#James George Frazer

[renaultphile]

Andrew is into anthropology?

In the 1959 edition, the reference to the Golden Bough is cut.

I feel like this must be a reference to “The Golden Bough: A Study in Magic and Religion”, written by the Scottish anthropologist Sir James George Frazer, first published in 1890.

Looks like a pretty weighty tome, with a challenging premise.  Interesting that he just says 'it's like the Golden Bough' without elaborating. And notable that he is interested in anthropology, while Laurie loves fiction.

I wonder why she cut the line?  Anyone know this book or know more about it?

Personally I find that little exchange and Laurie’s embarrassed reaction to it rather delicious! And it reminds me that in the book we get the merest tip of the iceberg of their conversations. They spend a lot of time together and we see only tiny glimpses (something which is more or less reversed when we are re-introduced to a certain person later on 👀).

[negreabsolut]

Coberta de The Golden Bough, obra de James George Frazer, en edició d'Oxford University Press.

[kingbryancroidragon]

Arthur Bernard Cook and James George Frazer both explained Pasiphae's union with the Cretan Bull as a sacred ceremony where Knossos' queen was wedded to a bull god in a sacred ceremony.

Okay, so in a mundane retelling that would make the Minotaur Minos' actual son rather than his stepson and Heracles being sent by Eurystheus to steal a small statue from the temple/sanctuary in Knossos?

[nicklloydnow]

Preservation Of Soul by Pratik Risbud

“As the savage commonly explains the processes of inanimate nature by supposing that they are produced by living beings working in or behind the phenomena, so he explains the phenomena of life itself. If an animal lives and moves, it can only be, he thinks, because there is a little animal inside which moves it: if a man lives and moves, it can only be because he has a little man or animal inside who moves him. The animal inside the animal, the man inside the man, is the soul. And as the activity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul. Hence if death be the permanent absence of the soul, the way to guard against it is either to prevent the soul from leaving the body, or, if it does depart, to ensure that it shall return. The precautions adopted by savages to secure one or other of these ends take the form of certain prohibitions or taboos, which are nothing but rules intended to ensure either the continued presence or the return of the soul. In short, they are life-preservers or life-guards.” - James George Frazer, ‘The Golden Bough: A Study in Magic and Religion’ (1890)

[dipnotski]

James George Frazer – İnsan, Tanrı ve Ölümsüzlük (2023)

Sosyal antropoloji ve etnolojinin önemli isimlerinden James George Frazer, bu kitabında yıllar süren derin incelemeler sonucunda inşa ettiği perspektifiyle insanlığın serüveni üzerine görüşlerini kuramsallaştırıyor. İlkel toplulukları gelenekler, ritüeller, folklor ve daha birçok yönden ele alan Frazer, kendine özgü karşılaştırmalı metodolojisiyle akıl yürütüyor. İnsanlığın uzun yolculuğunda…

[litinart]

the golden bough by j. m. w. turner (1834)

[atheneum-of-you]

I'm so happy so many people have found my tiny library useful! l've added a few more books for everyone!

Books Inside:

Ancient Greek Religion Jon D. Mikalson

Ancient Greek Cults Jennifer Larson

Ancient Greek Divination Sarah /les Johnston

The Odyssey Homer

The Homeric Hymns A Translation, with Introduction and Notes by Rayor Diane J

The llyad Homer translated by Stanley Lombardo

Apollodorus The Library, Volumes 1 and Il Sir James George Frazer

The Orphic Hymns Athanassakis

Creators, Conquerors, and Citizens

A History of Ancient Greece Robin Waterfield

The Oxford Handbook of Ancient Greek Religion Esther Eidinow and Julia Kindt

A Companion to Greek Religion Daniel Ogden

Theogony Hesiod

Magika Hiera Ancient Greek Magic and Religion Christopher A. Faraone, Dirk Obbink ( donated by @angieisreading )

Some are pdfs and some are epubs but all of them are free for your reading enjoyment and learning!

l'll be adding more as time goes on and at the requests and suggestions of others so if you think something is missing or have a request please don't hesitate to ask me to add it!

