For ancient religion geeks
Wynette and I were discussing recently how difficult it is to write works that touch on ancient Celtic culture, particularly Celtic religion. There Be Dragons there: that area of study is a battleground among academics, and those of us who have other flavors of attachment to that tradition tend to have a difficult time separating what truths we can glean of that tradition from the fantasy-movies that popular culture has overlaid them with. I have found a better flavor of understanding, not to mention some emotional peace on the topic, from digging into academic source materials. In the course of preparing for this series I went so far as to spend months (really, months!) reading academic works on Irish archaeology and actually dragged Mark all the way across The Pond to walk those sites myself.
Turned out to be a religious experience, ironically enough. But I digress, as usual.
Presently, I am reading a book loaned to me by Ron: The Time Falling Bodies Take To Light: Mythology, Sexuality & the Origins of Culture by William Irwin Thompson (ISBN 0-312-80512-8) which essentially picks up where Frazier left off with The Golden Bough – with stunning results. I am going to buy this book; it is one I will find necessary to re-read fairly often.
In the section I am reading now, Thompson engages in a lengthy footnote on the topic of the original One World Religion (of the Great Mother, of course) and where Sumer, with its ultimately masculine tradition that became the backbone of the Etruscan, Roman, and Greek religions diverged from the continuing Mother Goddess trad of Western Europe, and recommends these books, which I am also going to hunt down, as context on that divergence:
Time Stands Still: New Light on Megalithic Science by Keith Chritchlow (London, Gordon Fraser, 1979)
The Silbury Treasure by Michael Dames (London, Thames & Hudson, 1976)
The Avebury Cycle by the same guy & publisher, 1977
It was this week, as I was reading Thompson’s book, eating my lunch, absorbing his discussion of the Great Mother as both womb and tomb and how that perception is reflected in Neolithic tomb-sites e.g. Newgrange (though he doesn’t mention Newgrange but rather Bryn Celli Ddu in Wales, and shows that picture)—when, because I’ve been following Thompson’s argument and have passed through the narrow tunnel into the inner sanctum of Newgrange myself, I suddenly saw what would have been obvious to anyone who breathed that religion: the entrances to those barrow-tombs are models of the vagina of the Great Mother, which in that way of thinking is a two-way street. But this is only one of many insights I’ve had into the profoundly male-female, always-about-fertility-and-yet-always-about-something-more, nature of that religion. So if ancient Celtic culture and religion are on your radar, do yourself a favor: pick up those books.