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A Pagan Testament: The Literary Heritage of the World's Oldest New Religion
PWiccans often claim that their spiritual inspiration comes not from a written scripture but from personal experience and original creativity. While this is true, there are also many written works which constitute Wicca's testament, or its central literary expressions of spiritual identity. Some of them are thousands of years old. These written works have not been brought together, in the same book, since the movement began.
396 pages, Paperback
First published November 25, 2008
169 people want to read
About the author
Brendan Cathbad Myers
5 books18 followersRaised in Elora, Ontario, a village north of Guelph which I still consider my hometown.
My first published work was a play entitled "Visions of a Better Way": this script won a competition for high school students, run by University of Guelph's department of English.
Attended the University of Guelph for undergraduate studies in Drama, starting in January of 1992.
Attended Memorial University of Newfoundland, to study folklore, 1994.
Won the Bardic competitions at both Wiccan Fest and also at Kaleidoscope Gathering (Canada's two largest pagan gatherings) in 1995. Won the KG Bardic again in 2006.
Began Masters studies at Guelph in philosophy, 1998. My thesis, "Animism, Spirit, and Environmental Activism", was completed two years later.
Became president of a labour union (CUPE local 3913) for two years.
Began doctoral studies in philosophy at the National University of Ireland, Galway, in 2001. Frequently visted other European countries as well, especially England and Germany.
Completed doctoral studies in 2005. My dissertation was entitled "Time and the Land: Four Approaches to Environmental Ethics, Climate Change, and Future Generations."
Returned to Canada in late 2005, and taught philosophy at several universities and colleges in Ontario and Quebec. In 2007, I worked as a contract researcher for the federal government, in which I studied Aboriginal people's values in relation to police work and peacekeeping.
My books and essays are quoted favourably by numerous other prominent pagan writers, including Emma Restall Orr, Janet Farrar and Gavin Bone, Phillip Carr-Gomm, Graeme Talboys, and Jane Raeburn.
Winner of the Mount Haemus Award for research in Druidry, 2008.
Currently living in Ottawa, Ontario, Canada.
My first published work was a play entitled "Visions of a Better Way": this script won a competition for high school students, run by University of Guelph's department of English.
Attended the University of Guelph for undergraduate studies in Drama, starting in January of 1992.
Attended Memorial University of Newfoundland, to study folklore, 1994.
Won the Bardic competitions at both Wiccan Fest and also at Kaleidoscope Gathering (Canada's two largest pagan gatherings) in 1995. Won the KG Bardic again in 2006.
Began Masters studies at Guelph in philosophy, 1998. My thesis, "Animism, Spirit, and Environmental Activism", was completed two years later.
Became president of a labour union (CUPE local 3913) for two years.
Began doctoral studies in philosophy at the National University of Ireland, Galway, in 2001. Frequently visted other European countries as well, especially England and Germany.
Completed doctoral studies in 2005. My dissertation was entitled "Time and the Land: Four Approaches to Environmental Ethics, Climate Change, and Future Generations."
Returned to Canada in late 2005, and taught philosophy at several universities and colleges in Ontario and Quebec. In 2007, I worked as a contract researcher for the federal government, in which I studied Aboriginal people's values in relation to police work and peacekeeping.
My books and essays are quoted favourably by numerous other prominent pagan writers, including Emma Restall Orr, Janet Farrar and Gavin Bone, Phillip Carr-Gomm, Graeme Talboys, and Jane Raeburn.
Winner of the Mount Haemus Award for research in Druidry, 2008.
Currently living in Ottawa, Ontario, Canada.
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Displaying 1 - 5 of 5 reviews
August 25, 2015
Pagans don't have a sacred book. This gets us into all kinds of trouble when trying to have interfaith discussions and when asking officialdom to take us seriousloy. Shinto doesn't have a book either, and they're counted as a world religion. While we might not have a single, primary text, there are a lot of ancient writings that many Pagans look to, reflect on and generally find useful. What Brendan Myers has done with this book is to collect up some of the key ancient texts, and a few more modern ones (especially chants) in a book that opens the door to finding more of our pagan literary heritage. It's a great source book for ritual content. There are a lot more pieces of ancient Pagan writing out there to explore, but this is a good place to start if you're entirely new to the idea.
