity, and obscurity in a multiple-image design
without knotwork. The helmet dates from the 600’s CE. At first glance
the helmet shows a man’s face with heavy eyebrows and a neatly-
trimmed mustache. But on closer examination, a serpent crawls over
the top and meets (or kisses) a bird flying up from below. This
specimen is in the British Museum. The photo was taken by Mike
Markowski using lighting available — no flash. The photo is in the
public domain and available at Wikimedia:
“http://commons.wikimedia.org/wiki/File:Sutton.hoo.helmet.jpg”.
Page 208
Figure 9. The Sutton Hoo Helmet
Page 209
The bird and serpent are clearer on this better-lit, heavily

reconstructed model made by Ivor Lawton and photographed by Anne
Koehler. What does not come out clearly in either photo is that the
bird’s wings are also snake bodies with the heads facing away from the
bird’s shoulders. This gives a total of four identically-shaped animal
heads. The meaning of the four animals heads being shaped the same
has been lost in time, but the helmet may imply different aspects of a
soul or personality, and/or it might relate to some narrative used in
vision-questing or advanced initiation. The knotwork designs are
entirely Ivor Lawton’s. The photo retrieved on 2013-September-12
from Wikimedia Commons:
“http://commons.wikimedia.org/wiki/File:Sutton_Hoo_Helmet_Replica.
jpg”. The photo was made by Anne Koehler in 2005.
Page 210
Figure 10. Reconstruction Model of Sutton Hoo helmet.
Page 211
D.7) Contra Considerations

D.7.a) Other Reasons for the Style
It is possible that there were non-philosophical reasons for the
pervasive complexity and surrealism of this art. It must be admitted
that there is other evidence that the early medieval English were
somewhat fonder of puzzles than are, say current-day Americans
(Mackie, 1934). Also, there is humor in an image such as a snake
trying to swallow something too big for it to swallow, or in an image of
a very long snake getting lost and trying to swallow its own tail, or
duck-like heads kissing.
But these possibilities do not exclude the very likely possibilities
that, generally speaking, the meanings of these images are as inferred
above.
D.7.b) Incompleteness of the Treatment

The analysis above makes no effort to contrast early medieval
English art with art from any modern culture. Although the graphics
differ greatly from the styles of art which are characteristic of modern
cultures, certain absences are apparent to the reader in any modern
culture: sexual suggestion, beautiful and fast vehicles, children,
juvenile pets, realistic colors, sales pitches, and pictures of objects
offered for sale74. These cultural differences are not accounted for in
the theory and might somehow qualify the findings.
Thus, a significant consideration could be that the reader’s frame of
reference is a culture in which most art functions merely as
entertainment and/or to sell things, while most early medieval art was
personally-decorative, religious, and/or civic. Perhaps this difference in
cultures should be taken into theoretical consideration. However,
adding such theoretical sophistication would probably not sufficiently
74
The absence of horses in the specimens is due to selection of
data, for their prominence does not seem related to the major purpose
of this book. Fern (2010) has an extensive discussion of the
importance of horses in early medieval England. Just as modern
people tend to like images of fast aircraft and other vehicles, early
modern Europeans seem to have liked images of horses and things
related to horses. Among the several semiotic implications of horses
would be a metaphor for mystical travel, either to another realm or in
terms of personal progress to a level of maturity or enlightenment
difficult to achieve by ordinary means. From the first use of horses for
human transport until steam railroads appeared in the early 1800’s,
information, human bodies, and freight could go no faster over long
distances than horses could go.
Page 212
help us understand The Old English Rune Poem to make the effort
worthwhile for inclusion in this book.
D.8) Conclusions Regarding Artistic Images

D.8.a) Not an Agricultural Religion
Pre-Christian Anglo-Saxon religion was not specialized into
agricultural (nor natural) fertility. If there were an influential cult
emphasizing agricultural fertility it might seem reasonable to expect
images of pregnant female livestock as a common theme. Another
reasonable hypothesis would be frequent occurrence of ripe crops or
agricultural equipment or draft animals in harness, and these occur
but are unusual75.
Hence, if the holidays of peasant-society England coincided with
agriculturally significant times of year, this fact is aside from whatever
theologies characterized the pre-Christian and Christian religions of the
times.
Like the notion of a religion with contradictory theologies, the
notion of a peasant society with a religion that is not primarily oriented
toward agriculture will come as a shock to some readers, despite the
fact that Christianity, Judaism and Islam of the times were also not
primarily oriented toward agriculture.
D.8.b) Conclusions Regarding the Nature of the Earþ Cult

The evidence examined here is consistent with the theory that
English polytheistic religion included contradictory theologies and that
the goddess Earþ was a powerful influence on the thoughts and
emotions of English people from the beginnings of England about 450
CE until well into the era of Christian supremacy.
And the Anglo-Saxons’ artistic tastes imply a culture in which a very
mystical religion oriented toward personal adaptation and growth
would have been comfortably at home.
Earþ was was not imaged directly, because She was neither
anthropomorphic nor theriomorphic, but images implying Earþ-cult
adherence abounded early in the period and decreased as time
passed. The prevalence of snake-like and boar-hog images cannot be
attributed to any other cult, and they persist well into the era of a
nominally Christian society.
75
A notable instance of agricultural art is The Julius Work
Calendar, which provides the outline for a book on early medieval
English culture (Lacey and Danziger, 1999).
Page 213
D.8.c) Importance of the Earð Cult

We would expect that icons associated with Wóden, Þúnor, or Fríge
would be prominent in art if Earþ were a minor deity. This means that
we would expect to commonly find images of weapons, (realistic)
ravens, lightening bolts, household implements, keys, or human
sexual organs in Salins Style 2 art (Salins, 1904) from the 400’s
though the 700’s in what is now England. But we find almost none of
those and instead we see many images of horses, feral pigs, and
surreal animals, which are mostly snake-like or bird-like.
E) Conclusions from Circumstantial

Evidence
Although the data brought out in this chapter, considered in
isolation, seem to be not much evidence of anything, taking all of it
into account along with documentary evidence from English sources
and analogies from other cultures, strong conclusions can be arrived
at.
E.1) Circumstantial Evidence Backs up Documentary

Evidence
We have the circumstantial evidence to back up the impression we
get from documentary sources that there was a very strong Earþ cult
among the Anglo-Saxons prior to Christian domination of the Anglo-
Saxon states. That cult was sufficiently appealing to the English to
endure long after all the English states had become officially Catholic.
It finally weakened and died out, but very slowly. For Earþ was long
beloved, as was Easter, and Earð was even beloved by an unknown
but significant percentage of the nominally Christian.
Also, it now seems even more likely that the polytheistic English
religion included cults with contradictory theologies. We have seen that
in early medieval times the Anglo-Saxons valued complexity subtlety,
and unmediated religious experience, and this circumstance
strengthens the impression that English polytheism was a baroque
tapestry of theologies. Artistic styles and content, including bible
decorations, imply a worldview compatible with theological
contradictions and complexity and a preference for non-
anthropomorphic concepts of deity.
Moreover, the cult of Mother of Deities and of Mother of Mankind
was very probably the dominant influence in league of religions that
constituted English polytheism.
Page 214
E.2) Additional Implications Regarding English Heathenism

E.2.a) Theology
Heathen cults emphasized direct relation to the divine, experience
outside buildings, services and prayers without icons to help
concentrate attention, scant professional religious leadership and
bureaucracy, and major venues far from settlements.
Deposits in soil and water imply worship of at least one divinity of
land and water. That would likely have been their Earth deity, since we
do not observe numerous local saints of soil nor water.
The people’s preference for outdoor venues implies strong
attraction to a deity identified with the entire planet, especially
including the natural landscape, bodies of water, and the soil. And
these preferences influenced all cults, although perhaps in varying
degrees.
The Anglo-Saxons were for the most part theologically conservative.
By and large, they adhered to the dogma (from Proto-Germanic times)
that deities should not be worshiped as if confined or sheltered in
buildings. Also, the art that survives from the 600’s and early in
Christian supremacy implies that the Pagan English avoided
anthropomorphic representations of deities. We know the people were
not completely consistent with the ancient dogma, but we know it was
the predominant practice.
E.2.b) Social Structure

We also know that prior to Christian rule, the social institution of
religion was not the economically heavyweight component that
Catholicism was to become, and that the native religion emphasized
personal relationships to one or more deities. Catholicism was to
become much more distinct as a separate social institution than were
the native cults.
Although rites in the old way appealed to English in the first several
decades of Christian supremacy, it is quite possible that logistical
inconveniences and lack of support from a professional cadre hurt the
chances of English polytheism in competition against the new
movement.
On the other hand, a lightweight cult structure using remote venues
would have been much less vulnerable to persecution by Christian
governments than a cult predicated on buildings, idols, venues in
settlements, and an official, professional staff.
Page 215
Earþ Cult in English Paganism The Earþ Cult Per Se
Chapter 11: The Earþ Cult

Per Se
A) Overview of Previous Content
A.1) Overall Picture of Earð in the Anglo-Saxon Pagan
System
Previous chapters have established that (1) English polytheistic
religion was a much more complex institution than is commonly
considered to be the case, (2) among the baroque tapestry of
theologies there was a cult of an Earth goddess who was the Mother of
Deities, and (3) the cult was very influential and possibly the dominant
cult in English polytheism.
Therefore, this study has already supported the claim that there
was a Pagan-culture source of The Old English Rune Poem that
comparable to the poem in its sophistication, theological liberality, and
concern with progressive mysticism, as opposed to concern with
pageantry, nature magic, or agricultural practices.
But having come up to the internal details of the Earð cult, the
temptation to look inside is quite strong. Moreover, systematic study
of the cult will tend to make the model of non-Christian Anglo-Saxon
religion more vivid and plausible.
Some core ideas about the Earthen Mother were probably common
among the Pagan English, although evidence suggests the possibility
that the culture in question did indeed harbor vague or conflicting
concepts of its Earth Goddess.
A.2) Conduct and Structure of the Earþ Cult

Some features of the Earð cult are already clear.
It was hearth religion, which is to say that it was strongly
represented in household practice, more than it was a religion of
professional poetry or formal philosophy. Although documentation of
native English mythology was probably greatly set back by the
Reformation’s trashing of monastic libraries (Gasquet, 1906: 417-
418), we are probably not missing significant mythic support for the
English Earth goddess, for strong mythic support is not necessary for a
deity to have great importance in the lives of people, and She is not
the kind of deity who easily serves as a hero/heroine or villain in an
action-adventure story.
Page 216
Socially and economically, there was a lightweight cult structure for

a heavyweight deity, without a large number of full-time professional
priests, poets, or imaging artists dedicated to the cult.
English Earth-goddess religion was theologically conservative, in
that it was based in Germanic traditions existing at least several
hundred years prior to major Germanic colonization of Britain. The cult
of Earþ conserved the ancient tradition of aversion to temple buildings.
The Anglo-Saxon Earth-goddess cult also conserved the traditional
aversion to anthropomorphism and theriomorphism, so that non-
Christian English art tended to represent cult identification and values
rather than depicting deities.
The cult also conserved the tradition of worship of a Mother of
Deities identified with the planet and benefiting from the emotional
attraction humans have for their home planet.
Although the Earð cult (and most native English religion) was very
mystical and made a light economic burden, it probably did have many
part-time specialists prior to Christian supremacy. And it probably did
have dedicated venues, mostly away from settled areas, and it
probably included major communal celebrations, although it was
probably more a matter of hearth religion than were the other cults.
The lightweight cult structure and heart-felt practice of Earþ-cult
activity in homes with children must have affected the durability of
Earþ-religion practices. Informality of both lore and social organization
are strengths when government tries to suppress a religion. That is
because recruiting priests, destroying idols, and taking over temple
buildings or destroying them do not as severely cripple a cult that is
not making much use of such things, as compared to cults that depend
heavily on buildings, literature, myth-based oral traditions, or public
performance. It would have been a people’s cult, and much the
stronger for that condition.
Now let us find out if more can be inferred regarding English Earth
religion.
B) A People’s Cult
It seems to have been a cult that did not lend itself well to practice
mainly as a women’s or men’s mystery affair, nor to have been mainly
a peasants’ nor craftspersons’ cult. Small children had their own
patron goddess, Easter (Stanfield, 2001b), but this would not have
precluded introducing them to Earð. It was not especially a warriors’,
rulers’, nor a poets’ cult.
It would have been for everyone.
Page 217
C) Intellectual and Emotional Basis of

Earþ-Cult Theology
In this part of the chapter, a case will be made that while English
Earð theology was conditioned by tradition and the authority of formal
leaders, and while it might have been as superstitious as the religions
with which scholars are familiar in industrialized countries, it was very
likely based to a large degree on a combination of intuition and
emotion that is readily understandable in any human cultural context.
C.1.a) Revealed and Natural Theology

Some theologians tell us there are basically two varieties of
theology: revealed and natural. A person would accept a revealed
theology because someone with credibility declared it, and a person
would accept a natural theology because of a convincing argument
from empirical evidence. The contrast is described with references to
important thinkers like Platon, Aristotle, and St Augustine, and is
lucidly described by Brent (2008).
Brent’s analysis is useful but an oversimplification, for it is the
present author’s personal experience that there is no such thing as a
theory of deity that relies strictly on declarations by authority figures
or a theory of deity that relies strictly on analysis of empirical
evidence. For example, Christianity is usually considered a revealed
religion, but C. S. Lewis makes a case for it based on observations of
evidence in his book, Mere Christianity (1952). Likewise, although
Snorri Sturluson described all non-Christian religion as based on
“natural” theology, it is well known that polytheists commonly accept
their religion because it is traditional in whatever community they
were born into. Also, practically all people in any culture think it
gullible to the point of incompetence to believe always on the basis of
mere faith in some authority-person, and practically everyone finds it
impossible to always know and fully analyze the facts related to every
complex issue on their own. Instead, religious ideologies vary in the
degree to which they balance duly constituted authority and natural
observation.
Hence a reasonable inference is that the intellectual basis of Earþ
cult theology was some mixture of evidence-based and authoritative-
declaration-based.
Furthermore, we know that Earð theology was predominately
inferred from observation and intuition, which was conditioned by
customary lore. We infer this because we have good reason — as
Page 218
noted in previous chapters — to believe that English polytheism gave

little mythic or formal-theological support to its Earth-goddess cult.
Also, because the cult was a light social burden on the English
economy and polity, we can reasonably infer that it was largely a
matter of personal experience, and personal experience is by definition
meditative, emotional, intuitive, and ritual-habitual. Moreover such
personal revelation and practice does not require elaborate
intellectualization nor agreement on all the details of what an
experience means, so people can make up ideologies they like and not
worry about being different.
C.1.b) Emotional-Intuitive Theology

In the case of an Earth-deity cult, an intuitive and emotional
attraction to the idea of religion per se or to a particular religious
exercise or deity is easily reinforced by the particularly common and
strong emotional attraction people have to the planet Earth.
One argument in support of this claim is the widespread existence
of religions with at least one god or goddess of soil or of the planet.
Another argument is the tug the planet has on people who
aggressively deny having religion. Consider the reverence for and love
of nature expressed by Richard Dawkins (2006) in the first chapter of
The God Delusion. Another example is in Michael Ruse’s (2013) book
The Gaia Hypothesis, where he documents energetic opposition to the
idea that our planet’s temperature, acidity, and chemical composition
are regulated by mindless biological beings so as to maintain the
possibility of life. It is not that scientifically the stability of our planet
as maintained by its life forms is deniable, but clearly that many of the
opponents were denying something else, denying something they
could easily perceive but were not confronting in actual propositions of
the Gaia theory. They were afraid of Earth-goddess religion,
apparently conjured up from within themselves.
This combination of intuition and emotion is difficult to describe
explicitly, so the following poem is offered to describe that experience
by means of the reader’s own emotional experience. It is not a
devotional exercise and does not actually refer to a deity, and
moreover it depends on modern scientific knowledge for it to be fully
appreciated. But it should evoke an emotional-intuitive experience
similar to that of many of the early medieval English.
(You will understand the poem best if you get the full sensual
experience, and that will usually come best if you read it aloud to hear
it, and the rhythm is more pronounced if you read at a slightly faster
pace than the pace most Midwestern Americans use to talk, and if you
pause a beat before each fourth line.)
Page 219
We Are the Children of the Earth

Every day and every hour,
we depend upon this body.
We enjoy it and we thrive here.
We are the children of the Earth!
We breathe the air about this planet.

We see the stars above at night.
We chill in cold and sweat in heat.
Right for us the chemistry here.

Right for us the temperature.
Radiation's not too much here.
Earth supports us and protects us,

We know this planet is our home.
That's why we call this Earth our mother.
We stand upon the solid surface.

We drink and wash ourselves in water.
We taste and eat the living things here.
We marvel at the magic,

at the myst'ry that is life.
We rest and work indoors but know Her.
We know that life is only fleeting

and that people will succeed us.
We must leave a home for others
who will be children of the Earth.
Through all our joys and trials and triumphs,

through all adventures and through boredom,
no matter who nor where we all are,
we are the children of the Earth!
Page 220
If the reader wants to try an actual prayer, go to the invocations of

Earth deities in Appendix D. The most emotionally evocative of the
specimens is the prayer to a Greek goddess in D.2.a. This is despite
the content being a translation into English from a Latin story that is
based on a Greek-language play. The prayer in Appendix D, E.4.a
might also be helpful.
D) Alternatives Regarding Ultimate

Creation
Many readers of this book have been propagandized since early
childhood to conceive of an ultimate or pinnacle deity as also an
ultimate creator. Although chapters on other religions should have
weakened any such bias, is it useful to consider more vividly the range
of possibilities that probably prevailed among members of the Earð
cult.
This subsection presents some speculation on whether most English
Pagans would have been understood their Earth goddess as an
ultimate creator or as having arisen after the universe began. That
issue will not be resolved, but along the way we will examine
fundamental ideas of what a deity is, and it will become clearer how
much variety might have existed in Anglo-Saxon polytheism.
D.1) An Ultimate Creator Concept of the Earthen Mother

In this understanding, Her “motherhood” of deities would likely
have resembled that of the “fatherhood” of Platon’s ultimate creator
deity, as described in a previous chapter of this book. She would have
created other deities to resemble Her and yet have made them as
distinct entities. This would have Her as an All-Mother in the same
sense as Damiourgos is an ultimate creator (see Chapter 4). If this
were the case, She could have been identified with soil, and with our
host planet as a whole, but also have been understood as able to
project Her power throughout the collection of cosmic objects and
empty spaces of the universe.
A creation myth supporting this understanding might have had Her
creating Earth first (as a base of operations for Herself) and then in
stages biological life, other deities, and the rest of the universe.
Also, like Damiourgos, She could have been said to have created
lesser deities with the same spiritual substance as herself, but
adulterated or diluted, and then to have used yet more adulterated or
diluted amounts of the same substance to create a divine-like aspect
Page 221
of the human mind. We will give this possibility more intense scrutiny
later, under the heading “Deity and Mankind as Relatives”.
D.2) Specialized Ultimate Creator Deity

One more category of deity should be mentioned, although it can
quickly be ruled out as inapplicable to Earð. A deity understood as
specialized as an ultimate creator may be one that is not identified
with any substance, or “real” object, and is not conceived as a result of
natural phenomena. This species of deity appears as if it were a
biological or other non-spiritual thing, despite the theological
contention that it is unlimited in its powers.
Examples already mentioned include Kwoth, Yahweh, and
Damiourgos.
Because the specialized ultimate creator deity is not identified with
any substance or “real” object, we can rule out the possibility that
Earþ was understood as being of this type.
E) Natural Species of Deity

This section presents an examination of Deity as arising from
nature, for an Earth deity could be understood as creating nature,
coexisting with nature — or as natural.
E.1) A Spiritual Wight as a Product of Nature: Virtual Object

Here, the notion of spiritual wight is refined to help the reader see
the possibility of a spiritual being that is not anthropomorphic, is not
anthropsychic, and is lacking in physical integrity, but that nonetheless
is to be dealt with in empirical reality.
At this point the discussion covers a conceptualization that can be
challenging for persons whose understanding of deity has been
strongly conditioned since childhood by Christians, Jews, Moslems, and
European-culture atheists, so the idea described in this passage
requires more than a brief mention.
E.1.a) The Problem of a Spiritual Being’s Physical Existence

It is likely that among practitioners of native English religion, some
persons understood deities as spiritual wights who were natural in a
way similar to that in which seagulls or snakes are natural beings. And
that other conceptualization will be discussed in the next passage
(E.2).
Page 222
But a spiritual wight has no physical integrity. This is one reason

why many agnostic and atheist scholars are baffled by the idea of a
spiritual wight, and it looks like simple nonsense to them. Surely many
persons of pre-industrial cultures likewise would also have looked upon
a conception of “deity” as a physical object as confused. And indeed,
we have seen a hint of something like this earlier in Tacitus’
description of traditional theology among Germanic peoples.
E.1.b) The “Virtual Object” Solution

Consider the common notion of a virtual object. A virtual object is a
set of behaviors of physical objects that is — for pragmatic reasons —
regarded, spoken of, and competently dealt with as if it had its own
attributes, behaviors, and physical integrity. People commonly are not
fully aware that they are dealing with virtual objects, for being
explicitly and fully conscious of the physical objects and events
underlying a virtual object is by definition highly impractical.
By definition, a virtual object is something thought of, spoken of,
and dealt with successfully as if it were a “real” object even though it
is not something to see, feel, weigh, or measure. People use virtual
objects when the underlying physical things constitute something too
complex to be dealt with directly, at least for some purposes or under
some circumstances, and sometimes in every instance, for failure
tends to occur otherwise. In other words, as a practical matter, one
cannot adequately understand, cope with, or lucidly speak of a virtual
object if one consistently avoids thinking of it as if it had its own
structure, attributes, and behaviors. At least to some extent, the
virtual object must be dealt with as such76.
Consider some examples. Organizations such as the British
government or Microsoft Corporation are behaviors of persons, but we
speak of them as objects, legislate about them and sue them as
objects, and think of them as objects. Love is commonly spoken of as
an object (“love hurts”, “love sucks”, “love makes the world go
around”). Love is a joyful thing, swimming is a joyful thing, war is an
awful thing, etc. Any computer programmer who is familiar with
object-oriented programming is aware that the objects in computer
programs are actually behaviors of physical components in the
computer and its peripheral equipment. Also there is the human mind,
which is physically located in the brain, elsewhere in the central
nervous system, in the autonomic nervous system, and in various
76
This is related to an issue that in the social sciences is called
“level of analysis”. Shall we analyze a group or an aggregate of
individual persons? Shall we study human behavior or something more
“abstract”?
Page 223
glands secreting hormones that affect behavior and attitudes. All these
organs operate by means of chemical and electro-magnetic activities
at the microscopic level and below. Consequently, modern psychiatry
sometimes treats the human mind with interventions at the
microbiological level (as in drug therapy) or at the organ level (as in
surgery), but psychiatry also sometimes treats the human mind as if it
were an object (as in talk therapy). We are all aware that in layperson
speech, the human mind is commonly taken for granted as an object
— that is, a virtual object.
Virtual-object theology idea is clearer if we consider an example
from modern fiction. In the science-fiction stories, Earthfall and
Earthborn, Scott Orson Card (1995a and 1995b) presents a model of a
universal deity (Keeper of Earth) consisting of electro-magnetic
currents in the molten iron core of the planet Earth. These currents
constitute a mind analogous to the mind that consists at least in part
of electro-magnetic activity and structures in the human central and
autonomic nervous systems. This molten-iron-based mind projects its
will throughout the universe. It does not regulate everything in detail
and is not quite all knowing, but it does interfere in natural
phenomena occasionally to steer things in the direction it wants. It
does not have the full range of human emotions (nor does it have
gender), but it has definite preferences and a strong will. Its body is
the molten iron of the planet’s core, not something anthropomorphic
to be put into a statue modeled by a beautiful man or woman. Of
course, the physical basis of the human mind is more complex and
biological than is the physical basis of Keeper of Earth (Card offered
the story as fun fiction, not theology), and the idea of Keeper of Earth
might or might not be psychologically plausible, but this description is
merely a way of illuminating the general idea of a virtual-object deity.
E.1.c) Reification
Use of virtual objects is sometimes spoken of as “reification” as if it
were a fallacy, but an implication of what has been said so far is that it
is not necessarily a mistake to reify, for we simply cannot always deal
directly with the details of physical reality. As noted above, the
phenomenon of the virtual object is not something that arose in the
late twentieth century and is only used by computer programmers: it
is a practical necessity of everyday life in all cultures.
E.1.d) Consistency with Proto-Germanic Tradition

The reader can see now that the virtual-object concept of deity is
an excellent fit into an ideology with identifies Mother of Deities with
the material substances or non-living things of our host planet, and
Page 224
which preserves ancient Proto-Germanic theological tradition. She

could not be biologically male nor female, and She could not be
theriomorphic nor anthropomorphic, for She is not analogous to a
biological being. She could not be housed in a building, because She is
identified with the entire planet and therefore too majestic.
This version of the All-Mother idea allows a polycentric theology in
which the Mother of Deities would be an all-mother in the same sense
as Óðin is an All-Father who is not the father of all, as seen in a
previous chapter. But this concept is consistent with a polytheistic
ideology in which a supreme deity creates all other deities and causes
conscious minds to exist in non-virtual objects, such as human bodies.
The virtual objects the virtual-object deity starts up could inherit some
of their attributes and behaviors from the parent virtual object.
Therefore we have the possibility of some degree of mental
commonality between deities and “real” objects, at least with human
minds, for the human mind is also a virtual object. In later passages,
this chapter will show approximately what constituted that
commonality and what it was called in Old English.
E.1.e) Contra Consideration: Overly Clear Conception

It is rare that people are so precise about virtual objects as the
discussion in this subsection implies. For example, in Lucretius’
discussion of soul and mind, he initially indicates puzzlement, then
suggests the soul and mind consist of “tiny seeds”, and then asserts
that soul and life of body only exist together, but he never does
suggest anything resembling the precisely-defined understanding
advanced here. Instead, he seems to try to define “mind and soul” as
a gaseous object that can only exist while it is a colloidal, mixed-in, or
dissolved substance in in an animal that is alive (Stallings and
Jenkyns, 2007: Book 1.130-148, 1.950-951, book 3). This example is
chosen because Lucretius is one of the philosophers who could
reasonably be expected to explicitly and systematically posit or
hypothesize that deities, minds, cities, and other things are behaviors
of “real” objects that must be thought of and dealt with at least part of
the time as if virtual objects.
Moreover, the absence of a verbal expression equivalent to “virtual
object” means that people might have had awkward work to be
systematic and clear when discussing the notion.
Yes, it is true that wherever we have philosophical discussions of
deity-ness or of things that are certainly virtual objects, no ancient
writer puts forth as precise a conceptualization as does this book. In
fact, the explicit and precise formulation here is the first written
expression of virtual-object theology the present writer has found.
Page 225
Hence the response to this criticism must be to realize that the

early medieval English person might or might not have stated an
understanding of deity-ness as precisely as the idea is defined here,
but this does not refute the principle that folks must deal with virtual
objects and that it is quite possible for ordinary persons (as opposed to
theoretical scientists, engineers, or philosophers) to sometimes be
aware of the distinction between an object and a virtual object. For
this fact stands, that virtual objects exist in the normal run of affairs in
human culture, and not merely in object-oriented programming but as
a necessity of everyday life.
Therefore this criticism must be accepted but it does not destroy
the assertion that we do not know exactly how the polytheist English
understood their Earth goddess or other deities, that variation beyond
what most modern scholars image is quite possible, and that part of
that variation is virtual-object theology.
E.2) Deity as a Thought Form

Another conceptualization of deity is the thought-form or archetype
idea. The essence of this conceptualization is that any deity is the
result of human psychic power becoming invested in a material object
or abstract concept, causing a spiritual wight to exist, behave, and
have material consequences. Adler (1979: 112) briefly mentioned this
idea in passing in her massive tome on Wicca, and the present author
has personally encountered Wiccans espousing this theory of deity-
ness. It is not clear if a deity is supposed to be a virtual object
descended from human minds that are acting together, an archetype
such as those desribed by Carl Jung (Hull, 1969) or an illusion based
on common belief.
This notion resembles the virtual object notion closely enough that
we will not pursue it further than to note the enormous and subtle
variety in concepts of deity-ness.
E.3) The Other Kind of Spiritual Wight as a Product of

Nature
E.3.a) The General Idea
A more common understanding of “spiritual wight”, although one
that might seem to some persons as more fantastic, is the animal-like
being that has no visual nor tactile aspect except on rare occasion and
for its own temporary purposes. The present author does not have a
name for this concept, but the general idea is of an active, mobile,
complex object with a mind of its own and great magical powers. It is
Page 226
said to be alive but in many theologies this kind of object is alive in a

very special sense, for it is immortal77.
Examples abound, although the idea is usually not discussed
explicitly, for this seems to be what most people, especially most
agnostics, atheists, and admirers of ancient polytheisms, think of as
“deity”. When scholars write of a deity as a personification of luck or of
springtime, they are implying this sort of deity. This model of deity is
what Platon’s speakers had in mind for many of the deities in the
Platonic system (mentioned in Chapter 4, D.3.a). Will Durant discusses
this species of deity at length in his brief survey of Greek religion,
emphasizing that “no other religion has ever been so anthropomorphic
as the Greek” (Durant, 1939: 175-203, 207-211).
Like a virtual-object deity, this other species could be a product of
nature or of other spiritual beings. Of course, it could also be
understood as simply existing in and of itself.
This other concept is consistent with a view of an Earth deity
embodied by the planet but distinct from it. This would be a spirit that
could be in the earth or water, but that could also leave earth, water,
or even the planet Earth.
E.3.b) Consistency with Proto-Germanic Tradition

But this other species of spiritual wight is not so fully consistent
with the notion of a god or goddess who is simply not understood if
thought of as housed in a temple or as represented by a statue or
painting. That is because this kind of deity can be limited to a temple
or idol if it so chooses. It also can appear in human, lower-animal, or
plant form if it so chooses.
Think of the famous and artistically wonderful painting of Creation
of Adam on the Sistine Chapel78. To many Christians, the painting is a
77
Normally, for something to be considered alive in the biological
sense, it must at least have the potential to grow, die, and reproduce.
Hence, when a deity is said to be “alive” the speaker usually means
that the deity acts on its/his/her own initiative, not that it is biological.
In the present study, it is not necessary to enter into an involved
discussion of “alive” other than to point out in passing that the
condition of immortality rules out biological life. The reason this is
mentioned here is that this reinforces a contention made later, that
deity parenthood is a figure of speech used mainly to express respect,
love, and awe, not biological motherhood, although the analogy of
humans being cared for may be implied by “parenthood” terminology.
78
The painting is so famous that a citation might not be
necessary. However, one discussion and presentation of the image is
at the web site Rome.info (http://www.rome.info/michelangelo/sistine-
Page 227
glorious and meaningful manifestation of their lore, while to some

Christians, Jews, and Moslems the physical image of Yahweh as a
beautiful white man is not related to their religion at all or is starkly
contrary to their lore. Likewise, in native English polytheism one or
more of the traditional theologies might have excluded this other kind
of spiritual wight from the category of deity.
Nonetheless, it is quite plausible that many practitioners of native
English religion understood at least some of their deities — including
their Earth deity — as this kind of spiritual wight, simply because the
idea seems to have great intuitive appeal to people in general. Indeed,
the very widespread appeal of this usually not-articulated concept of
deity is the reason a lengthy discussion is needed to explain the
virtual-object notion.
And because this kind of spiritual wight is thought of as having a
mind, we also have the possibility that such a deity can be kin of
mankind in a psychological sense, as will be discussed under the
heading “Deity and Mankind as Relatives”.
F) Deity as Offspring of Spiritual Beings

We have already seen examples of a pinnacle deity (or partnership-
partnership) becoming dominant after appearing in an already-existing
universe. This is in the Norse lore, which is closely related to English
polytheism, in Borrsson Brothers creation stories, and in Óðin-as-top-
god theology. Likewise, in Greek polytheism, Zeus struggles to take
over a universe that already exists and that did not intend that He
should exist (Maitland, 1997a, 1997b). To cite another example, Gell
(1995: 268-269) tells us that Polynesian native religious philosophies
typically had their high god give structure to the universe by making
distinct objects and attributes and organizing them, not by making the
universe out of nothing.
It would be very unusual behavior for woman to take ultimate
power in a fictional story, but Earþ is not a woman. Moreover, it is
common knowledge that sometimes women or girls take over a
household or a state just because they want to rule. So this alternative
— Earð as a daughter who seizes dominance — is readily conceivable
by the reader.
This notion of the source of a deity seems especially consistent with
the “other” species, an animal-like wight with no tactile nor visual
aspect except on rare occasion and for its own purposes. However, a
virtual object partnership can also be a child of other virtual object
wights.
chapel/creation-of-adam/).
Page 228
G) The Theological Meaning of

“Mother” in the Earð Cult
Up to now the speculation on native-polytheist English theology has
opened up more possibilities than it has closed off. It is possible that
the English Earth goddess was thought of as an ultimate creator,
offspring of other deities, a result of natural laws, a virtual object, or
the “other kind of deity” in any combination creator and species
possibilities. It is time to explore the possibility that some of these
alternatives can be excluded, made to seem less plausible than others,
or at least be classified as not-so-important in view of evidence.
Let us consider the implications of expressions we find in the
literature: “Earth’s children”, “Earthen Mother”, “Mother of Deities” and
the like — expressions referring to the idea of motherhood.
In this section, the metaphor of mother as manager of the
household is explored, and in the next section the idea of mother as a
relative is explored.
G.1) “Mother Goddess” as an Expression of Respect and Awe

By this point in the present book we are sure that the native
theology did not posit an anthropomorphic nor theriomorphic model of
motherhood for its Earth goddess. Therefore the following passages
examine what “mother” meant when used as part of an appellation for
the English Earth goddess.
G.1.a) Not a Biologically Reproductive Parent

Lotte Motz has insightfully analyzed the meaning of “mother” in
relation to polytheistic deities (1997: 44-50), and it is reasonable to
apply her inferences to the study of Earþ. None of the reasonably likely
theological meanings of “mother” as applied to a deity can be taken as
identical with the meaning of human motherhood. As Motz points out,
mother divinities rarely tend children, mostly because deities are
typically born as adults, not as infants. Moreover, “mother” goddesses
are not typically considered to have given birth to all the deities or
people who are their children.
Instead, parent-like labels like “father” or “grandmother” indicate
awe and respect analogous to that which human children have for such
relatives and also a relationship of benign subordination. The reader
should consider the familiar Christian expression “God the Father” as
illustrating this principle.
Page 229
Hence, although there might or might not have been some myth of
Earð raising a deity or person from infancy, such stories would have
been outside the main thrust of native English poly-theology. At most,
such a story or such stories would furnish a convenient basis for some
emotionally stirring songs or poetry. On the other hand, it seems
likely that at least some English Pagans would have been offended by
theological myths resembling accounts of plant or animal reproduction.
G.1.b) Relation to Creation Ideologies

All of the basic understandings of deity — virtual-object, other,
ultimate creator, natural-evolution, and descendant of other spirit
beings — are compatible with “Mother” as a title of respect, love, or
awe. The virtual object notion of deity may seem at first less
compatible with an awestruck, in-love attitude than is the other
concept. But people speak of Mother Russia or The Fatherland,
Americans fall in love with the USA, Australians are very patriotic, and
so on. The patriots practically all know that the country they love is a
virtual object, even if they do not usually apply the term “virtual
object”. So it does not require a prohibitive degree of sophistication for
a person to be in love with a virtual-object deity.
And more directly, chapter 8 of the present book implies that the
Germanic Earth goddess was an unwed mother, therefore a solitary
creator, and therefore head of the family or pinnacle diety in a
pantheon.
G.1.c) The Earthen Mother of Deities and Mankind

As a virtual-object deity, She is embodied by the non-biologic
substances and objects of the planet. A spirit present throughout the
solid, liquid, and gaseous substances of the planet cannot be feminine
in the sense that women and girls are feminine. She cannot prepare
meals nor teach children how to tie their shoes. You learn from
persons how to get your own food, and you have persons to teach you
how to tie your shoes.
Even as the other kind of deity, She is unlikely to take human form
and perform these tasks, because She could only be perceived
“through the eye of reverence”, as Tacitus put it.
The poem earlier in this chapter directly and indirectly states that
there are some understandings in which an Earth god or goddess
would be understood as parental, and a full accounting of those
understandings requires both words and intuitive emotion.
So we see a mother who created some or all of the universe,
including some or all of the deities, and who is seen as steering,
Page 230
harboring, nurturing, and protecting all life although not necessarily as

regulating every detail at all times exactly according to Her will.
G.1.d) The Boss of Bosses