As usual a massive thank you to Lord Hermes Dôtor Eaôn/Lord Hermes Arkhos Phêlêteôn for the idea, this library is a dedication and offering to him and adding to it is all in his name ♡

[natalieironside]

(Sir James George Frazer voice) "In the ancient United States, the god-king would renew the land and ensure bountiful fortune by gifting 'content' to the assembled multitude, whom they called 'subscribers'. If the subscribers deemed the 'content' to be 'cringe', they would tear the god-king apart and appoint a successor."

[violetmoondaughter]

In neopaganism the horned god is seen with two different faces representing the duality of nature and the changing of seasonal cycle. The theory of these two aspects of the god was debated by Sir James George Frazer in The Golden Bough and by Robert Graves in The White Goddess.  

According to these theories old religions were fertility cults that revolved around the worship and periodic sacrifice of a sacred king. Frazer based his thesis on the pre-Roman priest-king Rex Nemorensis who was ritually murdered by his successor. The king was the incarnation of a dying and reviving god, a solar deity who underwent a mystic marriage to a goddess of the Earth. He died at the harvest and was reincarnated in the spring. This legend of rebirth is central to almost all of the world's mythologies. Some examples of this archetypical figure are the gods Dionysus, Osiris, Tammuz, Dumuzi, Adonis, Janus, Attis. 

 The two aspects of this figure take the names of Holly and Oak king. 

The Holly King is seen as an old version of the green man, ruler of winter, death and darkness. He starts his kingdom at summer solstice when, after the longest day, ruled by his opposite king the oak king, the days start to get darker and shorter entering in the dark half of the year. The holly king is so called referring to the plant that is fruitful during the winter season.  The holly king is also referred to as a black knight and is also connected with the dark aspects of many pagan gods. 

Counterpart of the Holly King is the Oak King that is usually seen as a young green man, ruler of summer, life and light. He starts his kingdom at the winter solstice, when after the darkest night a new light is reborn, signing the beginning of the light half of the year. The oak king is called over the name of the plant that is fruitful during the hot season. Opposite to the Holly King, the Oak King, relates to the light aspect of many pagan gods and its sometimes referred to as a white knight. 

According to the theory these two kings may be seen as two brothers fighting for the throne or as a father and son passing the kingdom to each other in a perpetual cycle of death and rebirth. This cycle of life and death represents the seasonal cycle of death and rebirth of the sunlight and vegetative world.

[coinandcandle]

Sympathetic Magic - Coin's Notes

Hi-res download of infographic available on my ko-fi for all supporters!

What is Sympathetic Magic?

The idea of sympathetic magic, the term was likely coined by James George Frazer in his book The Golden Bough (1889). Though Richard Andree wrote of sympathy-enchantment in 1882, and the idea existed in some form or another since ancient times.

The definition of sympathetic magic in the merriam-webster dictionary is magic based on the assumption that a person or thing can be supernaturally affected through its name or an object representing it.

Types of Sympathetic Magic

Similarity: That which resembles something can represent or substitute that thing. Such as a citrine to represent the sun or a walnut for the brain.

Contagion/Contact: That which comes in contact with something can represent or substitute that thing. Such as moon water, water that is charged under the moon to hold its power and likeness.

Imitation: Close to similarity except it often involves specifically creating something to look like that thing such as idols, effigies, poppets, etc.

Correspondence: The idea that something can influence another thing due to their resemblance or relationship. Such as oranges and the sun or Aphrodite and roses.

[breelandwalker]

Having a wild time reading some antique reference books, mostly to research occult history. Currently reading "The Golden Bough" by Sir James George Frazer. Early anthropology and occult sciences are a Whole Thing 👀

I'm mostly interested in how occultism and theosophy have influenced modern western society (the Jack Parsons connection, the Hellfire Caves in the UK, etc), and looking at contemporary sources that are still available.

I already have Miss Murry's "The Witch cult in western Europe" on my list, but i am looking for more. Do you have any book recommendations for western occult history?

Love your blog, thank you for all the resources you share!

For perspectives on occultism from a similar time period and angle, I'd recommend Michelet's La Sorcière, Waite's Book of Ceremonial Magic, and Summers' History of Witchcraft and Demonology. But I recommend them ONLY as texts on contemporary occult beliefs for their time.