March 7, 2016
It is a common complaint of seasoned Pagans that there is a dearth of advanced material out there. Wicca 101 books are a dime a dozen, but books that deal with the deeper matters of Pagan faith are rare. This is one of those much-desired books. But it's also ideal for the student or the journeyman, and for different reasons.
Canadian Pagan author Brendan Myers is a doctor of philosophy who has not crawled up his academic navel. His language is clear and flowing, almost poetry even in his prose, and it engages at a heart level. He teaches you by taking you through his journey and you're not even aware, at least until the end, that you're learning something.
Clearly it was Myers' goal to bring together the written elements that comprise the common Pagan body of literature and mythology, as the synopsis tells you. So what did he include, and why did he include it?
Much of his material was gathered by surveying the Pagan community. What did they consider to be important? Though this is probably the most effective method of determining a common liturgy, this also resulted in one of the book's weaknesses, which is that much of the contemporary section (which is, don't get me wrong, both extensive and valuable) feels to me like it has a regional bias. This is inevitable because of the nature of the beast; when you make a public appeal for a response, you are likely to get responses heavily weighted in favour of the people you know. It's just a matter of course. But I don't feel that much of the Western North American Pagan literature is represented here, save through Starhawk, as a result. It's probably a less regional collection than most because Myers lived in both Eastern Canada and the U.K., and has traveled quite a lot, but there are natural limits to what any one person can do.
However, the classical literary section is probably bar none. Here Myers' long experience in the Pagan community comes together with his classical education, and he has managed to include almost every piece of source material for the common Pagan mythos that I would ever recommend to my students. He begins with an examination of the primordial Mother Goddess and Horned God (and the anthropological theories on them that spawned modern Paganism, even the parts that are currently disproven.) He then includes formative Aboriginal beliefs that influenced the Pagan movement. One might argue that with its European origins an Aboriginal influence seems unlikely, but I would disagree for two reasons: the first is that Ronald Hutton conclusively demonstrated that the woodcraft movement, which is, in essence, a British Colonial interpretation inspired by Aboriginal beliefs, is an essential part of the formative elements of modern Paganism; and secondly, the North American witchcraft movement in the 60s and 70s most certainly embraced and incorporated (limited interpretations) of Aboriginal beliefs. This is perhaps noticed more profoundly here in Canada than elsewhere, since it is often said that Canadian culture is, and always has been, defined by the juxtaposition between English, French, and Aboriginal cultures.
From there he goes into the classical written sources: The Descent of Inanna and Babylonian Hymns to Ishtar. Demeter and the Eleusinian Mysteries of Greece. Celtic tales of the Morrighan the Dagda, and Cuchulain. Selections from the Poetic Eddas in regards to the Norns, the World Tree, and various Gods and Goddesses.
Then he progresses into the lore of the witch: Beliefs about witches from the Malleus Malificarum. Lore of the witchcraft trials that formed the myth of the Burning Times. Selections from Aradia: Gospel of the Witches.
He includes a selection of poetry and music that is part of our common lore. I think this section is really well researched and there's only a few pieces I would have included that Myers did not. But again, this is one of the "modern literature" sections that would have been impossible to present completely, since the lore is so extensive. It consists primarily of several folk ballads, most of which originate as the English Childe Ballads, and poetry, much of it cribbed from Kipling, Keats, Yeats, Burns, and Wordsworth. I would also have included some of the work of Walt Whitman and Aleister Crowley, but perhaps that's my regional bias showing, since they likely were more influential on the North American Pagan movement than the European one.
He follows with a section on the Book of Shadows, which includes selections from the Gardnerian Book of Shadows, the work of Doreen Valiente, Margot Adler, the Farrars, and Tamarra James, and some explanatory blurbs on some Wiccan traditions such as the Five Fold Kiss. This section is strictly Pagan material written strictly by Pagan writers for the formative liturgy of Paganism. I don't think he missed a single thing that I might have included, save perhaps some brief passages from the Book of the Law; but the OTO can be downright stuck up about their copyright, so perhaps he asked but was denied. It also does not include any of the work of the Clan of Tubal Cain, so perhaps that could be considered an oversight or a Gardnerian bias.
The next section is on what he calls "wisdom teachings." These are the common proverbs and lore that we Pagans share amongst one another. It's awesome! I'm so glad he thought to include this; I would not have, and that shared oral tradition is so important to what makes us a community and what builds our faith and our movement. He lists the things we say in blurbs and verses presented like a list of Proverbs or the Song of Solomon; and then he presents an explanation at the end for those who, for example, may not know what the "two passwords" are.