Therefore, the goddess Earð is a “mother” in the sense of being
highly honored and the ultimate boss. She is the boss whether She is
the all-creator, a creator of only some things, a late-arising product of
natural laws who took over a completed universe, or whatever.
This notion is made the more plausible by examinations of data on
various polytheistic religions and especially the Germanic religions
prior to Germanic colonization of part of Britain. Previous chapters
have shown that a theology with a primary (or primal) deity is not
necessarily a result of Abrahamic influence, for such a feature can be
quite plausibly a native polytheistic notion. Moreover, evidence also
shows that a pantheon of many deities can include a supreme
partnership and that polytheistic religions may well include cults with
incompatible theologies inside a quite harmonious overall institutional
structure79.
G.2) Analogous Example: Herb-Gatherer’s Prayers

In addition to the specimens of Earð religion in the surviving corpus
of Old English literature, we have two Latin-language prayers that
exemplify what has been inferred so far in this section about the
theology of Anglo-Saxon Earth goddess religion.
Two of the Latin prayers in Appendix E, the Herb-Gatherer’s
Prayers, are clearly not a product of Roman religion and they resemble
theology described in this book as Earþ theology.
One of the prayers begins: “Goddess revered, O Earth, of all nature
Mother, engendering all things and re-engendering them from the
same womb, because thou only dost supply each species with living
force, thou divine controller of sky and sea and of all things, through
thee is nature hushed and lays hold on sleep, and thou likewise
renewest the day and dost banish night.”
The Herb-Gatherer’s Prayers are analyzed in section E of Appendix
D in this book. The two prayers in question have not been included as
direct evidence of Earþ-cult behavior because they are not definitely
79
This is not the place for making assertions regarding what is
“general”, “usual”, or “normal” among polytheistic religions. Statistical
data and representative samples were not provided, because the
purpose of a broad sample of data in this book is to show what is
plausibly the case in English culture in early medieval times, not to
study religion in general.
Page 231
linked with England. (The appendix in question also analyzes three

other Latin prayers, but they are related to Roman Earth-goddess
religion).
H) Deity and Mankind as Relatives

Now let us consider a special topic of native English theology: the
question of whether people and at least some of the more desirable of
their spiritual wights might have some spiritual attributes or behaviors
in common. More specifically, of course, the question is whether there
might be some kind of kinship between Mother of Deities on the one
hand and Earth’s children, human and godly, on the other.
Expressions such as “Earthen Mother” or “Earð’s children” suggest,
in addition to other matters, kinship. We are stimulated to wonder if
Earthen-Mother theology might include an understanding that
something held in common defines the nature of kinship among deities
and even between mankind and deities.
In addition to native English nomenclature, the stimulus for this
search comes from analogies. One analogy was presented in the
chapter on NeoPlatonic religion, where this very principle was posited
by Platon’s speakers. Another analogy was exhibited in the chapter on
Nuer religion and has already been alluded to in this section, although
kwoth is shared only by spiritual wights, not by persons. A third
analogy is Anglican: everyone is to some extent Christlike, but the
intensity and extent of this varies greatly, from person to person and
in one person over time, with the most outstanding human examples
being saints (Olsen, 2011). The Anglican analogy has the interesting
limitation that most ordinary Christians do not think of themselves as
having anything in common with their supreme deity, even if they
conceive of Christ as an aspect of a tripartite god and their own
religion as a continuous attempt to be ever more Christlike (for
example note the attitude in Otto’s 1950 book).
The next chapter discusses in detail the evidence that such a
concept existed and the nature of that concept, because the analysis is
complex enought to provide a separate, major topic.
For the present, it is sufficient merely to note that the Anglo-Saxon
Earth goddess and at least some of the other deities in the pantheon
were in part viewed more as distant relatives of mankind than as
fearsome and alien disciplinarians or arbitrary tyrants.
I) Rites
Ritual was probably the most important aspect of the cult and ritual
traditions were probably the storage medium of the main body of cult
Page 232
lore. Instead, the lore of the Earþ cult might have been stored almost
entirely in brief discursive statements, meditative exercises, hymns,
poems, instrumental music, and/or dances. Hence Earð-cult rites are
an important topic, although not much is said about it here.
I.1) Conduct of Rites

Because of the popularity of Earþ, some data regarding Her liturgy
has survived, although at most we have a hint on worship and
supplication practices regarding one other English Pagan deity, Easter
(Stanfield, 2001b).
The liturgy probably involved visual and tactile experiences, such as
tossing or walking barefoot on soil, and movements such as throwing
sacrificial objects into water or digging holes for burial. Dance is
popular worldwide, so the English polytheists probably enjoyed it in
their liturgy. Communal meals were probably a feature80, but individual
or nuclear-family meditations were probably also common. The spoken
lines were probably mostly poetic and often accompanied by lyre
playing, and less often by drumming. If the legend of Caedmon is a
clue, it is quite possible that it was customary for at least some rituals
to be sung, with no spoken lines, simply because the English enjoyed
singing and playing music. But this could not always be required of
everyone, for some persons cannot sing well or cannot play an
instrument.
Loud and rowdy dance and instrumental music were prominent
features of the Roman cult of their Mother of Deities, but we do not
know if dance was any more characteristic of the Earþ cult than of
other native Anglo-Saxon cults.
As noted in a previous chapter, a distinctive feature of the Earth
goddess as opposed to other deities was her identification with soil,
water, and atmosphere. Hence, to look at a landscape was surely
considered more inspirational than to view inner walls of a building.
Also, at a ceremonial banquet burying prepared food or parts of an
animal not to be eaten by people would be a way to offer a
sentimental gift in the form of a giving back material substance.
80
Daniel Bray (2002) has a discussion of sacrificial practices and
ideology in Old Norse religion, and Norse practices were probably quite
similar to those in English polytheism. The reader should be cautioned
that Bray de-emphasizes the importance of having plenty of fun and
good food.
Page 233
I.2) Holy Days

Here it will be shown that the schedule of Earð’s holy days and
seasons was based more on astronomical than on arbitrary calendric
conventions, and this will be followed by some speculation regarding
the nature of Earþ and other Anglo-Saxon holiday worship.
I.2.a) The Schedule

The Pagan and Christian English liturgical calendars surely had
some similarities, but they were based on different ways of accounting
for time. The Christian schedule of holidays included both fixed and
moveable feasts or fasts. The “moveable” holidays were not fixed on
the Julian calendar but could occur on different days depending on
calculations of events such as the first full moon after the Northern
Hemisphere’s vernal equinox. The calendar is called Julian because a
Roman emperor named Julius decreed it. (Every country in the world
is now on the Gregorian calendar, which is more accurately aligned
with the solar year than was the Julian calendar. The Gregorian
calendar is named for the Pope who proclaimed it.)
The Julian calendar was supposed to be solar, with the year
originally defined by astronomical measurements based on the Earth’s
tilt as it orbits the Sun, and with the solar-orbit year divided into
twelve arbitrary months. However, the calendar year was essentially
defined by counting the number of days in each month and passing
twelve of these arbitrarily defined months between one day arbitrarily
chosen as the start of a year the next occurrence of that day81. If the
number of days in the annual calendar was wrong, and this was a flaw
of the Julian calendar, it would gradually fall out of synchronization
with the solar year.
In contrast, all the polytheist holy days and seasons were based on
a solunar calendar — a calendar based on both solar and lunar events.
The native English year was solar, in the same sense that the Roman
calendar year was solar; it was defined by the tilting of the Earth as it
rotates around the Sun. But all the months were defined by the lunar
cycle, starting on the first sighting of the new moon, or the day
81
The present discussion oversimplifies Catholic calendrics of the
age, which were complicated by enormous disagreements on which
day started each new year. Strictly speaking, Emperor Julius had each
new year beginning on 1 January, but English Catholics did not all
agree to do that. The mess is discussed in technical detail by
Garmonsway (1972: xxiv-xxviii) and Ingram (Ingram and Giles, 1847:
11-12). However, the exact Catholic new year day is not relevant to
understanding the English Pagan solunar calendar.
Page 234
calculated as when that lunar phase would be visible if cloud cover

allowed. Therefore, “solunar” refers to a combination of solar years
and lunar months.
Surprisingly, the English Pagan calendar is globally aware. In the
English polytheist lexicon, it is not necessary to say “winter solstice in
the Northern Hemisphere” or “winter solstice in the Southern
Hemisphere”, because these events are Geol (or Geola) and Liþa.
Unlike the Julian calendar, the native English calendar could never
fall out of alignment with the seasons, because it did not require a set
number of days per year. Each new year began on the first visible
sliver of a new moon following the solstice called Geol. Hence, the
solunar year customarily included twelve or thirteen new moons,
depending on how many lunar cycles started between one Geol and
the next, and this would vary from year to year. In leap years, when
13 new moons occurred between Geol astronomical events, an extra
month was inserted among the summer months.
So all the Pagan liturgical events would have been based on lunar
months, and the leap year summer month probably included a special
holiday.
When scholars say that this or that month in the Pagan calendar
corresponded to a certain month in the Roman calendar, they are
making an oversimplification. Even in years when the native English
calendar had twelve months, the lunar months and the Roman
arbitrary months never perfectly coincide in length, and the start of
the English Pagan year almost never occurs on 1 January82.
Details on English polytheist calendrics and the anthropological and
astronomical arguments in support of the assertions made here are in
studies done by Stone (1997) and Stanfield (2001a). A study of how
the traditional English polytheist liturgical events would be scheduled
on a Gregorian calendar is in Stanfield’s (2011b) essay.
I.2.b) The Nature of Earð Holidays

In contrast to the documented worship of Earþ after a few centuries
of Christian rule, we have no evidence of a holy day or season
specifically dedicated to Her. One would expect that if there were such
a celebration it would have been banned and replaced with an
analogous saint’s day.
82
From the Roman calendar point of view, all the native holy days
and seasons would have been “moveable”. But in terms of the native
calendar, almost all the Catholic holidays were “moveable” and the
native holy days and seasons were fixed.
Page 235
But given all the other evidence of Earth-goddess worship, it is

possible that the pre-Christian English had a few holy feasts or days
dedicated to Earþ, and it is unlikely that they had none.
It is even more likely that in the Earþ cult the principal goddess
would have also been celebrated on every holy day through other
spiritual beings, or that She would have been invoked directly during
holy days named for the season or some economic event (such as
wheat harvest, barley sowing, or cattle slaughter).
This notion is bolstered by an analogy with another religion and by
the kinship between deities in native English theology.
First, at least one similar case is easily found. Early medieval
English Catholics named their religious holidays after saints — and the
goddess Easter — but did not name any holy feast, fasting-time, or
other holy day for their principal deity. Instead, they worshipped
Yahweh through the saints for whom holidays were named, and they
supplicated and praised Him on these holidays directly, using his
nickname, “God”. Likewise we know that it was not considered
necessary to approach Her through lesser deities, and so Earð was
probably also supplicated and praised during holidays named for other
deities or for events, both through lesser deities and directly.
Second, as we have already seen, it is very likely that Mother of
Deities was viewed as connected to lesser deities and mankind by a
family resemblance which consists principally of their most important
common trait: possession of some degree of os. This would be
analogous to the Nuer worshipping Kwoth every time they worship a
lesser deity.
J) Conclusions
This chapter has added details to the image of the Earþ cult as it fit
into the overall mosaic of non-Christian English religion. Most of this
detail is theological, but some inferences have also been made
regarding practice.
J.1) Conclusions Regarding Earþ-Cult Theology

Regarding creation and the ultimate nature of deity-ness, the
picture is ambiguous. The chapter has pictured an Earthen Mother who
created some or all of the universe, including some or all of the
deities. She might have been understood as a product of other spirit
beings, a natural phenomenon, or the other kind of deity. She might
have been conceived variously by different English men and women.
Page 236
We have already seen that it is not necessary for a supreme deity to

have created everything and to have existed prior to all creation.
But however the earliest Anglo-Saxons thought of creation or the
nature of deities per se, Earð was seen as steering, harboring,
nurturing, and protecting all life even if She was not necessarily
understood as regulating every detail at all times exactly according to
Her will.
The theology was based mostly on emotional-intuitive attachment
to the planetary ecosystem, observation of nature, and tradition-
guided mystical experience. The cult’s lore was embedded primarily in
customs of liturgy, wisdom poetry, and prosaic common wisdom. To
fully understand English Earth-goddess religion, one must go beyond
intellectual and social aspects and look into one’s own emotional
attraction to our home planet.
The Earthen Mother was the head of the family (in at least one
cult), a provider, a protector, the receiver of the affection of people for
their planet and their sense of dependency on it, and a wight people
could count on for help when events seemed not much under their
control. As mentioned in previous chapters, She was not Mother
Nature personified, nor was She specialized in agriculture. But as an
ancient prayer said of some Earth goddess, She was "controller of sky
and sea and of all things", and therefore She was "of all nature
Mother" (Appendix D, passage E.2.a).
She was also a relative, for there was a notion of kinship tying
together all people and deities, and this was a key part of non-
Christian English theology.
All the human children of Earþ shared with Her some degree of os,
which is defined as a deeply seated urge to inform and to learn, to be
shrewd, and to make progress as an enlightened adult. The word “os”
denotes the specifically English-Pagan concept describing that sense of
psychological or spiritual kinship that links the highest deity to the
lowest person. Although it is not clear to what extent the notion of os
would have affected any given cult, it very likely was a part of the Earð
cult, for the common expression “Earth’s children” suggests that a
notion of kinship of some kind was a major theme in that highly
influential cult83.
J.2) Cult Structure

It was a cult for all classes, both genders, and all ages.
83
Sanmark (2010) examined Norse soul lore and found an
ideology quite unlike that shown here for the English. There was no
sense of universal kinship with deities.
Page 237
Notions of the English Earth goddess were probably based largely

on mystical experiences, on lore that could be stored in brief discursive
statements and liturgical elements, and on that powerful emotional
attachment to our home planet (and for that matter, other aspects of
nature) that is quite common among people.
J.3) Rites
The Mother of Deities was worshiped directly and through other
deities. Her holy days and seasons, like all the holy days and seasons
of non-Christian English culture, were scheduled on a solunar calendar,
not strictly coinciding with the Julian calendar. She was probably
worshiped both directly and through lesser deities. We do not have
evidence of any specific holy days dedicated to the English Earth
goddess. Singing and poetry were prominent features of Her worship
and supplication.
Page 238
Earþ Cult in English Paganism Os
Chapter 12: Os
The evidence in this chapter shows that there is a complex
attribute, set of behavioral tendencies, spiritual substance, factor,
energy, force, or principle which is a characteristic of deity-ness, which
puts mankind into a different category from that of lower animals and
of plants, which characterizes a kinship relation between deities and
mankind, and which, as an idea, specifically differentiates English
polytheism from English Christianity. Either (A) it was not equally in all
persons, and probably was not equally present in all deities; or (B) it
was equally present but not of the same level of benefit to all deities
or persons, depending how the individual choose to act or think.
It is very likely that this concept was part of at least one cult, and
much more likely that it was included in all of them.
The word for it is “os”. The evidence shows that “os” indicated
whatever mental tendency lies behind the separation between
mankind and lower animals and denoted holy spirit, as native English
polytheists understood it. Although the word only appears in the
surviving corpus of Old English literature in personal names and The
Old English Rune Poem, the evidence implies that it met the criteria
indicated below, in the section entitled “Nature of Divine Kinship”.
A) Clarification of Divine Kinship

As mentioned in the previous chapter, the common Old English
expressions meaning “Earthen Mother” or “Earð’s children” suggest, in
addition to other matters, kinship. Additionally, there are analogies in
other religions which are more thoroughly documented than is English
polytheism, and the analogous cases imply that something
psychological might link persons with each other and with deities.
Hence, there is reason to look for a notion holding that the lesser
deities and human minds are all based at least partly on something
like a holy spirit, which they share with the highest deities. It does not
have to be equally present in all the beings to whom it gives kinship.
This quality might be most clearly and powerfully manifested by a
supreme deity, and less clearly or powerfully manifested at lower
ranks. On the other hand, it might be equally present where it is
present at all.
A.1) The Common Blood in Our Veins

The notion of kinship involved here is that a common behavioral
tendency — a complex attribute, set of behavioral tendencies, spiritual
Page 239
substance, factor, energy, force, or principle — defines a kin-like

psychological resemblance among all people and deities.
The notion is similar to classification of deciduous trees according to
whether they have compound or simple leaves, or putting animals into
one category if they have endoskeletons and another if they have
exoskeletons.
A.2) Specific Qualifications of the Trait

It is well known that least some of the early medieval English
regarded the soul as potentially a disincarnate being, and this notion is
independent of Christian soteriology. When disincarnate, this soul
would have been analogous to other disincarnate beings, including
deities and ghosts.
But we are not looking for an object capable of existing
independently, for an independent thing would add yet another species
to the potential kin relation without doing much to define or confirm it.
Instead, we are looking for a trait or a “black box” component (a
psychological virtual object analogous to a body organ such as a spine
or toothy mouth) that generally characterizes beings above the mental
ranks of lower animals.
The best candidate to represent that concept is a word that has
certain qualifications in addition to denoting a psychological trait. One
qualification is that, standing alone, it strongly tends to have desirable
connotations, for a concept that is holy would most likely be denoted
by a word that does not need to be modified to indicate a high,
positive valuation. Another qualification is that the word is not
ambiguous enough to include an independently existing object among
its meanings. The best candidate would only indicate some type of
complex psychological attribute, set of behavioral tendencies, spiritual
substance, factor, energy, force, or principle.
B) Linguistic Evidence of Bad

Candidates
To draw a clearer distinction between that which works and that
which does not work as the word-and-concept pairing sought here, a
detailed examination is performed on three words: gást, sawol, and
ferð. The main sources used are major dictionaries of Old English
(Bosworth and Toller, 1898; 1921; Clark Hall, 1960; Dictionary of Old
English, 2008) and, where indicated, the present author’s direct
studies.
Page 240
B.1) Gást
The Old English “sé gást” has a few meanings. Writers of Old
English sometimes used “gást” to denote movements of air, or as a
category of distinct objects, but also as a spiritual substance or force.
The general meaning of burst of air (gentle or violent) includes
gusts of wind and animal breaths of air (which usually occur in gentle
bursts). These are physical behaviors and not of much interest in the
present study.
This Old English word can also refer to the thinking, conscious
aspect of personality, and it is a synecdoche for “person”. In these
respects it is similar to the Modern English “soul”.
The word sometimes denoted a noncorporeal object, for “gást” is
the label for the general category of spirit wights, including souls,
ghosts, demons, angels, and deities.
Sometimes “gást” refer to an aspect of personality, one which
shows a general tendency to be animated beyond mere passive
response to stimuli, and to be bold. This makes gást like Modern
English “spirit”.
An example of “gást” in that sense is in a sermon, The Assumption
of Saint John. In a passage of this sermon, holy spirit (God’s “gást”) is
a force or spiritual substance that can infuse a person’s mind.
“Iohannes þa bead ðreora daga fæsten gemænelice; and he æfter ðam
fæsten wearð swa miclum mid Godes gaste afylled, þæt he ealle
Godes englas and ealle gesceafta mid healicum mode oferstah....”
(Thorpe, 1844: The Assumption of St. John the Apostle, pp 70-71). In
modern English: “(The Apostle) John then proclaimed 3 days public
fast; and after that fast he was so greatly filled with Yahweh’s spirit
that his exalted mind excelled over all Yahweh’s angels and all created
beings...”.
Part of the importance of that passage is the implication that
Yahweh has some spiritual substance to give you, and which makes
you more or less saintly. That is, one could be imbued or blessed with
holy spirit in varying amounts at different times, and different people
could have markedly different tendencies to be blessed with holy spirit.
In fact, this is the Anglican theory of sainthood (Olsen, 2011) with Old
English “gást” fitted in place of the Modern English “spirit”.
Were it not for the ambiguity of denoting physical phenomena and
disincarnate objects, “Gást” would be an interesting candidate, but the
word’s ambiguity goes even farther.
The problem is that “gást” can be manifest as saintliness or
demonic possession, as an angel or as a spiritual monster; it can make
a friendly ghost or a hateful ghost. For example, no one is named
Page 241
Gást-Gifu (Spirit Gift) as females were named Os-Gifu (Os Gift) or

males were named Os-Berht (Os Brightness). Moreover, when using
“gást” to speak of holy spirit, speakers of Old English always referred
to “se halga gást” (the holy spirit or The Holy Spirit) to discriminate
from infection “mid deofles gáste” (with the Devil’s spirit).
So this word was not regarded consistently positively.
Let us see if we can find a noun that does not need a modifier to tell
us if it is good, evil, or indifferent, for such a word would be a much
better candidate.
B.2) Sawol
Sío sawol is a simpler word than is se gást, but the Old English
“sawol” denotes several things also. It denotes (as a synecdoche) a
living human, an immortal and separable intellectual component of a
person (soul), or the animating element in a human body. In an
almost contradictory meaning, sawol can indicate a person after death,
but this is surely intended as a reference to the immortal soul.
It is interesting to note that “soul” was not a foreign idea to the
English Pagans, because they had a native word for it, while writers in
ancient Greek discussed immortal mental objects with the more
precise psychological term “logismos” and the much less precise
“psycha”.
However, the dictionaries imply that “sawol” always denotes an
object and never a complex attribute, set of behavioral tendencies,
spiritual substance, factor, energy, force, or principle.
Hence, this word was a part of religious discourse, probably for
Pagans and Christians alike, but it is not what we are looking for.
B.3) Ferð
Old English has another word for soul, ferþ, but it was used about
the same way as the ancient Greeks used psycha and was very similar
to the Old English “sawol”.
C) “Os” Had Strongly Positive

Connotations
We can tell that “os” might have been consistently associated with
negative evaluation by the frequent use of it as an element of personal
names and by the way it was used in personal names. In general,
people do not name their beloved newborns “ugly”, “stupid”, or
Page 242
“venal”. Instead they tend to glorify their new offspring. Examples

follow.
Translations of names in this section usually do not translate “Os”,
because it is untranslatable, but in a very few instances render “os” as
“Divine-Spirit” to illustrate the connotations of a name.
“Os-“ was used in women’s names. King Alfred’s mother was named
Osburg (Os City or Os Fortress). Queen Osþryþ (Os Power) ruled in
Mercia in late 600’s. A queen of Northumbria in the 700’s was named
Osgifu (Divine-Spirit Gift). Saint Osyð’s name (Os Flood or Os Sea) is
analogous to Frígyð (Fríge Flood), and implies a wish that the baby girl
would grow up to manifest plenty of os.
Following are some of the men’s’ names found by the present
author in Old English literature: Oslác (Os Gift), Oswine (Os Friend),
Oswy (Divine-Spirit Image)84, Osgód (Os Good or Os Benefit), Oslác
(Os Gift), or Osmund (Os-Power or Os-Hand). The following are also
found: Osfrið (Os Peace), Osric (Os Power), Osræd (Os Counsel). Saint
Oswald (Os Power or Os Protector) would seem to have been aptly
named by his parents, but later passages in this chapter will show that
the name was ironic.
The modern surname Osbald implies Os Confidence or Os-Bold. The
modern surname Oswell implies that in early medieval times at least
one mom and dad pairing named their baby something like Divine-
Spirit Source. (See Barber, 1903; Bardsley, 1884; Bartholomew,
1997; Bosworth and Toller, 1898; Branston, 1974: 38-45; Dickins,
1915; Dobbie, 1942: 154; Garmonsway, 1972; Hanks and Hodges,
1988; Osborn and Longland, 1982: 30; Phillips, 1994; Sherley-Price
and Latham, 1968.)
The catch is that nouns we know were of ambivalent nature were
also used in personal names, although not very often. For example,
Wulfric (Wolf-Power) is a name for men, and we know that wolves
were not considered to always be a blessing to have around.
Therefore, a word as used in personal names might always have
desirable connotations, while as it was used in other contexts it could
be quite negative.
The inference that can be justified here is that given the use of
“os-“ as part of combined-word personal names with a wide variety of
second elements, it must have been pretty consistently positive, but
we cannot justify inferring that it was always positive.
84
In the appendix on non-Christian religious venues in England, I
speculate that “wíg” / “wéoh” is not an object but instead a
phenomenon or quality. This issue is not resolved, but if the word
indicates a phenomenon or quality, a better translation of this name
might be Os-Holiness.
Page 243
D) “Os” Did Not Denote a Physical

Object
D.1) The Trait Was Not Of Landscape Objects
While doing the research behind Appendix C (Venues), the present
author found that “Os-” appears in place names, but those places were
all named after people. This implies that the positive connotations of
the word did not apply to inanimate objects of the landscape.
The two place names that might be an exception to this are
analyzed in the appendix on place names (Appendix C, the passage
“Place Names Starting with “Os-“). The places are Osmotherley and
Oswestry, but it turns out that both are probably named after persons.
In any case, both towns were named after the early middle age.
D.2) The Word Did Not Indicate a Body Part

About half the published translators of The Old English Rune Poem
opine that os means “god” or a specific god, and about half translate
the word as if it were Latin for “mouth” (Stanfield, 2012: Chapter 4
and Addendum to Chapter 4). This appears to represent a scholarly
dissension-consensus that the word means one kind of object or
another, whatever it does mean. But is the consensus correct despite
the confusion?
This section is organized to handle only the false definitions of os as
a physical object (the “god” issue is handled in a separate section), so
let us begin with the contention that “os” in The Old English Rune
Poem was a Latin word meaning “mouth”.
“Mouth” is favored by Kemble (1840: 30)85, Halsall (1981: 109-
111), Osborn and Longland (1982: 7, 30-31), Shippey (1972: 80-81;
135) and Thorsson (1987: 94). Juszczyk (1998) contends that the
mouth in question was originally the mouth of the sword-sheath but
that monks deliberately created confusion by editing a poetic stanza to
refer to a body part; Juszczyk’s case assumes that we believe os =
mouth.
Halsall’s (1981: 110-111) case is the best developed of the “mouth”
advocates. Halsall contends that the focal word is Latin for “mouth”
because she believes the entire Old English Rune Poem to be Christian
85
But the very brief justification offered in footnote 39 in Kemble’s
book is by Bill Griffiths, for Kemble does not attempt to justify his
translation.
Page 244
literature written by a monk, and surely a Christian monk would not

praise a Pagan deity, so the rune name must be Latin.
But the poem is not Christian.
If you read the poem closely, you will see that the poem mentions
Yahweh now and then but is pretty light on praise for Him. At best,
“Holy Heaven’s King” will not obstruct the Earth from bringing forth
bright fruits (twelfth stanza); at worst He wills delightful companions
to die (twentieth stanza). In sharp contrast, Tír is highly moral
(seventeenth stanza) and Ing is a hero well thought of by seasoned
warriors (twenty-second stanza), and there is nothing wrong with
either of those characters. It is true that in the twenty-fourth stanza
day is said to be sent by The Lord but the next line says that daylight,
which brings mirth and high hope, is actually Metod’s gift to mankind
(Stanfield, 2012).
Moreover, there is no reason to believe that “os” must be a body
part. The one surviving use of the word in a statement says, among
other things, that it is the ultimate source of speech, but the mouth is
a means of speaking, as are lungs and other body parts.
In addition, a Latin word for “mouth” is not a plausible translation
because that would require that one letter in the Old English alphabet
to have a Latin name.
E) Did Os Denote “Wóden”, “God”, or

“Deity”?
This section will clearly show that os was not a wight. The idea that
os was a category (either male deity or deity) or a specific male deity
(Wóden) in English polytheist philosophy is quite popular, and for that
reason it deserves extensive treatment here. The arguments hinge
mainly on interpretations of the context in which the word appears (or
is thought to appear) in Old English poetry.
E.1) A Specific Male Deity or the Category of Male Deities

In his article on The Old English Rune Poem, Grienberger (1921:
207) opines that the word must indicate Óðin because He is the god of
wisdom and of poetic art. This overlooks the Norse god Bragi, who “is
renowned for wisdom and most of all for fluency of speech and skill
with words” (Brodeur, 1916: Beguiling of Gylfi, chapter 26). If Óðin is
an English god, why not Bragi?
It is unlikely that native English polytheism had a god named Os,
because in The Old English Rune Poem other Pagan deities are invoked
or praised only by veiled reference.
Page 245
This brings us to another objection: The word surely does not

denote a specific male deity nor the category of male deities, because
it appears in women’s names. If one is to use Norse lore as a clue, the
flaw is that the only Scandinavian deities of wisdom and skilled speech
(Óðin and Bragi) are male.
Note also that there was no attempt on the part of Christian
intellectuals in the surviving corpus of Old English literature to co-opt
the name nor denounce a wight named Os, although they co-opted
“Metod” and other Pagan deities are clearly preached against, and
there is not a law against worship of a deity named Os.
Moreover, it is not necessary that a specific deity would cause the
behaviors in question, for a psychological characteristic could do as
well.
E.2) Deity
Many students of early medieval England would falsely infer that a
scholarly consensus is indicated when Page (1999: 68) says that “most
scholars accept ‘god’ as the primary meaning” with Wóden or “the
great god” as a possible alternate. But in the same paragraph, Page
says that most translators of The Old English Rune Poem agree that
the name of the fourth rune is a Latin word for mouth.
Actually, opinion is divided and several of the better scholarly works
dealing with the subject are ambiguous. Moreover, it is never clear if
those who prefer “god” as the translation mean “deity” or “male
deity”.
Some works are ambiguous about what os denotes. Although Page
and Halsall cite Dickins as supporting the “mouth” interpretation,
Dickins (1915: 14) rendered the word in Modern English with a
question mark only. In a footnote on translating the word as “mouth”
or “god”, Dickins expressed his opinion that each rendition “would be
equally appropriate”. Grienberger (1921: 207) contends on
etymological grounds that the word must mean “god” but in the same
paragraph says it indicates Óðin — using the Norse god’s name.
Likewise Bray chooses both “god” and “Odin” (Plowright, 2002: 58).
Jones (1967: 10, 89-90) translates the word into “mouth” but later
argues instead in support of “god”. Stanfield (2012: chapter 4) makes
a case that os is a behavioral syndrome or “the principle of divinity”
but also accepts that it refers to an otherwise un-named high deity86.
86
This indicates a change from my treatment of Strophe #4 in the
Stanzas of the Old English Rune Poem. In two of the translations, I
mistakenly render os as the name of a polytheist all-father, similar to
the All-Father described in the present book’s chapter on Norse
Page 246
Only a few works contend unambiguously that “god” is the correct

translation, (Cleasby et al, 1874: definition of Old Norse “Ass”; Page,
1999: 68; Pollington, 1995: 46; Thorsson, 1993: 19).
Some translators of The Old English Rune Poem simply do not
translate the word. For example, S. Wódening (1995b) simply accepts
the word as untranslatable, which is correct.
Moreover, some philologists who express an opinion on this matter
do not offer a persuasive case nor cite an analysis by someone else;
the reader merely sees a bare assertion. Sometimes when they cite an
analysis by someone else, they appear not to have read it.
Therefore let us examine the evidence.
E.2.a) “Ésa” in For A Sudden Stitch

One argument that “os” denotes the category of deity depends on a
genitive plural word in an Old English healing spell, For a Sudden
Stitch (Grienberger, 1921: 207; Jones, 1967: 10, 89-90; Rodriguez,
1993: 36-38, 142-143; Slade, 2002). Specifically, scholars who view a
certain passage in the healing spell For a Sudden Stitch as an instance
of the word “os” are mistaken.
The word in that spell, “ésa”, is the possessive of “deities”, as in
“this medicine will work if it be deities’ shot of pain to be cured”. The
magic spell is administered along with medicines to alleviate or cure a
sudden shot of pain (a “stitch”). The healer recites lines to the effect
that the “little spear” is commanded to leave, and that the medicine
will have effect regardless of the (undetermined) supernatural cause of
the patient’s discomfort.
Following is the passage in question (quoted from Slade, 2002).
Gif ðu wære on fell scoten oððe wære on flæsc scoten

oððe wære on blod scoten, oððe wære on ban scoten,
oððe wære on lið scoten, næfre ne sy ðin lif atæsed;
gif hit wære esa gescot oððe hit wære ylfa gescot
oððe hit wære hægtessan gescot, nu ic wille ðin helpan.
religion, and in my discussion of the translation I also allow that os

could be a “personification”. Unfortunately, the ambiguity affects my
interpretation of the higher-level meanings of the stanza. Those errors
will be corrected the third edition of The Stanzas of the Old English
Rune Poem. However, none of this should be understood to contradict
the possibility of an un-named or All-Father-named ultimate deity,
similar to the ultimate creator in one of the Norse theologies, in at
least one native English cult.
Page 247
or it were witches' shot, now I will to help you.

Þis ðe to bote ésa gescotes, ðis ðe to bote ylfa gescotes,
ðis ðe to bote hægtessan gescotes; ic ðin wille helpan.
If you were shot in the skin or were shot in the flesh

or were shot in the blood, or were shot in the bone,
or you were shot in the limb, may your life never be injured;
if it were gods' shot or it were elves' shot
or it were witches' shot, now I will to help you.
This is to you the remedy for gods' shot, this is to you the
remedy for elves' shot,
this is to you the remedy for witches' shot; I will help you.
As Bosworth and Toller (1898: 768) point out in their definition of

“os”, the word “ésa” would be more reasonable as the genitive plural
of a singular “és” than of “os”. They state that the genitive plural of
“os” would be “osa”.
Bosworth and Toller, and many other scholars, overlooked the
existence of “és” / “éas” / “ése” in place names. This is shown in
Appendix C of the present book, passage A.6.b, where the first three
place names include “ése”, “és” or “éase”: Ése-Walu (Deity-Ridge), És-
Ieg (Deity Island), and Éas-Wríð (Deity-Thicket).
Therefore, the supernatural beings referred to in For a Sudden
Stitch are not denoted by “os”, for the genitive plural in that spell is
derived from another noun.
E.2.b) The Cognate-Words Issue Involving Ése, Áss, & Ansuz

Some scholars contend that os must surely denote “god” because it
is cognate with one or two Old Norse words, and that os and the one
or two Old Norse words are descended from the Proto-Germanic word
“ansuz”.
Jones dissertation (1967: 10, 89-90) is an example of this, although
he also uses the article from “ésa” in For a Sudden Stitch, a use which
is refuted in the previous passage (E.2.a), to refute his own translation
of “os” as “mouth”. Slade (2002: footnote 21) gives three translations
(mouth, god, and Wóden) but suggests that “os” descended from the
Proto-Germanic word “ansuz” “which is usually translated as ‘breath’
or ‘spirit’. The argument can also be found elsewhere (Bosworth and
Toller, 1898: 768; Cleasby et al, 1874: definition of áss; Dickins,
1915: 13, footnote to line 10; Grienberger, 1921: 207).
Page 248
Most philologists who opine that os = deity, like those who opine
that it is a Latin word for “mouth”, do not make a serious case, and
some of the “deity” advocates also claim that os is etymologically
related to Old Norse “óss”, meaning estuary (for example, Jones,
1967: 89).
Halsall’s (1981: 109-110) recitation of the argument is the best of
the bunch, partly because she does not claim that os is cognate with
an Old Norse word for estuary, which is certainly not the case (Cleasby
et al, 1874; Zoega, 1910), and which would have us seriously consider
as a possibility that “river mouth is the ultimate source of all human
speech”.
The argument Halsall presents is that os is cognate with several
other Germanic works, including Old West Norse “áss” (god), and the
inferred Proto-Germanic word “*ansuz”. Being cognate with these
words, it must surely mean whatever they mean.
The objection to this line of argument is that etymological
conclusions regarding the meaning of a word are based on the
assumption that structurally similar words have very similar or
identical meanings. Also, etymological inference supposes that a word
would faithfully reflect its ancestry.
But a word with cognates in other languages does not necessarily
mean the same as those cognates, and at times a word may denote
nothing in common with its relatives in other languages.
Following are a few examples where firmly known definitions of
words contradict inferences that would be drawn from etymological
analysis. Some of the examples come from Stanfield’s (2001:2-3)
study of the English goddess Easter, where he refutes the assertion
that She was a goddess of the direction east and things associated
with “east”.
The Modern English adjective “virtual” derives from the Latin noun
“veritas”. However, “virtual” means “almost or very similar to” — in
other words, not quite real or true — as in “virtual reality”, which is
fake. In sharp contrast, the Latin noun means “truth, truthfulness, real
life, reality, honesty...” (Traupman, 1966; Glare, 1976; Houghton-
Mifflin 1993).
“Hierarchy” is derived from an Old French word, derived from a
Latin word, derived from a Greek word meaning rule of a high priest,
and ultimately “hierarchy” is derived from the Greek words hieros
(ΙΕΡΩΣ = holy) and arkho (ΑΡΧΩ = I rule). If that were all one knew
about the Modern English word, one would opine that hierarchy =
theocracy instead of hierarchy = set of administrative ranks.
The Modern English “technology” derives from ancient Greek words
“skill” and “the study of”. Therefore, the uses of this word closest to
Page 249
such roots would refer to a body of knowledge or practice of inquiry.