A very strong word of caution (although you may already be aware) - do not take anything these books say about witchcraft or witches at face value, especially from Margaret Murray. Late 19th and early 20th century occult beliefs leaned heavily into the thoroughly-debunked witch-cult hypothesis and as I'm sure you've seen in Frazer, there's....there's a LOT of really gross racism and xenophobia to wade through. It doesn't really get much better in the books I mentioned and for the sake of all things decent, don't get into Crowley.

These early occult views have certainly had an impact on western thought and media concerning witches and witchcraft, as well as the modern witchcraft movement itself, but they've also contributed to a lot of science denial and bigotry. Theosophy in particular has had some widespread negative impacts.

From a cultural history standpoint, it's interesting. But that's all it is - history. It's definitely important to know where we've been to see where we are (and what beliefs we've left behind).

For a more modern perspective, and a history of the modern witchcraft movement through the end of the 20th century, I recommend Adler's Drawing Down The Moon and Hutton's Triumph of the Moon as a matched set.

If you'd like some resources in podcast form, I suggest checking out my two masterlists of podcast recs - Witches and Witchcraft in History and Debunking and Fact-checking for Witches & Witchcraft Spaces. Both lists have shows and episodes pertaining to spiritualism, occultism, and the history of beliefs surrounding witches and witchcraft.

Good luck!

[babyrdie]

Paris and Vanity

[This is an extensive text of my opinion about the character of Paris. These are just opinions, not some super deep analysis! ALSO: I think it's interesting to mention that I use English editions because the post is in English, but I didn't read these editions in full, just the excerpts I wanted. I read editions in another language. So I'm not saying that I recommend any of these editions!!]

I find it interesting how the characteristic of Paris being vain makes perfect sense with his myths, regardless of the version (in this case, the Greek myths. I haven't read his Roman ones yet). Characters in Greek mythology tend to change their essence a lot depending on the version (I think one of the most obvious example is Menelaus), but Paris in his constant vanity always made sense to me.

The best-known version of the birth myth of Paris is the one in which Hecuba dreams that she will give birth to the one who will destroy Troy and, because of this, Paris is left to die on Mount Ida. But he is saved by Agelaus and grows up as a shepherd, unaware that he has Trojan royal blood.

Growing up as a shepherd, Paris did not have the status or wealth of royal lineage as his sibilings did. He was strong, but it's not like he had such grandiose adventures that would be enough to give him glory and fame. But there was something he undeniably had: beauty. Among Priam's children, Paris stands out for being very beautiful and, even when he thought he was a plebeian, this was already notable in him. At a time when he didn't have the power, the fame or the wealth, Paris had the beauty. I'm not surprised he became attached to his vanity. That was something of his, and it never stopped being his even when he wasn't a prince.

[3.12.5][...]The first son born to her was Hector; and when a second babe was about to be born Hecuba dreamed she had brought forth a firebrand, and that the fire spread over the whole city and burned it.227 When Priam learned of the dream from Hecuba, he sent for his son Aesacus, for he was an interpreter of dreams, having been taught by his mother's father Merops. He declared that the child was begotten to be the ruin of his country and advised that the babe should be exposed. When the babe was born Priam gave it to a servant to take and expose on Ida; now the servant was named Agelaus. Exposed by him, the infant was nursed for five days by a bear; and, when he found it safe, he took it up, carried it away, brought it up as his own son on his farm, and named him Paris. When he grew to be a young man, Paris excelled many in beauty and strength, and was afterwards surnamed Alexander, because he repelled robbers and defended the flocks.228 And not long afterwards he discovered his parents.

(The Library. Translation by James George Frazer)

Then once he was called to be a jury in the dispute between Athena, Hera and Aphrodite to decide which of the goddesses was the most beautiful. Each of them, in an attempt to gain his favor, offered him a different reward if she was chosen. He chooses Aphrodite and, as a reward, Paris has the most beautiful woman in the world: Helen of Sparta, already married to Menelaus.