The following section is on Circle Songs; chants. This is the section I felt was the most regionally-focused of the lot, but the collection of chants is extensive and valuable, and it displays most of the most important elements of the Pagan liturgies that we teach each other in this way. I only wish the tunes had been included! But I suppose that's what Google's for.
Last, Myers offers his own commentary on the Pagan world view, in which he references philosophical authors whose works have influenced our movement. He discusses Schweitzer's idea of "world view," the act of Naming, the Vedas and the Upanishads, the Word of Creation and the Song of Life, simple wisdom and Utilitarian theory, Hinduism and Tantra, the often-forgotten but very important influence of Sufi mysticism, and the nature of love and the dwelling-place of Divinity. It's awesome stuff, and these elements are a wonderful examination of the sources of Paganism.
He breaks this up by discussing the often-overlooked influence of Schopenhauer, which is excellent, primarily through Crowley, as well as Crowley's own influence. This is one area in which I strongly disagree with Myers' conclusions, who was dismissive of Crowley's philosophy as self-serving and shallow (self-serving most certainly, but shallow I would argue with, and probably will in a blog column). He also derided Crowley as a bad poet; which he was, but that doesn't diminish the influence of Crowley's writing on Paganism and I think it should at least have been included.
So, this is excellent for the long-term "advanced" Pagan, because it obviously sparks thought and discussion. It's excellent for the journeyman because it would be a great way to fill in the blanks. By the time you get to that level in your study, you realize that you have some gaps in your knowledge, mostly due to the still largely oral tradition we have and the deterioration of modern classical education, and these are absolutely the things that you should know. And I'm putting on the required reading list for my students, so obviously I think it's great for the novice too. A highly recommended book that I think every Pagan should read.
Canadian Pagan author Brendan Myers is a doctor of philosophy who has not crawled up his academic navel. His language is clear and flowing, almost poetry even in his prose, and it engages at a heart level. He teaches you by taking you through his journey and you're not even aware, at least until the end, that you're learning something.
Clearly it was Myers' goal to bring together the written elements that comprise the common Pagan body of literature and mythology, as the synopsis tells you. So what did he include, and why did he include it?
Much of his material was gathered by surveying the Pagan community. What did they consider to be important? Though this is probably the most effective method of determining a common liturgy, this also resulted in one of the book's weaknesses, which is that much of the contemporary section (which is, don't get me wrong, both extensive and valuable) feels to me like it has a regional bias. This is inevitable because of the nature of the beast; when you make a public appeal for a response, you are likely to get responses heavily weighted in favour of the people you know. It's just a matter of course. But I don't feel that much of the Western North American Pagan literature is represented here, save through Starhawk, as a result. It's probably a less regional collection than most because Myers lived in both Eastern Canada and the U.K., and has traveled quite a lot, but there are natural limits to what any one person can do.
However, the classical literary section is probably bar none. Here Myers' long experience in the Pagan community comes together with his classical education, and he has managed to include almost every piece of source material for the common Pagan mythos that I would ever recommend to my students. He begins with an examination of the primordial Mother Goddess and Horned God (and the anthropological theories on them that spawned modern Paganism, even the parts that are currently disproven.) He then includes formative Aboriginal beliefs that influenced the Pagan movement. One might argue that with its European origins an Aboriginal influence seems unlikely, but I would disagree for two reasons: the first is that Ronald Hutton conclusively demonstrated that the woodcraft movement, which is, in essence, a British Colonial interpretation inspired by Aboriginal beliefs, is an essential part of the formative elements of modern Paganism; and secondly, the North American witchcraft movement in the 60s and 70s most certainly embraced and incorporated (limited interpretations) of Aboriginal beliefs. This is perhaps noticed more profoundly here in Canada than elsewhere, since it is often said that Canadian culture is, and always has been, defined by the juxtaposition between English, French, and Aboriginal cultures.
From there he goes into the classical written sources: The Descent of Inanna and Babylonian Hymns to Ishtar. Demeter and the Eleusinian Mysteries of Greece. Celtic tales of the Morrighan the Dagda, and Cuchulain. Selections from the Poetic Eddas in regards to the Norns, the World Tree, and various Gods and Goddesses.