However, we never use “technology” to refer to knowledge or to the
study of skill. The word practically always refers to equipment, to
substances such as plastics or drugs, or to computer programs. On
rare occasions “technology” may also refer to methods of working.
In Old English, "nerian" is a verb meaning to save, protect, liberate,
or rescue. This word is etymologically related to the Modern German
“nähren”, which means to nourish. If you were to infer the meaning of
one of these words from the meaning of the other, you would be
deceived, for both words denote acts to provide help or support, but
help or support in different ways.
There is yet another issue with inferring the meaning of “os” from a
Proto-Germanic root word. The inferred word "ansuz" is defined based
on observed words in observed languages, and the scholars who claim
that os must mean “deity” or “god” because an ansuz denotes “deity”
or “male deity” never explain why they accept the notion that ansuz
means “deity” or “male deity”. Might that be because someone
thought that “os” meant “god”? If so, the argument may very well be
circular with regard to "ansuz"87.
E.2.c) The Context in The Old English Rune Poem

The context in the Old English Rune Poem implies that the word
denotes an aspect of personality or a behavioral tendency, not an
independent wight nor a category of wight. Strophes of The Old
English Rune Poem have complex, layered meanings and were not
intended as explanatory essays on the nouns each stanza starts with
(Stanfield, 2012), but we get enough information about os to detect its
functions and nature.
This is the fourth strophe of the Old English Rune Poem (Stanfield
2012: Chapter 4 and Addendum to Chapter 4), first in Old English and
then in Modern English.
Os byþ ordfruma • ǽlcre sprǽce

87
This analysis suggests an additional possibility, which I have not
investigated for this book. Perhaps makers of dictionaries of Old Norse
or Old Icelandic have missed a nuance of meaning in the use of “áss”,
so that uses of the word in names like “Ása-Þór” and “Ásmund”
indicate not God-Thunder (which is redundant) or God-Hand, but a
kinship between deity and man, or between deities in general and
mankind in general. Page (1998) shows that in copies of The Old
Icelandic Rune Poem where names of runes are given, the fourth is
“Os”, which denotes Óðin, rather than “áss”.
Page 250
Wisdomes wraþu • and witena frofur

And eorla gehwam • eadnys and tohiht
Os is the source of all our speech,

and wisdom’s pillar, and counselors’ comfort,
and to all patricians -- contentment and hope.
If os were a category of beings or an independent wight, it would

have attitudes, as do the categories of beasts úr (the moose is
resolute and spirited) and íor (the beaver is happy), and as does the
hero or deity Ing (who is heroic). The constellation or star called Tír
has an attitude (it keeps faith well with noble ones), but that strophe
is a very thinly veiled invocation of a Pagan god. Instead of an
attitude, os merely has effects and consequences as, for example,
does nyd (the condition of pressing need is depressing but can lead to
a superior adaptation). Note also that while hail might seem quite
active, it is actually being acted upon by wind and warmth (Stanfield,
2012).
Bosworth and Toller also agree that os refers to something mental
in their definition of “eadnys”, where they render “os” as “mind” in a
paraphrase of the fourth strophe of the Old English Rune Poem (1898:
225): “mind is to every man prosperity”.
Thus, we can conclude that the Old English “os” is a uniformly
positively valued concept; and that it is not an alias for Wóden nor the
label of a category of being, but rather an underlying complex
energy, force, or principle.
The evidence shows that os can be defined as a deeply seated urge
to inform and to learn, to be shrewd, and to make progress as an
enlightened wight.
F) Os in English Theology
Next, let us see how os fits into non-Christian English religion.
The inference that os is divine is based on three points, which are
supported in passages below. The first point is that “divine” implies
extremely and uniformly good, and we have seen that the focal word
meets that criterion. The second point is that os approximates a
certain notion from a Neoplatonic theology, which in turn suggests that
it is divine. The third point is that it was commonly used prior to
Page 251
Christian supremacy but avoided later, and hence that “os” is a

specifically native English theological term.
Possible refutations of some of the inferences drawn are also
considered.
F.1.a) Os as Spiritual or Psychological

As mentioned above, the fourth strophe of the Old English Rune
Poem (Stanfield 2012: Chapter 4 and Addendum to Chapter 4) says at
its lowest level of meaning that os is a fundamental cause of all speech
(and hence of complex human languages), therefore it implicitly
involves a deeply seated need to inform and to learn88.
The strophe implies that os supports the existence of wisdom and
the functioning of those who would make their shrewdness and
knowledge available to others.
In the last line, the strophe tells us that os also brings to noble ones
a certain psychological complacency. This means that while it may lie
behind common human behaviors, it is enjoyed much more if one is
aware of it and trying to make it more manifest in one’s life.
In that poem, categories of aristocrats (such as earls and athelings)
are used as metaphors for persons with the noble intent to be
enlightened. A clue to this is that strophes such as this one do not
make sense otherwise; it is not how rich or politically powerful one is
that makes os “contentment and hope”.
The reference to noble striving for enlightenment has some
implications. The struggle for enlightenment by oneself is not very
satisfying, regardless of one’s rate of progress. The impulse to practice
progressive mysticism is much more comfortable given an aptitude for
that kind of work — and os is either the aptitude or something that
produces the aptitude.
Thus, it seems quite plausible that among the polytheist English, os
was similar to the spiritual substance that is fundamental to the
logismos and to the divine beings that were created by Damiourgos.
As the reader will recall from Chapter 4, subsection E.1, in the
theology expressed by Platon’s speakers there is a spiritual substance
(not named) from which deities and the divine aspect of the human
mind were made. That spiritual substance is the principal component
of each person’s logismos, which in turn is fundamental to rational
consciousness per se.
Perhaps os was like kwoth of Nuer theology, which is present in
varying degrees of strength and purity in spiritual wights, with a great
spirit at the top of the pantheon and possessing the ultimate strength
88
Os might actually not be the cause of all speech; the irony
provides a clue to higher-level meanings in the stanza.
Page 252
and purity of kwoth. The spiritual substance of Neoplatonic souls and

deities is also present in varying degrees of strength and purity,
correlated with a being’s place in the sacred hierarchy. However, the
evidence is more supportive of the idea that whatever the strength
and purity of os in a person (or deity?), it is what one tries to do that
makes the differences in how useful and enjoyable it is.
Anyway, the data suggest that os is not merely an aspect of
uniquely human psychology but instead an attribute that could be
considered divine and a family trait uniting people and deities.
In turn, this suggests that Mother of Deities can be worshiped
through worship of Her child deities. But the argument can be further
strengthened.
F.1.b) Os as Specifically English-Pagan

The term “os” and the concept to which it refers were considered
specifically English Pagan, and this inference is based in on two facts
implied by the data. (1) Os was widely used in Old English and
indicated a positively-value concept during polytheist supremacy, and
(2) the English Christian intellectuals dropped the word like a red-hot
stone. These points are supported below.
(1) The data reveal that “os” was commonly used prior to the era of
Christian supremacy because common occurrence as the first element
in personal names implies common use in discourse during the time
when family naming traditions and cultural name stocks were built up
in the language. Surely people would not give their children names
involving obscure words during the era when those names were
coined, although the culture gradually changed to having personal
names that were non-descriptive labels of persons named after
relatives or that were pulled from a common stock of fashionable
names.
Instructive examples are readily found. The pattern is evident in
Icelandic sagas, where so many Christian characters have roughly
similar names beginning with “Thor-” that the reader can have
difficulty keeping track of them. This same pattern occurs nowadays in
America, where many Protestants who do not pay attention to saints
and are not very literate in the Old Testament name their children
after Old Testament or New Testament characters. In 1980, the US
Social Security Administration reported it had given about 48,000
individual identity numbers to persons surnamed “Frey”, which is the
name of a Norse god (see also Stanfield, 2012: 520-521); the US
certainly did not have that many Frey-worshipers.
Page 253
In short, names are commonly inherited from prior times when an

ancestor population was generally more enthusiastic about one religion
or another than is the case now.
(2) Now let us turn to the implication of later non-use of “os”.

For comparison, consider another English-Pagan word. English
Christians used “wyrd” plentifully in early medieval times, for Christian
writers re-defined wyrd to fit a theology that conflated Metod with
Yahweh (Stanfield, 2012: Appendix E). But as time passed, wyrd was
dropped from the Christian vocabulary in favor of “providence” (which
Christian often capitalize nowadays). Christians also stopped using
Metod’s name as they turned away from wyrd. Nowadays, American
Christians rarely mention “providence” or “Providence”, for the idea
represented by wyrd has become alien.
By contrast, os was promptly dropped, occurring only as an element
in personal names inherited from a previous cultural era, and in a
certain non-Christian poem. Christian intellectuals did not try to even
temporarily fit this concept into their system.
What is different about the concepts represented by wyrd and os —
did the mere mention of the idea mark the speaker as Pagan?
Apparently, Christian writers dropped the subject because the holy
spirit that makes one Christlike is not a family trait in their theology,
for Yahweh is a different species altogether than are mortals. This is
apparent in the Christian sources cited above, in the section “Linguistic
Evidence of Bad Candidates”, also in Otto’s (1950) book on Christian
theology, and in the Bible; and it is safe to say that this is common
knowledge worldwide.
Thus, that aversion of Christian writers to os is indirect evidence
that it was a part of traditional English theology. Thus, the conclusion
that os was considered specifically Pagan is quite justified.
F.1.c) Os, Saintliness, and Magic

There is no indication of psychic power or magic in association with
os, so that is another way in which it was unlike the saint-making holy
spirit. But perhaps the appearance is merely because the OERP
strophes do not present dissertations on the rune names but instead
use the rune names to talk about other topics, so that just as “Thorn”
does not tell us what plants thorns grow on or what forms they take,
the strophe that starts with “os” probably omits information about the
concept.
The present author prefers to infer that we are not missing anything
we need to know; os is about enlightenment, and it had no relation to
magical power nor divination. The reason is that enlightenment on the
Page 254
one hand, and magic and divination on the other, are separate topics
that at least nowadays seem to appeal to audiences that are partially
disjunct subsets of humanity in general, and The Old English Rune
Poem seems to be about progressive mysticism.
Nonetheless, it must be admitted that the present inferences very
probably do not cover the full range of the concept.
F.1.d) Os and Virtual-Object Theology

So far the presentation has established that os was a religious
concept, that among the early medieval English it separated non-
Christian religion from Catholicism, and that os consisted of or cause
to exist a certain set of behaviors.
Still, a certain ambiguity remains as a gap in our understanding of
os in English Pagan theology.
There is a small likelihood that in pre-Christian English culture, this
complex attribute, set of behavioral tendencies, spiritual substance,
factor, energy, force, or principle amounted to a virtual object. A
virtual-object concept would correspond to the notion of a “black box”
concept mentioned in subtopic A.2 of this chapter, although a strictly
spiritual object is also possible.
If it were the case the os required a physical basis, that is, a body
from which the object is derived, then it could only be a component of
a deity if that deity was embodied, as Earð was embodied by the
Earth.
This in turn implies a family of deities who are embodied by physical
phenomena. Thus, a god of thunder or a goddess of streams or a
goddess of a lake could find a home in a cult featuring os as a virtual
object characterizing mankind and deities. Likewise, a god or goddess
understood as a derivative from the Earð goddess as a template
(mother) could be understood as indirectly embodied by the planet, so
the theology could include that a Tiw who was an Earth god but who
belonged to the planet in the same way that an object in a computer
program belongs to a computer that runs the program and is also
related to a parent object that is also a program running on the same
computer. It is possible also that an anthropomorphic or theriomorphic
deity could have os.
However, all members of the class or family of deities would need
os to belong. Therefore a strictly spiritual being would have to find a
home in a cult devoid of os or not be a deity.
This would be consistent with the inference that non-holy beings
such as ghosts or evil spirits would not belong to the family.
Hence the possibility exists that os was understood as a virtual
object, and such an understanding would restrict the applicability of
Page 255
the idea and therefore have a strong implication for pre-Christian cult
structure. Cults with only disembodied deities would have been minor
aspects of English culture prior to Christian supremacy.
But the possibility also exists that os was commonly conceptualized
as a psychological phenomenon, roughly in the same way that modern
personnel understand gravity, the strong force, or fear of heights, or
the sex drive. That kind of thinking would make it applicable to the
other kind of deity also.
And a concept of os as analogous to the sex drive or to gravity
would make sense of its use in the Old English Rune Poem, which does
not imply that everyone has an individual os as a mental component.
G) Some Contra Considerations

G.1) Contra Consideration: Is Os Secular?
One could contend that it is quite possible that the psychological
aspect called os was not holy but secular. Just as we would not
understand the Modern English “hierarchy” if we only based our
understanding on the Greek expression from which it is derived, we
cannot rely on a connection between os and Old Norse words denoting
deity or god as an indication that os is something holy. Also, it is not
necessary that psychological characteristics peculiar to humanity are
divine. For example, we do not think that the ability to do complicated
arithmetic is holy, although that ability is one of the differences
between mankind and lower animals.
But the main argument against the possibility that os represented a
secular psychological concept is to note that Christian writers avoided
the word (except as an element in personal names) in all of their
writing. If the word represented a secular concept, it would appear in
wisdom poetry composed during the era of Christian supremacy.
Another point against that contra is a cultural consideration. Yes,
the ability to do long division is among the qualities that distinguish
mankind from lower animals. However, the ability to divide 56,826 by
483.7 and get 117.4891027 is not spoken of in most ancient
theologies as a gift from the deities nor as a trait in common with
deities because in almost all ancient cultures, the intellectuals could
not do that operation — ancient peoples lacked an appropriate
numerical and arithmetic notation system89. On the other hand,
89
Two notable exceptions existed. Some Greek-speaking
intellectuals were able to use a very compact numerical notation
system by the early 200’s BCE (Durant, 1939: 627), and prior to the
industrial revolution, mathematicians in Europe adopted the Indo-
Page 256
wisdom, eloquence, and noble intentions tend to be associated with

religious spirit beings, as in the Eddaic poem Grimnir’s Sayings
(Larrington, 1996: 50-60), and many other religious myths and
discursive works of philosophy. This is the case despite moral
ambiguities in the formal myths in many religions. For example, the
unclever, immature, and irresponsible behavior of deities in certain
Greek myths was a major objection that Platon raised against Hesiod
and Homer as blasphemers (as mentioned in Chapter 4, D.3.b), but
the charge of blasphemy was based upon a recognition that certain
behaviors are not divine and upon a strong preference that we should
believe that deities are divine.
Moreover, the documentary evidence that survives was composed
by persons exceptionally talented at verbal skills, and sometimes such
personnel are not so good at math. So some few did regard
mathematics and arithmetic as excellent bases for developing moral
skills, but most religious philosophers were silent on the subject, as if
math and arithmetic were topics unrelated to morals and general
shrewdness.
We may reasonably infer that ancient intellectuals would regard as
divine any spiritual / psychological complex attribute, set of behavioral
tendencies, spiritual substance, factor, energy, force, or principle that
separated mankind from lower forms of life and that was consistently
positively regarded. This would particularly include a deeply seated
urge to inform and to learn, to be shrewd, and to make progress as an
enlightened wight.
G.2) Contra Consideration: If Deities Have Os, They Change

Another criticism would be that the present analysis implies that at
least some deities of the native English religion can have a deeply
seated urge to inform and to learn, to be shrewd, and to make
progress as an enlightened wight.
The answer is that deities do no have to be perfect and unchanging
from the start, or to ever become perfect. Yes, it is true that many
persons like to think of deities, liturgies, and religious doctrines as
unchanging, but in a religion of contrasting theologies there can be
cults or denominations to make such persons happy.
Arabic system of numerical notation. But it was not until sometime in

the 1800’s CE that the modern combination of numerical and
mathematical notation existed (Wolfram, 2000).
Page 257
G.3) Contra Consideration: Is the Analysis Complete?

A more telling negative criticism of the analysis here is its failure to
show what was so Pagan about os and to give other details of the
concept.
While it is true that “complex attribute, set of behavioral
tendencies, spiritual substance, factor, energy, force, or principle” is
rather vague, at this time nothing can be done about it.
Without knowing exactly how the Pagan English thought conceived
os, we know we are talking about a deeply seated urge to inform and
to learn, to be shrewd, and to make progress as an enlightened being.
Fortunately, for present purposes we do not need a more precise
definition.
H) Summary
By examining the concept of os, this chapter elucidates the nature
of kinship between mankind and at least some deities in at least one of
the native English theologies, a kinship in the sense of having some
basic trait in common. There probably were other senses in which the
English polytheists spoke of one or more deities as some kind of
mother, father, or grandparent, but the topic here is restricted to
kinship in terms of os.
The chapter began by defining what would be sought if the
investigation started with a theory and derived a hypothesis. The
corpus of Old English was then searched for a word that denoted a
complex attribute, set of behavioral tendencies, spiritual substance,
factor, energy, force, or principle which is a characteristic of deity-
ness, which puts mankind into a different category from that of lower
animals and of plants, which characterizes a kinship relation between
deities and mankind, and which, as an idea, specifically differentiates
English polytheism from English Christianity. Moreover, the concept
would have to be divine in the sense of "good". To further refine
understanding by providing a set of contrasts, much of the discussion
concerned words that did not fit the model because they were too
ambiguous or because they denoted a class of object.
Then the analysis showed that the word "os" denoted a concept that
fit the model other than in regard to being a key part of English
polytheist theology. Part of the case was demonstrating that the
evidence does not support opinions that the focal word denotes some
kind of object. But the main support for the case was the use of os in
personal names and The Old English Rune Poem.
Page 258
Up to a certain point, the discussion only proved that os was a

psychological concept, so the next step was to demonstrate that os
could have characterized a kin-like relation between deities and
mankind. This part of the argument rested mainly on English
Christians' avoidance of "os" as a word although it had been common
prior to Christian supremacy, and partly on an idea of os as causing a
predilection for enlightened behavior.
Because of the Christians’ aversion, both the concept and the word
were lost to English culture as the native religion died out.
The principal weakness of the analysis is the notion that a great
goddess and such of Her children as appeared in at least one cult were
considered to try to grow in wisdom. But for those who preferred to
think of deities as unchanging, the English probably had at least one
cult that diverged from this belief.
The analysis left some matters unresolved, but it did clarify an
important aspect of native English religion. The goddess Earþ was very
probably not merely the mother of mankind in the sense of a host of
living things, a nurturer of life, and the object of deep affection
associated with the planet Earth, but also in the sense of being a
relative, for we all have something important in common with Her.
This brings us to a final summary of the chapter. Os is a complex
energy, force, or principle. In at least part of native English religion os
was mankind’s tendency to communicate and to grow or become
shrewder as persons. Those who wanted to manifest and cultivate it
could enjoy it and have hope. But to the believers it was what all
people have in common; it was what made the English deities
mankind’s deities; and it was what makes mankind belong with the
native English deities. Specifically, it explains how people are in the
same family as at least the Earthen Mother and other deities in Her
cult.
Page 259
Earþ Cult in English Paganism Summary and Conclusion
Chapter 13: Summary and

Conclusion
A) Initially-Announced Objectives
This book began several chapters ago with a promise to show that
(A) the native English polytheism included at least two logically
conflicting but socially integrated theologies, (B) it emphasized
shrewdness and personal, mystical relationships to deities and (C) de-
emphasized formal organization, architecture, anthropomorphic
theology, and professional staff. The way these promises would be
kept would be to study the place of an Earth-goddess cult in that
religion.
Purposes announced as behind this work were to make more
plausible the sophistication and progressive mysticism the present
author describes in The Old English Rune Poem, to correct a tendency
to oversimplify English polytheism, which occurs in previous scholarly
work on the subject, and to correct a tendency to overlook the
importance of Earð in the English polytheist system.
How have all these promises and purposes been kept?
B) Background Material
Because previous studies have based inferences on unexamined
ideas, this book began with efforts to make the reader more aware of
those unexamined biases and of alternative possibilities.
B.1) Observations from Many Ethnologies

The presentation opened by introducing the unified-theology and
contrasting-theologies models of religion as an institution, and the
discussion included a hypothetical example to illustrate how social
scientists could mistakenly infer that an extinct society had a unified-
theology religion even if evidence implied that the society’s religion
had contrasting theologies. Not coincidentally, the example turned out
to resemble English Paganism.
This was followed by citations of reviews of anthropological studies
and of specific ethnologies supporting the contention that formal lore
and official theology do not completely define a society’s religious
institution, for not-officially-endorsed practices and ideologies may
Page 260
exist alongside the official version, even in peasant societies of just

one ethnic group.
The second chapter also demonstrated that it is not unreasonable to
suspect that English polytheist theologies included at least one cult
that posited a supreme deity in the absence of influence from Christian
or Islamic missionaries or other foreign cultural influence.
B.2) A Series of Ethnological Case Studies

Later chapters presented ethnological evidence that the bodies of
formal (and official) lore of Tallensi, Roman, and Norse religions
support ideologically conflicting theologies and contrasting cult
practices that have been socially integrated into normal culture in
those societies. Other examples were briefly mentioned at various
places in the text.
The chapter on Nuer religion suggested that it is not unreasonable
to suspect a family resemblance defined by a common trait, at least
among spirit beings. In the case of the Nuer, kwoth defined a relation
between the deity of unlimited power and jurisdiction, Kwoth, and
lesser spirit beings. The lesser spirit beings manifested kwoth, but in
lesser degrees of purity and strength as their ranks decline. The
discussion of kwoth foreshadowed later discussion of the Anglo-Saxon
os. The god Kwoth was also discussed in detail as an example of a
polytheist supreme deity.
The chapter on Neoplatonic theology reinforced the impression that
supreme-deity polytheism predates Christian conversion, and even
Jesus Christ, by hundreds of years. Neoplatonism also identified a
family relationship among deities and extending to human minds,
defined by a mental object that Platon’s speakers sometimes called the
logismos. Neoplatonism also has other ideas which were discussed.
The chapter on Neoplatonism also provided some interesting
background on how influential Neoplatonism has been in philosophy
and social science. Among other things, it turns out that certain ideas
about the Norns of the Norse pantheon are actually based on Platon’s
writing about the Greek Moirai. That chapter also provided some
general background which is fundamental to the study of most
European and Near Eastern theology and secular philosophy that has
been produced since the time Platon lived.
Chapter 5 gave a detailed account of traditional Tallensi religion,
which is bifurcated into two formally-organized cults with contrasting
theologies that are coordinated into a single schedule of holy days and
seasons, and a set of customs observed by all.
Page 261
In addition, the Tallensi Earth-goddess (Teng) cult is an example of

how such a cult would be structured and what its customs and venues
would be: the cult is consistent in many ways with indirect evidence of
Earþ cult activity. The regard for serpents, including a taboo on killing
them, shows a living example that hints at the meaning of serpents
found on early medieval English art. The Tallensi do all their Teng-
oriented religious services in outdoor temples, and this also
foreshadowed what we found in English data. Offerings to Teng include
burying tools, jewelry, and other items, as well as splattering an altar
with blood from a sacrificed animal. Teng is never represented by an
idol. We also saw that the outdoor temples were named for location
rather than for dedication to Teng, and that they were considered holy
and magical in themselves and sometimes received sacrifices. Teng is
identified with mineral substances, but also with the Earth as a whole.
Thus, the Tallensi Earth-goddess cult helped give a context into which
we could put certain information from early medieval England.
In chapter 6, formal Norse lore got intensive attention. Norse
religion provides another vivid example of contrasting-theologies
religion, and it is generally considered a default model for English
Paganism. Concentrating mostly on the cosmogenic stories in the
Prose and Poetic Eddas, we found clear evidence of multiple, strongly
contrasting theologies. The Norse had at least four versions of their
pantheon with different pinnacle deities: Jörð, All-Father, the Borrson
Brothers partnership, and Óðin. Also, using other data along with the
Eddaic creation stories, we find that prominence in a creation story is
not well correlated with cultic support; for example, there is no
evidence of worship of the Borrson Brothers partnership despite its
prominence in creation ideology.
Chapter 6 also introduced the concept of polycentric theology. At
least one of the Norse theologies was complicated by the existence of
independent communities of giants and high deities, plus the presence
in of high Norns in Deity-Compound, for the high Norns were a trio of
goddesses outside the regular pantheon. In addition, Norse domestic
religion included a cult of lesser norns.
The chapter also showed that previous studies of Norse religion
have been biased by the students’ familiarity with Greek religion,
particularly Governance.
The chapter on Roman polytheism, like some other chapters in this
book, served two purposes. Although the chapter covered several
subtopics just two are emphasized here.
Because a Roman geography referred to two deities from the Proto-
Germanic era as Earth Mother and as Mother of Deities, an analysis of
Roman religion helps us realize what the author of that geography was
Page 262
trying to tell his audience. Therefore, chapter 7 went into considerable

detail on how Pagan Romans viewed Terra Mater (Earth Mother) and
Mater Deum (Mother of Deities). Basically, Earth Mother was a
goddess of mid-range importance identified with a certain region, and
Mother of Deities was a major power on Her own and of international
significance. The comparison of these goddesses is later used to help
explain how it came about that a goddess who was very important to
the Angles at one time in their history did not make it into English
polytheism, while the Proto-Germanic Mother of Deities became very
important to the Anglo-Saxons.
The other purpose served by the chapter on Roman religion was to
give yet another example of contrasting theologies within a society’s
religion.
B.3) Summary of Background Material

After all this preparation, a radical analysis of data on English
polytheism would not seem improbable, shocking, outlandish, illogical,
or egregiously biased to a reader previously acquainted only with
studies which implicitly assume that all polytheist religions have one
unified theology each, that idol worship is necessary for polytheism,
and that the presence of a supreme deity in a Pagan pantheon is a
sign of Christian influence.
C) Evidence of the Earð Cult

Chronologically speaking, evidence of the Earð cult in English
polytheism falls into three groupings. We have a “before” image in
geographies produced in highly literate cultures of the Mediterranean.
We have “during” evidence from place names, archeological digs, and
other artistic remains from early medieval times, both before and
during the earliest centuries of Christian supremacy. And we have an
“after” picture implied by documents produced at various times during
Christian rule. While all the various pieces of evidence and
contributions of different disciplines by themselves seem more curious
than revealing, taken together and analyzed closely they allow us to
go a long way.
C.1) Before Colonization of England

The chapter on Proto-Germanic-speaking tribes provided an
interesting “before” image. Prior to the migration era, one of the major
deities of the Germanic tribes was an Earth goddess who was Mother
of Deities and also maternal in some sense to at least the Proto-
Page 263
Germanic speaking peoples. Her cult was symbolized by images of

wild boar hogs, but to have represented Her with an image or to have
housed her cult in temple buildings would have violated widely-held
theological principles of the Germanic tribes. Given the evidence we
have to work with, it appears that She was an unwed mother and
therefore the head of the household. And given the high degree of
likelilhood of contrasting-theologies religion among the pre-migration
era Germanic tribes, She surely was an alternative to “Mercurius” as
the pinnacle deity in one or more cults.
Also prior to the migration era, a tribe called the Angles was part of
a seven-tribe group identified with the cult of a regional goddess
named Nerthus. This goddess was similar in some ways to the Roman
Tellus, especially in having a following in part of a penninsula, and She
was distinct from that Mother of Deities who was a pinnacle deity of
significance to many Proto-Germanic tribes.
C.2) After Colonization of England

Evidence from after the massive Germanic colonization of parts of
Britain shows that the Angles experienced a religious conversion.
Between about 100 CE and the formation of the English identity, the
Angles dropped the Nerthus cult as part of the cultural and
demographic turbulence that characterized Proto-Germanic and
migration age societies. They seem to have converted to a more
universal deity as the foundation of their main cult, an irresistible
supreme deity who was head of the great family of mankind and
deities. (It is also possible that the consolidated English-Saxon identity
emerged prior to migration across the sea.)
Evidence from the period after the migration was presented in
chapters on direct documentation of Earð religion, circumstantial
evidence, cult conduct, and the concept of os.
The evidence implies that the Anglo-Saxons conserved theological
traditions from Proto-Germanic times. We see conservation of Proto-
Germanic theological traditions of non-anthropomorphic deities,
outdoor worship, and avoidance of idols. We also see that in the first
few centuries of England, wild boar hog tusks and artistic
representations of wild boar hogs were significant symbols.
Most of the data on England after the Germanic colonization date
from after the conversion of all English states to Christian rule, a fact
which is remarkable in itself.
The most cogent evidence of the importance of Earð in pre-
Christian England is the explicit documentation of Earð religion after it
had been made a serious crime. This is supplemented by artistic
Page 264
evidence showing prominent use of chthonic-contact animals,

surrealistic serpent-like creatures and realistic feral boar hog images.
Documentary data are also supplemented by deposits in soil and
streams (some of which are likely to have been offerings to Earþ), and
by venue-choice preferences, which were surely to a large extent
manifestations of love for the planet that reinforced Earth-goddess
worship.
The baroque nature of English art, in view of data from better-
documented polytheistic cultures, reinforces the impression that the
Pagan English were a people who more than merely tolerated
complexity and contradiction, and probably appreciated the contrasting
theologies of their religion. The end of Sahlin style 2 art as a fashion
seems to have corresponded with a stronger stage of Christian
domination in England (as elsewhere).
C.3) Characteristics of the Earþ Cult

Major characteristics of the Earð cult have been detected. It
depended on these factors:
 Reliance on direct, personal experience of the divine.
 Hearth religion (home practice)
 Lore stored in tradition, custom, and liturgy
 Affect of persons for the home planet
 Kinship among deities and mankind based on os
It also had other interesting features. The Earð cult was not
specialized for a narrow occupational, age, or gender classification. It
was one of the most important cults of English culture, if not the
dominant cult. Within that cult’s liturgy and belief, the Earth goddess
was the supreme deity, although contrasting theologies surely also
existed in Anglo-Saxon polytheism.
The cult avoided these features:

 Idols
 Temple buildings
 Extensive, full-time staff
 Lore stored in (epic poetry) adventure stories
C.4) Common Characteristics of the Religion

We have seen that certain characteristics were common, if not
universal, prior to Christianization of English culture. The Earþ cult
shared the emphasis on direct, personal experience of the divine with
Page 265
most of the native English religion. Kinship based on os was also

probably a major theme, but perhaps not as consensual as mysticism.
Although the emotional, and social effects of the Earð cult and
English polytheism as a whole could have been quite powerful, English
cults generally had very little economic effect. One might well describe
native English religion as generally economically lightweight.
Native English religion in general was diverse, in that people with
different theologies could practice together as one. It is easy to image
how a contrasting theologies model would have appeared to early
medieval English polytheists. The evidence does not support inferring
tolerant separation but it seems quite possible that some members of
the main Earð cult ignored Wóden and Fríge (but closely followed other
deities) except at public feasts, and that some members of the Fríge
cult politely did not quite take any other deities seriously. And perhaps
many people used to praise and supplicate all the gods, goddesses,
and minor spirits they could find, while others could only be bothered
to pay attention to three or four, except at public feasts with lots of
merriment and free food. This would not be a matter of sincerity or
lack thereof, but rather a matter of easy-going specialization.
We also know that English polytheism did not drop dead suddenly in
650 CE, but lingered for a slow death under a combination of state
persecution and the genuine appeals of Christianity.
D) Conclusion
Given the stipulation (announced in the first chapter) that cults of
other deities existed, the present study has shown that the
sophistication and progressive mysticism the present author describes
in The Old English Rune Poem is quite plausible.
This study also corrected tendencies, which occur in previous
scholarly work on the subject, to oversimplify English polytheism and
overlook the importance of Earð in the English polytheist system. This
study has shown that of logically conflicting but socially integrated
theologies, one of the most important — or the most important — of
those theologies being a theology with Earð as the supreme deity.
Also, English polytheism emphasized shrewdness and personal,
mystical relationships to deities, and it de-emphasized formal
organization, architecture, anthropomorphic theology, and professional
staff.
Page 266
Earth Goddess in English Paganism Appendix A: Methods
Appendix A: Methods
Overall, this is an interdisciplinary work, which does not adhere to
any of the conventions of an underlying discipline and does not simply
combine the methods of those disciplines. Such a procedure calls for
some explanation.
The presentation style reflects the author’s taste for decisiveness
and focused writing, rather like a preference for vigorous offense over
scattered defense. Thus, the overall organization resembles the
structure of a complex legal case, and all the evidence that is even
remotely applicable is concentrated on one objective, and the objective
is a radical change in our understanding of early medieval England
prior to the religious conversion of its kingdoms.
A) Presentation and Investigation
The method of presentation affects the method of analysis by
means of the self-criticism and critical responses it stimulates. For that
reason and not merely because the author was trained as a
sociologist, this section on methods has some discussion of the
structure of presentation.
Three features of the presentation seem to be related to the
investigation. (1) The writing generally avoids explict statements and
derivations of hypotheses, although this formality is common in some
social sciences. (2) The overall structure of the text is designed to
resemble a lengthy and complex oral presentation. (3) The text was
designed for citation without reference to pagination. The basic
purpose was to adjust the presentation to modern book publishing
conditions while retaining a high degree of integration.
A.1) Discursive versus Hypothesis-Derivation Styles

Although the present author took almost all of his professional
training in sociology, and therefore the methods common in that
discipline affect this work, those methods have not been allowed to
dominate the present work because they are not always helpful.
In particular, one of the customs of sociology is to imitate “hard”
sciences by using more or less elaborate theory to generate
hypotheses, which are then tested against the evidence. Although
some of the analysis for this book proceeded just that way, the flaw of
writing produced by that custom has been avoided. Writing in the
sociologists’ customary way causes redundant, overly formal, and
unnecessarily verbose essays. Customary sociological writing,
especially presentations of statistics based on vast surveys, tends to
Page 267
conceal the practice of trolling through the data to see what the
authors could find. Moreover, the present author wishes to reveal that
many of the hypotheses are derived from randomly exploring the data,
and the theory has been made to fit them.
Sewell’s (2005) discussion of interdisciplinary work goes farther in
comparing expository and analytic methods of social sciences. He also
discusses a relation between style of exposition and analysis. But the
next topic is a style of exposition not commonly found in any social
science.
A.2) Systematic Presentation of a Complex Case

Instead of the normal presentation structures of history, philology,
archeology, or sociology, this book has been structured on the model
of disputes at law involving complex cases and high stakes, and taking
several days for the trial. However, only one point of view is
presented, and for the most part the style selected is that of the
prosecutor or plaintiff’s attorney. The exception to this choice is part of
the chapter on os, where a few pages resemble a defense against false
charges.
The technique produces a more tightly written and understandable
argument overall than would otherwise exist. This is because the task
is organized as an attempt to persuade the audience that a certain
condition existed, and as the details of the case unfold, the case is
strengthened by showing how each part of the case is related to the
alleged condition. Details follow.
Disputes at law commonly involve a single act or failure to act on
the part of the defendant, although the prosecutor or plaintiff’s lawyer
may be supporting a list of redundant charges or violations of many
features of a contract in regard to that single act or failure. Likewise,
in this book the manifold aspects of early medieval native English
religion are summarized in a relatively brief image supported by
hundreds of pages of presentation.
On each day of a complex trial, the accusing attorney will present a
brief summary of the case as he or she has developed it so far, so the
chapters start with references to content in preceding chapters. This
tends to gradually build a systematic case in the minds of the
audience, and it is a much smoother technique than darting from one
topic to another and losing focus on the case.
As the prosecutor or plaintiff attorney unfolds the case bit by bit,
“evidence” and “facts” are frequently-heard words, for the case must
be presented as strongly evidence based.
Page 268
Refutations of “contra considerations” are part of the legal-trial

model of exposition as the advocate explicitly anticipates arguments
that will be offered by the defense and tries to destroy them in
advance. Lawyers do not usually use the expression “contra
considerations”, but the alliteration seemed attractive.
On the last day, the accusing side presents an overall summary as a
final argument, tying together everything that constitutes the whole
case in a way that reminds the audience of the facts and of the
inferences they justify without introducing any additional remarks
beyond what is necessary to maintain attention and concentration. The
principal exception is an attempt at final rebuttal of one or more
arguments of the other side’s case.
Normally a trial involves an active defense which provides
arguments the prosecutor or plaintiff’s attorney will not have
addressed fully by the final day of argument. But frankly the present
author became anxious to get the book written — and to have it
concluded with a brief and decisive chapter — and therefore he
avoided simulating a comprehensive opposing case to refute.
The key consequences of this method of presentation are that both
the analysis and the final written document are more thorough,
focused, and decisive than they would otherwise have been, and that
the development of the case can be followed with less paging back and
forth or searching an index or table of contents than might otherwise
be necessary.
A.3) Use of Numbered and Lettered Subdivisions