[E.3.2] For one of these reasons Strife threw an apple as a prize of beauty to be contended for by Hera, Athena, and Aphrodite; and Zeus commanded Hermes to lead them to Alexander on Ida in order to be judged by him. And they promised to give Alexander gifts. Hera said that if she were preferred to all women, she would give him the kingdom over all men; and Athena promised victory in war, and Aphrodite the hand of Helen. And he decided in favour of Aphrodite51; and sailed away to Sparta with ships built by Phereclus.52

(The Library. Translation by James George Frazer)

I often joke about how Paris's choice is really dumb to me because I would never choose the most beautiful woman over Athena and Hera's other much more interesting gifts, but I actually think it makes sense. A woman so beautiful that she's desired by everyone, that she is known for it, that she elevates her husband's status just by being with her? I think Paris chose Helen over the other options because she had a different status, much more than choosing her because he was out of simple lust. There are different wealth and achievements out there, but he couldn't specifically have the most beautiful woman in the world if he didn't choose her now as she was already married. And since he's already so aware of his beauty, I wouldn't be shocked if Paris felt entitled to the most beautiful woman because he's so handsome. And then discovering that she has the divine blood of Zeus? Helen represented even higher status.

Even in The Odyssey, Proteus makes it seem like the main reason Menelaus is destined to go to Elysium is that he's Helen's husband and consequently this makes him Zeus's son-in-law. Of all the things he could say to Menelaus, the one he chooses to use to assure him that he will have Elysium is his marriage. Helen, as a wife, actually elevated Menelaus' status in a way beyond just marrying her putting him into the lineage of Sparta (which was already a big deal). She elevated him to the point of guaranteeing a good afterlife for him, at least in the Homeric tradition — this, of course, is not a fixed tradition in the myths because almost nothing is; Helen is not always married to Menelaus in Elysium, Pausanias even offers a version in which she is married to Achilles.

So I spoke, and he in turn spoke up and made answer: “That was Odysseus son of Laertes, who makes his home in Ithaka, whom I saw on an island, weeping big tears in the palace of the nymph Kalypso, and she detains him by constraint, and he cannot make his way to his country, for he has not any ships by him, nor any companions who can convey him back across the sea's wide ridges. But for you, Menelaos, O fostered of Zeus, it is not the gods' will that you shall die and go to your end in horse-pasturing Argos, but the immortals will convoy you to the Elysian Field, and the limits of the earth, where fair-haired Rhadamanthys is, and where there is made the easiest life for mortals, for there is no snow, nor much winter there, nor is there ever rain, but always the stream of the Ocean sends up breezes of the West Wind blowing briskly for the refreshment of mortals. This, because Helen is yours and you are son-in-law therefore to Zeus.”

(The Odyssey. IV, 554-571. Translation by Richmond Lattimore)

In The Iliad, unlike what usually happens, Paris has his consort status tied to Helen instead of her having her consort status tied to him. He who is "fair-hatred Helen's consort". It's she who gives status to Paris, and not the other way around.

Hesiod, for example, generally puts the active role in the masculine character. It's the husband who takes a wife, it's the man who takes a woman in his bed. But he doesn't seem to do this with Helen. In the fragments we have from the "Catalogue of Women", where Hesiod describes a lot of female characters from Greek mythology, it's the male suitors who want to be something for Helen. It's Helen who has the choice of choosing who she will take — when, in the myth of the Oath of Tyndareus, Helen chooses Menelaus, he is the one being given the honor of being her husband.

FRAGMENT 6838 - SUITORS OF HELEN (translation by Evelyn-White, H G.)

Berlin Papyri, No. 9739:

(ll. 31-33) to horse-taming Castor and prize-winning Polydeuces, desiring to be the husband of rich-haired Helen, though he had never seen her beauty, but because he heard the report of others.

(ll. 34-42) And from Phylace two men of exceeding worth sought her to wife, Podarces son of Iphiclus, Phylacus' son, and Actor's noble son, overbearing Protesilaus. Both of them kept sending messages to Lacedaemon, to the house of wise Tyndareus, Oebalus' son, and they offered many bridal-gifts, for great was the girl's renown, brazen . . . golden ((lacuna)) . . . (desiring) to be the husband of rich-haired Helen.

