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The Way of the Gods : Polytheism(s) Around the World
Polytheisms may well be the world’s most undervalued cultural resource. From the dawn of history until quite recently, the default religious orientation on the planet was to recognize an open-ended plurality of unique divinities that manifest in every realm of natural and social life. By hosting a plurality of Gods, polytheistic civilizations exhibit maximum diversity in maximum solidarity – each one is a multiverse. Polytheism has been at the heart of the most ancient and resilient civilizations on Earth. Yet polytheist traditions have been stigmatized and persecuted for centuries, countless of them have been eradicated and prejudice against them and the very idea of a multiplicity of Gods continue to distort how they are perceived both by outsiders and in many cases even among their participants. This book offers an overview of continuous and revived polytheistic traditions from around the world together with critical discussions of the issues affecting them and their reception, offering a basis for further study and comparison.
316 pages, Kindle Edition
Published October 6, 2022
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Displaying 1 - 5 of 5 reviews
December 15, 2024
A truly wonderful book which I could not stop underlining. The material spans the globe (as much as possible), is full of solidly researched information as well as comparative study and lots of great insight. Some polytheisms I was quite well versed in already and more than half I knew very little about, but even for the ones I am quite well-read in, there was much to take from the book.
December 4, 2023
In The Way of the Gods philosopher and polytheist Edward P. Butler provides an introduction to polytheisms around the world. This book originated as a course he delivered for the Center for Global Polytheist and Indigenous Traditions at INDICA.
It contains fifteen chapters covering India, the Mideast, Hellenic and Roman Polytheism, Northern Europe, Ancient Egypt, African Traditional Religions, South America, Mesoamerica, the African Diaspora, North America, Oceania and New Zealand, Australia, Southeast Asia, Japan and Korea and China.
It is unique within academia as, from the start, Butler states his standpoint as a polytheist who believes the Gods of all the world’s traditions are real. Thus for him these religions are not ‘solely a matter for historical study’ but embody ‘eternal relationships to the Gods whom they address.’
Throughout the book Butler makes clear that the terms ‘polytheism’ and ‘Gods’ are not used to ‘determine the self-understanding’ of non-Western cultures. Consistently he provides the indigenous terms for the religions and deities of each culture. He notes his use of ‘Gods’ is to ensure their divinities are not seen as lesser than the Christian God or reduced to pantheistic concepts. He also notes the Western mistake in the labelling of cultures as animistic in a way that sets up a false opposition between animism and polytheism, leading to the supposition that cultures that have spirits have no Gods.
In each chapter Butler provides a history of the polytheistic traditions of the cultures of his chosen geographical areas. It is noted that whilst some have continuity (such as ‘India, ‘home of the largest polytheistic tradition in the world… Hinduism’ and Australia ‘the longest continuous tradition on Earth) many others (such as Greek and Roman and Egyptian) are sundered. Butler does not flinch from speaking of the oppression most polytheistic traditions have suffered, and some still suffer, under the hegemony of Christianity.
The chapters begin with core readings and many are on creation myths such as Enuma Elish, Theogony, Gylfaginning, Kumalipo and the Popol Vuh. Butler provides studies of these cosmogonies showing how several originate with ‘water’ as ‘a much broader cosmic phenomenon’ and ‘result in the emergence of a hierarchical or layered reality’. ‘Every cosmogonic myth is a doctrine concerning Being’. He notes the similarities and differences between the African cosmogonies where the Creator withdraws into the sky opening up a space for further action and the threat of the falling sky in South America due to the decline of spiritwork which maintains the supports.
Throughout Butler emphasises that myth does not relate to some distant past but is ‘always now’. Western scholarship has tended to favour diachronic interpretations and linear narratives to those that are synchronic. Rituals, such as the recitation of Enuma Elish ‘on the fourth day of the Babylonian New Year’, allow for participation in this eternal now with the Gods.
Different approaches to ritual and spiritwork are presented. One of these is the Yoruba tradition of Vodou from the African Diaspora. Herein there is a single pantheon of Orishas (from ori ‘head’ and sa ‘selection or choice’). Divination reveals the patron deity as ‘the owner of the head’. One of the practices is the mounting or possession of the devotee by one’s God.