Because this book will be used in print and various electronic-file
formats, the text was designed to be cited without reference to
pagination by indicating chapter, section, subtopic, and passage
locations. This also facilitates internal cross-referencing.
The idea for this comes from several examples of works intended to
be cited without reference to pagination, including Pearl’s writing on
statistics (for example Pearl, 2010) and classicists’ customary citations
of ancient books. At least when the present author was a very young
man, military staff writing was commonly subdivided even further, into
numbered paragraphs, but numbered paragraphs interfere with
managing bullet lists and stanzas of poetry, and therefore it is hoped
that such minutely labeled subdivision is not necessary.
The writing style probably has some subtle effect on the analysis in
this book, because much of the analytic work took place while drafts of
the present work were edited. Also, most of the author’s notes on
Page 269
various topics were also written with numbered and lettered

subdivisions.
The present author is not sure what the psychological effect of
writing with the outline structure visible has on analysis, but it might
be to cause the discussion to be split into separate tiny essays.
If so, then structuring the writing as if making a lengthy oral
presentation is a countermeasure to weave the whole into a single
piece of cloth.
B) Scanty and Mostly Indirect Evidence

This study and many others concerned with early medieval cultures
might be negatively criticized for use of scanty and indirect evidence,
but students can do a lot with scanty and indirect evidence.
Consider astronomy. Astronomers give us plausible-sounding
accounts of the structures, lives, and deaths of stars, solar systems,
galaxies, and the entire universe. Astronomers tell us which direction
stellar objects are moving and generally at what rate based on color
shifts, even though they lack base data to show what colors the
objects in question are shifting from. They estimate the age of our
planet, other planetary and stellar objects, and the universe as a
whole. When we see a movie of galaxies colliding, we surely realize
that it is computer-generated art, for at the same the movie is shown,
a narrator usually says how long the phenomenon in question lasts,
and it turns out that the process of galaxy collision lasts longer than
mankind has been watching astronomical events, not to mention
taking movies. Indeed, no galaxy collision has been completed since
humankind evolved, and the movies are mere computer simulations.
Obviously, astronomical knowledge cannot be based strictly on
direct observation.
And yet, scientists and engineers are able to send vehicles into
orbits of, and even into collisions with, very distant bodies in our solar
system. They are also able to very accurately predict astronomical
events.
Hence, it is quite apparent that astronomy is not presenting to us
mountains of specious and verbose discourse which functions to
distract, entertain, or persuade but not to inform.
Therefore, it is not so bad that in the study of early medieval
England, we are piecing together fragments into a puzzle that is not
quite complete, but which is complete enough to imply some of the
parts that are missing.
For example, by itself the existence of many images of chimerical
serpent-like images in England does not seem to mean much. It looks
Page 270
like a jewelry fashion. Nice art it certainly is, but so what? And yet,
when the serpent-like image piece is put into a profile along with self-
incriminating evidence of Earth-goddess worship, use of realistic hog
images which symbolize Earth-goddess cult adherence (and which
went out of use after the 700’s), with nature-loving venue choices,
with hints from other cultures of the meaning of soil-contact animals,
and with various other clues — the profile makes sense.
Of course, the study would be stronger with participant-observation
and interview data from Saxon polytheists of England prior to Christian
rule. But our intel is pretty good anyway.
That hypothetical story in chapter 1, C.1.b is relevant here also, for
it shows how making a larger and more varied array of evidence and
taking a more sophisticated perspective on it can produce results that
a more restricted approach cannot.
C) Warnings and Disclaimers

It is hoped that bias is made explicit without being obnoxious. An
extensive statement of likely biases based on the author’s personal
background has been included in the present book, partly because of
Snorri Sturluson’s example (in the Prose Edda), the influence of
Marxist scholars the author met in graduate school, and historians like
Henson (2006: 8) and Sewell (2005). However, the present author
found the open bias of Cumont (1911) harmful to gaining an
appreciation of his work on Roman religion. Therefore, an attempt has
been made to be honest but to neither favor nor disfavor any
particular religious, socio-political, or secular-philosophical tendencies.
D) On Being Different
The present work is radical scholarship. “Radical” derives from a
French word, derived from the Latin “radicalis” (pertaining to the root,
having roots), which is related to the Latin noun “radix”, denoting root.
This statement is not written on the supposition that words always
mean what their ancestor words mean, but as clue to the present
author’s radicalism.
The method is to question as much as it is practical to question, and
to look for hidden assumptions. In other words, the job is to go to the
roots.
Some speakers appear to opine that “radical” = leftist. When the
present author was in sociology graduate school, he learned from the
Marxist students and a professor or two that you do not have to be a
leftist to be a radical. A few of the students made a major point of
Page 271
telling the present author that he can do critical theory and generally
depart constructively radically, and yet not agree with them on
anything substantive.
If one critically examines the bases of notions and theories, some of
those notions and theories become not only more understandable but
also begin to seem not fitting for the intended purpose.
Critical theory fosters critical philology. Thus the present author
developed a habit, and he not only questions existing thought on early
medieval English religion and moves beyond it, but he also rebels
against Latinizing Greek names and the use of conventional,
mistranslated titles for certain classic books.
It is hoped that this ancillary practice does not irritate the reader so
as to obstruct productive use of the present book.
E) Effects of Experimental Practice

The present author practices a version of early medieval English
polytheism as he has adapted it for use in a modern context. (No one
else participates.) This adjunct to paperwork has both advantages and
disadvantages.
This has the pronounced advantage of making accessible an
approximation of participant observation, which means that some, of
course not all, of the otherwise inaccessible “subjective” experiences
can be had. The effect of this can be seen clearly in the chapter on
Earþ cult conduct per se, where it is the basis of an attempt to get
readers to share a “subjective” experience of attachment to the planet.
However, it informs much of the other work, especially by enhancing
the author’s respect and understanding of polytheist religion.
The word “subjective” is in quotation marks because while on the
one had people seem to agree meditative and emotional experiences
are subjective, they also discuss and agree on such matters, which
implies objectivity.
The disadvantage of this practice is that the simulation is not
complete, and the nature of the experience tends to canalize the
author’s attention. Attention is drawn toward aspects that are, in the
modern context, intellectually reasonable, emotionally satisfying,
logistically practical, socially facile, and legal. For example the topic of
banquets serving freshly-slaughtered and butchered meat and paid for
by the government are probably given even less attention than that
topic would get without the participation experience. Afterlife beliefs
and funeral practices are, so to speak, thrust in the scholar’s face by
the body of archeological data and secondary-source analyses, but
they are not part of the participation experience. On the other hand,
Page 272
poetry, music, and dance get lavish attention. Also, meditative

experience and the results of such work get lavish attention, and the
relationships between lore and liturgy are also part of the experience.
The student also has to examine how polytheist thought and ritual are
influenced by and exert influence on Christian thought and ritual.
The experience is not totally immersive, for the author also
practices another religion. Ethnologists commonly also do not fully
participate in the cultures in which they immerse, but there is no
doubt that practicing a reconstruction is not a full substitute for
observation.
And yet, this experience does provide access to a level of
understanding which could not otherwise be achieved, just as Evans-
Pritchard’s Catholicism helped him understand and respect Nuer
religion (see chapter 3).
A related practice employed by some researchers is to re-create
pre-industrial peasant-society village life, by immersing in the clothing,
agriculture, food preparation, and other technical details of the
lifestyle. The present author has not done that sort of
experimentation, but has been satisfied with observing and discussing
the experiences with re-enactors.
Page 273
Earth Goddess in English Paganism Appendix B: Biases
Appendix B: Author’s Biases

This appendix is written in the first person for practical convenience,
for in this essay the customary “present author” would occur too often.
I stick close to the evidence throughout this book, but the reader
should be warned that some biases might have influenced my vision of
the data despite efforts to the contrary.
A) Personal Religious Background

A.1) Childhood Background
My perception of religion, like that of the Earð worshippers who
wrote certain prayers, is shaped in part by my own earliest religion-
related experiences. What might be most interesting about this is the
close resemblance between the basic theological profile described in
this section and that which I describe for the Earþ cult, and which I
imply for other cults in native English religion.
A.1.a) Hearth Religion

As mentioned in the introduction to Stanzas of the Old English Rune
Poem (Stanfield, 2012), my mom dominated the household in religious
matters, probably because she matured faster than my dad and took a
strong interest in religion long before he did. Her teaching was
accompanied by that of Sunday school supervisors and youth ministers
in the Disciples of Christ, and of course by my dad, but not much by
the other kids. I decided, perhaps unfairly in some very few cases,
that the other kids did not know what they were talking about.
These influences could teach me only what you can teach a child
and someone in early adolescence, so the theology is crude and not
reliant on advanced erudition.
A.1.b) It’s Just the Basics

Anyway, my mom was very clear about fundamentals.
“Fundamentals” does not denote belief that every passage in the
Bible is empirically or spiritually true. Even when I became a good
enough reader to read that book, the genealogies and the King James
Version’s language drove me away (I now enjoy the poetry of the
KJV). The Disciples of Christ were quite a tolerant and varied
denomination of Christianity. But more than that, my mother’s
theology was not amenable to the movement we call
“fundamentalism”.
Page 274
However, it was not until several decades later that I understood

the tolerance and variety that is part of my parents’ denomination. In
fact, it was not until several decades later that I understood what I
was taught about religion at all90.
A.1.c) The Entire Content

The basic theology can be expressed quite briefly.
First of all, there is only one god and that being is a unity and has
no competition. We might admire Jesus and honor His teachings, but
we do not even consider praying to Him. Our little friends might pray
to saints and honor them greatly, and we might love our friends and
relatives, but they have their ways and we do not need to scorn nor
adopt them. We do not even pay attention to saints. We expect no
traffic with angels. People talk and write about The Devil or demons,
but there is not really any evil spirit lurking beneath my bed, in a
closet, or out in the woods somewhere.
We do not need a priest, parent, or other person to get between us
as individuals and our only deity.
Our deity is spoken of as if masculine, but that is just a linguistic
convenience for others, for that deity is not limited enough to have
physical body, much less gender.
Our one deity is everywhere all the time, knows everything, and is
not fully understood by anyone. But what we know of that being, we
know for sure.
Mysteriously, anyone who accepts Jesus as savior is saved. (I did
not understand this until I was an old man; children should not be
expected to understand Christian salvation).
Getting the fundamentals right means getting your relationship to
the one deity right, regardless of whether you believe every word in
The Bible.
The basic lore was originally written in foreign languages, and
translations can be tricky and fun, but these subtleties do not affect
our understanding of the one deity.
All this is available to anyone who wants it; it is not a secret
mystery nor an exclusive identity.
This theology is not dependent on The Bible and therefore not
vulnerable to physical science nor philology. It is not going to be
shaken by finding out that that there are unholy acts commanded to
be carried out in the Old Testament. It cannot be shaken by finding
90
There is a more adult version available in Disciples of Christ
churches and at this web site: “http://disciples.org/”. In some ways it
is quite similar to what I learned as a kid, but the adult version is not
relevant here.
Page 275
that different parts of the Bible describe different religions. It is not

based on actually believing the magical stories in the Old or New
Testaments. It is not the least affected by discovering that parts of
The Good Book are badly written by modern standards or that
translations of parts of it are controversial.
In addition, this theology does not require endorsement,
enforcement, nor even participation by the state. In fact, we do not
really care if anyone agrees with us or not — we can stick with this
anyway.
It does not matter what peculiar ideas our friends and relatives
might have or not have, for what is most important is people, not
ideology.
I did not accept my parents’ religion, and they let me stop going to
church in mid-adolescence, but I did become familiar that version of
their theology.
A.2) UU-ism
I am an American UU, and this might produce a bias in favor of
perceiving welcome diversity and cosmopolitan awareness. UU does
not have a coherent sacred tradition or body of lore of its own, and at
least the (American) Unitarian-Universalist Association churches agree
to take wisdom from many religions. Although some UU churches are
Christian-themed, they all have considerable variety among their
individual members, and although the movement derives from
Christian unitarians and universalists, it would be incorrect to classify
the movement as restricted to Christianity. Generally UU churches
worldwide are eclectic (Harris, 2013; Unitarian Universalist
Association, 2005).
In short, my routine experience in churches and other gatherings I
have attended for many years is an exaggerated version of contrasting
theologies religion. So that model seems more or less natural and
comfortable to me.
B) Paradigms and Cults

Despite the common impression that sciences are each normally
dominated by an overarching theoretical model, many scientists work
in communities that are divided into theoretical models or subtopics,
so that in terms of mutually enjoyable variety, those communities
resemble a polytheism of contrasting theologies.
Sociology has not had a dominant theory in my lifetime. Instead of
a consensus theory, it has several paradigms that are used to help
Page 276
make up crude theories and hypotheses. Exchange theory, conflict

theory, functionalism, and so on are not formal theories. Instead, one
of the paradigms I learned is a method called formal theory
construction. These paradigms are rarely used to create hypotheses
that would provide a competitive test of the relative merits of each
paradigm, because they are addressed to topics that do not overlap
very much.
Anthropology and economics are likewise balkanized, with
anthropology having paradigms similar to those of sociology.
Physics has string theory, quantum mechanics, and so on —
theories that contrast strongly and are not unified into a single super-
theory.
Biology also lacks a dominant theory uniting all work in the
discipline. Several years ago, when teaching evolution was a
controversy in Kansas government schools, I discovered that many
biologists thought that whatever we see in animals and plants is the
necessary result of an inevitable process of survival of the fittest, a
process having no stochastic factor, no genetic drift, and no sexual
selection. Whatever life forms we observe are perfectly adapted to
their environments, because that is simply how “evolution” works91. In
other words, they understood darwinian evolution as teleological.
Obviously, the grand design of darwinian evolution is unrelated to
much of the actual work of biology.
Many years ago, I opined, as many readers possibly still opine, that
sciences normally had dominant theories that explained everything in
the discipline, and when I was well into the study of Germanic
polytheisms, I still opined that it was an advantage to come from an
origin in sociology. But alas, such is not the case.
At least many of the readers of this book can see for themselves
examples of behavior that makes all the more plausible one of the
main contentions of this study.
C) Channeling by the Evidence
A source of bias is the skimpiness and vagueness of the overall
body of evidence. Unlike classical Greek religion, instead of vast
libraries and many stone and ceramic artifacts, the Germanic folks left
mainly fragmentary evidence, and much of that created during
advanced stages of Christian supremacy. This leaves us vague on
interesting details and some fundamentals of belief and practice.
91
The controversy has calmed down, but an example is preserved
in writing in Dawkins’ (2006) book.
Page 277
The bias this creates is an emphasis on satisfaction in the face of

loose ends, and on correctly modeling the overall pattern without
being distracted by details.
The condition of the data also encourages a bias in favor of
studying cults not much affected by loss of mythic and discursive-
philosophical documentary evidence.
Page 278
Earþ in English Pagan Religion Named Pagan Venues
Appendix C: English Non-

Christian Dedicated
Religious Venues
In the lists shown here, a modern name is shown if there is one,
followed by a documented Old English name in parentheses. After that
is a Modern English translation.
There are no English place names indicating worship of deities other
than those listed here. The United Kingdom has several towns with
“easter” in their names, but the name refers to a direction, and these
towns are often matched with another town having a “wester” version
of the town name.
A) Sites Named as Dedicated Venues

Most of these site names indicate a sort of location, but the type of
location may not be a clue to the type of cult activity that
predominated there. For example, Wóden’s Field (Wednesfield in
Staffordshire) is not necessarily so named because Wóden was
specifically worshiped there as an agricultural deity without also being
worshiped as a war god, nor was Wóden’s Hill (Woodnesborough in
Kent) necessarily so named because Wóden was worshiped there as a
nature god but not as an agricultural or healing god.
A.1) “God” — Not Identifiable as to Religion

Sproston (2011) indicates several place names starting with “god”.
Some of them might have been possessions of persons named “Good”,
or might have been Christian, but most of them are probably religious
sites used by one religion or another.
These eight names refer to 12 places.
1. Godstow — God’s Place. Possibly an open-air venue.

2. Godsfield
3. Godswell Grove (Godeswell) — God’s-Spring Grove
4. Godshill — four towns by this name, probably not all “Good’s
Hill”.
5. Gadsey Brook — “Good’s Island” or “Gods Island” Brook
Page 279
6. Godney (Gydene Eg) —Goddess’s Sea or Goddess’s Water or

Goddess’s Island
7. Gadshill (2 towns with this name) — God’s Hill or Good’s Hill
8. Godley Hundred (God-Leah) -- God-Glade District
Found on a recent map (Bartholomew, 1997).

9. Godstone — God’s Stone.
10. Godford Cross — Could be “Good-Ford Cross”, but probably not
Pagan unless “cross” means crossing.
11. Godmanstone — “God-Man Stone” implies use by persons
especially interested in holy work92, but “Goodman’s Stone” implies
that either a man named Goodman was killed there or that the stone
was locally famous for some other event connected with a person
named Good-Man or Battle-Man (Guðman).
Sproston (2011) rejected for a documented reason:

Godshill Farm — it was named after man named “Good”. I agree.
Given that other evidence on religious sites implies that early

medieval Christians considered outdoor worship something to be
avoided (Chapter 10, subsection B.3), it is reasonable to infer that the
first 9 names in the list indicate 10 formally dedicated non-Christian
venues.
A.2) Wóden
Sproston (2011) shows both “1. Current place-names”, then “2.
Lost place-names”, meaning names are documented but modern
England does not have corresponding named place. Here, they are all
put in one list.
1. Wansdyke (Wóden’s dic) – Wóden's Dyke
2. Wednesbury (Wadnesberie) – Wóden's Fortified Town. Possibly a
building in a town, or maybe an open-air venue inside the town walls.
3. Wednesfield (Wódnesfeld) — Wóden's Field
4. Woodnesborough (Wansberge) – Wóden's Hill
5. Othensberg — Óðin's Hill
6. Othensberg (another one) — Óðin's Hill
92
I have noticed that some students of religion have difficulty
realizing that a person might pray to be a better human being without
asking for money, personal safety, or more frequent sexual
intercourse. It is the case, however, that people commonly pray or
meditate for personal growth, among other things.
Page 280
7. Wenslow (Wedenslawe) — Wóden's Hill or Wóden's Mound

8. Wenslow Hundred — Wóden's-Hill District. A district named for
an open-air venue.
9. Wensley (Wodnesleie) — Wóden's Forest Clearing
10. Wodnes Beorg in 3 places — Wóden's Hill or Wóden's (Burial)
Mound
11. Wodnes Denu — Wóden's Valley
12. Woddes Geat — Wóden's Gate (an opening in an ancient
earthwork)
13. Wodenes Dene (in two places) — Wóden's Valley
14. Wodnes Dic (in two places) — Wóden's Dyke or Wóden's Ditch
15. Wodnesfeld — Wóden's Field
16. Wednysfeld — Wóden's Field
17. Wodneslawe — Wóden's Hill or Wóden's Mound
18. Grimes Dic — Wóden's Dyke or Wóden's Ditch
19. Grymes Dic — Wóden's Dyke or Wóden's Ditch
Counting redundancies, the 19 names refer to 23 places.
A.3) Þúnor
Sproston (2011) shows both “1. Current place-names”, then “2.
Lost place-names”, meaning names are documented but modern
England does not have a corresponding named place. Here, they are
put in one list. The Bosworth-Toller dictionary shows that in Old
English Þúr = Þúnor.
1. Thunderfield (Þunresfeld) — Thunder's Field

2. Thunderley Hall (Tunresleam) — Hall at Thunder's Glade
3. Thundersley (Thunreslea) — Thunder's Glade
4. Thundridge (obvious) — Thunder's Ridge
5. Thurstable (Thurstapell) — Thunder's Pillar
6. Thursley (no OE) —“Thunder's Glade”
7. Thunderlow Hundred (Þunor Hlæw) — District of Thunder's Hill or
Thunder's Mound
8. Þunreslea (2 places) — Thunder's Glade
9. Þunorslege — Thunder's Glade
10. Þunreshleaw — Thunder's Hill or Thunder's Mound
11. Þunresfeld — Thunder's Field
These 11 names refer to 12 places.
Page 281
A.4) Tiw
These are all listed by Sproston (2011), but I was unable to confirm
his translation of “noad” as “woodland”.
1. Tuesley (Tiwsle) — Tiw's Glade

2. Tuesnoad (no OE) — Tiw's Woodland
3. Tysoe (Tiheshoche, possibly v Tiges Hoh) — Tyr's Spur of Land
A.5) Pagan, Named without Mentioning “Deity” or a Deity

From Sproston (2011):
1. Easole (in 824 was in expression “æt Oesewalum”, or Ése-Walu)

— God-Ridge
2. Eisey (Eseg in 775-778; combines És and Ieg) — Deity-Island
3. Easewrithe Hundred (Éas+Wríð) — Deity-Thicket
4. Alkham (Ealhham) — Temple House or Enclosed Sanctuary
(probably a building)
5. Harrowden (Herghetone) — Temple Hill
6. Peper Harrow (Pipereherge) — Piper (Flautist) Shrine (might
include a building)
7. (Great) Harrowden (Hargedone) — Temple Hill
8. Wye (Wiæ, or Wig) — Holy Place
9. Willey (Weo Leage) — Shrine Glade
10. Wheely Down (probably Wig Dun) — Shrine Hill
11. Weyhill (probably Wig Hyll) — Shrine Hill
12. Weedon Beck (Wedone) — Shrine Hill
13. Weedon (Weodun) — Shrine Hill
14. Weoley (Welegh, from Weo-Leah) — Shrine Glade
15. Weeley (Willgelean, from Weo-Leah) — Shrine Glade
16. Weeford (probably from Wig-Ford) – Shrine at a Ford
17. Wyham (Widun) — Shrine Hill
18. Wysall (Wisoc, probably from Wig-Hoh) — Shrine Sanctuary
19. Wyfordby (no OE given) — Shrine-Ford Village
20. Hillborough (Hálig-Beorg) — Holy Mound or Holy Hill
Generic but definitely Pagan place names from Stenton (1971: 101-
102) that are not also in Sproston (2011).
21. Ealhfleot — Shrine or Sanctuary at A Channel to the Sea
Page 282
22. Harrowden (Hearh-Dene) — Sanctuary Valley {A harrow as an

agricultural tool is not likely the “harrow” meant here. I agree w
Stenton.}
23. Gumeninga Hearh (now called Harrow on the Hill) — Human or
Ancestor's Sanctuary (might include a building)
24. Whiligh (Wig-Leah)
25. Whyly (Wig-Leah)
26. Wedone (Wig-Dun)
27. Weoland (Weoh-Land)
28. Welei (Weoh-Leah)
29. Wyville (Wig-Wiella -- Sacred-Spot-Spring)
Two more, found in both Stenton (1971: 101-102) and Sproston

(2011).
30. Patchway (Pæccel’s Weoh) — Pæccel's Idol or Pæccel's Sacred
Place
31. Cusan Weoh — Cusa's Idol or Cusa's Sacred Place
Found in Drayton (1993) but not in other sources.
32. Wigston (Holy Stone). Now officially Wigston Parva (Holy Stone
Small, but previously Wigston Magna (Holy Stone Large, previously
also known as Wigston Two-Steeples because in medieval times it had
two churches, but nowadays it is usually just called Wigston. The
village is in Leicestershire.
None of the names in this list of generic chapels is redundant, so

the list indicates 32 venues named to imply Pagan use but not to imply
dedication to a specific deity. As noted in Chapter 10, the name of an
Earth deity would probably not appear in the label of a temple
dedicated to Him or Her.
A.6) Selected Place Names Not Used in the Tabulation

Here is a sample of several place names found in Bartholomew
(1997) but not used in the tabulation because the places were not
named in early medieval times or were named for persons, implying
that the bases for the naming was ownership or some local historical
event involving the person indicated.
Page 283
(not used in statistical table). Alkmonton (Alhmund Settlement —

Temple Protector Settlement or Sanctuary Guardian Settlement).
Possibly a secular farm or community founded by a man named
Temple-Guardian.
(not used in statistical table). Oscroft — Divine Small Enclosed
Field. The name does not appear in the Domesday Book (Powell-Smith
et al, n.d.). It is a common surname in English-speaking countries
nowadays and is a modern village, but there was probably no
settlement by that name in early medieval times. The surname might
refer to an occupation.
(not used in statistical table). Osmotherley (Os Mother Clearing)
was Asmundselac in the Domesday Book circa 1086 (Powell-Smith et
al, n.d.). Asmund is Norse, possibly meaning “God-Hand”, and was a
personal name in Scandinavia (Stridmann, n.d.), so the name is a
mixture of Old Norse and Old English. This case is dealt with in detail
in a later passage.
Like two examples shown above, each of the many place names
beginning with “os-” that the present author found was named for a
person.
A.7) Miscellaneous Analytic Conclusions

A.7.a) Locations Preferred for Generic Use.
Sproston (2011) indicates that sites with names including variations
of hearg (hill sanctuary) or weoh (idol) do not occur in combination
with deity names.
It is possible that hill sanctuaries were customarily dedicated for
generic use or for Earþ-cult use and were for that reason never named
after a deity. This would imply that “hearg”, as distinct from “hill”,
indicated a hilltop open-air temple dedicated to all-deity use or to the
Earth goddess.
It is possible that that any temple site named as housing an idol
(wéoh / wíg) was understood to house a complete collection, or that
only one (relatively popular) cult used idols. Another possibility is that
we are chronically mis-translating “wéoh”, “wíg”, and wíh, so that they
refer to a quality of holiness or some lost theological concept, for a
wíglere or wéohlere was a diviner or sorcerer, not sculptor of idols.
Also, a wéohsteall was a place for an altar or a choir, not a place for a
saint’s icon or for a deity’s idol. Perhaps, there are instances where
wéoh refers to the holy quality invested in symbolic object but not
directly to the object per se. In other words, there was no idol at
Wyham. Notice that Sproston (2011) has implictly taken that point of
Page 284
view. However, a word-study of “wíg” / “wíh”, “wéoh” must be left for

a separate task.
A.7.b) Ése and Os in the Old English Language

The place-name lists imply that “os” does not denote any particular
deity nor the category of deities in general.
The reader should note that the first three items in the list from
Sproston (2011) are based on an Old English word spelled “és”, “ése”,
or “éase”, which is a rare word meaning “god”. The Clark-Hall (1960)
dictionary defines és as equivalent to “os”, but it is not. The Dictionary
of Old English project and Clark-Hall define éase as a lipped or handled
vessel, but this does not fit the place name of Easewrið.
This book’s main-text chapter on os shows that the singular
nominative “os” — found in the Old English Rune Poem — is not, as
commonly thought, an uninflected form of the “ésa” that occurs in the
healing spell, For a Sudden Stitch (Rodrigues, 1993: 36-38, 142-143)
and it is certainly not an alternative spelling of “ése”.
So the meaning of “os” must be inferred from its context in The Old
English Rune Poem and its use in personal names. In personal names,
it surely does not refer to a deity, since otherwise deity’s names are
practically never used in personal names in Old English. In the Old
English Rune Poem, the word does not denote an independent wight,
for if a being were indicated, that being would have behaviors and
attitudes of its own, as do the non-human beings in “Úr”, “Éh”, and
“Íor”.
In short, the Old English “os” was not a category of wight, as is
commonly thought.
A.7.c) Place Names Starting with “Os-“

There are many place names beginning in Os-, but none of them
refers to a specific deity or class of beings as having been worshipped
there. The many towns and villages with names beginning in Os- were
all named after persons.
An interesting case is the village of Osmotherley (Os Mother
Clearing), which was renamed after the Doomsday Book was compiled.
When the Doomsday Book was compiled, the town’s name was
Asmundeslac (Asmund’s Gift or Asmund’s Battle), which implies that it
was a dedicated holy site, an award to a local farmer from a minor
Scandinavian lord, or the location of a local historical event involving a
man named Asmund.
It is remotely possible that the new name was intended to honor
the Blessed Virgin Mary, or that the town name was the last recorded
breath of (veiled) Earthen Mother worship, or that it was a gesture of
Page 285
fundamental conversion of Saint Mary worship to a hybrid Pagan

system. But if so, we wonder why there was not an Os-Circ (Os
Church) somewhere in England.
Given that early Medieval Christians avoided “os” in their writings
on religion, the most likely explanation is that a pair of parents named
their newborn daughter Os-Mother, just as parents named their
daughters Os-Power, their sons Osmund (Os Hand or Os Guardian),
and the like. Then the place would have been renamed for a specific
woman owner, without the slightest acknowledgment of any irony or
pun, for during the era of Christian supremacy personal names were
merely labels, as they are in America now93.
Another interesting case is Oswestry. However, expert opinion holds
that the town name is a corruption of “Oswald’s Cross”, which is the
town name in Welsh (Croesoswallt). The Welsh name is a good clue
because the town is about half Welsh and half English. Legend has it
that King Oswald of Northumbria was killed in a battle nearby and his
corpse was dismembered and displayed on a tree. That same King
Oswald became one of the saints named Oswald recognized by
Catholic English in the early medieval period (Phillips, 1994: 53).
The place name of “Oswestry” probably did not exist before 1100
CE. The town was not in the Domesday Book (Powell-Smith et al, n.d.)
and the earliest indication of a (temporary?) market there occurred in
1190. In addition to other sources cited here, Oswestry lore is
available from the Oswestry Town Council web site
(http://www.oswestry-tc.gov.uk/home.html), the Welcome to
Oswestry web site (http://www.oswestry-tc.gov.uk/home.html), and a
Wikipedia article.
B) Sites Not Named as Dedicated

Venues
As noted in chapter 10 (subsection B.1), reliance on place names to
indicate non-Christian places dedicated for ritual use tends to
underestimate the total incidence of such places and such reliance
probably also tends to distort the apparent distribution.
The reader acquainted with archeological lore of English Pagan
religion will already have noticed the absence of Yeavering from the
list of sites. That is because the name of the location in Old English
does not imply dedication as a religious venue. The Old English name
93
This means I changed my mind about “Osmotherley” in the
place-name list that I put in the appendix to Chapter 4 in the second
edition of Stanzas of the OERP (Stanfield, 2012).
Page 286
was Ad Gefrin, which in turn is a calque of a British word “Gefrin”

meaning “Goat Hill” (Hinton, 2001; Walker, 2010).
Other known sites also have been omitted from the above list of
place names. Walker (2010) mentions digs at Doon Hill, Cheddara,
and Cowdrey’s Down.
In the summary below, these sites have been added to the generic
sites that have been named as dedicated, polytheist religious venues,
because the lack of surviving names indicating dedication to a deity
implies that the sites were named for locations and were Earð temples
or generic temples.
C) Summary
C.1) Most Venues Were Not Dedicated to One Deity
This yields the following statistical table of English Pagan religious
venues by type of name.
Simply named as chapels 32

Wóden 23
“God” 10
Þunor 12
Known only from excavation 04
Tiw 03
Total 84
Of these sites, 38 are named for a single deity who probably had
substantial mythic support, and 50 sites are not.
C.2) Prevalence of Outdoors Locations

A large majority of the place names indicate a glade, hill, or other
outdoor venue, with only a few implying an indoor location or having
names that are ambiguous in this regard. Those venues are either
buildings named for landscape features or — much more likely —
open-air temples.
The following table indicates the frequency of names implying or
allowing outdoor worship.
Implying Allowing
Simply named as chapels 29 02
Page 287
Wóden 22 01
“God” 10 00
Þúnor 12 00
Tiw 03 00
Totals 76 03
The sites in the “Allowing” column are locations named as towns or

villages and two simply called Holy Place (Wig, now named Wye) or
God Place (Godstow).
Several sites are not included in the table. The 4 archeological-dig
sites refer to archeological findings of buildings, and 1 of the sites
simply listed as a generic chapel (Alkham) is named as a building or
walled-off area, probably indicating a roofed structure.
Hence, 5 sites are definitely not open-air temples and 3 allow for
open-air worship in a town, but are not definitely outdoor venues. And
in total, about 90% of known sites are not in buildings.
Page 288
Earth Goddess in English Paganism Latin Prayers
Appendix D: Analyses of
Surviving Latin Prayers
This is an examination of Latin prayers related to Earth-goddess
religion. These specimens of religious activity have been separated
into an appendix because they did not fit into substantive chapters for
reasons of the length they would have added to because the detail
would distract from the main points if left in the main flow of
discussion.
The prayers analyzed here were all found on the Nova Roma web
site, which lists five prayers alleged to have been offered to the Roman
goddess known as Tellus
(http://www.novaroma.org/nr/Prayers_to_Tellus). Practitioners of
reconstructed religions sometimes provide good sources for overviews
accompanied by details on many topics and sophisticated remarks on
religious philosophy, and this is the case with Roman-religion websites.
In contrast, encyclopedic or academic overviews intended for the
general public are often poorly documented. Hence the present study
has made use of Roman-religion reconstruction practitioners for
background and for leads to primary sources.
Although the items examined here are not all prayers to a Roman
Earth goddess, they are all helpful in developing a more sophisticated
understanding of early medieval English Earth-goddess religion.
(1) The passage from the Aeneid is instructive regarding
distinctions between Earth Mother and Mother of Deities.
(2) The entire document from which Nova Roma took a prayer to
Mother of Deities gives a detailed Neoplatonic theology of that deity
which, among other things, also emphasizes that the Romans
distinguished between their soil goddess and Mother of Deities, and it
gives us some information on the nature of that distinction.
(3) The passage from Thebiad is not directly related to Roman
Earth-goddess worship but does help us see a difference between
Roman Earth religion and that of the Greeks.
(4) The prayer associated with Greek-style games that took place
during 17 BCE also helps us see in what ways Roman Earth-deity cults
differed from at least one Greek Earth-goddess cult.
(5) And lastly, the herb gatherer’s prayer implies that somewhere in
Europe in the early middle ages, someone was praying to an Earth
goddess who is not described in Roman nor Greek sources, and who is
very much like the Earþ goddess of the Anglo-Saxons — a supreme
deity.
Page 289
A) A Prayer from The Aeneid

Two prayers from an epic poem called The Aeneid reinforce the
allegation that Romans distinguished between the two deities Tacitus
called Mother Earth and Mother of Deities.
Let us start with a synopsis of the story to the point where the
prayers take place. Aeneas is the protagonist of a Roman religious
myth telling how, after the final fall of Troy, he led a band of Trojan
refugees through a series of dramatic adventures to found a new city
that came to be called Rome. He is aided mainly by his mother (the
goddess Venus) and her ally, Mother of Deities. He is harassed
principally by the goddess Juno. (Juno’s hatred of the refugees is
carried over into the Roman myth from Hera’s resentment of Trojans
in the Iliad, but that is another story, if you will pardon the pun.) At
this point in the tale, Aeneas’ party has arrived in Italy near what
would later be Rome after yet another exciting, narrow escape from
disaster.
This myth was a big hit when it was published, and the author
(Virgil) died in 19 BCE, so the content of The Aeneid would have been
well known to Tacitus and his readers. And by the way, Virgil had a
second edition in progress at the time; we will never know how good
this classic would have been (Fagles, 2007: 11).
A.1) Two Passages of Thanksgiving