Then he progresses into the lore of the witch: Beliefs about witches from the Malleus Malificarum. Lore of the witchcraft trials that formed the myth of the Burning Times. Selections from Aradia: Gospel of the Witches.
He includes a selection of poetry and music that is part of our common lore. I think this section is really well researched and there's only a few pieces I would have included that Myers did not. But again, this is one of the "modern literature" sections that would have been impossible to present completely, since the lore is so extensive. It consists primarily of several folk ballads, most of which originate as the English Childe Ballads, and poetry, much of it cribbed from Kipling, Keats, Yeats, Burns, and Wordsworth. I would also have included some of the work of Walt Whitman and Aleister Crowley, but perhaps that's my regional bias showing, since they likely were more influential on the North American Pagan movement than the European one.
He follows with a section on the Book of Shadows, which includes selections from the Gardnerian Book of Shadows, the work of Doreen Valiente, Margot Adler, the Farrars, and Tamarra James, and some explanatory blurbs on some Wiccan traditions such as the Five Fold Kiss. This section is strictly Pagan material written strictly by Pagan writers for the formative liturgy of Paganism. I don't think he missed a single thing that I might have included, save perhaps some brief passages from the Book of the Law; but the OTO can be downright stuck up about their copyright, so perhaps he asked but was denied. It also does not include any of the work of the Clan of Tubal Cain, so perhaps that could be considered an oversight or a Gardnerian bias.
The next section is on what he calls "wisdom teachings." These are the common proverbs and lore that we Pagans share amongst one another. It's awesome! I'm so glad he thought to include this; I would not have, and that shared oral tradition is so important to what makes us a community and what builds our faith and our movement. He lists the things we say in blurbs and verses presented like a list of Proverbs or the Song of Solomon; and then he presents an explanation at the end for those who, for example, may not know what the "two passwords" are.
The following section is on Circle Songs; chants. This is the section I felt was the most regionally-focused of the lot, but the collection of chants is extensive and valuable, and it displays most of the most important elements of the Pagan liturgies that we teach each other in this way. I only wish the tunes had been included! But I suppose that's what Google's for.
Last, Myers offers his own commentary on the Pagan world view, in which he references philosophical authors whose works have influenced our movement. He discusses Schweitzer's idea of "world view," the act of Naming, the Vedas and the Upanishads, the Word of Creation and the Song of Life, simple wisdom and Utilitarian theory, Hinduism and Tantra, the often-forgotten but very important influence of Sufi mysticism, and the nature of love and the dwelling-place of Divinity. It's awesome stuff, and these elements are a wonderful examination of the sources of Paganism.
He breaks this up by discussing the often-overlooked influence of Schopenhauer, which is excellent, primarily through Crowley, as well as Crowley's own influence. This is one area in which I strongly disagree with Myers' conclusions, who was dismissive of Crowley's philosophy as self-serving and shallow (self-serving most certainly, but shallow I would argue with, and probably will in a blog column). He also derided Crowley as a bad poet; which he was, but that doesn't diminish the influence of Crowley's writing on Paganism and I think it should at least have been included.
So, this is excellent for the long-term "advanced" Pagan, because it obviously sparks thought and discussion. It's excellent for the journeyman because it would be a great way to fill in the blanks. By the time you get to that level in your study, you realize that you have some gaps in your knowledge, mostly due to the still largely oral tradition we have and the deterioration of modern classical education, and these are absolutely the things that you should know. And I'm putting on the required reading list for my students, so obviously I think it's great for the novice too. A highly recommended book that I think every Pagan should read.
June 12, 2009
In our pagan communities today there is a great resistance to a common testament that might unite us together. There is a great fear that once a testament is put together we will turn into what we are trying to move away from and that is the model of monotheist religions where there is a set and rigid dogma to follow. And yet in order for the pagan community to show or have a basis of solidarity a common testament is necessary because personal experiences alone are not enough. This is a truth that we must think seriously about.
In this book Brendan Myers is trying to describe the consistencies in the pagan movement through the use of the international pagan community’s folklore. He is trying to show that it contains several expressions of spiritual identity that pagans have in common with each other. He conducted a survey in the pagan community in which 2000 people took part, the results of which are presented in this volume which is probably going to be ever changing.