This book provides a fascinating introduction to polytheisms around the world. It is meticulately researched and respectful to each of the cultures and their Gods. As a philosophy post-graduate I particularly enjoyed Butler’s analyses of the cosmogonies in the creation myths and discussions about the rich philosophical traditions these polytheisms have given birth to.
I would recommend The Way of the Gods to all polytheists who want to learn more about our world-wide polytheisms and to anyone interested in the subject. I found having prior knowledge of basic philosophical concepts helpful but it is accessible to all with a dictionary to hand.
It also a beautiful act of devotion in itself from a practicing polytheist who states his ‘life work is the study of polytheism and polytheistic traditions’.
It contains fifteen chapters covering India, the Mideast, Hellenic and Roman Polytheism, Northern Europe, Ancient Egypt, African Traditional Religions, South America, Mesoamerica, the African Diaspora, North America, Oceania and New Zealand, Australia, Southeast Asia, Japan and Korea and China.
It is unique within academia as, from the start, Butler states his standpoint as a polytheist who believes the Gods of all the world’s traditions are real. Thus for him these religions are not ‘solely a matter for historical study’ but embody ‘eternal relationships to the Gods whom they address.’
Throughout the book Butler makes clear that the terms ‘polytheism’ and ‘Gods’ are not used to ‘determine the self-understanding’ of non-Western cultures. Consistently he provides the indigenous terms for the religions and deities of each culture. He notes his use of ‘Gods’ is to ensure their divinities are not seen as lesser than the Christian God or reduced to pantheistic concepts. He also notes the Western mistake in the labelling of cultures as animistic in a way that sets up a false opposition between animism and polytheism, leading to the supposition that cultures that have spirits have no Gods.
In each chapter Butler provides a history of the polytheistic traditions of the cultures of his chosen geographical areas. It is noted that whilst some have continuity (such as ‘India, ‘home of the largest polytheistic tradition in the world… Hinduism’ and Australia ‘the longest continuous tradition on Earth) many others (such as Greek and Roman and Egyptian) are sundered. Butler does not flinch from speaking of the oppression most polytheistic traditions have suffered, and some still suffer, under the hegemony of Christianity.
The chapters begin with core readings and many are on creation myths such as Enuma Elish, Theogony, Gylfaginning, Kumalipo and the Popol Vuh. Butler provides studies of these cosmogonies showing how several originate with ‘water’ as ‘a much broader cosmic phenomenon’ and ‘result in the emergence of a hierarchical or layered reality’. ‘Every cosmogonic myth is a doctrine concerning Being’. He notes the similarities and differences between the African cosmogonies where the Creator withdraws into the sky opening up a space for further action and the threat of the falling sky in South America due to the decline of spiritwork which maintains the supports.
Throughout Butler emphasises that myth does not relate to some distant past but is ‘always now’. Western scholarship has tended to favour diachronic interpretations and linear narratives to those that are synchronic. Rituals, such as the recitation of Enuma Elish ‘on the fourth day of the Babylonian New Year’, allow for participation in this eternal now with the Gods.
Different approaches to ritual and spiritwork are presented. One of these is the Yoruba tradition of Vodou from the African Diaspora. Herein there is a single pantheon of Orishas (from ori ‘head’ and sa ‘selection or choice’). Divination reveals the patron deity as ‘the owner of the head’. One of the practices is the mounting or possession of the devotee by one’s God.
This book provides a fascinating introduction to polytheisms around the world. It is meticulately researched and respectful to each of the cultures and their Gods. As a philosophy post-graduate I particularly enjoyed Butler’s analyses of the cosmogonies in the creation myths and discussions about the rich philosophical traditions these polytheisms have given birth to.
I would recommend The Way of the Gods to all polytheists who want to learn more about our world-wide polytheisms and to anyone interested in the subject. I found having prior knowledge of basic philosophical concepts helpful but it is accessible to all with a dictionary to hand.