In a passage extending in Book 7 from line 118 to line 151 in
Fagles’ (2007) translation, Aeneas realizes that his party has arrived in
their new homeland and gives a quick thanks to some of the divine
forces that helped them. The divine forces he lists are: the spirit of his
dead father, Fate, “the faithful household gods of Troy”, and Jove —
leaving out his mother (the goddess Venus) and Mother of Deities.
Ceres is mentioned in passing.
But in the next passage (Fagles’ lines 151-167), Aeneas performs a
more formal thanksgiving prayer to “the spirit of the place”, Tellus 94,
nymphs, Night, the stars “Jove of Ida”, “the Phrygian Mother”, and
both of his parents — in that order (Fagles, 2007: 216-218).
94
The word used for “Earth” is revealed in Fairclough’s 1934 book,
which gives an edition of the Latin along with the English translation.
In Fairclough’s edition (1934: 10- 13) the lines for this passage are
107-147 (see also Kline, 2002: 160-161.)
Page 290
So the scene in the story supports the contention that practitioners

of Roman religion distinguished between the two deities: Earth Mother
and Mother of Deities.
That prayer definitely implies a differentiation between Earth Mother

and Mother of Deities. Not only are they listed as separate recipients of
thanksgiving prayers, but they are described distinctively.
Earth Mother is in the prayed-to list as “primamque deorum
Tellurem”. Kline (2002) translates this as “Earth the oldest of
goddesses (sic)” and Fairclough and Fagles render this as “Earth, first
of gods (sic)”. Both translations should be taken to indicate the honor
of age rather than rank in terms of power and actual importance. The
Latin “prima” can denote temporally first, first in locational order, or
first in rank, but it seems to most commonly indicate temporal priority
and to have the other meanings as figurative or derivative uses
(Traupman, 1966).
In contrast, Mother of Deities is listed as “Phrygiamque...Matrem”
(Phrygian Mother, someone from outside). Also, while Earth Mother is
prayed to right after the land wights, Mother of Deities is next to last,
just before Aeneas’ parents.
This is despite the fact that the refugees have made it to their
promised land and will survive there because of protection by Aeneas’
mom (Venus) and Mother of Deities, who had to struggle against
Juno’s hatred, while the refugees owe little or nothing to Mother Earth.
A.2) Conclusions Regarding Prayers in Aeneid

The Romans definitely recognized a distinction between Earth
Mother and Mother of Deities. Tellus is the older of the two, but Mother
of Deities is the more powerful. (Also, the gratitude of people is not
always appropriate or predictable.)
B) Julian’s Sermon on Mother of Deities

This prayer in question terminates the Roman Emperor Julian’s
Oration #5, often entitled in Modern English as Hymn to the Mother of
Deities.
The evidence shown here reinforces the impression that Roman
Pagans drew a distinction between Earth Mother, who was a chthonic
deity, and Mother of Deities, who was a celestial deity.
Julian’s theology is important to understanding the prayer in
question, it is interesting by itself, so some background on it is called
for. In addition to the discussion here, the prayer and its theological
Page 291
background are presented in various other sources (Boer, 1976: 7-10;

Taylor, 1793; Wright, 1913a: Introduction, 442-496).
B.1) General Background

Julian was Roman Emperor from 361-363 CE, the last of the
polytheistic Roman Emperors, ruling after the empire starting having
Christian emperors. Emperor Julian was a philosopher-king and an
approximation of what later Europeans would regard as an enlightened
monarch.
He tried to strengthen Roman polytheistic religion intellectually and
by officially sponsoring Pagan worship, and he ended the persecutions
of Pagans and dissident Christians begun by his predecessor. After he
died from combat wounds on the eastern front, government in the
eastern empire returned to its usual policy of persecuting everyone not
in the currently official Christian sect (Boer, 1976: 118, 140-141;
Durant, 1944: Chapter 1; Wright, 1913a: vii-xii).
The sermon in question is one of several lengthy lectures on
theology that Julian wrote. Although Latin was still the official
language of state, Julian wrote his philosophical works in Greek (his
capitol city was Constantinople), because the Greek language was
more popular among Mediterranean intellectuals than was Latin, even
after a few centuries of Roman rule.
B.2) Julian’s Neoplatonic Theology

This is a brief overview of the Neoplatonic background to the prayer
in question and the present discussion supplements the chapters on
Neoplatonic religion and Roman Earth-goddess religion.
Julian’s Oration Number 5, also called Hymn to the Mother of the
Deities, is part of a series of essays, or orations, which set forth his
own Neoplatonic polytheism and contrasted it to Epicurean
philosophy95 and to Christianity. Julian’s religious philosophy was
derived from the ideas of Platon and the religious-philosophical system
built up by subsequent followers of Platon, and much of the content in
this subtopic is taken from his Oration Number 4, Hymn to King Helios
95
Examination of Epicurean philosophy is beyond the scope of the
present study. There is a brief discussion of Epicureanism in
Greenblatt’s (2011) history of the manuscript copies of Lucretius’ On
the Nature of Things. Julian’s critique of Christianity is presented in
other works (Wright, 1913a; 1913b; 1913c). Some of Julian’s theory
of deities is also based on incorrect physics, but physics is another
topic beyond the scope of the present discussion.
Page 292
Dedicated to Sallust (Bigg, 1985; Bloom, 1991; Boer, 1976: 7-13;

Burkert, 1985: 321-337; Frede 2013; Guthrie, 1917; Rappe, 2000;
Wikipedia, 2013i; Wright, 1913a: 353-442, 439-441)96.
B.2.a) Hierarchy of Deities

The hierarchy of deities in this ideology differs from what we saw
previously, in the chapter that focused on two of Platon’s dialogues.
The version of Neoplatonism Julian accepted includes a multi-stage
hierarchy of deities. The “intellectual” (or demiurge) deities translate
thought into empirical reality, so they are partially polluted by dealing
with matter. The higher-ranking “intelligible” deities do not mix
directly with matter and hence are purer and more permanent. Both
the “intellectual” and “intelligible” deities are below Mother of Deities
and Her partner god.
The “intellectual” deities are subject to change. For example, Attis
sins by giving into temptation to make unauthorized creation of
material phenomena, and as a punishment He is changed by the
removal of his genitals. In contrast Mother of Deities stays the same
as always.
B.2.b) Higher Esteem for the Spiritual than for the Physical
NeoPlatonists tend to express a much higher evaluation of the
spiritual than of the physical. Simplifying a bit, we can say there are
two reasons for this: the spiritual is better and it is more real than the
physical.
(1) That which is beautiful, purposeful, moral, and appropriate
originates in the spiritual-idea realm. This is because the material
phenomena are imperfect copies of the unseen ideas of which the
material phenomena are manifestations, and it is also because the
material world is less organized than the spiritual.
Hence the material realm is the source of all pain, sorrow, death,
and other imperfection. The ultimate and purest goodness is in the
spiritual realm.
(2) Neoplatonic philosophy stresses that material phenomena are
less firmly knowable than are the spiritual templates behind them. In
this system, the constantly changing world is guided by an unchanging
but reasoning mind without which all empirical phenomena are
unorganized. Therefore because the ultimate governing spiritual forms
are unchanging and eternal, while material objects appear, change,
96
Neoplatonism is alive and well, and Alexander Sy maintains a
web site which might be a better place for a person new to start
studying the philosophy than is the list of citations to support my brief
summary: “http://www.platonic-philosophy.org/”.
Page 293
and disintegrate, we can know the spiritual more clearly and certainly
than we can know the empirical.
This leads to the notion that the spiritual reality is more important
or real than is material reality.
This touches on a significant ambivalence in Romans’ Mother of
Deities religion. The attitude toward partnership between genders in
this theology is very different from that in Terra theology. Like the soil
goddess, She is the genetrix of all life, but unlike the soul in the soil,
Mother of Deities is explicitly “without passion” and “a virgin”. This
version of Mother of Deities religion includes the idea that sexual
intercourse and sexual reproduction are not holy, and that sexual
abstinence is better spiritually than is sexual intercourse. This notion
— which goes back much further than Julian’s lifetime — contradicts
the Roman’s regard for Mother of Deities as goddess of human and
agricultural fertility, and it further illustrates the complexity of Roman
polytheism as well as the distinction between theology and cult.
B.2.c) Life after Death

When the body dies, the soul is unburdened by matter and is freed
to rejoin the Logos and to be pure — uncontaminated by matter. In
Julian’s version, the soul is freed to rejoin the Mother of Deities. This is
referred to in the specimen prayer, when Julian says that Mother of
Deities leads Attis back after he “descended into the cave of the
nymph” (got polluted with matter).
B.2.d) It’s Not for Everyone

This theology urges us to accept the disciplines of piety and virtue.
That is, it urges us to make limited that which would otherwise be
chaotic.
Also, this theology is only for “those more highly endowed with
wisdom”, for they will be able to interpret the myths metaphorically
and thereby discern the truths about deities. Julian believed that
taking myths literally was for the less wise, and the brighter and
shrewder persons would find the truth about the deities by realizing
metaphorical interpretations of myths (Taylor, 1793: 123-134; Wright,
1913a: 475-476).
B.3) Julian’s Use of an Attis Myth

Julian’s theology of Mother of Deities is derived from his
metaphorical interpretation of an Attis myth.
Mother of Deities loved Attis deeply. But then Attis mixed himself
with matter, and this deviance required correction; that is it required
Page 294
that creativity become orderly (limited). Therefore, Attis’ castration is

the limitation that leads to His return to the Mother of Deities. Thus
Attis’ “resurrection” is his recall to Mother of Deities after accepting
limitation. He is not resurrected in the sense of getting up out of a
grave and walking around.
Theologically, the moral of the story is that is that creativity must
become limited to be orderly, for indiscipline is chaos.
Regarding the severing of male genital organs, it is worth noting
that Julian reported that Mother of Deities instructed him that it would
be a bad thing to sever any of his body parts. It would be much better
to cut off mental and emotional defects than to mutilate oneself
(Wright, 1913a: 487). (This is a reference to the custom wherein
priests of Mother of Deities cut off their own penises, testicles, or both
— see the chapter on Roman religion, passage D.3.b.)
B.4) Julian’s Summary of His View of Mother of Deities

B.4.a) Julian’s Own Summary
Julian summarizes his view of Mother of Deities in the middle of his
essay. Following is Wright’s translation (1913a: 462-463; Hymn to
the Mother of the Gods: 166A-166B):
Who then is the Mother of the Gods? She is the source

of the intellectual and creative gods, who in their turn
guide the visible gods: she is both the mother and the
spouse of mighty Zeus; she came into being next to and
together with the great creator; she is in control of
every form of life, and the cause of all generation; she
easily brings to perfection all things that are made;
without pain she brings to birth, and with the father's
aid creates all things that are; she is the motherless
maiden, enthroned at the side of Zeus, and in very truth
is the Mother of all the Gods. For having received into
herself the causes of all the gods both intelligible and
supra-mundane, she became the source of the
intellectual gods...For not only the forms embodied in
matter, but to a still greater degree the causes of those
forms, voluntarily serve her and obey her will.
The original Greek says “Dios” (ancient Greek for “male deity”)
where Wright gives us “Zeus”, for the Greek Pagans used “God” as a
nickname for Zeus. Taylor (1793) renders “Jupiter” instead, apparently
Page 295
trying to Latinize the Greek vocabulary as he translated the text into

English.
B.4.b) Two Types of Earth Deity

A more important distinction is the negative evaluation placed on
the ground. It is appropriate to eat parts of vegetables that grow
upward, but not downward -- roots are off limits. Fish are not
appropriate as holy sacrifice because they dive down far below the
surface of the water, hence they are like the roots that grow down into
soil. “The pig is banned as food during sacred rites because...it belongs
wholly to the earth...this animal does not look up at the sky because it
is so made...” (Wright, 1913a: 484-496).
This implies that Mother Earth was a chthonic goddess while Earth
Mother was a celestial goddess. So there are two types of Earth deity.
B.5) The Prayer

The emphasis of mind over matter is quite apparent in this prayer.
This is Wright’s (1913a: 500-503) translation of the prayer that
concludes the sermon called the Hymn to the Mother of Gods (sic) in
Wright’s book.
“O Mother of gods and men, thou that art the

assessor of Zeus and sharest his throne, source of the
intellectual gods, that pursuest thy course with the
stainless substance of the intelligible gods; that dost
receive from them all the common cause of things and
dost thyself bestow it on the intellectual gods; O life-
giving goddess that art the counsel and the providence
and the creator of our souls; O thou that lovest great
Dionysus, and didst save Attis when exposed at birth,
and didst lead him back when he had descended into the
cave of the nymph; O thou that givest all good things to
the intellectual gods and fillest with all things this
sensible world, and with all the rest givest us all things
good! Do thou grant to all men happiness, and that
highest happiness of all, the knowledge of the gods; and
grant to the Roman people in general that they may
cleanse themselves of the stain of impiety; grant them a
blessed lot, and help them to guide their Empire for
many thousands of years! And for myself, grant me as
fruit of my worship of thee that I may have true
Page 296
knowledge in the doctrines about the gods. Make me

perfect in theurgy. And in all that I undertake, in the
affairs of the state and the army, grant me virtue and
good fortune, and that the close of my life may be
painless and glorious, in the good hope that it is to you,
the gods, that I journey!”
Dionysus is one of the demiurges in Julian’s system. The reference

to Attis descending into the cave of the nymph is a metaphor for Attis
giving into the temptation of the material world and creating material
things, thus polluting his spiritual nature. This episode is discussed
above, in B.3, on Julian’s use of the Attis myth.
B.6) Some Conclusions

Julian’s Hymn to the Mother of Deities makes explicit some
important features of the theology of Mother of Deities.
We see that Mother of Deities is a powerful deity although She acts
in coordination with a god. She also sometimes acts as subordinate
and sometimes as superior to other deities.
She is a celestial goddess, and Julian emphasizes that hogs are
associated with chthonic deities and not with Mother of Deities. She is,
if indirectly, the cause of all mortal life. She is prayed to for general
quality-of-life or moral guidance and blessings. Sensual pleasures are
considered inferior to mental pleasures and to conformity with his
religion’s moral code.
C) Prayer from Greek-Style Games of

17 BCE
This specimen is a prayer to Gaia, the well-known Greek goddess,
and it helps clarify the often-difficult distinctions between Roman and
Greek Earth-goddess cults.
Although the only surviving ancient Roman source is missing most
of the original verbiage, we can make out enough of the content for
the present study.
The evidence shown in this section relates to one of the prayers
shown by Nova Roma as a prayer to a Roman Earth Goddess but
Roman syncretic religion included outright worship of foreign deities,
including Greek deities, sometimes using a Latin name of a native
Page 297
Italic deity, sometimes using a Latinized version of the original Greek

name, and sometimes using the original Greek name (Carter, 1906)97.
C.1) The Context and Content of the Prayer

The context and the content of the prayer are borrowed from Greek
culture. The prayer in question is part of a long inscription from the
year 17 BCE, and the whole inscription is a commemoration describing
sacred rituals that were part of the 100 Years’ Games in that year.
The games were to resemble the Olympics and other Greek
festivals, and the first prayer in the series is to the Morae (Latinization
of “Morai”) -- the Greek Fates (lines 92-99). The Latin name for the
Roman fates was Parcae. The second prayer is addressed to Jupiter
Optimus Maximus, but the third is to Illithia (Latinization of Eileithyia),
the Greek goddess of childbirth. As you go down the series of prayers,
there is one that starts “Terra Mater” (in lines 136 and 137), and that
is the specimen most of interest here (Dessau, 1902: 282-283;
Durant, 1939: 199-200, 200-217, 226-230; Horatius, 2004; Plauta,
2011e; Sandys, 1913: 112; 759).
The prayer is “Terra Mater, as it is prescribed for you in those
books, and for good reason, may every good fortune attend the
Roman people, the Quirites. Let sacrifice be made to you with a
pregnant sow of your own, as a whole burnt offering, I beg and pray”
(Horatius, 2004).
The expression “those books” refers to the Sibylline Books, a
collection of oracular statements by sibyls, who were the female
speakers of oracles at the Greek temple in Delphi. The books would
have been written in Greek and would have referred to Greek — not
Roman —deities. The Roman government referred to these books to
get instructions on worshiping Greek deities until someone had them
burned, long before the time of Christian supremacy in Rome (Carter,
1906: 65-67; Dessau, 1902; Dods, 1971: 143, and footnote 1146 on
page 853; Falconer, 1923: 1.2, 1,18, 1.43, 2.54-55; Horatius, 2004).
97
I found this source cited on the Nova Roma website, and
probably would not have found it without them: “Corpus Inscriptiones
Latinae VI 32323, Acta Sacrorum Saecularium, Rome, Lines 136-37;
ref. L. 92-99”. In Dessau’s (1902: 282) book, the inscription is labeled
“ILS 5050”. The online database of the Corpus of Inscriptions in Latin
(CIL) did not contain the specimen prayer in Spring, 2013
(http://cil.bbaw.de/cil_en/dateien/datenbank_eng.php). I would not
have even looked for Dessau’s book without the stimulus of the Nova
Roma website. I did find the inscription at the Epigraphik-Datenbank
Clauss / Slaby EDCS.
Page 298
C.2) Analysis of the Specimen

There are several clues that the prayer-giver meant to refer to
Gaia, not to the Roman soil goddess. (1) The prayer includes
references to the Sibylline Books, and consulting written copies of the
statement of holy Greek oracles was not necessary for Terra worship.
(2) The prayer is part of a series, and the opening prayer in the series
is explicitly addressed to Greek goddesses. (3) The opening prayer in
the same stone inscription is explicitly addressed to a Greek Goddess.
(4) The prayer is part of the opening ceremony of Greek-style games,
plays, and other festival contests common in Greece.
Note the offering of a hog, implying that porcine animals were
associated with the worship of this Earth goddess. This is a clue that
the Greek version of Mother of Deities is not involved.
Other differences include the degree of specialization and ability to
act, which are revealed by what blessings other deities are asked for
and the lack of a co-actor. This goddess’ degree of power is between
that of the Roman Earth Mother and Mother of Deities.
D) A Prayer from Statius’ Thebiad

This specimen of Greek Earth goddess religion comes from a Greek
novel that was translated into Latin, but it shows again a difference in
terms of theological conception between the Earth goddess addressed
in this prayer and the Roman goddesses described in the substantive
chapter on Roman religion. Like the prayer that was performed at the
Greek-like Roman games of 17 BCE, this shows a degree of power and
range of function between that of the Roman Earth Mother and Mother
of Deities.
Another reason to include this prayer is that its eloquence helps the
reader understand the emotional attraction that the planet Earth
exerts, and which surely is an important element of Earth deity
religion. The present author wishes to emphasize that, although some
medieval Europeans lost scientific knowledge of previous centuries, it
was common knowledge long before the time this prayer was written
that the cosmos did not consist of a flat disc or square covered by a
moving dome98.
98
Statius lived from about 40 CE to 95 or 96 CE, so his work would
definitely have been known to educated Romans in Tacitus’ day. In
Mozley’s book is a translation accompanied by an edition of the original
Latin (1928b: 8.296-8.329; print pages 214-219).
Page 299
D.1) Thebiad Is a Greek Story

One of the prayers Nova Roma lists is from a story of Greeks
struggling against Greeks, which is entitled Thebiad or Seven Against
Thebes. The original wording refers in one place to “Tellus”, but that is
because the story was written in Latin (by Statius), not because it
refers to Romans practicing Roman religion. Indeed, the story is based
on much older Greek stories and was perhaps most famously rendered
in a work created by the Greek playwright Aischulos (Aeschylus in
Latin) in the 400’s BCE99.
The scene this prayer comes from is definitely not Roman, and
there is not a Roman person involved. The “Pelasgi” referred to in the
next-to-last line of the prayer are the Argives, who are to battle
against the Thebans. The person offering the prayer is the King of
Argos and a person of Persian descent. Thebes was a major city in
Greece. The battle mentioned in the prayer was to take place in
Greece (Mozley, 1928: Statius 8.329-337; Traupman, 1966).
D.2) The Prayer

The prayer in question definitely implies a rather different deity
than the Tellus described by the Roman theologians.
D.2.a) Content
This is Kline’s translation (2013: 176-177), and the passage in
question is in book 8, lines 294-341100:
“O eternal womb of divinities and men, you who

Yield rivers and forests, and all the seeds of life,
Prometheus’ handiwork and Pyrrha’s stones; you
Who first nurtured hungry men, and developed
Them; you who surround and bear the sea; to you
Belong the gentle herds of cattle, the aggression
Of wild beasts, the calm of birds: firm, enduring
Strength of a world that has no setting, round you
The swift substance of the sky, and the chariots
Of sun and moon circle as you hang in empty air.
O center of all things, undivided by the great gods!
99
See also Mozley’s discussion of the poem (Mozley, 1928a: xiv-
xxvii), especially pages xxii and xxiv-xxv.
100
Mozley’s translation is generally lyrical although laid out on the
page as prose. I used the translation quoted here because Kline put
even more effort into imparting a poetic feeling.
Page 300
So your gifts alone suffice the many nations, races

And lofty cities on your surface; bearing Atlas
Who shoulders the sky, laboring to support those
Starry abodes on high without your help. We, alone
Goddess do you refuse to bear; are we too weighty?
What crime, I pray, do we expiate, unaware? Is it
That we come here from the lands of Inachus, we,
An alien folk? Every soil is man’s home and it ill
Becomes you, noble one, to distinguish, by so harsh
And arbitrary a boundary, between peoples, who,
No matter where they are or hail from, are yours.
Be common ground to all, bear both sides’ arms.
Grant us, I pray, to gasp away our spirits, fighting
In these battle ranks, and return them to the sky.
Do not drag living bodies into the grave so hastily,
Be not so sudden. We will come to you by the road
All take, the path approved. Only hear our prayer,
Make firm the wavering plain for the Pelasgi, let
The swift Fates be not forestalled.”
D.2.b) Explanatory Details

The names Prometheus, Pyrrha, and Atlas refer to characters in
Greek myth, and this would have been readily apparent to Statius’
readers. Kline translated the names back into Greek, but in the edition
in Mozely’s book shows that in the original, the names are Latinized to
fit into Latin grammar.
Mozley’s explanation of the expression “undivided by the great
gods” is that “the brethren Jove, Neptune, and Pluto (sic) took the air,
sea, and underworld as their portions and left the earth common to
all” (Mozley, 1928b: 216-217). The source for this, which Mozley does
not cite, is Greek: The Iliad, book 15, lines 187-193.
Mozley’s interpretation implies that this Earth goddess is a lower-
ranking deity — weaker and more passive— than are the top three
Olympic gods. Actually, the Earth goddess is not mentioned in the
Greek source for the partition of the world. Therefore, in that theology,
She was not allotted the surface of dry land; it was common property
of all deities.
Page 301
D.3) Analysis of the Prayer from Thebiad

However, here we see Gaia or Ge as an Earth deity, and She is very
different from anything we have seen in Roman literature on Roman
religion.
This Earth goddess is prayed to for universal peace and the
siblinghood of all mankind, for a chance for souls to migrate to the
heavens instead of the underworld — and for victory in the battle
about to come. It is interesting that none of the Roman Earth
goddesses is prayed to for universal peace and the “brotherhood” of
mankind.
The method of offering sacrifice to this Earth goddess is also not
Roman. This prayer and the one immediately following it (offered to an
oracular daimon) are followed by burying alive sheep and goats as
simultaneous sacrifices to the Earth goddess and the daimon. Burial is
not a method of sacrifice found in Roman Earth goddess rites. The
standard practice in all Roman cults, including rites addressed to
Mother Earth and Mother of Deities would be that livestock are ritually
slaughtered, and then the meat is cooked and eaten by people. The
leftovers are burnt as offerings to an Earth goddess, or whatever deity
(or deities) was (or were) the focus of the rite.
Note that the supplicator asks of the goddess that She allow the
souls of dead combatants to “return to the sky”. This implies that Gaia
is a celestial rather than a chthonic deity, or perhaps that She is asked
to avoid the spirits of the dead so they can escape from the soil.
Note also in passing that the Greeks also did not have a single,
coherent polytheistic theology.
E) Herb-Gatherer’s Prayer
This last specimen is evidence of worship of a supreme deity who is
an Earth goddess in a polytheist system. Two versions of this prayer
are presented in this section, but both versions lead to the same
overall conclusions for present the present study.
The specimen is sometimes attributed to Antonius Musa (for
example, the experts at Nova Roma so attribute the prayer). However
on close examination it turns out that this is not a prayer to the
Roman soil goddess nor to Mother of Deities.
E.1) Two Components

The specimen consists of two parts, which philologists commonly
list under separate titles: Precatio Terrae and Precatio Omnium
Page 302
Herbarum. The two components are: (1) a general invocation of a

powerful goddess identified with the planet (including its atmosphere),
and (2) a supplication addressed to an herb’s spirit, but which also
invokes an Earth goddess. The first component is Latin poetry and the
rest is church-Latin prose (McEnerney, 1983).
The contents of the two components are consistent, in that the first
part seems to have been composed to set up something like the
content of the second part. In other words, the invocation is standard
boilerplate, skillfully composed to be used as a poetic invocation in a
variety of rituals and to be followed by a supplication, such as the
second prayer, composed to address the specific concern of an
occasion. The second part blends in themes from the invocation as it
asks for blessings to make medicine of benefit to mankind.
However, the fact that part of the content is poetry and part is
prose implies that the two parts were composed on separate occasions
and by different authors.
For present purposes, the most important difference between the
two versions of the prayer is in the composition of that first
component: one version (deceptively) appears to refer to a Roman god
by name and the other does not refer to any Roman god, but this
content will be analyzed below.
E.2) Provenance and Dating

We can rule out the possibility that the prayers in question
originated among Roman Pagans. Both components seem to have
originated in a polytheistic cult in Europe during Catholic supremacy
but before 500 CE. It is obvious that the cult had a supreme deity who
was an Earth goddess, and that there was no Christian element that
cult members felt was necessary. Further inferences regarding the
culture in which this specimen originated cannot be justified at this
time.
E.2.a) The Manuscripts Per Se Are Not Clues

The specimen comes down to us in five manuscripts, dating from
the 500’s to the 1200’s CE. The manuscripts originated somewhere in
western Europe, but a more precise location cannot be discerned. The
manuscript now in the British Museum probably originated in what is
now southern Netherlands in the late 1100’s. For the others, which are
now in Leiden, Breslau, and Florence, the present author could find no
Page 303
indication of their places of origin (British Library Board, n.d.;

McEnerney, 1983; Singer, 1920)101.
A problem with figuring out the cultural origin more precisely is that
Latin was an international language of intellectuals in Europe from
shortly after the fall of the Roman empire (before that Greek was more
popular among European intellectuals) until sometime long after the
historical era under study in this book.
A mistake some students of early medieval England make (for
example Halsall, 1981) is to assume that only Christian monks and
nuns were literate at the time, so mere fact of a written manuscript
proves Christian authorship and manufacturing. Singer (1920)
theorizes that during and after Christianization of illiterate natives,
initially literacy is totally monopolized by Christian missionaries or
other religious specialists, but the monopoly gradually decreases, and
both secular and Pagan documents are produced. Singer wanted to
explain why there would be more polytheistic and non-Christian
magical documents produced centuries after official conversion of
governments than before, and why some of those documents were
written in Latin. The present author would add that monks and nuns of
medieval Europe would not necessarily all be willing to distort or
ignore their cultural heritages.
E.2.b) Content of the First Component

The most compelling reason to infer that the first component is not
Roman is that the powers of this Earth deity go well beyond those
implied in any of the theological passages, myths, or prayers to Tellus
or Mother of Deities in sources known to be Roman-Pagan. The
theology implied in this specimen also goes well beyond what we have
seen in prayers based on Greek theologies. As is shown in the next
section, this goddess is the boss of bosses, a mother needing no
partner, and an irresistible power.
101
The manuscript in the British Library is available for
examination in a scanned-in form at this URL:
“http://www.bl.uk/manuscripts/FullDisplay.aspx?
ref=Harley_MS_1585”. The pages containing the two prayers analyzed
here are at this URL: “http://www.bl.uk/manuscripts/Viewer.aspx?
ref=harley_ms_1585_f012v”. The reader interested in the library’s
entire scanned-in collection should use this URL:
“http://www.bl.uk/manuscripts/Default.aspx”.
Page 304
E.2.c) Vocabulary of the Second Component

A reason to infer that the second prayer is not Roman-Pagan is that
the language of the second prayer is church Latin, making it appear to
post-date forcible suppression of Roman polytheism.
Scholars who claim that these are both Pagan Roman prayers
mistakenly attribute the two prayers together to Antonius Musa, who
lived during the years 63 BCE through 14 CE. This is because the five
surviving manuscripts that contain the combined prayer also include
an essay on herbs written by Antonius Musa. Also, some scholars
attribute the two components to Musa because in one of the four
manuscripts, the herb-gatherer’s prayer per se is explicitly ascribed to
Musa by whoever made one of the medieval copies. But as Duff and
Duff note, “the argument is weak”, because of the vocabulary of the
second prayer, which includes multiple instances of a word not used by
pre-Catholic Romans, at least not in the way it is used in this specimen
(Duff and Duff, 1934: 340-341; Gardenstone, 2012a: 63-67;
McEnerney, 1983: 184).
E.2.d) Compatibility of the Components

Also, as noted in the introduction to this section, the two
components of the combined prayer fit together like finely-worked
stone masonry, although they give the appearance of having been
composed by different people and at different times. The word
overused for this kind of fit in the USA in the early 2000’s is
“seamless”. Actually, the seam is obvious but the two components are
quite compatible, and therefore they seem to have come from the
same cult.
Both parts are polytheist, Earth-goddess supremacist, human-value
oriented, and utterly non-Christian.
E.3) Invocation and Praise of an Earth Goddess

The first component is poetry, or a hymn, composed as an
emotionally evocative invocation of a supreme goddess called Earth,
and intended as the preface to some specific request. The wording
explicitly places the goddess in question in the almighty or supreme
class of deities. Among other things, notice the absence of a Logos,
partner, or other helper for this Earth goddess.
E.3.a) Content
This translation is from Duff and Duff (1934: 342-346), who
attempted to preserve very closely the sense of the original words
without attempting to convey the emotional effect of the poetry,
Page 305
although they based their edition on only four of the five manuscripts.
I cut off the quotation where McEnerny (1983) has the prose section
start instead of at the point where Duff and Duff draw the line between
the two components of the overall prayer. This boundary coincides
with McEnerny’s decisions about what is and is not Latin poetry, but it
is based on the change in subject matter between the two
components, a change from invocation that sets up a supplication to
supplication.
Goddess revered, O Earth, of all nature Mother,

engendering all things and re-engendering them from the
same womb, because thou only dost supply each species
with living force, thou divine controller of sky and sea and
of all things, through thee is nature hushed and lays hold
on sleep, and thou likewise renewest the day and dost
banish night. Thou coverest Pluto's shades and chaos
immeasurable: winds, rains and tempests thou dost detain,
and, at thy will, let loose, and so convulse the sea,
banishing sunshine, stirring gales to fury, and likewise,
when thou wilt, thou speedest forth the joyous day. Thou
dost bestow life's nourishment with never-failing
faithfulness, and, when our breath has gone, in thee we
find our refuge: so, whatsoe'er thou bestowest, all falls
back to thee. Deservedly art thou called Mighty Mother of
Gods, since in duteous service thou hast surpassed the
divinities of heaven, and thou art that true parent of living
species and of gods, without which nothing is ripened or
can be born. Thou art the Mighty Being and thou art queen
of divinities, O Goddess. Thee, divine one, I adore and thy
godhead I invoke: graciously vouchsafe me this which I ask
of thee: and with due fealty, Goddess, I will repay thee
thanks. Give ear to me, I pray, and favour my
undertakings: this which I seek of thee, Goddess,
vouchsafe to me willingly.
E.3.b) Overpowering a Troublemaker as Opposed to Pluto

A hint that the Latin was a translation, and not an originally Latin
prayer is in “Thou coverest Pluto’s shades...”. The expression is
consistent with a Greek theology, but a much more likely alternative is
that the expression was not in the original, but is a copyist’s redaction.
In other words, the occurrence of this reference to a Roman deity is
intepretatio Romano — the writer did not have a Latin word for the
Page 306
spirit wight in question (Ando, 2005; Ando, 2008: chapter 3; Jones,

2004).
First, let us consider a brief background on Pluto theology. The
name in the edition that Duff and Duff use is “Dis”, for the Roman god
Pluto was more commonly called Dis Pater (Rich Father) or Dis than
Pluto. Anyway, the emphasis in Roman religion seems to have been on
this deity as a giver of wealth, not as an unpleasant giver of hassles,
misery, or death. However, the expression that Duff and Duff show in
their edition is “tu Ditis umbras tegis” (this is also in McEnerney’s
edition), hence the reference the Roman god is apparently used to
indicate a reference to death or to the generally threatening and
mysterious (“Pluto’s shades”), which the Earth goddess overpowers.
For example, Cicero tells us that the name “Rich Father” (Dis
Pater) derives from that god’s possession of “the entire bulk and
substance of the Earth”, and from the fact that “all things fall back into
the Earth and also arise from the Earth”. He adds that this is related to
the Greek name Plouton (Rackham, 1933: 1.17, 2.26).
To the extent that Pluto was borrowed into the Roman pantheon
from Greek literature, He was part of a triad. In The Iliad, a mythic
story that would have been familiar to Romans going back at least to
Tacitus’ time, there is a scene (book 15, lines 187-193) in which
Poseidon tells a messenger sent by Zeus that the three sons of Rhea
and Cronus (Zeus, Hades, and Poseidon) divided the cosmos into three
equal realms and then cast lots to determine who would get each
realm. Then “...it fell to me to have my dwelling in the sea
forevermore. Hades took the darkness of realms under the earth, while
air and sky and clouds were the portion that fell to Zeus; but earth
and great Olympus are the common property of all” (Butler, 1942:
229; Graves, 1960: 59, 61; Mozley, 1928b: footnote on pages 216-
217). In this passage “all” means all the deities.
Atsma’s (2000-2011e) extensive article on the Greek god Haides,
or Plouton (Giver of Wealth), states that Plouton was borrowed into
Roman religion and conflated with Dis Pater, and this implies that the
use of “Dis” in this invocation might not be a reference to a Roman or
Greek deity, because of the strictly unpleasant implications of the
reference in this prayer.
Surely, if the reference were to the Earth goddess “covering” Dis
Pater’s underground, then the author would have included reference to
Her organizing and managing Jupiter’s and Neptune’s realms.
All these considerations suggest that the early medieval composer
might have been translating “Dis” from a non-Latin word for a spiritual
troublemaker who threatens, a chthonic spirit wight who appears a
Page 307
religion other than Greek or Roman. The wight would perhaps be

roughly similar to a Norse giant (Motz, 1987).
This means that the Latin poetry is probably a translation from a
vernacular northern European language or an original composition in
Latin by a non-Roman polytheist. In translations of religious terms
from non-Roman cultures, sometimes the translator has to somehow
cope with not having a Latin word for the concept or wight in question.
However, Dis Pater is not mentioned in all the manuscripts, and the
invocation of the Earth goddess makes more sense without mention of
Dis Pater. McEnerny (1983) and the Duff’s (1934) used only four
manuscripts for their editions, and the manuscript Singer (1920) used
does not mention the Roman god Dis Pater by any name (British
Library Board, n. d.). Singer’s translation (shown below) has:
“...through thy power all nature falls silent and then sinks in sleep.
And again thou bringest back the light and chasest away night, and
yet again thou coverest us most securely with thy shades. Thou doest
contain chaos infinite....”
E.3.c) A Supreme Deity

A core theological principle is expressed in the notion that this Earth
goddess organizes powerful natural forces and restrains the general
tendency of chaos.
A very strong implication of top theological rank is in the passage
that begins, “Deservedly art thou called Mighty Mother of Gods
(sic)....” The edition that Duff and Duff show has “metio vocaris Magna
tu Mater deum”, and this could be interpreted “deservedly are you
called great, Mother of Deities”.
Either of those renditions is consistent with the following
expression, which says “since...thou has surpassed the divinities of
heaven...” in achievements of value to all living beings. Singer’s
version is “...without thee nothing can be brought to perfection or be
born....” Clearly this implies an indispensable goddess of unlimited
power.
E.3.d) Is This Goddess Gaia?