Berlin Papyri, No. 10560:

(ll. 52-54) . . . sought her to wife. And after golden-haired Menelaus he offered the greatest gifts of all the suitors, and very much he desired in his heart to be the husband of Argive Helen with the rich hair.

(ll. 63-66) But from Euboea Elephenor, leader of men, the son of Chalcodon, prince of the bold Abantes, sought her to wife. And he offered very many gifts, and greatly he desired in his heart to be the husband of rich-haired Helen.

Having talked about how Helen for me was more a choice of status than of desire, let's return to another aspect of Paris's vanity. Agamemnon contemptuously mentions how pompous Paris was on his visit to Sparta. 

"[...]Then there came to Lacedaemon from the Phrygians the man who, Argive legend says, judged the goddesses' dispute; in robes of gorgeous hue, ablaze with gold, in true barbaric pomp; and he, finding Menelaus gone from home, carried Helen off, in mutual desire, to his steading on Ida.[...]"

Iphigenia in Aulis. Translation by E. P. Coleridge.

Considering that this happens in Iphigenia in Aulis, the same play in which Iphigenia even says "and it is right, mother, that Hellenes should rule barbarians, but not barbarians Hellenes, those being slaves, while these are free", this could just be a stereotypical and xenophobic portrayal of the Trojans. Or Agamemnon could be exaggerating, after all he has more than enough reasons to want to throttle Paris. But, in this specific case, I think that's really how it is. Having spent years as a shepherd and then suddenly returning to being a prince, Paris would certainly show off his wealth much more than the other Trojan princes and princesses. This is because others were used to wealth and status, they had it since birth. Paris, however? This was all very new to him, and he was going to overdo it to the fullest.

As to how Helen was taken, sources seem to disagree. Homer seems to be going the way she was kidnapped and didn't want to go, judging by Helen's behavior towards the war, Paris and Aphrodite. Some versions place the Helen who was in Troy as not even being the real Helen (such as the play Helen, by Euripides). Some versions seem to reaffirm that she went because she wanted to, like Iphigenia in Aulis. Others are too ambiguous to know who to trust, as is the case with The Trojan Women. Etc etc.

Here I will be taking an excerpt from The Trojan Women. Helen tries to defend herself to Hecuba and Menelaus because Menelaus is convinced to punish Helen, while Hecuba is convinced to try to get her punished, as she sees her as one of the reasons for her misfortune. With each explanation that Helen gives for being innocent, Hecuba finds a way to counter it in a way that would be convincing enough for Menelaus to take seriously.

Faced with Helen's argument that she was taken by force with the help of Aphrodite, who gave her as a prize to Paris, Hecuba says:

"[…]You won’t persuade people with sense. You say Cypris —that’s a laugh—came to Menelaus’ house with my son. As if she could not have stayed peacefully in heaven and brought you and Paris, Sparta, Amyclai and all, to Troy? My son was preternaturally handsome and your mind, on catching a glimpse of him, was turned into Cypris. All that mortals lust for becomes Aphrodite to them. Even the goddess’ name has come to suggest immodest desire. When you saw him in his exotic foreign attire shining with gold, you went mad with lust. You had little luxury in Argos where you lived, but once rid of Sparta you hoped to overwhelm the city of the Phrygians flowing with gold with your sense of style. The palace of Menelaus was too puny for your extravagance to run rampant […]"

(The Trojan Women. Translation by Cecelia Luschnig)

Paris' expensive clothes are mentioned again, this time by Hecuba (considering that Agamemnon's previous speech is from a play by Euripides and that this play is also by Euripides, this similarity makes sense). And also, once again his beauty is reinforced. Right after Hecuba gives reasons why Hera and Athena's beauty dispute is an absurd idea (the reasons: Hera is married to Zeus, Athena is a virgin goddess), she gives explanations why it doesn't make sense for Aphrodite to help kidnap Helen. One of the reasons is that Aphrodite could simply make her appear in Troy, the other is that Paris was immensely beautiful, well dressed and something new in Helen's boring life and that's why he was seductive.