It also a beautiful act of devotion in itself from a practicing polytheist who states his ‘life work is the study of polytheism and polytheistic traditions’.
March 6, 2023
On the outset, this book stands out for its painstaking research on the origins, myths and histories of polytheism across the world. Covering polytheistic practices in all the continents is no easy endeavor and compressing it within a single book isn't easier. The author, Edward Butler, does a fantastic job of describing the historicity of polytheism in past and present societies, and then draws parallels to continuing modern practices of polytheism that are being revived in some places.
With Hinduism, the world's only continuous polytheistic society, still surviving even when under constant attack from all corners, the author takes a balanced stance and doesn't over analyze its benefits at the cost of showcasing the other polytheistic religions of the world, calling them as not mere religions of the book but of whole libraries. The author calls out the feature of India's sanatan dharma as an extraordinary development of philosophy within its domain.
Interesting to note is the missionary's mill - "a tool for undermining indigenous traditions, especially their priesthoods, while permitting evangelists to take advantage of whatever native ideas or terminology might be turned to their purposes....The concept of 'culture' was effectively forged in the defense of monotheism, on the one-hand, there was the one God, and on the other, the many, merely human cultures". Something about these statements sound so familiar to any Indian Hindu who has cared to observe the happenings around them in the country.
The author ends with a clarion call to protect the diversity and humane value systems of polytheistic systems around the world. The book sometimes sounds and reads more academic and the reader could end up struggling to pick the chain of thoughts shared. Nevertheless, this book and many such books that bring to life polytheism across the world must be encouraged.
With Hinduism, the world's only continuous polytheistic society, still surviving even when under constant attack from all corners, the author takes a balanced stance and doesn't over analyze its benefits at the cost of showcasing the other polytheistic religions of the world, calling them as not mere religions of the book but of whole libraries. The author calls out the feature of India's sanatan dharma as an extraordinary development of philosophy within its domain.
Interesting to note is the missionary's mill - "a tool for undermining indigenous traditions, especially their priesthoods, while permitting evangelists to take advantage of whatever native ideas or terminology might be turned to their purposes....The concept of 'culture' was effectively forged in the defense of monotheism, on the one-hand, there was the one God, and on the other, the many, merely human cultures". Something about these statements sound so familiar to any Indian Hindu who has cared to observe the happenings around them in the country.
The author ends with a clarion call to protect the diversity and humane value systems of polytheistic systems around the world. The book sometimes sounds and reads more academic and the reader could end up struggling to pick the chain of thoughts shared. Nevertheless, this book and many such books that bring to life polytheism across the world must be encouraged.
November 8, 2023
Book as the title reveals is a sum up on the Polytheism in different parts of the world.
It's only a compilation of Polytheism from a perspective to justify the same as different expressions of the Divine or Nature. It has not even pointed out the possibility of the Polytheisms in different parts of the world can be like descriptions of the elephant by blind men. Blindness can be geographical factors or psychological predilections of the human awareness in evolution. Author's effort was not directed at any kind of research on Polytheism vis-a-vis its validity in contrast to monotheism. Book gives the impression that the Polytheisms in different parts of the world are all at par with monotheism or any kind of faith or worship possible on account of human psychology. Research claims on religions in fact do not meet adequate critical examinations. Philosophers don't like those criticising their horned hares.
It's only a compilation of Polytheism from a perspective to justify the same as different expressions of the Divine or Nature. It has not even pointed out the possibility of the Polytheisms in different parts of the world can be like descriptions of the elephant by blind men. Blindness can be geographical factors or psychological predilections of the human awareness in evolution. Author's effort was not directed at any kind of research on Polytheism vis-a-vis its validity in contrast to monotheism. Book gives the impression that the Polytheisms in different parts of the world are all at par with monotheism or any kind of faith or worship possible on account of human psychology. Research claims on religions in fact do not meet adequate critical examinations. Philosophers don't like those criticising their horned hares.
February 2, 2024
Super interesting overview of polytheism in different cultures. I wouldn't call it in depth (but its not trying to be) and is a really good jumping off point for further reading.
Displaying 1 - 5 of 5 reviews