This is not Gaia-oriented henotheism in Latin wording, for Gaia has
not “surpassed the divinities of heaven” in Greek lore.
Examples of the supporting evidence are found in Hymn #30 in the
“Homeric” collection (Shelmerdine, 1995: 162) and Hymn #26 in the
Orphic collection (Taylor and Kallimakhos, 2011). Both of these poems
praise Gaia only as a goddess of human, natural, or agricultural
fertility. She is not called upon to regulate the alternation of day and
night nor to regulate sea storms, nor is She praised as exceeding all
Page 308
the other deities in value to mankind. However, in the “Homeric”

poem, She is said to be the oldest of deities, an idea which is reflected
in Kline’s translation of a prayer to the Roman Earth Mother (see the
section above on the prayer from the Aeneid). But this distinction does
not make Gaia all-powerful any more than it makes Terra Mater all-
powerful. (See also Theogeny in Evelyn-White, 1914).
Notice that this prayer also differs from the Greek specimens and
from evidence regarding Mother Earth worship in that this Earth
goddess is said to accept the return of dead persons. The implication is
not that dead bodies rot away in dirt, but that the persons return to
the goddess in question, and this means both the physical and
psychological/spiritual components return.
And by the way, if this goddess accepts the spirit and physical
bodies of dead persons, there is not much left for a god of the
underworld to do, except to provide springs and ores. But in this
theology He cannot do that without Her assistance. Hence, this is
another indication that the reference to Dis Pater / Pluto in some of
the manuscripts is superfluous, or that the Latin name “Rich” is simply
misinterpreted by modern scholars who fail to see a northern
European frame of reference in which “Dis” makes sense, but who
dislike discarding information.
E.3.e) Contra Consideration: Denial of Roman or Greek Myth

Consider the possibility that the invocation is a direct denial of
Greek myth as adopted into Roman religion and an assertion of Mother
of Deities supremacy.
Platon tells us in Cratylus that Pluton / Hades is giver of wealth
“because wealth comes up from below out of the earth” and that he
“also bestows such great blessings upon us who are on earth.” And
Platon also tells us that it is Pluton / Hades who accepts the souls of
the dead (Fowler, 1921: 403a-403e).
He tells also that Hades / Pluton keeps the souls of the dead
permanently because in His company they are freed from the impure
and unpleasant conditions of incarnation, and they are allowed to
associate with a god who knows all “noble things” (Fowler, 1921:
403d-404b).
So this invocation could derive from a Roman theology in which the
Earth god Pluton is demoted to insignificance or nonexistence, with all
of His nice functions in other theologies removed in this one. Instead,
in this theology Pluton is grouped with natural disasters, which are
restrained by this Earth goddess.
The answer to that argument is that it goes much farther than
anything we can find stated or implied in sources that we know are
Page 309
Roman Pagan with one exception. That one exception is Tacitus’

description of the Germanic Earth goddess as Mater Deum.
Therefore, it is unlikely that the Earth goddess in this invocation is a
part of any Roman or Greek Pagan cult, but if this specimen were a
Roman-Pagan primary source, then we would have further evidence
that Earþ was the pinnacle deity of Proto-Germanic times, who was
conserved in English Paganism.
E.4) The Herb-Gatherer’s Followup

The second component of the prayer is prose appended to the pre-
existing Latin-language poem, and it is addressed both to the supreme
deity and to the spirit of whatever herb or herbs were being gathered
for medicinal use.
E.4.a) Content
This is quoted from Duff’s and Duff’s (1934: 345-347) rendering,
but I cleaned up the English a bit where Duff and Duff too literally
reproduced the punctuation of their source documents or where
paragraphing is needed; I left the bad grammar and strange dialect.
All herbs soever which thy majesty engendereth, for

health's sake thou bestowest upon every race. Entrust
to me now this healing virtue of thine; let healing come
with thy powers. Whate'er I do in consonance therewith,
let it have favourable issue; to whomso I give those
same powers or whoso shall receive the same from me,
all such do thou make whole. Finally now, O Goddess,
let thy majesty vouchsafe to me what I ask of thee in
prayer.
With all you potent herbs do I now intercede and to
Your Majesty make my appeal.
Ye were engendered by Mother Earth, and given for a
gift to all. On you she has conferred the healing which
makes whole, on you high excellence, so that to all
mankind you may be time and again an aid most
serviceable. This in suppliant wise I implore and entreat:
hither, hither swiftly come with all your potency
forasmuch as the very one who gave you birth has
granted me leave to gather you. He also to whom the
healing art is entrusted has shown his favour. As far as
your potency now extends, vouchsafe sound healing for
health's sake. Bestow on me, I pray, favour by your
Page 310
potency, that in all things, whatsoever I do according to

your will, or for whatsoever man I prescribe, ye may
have favourable issues and most speedy result. That I
may ever be allowed, with the favour of your majesty,
to gather you . . . and I shall set forth the produce of
the fields for you and return thanks through the name of
the Mother who ordained your birth.
E.4.b) Explanatory Details

The expression “the goodwill of him on whom the art of medicine
was bestowed” in both this version and that of Singer (see below)
refers to the physician.
Duff and Duff added a footnote to their translation, explaining that
“He to whom the healing art is entrusted” is the Roman god Apollo
(imported from the Greek pantheon with a change of name from
Apollon). However, Sandys (1910: 715-716) lists as Roman deities
associated with healing the god Apollo, several gods and goddesses he
did not name, and these goddesses: Salus, Carna, Lucina, and
Carmenta. So it is not obvious that Apollo is the Roman god of healing.
The lack of an explicit name must also to be considered. The
Romans (and Greeks) were in the habit of naming their deities when
invoking them and then listing attributes (McEnerny, 1983: 178).
Therefore it is unlikely that a Roman would have invoked any of their
healing deities indirectly, aside from the need to say which god or
goddess they intend to invoke.
E.4.c) Analysis
So in the supplication, the speaker is adding his personal psychic
energy to that of the spirit of the medicinal herb and the great Earth
goddess. This is common in magical spells, and there is another
example of it in part of the land-healing spell in the chapter on
directly-documented evidence of Earþ worship.
Also notice that the two parts are tied together with two common
themes: (1) an Earth goddess named for soil and (2) humane concern.
The supplication begins with an appeal to the supreme deity, the
herb to be harvested is: “Ye who were engendered by Mother Earth
and given (as)...gift to all”, and the concluding sentence again refers
to “the Mother who ordained your birth”.
Also, both parts of the prayer emphasize the value of the Earth
deity’s care for mankind.
And despite the Latin language, the prayer did not originate in
Roman-pagan nor Catholic culture.
Page 311
E.5) Singer’s Version

Because Singer’s translation (1920: 32-33) is based on a
manuscript that differs from the other four, I have reproduced his
translation also. The punctuation and capitalization have been edited,
and the boundary between invocation poetry and supplication prose
marked, but the dialect, paragraphing, spelling, and grammar are
Singer’s.
Earth, divine goddess, Mother Nature, who generatest

all things and bringest forth anew the sun which thou
hast given to the nations, Guardian of sky and sea and
of all gods and powers; through thy power all nature
falls silent and then sinks in sleep. And again thou
bringest back the light and chasest away night, and yet
again thou coverest us most securely with thy shades.
Thou dost contain chaos infinite, yea and winds and
showers and storms: thou sendest them out when thou
wilt and causest the seas to roar; thou chasest away the
sun and arousest the storm. Again when thou wilt thou
sendest forth the joyous day and givest the nourishment
of life with thy eternal surety. And when the soul
departs to thee we return. Thou indeed art duly called
great Mother of the Gods; thou conquerest by thy divine
name. Thou art the source of the strength of nations and
of gods, without thee nothing can be brought to
perfection or be born. Thou art great, queen of the gods!
Goddess, I adore thee as divine! I call upon thy name;
be pleased to grant that which I ask thee, so shall I give
thanks to thee, goddess, with due faith.
=== ===
Hear, I beseech thee, and be favourable to my
prayer. Whatsoever herb thy power dost produce, give, I
pray, with goodwill to all nations to save them and grant
me this, my medicine. Come to me with thy powers, and
howsoever I may use them may they have good
success, and to whomsoever I may give them. Whatever
thou dost grant, may it prosper. To thee all things
return. Those who rightly receive these herbs from me,
do thou make them whole, goddess, I beseech thee; I
Page 312
pray thee as a suppliant that by thy majesty thou grant

this to me.
Now I make intercession to you, all ye powers and
herbs and to your majesty; ye whom earth, parent of
all, hath produced and given as a medicine of health to
all nations and hath put majesty upon you, be I pray
you the greatest help to the human race. This I pray and
beseech from you, be present here with your virtues, for
She who created you hath Herself promised that I may
gather you with the goodwill of him on whom the art of
medicine was bestowed and grant for health’s sake good
medicine by grace of your powers.
I pray, grant me through your virtue that whatsoe’er
is wrought by me through you may have in all its powers
a good and speedy effect and good success and that I
may always be permitted with the favour of your
majesty to gather you with my hands and to glean your
fruits: so shall I give thanks to you in the name of that
majesty which ordained your birth.
E.5.a) Persistence of Polytheism

The manuscript Singer (1920) used for this translation, MS Harley
1585, pages 12 and 13, shows two drawings depicting physicians, and
he refers to other drawings of persons in his article. Singer points out
that such drawings of untonsured male physicians accompanied by
documentation of Pagan rites have an important implication. That is, in
the late 1100’s some places in Europe still had male doctors who were
not monks nor nuns, but instead traditional polytheists.
Singer’s primary focus is magic and medicine England, but he
analyzes evidence that Europe in general still had literate polytheistic
intellectuals and physicians at the close of the early middle age.
E.6) Conclusions regarding the Herb-Gatherer’s Prayer

The Earth goddess in the first prayer is an example of a supreme
deity. Roman and Greek religion are sufficiently well documented to
support the conclusion that this prayer clearly goes beyond the
tendencies in Earth religion shown by the literature of the “classics”.
She is even more primal, independent, and powerful than any Roman
or Greek goddess. She appears in the second component of the prayer
as the creator of a medicinal plant, but She does not seem to be
Page 313
specialized except that She alone is the unwed head of the family, the
Mighty Being, and the Queen of Deities.
Therefore, this prayer refers to an Earth goddess of some less-well-
documented culture.
This is also a deity who benefits fully from the emotional
attachment many persons have for their host planet.
F) Overall Conclusions
The specimens of Earth-goddess prayers presented in this appendix
appear in order of the national culture of the goddesses addressed
(Roman, Greek, unknown) and of the power implied.
These specimens support arguments in substantive chapters, but
when considered in together they also support an overall conclusion
regarding methods.
What is most interesting overall is the continuum of power implied
by the collection of these specimens. The first prayer comes from a
story of conflicts among deities, so that the parties partially cancel
each other out, and the gratitude of the hero of the story seems a bit
confused. The second prayer depicts just one Earth goddess, but She
is described only as part of a team of deities and that team is also
hindered by conflict among members of the team. The third prayer
implies a (Greek) goddess who might be able to act on Her own, but in
the surviving text it is male deity who is asked to give blessings. The
fourth prayer, also to a Greek Earth goddess, shows a wight able to
act on Her own as a supporter of life and death, and as a factor in
human afterlife. The two versions of the fifth prayer invoke and
supplicate a pinnacle deity in an unspecified cult’s pantheon.
Thus, in addition to supplementing chapters with specific data,
these specimens lead us from an Earth goddess embedded in a
pantheon consisting of multiple, independent, conflicting deities to a
an Earth goddess in a pantheon organized by the presence of a
supreme deity.
In turn, this implies that the student of religion should be careful to
avoid inferring too strong a parallel between “classical” religion and
religions native to northern Europe.
Page 314
Earth Goddess in English Paganism References for Chapter 04
List of References
Adler, Margot. 1986. Drawing Down the Moon. Boston: Beacon Press.
Ager, Britta K. 2010. Roman Agricultural Magic. PhD dissertation. Ann
Arbor, Michigan, USA: Department of Classical Studies, University
of Michigan at Ann Arbor.
Aldington, Richard (transl). 1930. Alcestis. By Euripides [430 BCE].
Republished on the internet by Greek Texts. Available at
“http://www.greektexts.com/library/Euripides/Alcestis/eng/index.ht
ml”. Visited 23 June 2012.
Alexander, Michael. 1995. Beowulf. London: Penguin Books.
Allan, Tony. 1997b. “Gods and the Life of Humankind”. Pp 98-115 in
Tony Allan and Sara Maitland (eds.), Titans and Olympians: Greek
and Roman Myth. London: Duncan Baird Publishers.
Alter, Robert. 2007. The Book of Psalms: A Translation with
Commentary. New York: WW Norton and Company
(www.wwnorton.com).
Alter, Robert. 2007. The Book of Psalms: A Translation with
Commentary. New York: WW Norton and Company
(www.wwnorton.com).
Alter, Robert. 2007b. “Psalm Springs: How I Translated the Bible’s
Most Poetic Book”. On the web site “Culture Box”. Posted 27
September 2007. Retrieved from “www.slate.com/id/2174058)”.
Alvar, Jaime. 2008. Romanising Oriental Gods: Myth, Salvation, and
Ethics in the Cults of Cybele, Isis, and Mithras. Translated and
edited extensively by Richard Gordon. Leiden, Holland: Brill.
Available on the web site Internet Archive (www.archive.org).
Retrieved 1 July 2013 from
"http://ia700508.us.archive.org/5/items/RomanisingOrientalGods/B
inder1.pdf".
Anderson, Rasmus. 1879. The Younger Edda: Also Called Snorre’s
Edda, or the Prose Edda. Chicago: S. C. Griggs and Company. A
Project Gutenberg e-book produced by Louise Hope, R. Cedron, and
the Online Distributed Proofreading Team at
“Http://www.pgdp.net”. Retrieved 2013-October-16 from
“http://www.gutenberg.org/files/18947/18947-h/18947-
h.htm#brage_I”.
Ando, Clifford. 2005. “Interpretatio Romana”. Classical Philology, Vol.
100, No. 1 (January 2005):. 41-51.
Ando, Clifford. 2008. The Matter of the Gods: Religion and The Roman
Empire. Berkeley, California, USA: University of California Press.
Anixia. 2008. “In All Traditions, Spirit Means Breath or Wind”.
Page 315
Archer-Hind, Richard Dacre. 1888. The Timaeus of Plato, Edited with

Introduction and Notes. London: MacMillan and Co. Available on the
web site Internet Archive (www.archive.org). Retrieved on 12
November 2013 from:
"https://ia700202.us.archive.org/20/items/timaeusofplato00platiala
/timaeusofplato00platiala_bw.pdf". This is both an edition and
translation. Unfortunately, the Greek and English are not on facing
pages: Greek is on even pages followed by English on odd.
Ashliman, D. L. (Ed and Transl). 1998. “Heathen Temple at Uppsala”.
Abstracted from Adam of Bremen, Gesta Hammaburgensis ecclesiae
pontificum , book 4, sections 26-27. Web page
“http://www.pitt.edu/~dash/uppsala.html”. Pittsburgh, PA, USA:
University of Pittsburgh, D. L. Ashliman. [Visited 11 April 1999].
Atsma, Aaron J. 2000-2011a. “Moiras”. The Theoi Project: Greek
Mythology (http://www.theoi.com). Auckland, New Zealand:
created and edited by Aaron J. Atsma. Available:
“http://www.theoi.com/Daimon/Moirai.html”. Visited 24 June 2012.
Atsma, Aaron J. 2000-2011c. “Hermes”. The Theoi Project: Greek
created and edited by Aaron J. Atsma. Retrieved 11 December
2012 from: “http://www.theoi.com/Olympios/Hermes.html”.
Atsma, Aaron J. 2000-2011d. “Okeanos”. The Theoi Project: Greek
created and edited by Aaron J. Atsma. Retrieved 2013-April-03
from: “http://www.theoi.com/Titan/TitanOkeanos.html”.
Atsma, Aaron J. 2000-2011e. “Haides”. The Theoi Project: Greek
created and edited by Aaron J. Atsma. Retrieved 2014-November-
27 from “http://www.theoi.com/Khthonios/Haides.html”.
Attenborough, F. L. 1922. The Laws of the Earliest English Kings.
Cambridge, U.K.: Cambridge University Press. Available on the web
site Internet Archive (www.archive.org). Retrieved 9 April 2014
from "https://archive.org/details/cu31924070153519".
Bar-Oz, Guy, Pirhiya Nahshoni, Hadas Motro, and Eliezer D. Oren.
2013. “Symbolic Metal Bit and Saddlebag Fastenings in a Middle
Bronze Age Donkey Burial”. Available on the web site Plos One
(http://www.plosone.org/). Retrieved 23 August 2014 from
“http://www.plosone.org/article/info:doi/10.1371/journal.pone.005
8648”.
Page 316
Barber, Henry, Rev. 1903. British Family Names. 2d Edit. London:

Elliott Stock. Available at Internet Archive (www.arachive.org).
Retrieved 2014-November-09 from
“https://archive.org/details/britishfamilyna00barbgoog”. I also have
this in Google Play (play.google.com/books).
Bardsley, Charles Wareing. 1884. English Surnames. London: Chatto
and Windus, Piccadilly.
Barnes and Noble Books. 1996. Webster's New Universal Unabridged
Dictionary. New York: Barnes and Noble Books.
Bartholomew. 1997. 1998 Routemaster Road Atlas of Great Britain.
(Bartholomew Road Atlas Britain 1998). London: Bartholomew.
Bates, Brian. 2002. The Real Middle Earth. London: Pan Books.
Beagon, Mary. 1992. Roman Nature: The Thought of Pliny the Elder.
Oxford, UK: Clarendon Press. Available on web site Questia
(www.questia.com), in permanent library.
Beckett, Katherine Scarfe. 2003. Anglo-Saxon Perceptions of the
Islamic World. Cambridge, UK: Cambridge University Press.
Bellows, Henry Adams, transl. 1936. The Poetic Edda. New York: The
American-Scandinavian Foundation. Prepared for the internet by
John Bruno Hare and available at the web site Internet Sacred Text
Archive (www.sacred-texts.com). First visited 2013-January-22 at:
“http://www.sacred-texts.com/neu/poe/”.
Bettenson, Henry (transl), 1976. Livy, Rome and The Mediterranean.
Harmondsworth, Middlesex, England, UK. Penguin Books, Ltd. This
represents books 31-45 of his history of Rome.
Boer, Harry R. 1976. A Short History of the Early Church. Grand
Rapids, Michigan, USA: William B. Eerdmans Publishing Co.
Bigg, C. D. 1895. Neoplatonism. London: Society for Promoting
Christian Knowledge. Retrieved from the web site ScribD
(www.scribd.com) on 27 August 2013.
Bloom, Allan. 1991. The Republic of Plato. New York: Basic Books.
Boer, Harry R. 1976. A Short History of the Early Church. Grand
Rapids, Michigan, USA: William B. Eerdmans Publishing Co.
Bostock, John and H. T. Riley. 1855a The Natural History of Pliny the
Elder, Volume 1. London. H. G. Bohn. Available on the web site
Open Library (https://openlibrary.org). Also available for download
on the web site Internet Archive (www.archive.org). Retrieved on
2013-September-19 from Internet Archive.
Bostock, John and H. T. Riley. 1855b The Natural History of Pliny the
Elder, Volume 2. London. H. G. Bohn. Available on the web site
Internet Archive (www.archive.org). Retrieved on 2013-September-
19 from Internet Archive.
Page 317
Bosworth, Joseph and T. N. Toller. 1898. An Anglo-Saxon Dictionary.

London: Oxford University Press.
Bosworth, Joseph and Toller T. N. 1921. An Anglo-Saxon Dictionary:
Supplement. London: Oxford University Press.
Branston, Brian. 1974. The Lost Gods of England. New York: Oxford
University Press.
Bray, Olive. 1908. The Elder or Poetic Edda, Commonly Known as
Sæmund’s Edda. Part 1 -- The Mythological Poems. London: The
Viking Club. Retrieved from Internet Archive (www.archive.org) on
2012-July-05.
Bray, Daniel. 2002. “Sacrifice and Sacrificial Ideology in Old Norse
Religion”. Christopher Hartney and Andrew McGarrity (eds.). The
Dark Side: Proceedings of the Seventh Australian and International
Religion, Literature and the Arts Conference, 2002. Sydney,
Australia: RLA Press, 2004. Available on the web site Sydney
Studies in Religion (). Downloaded 18 October 2014 from
“http://openjournals.library.usyd.edu.au/index.php/SSR/article/vie
w/207/186”.
Brent, James. 2008. “Natural Theology”. Available on the web site
Internet
Brent, James. 2008. “Natural Theology”. Available on the web site
Internet Encyclopedia of Philosophy (http://www.iep.utm.edu/).
Last updated 22 October 2008. Retrieved 15 August 2013 from
“http://www.iep.utm.edu/theo-nat/”.
British Library Board, n. d. Digitised Manuscripts
(http://www.bl.uk/manuscripts/Default.aspx).
Brodeur, Arthur Gilchrist (translator). 1916. The Prose Edda by Snorri
Sturluson (circa 1220). New York: The American-Scandinavian
Foundation. Available on the web site Internet Archive. Retrieved
from there on 10 February 2013.
Brooks, Nicholas. Anglo-Saxon Myths: State and Church 400-1066.
London: The Hambledon Press.
Brown, Katharine Reynolds. 1995. Migration Art A. D. 300-800. New
York: Metropolitan Museum of Art. Available on the web site The
Metropolitan Museum of Art (http://www.metmuseum.org/).
Retrieved 2014-November-16 from
“http://www.metmuseum.org/research/metpublications/Migration_
Art_AD_300_800#”.
Brundle, Lisa. 2013. “The Body on Display: Exploring the Role and Use
of Figurines in Early Anglo-Saxon England. Journal of Social
Archaeology, volume 13, number 2: 197-219.
Page 318
Bryce, Archibald Hamilton, and Hugh Campbell (translators). 1871.

The Seven Books of Arnobius Adversus Gentes. Edinburgh,
Scotland, UK: T&T Clark. Available on the web site Internet Archive
(www.archive.org). Retrieved 2013-July-14 from
"http://ia600201.us.archive.org/0/items/thesevenbooksofa00arnou
oft/thesevenbooksofa00arnouoft.pdf".
Bunbury, M. A. 1902. “Pytheas”. On the web site 1902 Encyclopedia
(http://www.1902encyclopedia.com/). Retrieved 2014-March-24
from “http://www.1902encyclopedia.com/P/PYT/pytheas.html”.
Burggclere, Lord (translator). 1905. The Georgics of Virgil. London:
John Murray. Available on the wet sites Internet Archive
(www.archive.org) and Open Library (www.openlibrary.org).
Burkert, Walter, 1985. Greek Religion. Translated by John Raffin.
Cambridge, Massachusetts, USA: Harvard University Press.
Butler, Samuel (transl). 1942. The Iliad, by Homer (700’s or 800’s
BCE). New York: Barnes and Noble.
Byock. Jessee L. 1988. Medieval Iceland. Berkely, CA (USA):
University of California Press.
Card, Orson Scott. 1995a. Earthfall. New York: Tor Books. Also
available as an audiobook at Downpour
(http://www.downpour.com/). Audiobook published by Blackstone
Audio in 2008.
Card, Orson Scott. 1995b. Earthborn. New York: Tor Books. Also
available as an audiobook at Downpour
(http://www.downpour.com/). Audiobook published by Blackstone
Audio in 2009.
Carter, Jesse Benedict. 1906. The Religion of Numa. London:
Macmillan and Co, Limited. Available on the web site Scribd
(www.scribd.com). Retrieved 2013-05-29 from
"http://www.scribd.com/doc/38184091/The-religion-of-Numa-and-
other-essays-on-the-religion-of-ancient-Rome-1906".
Carver, Martin (ed.). 1992a. The Age of Sutton Hoo. Woodbridge,
Suffolk, U.K.: Boydell Press.
Carver, Martin. 1992b. “The Anglo-Saxon Cemetery at Sutton Hoo: An
Interim Report.” In The Age of Sutton Hoo, ed. Martin Carver, 343-
371. Woodbridge, Suffolk, U.K.: Boydell Press.
Carver, Martin. 2010a. “Agency, Intellect, and the Archaeological
Agenda”. Pp 1-20 in Signals of Belief in Early England, ed by Martin
Carver, Alexandra Sanmark, and Sarah Semple. Oxford, UK and
Oakville, Connecticut, USA: Oxbow.
Page 319
Cary, Earnest. 1937. The Roman Antiquities of Dionysius of

Halicarnassus with an English Translation by Earnest Cary, PhD on
the Basis of the Version of Edward Spelman in Seven Volumes.
Volume 1. Cambridge, Massachusetts, USA: Harvard University
Press. Available on the web site Open Library
(http://www.openlibrary.org). Retrieved 2013-July-10 from
"http://ia600307.us.archive.org/21/items/romanantiquities01dionu
oft/romanantiquities01dionuoft.pdf". This volume contains books 1
and 2.
Catholic Church. 1987. The New American Bible. Cleveland, OH, USA:
World Publishing Company. (This book has over 100 individually-
listed collaborators.)
Christ, Sean and Ondrej Tichy. 2010. “Wigbe-þegen”. Available in An
Anglo-Saxon Dictionary Online (http://bosworth.ff.cuni.cz/).
Compiled by Sean Christ and Ondrej Tichý. Faculty of Arts, Charles
University in Prague, 21 Mar. 2010 on the basis of books cited in
this list as Bosworth and Toller, 1898 and Bosworth and Toller,
1921, and including the Corrigenda added by Alistair Campbell in
1968.
Christiansen, Eric. 2002. The Norsemen in the Viking Age. Malden,
Massachusetts, USA: Blackwell Publishing
Church, Alfred J. and Willam J. Brodribb (editors). 1889. The Agricola
and Germania of Tacitus. London: McMillan and Co. Available at
Internet Archive (www.archive.org). Downloaded 13 October 2014
from
“https://ia600609.us.archive.org/7/items/agricolagerman00taci/agr
icolagerman00taci_bw.pdf”. (This is in Latin only).
Church, Alfred John and William Jackson Brodribb (translators). Edited
by Lisa Cerrato for Perseus. 1942. Germany and Its Tribes. Written
by Cornelius Tacitus. From the Complete Works of Tacitus. New
York. : Random House, Inc. Reprinted 1942. Obtained from the
web site Perseus. Visited 29 January 2013:
“http://www.perseus.tufts.edu/hopper/text?
doc=Perseus:text:1999.02.0083”.
Clark, George (transl). 1997b. “The Tale of Thorstein Bull’s-Leg”. In
The Complete Sagas of the Icelanders. Vol 4, Viðar Hreinsson,
Robert Cook, Terry Gunnell, Keneva Kunz, and Bernard Scudder
(ed.), 340-354. Rekyavík, Iceland: Leifur Eiríksson Publishing.
Clark Hall, John R. 1960. A Concise Anglo-Saxon Dictionary, Fourth
Edition. With a Supplement by Herbert D. Merritt. Toronto, Canada:
University of Toronto Press.
Page 320
Cumont, Franz. 1911. The Oriental Religions in Roman Paganism.

Chicago: The Open Court Publishing Company. Available on the web
site Internet Archive (www.archive.org). Retrieved 1 July 2013 from
"http://ia600402.us.archive.org/7/items/cu31924029163420/cu319
24029163420.pdf".
Davidson, Hildra R. Ellis Davidson. 1950. “The Hill of the Dragon:
Anglo-Saxon Burial Mounds in Literature and Archeology”. Folklore
volume 61, number 4 (December): 169-185. Available at JStor
(www.jstor.org). Retrieved 2014-April-29 from “
http://www.jstor.org/stable/1256884 .”
Davidson, H. R. Ellis. 1964. Gods and Myths of Northern Europe.
Harmondsworth, England, UK: Penguin Books.
Davidson, H. R. Ellis. 1967. Pagan Scandinavia. New York: Fredrick A.
Praeger Publishers.
Davidson, H. R. Ellis. 1968. The Road to Hel: A Study of the
Conception of The Dead in Old Norse Literature. NewYork:
Greenwood Press, Publishers.
Dawkins, Richard. 1986. The God Delusion. Boston: Houghton Mifflin.
Dessau, Hermannus (editor). 1902. Inscriptiones Latinae Selectae.
Volume 2, Part 1. Berlin: Apud Weidmannos. Available on the web
site Internet Archive (www.archive.org). Retrieved 2013-June-24.
Dickens, Bruce. 1915. Runic and Heroic Poems of the Old Teutonic
Peoples. Cambridge, UK: Cambridge University Press.
Dickinson, T. M. 2002. "Translating animal art: Salin’s Style I and
Anglo-Saxon cast saucer brooches." pp. 163-186 in Hikuin, volume
29. Kalundborg, Denmark: Hikuin. Maintained on web site White
Rose Research Online. Retrieved 4 Nov 2012 from:
"http://eprints.whiterose.ac.uk/753/2/dickinsont1.pdf".
Dickinson, Tania M. 2005. "Symbols of protection : the significance of
animal-ornamented shields in early Anglo-Saxon England".
Medieval Archaeology . pp. 109-163. Obtained from White Rose
Research Online (http://eprints.whiterose.ac.uk/). Retrieved 2012-
Nov-04 from:
"http://eprints.whiterose.ac.uk/1831/1/dickinsont2.pdf".
Dickinson, Tania M. and George Speake. 1992. “The Seventh-Century
Cremation Burial in Asthall Barrow, Oxfordshire: A Reassessment.”
”. In The Age of Sutton Hoo, ed. Martin Carver, 93-130.
Woodbridge, Suffolk, U.K.: Boydell Press.
Dictionary of Old English. 2008. DOE Search 2.0 (A to G). Toronto,
Canada: Dictionary of Old English, University of Toronto.
Page 321
Dods, Marcus (translator). 1871. City of God. Written by Augustine.

Available at the web stie “Electronic Text Center, University of
Virginia Library. Machine-readable version created by Christian
Classics Ethereal Library, and also available at their web site.
(www.ccel.org). Retrieved 29 June 2013 from
“http://etext.lib.virginia.edu/toc/modeng/public/AugCity.html”.
Dobbie, Elliott van Kirk. 1942. The Anglo-Saxon Minor Poems. NY:
Columbia University Press.
Drayton, Penny. 1992. “Danelaw Gods — The Place-Name Evidence”.
On the web site At the Edge
(http://www.indigogroup.co.uk/edge.index.htm). Retrieved 25 Nov
2012 from “http://www.indigogroup.co.uk/edge/Danelaw.htm”.
Dronke, Ursula. 1997. The Poetic Edda, Volume II, Mythological
Poems. Oxford, UK: Clarendon Press.
Dubois, Thomas A. 1999. Nordic Religions in the Viking Age.
Philadelphia, Pennsylvania, USA: University of Pennsylvania Press.
Duff, J Wright and Arnold M. Duff. 1934. Minor Latin Poets. London:
Heinemann Ltd. Available on web site Internet Archive
(http://archive.org). Retrieved 7 May 2013 from
“http://archive.org/details/minorlatinpoetsw00duffuoft”.
Durant, Will. 1939. The Story of Civilization. Volume 2:The Life of
Greece. New York: Simon and Schuster. (Copyright renewed 1966
by Will Durant).
Durant, Will. 1944. The Story of Civilization. Volume 3: Caesar and
Christ. New York: Simon and Schuster.
Durant, Will. 1950. The Story of Civilization. Volume 4. The Age of
Faith. New York: Simon and Schuster.
Dyer, Christopher. 2000. Everyday Life in Medieval England. London
and New York: Hmbledon and London.
Ehrman, Bart D. 2000. The New Testament: Course Guidebook.
Chantilly, Virginia, USA: The Teaching Company. This is also a
reference to the video course of the same copyright date by the
same company and taught by Bart D. Ehrman. The course is simply
entitled The New Testament. The video of the lectures is available
at “www.thegreatcourses.com”.
Eliade, Mircea, 1959. The Sacred and the Profane. Original publication
in German, 1957. Translated by Willard R. Trask. San Diego,
California, USA: Harcourt Brace & Company.
Page 322
Ellis, Robinson. 1871. The Poems and Fragments of Catullus,

Translated in the Metres of the Original. London: John Murray. Made
available by Project Gutenberg (www.gutenberg.org). Produced by
Melissa Er-Raqabi, Ted Garvin, Taavi Kalju and the Online
Distributed Proofreading Team at “http://www.pgdp.net”. Retrieved
20 May 2013.
Elton, Oliver, translator. 1905. The Nine Books of the Danish History of
Saxo Grammaticus. Volume I. London: Norrœna Society.
(Norroena Society). This work is also available on the web at pages
available from table of contests at
“http://sunsite.berkeley.edu/OMACL/DanishHistory/index.html”.
Prepared by Douglas B. Killings, April 1997. The Online Medieval
and Classical Library, Berkeley Digital Library SunSITE.
Evans-Pritchard, E. E. 1940. “The Nuer of the Southern Sudan”. Pp
272-296 in Myer Fortes and E. E. Evans-Pritchard (ed) African
Political Systems. London: Oxford University Press. On the web site
Internet Archive (http://www.archive.org). Obtained 9 Mar 2013
from "http://archive.org/details/africanpolitical00fort".
Evans-Pritchard, E. E. 1956. Nuer Religion. London: Oxford University
Press.
Evelyn-White, Hugh G. (transl). 1914. Hesiod, the Homeric Hymns and
Homerica. Cambridge, MA: Harvard University Press; London,
William Heinemann Ltd. Electronic-file version prepared by Douglas
B. Killings and released 5 July 2008. Retrieved 2012-June-23 from
“http://www.greekmythology.com/Books/Hesiod-Theogony/hesiod-
theogony.html”. Also available at:
“http://www.theoi.com/Text/HesiodTheogony.html”.
European Graduate School. 2013a. “Plato — Biography”. On the web
site The European Graduate School (www.egs.edu). Last modified
2013-December-10. Retrieved 2013-December-10 from
“http://www.egs.edu/library/plato/”.
Fagles, Robert. 2006. The Aeneid. (Written by Virgil, 19 BCE). New
York: Penguin.
Fairbanks, Arthur. 1898. The First Philosophers of Ancient Greece. New
York: Charles Scribnere’s Son’s. Available on the web site Internet
Archive (www.archive.org). Downloaded 2014-October-26 from
"https://archive.org/details/firstphilosopher00fairiala". The book is
easier to read in the web edition @ Hanover Historical Texts
Collection (http://history.hanover.edu/project.php#ancient).
Fairclough, H.Ruston. 1932. Virgil in Two Volumes: Volume 1:
Eclogues, Gorgics, Aeneid 1-VI. Cambridge, Massachsetts, USA:
Harvard University Press. Available on the web site ScribD
(www.scribd.com). Retrieved on 2013-July-2.
Page 323
Fairclough, H. Ruston. 1934. Virgil. Volume 2: Aeneid 7-12, The Minor

Poems. London: William Heinemann Ltd. Available on the web site
ScribD (www.scribd.com). Retrieved 21 June 2013.
Faulkes, Anthony. 1987. Edda. By Snorri Sturluson (1220). London:
Everyman.
Faulkes, Anthony (editor). 2005. Snorri Sturluson Edda, Prologue and
Gylfanning. Second Edition. London: University College London,
Viking Society for Northern Research. Available on the web site
Germanic Mythology (http://www.germanicmythology.com).
Retrieved 16 October 2013 from "http://www.vsnrweb-
publications.org.uk/Edda-1.pdf".
Felix, Grendon. 1909. “Anglo-Saxon Charms”. The Journal of American
Folklore. Volume 22, number 84 (April-June): 105-237. On web site
Internet Archive (www.archive.org) by courtesy of JSTOR
(www.jstor.org). Retrieved 7 January 2013 from
“http://archive.org/details/anglosaxoncharms00gren”. Also
available from JSTOR: “http://www.jstor.org/stable/534353”.
Fern, Chris. 2010. “Chapter 7: Horses in Mind”. Pp 128-157 in Martin
Carver, Alexandra Sanmark, and Sarah Semple eds (2010), Signals
of Belief in Early England: Anglo Saxon Paganism Revisited. Oxford,
U.K.: Oxbow Books.
Fortes, Meyer. 1940. "The Political System of the Talensi of the
Northern Territories of the Gold Coast" Pp 239-271 in African
Political Systems, ed. by Meyer Fortes and E. E. Evans-Pritchard,
1940. London: Oxford University Press. Pagination cited refers to
reprint.
Fortes, M. 1945 [1969]. The Dynamics of Clanship among the Tallensi.
Oosterhout, Anthropological Publications.
Fortes, Meyer. [1959] 2008. “Fate in Relation to the Social Structure”.
Pp 32-40 in Meyer Fortes, [1959] 1983, Oedipus and Job in West
African Religion. Cambridge, UK: Cambridge University Press.
Reprinted on pages 350-355 in A Reader in the Anthropology of
Religion, edited by Michael Lambek,. Malden, Massachusetts, USA:
Blackwell Publishing.
Fortes, Meyer. 1962. “Ritual and Office in Tribal Society”. In Essays on
the Ritual of Social Relations, ed. By Max Gluckman. Manchester,
UK: Manchester University Press. Reprinted on pp 84-109 in Jack
Goody (ed.). 1987. Religion, Morality, and the Person. Cambridge,
UK: Cambridge University Press.]
Page 324
Fortes, Meyer. 1966. “Totem and Taboo”. In Proceedings of the Royal

