We stroked his head and ran our hands along his body. He purred. We looked at him directly in the eyes and we sang songs. He purred. We told him of mice and birds and long summer days that would not end. He purred. We held him close, so very close, as the needle pierced his skin. The purring stopped.
The last few days have been filled with tears and with fond remembrances of our dear cat, Bear Claw. He lived for almost twenty years. I have children that have never known a time before Bear Claw. Simply put, he was part of our family.
I spent the last year of his life as a care giver of sorts. As his health failed, I cleaned up after him. I helped him up to his favourite perches around the house. I carried him out into the warm sun on my shoulders and made sure his "apartment" was warm and comfortable. He and I spoke about how and when his life would end. We had an agreement that when the good days were outnumbered by the bad days, we'd part ways mercifully and quickly.
One of the most important beliefs that Pagans hold is that life is cyclical. We are born, we live, we die, and are re-born. Death is not escapable. No one gets out of here alive. Mortality is part of existence, but all things return. Relationship is another aspect that defines Pagan attitudes about food. For Pagans, deity is immanent in the world. Every rock, every tree, everything that moves and breathes is sacred. Including what we eat. It is very common for Pagans to feel a deep kinship with both animals and plants. This creates an ethical dilemma that conflicts with the natural cycles of life and death, and is not easy to solve. How does one eat one’s brother? Industrial farming is repugnant to anyone who takes the time to look. But even more so to a Pagan who claims kinship to all living things.
Veganism –the practice of eating no animal products at all - has been one solution to the relationship problem, although, as with the general population, vegetarianism – not eating animal flesh, but consuming dairy and eggs - is more common. For physiological reasons, veganism is extremely difficult to maintain, and generally requires far more asceticism than is generally acceptable in Paganism. Vegan Pagans don’t get much sympathy in a religion where enjoying one’s food can include exclaiming over bacon and groaning over a chocolate confection. Although most Pagans still eat a standard American diet, vegetarianism is common. I have yet to go to a Pagan event that did not have some sort of vegetarian option for food.
Society is an ever-chancing construct, influenced by the people living (in) it and changing those people in return. What was socially acceptable as little as ten years ago, may not be socially acceptable today. Smoking in public spaces, for example. Imagine going back hundreds of years to a society much unlike our own. Most of what we do today would have been taboo then, and much of what was daily practice then, is taboo today. This post will serve to highlight some of these taboos, from both sides of the coin. Please, remember this post is all in good fun; some of these practices may seem barbaric, but that's your culture speaking. For the ancient Hellens, it was absolutely normal: it was their culture and no modern Hellenic would try to bring back practices which are now against the law.
It's time for part three of the constellation series, and this time I'm tackling a constellation I had never heard of before: Aquila. It's one of the medium sized constellations, located a little 'above' Sagittarius.
This blog post is the third installment in a very loose series focussing on the practice of reconstruction. The other parts can be found here: Standardizing Hellenismos and Thinking like a Recon. In this third--and probably final part--I will talk about trying to figure out which practices should be reconstructed, and which should not be. I can't speak for all Recon faiths on this, and I can only offer my opinion on Hellenismos. Others will disagree. In order to illustrate some of the points in this post, I will use the ancient practice of animal sacrifice. I have spoken about the practical and ethical difficulties of reviving that practice before, but it is such a fantastic example, I can not ignore it.
With the disclaimer out of the way, lets get on with this post, shall we? As previously discussed, Reconstructionist faiths work on a basic premise: those who practiced it first, practiced it best. If we want to worship these Gods, we should do it in a way which the Gods are used to and expect of us. Yet, society has changed. Other religions have come and gone. People have changed. Some practices have no place in current society but... how do we decide which practices should or should not be revived? And is it really up to us to decide this?
There are a few factors which influence the decisions of modern Recon practitioners when it comes to answering these questions. Influencing factors are current laws, the time period which the practitioner is trying to reconstruct, if the practice was part of the culture or the religion and--somewhat unfortunately-- the preference of the practitioner.
Two days now, I have tackled very heavy subjects in general, as well as for me personal. It becomes wearisome to write about such topics, so today, I'm writing about puppies. Well, hunting dog, but they were puppies once, so it counts.
Dogs had a very special and particular place in ancient Greek society. The Greek word for 'dog' is 'kuón' (κύων), and there were a couple of breeds that were favored. First and foremost, the Molossus, a now extinct species of dog related most to the mastiffs of current times, enjoyed great prestige. Another favorite was the Laconian, which was especially popular in Sparta. The Molossus was most often used as a guard dog, while the Laconian was the go-to hunting dog of the time. Also known were the Cretan, a Laconia probably crossed with the Molossian; and the Melitan, a small long-haired, short-legged lap dog.