Myers starts out with a brief history of the Goddess from her rise and taking us through to when the God takes her place. He offers us three theories as to why this happened. Along the way he provides us with a unique vision of how the MALE archeologist saw the statue of the Venus of Willendorf and how a FEMALE friend of his saw her. It was an amazing contrast between two valid views.
In the next few chapters Myers takes goddesses from different cultures and discusses them as well as provide literature composed from each culture describing these goddesses and their functions. He gives us examples from the Anishnabe culture, the Summarians, the Greeks, the Celts, and the Norse.
In the seventh through eleventh chapters, Myers talks about the lore of the witch, the poetry and romanticism associated with the pagan movement, the Book of Shadows, the wisdom teachings associated with the pagans and he divides them into historical, traditional, and contemporary and circle songs.
What I loved most about chapters seven to eleven was the amount of information and songs included. Myers tells you in chapter eight that from now on these are songs and information gathered from his survey of the pagan community, and that it is more like a community effort with him as the person dedicated to gathering them in one place. He took the songs or chants and tried to find the oldest mention of them as well as the original source. I loved the explanations or notes that he provides at the end of each chapter.
In the final chapter, Myers explains what he means by a concept, like world-view, and then covers it in detail. He describes the Word of Being as the relationship many of us feel to the world around us and to other people. He also talks about the "Song", explaining how essential music, song, and art are to the pagan world-view and how it is there that we find most clearly what it is that defines us as a community. His he discussions of "Will" and the "Rede" are amazing and well researched. And his exploration of love, comparing it to Tantra and Sufi ideas and concepts, are also very interesting. In the end, he brings the discussion back to virtue and expresses what he believes is possible from the growing pagan movement.
A thoroughly enjoyable book.
In this book Brendan Myers is trying to describe the consistencies in the pagan movement through the use of the international pagan community’s folklore. He is trying to show that it contains several expressions of spiritual identity that pagans have in common with each other. He conducted a survey in the pagan community in which 2000 people took part, the results of which are presented in this volume which is probably going to be ever changing.
Myers starts out with a brief history of the Goddess from her rise and taking us through to when the God takes her place. He offers us three theories as to why this happened. Along the way he provides us with a unique vision of how the MALE archeologist saw the statue of the Venus of Willendorf and how a FEMALE friend of his saw her. It was an amazing contrast between two valid views.
In the next few chapters Myers takes goddesses from different cultures and discusses them as well as provide literature composed from each culture describing these goddesses and their functions. He gives us examples from the Anishnabe culture, the Summarians, the Greeks, the Celts, and the Norse.
In the seventh through eleventh chapters, Myers talks about the lore of the witch, the poetry and romanticism associated with the pagan movement, the Book of Shadows, the wisdom teachings associated with the pagans and he divides them into historical, traditional, and contemporary and circle songs.
What I loved most about chapters seven to eleven was the amount of information and songs included. Myers tells you in chapter eight that from now on these are songs and information gathered from his survey of the pagan community, and that it is more like a community effort with him as the person dedicated to gathering them in one place. He took the songs or chants and tried to find the oldest mention of them as well as the original source. I loved the explanations or notes that he provides at the end of each chapter.
In the final chapter, Myers explains what he means by a concept, like world-view, and then covers it in detail. He describes the Word of Being as the relationship many of us feel to the world around us and to other people. He also talks about the "Song", explaining how essential music, song, and art are to the pagan world-view and how it is there that we find most clearly what it is that defines us as a community. His he discussions of "Will" and the "Rede" are amazing and well researched. And his exploration of love, comparing it to Tantra and Sufi ideas and concepts, are also very interesting. In the end, he brings the discussion back to virtue and expresses what he believes is possible from the growing pagan movement.
A thoroughly enjoyable book.
August 23, 2020
Got tired of seeing this still in my "Currently Reading" list. Gave up on this long ago. It was an interesting concept to try to pull together a body of reference texts to flesh out foundations of pagan thought. Quit reading it ages ago, though. I think I just ended up finding the material a little dry. Plus, I think in recent years I've drifted away from a predominantly wiccan/pagan spiritual orientation to a more rationalist/humanist orientation, why still retaining a core of panentheistic belief (a belief that there is something holy and divine in all things) and a reverence for both the natural world and ancient folk traditions, particularly those of Britain and the Celtic World.
February 11, 2016
Well done, well presented, well researched. Had to return it to the college library, so I scanned it in to my GR app so I can get a copy of my own :)
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