Anthropological Institute of Great Britain and Ireland. Reprinted on
pp 110-144 in Jack Goody (ed.). 1987. Religion, Morality, and the
Person. Cambridge, UK: Cambridge University Press. Pagination
cited refers to reprint.
Fortes, Meyer. 1965. “Some Reflections on Ancestor Worship in
Africa”. In African Systems of Thought, ed. By Meyer Fortes and G.
Dieterlen. Oxford, UK: Oxford University Press. Reprinted on pp 66-
83 in Jack Goody (ed.). 1987. Religion, Morality, and the Person.
Cambridge, UK: Cambridge University Press. Pagination cited refers
to reprint.
Fortes, Meyer. 1966. “Religious Premisses and Logical Techniques in
the Divinatory Ritual”. Philosophical Transactions of the Royal
Society, Series B 215, pp 409-422. Reprinted on p 1-21. in Jack
UK: Cambridge University Press.
Fortes, Meyer. 1971. “On the Concept of the Person among the
Tallensi”. This presented at a seminar during a gathering of the
National Center for Scientific Research (CNRS – sponsored by the
French Ministry of Higher Education and Research. Later it was
printed in the conference proceedings, La Notion de personee en
Afrique Noire, pp. 238-319. Reprinted on pp 247-286 in Jack
UK: Cambridge University Press. Pagination cited refers to reprint.
Fortes, Meyer. 1972. “The First Born”. This was the Emanuel Miller
Memorial Lecture, delivered to the Association for Child Psychology
and Psychiatry. Later it was printed in the Journal of Child
Psychology and Psychiatry, volume 15: 81-104. Reprinted on pp
218-246 in Jack Goody (ed.). 1987. Religion, Morality, and the
Person. Cambridge, UK: Cambridge University Press. Pagination
cited refers to reprint.
Fortes, Meyer. 1973. “Custom and Conscience”. This was the Ernest
Jones Memorial Lecture, delivered to the British Psycholanalytic
Society. Later it was printed in the International Review of Psycho-
Analysis, volume 4: 127-152. Reprinted on pp 175-217 in Jack
Fortes, Meyer. 1979. “Coping with Destiny among the Tallensi”. In
Fantasy and Symbol, ed. By R. H. Hook. Amsterdam, The
Netherlands: AcademicPress. Reprinted on pp 145-174 in Jack
Page 325
Foster, B. O. 1919. Livy in Fourteen Volumes. Volume 1, Books 1 and

II. Cambridge, Massachusetts, USA: Harvard University Press.
Available on the web site Internet Archive (www.archive.org).
Retrieved 20 July 2013.
Foster, Jonathan. 2013. "The Archaeological Investigation into
Deserted Medieval Villages of Eastern Yorkshire". The Post Hole
(http://www.theposthole.org/), issue 33 (December). Retrieved
2014-August-23 from
"http://www.theposthole.org/read/article/239". The Post Hole,
Issue 33 (December).
Foster, Sally. 1992. “The State of Pictland in the Age of Sutton Hoo.” ”.
In The Age of Sutton Hoo, ed. Martin Carver, 217-234. Woodbridge,
Foster, Sarah. 2007-2008. "Religion and the Landscape -- How the
conversion affected the Anglo-Saxon landscappe and its role in
Anglo-Saxon ideology". Postgraduate Forum E-Journal, Edition 5.
Located on the web site Postgraduate Forum
(http://www.societies.ncl.ac.uk/shspgf/journal.htm). Newcastle
University, School of Historical Studies. Newcastle-upon-Tyne, UK.
Downloaded 2012-July-14 from:
"http://www.societies.ncl.ac.uk/shspgf/Ed_5/Foster.pdf".
Fowler, W. Warde. 1899. The Roman Festivals of the Period of the
Republic: An Introduction to the Study of the Religion of the
Romans. London: Macmilland and Co., Limited.
Fowler, Alfred North (translator). 1921. Plato in Twelve Volumes, Vol.
12 translated by Harold N. Fowler. Cambridge, MA, Harvard
University Press; London, William Heinemann Ltd. 1921. Available
on the web site Perseus Digital Library
(http://www.perseus.tufts.edu/hopper/). Cratylus is at
"http://www.perseus.tufts.edu/hopper/text?doc=plat.+crat.+383a".
Fowler, H.W. (transl). 1905. The Works of Lucian of Samosata. Oxford:
The Clarendon Press. Retrieved from the Theoi web site:
“http://www.theoi.com/Text/LucianDialoguesGods1.html”.
Fox, Robin Lane. 1986. Pagans and Christians. New York: Alfred A.
Knopf, Inc.
Fox, Russell. 1999. "Feral Hog". Last revised 8 April 1999. On web
site, Texas Tech University Natural Resources Management
(http://cherokee.tosm.ttu.edu/ttunrm/). Retrieved 2013-Jan-27
from "http://www.rw.ttu.edu/sp_accounts/feral_hog/default.htm".
Page 326
Francis, Louis. 1994. Ptolemy’s Geographia - Books I & II. Available

from the web site Oxford Text Archive (http://ota.ahds.ac.uk/).
Retrieved 2013 May 05. Also available here at the web site de Res
Historiae Antiqua (http://www.reshistoriaeantiqua.co.uk/) and also
found on 5 May 2013 here:
“http://www.reshistoriaeantiqua.co.uk/Ptolemy%20B.html”.
Frazer, James George (translator). 1921a. Apollodorus: The Library. In
Two Volumes. Volume 1. Loeb Classical Library Volumes 121 &
122. London, William Heinemann Ltd. 1921. Available:
"http://www.theoi.com/Text/Apollodorus1.html". Visited 23 June
2012. Also available on the web site Internet Archive
(www.archive.org).
Frazer, James George. 1931. Ovid’s Fasti. London: William Heinemann
Ltd. Available on web site Internet Archive (www.archive.org).
Retrieved 15 May 2013 from
“http://ia600508.us.archive.org/20/items/ovidsfasti00oviduoft/ovid
sfasti00oviduoft_bw.pdf”.
Friedman, Milton. 1975. There’s No Such Thing as a Free Lunch. Glen
Ridge, New Jersey, USA: Thomas Horton and Company.
G & C Merriam Company. 1979. Webster’s New Collegiate Dictionary.
Springfield, Massachusetts, USA: G. & C. Merriam Company.
Gardenstone. 2012. The Nerthus Claim. Usingen, Germany:
Gardenstone.
Garmonsway, G. N. Editor, & translator. 1972. The Anglo-Saxon
Chronicle. London: J. M. Dent.
Gasquet, Francis Aidan. 1906. Henry VII and the English Monasteries.
London: George Bell. Available on Internet Archive
(www.archive.org). Downloaded 15 November 2014 from
“https://archive.org/details/henryviiienglish00gasquoft”. Of the
Order of Saint Benedict -- he was Catholic.
Gatkuoth, Peter Reat. 2010. "The Nuer Traditional Time: Social Life
and Culture". On web site South Sudan News Agency
(http://www.southsudannewsagency.com). Retrieved 2013-April-12
from:
“http://www.southsudannewsagency.com/opinion/articles/the-nuer-
traditional-time-social-life-and-culture”.
Geake, Helen. 1992. “Burial Practice in Seventh- and Eighth-Century
England”. ”. In The Age of Sutton Hoo, ed. Martin Carver, 84-94.
Woodbridge, Suffolk, U.K.: Boydell Press.
Geertz, Clifford. [1966] 2008. “Religion as a Cultural System”. Pp. 58-
75 in A Reader in the Anthropology of Religion, edited by. Michael
Lambek,. Malden, Massachusetts, USA: Blackwell Publishing.
Page 327
Gell, Alfred. [1995] 2008. “Closure and Multiplication: An Essay on

Polynesian Cosmology and Ritual” (abridged from earlier
publication). Pp 267-279 in A Reader in the Anthropology of
Religion, edited by Michael Lambek. Malden, Massachusetts, USA:
Blackwell Publishing.
Gering, Hugo. 1903. Volständiges Wörterbuch zu den Liedern der
Edda. Kiel: Halle. Available on the web site Septentrionalia: The
Medieval North (http://www.septentrionalia.net/index.html).
Retrieved 21 December 2013 from
“http://www.septentrionalia.net/lex/gering.pdf”.
Gerson, Lloyd. 2013. “Plotinus”. Available on the web site, Stanford
Encyclopedia of Philosophy (http://plato.stanford.edu”. Stanford,
California, USA: The Metaphyics Research Lab, Center for the Study
of Language and Information, Stanford University. Downloaded 16
April 2014 from
“http://plato.stanford.edu/archives/sum2013/entrie/plotinus/”.
Glare, P. G. W., ed. 1976. Oxford Latin Dictionary. London: Oxford
University Press.
Golden, Gary P. 2011. “Groves and Sacred Spaces in Germanic and
Scandinavian Heathenry”. Óðroerir, volume 1 (2010), pages 37-43.
Gordon, Richard (translator & editor). 2008. Romanising Oriental
Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and
Mithras, written by Jaime Alvar. Leiden, Holland: Brill. Available on
the web site Internet Archive (www.archive.org). Retrieved 1 July
2013 from
"http://ia700508.us.archive.org/5/items/RomanisingOrientalGods/B
inder1.pdf".
Graves, Robert. 1960. The Greek Myths. London: Penguin. Original
two volumes published as one in 1992.
Grienberger. Theodor von. 1921. “Das angelsächsisches
Runengedicht.” Anglia, 45: 201-220.
Guhnfeldt, Cato. 2011. “Unmatched Heathen Shrine Found”.
Translated by Karl E. H. Siegfried for The Norse Mythology Blog
(http://www.norsemyth.org/) and posted 2012-March-30. Retrieved
2014-Aug-23 from
“http://www.norsemyth.org/2012/03/unmatched-heathen-shrine-
found.html”.
Page 328
Guyon, Madame. 1685. A Short and Easy Method of Prayer. Translator

unknown. This English translation was first published in 1853.
London: H. R. Allenson, LTD. MP3 edition read by Ruth Lomas.
Downloaded from Christian Classics Ethereal Library
(http://www.ccel.org). Republished in Grand Rapids, MI: Christian
Classics Ethereal Library. Retrieved in PDF and MP3 format 1 Mar
2013 from http://www.ccel.org/ccel/guyon/prayer.pdf".
Hagan, Ann. 1995. A Second Handbook of Anglo-Saxon Food and
Drink: Production and Distribution. Norfolk, UK: Anglo-Saxon
Books.
Hall, Alaric. 2004. The Meanings of Elf and Elves in Medieval England.
PhD Dissertation. Glasgow, Scotland, UK: Department of English
Language, University of Glasgow.
Hall, Alaric. 2006. “Are There Any Elves in Anglo-Saxon Place-Names?”
Nomina: Journal of the Society for Name Studies in Britain and
Ireland, volume 29, pp 61-80.
Halsall, Maureen. 1981. The Old English Rune Poem: A Critical Edition.
Toronto: University of Toronto Press.
Hamilton, H. C. and W. Falconer (translators). 1903. The Geography of
Strabo in Three Volumes. London: George Bell and Sons. The first
six books translated by H. C. Hamilton and the remainder by W.
Falconer. Available on the web site Internet Archive
(www.archive.org). Retrieved 2013-July-11. The title page says
“volume 1”, but this is the complete collection of 17 “books” by
Strabo; all 3 volumes were scanned in together, giving a 1514-page
collection in one file. It is best to cite this work by Strabo’s book-
chapter numbers instead of print-page numbers.
Hanks, Patrick and Flavia Hodges. 1988. A Dictionary of Surnames.
Oxford: Oxford University Press. With special consultant for Jewish
names: David L. Gold.
Härke, Heinrich. 1992. “Changing Symbols in a Changing Society: The
Anglo-Saxon Weapon Burial Rite in the Seventh Century”. In The
Age of Sutton Hoo, ed. Martin Carver, 151-165. Woodbridge,
Harris, Mark W. 2013. “Universalist Origins: Our Historic Faith”.
Available on the web site Unitarian Universalist Association
(www.uua.org). Retrieved 2013 February 2014 from
“http://www.uua.org/php/template/printer.php”.
Hasselhoff, Gunther. 1974. “Sahlin’s Style I”. Available on the web site
Archeology Data Service (http://archaeologydataservice.ac.uk/).
Obtained 31 August 2014 from
“http://archaeologydataservice.ac.uk/archiveDS/archiveDownload?
t=arch-769-1/dissemination/pdf/vol18/18_001_015.pdf”.
Page 329
Henson, Donald. 2006. The Origins of the Anglo-Saxons. Little

Downham, Ely, Cambridgeshire, UK: Anglo-Saxon Books.
Herbert, Kathleen. 1994. Looking for the Lost Gods of England.
Thetford Forest Park, Norfolk, UK: Anglo-Saxon Books.
Herstolt, Jean (translator). 1949. The Emperor’s New Clothes, by Hans
Christian Andersen. Originally published in The Complete Andersen,
translated by Jean Herstolt, in 1949 (six volumes). Heritage: New
York. Available on the web site The Hans Christian Andersen Center
(http://www.andersen.sdu.dk/index_e.html). Read 11-December-
2013 at
“http://www.andersen.sdu.dk/vaerk/hersholt/TheEmperorsNewClot
hes_e.html”.
Hicks, Robert Drew. 1925. Diogenes Laertius: Lives of Eminent
Philosophers, with an English Translation by R. D. Hicks, In Two
Volumes. Volume 2. London: William Heinemann. Availeble on the
web site Internet Archive (www.aarchive.org). Downloaded 2014-
October-26 from
“https://archive.org/details/livesofeminentph02dioguoft”.
Hinton, David. 1998. “Anglo-Saxon Smiths and Myths”. Bulletin of the
John Rylands Library volume 80, number 1, pages 3-22. Available
at Manchester eScholar Services
(https://www.escholar.manchester.ac.uk/search/). Retrieved
2014-August-10 from
“https://www.escholar.manchester.ac.uk/api/datastream?
publicationPid=uk-ac-man-scw:1m4002&datastreamId=POST-
PEER-REVIEW-PUBLISHERS-DOCUMENT.PDF”.
Hinton, David. 2001. “Great Sites: Yeavering”. British Archeology,
Issue 58 (April). Available on the web site Archaeology For All
(http://www.archaeologyuk.org), maintained by the Council for
British Archaeology. Retrieved 9 February 2014 from
“http://www.archaeologyuk.org/ba/ba58/feat3.shtml”.
Hinton, David A. and Robert White. 1993. "A smith's hoard from
Tattershall Thorpe, Lincolnshire: a synopsis". Anglo-Saxon England,
Volume 22 (December): 147-166. Available at this stable URL:
"http://dx.doi.org/10.1017/S026367510000435X". Published
online: 26 September 2008.
Hollander, Lee M. 1962 (translator). The Poetic Edda. Austin, Texas:
University of Texas Press.
Hollander, Lee M.(translator). 1964. Heimskringla: History of the Kings
of Norway. Austin, Texas, USA: University of Texas Press.
Holzman, Jon D. 2007. Nuer Journeys, Nuer Lives: Sudanese Refugees
in Minnesota. London: Pearson.
Page 330
Hope-Taylor, Brian K. 1977. Yeavering: An Anglo-British Centre of

Early Northumbria. London: Her Majesty's Stationary Office.
Hopkins, A. Grosvenor. 1896. Tacitus: The Agricola and Germania,
Edited on the Basis of Draeger's Agricola dnd Schwiezer-Sifler's
Germania, with Introduction and Maps. Boston: Leach, Shewell, and
Sanborn. Available on the web site Open Library
(http://openlibrary.org). First visited 2013-June-27 at
"http://www.archive.org/stream/agricolagermani00taci#page/n3/m
ode/2up".
Horatius, Moravius. 2004. "Inscriptions". In the web site The Roman
World (http://www.ancientworlds.net/). Last updated 10 May 2004.
Retrieved 2013-June-22 from
"http://www.ancientworlds.net/aw/Article/328100&about=Categori
es&aboutData=4".
Houghton Mifflin Company. 1993. The American Heritage College
Dictionary. Boston: Houghton Mifflin.
Hreinsson, Viðar, Robert Cook, Terry Gunnell, Keneva Kunz, and
Bernard Scudder. 1997b. “Introduction” In The Complete Sagas of
the Icelanders Including 49 Tales. Vol 1, Viðar Hreinsson, Robert
Cook, Terry Gunnell, Keneva Kunz, and Bernard Scudder (ed.),
xxix-lv. Rekyavík, Iceland: Leifur Eiríksson Publishing.
Hreinsson, Viðar, Robert Cook, Terry Gunnell, Keneva Kunz, and
Bernard Scudder. 1997c. “Reference Section”. In The Complete
Sagas of the Icelanders Including 49 Tales. Vol 5, Viðar Hreinsson,
(ed.), 383-446. Rekyavík, Iceland: Leifur Eiríksson Publishing.
Hull, R. C. F. (translator). 1969. The Archetypes and the Collective
Unconscious. Second Edition. New York: Princeton University Press.
Accessed on ScribD (www.scribd.com).
Hutchinson, 2000. “Nuer Ethnicity Militarized”. Anthropology Today,
volume 16, #3 (June): 6-13. Retrieved 24 April 2014 from JSTOR,
stable URL “ http://www.jstor.org/stable/2678167 .”
Hutton, Ronald. 2011. “How Pagan Were Medieval English Peasants?”
Folklore, volume 22, number 3: 235-249. Published on the internet
3 November 2011 and available at this URL:
“http://dx.doi.org/10.1080/0015587X.2011.608262”.
Inge, W. R. 1900. “The Permanent Influence of Neoplatonism upon
Christianity”. The American Journal of Theology. Volume 4, #2
(April): 328-344. Available at the web site JSTOR (www.jstor.org).
Retrieved 2013-October-22 from “
http://www.jstor.org/stable/3153114 “.
Page 331
Ingram, Rev. James and J. A. Giles (translators). 1847. Anglo-Saxon

Chronicle. Translated by Rev. James Ingram in 1823 and with notes
by J. A. Giles. Produced by Douglas B. Killings for Gutenberg Project
(www.gutenberg.org), and released in September 1996.
Downloaded in epub format 2014-November-14 from
“http://www.gutenberg.org/ebooks/657”.
Insoll, Timothy. 2004a. "Syncretism, Time, and Identity: Islamic
Archaeology in West Africa". Pp. 89-101 in Donald Whitcomb (ed.),
Changing Social Identity with the Spread of Islam: Archaeological
Perspectives. Chicago: Oriental Institute of the University of
Chicago. Also on the web site, Timothy Insoll (www.insoll.org).
Retrieved 2013-March-29 from "http://www.insoll.org/Social.pdf".
Insoll, Timothy. 2004a. “Are Archaeologists Afraid of Gods? Some
Thoughts on Archaeology and Religion”. In Timothy Insoll (editor),
Belief in the Past. The Proceedings of the 2002 Manchester
Conference on Archaeology and Religion. BAR S1212. Oxford:
Archaeopress, pp. 1-6. Also on the web site, Timothy Insoll
(www.insoll.org). Retrieved 2013-March-29 from
"http://www.insoll.org/Manchester%20Conf.pdf".
Insoll, Timothy. 2004c. Archeology, Ritual, and Religion. London:
Routledge. Also on the websites Questia (www.questia.org) and
Archive.org (www.archive.org). Retrieved 2013-March-29 from
“http://ia601606.us.archive.org/28/items/ArchaeologyRitualReligion
/Insoll2004_ArchaeologyRitualReligion.pdf”.
Insoll, T. 2005. "Archaeology of Cult and Religion". (In), Colin
Renfrew and Paul Bahn (eds.), Archaeology: The Key Concepts.
London: Routledge, pp. 45-49. Retrieved 2012-September-08 from:
"http://www.insoll.org/Key%20Concepts.pdf".
Insoll, Timothy. 2006. "Shrine Franchising and the Neolithic in the
British Isles: Some Observations based upon the Tallensi, Northern
Ghana". Cambridge Archaeological Journal 16: 223-38. Retrieved
2012-September-08 from "http://www.insoll.org/CAJ.pdf”.
Insoll, T. 2007a. “'Totems', 'Ancestors', and 'Animism'. The
Archaeology of Ritual, Shrines, and Sacrifice amongst the Tallensi of
Northern Ghana”. In Barrowclough, D., and Malone, C. (eds.), Cult
in Context. Oxford: Oxbow Books, pp. 328-34.
Insoll, Timothy. 2007b. "Natural or Human Spaces? Tallensi Sacred
Groves and Shrines and their Potential Implications for Aspects of
Northern European Prehistory and Phenomenological
Interpretation". Norwegian Archaeological Review 40: 138-58.
Retrieved 2012-September-08 from: "http://www.insoll.org/Insoll
%20-%20NAR%20Paper.pdf".
Page 332
Insoll, Timothy. 2007c. "'Totems', 'Ancestors', and 'Animism'. The

Archaeology of Ritual, Shrines, and Sacrifice amongst the Tallensi of
Northern Ghana". Pp 328-334 in Barrowclough, D., and Malone, C.
(eds.), Cult in Context. Oxford: Oxbow Books, pp. 328-34.
Insoll, Timothy. 2010. "Pots and Earth Cults: The Context and
Materiality of Archaeological Ceramics Amongst the Talensi of
Northern Ghana and their Interpretive Implications". Pp 93-112 in
Naguib, N. and De Vries, B. (eds.), Movements of People in Time
and Space. Bergen: Bric Press, pp. 93-112. Retrieved 8 Sep 2012
from "http://www.insoll.org/Manger.pdf".
Insoll, Timothy. 2011a. “Substance and Materiality? The Archaeology
of Talensi Medicine Shrines and Medicinal Practices”. Anthropology
and Medicine, volume 18, number 2 (August): 181-203.
Insoll, Timothy. 2011b. “Introduction. Shrines, Substances, and
Medicine in Sub-Saharan African: Archaeological, Anthropological,
and Historical Perspectives”. Anthropology and Medicine, volume
18, number 2 (August): 145-166.
Insoll, Timothy, Benjamin Kankpeyeng and Rachel MacLean. 2007a.
“Culture of the Tallensi people of Northern Ghana”. Posted
November 7, 2007 on web site: World Archeology. Filed Under:
Issue 26, Features, Ghana. Visited 2012-07-15
(“http://www.world-archaeology.com/?s=Tallensi”).
Insoll, T., Kankpeyeng, B., and MacLean, R. 2007. "Shrines, Rituals,
and Archaeology. Archaeology of the Tallensi, Northern Ghana."
Current World Archaeology 26: 29-36. Retrieved 2012-September-
08 from "http://www.insoll.org/CWA.pdf". This is the full article that
was excerpted for the web version of CWA.
Insoll, T., Kankpeyeng, B., and MacLean, R. 2009. "The Archaeology of
Shrines among the Tallensi of Northern Ghana: Materiality and
Interpretative Relevance". Pp. 41-70 in Dawson, A. (ed.), Shrines in
Africa. Calgary: The University of Calgary Press. Retrieved 2012-
September-08 from: "http://www.insoll.org/Shrines.pdf".
Jaeger, Werner. 1947. The Theology of the Greek Philosophers.
Oxford, U.K.: Clarendon Press. Available on the web site Questia
(www.questia.com). Stable URL:
“http://www.questia.com/read/6541454/the-theology-of-the-early-
greek-philosophers”.
Jaeger, Werner. 1961. Early Christianity and Greek Paideia. London:
Oxford University Press.
Jennbert, Kristina. 2003. “Animal Graves: Dog, Horse, and Bear”.
Translated by Laura Wrang. Current Swedish Archaeology, Volume
11: 139-152.
Page 333
Jennbert, Kristina. 2011. Animals and Humans: Recurrent Symbiosis in

Archeology and Old Norse Religion. Translation by Alan Crozier.
Lund, Sweden: Nordic Academic Press. Available on ScribD
(www.scribd.com).
Jennings, Peter. 2010. “Aspects of Anglo-Saxon Paganism”. On the
English Companions web site (www.tha-engliscan-gesithas.org.uk).
Retrieved 2011-October-01 from “http://www.tha-engliscan-
gesithas.org.uk/archives/aspects-of-anglo-saxon-paganism”.
Location on 18 Jan 2013: "http://www.tha-engliscan-
gesithas.org.uk/archives/aspects-of-anglo-saxon-paganism#more-
777".
Jones, Frederick George. 1967. The Old English Rune Poem, an
Edition. A dissertation presented to the Graduate Council of the
University of Florida, June 1967, for the degree of doctor of
philosophy.
Jones, Mary. 2004. “Interpretatio Romana”. Available on the web site
Jones’ Celtic Encyclopedia
(http://www.maryjones.us/jce/jce_index.html). Retrieved 8 June
2014 from “http://www.maryjones.us/jce/interpretatio.html”.
Jones, Peter. 1998. Learn Ancient Greek. New York: Barnes and Noble
Books.
Jónsson, Finnur (editor). 1907. Edda Snorra Sturlusonar. Reykjavík,
Iceland: Sigurður Kristjánsson. Available on the web site Open
Library (http://openlibrary.org). Retrieved 2 October 2013 from
“http://www.archive.org/stream/eddasnorrasturl00sturgoog#page/
n5/mode/2up”.
Jónsson, Finnur (editor). 1931. Edda Snorra Sturlusonar. Copenhagen:
Gyldendalske Boghandel and Nordisk Forlag. Available on web site
Septentrionalia: The Medieval North
(http://www.septentrionalia.net/index.html). Retrieved 2013-
December -21 from
“http://www.septentrionalia.net/etexts/finnur_SnE.pdf”.
Jowett, Benjamin (translator). 1871. Timaeus by Plato. New York: C.
Scribner’s Sons. Retrieved 6 November 2013 from an MIT website
at the URL “"http://classics.mit.edu/Plato/timaeus.html".
Page 334
Jowett, Benjamin A. 1892c. The Dialogues of Plato Translated into

English with Analysis and Introductions. In Five Volumes. Volume 2.
Third Edition. New York: Oxford University Press, American Branch.
Available on the web site Online Library of Liberty
(http://oll.libertyfund.org/), but the copy of Timaeus there is
abridged and summarized in places. Retrieved 24 August 2013 from
“http://classics.mit.edu/Plato/timaeus.1b.txt”. I decided not not to
quote this copy, preferring those on Sacred Texts Archive and
Internet Classics Archive as less suspect.
Juszcyzk, Frank. 1998. “The Os Rune and the Sword-Cult of Saxnot”.
Wiðowinde Number 115 (Autumn): 50-52.
Kamm, Anthony. 1999. The Romans: An Introduction. London:
Routledge. Available on the web site Questia (www.questia.com).
Kankpeyeng, Benjamin W., Samuel N. Nkumbaan, and Timothy Insoll.
2011a. “Indigenous Cosmology, Art forms and Past Medicinal
Practices: Towards an Interpretation of Ancient Koma Land sites in
Northern Ghana". Anthropology and Medicine. Volume 18, Issue 2
(2011 August), pp 205–216. Published online 2011 August 3.
Retrieved 2013-02-10 from
“http://www.tandfonline.com/doi/abs/10.1080/13648470.2011.591
197”.
Kelly, William. 2002a. “E. E. Evans-Pritchard: Reading The Nuer in
Context”. In the web site Welcome to Yale University
(www.yale.edu), section for Anthropology 500
(http://classes.yale.edu/02-03/anth500a/). New Haven,
Connecticut, USA: Yale University. Retrieved 2013-Apr-12 from
“http://classes.yale.edu/02-
03/anth500a/projects/project_sites/00_Busbee/500b_
hutchinson.html”.
Kemble, John M. 1840. Anglo-Saxon Runes. Printed with additional
notes and translations by Bill M. Griffiths in 1991. Middlesex, UK:
Anglo-Saxon Books. Originally published as “On Anglo-Saxon
Runes” in Archeologica in 1840.
Kennedy, Alan.1983. Cnut’s Oxford Code, 1018 (Cn 1018). Taken
from Alan Kennedy, ‘Cnut's Law Code of 1018’, Anglo-Saxon
England, 11 (1983), 57-81. Available on the web site Early English
Laws (http://www.earlyenglishlaws.ac.uk/). Accessible at this URL:
“http://www.earlyenglishlaws.ac.uk/laws/texts/cn-1018/”.
Page 335
Kent, Roland G. (translator). 1938a. Varro: On the Latin Language.

Press. Available on web site Internet Archive (www.archive.org).
Retrieved 2013-May-21 from
“http://ia700508.us.archive.org/6/items/onlatinlanguage01varruoft
/onlatinlanguage01varruoft_bw.pdf”
Kent, Roland G. (translator). 1938b. Varro: On the Latin Language.
Press. Available on web site Internet Archive (www.archive.org).
"http://archive.org/details/onlatinlanguage02varruoft".
Kline, A. S. (transl). 2000. Ovid: The Metamorphoses. Retrieved from
the web site Poetry in Translation, maintained by A. S. Kline in the
U.K. (http://www.poetryintranslation.com/index.html). Retrieved 19
July 2013.
Kline, A. S. 2002a. Virgil: The Georgics. Available on the web site
ScribD (www.scribd.com). Retrieved 2013-July-02. Also available on
the web site Poetry in Translation, maintained by A. S. Kline in the
U.K. (http://www.poetryintranslation.com/index.html). Go to this
page to download:
“http://www.poetryintranslation.com/PITBR/Latin/Virgilhome.htm”.
Kline, A. S. (transl). 2002b. Virgil: The Aeneid. Available on the web
site Poetry in Translation, maintained by A. S. Kline in the U.K.
(http://www.poetryintranslation.com/index.html). Retrieved 2013-
July-15.
Kline, A. S. (transl). 2004. Ovid: Fasti. Available on the web site
Poetry in Translation, maintained by A. S. Kline in the U.K.
(http://www.poetryintranslation.com/index.html). Retrieved 2013-
May-15 from
“http://www.poetryintranslation.com/klineascatullus.htm”.
Kline, A. S. (transl). 2012. Publius Papinius Statius: Silvae. Retrieved
from the web site Poetry in Translation, maintained by A. S. Kline in
the U.K. (http://www.poetryintranslation.com/index.html).
Retrieved 21 July 2013.
Kochan, Miriam (translator). 1968. The Greek Adventure. Written by
Pierre Lévêque. Cleveland, Ohio, USA: World Publishing Company.
Copyright 1968 by George Weidenfield and Nicolson, Ltd. Originally
published in 1964 in France by Librairie Armand Colin as L’Aventure
Grecque.
Page 336
Kovárová, Lenka. 2011. The Swine in Old Nordic Religion and

Worldview. Reykjavik, Iceland: University of Iceland. Retrieved 18
January 2014. Available at
“http://skemman.is/stream/get/1946/10143/25318/1/Lenka_Kovar
ova_MA.pdf”.
Kraut, Richard. 2013. “Plato”. The Stanford Encylopedia of Philosophy.
Fall 2013, Edward N. Zalta Ed. Stanford, California, USA:
Metaphysics Research Lab, Stanford University. Retrieved 20
November 2013 from “http://plato.stanford.edu/entries/plato/”.
Kuhn, Sherman M. “The Dialect of the Corpus Glossary”. Publications
of the Modern Language Association of America. Volume 54,
Number 1 (March): 1-19.
Kvilhaug, Marie. 2004. The Maiden with the Mead: A Goddess of
Initiation in Norse Mythology? Master dissertation in History of
Religions. Oslo, Norway: University of Oslo, Department of Culture.
Kvilhaug, Marie. 2012. Voluspá - The Divination of the Witch - An Edda
Poem. Oslo, Norway: Lady of the Labyrinth.
Kvilhaug, Marie. 2013. The Seed of Yggdrasill: Deciphering the Hidden
Messages in Old Norse Myths. Helsinge, Denmark: Whyte Tracks.
Lacey, Robert and Danny Danziger. 1999. The Year 1000. Boston:
Little, Brown, and Company.
Lang, Andrew. 1907. Myth, Ritual, and Religion. Volume 1. London:
Longmans, Green, and Co. Also available:
http://classiclit.about.com/library/bl-etexts/alang/bl-alang-myth-
preface.htm”. The “New Impression” was issued between 1907 &
1912 – prior to the author’s death in 1912. My default value for
publication is earliest, 1907. No date on the book for either the
second edition (1899) nor “new impression”, which differs from the
second edition in part by having an additional preface citing
periodical articles dated in fall of 1906.
Larrington, Carolyne. 1996. The Poetic Edda. Oxford, UK: Oxford
University Press.
Lee, F. N. 2000. King Alfred the Great and Our Common Law.
Brisbane, Australia: self-published. Retrieved 2012-September-08
from: “http://www.dr-fnlee.org/docs6/alfred/alfred.pdf”. Reverend
Professor Doctor F. N. Lee was a member of the Department of
Church History, Queensland Presbyterian Theological Seminary.
LeShan, Lawrence. 1974. How To Meditate. New York: Bantam.
Lewis, C. S. 1952. Mere Christianity. New York: Macmillan.
Page 337
Liddell, Henry George, Robert Scott, and Sir Henry Stuart Jones. 1940.
A Greek-English Lexicon. Originally published by Liddell and Scott in
1901, revised and augmented throughout by Sir Henry Stuart Jones
with the assistance of Roderick McKenzie. Oxford: Clarendon Press.
Available: “http://www.perseus.tufts.edu/hopper/text?
doc=Perseus:text:1999.04.0057”.
Liebermann, Felix. 1903. Die Gesetze der Angelsachsen. Erster Band:
Text und Übersetzung. Halle, Germany: Max Niemeyer.
Lindsay, W. M. 1921. The Corpus Glossary. Cambridge, UK: Cambridge
University Press.
Lindsay, W. M. 1897. Handbook of Latin Inscriptions Illustrating the
History of the Language. Boston: Allyn and Bacon. Available on the
web site Scribd (www.scribd.com). Retrieved 2013-June-25.
Lund, Julie. 2010. “At the Water's Edge”. Pp 48-66 in Martin Carver,
Alexandra Sanmark, and Sarah Semple eds (2010), Signals of
Belief in Early England: Anglo Saxon Paganism Revisited. Oxford,
U.K.: Oxbow Books.
MacKenna, Stephen and B. S. Page (translators). 1930. The Six
Enneads, by Plotinus in about 250 CE. London, P.L. Warner,
publisher to the Medici Society [1917-1930]. Available at Christian
Classics Online (www.ccel.org). Downloaded 22 October 2013 from
ScribD (www.scribd.com). Available at the web site Sacred Texts
(www.sacred-texts.com), specifically at "http://www.sacred-
texts.com/cla/plotenn/enn000.htm". Also available at the Online
Liberty Library (www.oll.libertyfund.org). An HTML version is on the
web site The Internet Classics Archive at
“http://classics.mit.edu/Plotinus/enneads.html”. A text-file version
can be had from Fordham University at
“http://www.fordham.edu/halsall/ancient/plotinus-sixennea.txt”.
Also available in many other locations.
Mackie, W. S. 1934. The Exeter Book, Part II: Poems IX-XXXII.
London: Oxford University Press. Published for the Early English
Text Society, original series number 194. Reprint (1978) Millwood,
NY, USA: Kraus Reprint Co. Page references are to the reprint
edition.
Maitland, Sara. 1997a. “The Origins of the World”. Pp 20-39 in Tony
Allan and Sara Maitland (eds.), Titans and Olympians: Greek and
Roman Myth. London: Duncan Baird Publishers.
Maitland, Sara. 1997b. “The First Family of Olympus”. Pp 40-67 in
Tony Allan and Sara Maitland (eds.), Titans and Olympians: Greek
and Roman Myth. London: Duncan Baird Publishers.
Page 338
Maitland, Sara. 1997c. “The Second Generation”. Pp 68-97 in Tony