I got the impression that, although Euripides leaves it open-ended as to what happened, he was trying very hard to frame Helen as being guilty as well. However, regardless of whether she was kidnapped as she says or not as Menelaus and Hecuba think, the point is that Paris here is once again characterized as a portrait of opulence and beauty. More than that, here his characteristic as "exotic interest that seduces a married woman out of her life" is made even more evident than in Iphigenia in Aulis. Paris being the typical character archetype of a person from a foreign land, with immense beauty, seductive personality and exotic air is something common for his character. It's not like only Euripides imagined him like that.

In The Iliad, other characters constantly highlight Paris' vanity as a flaw. Hector mainly, but not only. For example, Diomedes uses this as immediate offense after being hit by an arrow from Paris. And throughout the Iliad, we see how Paris has a chance to give up Helen and end the war, but doesn't. He was too proud to give up what Helen meant in the first diplomatic contact between Achaeans and Trojans years ago, and after ten years he is even more immutable in his opinion.

It's been ten years, why give up now? Menelaus surpasses Paris in status, being a king while he is a prince, and in power, being stronger than him and having almost defeated him if not for Aphrodite's intervention. Menelaus may not be the favorite of a specific god, as is the case with Hector with Apollo or Odysseus with Athena, but he also receives divine help. The only "thing" Paris now has that Menelaus doesn't is Helen, and he won't give it up.

So Paris's vanity being something consistent is something that makes so much sense! Paris grew up as a plebeian with the distinguishing characteristic of being very handsome will be very aware of this. Consequently, he sees in beauty something that he has more than other people. Being so different, he is entitled to have more. When the goddesses offer him 3 reward options, the status Helen offers is seductive to him. Beginning to rise in status with Aphrodite's favor and his return to Trojan royalty, Paris is fascinated by wealth and status, so he acts like a peacock. As a prince, he is still concerned about always maintaining his beauty, as this is the only characteristic that has been with him his entire life and the one he trusted most. When Troy is threatened by his actions, Paris refuses to give in because he is too proud to give up what Helen means.

[man-i-just-really-like-plants]

Sympathetic Magic

What is sympathetic magic?

Sympathetic magic is "a magic based on the assumption that a person or thing can be supernaturally affected through its name or an object representing it" [Merriam-Webster] with the term most likely originated in James George Frazer's book, The Golden Bough in 1889. Though the book, sympathy-enchantment by Richard Andree was written in 1882. The idea of some form of sympathetic magic has existed since prehistory.

What are the types of sympathetic magic?

🦋Similarity: Something that can represent or substitute that thing Example: Mandrake root and the human body

🦋Contact: Something that comes in contact with something that can represent or substitute that thing Example: Moon water

🦋Imitation: Something close to similarity but it's specifically created to look like that thing Examples: Poppets, idols

🦋Correspondence: The idea that something can influence another thing due to their resemblance or relationship Examples: Apple cider vinegar and fertility

[barncultus]

Developing Local Cultus: A Companion Library

In preparation for the revamping of my Local Cultus series over on wordpress, I have begun to gather this small reference library for anyone who may be interested. Containing mostly works which inspired me to set out on the path of developing a localized religious practice, as well as some of my research materials. For those interested in the series, and the topic which it covers, I absolutely recommend giving these titles a flip through.

The first of this series, an introduction and mapping out of what is to come, will be up on the Barn Cultus website by the end of July.

Braiding Sweetgrass by Robin Wall Kimmerer Indispensable knowledge of ecological relationships as written by an indigenous woman and professor of environmental biology.

The Green Mysteries by Daniel Schulke An encyclopedia of the spiritual, magical, and folkloric qualities of plants. Written by the Magister of the Sabbatic tradition.

The Golden Bough by James George Frazer Frazer tracks the role of religion and magic up until the modern day, introducing along the way some of the key ideas behind my style of cultus developing (such as re-enchantment). This book is always on my reference shelf, close at hand, and while the anthropology is at times laughably outdated, it is a beautiful read with some interesting groundwork.

Viridarium Umbris by Daniel Schulke I'd be remiss to not include this in my list. Another Schulke work and a comprehensive grimoire of verdant magics. I personally view this book as overhyped, though a should-read, perhaps not a must.