Allan and Sara Maitland (eds.), Titans and Olympians: Greek and
Roman Myth. London: Duncan Baird Publishers.
Mark, Joshua J. 2009. "Plato". Available on the web site Ancient
History Encyclopedia (http://www.ancient.eu.com/). Retrieved
2013-December-11 from "http://www.ancient.eu.com/plato/".
Mattingly, H. and S. A. Handford. 1970. Tacitus: The Agricola and the
Germania. London: Penguin. This is a translation that does not
present an edition of the Latin.
McDevitte, W. A. and W. S Bohn. 1869. The Works of Julius Caesar.
(http://classics.mit.edu/Caesar/gallic.mb.txt). On web site The
Internet Classics Archive (http://classics.mit.edu/). Also available in
parallel Latin and English on the web site Internet Sacred Text
Archive (http://www.sacred-texts.com/cla/index.htm). Originally
published as Caesar's Commentaries on the Gallic and Civil Wars:
with the Supplementary Books attributed to Hirtius. in New York by
Harper and Brothers, 1869. Caesar wrote the Latin original in 50-58
BCE, and Book 4 is dated 56 BCE.
McEnerney, John I. 1983. "Precatio Terrae and Precatio Omnium
Herbarum". Rheinisches Museum für Philologie, Volume 126, pages
175-187. Available from the University of Cologne, Faculty of Arts
and Humanities, Institut fur Altertumskunde, Reinisches Museum
fur Philologie (http://rhm.phil-fak.uni-koeln.de/start.html?&L=1).
Also available on JSTOR (www.jstor.org). Retrieved 2013-May-08
from: "http://www.rhm.uni-koeln.de/126/McEnerney.pdf".
Meany, Audrey L. 1966. “Woden in England: A Reconsideration of the
Evidence”. Folklore volume 77, number 2 (Summer): 105-115.
Retrieved 2012-Oct-07 from
“http://www.jstor.org/stable/1258536”.
Mississippi State University. 2012a. "History of Wild Pigs". On web site
Wild Pig Info (http://wildpiginfo.msstate.edu/history-wild-
pigs.html). Last revised 10 Dec 2012. Visited 2013-Jan-27.
Missouri Department of Conservation. n.d. “Feral Hog” and “Feral Hog
Control”. On web site MDC Online. Permalink for “Feral Hog” page:
mdc.mo.gov/node/4292. Permalink for “Feral Hog Control page:
mdc.mo.gov/node/17158. Retrieved 27 Jan 2013.
Momigliano, Arnaldo. 1987. “Roman Religion”. Pp 579-584 in
Macmillan Reference USA, World Religions: Selections from the
Sixteen-Volume Macmillan Encyclopedia of Religion. New York:
Simon & Schuster Macmillan.
Page 339
Moore, Edward. 2005. “Neoplatonism”. Available on the web site

Internet Encyclopedia of Philosophy (ww.iep.utm.edu). Martin,
Tennessee, USA: Internet Encyclopedia of Philosophy. Last updated
2005-May-02. Retrieved 2013-09-05 from “www.iep.utm.edu
/neoplato/”.
Morris, James. 2011. Investigating Animal Burials: Ritual, Mundane,
and Beyond. Published by Archaeopress (www.archaeopress.com).
Oxford, UK: Archaeopress.
Morthland, John. 2011. “A Plague of Pigs in Texas”. Smithsonian
Magazine, January 2011. Also on the web site Smithsonian.com
(http://www.smithsonianmag.com/). Available at
“http://www.smithsonianmag.com/science-nature/a-plague-of-pigs-
in-texas-73769069/?page=1”.
Motz, Lotte. 1987. “The Families of Giants.” Archiv for nordisk filologi,
102: 216-236.
Motz, Lotte. 1997. Faces of the Goddess. New York: Oxford University
Press.
Mozley, J. H. 1928a. Statius, Volume 1. London: William Heinemann
Ltd. Available on web site Internet Archive (www.archive. org).
Retrieved 2013-May-15 from:
"http://archive.org/details/statiusstat01statuoft".
Mozley, J. H. 1928b. Statius, Volume 2. London: William Heinemann
Ltd. Available on web site Internet Archive (www.archive. org).
Retrieved 2013-May-15 from:
"http://archive.org/details/statiusstat02statuoft".
Myerhoff, Barbara. 1978. "Jewish Comes Up in You from the Roots" Pp
342-349 in A Reader in the Anthropology of Religion, Second
Edition, ed. by Michael Lambek, 2008. Malden, Massachusetts, USA:
Blackwell. Pagination cited refers to reprint.
Neckel, Gustav. 1936a. Edda: Die Lieder des Codex Regius nebst
verwandten Denkmälern. Vol. 1. Text. Heidelberg, Germany: Carl
Winters Universitätsbuchhandlung.
Neckel, Gustav. 1936b. Edda: Die Lieder des Codex Regius nebst
verwandten Denkmälern. Vol. 2. Kommentierendes Glossar.
Heidelberg, Germany: Carl Winters Universitätsbuchhandlung.
New World Encyclopedia. “Tacitus”. On the web site New World
Encyclopedia (http://
http://www.newworldencyclopedia.org/entry/Info:Main_Page).
“http://www.newworldencyclopedia.org/entry/Tacitus”.
North, Richard. 1997. Heathen Gods in Old English Literature.
Cambridge, U.K.: Cambridge University Press.
Page 340
Nova Roma, 2009. “Mercurius”. From web site Nova Roma

(http://www.novaroma.org/nr/ Main_Page). Most recently updated
2009-August-28. Retrieved 2010-December-12 from
“http://www.novaroma.org/nr/Mercurius”.
NovaRoma, 2013a. "Prayers to Tellus". From web site Nova Roma
(http://www.novaroma.org/nr/ Main_Page). Most recently updated
27 January 2013. Retrieved 19 June 2013 from
“http://www.novaroma.org/nr/Prayers_to_Tellus”.
O’Flaherty, Wendy Doniger. 1975. Hindu Myths. London: Penguin
Books.
Oldfather, Charles Henry (translator). 1935. Diodorus of Sicily in
Twelve Volumes: Volume 2, Books II (continued) 35 - IV, 58.
London: William Heinemann Ltd. Available on the web site Internet
Archive (www.archive.org). Retrieved 28 June 2013.
Olsen, Derek. 2011. “On the Sanctity of Saints”. Posted in haligweorc.
(http://haligweorc.wordpress.com/). Retrieved 2012-01-13 from:
“http://haligweorc.wordpress.com/2011/11/18/on-the-sanctity-of-
saints/ “.
Olteanu, Sorin. n.d. “Strabon’s Geography Book 7”. Available on the
web site Sorin Olteanu's Thraco-Daco-Moesian Languages Project
(TDML) (http://soltdm.com/). Retrieved 2014-June-12 from
“http://soltdm.com/sources/mss/strab/7.htm”.
Orlin, Eric M. 2002. Temples, Religion, and Politics in the Roman
Republic. Boston: Brill Academic Publishing.
Osborn, Marijane and Stella Longland (1982) Rune Games. London:
Routledge & Kegan Paul.
Otto, Rudolph. 1950. The Idea of the Holy. Transl by John W. Harvey.
London: Oxford University Press.
Owen, Gale R. 1985. Rites and Religions of the Anglo-Saxons. London:
Dorset Press.
Page, R. I. 1998. The Icelandic Rune-Poem. London: Viking Society for
Northern Research, University College. First published in
Nottingham Medieval Studies, volume 42 (1998).
Page. R. I. 1999. An Introduction to English Runes. Second Edition.
Woodbridge, Suffolk, UK: Boydell Press.
Rappe, Sara. 2000. Reading Neoplatonism: Non-Discursive Thinking in
the Texts of Plotinus, Proclus, and Damscius. Cambridge, U.K.:
Cambridge University Press. Digital edition created in 2007.
Retrieved from the web site ScribD (www.scribd.com) on 27 August
2013.
Pearl, Judea. 2010. “The Foundations of Causal Inference”.
Sociological Methodology, volume 40: 73-141.
Page 341
Plauta, L. Livia. 2011b. “Ante diem III Kalendas Septembres”. On web

site, Cultus Deorum
(https://sites.google.com/site/cultusdeorumromanorum/home).
“https://sites.google.com/site/cultusdeorumromanorum/english/cal
endar/ante-diem-iii-kalendas-septembres”.
Plauta, L. Livia. 2011e. "Kalendae Juniae ". On web site, Cultus
Deorum
(https://sites.google.com/site/cultusdeorumromanorum/home).
Last edited 1 June 2011 by L. Livia Plauta. Retrieved 22 June 2013
from "
https://sites.google.com/site/cultusdeorumromanorum/english/cale
ndar/kalendae-juniae ".
Plowright, Sweyn. 2002. Rune-Net Rune Primer. Petersham, New
South Wales, Australia: Rune-Net Press.
Pluskowski, Aleks. 2010. “Chapter 6: Animal Magic”. Pp 103-127 in
Martin Carver, Alexandra Sanmark, and Sarah Semple eds (2010),
Signals of Belief in Early England: Anglo Saxon Paganism Revisited.
Oxford, U.K.: Oxbow Books.
Pollington, Stephen. 1995. Rudiments of Runelore. Thetford Forest
Park (UK): Anglo-Saxon Books.
Pollington, Stephen, Lindsay Kerr, and Brett Hammond. 2010.
Wayland’s Work: Anglo-Saxon Art, Myth and Material Culture from
the 4th to the 7th Century. Thetford Forest Park, Norfolk, England,
UK: Anglo-Saxon Books.
Polomé, Edgar C. 1969. “Some Comments on Voluspa, Stanzas 17-
18”. Pp 264-290 in Edgar C. Polomé (editor) Old Norse lIterature
and Mythology: A Symposium. Austin, Texas: University of Texas
Press. Published for the Department of Germanic Languages of the
University of Texas at Austin.
Powell-Smith, Anna, John Palmer, and George Slater. n. d. Open
Domesday, a web site at “http://www.domesdaymap.co.uk/”. The
site was built as a non-profit project by Anna Powell-Smith, using
data created by a team led by John J. N. Palmer at the University of
Hull, funded by the AHRC, and assisted by a Domesday Book
translation provided by the publishers Phillimore & Co.
Preston, Richard, Alex Roland, and S. F. Wise. Men in Arms: A History
of Warfare and Its Interrelationships with Western Society. New
York:Holt, Rinehart, & Winston.
Page 342
Rackham, H. 1949. Pliny: Natural History in Ten Volumes. Volume 1:

Praefatio and Libri 1 and 2 with an English Translation. Cambridge,
Massachussetts, USA: Harvard University Press. Available:
“http://archive.org/stream/naturalhistory01plinuoft#page/36/mode
/2up”.
Rappe, Sara. 2000. Reading Neoplatonism: Non-Discursive Thinking in
the Texts of Plotinus, Proclus, and Damascius. Cambridge, U.K.:
Cambridge University Press. Digital edition created in 2007.
Retrieved from the web site ScribD (www.scribd.com) on 27 August
2013.
Rask, R. Kr. 1818. Snorra Edda. 1818. Stockholm, Sweden:
Elemensku.
Redfield, Robert. 1956. Peasant Society and Culture: An
Anthropological Approach to Civilization. Chicago: University of
Chicago Press.
Reed, Annette Yoshiko. 2006. Plato, Timaeus. Written as instructional
material for an undergraduate course at McMaster University.
Retrieved 2013-August-24 from
“http://www.annettereed.com/westciv/plato.pdf”.
Rees, Ennis. 1991. The Odyssey of Homer. New York: Macmillan
Publishing Company.
Riley, Dennis. 2011. Dead Man’s Tools: A Speculative Analysis of
Anglo-Saxon Tool Burials. Sheffield, England, UK: Daegrad Tools.
Retrieved 10 August 2014 from “daegrad.co.uk/page14.php”.
Roberts, Jane. 1992. “Anglo-Saxon Vocabulary as a Reflection of
Material Culture.” ”. In The Age of Sutton Hoo, ed. Martin Carver,
186-202. Woodbridge, Suffolk, U.K.: Boydell Press.
Roberts, Cannon, Rev (translator). 1905-1921. The History of Rome.
Written by Titus Livius during about 32 BCE to 12 CE. London: J. M.
Dent & sons, Ltd. During 1905-1921, Roberts translated all
surviving “books” of Livy’s history into 6 volumes. The entire set of
six volumes has been scanned into one PDF file, which is available
at ScribD (www.scribd.com). On 7 December 2014 copies could be
found at these URL’s:
“https://www.scribd.com/doc/157092289/Livy-s-History-of-Rome”;
“https://www.scribd.com/doc/191223099/Livy-s-History-of-Rome”;
and “https://www.scribd.com/doc/89043419/Livy-s-History-of-
Rome”. Also available in six separate files at the Online Library of
Liberty (oll.libertyfund.org) at this URL:
“http://oll.libertyfund.org/titles/170”.
Page 343
Roberts, Canon, Rev. (translator). 1905b. The History of Rome,

Volume II. Written by Titus Livius. London: J. M. Dent and Sons.
This is books 6-10 of Livy’s history. Reprinted in 1912 in New York
by E. P. Dutton and Company. Available at the University of Virginia
Electronic Library, Charlottesville, Virginia, USA. Retrieved 17 June
2013 from “http://etext.lib.virginia.edu/etcbin/toccer-new2?
id=Liv2His.sgm&images=images/modeng&data=/texts/english/mod
eng/parsed&tag=public&part=all”. Prepared as e-text in 1996 by B.
Butterfield for the University of Virginia Electronic Text Center.
Rodrigues, Louis J. 1993. Anglo-Saxon Verse Charms, Maxims, and
Heroic Legends. Pinner, Middlesex, UK: Anglo-Saxon Books.
Roller, Lynn E. 1999. In Search of God the Mother: The Cult of
Anatolian Cybele. Berkeley, California, USA: University of California
Press.
Roller, Lynn E. 2005. Untitled book review of Philippe Borgeaud,
Mother of the Gods. From Cybele to the Virgin Mary. Originally
published as La Mère des dieux: De Cybele à la Vierge Marie.
Éditions de Seuil, Collection "La Libraire du XXe siècle", 1996.
Translated from the French by Lysa Hochroth. Baltimore: The Johns
Hopkins University Press, 2004. Bryn Mawr Classical Review,
2005.05.48. Retrieved 2013-June-27 from
“http://bmcr.brynmawr.edu/2005/2005-05-48.html”.
Ruse, Michael. 2013. The Gaia Hypothesis: Science on a Pagan Planet.
Chicago: University of Chicago Press.
Salin, Bernhard. 1904. Available on the web site Internet Archive
(https://archive.org). Digitized by the Getty Research Institute into
PDF, epub, kindle, and other formats. Retrieved 2014-August-31
from links on this page:
“https://archive.org/details/diealtgermanisch00sali”.
Sanmark, Alexandra. 2010. “Chapter 8: Living on: Ancestors and the
Soul”. Pp158-180 in Signals of Belief in Early England, ed by Martin
Carver, Alexandra Sanmark, and Sarah Semple. Oxford, UK and
Oakville, Connecticut, USA: Oxbow.
Sellar, A. M. (translator). 1917. Bede's Eccclesiastical History of the
English People: A Revised Translation with Introduction, Life, and
Notes. London: G. Bell and Sons, Ltd. Available on the web site
Internet Archive (www.archive.org). Retrieved 26 March 2013 from
that site.
Semple, Sarah. 2010a. "In the Open Air". Pp 21-48 in Martin Carver,
Alexandra Sanmark, and Sarah Semple, Signals of Belief in Anglo-
Saxon England: Anglo Saxon Paganism Revisited. Oxford, UK:
Oxbow Books.
Page 344
Sewell, William H. 2005. Logics of History. Chicago: University of

Chicago Press.
Shaw, Philip Andrew. 2002. Uses of Wodan: The Development of His
Cult and of Medieval Literary Responses to It. PhD dissertation.
Leeds, UK: University of Leeds, Center for Medieval Studies.
Shorey, Paul (editor and translator). 1930. Plato: The Republic in Two
Volumes. Volume 1, Books 1-5. Cambridge, Massachussetts, USA:
Harvard University Press. Available on the web site Internet Archive
(www.archive.org). Retrieved 19 August 2013.
Shorey, Paul (editor and translator). 1935. Plato: The Republic in Two
Volumes. Volume 2. Books 6-10. Cambridge, Massachussetts, USA:
Harvard University Press. Available on the web site Internet Archive
(www.archive.org). Retrieved 19 August 2013.
Short, Willam R. 1999-2014. “Hurstwic: Pagan Religious Practices of
the Viking Age”. On the web site Hurstwic
(http://www.hurstwic.org). Retrieved 2014-February-02 from
“http://www.hurstwic.org/history/articles/mythology/religion/text/p
ractices.htm”.
Short, William R. 1999-2014. “Pagan Religious Practices of the Viking
Age”. Available on the web site Hurstwic (www.hurstwic.org).
“http://www.hurstwic.org/history/articles/mythology/religion/text/p
ractices.htm”.
Shuttleworth, Martyn A. 2010a. “Ancient Astronomy, Science, and the
Ancient Greeks.” In web site Explorable
(http://www.explorable.com). Retrieved 28 February 2013 from:
“http://explorable.com/greek-astronomy”.
Singer, Charles. Early English Magic and Medicine. A booklet reprinted
from Proceedings of the British Academy, Volume 9. London: Oxford
University Press.
Singer, Graciela Gestoso. 2008. “Amber in the Near East”. i-Medjat
Number 2 (December 2008): 17-20.
Siorvanes, Lucas. 1998. "Porphyry". Available on the web site Islamic
Philosophy Online (http://www.muslimphilosophy.com/). Retrieved
1 Feb 2014 from "http://www.muslimphilosophy.com/ip/rep/A093".
Sisk, Hannah. 2009. Mother Goddess, Male World, Myriad Social
Classes: The Cult of Cybele’s Impact on Phrygian Culture. Retrieved
2013-June-27 from
"http://brown.edu/Departments/Joukowsky_Institute/undergrad/pri
zes/Sisk2010.pdf". This is apparently a term paper by a grad
student in archeology.
Page 345
Slade, Benjamin. 2002. “Charm for a Sudden Stitch”. Last updated 28-
August-2002. On web site Beowulf on Steorarume
(http://www.heorot.dk/). Retrieved 2014-February-15 from
“http://www.heorot.dk/suddenstitch.html”.
Slade, Benjamin. 2005. “Bede’s Story of Caedmon”. Last updated 30
March 2005. On web site Beowulf on Steorarume
(http://www.heorot.dk/). Retrieved 2012-Dec-16 from
“http://www.heorot.dk/bede-caedmon.html”. Last updated 30
March 2005, despite copyright notice on page that says “2002-3”.
Smith, A. H. 1966. The Place-Names of Westmoreland, Part 2: The
Barony of Westmorland, Analyses, Index, Maps. London: Cambridge
University Press.
Smith, A. H. 1967. The Place-Names of Westmorland. Part 1:
Introduction, River- & Lake-Names, Road-Names, the Barony of
Kendal. London: Cambridge University Press.
Smith, F. T. 1989. “Earth, Vessels, and Harmony among the Gurensi”.
African Arts 22 (2): 60-65, 87.
Sproston, Edward. 2011. "Pagan and supranormal elements in English
place-names". On the web site In-Depth Germanic Language
Studies (http://germanic.zxq.net). Retrieved 2012-Nov-25 from:
"http://germanic.zxq.net/heathenplace2.html".
Spyridakis, Stylianos. 1968. “Zeus is Dead: Euhemerus and Crete”.
The Classical Journal, volume 63, number 8 (May): 337-340.
Stallings, Alicia E. (translator) and Richard Jenkyns (introduction and
reading list only). 2007. The Nature of Things, by Titus Lucretius
Carus. London, UK: Penguin Classics. Retrieved from web site
ScribD (www.scribd.com) on 7 July 2013.
Stallybrass, James Steven (translator). 1880. Teutonic Mythology, by
Jacob Grimm. Translated from the Fourth Edition with Notes and
Appendix. Volume 1. London: W. Swan Sonnenschein & Allen.
Retrieved 18 September 2011 from web site Google Books
(www.books.google.com).
Stamp, Phillip C. E. 2011. "Ancient Greek Astronomy". Material for
physics course (nicknamed "Physics for Poets") at the University of
British Columbia. Retrieved 26 February 2013 from:
"http://www.phas.ubc.ca/berciu/PHILIP/TEACHING/PHYS340/NOTE
S/FILES/(7)Greek- Astronomy.pdf".
Stanfield, Gary. 2001a. “Solunar”. Wiþowinde, 126 (Autumn): 12-17.
Stanfield, Gary G. 2011b. Pagan Calendrics and Reconstruction.
Available on the web site Runic Reconstruction Religion
(http://runrecon.info/rrtoc.htm). Retrieved 19 September 2011
from “http://runrecon.info/CLNDR_RECON.pdf”.
Page 346
Stanfield, Gary G. 2012. The Stanzas of the Old English Rune Poem.
Kansas City, Missouri, USA. Available at the web site Runic Wisdom
(http://runicwisdom.info/rwtoc.htm).
Steel Master, n.d. “The Wollaston (Pioneer) Helmet of the 7th
Century”. Available on the web site Steel Master (http://www.steel-
mastery.com/en). Retrieved on 12 July 2014: "http://www.steel-
mastery.com/en/plate-armour/helmets/the-wollaston-pioneer-
helmet-of-the-7th-century".
Stenton, Frank. 1971. Anglo-Saxon England. Oxford, UK: Oxford
University Press.
Stiefel, Tina 1985. The Intellectual Revolution in Twelfth Century
Europe. New York: St. Martin's Press.
Stone, Robert. 1997. “On Observing Bede’s Calendar.” Wiðowinde 112
(Winter): 29-34.
Storr-Best, Lloyd. 1912. Varro on Farming. London: G. Bell and Sons,
Ltd. Available on web site Internet Archive (www.archive.org).
"http://ia700400.us.archive.org/13/items/cu31924000219505/cu31
924000219505.pdf".
Stuart, Duane Reed. 1916. Tacitus: The Germania, with an
Introduction and Notes. New York: The Macmillan Company.
Available at the web site Open Library (http://openlibrary.org).
"http://openlibrary.org/books/OL7122978M/The_Germania".
Sundqvist, Olof. 2012. “'Religious Ruler Ideology' in Pre-Christian
Scandinavia: A Contextual Approach”. In Catharina Raudvere and
Jes Peter Schjodt (editors). 2012. More than Mythology: Narratives,
Ritual Practices, and Regional Distribution in Pre-Christian
Scandinavian Religions. Lund, Sweden: Nordic Academic Press.
Available on the web site Scribd (www.scribd.com). Visit this URL:
“http://www.scribd.com/doc/161906953/More-than-Mythology-
Narratives-Ritual-Practices-and-Regional-Distribution-in-Pre-
Christian-Scandinavian-Religions”.
Swanton, Michael. 1993. Anglo-Saxon Prose. New York: Everyman.
Taylor, Rick. n. d. The Feral Hog in Texas. Austin, Texas, USA: Texas
Parks and Wildlife. Available on the web site Texas Parks and
Wildlife (http://tpwd.texas.gov/). Retrievable from this web page:
“http://tpwd.texas.gov/huntwild/wild/nuisance/feral_hogs/”.
Page 347
Taylor, Thomas (transl). 1793. Two Orations of the Emperor Julian:

One to the Sovereign Sun And the Other to the Mother of the Gods.
London: Edward Jeffrey, Pall Mall. Reprinted 1932 in Chicago,
Illinois, USA: Hermetic Publishing Company. Also on the web site
Internet Sacred Texts Archive (http://www.sacred-texts.com/).
Visited 8 May 2013 (http://www.sacred-texts.com/cla/toj/).
Taylor, Thomas (translator) and George Robert Stow Mead (editor and
revisor). 1895. Select Works of Plotinus. Covent Garden, U. K.:
George Bell and Sons. Available on the web site Internet Archive
(www.archive.org). Retrieved 2013-October-22 from
“https://archive.org/details/selectworksofplo00plotuoft”.
Tennessee Department of Agriculture. n.d. “Honey Bee Swams”.
Available on the web site "Department of Agriculture". Nashville,
Tennesee, USA: Tennessee Department of Agriculture. Retrieved
2013-Jan-06:
"http://www.tn.gov/agriculture/regulatory/swarms.shtml".
Thomlinson, Ralph. 1965. Population Dynamics. New York: Random
House.
Thompson, Andrew. 2012a. “The Boar”. Available on the web site
Thegns of Mercia (http://thethegns.blogspot.com/). Retrieved
2014-July-12 from
“http://thethegns.blogspot.com/2012/04/boar.html”.
Thorpe, Benjamin (transl). 1844. The Homilies of the Anglo-Saxon
Church: First Part, Containing the Sermones Catholici, or Homilies
of Aelfric, in the Original, with an English Version. Volume 1.
London: The Aelfric Society.
Thorsson, Edred. 1987. Runelore. York Beach, Maine: Samuel Weiser.
Thorsson, Edred. 1993. Rune-Song. Austin, Texas: Runa-Raven Press.
Traupman, John C. 1996. The Bantam New College Latin and English
Dictionary. New York: Bantam Books.
Trustees of the British Museum. 2012a. “The Franks Casket”. The
museum does not give a date on their article, so I use the date I
visited their page. On the web site The British Museum
(http://www.britishmuseum.org/). Retrieved 2012-September-15
from
“http://www.britishmuseum.org/explore/highlights/highlight_object
s/pe_mla/t/the_franks_casket.aspx”.
Turville-Petre, E. O. G. 1964. Myth and Religion of the North. New
York: Holt, Rinehart, and Winston.
Turner, William. 1911. “Neo-Platonism”. Available on the website The
Catholic Encyclopedia (www.newadvent.org). Retrieved 2013-
October-22 from “http://www.newadvent.org/cathen/10742b.htm”.
Page 348
Underhill, Evelyn. 1930. Mysticism: A Study of the Nature and

Development of Man's Spiritual Consciousness. Twelfth Edition. New
York: Dutton & Company Inc., Publishers. Available on the web site
Christian Classics Ethereal Library (www.ccel.org). Retrieved 7
December 2013 from:
"http://www.ccel.org/ccel/underhill/mysticism.pdf". Also available
at the Hathi Trust web site at “http://babel.hathitrust.org/cgi/pt?
id=mdp.39015000216435;view=1up;seq=16”.
Unitarian Universalist Association. 2005. Engaging Our Theological
Diversity. Boston: UUA.
Viney, Donald Wayne. 2014. “Process Theism”. The Stanford
Encyclopedia of Philosophy. Edward N. Zalta editor. (Spring 2014).
Last edited 28 January 2014. Retrieved 15 February from
“http://plato.stanford.edu/archives/spr2014/entries/process-
theism”.
Vlach, Michael J. 2010. Platonism’s Influence on Christian Eschatology.
Unpublished. Available on the web site ScribD (www.scribd.com)
Also available on the web site mike vlach
(http://www.mikevlach.com/index.html). Retrieved 22 October
2013 from Vlach’s web site.
Wal, Nyawaragak Dei. 2004. Migrant Information Center. Eastern
Melbourne, Australia: Migrant Information Centre (Eastern
Melbourne).
Walker, Jenny. 2010. “Chapter 5: In the Hall”, pp 83-102 in Martin
Carver, Alexandra Sanmark, and Sarah Semple eds (2010), Signals
of Belief in Early England: Anglo Saxon Paganism Revisited. Oxford,
U.K.: Oxbow Books.
Wallis, Faith. 1999. Bede: The Reckoning of Time. Liverpool, UK:
Liverpool University Press.
Walsh, P. G. 2006. Pliny the Younger: Complete Letters. Oxford, U. K.:
Oxford University Press.
Waterfield, Robin (translator). 1993a. Plato Republic. Oxford, UK:
Oxford University Press. Available on web site Internet Archive
(www.archive.org). Abridged audiobook recorded by Community
Audio, no date. Reader anonymous. Retrieved 15 August 2013.
Waters, Frank. Book of the Hopi: The First Revelation of the Hopi’s
Historical and Religious Worldview of Life. Harmondsworth,
Middlesex, England, UK: Penguin Books.
Watkins, Carl. “’Folklore’ and ‘Popular Religion’ in Britain during the
Middle Ages”. Folklore, Vol. 115, No. 2 (Aug., 2004), pp. 140-150.
Available on the web site JSTOR ( http://www.jstor.org). Stable
URL: “http://www.jstor.org/stable/30035164” . Retrieved: 2014-
January-07.
Page 349
Watson, Jacqui. 2000. “Organic Material Associataed with the Smith’s

Hoard from Tattershall Thorpe, Linconlshire”. Ancient Monuments
Laboratory Report 22. Portsmouth, Hantshire, UK: Historic Buildings
and Monuments Commission for England. Retrieved 2014-August-
10 from “http://services.english-
heritage.org.uk/ResearchReportsPdfs/022-2000.pdf”.
Welch, Martin. 1992. Discovering Anglo-Saxon England. University
Park, PA, USA: Pennsylvania State University Press.
White, Horace. 1912a. Appian’s Roman History in Four Volumes.
Volume 1. London: William Heinemann, Ltd. Retrieved from the web
site ScribD (www.scribd.com) 27 July 2013.
Wawn, Andrew. 1997a. “The Saga of the People of Vatnsdal” Pp 1-66
in The Complete Sagas of the Icelanders. Vol 4, Viðar Hreinsson,
(ed.). Rekyavík, Iceland: Leifur Eiríksson Publishing.
Wikipedia, 2012b. “Days of the Week”. Available:
“http://en.wikipedia.org/wiki/Days_of_the_week#Greco-
Roman_tradition”. Visited 25 November 2012.
Wikipedia, 2012c. "Swarming (Honey Bee)". Wikipedia
(www.wikipedia.org). Retrieved 2013-Jan-06 from
"http://en.wikipedia.org/wiki/Swarming_%28honey_bee%29".
Wikipedia, 2012d. “DeFalsisDeis”. On the web site Wikipedia
(www.wikipedia.org). Last revised 15 July 2012. Retrieved 2012-
July-31 from “http://en.wikipedia.org/w/index.php?
title=De_Falsis_Deis&oldid=502523005”.
Wikipedia. 2013a. "Wild Boar". From web site Wikipedia. Last revised
27 Jan 2013, 01:25. Retrieved 2013-Jan-27.
Wikipedia. 2013b. “Greek Astronomy”. On the web site Wikipedia.
Retrieved 28 Feb 2013 from:
“http://en.wikipedia.org/wiki/Greek_astronomy”.
Wikipedia, 2013c. "Eucharist". On web site Wikipedia
(http://en.wikipedia.org). Last edited 27 February 2013. Retrieved
28 February 2013 from
“http://en.wikipedia.org/wiki/History_of_astronomy".
Wikipedia, 2013d. "History of Astronomy". On web site Wikipedia
(http://en.wikipedia.org). Last edited 3 March 2013. Retrieved 7
Mar 2013 from “http://en.wikipedia.org/wiki/Eucharist".
Wikipedia, 2013i. “Plato”. On the web site Wikipedia. This entry last
revised 23 August 2013. Retrieved 24 August 2013 from
“http://en.wikipedia.org/wiki/Plato”.
Wikipedia. 2014b. “Coppergate Helmet”. Available on the web site
Wikipedia (www.wikipedia.com). Retrieved 2014-February-16 from
“http://en.wikipedia.org/wiki/Coppergate_Helmet”.
Page 350
Williams, Howard. 2010. “Chapter 4: At the Funeral”. Pp67-82 in

Martin Carver, Alexandra Sanmark, and Sarah Semple eds (2010),
Signals of Belief in Early England: Anglo Saxon Paganism Revisited.
Oxford, U.K.: Oxbow Books.
Winroth, Anders. 2012. The Conversion of Scandinavia: Vikings,
Merchants, and Missionaries in the Remaking of Northern Europe.
New Haven, Connecticut, USA: Yale University Press.
Wódening, Swain. 1994b. "The Anglo-Saxon Rune Poem: A Translation
and Commentary on the First Twenty-Four Stanzas. Part 1: The
First Æett." Theód Magazine, Hallows: 17-23.
Wolfram, Stephen. 2000. “Mathematical Notation: Past and Future.”
Transcript of a keynote address presented at MathML and Math on
the Web: MathML International Conference 2000. Available on the
web site Stephen Wolfram (http://www.stephenwolfram.com/).
Retrieved 23 November 2014 from
"http://www.stephenwolfram.com/publications/mathematical-
notation-past-future/".
Wright, Duncan. 2010. “Tasting Misery among Snakes: The Situation
of Smiths in Anglo-Saxon Settlements”. Papers from the Institute of
Archeology, volume 20: 131-136.
Wright, Wilmer Cave. 1913a. The Works of the Emperor Julian,
Volume 1. London: William Heinemann. This volume includes
orations 1-5. Available on Internet Archive (www.archive.org).
"http://ia700701.us.archive.org/11/items/worksofemperorj03juli/w
orksofemperorj01juli_bw.pdf".
Yorkshire Museum. n. d. Available on the web site Yorkshire Museum
(http://www.yorkshiremuseum.org.uk/page/index.aspx). Retrieved
16 February 2015 from
“http://www.yorkshiremuseum.org.uk/Page/ViewCollection.aspx?
CollectionId=10”.
York Archeology. n.d. “Coppergate Helmet”. Available on the web site
York Archeological Trust (www.yorkarcheology.co.uk). Retrieved 16
February 2014 from
“http://www.yorkarchaeology.co.uk/artefacts/copphelm1.htm”.
Young, Jean I., transl. 1954. The Prose Edda by Snorri Sturluson (circa
1220). Berkley, California, USA: University of California Press.
Zeyl, Donald. 2013a. "Plato's Timaeus". On the web site The Stanford
Encyclopedia of Philosophy (Spring 2013 Edition), Edward N. Zalta
(ed.). Stanford, California, USA: University of Stanford. Retrieved
2013-November-20 from:
“http://plato.stanford.edu/archives/spr2013/entries/plato-
timaeus/”.
Page 351
Zoëga, Geir T. A Concise Dictionary of Old Icelandic. London: Oxford

University Press. Available on the web site Internet Archive
(www.archive.org). Retrieved 25 December 2013 from
“https://ia700500.us.archive.org/4/items/concisedictionar001857/c
oncisedictionar001857_bw.pdf”.
Page 352

The Place of The Earth-Goddess Cult in English Pagan Religion

Uploaded by

Copyright:

Available Formats

The Place of The Earth-Goddess Cult in English Pagan Religion

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Place of The Earth-Goddess Cult in English Pagan Religion

Uploaded by

Copyright:

Available Formats

The Place of

B) Vocabulary, Grammar, and Spelling

C.1) Labels for the Two Types of Model

C.1.a) Definitions of the Two Models

C.1.b) Hypothetical Example

C.2) Irrelevance of Extremism

D) The Unified Theology Model in

D.1) Branston, 1974

D.2) Herbert, 1994

D.3) Bates, 2002

D.4) General Observations

E) Lack of Importance of an Earth

F) Advice On How Works are Cited

F.1) Citations without Pagination

F.2) Background on Subdivisions of Ancient Books

F.2.b) And By the Way, “Verse” is Misleading

G) Preview of the Substantive Chapters

This book also includes a few appendices. Appendix A is a

Chapter 2: Cultic Practice

A.1) The Socioeconomic Limitation of Germanic Mythic

A.2) Peasant and Elite Traditions

subculture, and he placed a strong emphasis on religious distinctions

A.3) Domestic Religion

B) Cult and Myth

B.1) Story-Structure Requirements of Myth

B.2) Observed Functions of Cultic and Mythic Lore

B.2.a) Entertainment Versus Worship

B.2.b) Myths Informing Serious Contemplation

B.3) Illustrative Parallels

B.3.a) The Hopis

B.3.b) The Nuer

Pritchard, 1956). An entire chapter of the present book is devoted to

B.3.c) Sub-Saharan West Africa

B.3.d) Christian Religions

So, for example, we see that Abraham is a major character in the

B.4) Contrasting Examples

B.5) Lack of Adventure-Story Support ≠ Low Rank

A corollary of all this is that although no evidence of English non-

support the contention that excessive reliance on formal myth can be

Chapter 3: Kwoth — Holy

A) The Nuer as a People

B) Holy Spirit in Nuer Religion

B.1) Kwoth as Conscious Energy

B.2) Kwoth Theology

B.3) Invocations of Kwoth

B.4) Hierarchy of Deities

B.5) Summary of the Theology

The great Kwoth presents the mystery that He is one and He is

C) Example of the Refraction Principle

C.2) The Liturgical and Legal Procedure

C.2.b) The Setting

C.2.c) Speeches, Including Divine Invocations

C.2.d) Blood Sacrifices

C.2.e) Summary of Relevant Highlights

D) Kwoth and Doctrinal Flexibility

E) Application to English Polytheism

A major difference between Nuer and English polytheism is to be

instead they are usually asked for blessings, inspiration, or protection,

B) Objectives of This Chapter