Demons & Spirits of the Land: Ancestral Lore and Practices A foundational text of folkloric land spirits and the operations used by Pre-Modern Europe to interact with them.

Roman Cult Images: The Lives and Worship of Idols from the Iron Age to Late Antiquity In my own eyes, the finding of localized images. Images references the faces, attributes, and fauna of the region in which each divinity of the cultus is depicted. The crafting of cult images, in the forms of eikons and idols, is another aspect of this.

Idolatry Restor'd by Daniel Schulke Schulke speaks to the ensouled fetish, which connects greatly to the idea of the Living Statue and the cultic image. More of a sorcerous read, but worth it nontheless.

We Are In The Middle of Forever: Indigenous Voices of Turtle Island on the Changing Earth I hold the strong conviction that those of us in America who find our bloodlines here through the powers of colonialism absolutely must be listening to indigenous wisdom- full stop. Publications like this one are a huge boon to the mending of the rift between the descendants of colonialism and the land which they inhabit. I think this becomes doubly important to those practices land-based religions.

The Sacred and the Profane by Mircea Eliade I come with the bias of studying the anthropology of religion full time. This book has in many ways aided in bridging the gap between my academic studies and the building of my theologies, and is a profound read by an author with a storied collection of publications within the field.

Mystai: Dancing out the Mysteries of Dionysus An interesting look into the mystery cult of Dionysus during late antiquity. Mystery cults often operated regionally and with localized aspects to their mysteries.

Eleusinian Mysteries and Rites by Dudley Wright All literature on the Eleusinian mysteries is a boon- this is my recommendation. Following the ritual life of the local agriculture cult which has gone down in history as one of the largest surviving cults into the Christianization of Greece.

Walking the Worlds: Building Regional Cultus Less of an academic read than the others on this list, but one I found equally as inspiring. The articles speak to diaspora and tensions of modern polytheism, and I think without some kind of academic pre-knowledge of these topics the articles themselves would fall a little flat, but a worthy read for the genuine pursuant.

Mystery Cults in the Greek and Roman World by the MET

Kongo in Haiti: A New Approach to Religious Syncretism by Luc de Heusch This article explores religious syncretism through the lens of Vodou, an African traditional religion known for its syncretic relationship with Christianity here in the US and Haiti. De Heusch explores a little bit of the roots in West Africa, and how the religion operates in both syncretic and nonsyncretic ways across the African diaspora.

Why Cecropian Minerva?: Hellenic Syncretism as System by Luther H. Martin This article explores syncretism in a western context, from the other side of the isle. This is not syncretism brought on by oppression and colonialism, instead highlighting syncretism theologically proposed by the oppressors, a favorite of the Romans. Martin explores the theology of this, the politics of this, and offers interesting analysis of the historical evidence.

Epithets in the Orphic Hymns by W. K. C. Guthrie There's powers in names. You know it, I know it, Guthrie certainly knows it. Behind that power is meaning. While Guthrie does not particularly touch on regionalized epithets, I still find this to a be a great read to get one thinking about cult specific poetic titles.

[talesofpassingtime]

But at the stroke of twelve all this was changed. Constraint gave way to license; pious hymns were replaced by Bacchanalian ditties, and the shrill quavering notes of the village fiddle hardly rose above the roar of voices that went up from the merry brotherhood of the Green Wolf.

— Sir James George Frazer, The Golden Bough

[maverynthia]

Limbus Company things of note:

If you don't know there's a book called The Golden Bough by James George Frazer. It's about religion and magic and influenced Yeats, T.S. Eliot and Lovecraft as well as the quack Freud and psychiatrist Carl Jung.

There's also the painting by JMW Turner from the Aenid by Virgil

It's also cited as the basis for the Golden Dawn form of ceremonial magic. Which of course appropriates heavily from the Qaballah and Jewish Mysticism.

And if you don't know all the Project Moon games have the Hebrew, Sephirot and Qaballah stuff to them. And then there's Vergil/ius and Dante. The game specifically uses Golden Bough and not Golden Twig, stick, branch.

Lest to say I'm thinking they pulled a LOT from Frazer and the whole Golden Dawn system of magic.