The Old Gods

Know that the Gods need our worship, even as we need food and drink. Do not think that they serve us, for we are the servants. Therefore do not bargain or demand through prayer or ritual. The Gods shall provide that which is needed.

Do not blame the sorrows of life upon the Gods. For it is humankind which creates the despair on Earth.

Do not doubt the reality of the Gods, for they do exist and are many. They have been since long before the people walked upon the Earth. Yet as we are capable of understanding them, they are no older than we. For they are not the personifications, nor the images which we establish. But the Gods do respond to us through these things. We are linked to them by virtue of our yearning towards a higher nature.

The Gods are attracted to our rituals because of the sacred signs which we use, and because of our worship (which is vitality). They are attracted by the ritual fires and incense, and by purity of our naked bodies. They give and take the vital essences which we both need, through power which we raise.

Each God is like us, for our ways are but reflections of theirs. Each God has likes and dislikes and must be approached in accordance. Each God is linked to the culture of the people who give worship to it, and must be called by the appropriate ties.

Yet beyond all of this are the God and Goddess who together are the One; herein does the true worship belong.

A God/Goddess Spell

You will need the following items for this spell:

Your voice and alone time
Say this 4x

Gods and Goddesses hear my plea
its my greatest wish so i hope to be
A god of nature,life and fury
Blood and war may stay indoors
Drama may come to me
i will deal and delete these horrible feats
So let me be a god and mote it be

God/Goddess Spell’

You will need the following items for this spell:

Your voice and alone time
Say this 4x

Gods and Goddesses hear my plea
its my greatest wish so i hope to be
A god of nature,life and fury
Blood and war may stay indoors
Drama may come to me
i will deal and delete these horrible feats
So let me be a god and mote it be 

Cernunnos

Cernunnos is a Celtic god associated with nature, fertility, animals, and the wild. The name “Cernunnos” is derived from a combination of the Celtic words “cern” (meaning horn) and “unnos” (meaning one), suggesting a deity with antler-like horns. While much of what is known about Celtic mythology comes from later Christian writings and Roman sources, Cernunnos is often depicted in various forms of Celtic art.

Key characteristics and symbols associated with Cernunnos include:

1. Antlers or Horns: Cernunnos is frequently depicted with antlers or horns on his head, symbolizing his connection to nature and the wild.

2. Animals: He is often shown accompanied by or in the company of animals, such as stags, boars, and serpents. This emphasizes his association with the animal kingdom and the natural world.

3. Fertility: Cernunnos is sometimes linked to fertility and the abundance of the land. His presence in Celtic art and iconography suggests a role in agricultural and reproductive cycles.

4. Torc: In some depictions, Cernunnos is shown wearing a torc, a neck ring or collar, which was a symbol of status and wealth in Celtic society.

5. Sitting in a Cross-Legged Position: Some representations show Cernunnos seated in a cross-legged position, which is interpreted as a posture of meditation or divine contemplation.

6. Sacred Groves: Like many Celtic deities, Cernunnos is associated with sacred groves and natural settings. These were places where the Celts believed the divine and earthly realms intersected.

And that much of what we know about Cernunnos is inferred from artistic representations, as the Celts did not have a written tradition, and the Romans and later Christian writers did not provide detailed descriptions of Celtic religious beliefs. As a result, interpretations of Cernunnos can vary, and some aspects of his nature and significance remain speculative

Gods, Fae, Elves, and Ancestors: Are They All the Same?

Gods. Fairies. Elves. Ancestors. The deeper we go into our pagan history, the more we see a blurring of the lines between the spirits. In fact, many of the sagas, legends, and lore point to the idea that our pagan gods, and the beings we call fairies and elves, might have once been living, breathing human beings. And therefore, our ancestors.

Ancestors OR Gods? Which is it?
I’ve recently been exploring the idea that our gods and fairies were once our ancestors. That our labels for the gods and the other spirit races like the fae stems from a deep-seated belief in our ancestors and ancestor worship. And that many of our “gods” and what we know as fairies today were actually living, breathing human beings like us at one time.

In the Celtic and Germanic traditions, the lines between spirits are blurry at best. You’d think the more you read and research the clearer these beings’ nature would become. But in fact, it becomes more complex and muddy. And the legends point to the idea that these three – gods, faeries, ancestors – are all one-in-the-same.

My thought process is – all of these spirits arose from the same place and somewhere down the line someone started separating the three via personal lore. But, at one time, everyone followed a more ancestral type of belief system which is where the gods and fae originate. Essentially, if we strip away the titles and words that we as humans have put on these beings, do they come closer to being the same thing? Or not?

Odin as Man and Ancestor
It is possible that a person named Odin lived an actual human life in ancient times. This is even mentioned in the Sagas, that Odin was a real king from somewhere in Eastern Europe or possibly the Middle East, who migrated to Northern Europe and conquered many peoples. Because of his legendary status, and because of a strong ancestral religious system, the people ended up deifying their ancestor, a.k.a. the King Odin. Many Germanic royal bloodlines claim Odin as their divine ancestor, even to this day. In the myths, Odin creates man and woman from driftwood then breathes life into them. And we call him the Allfather.

From the Ynglinga Saga, Verse 2:
“The country east of the Tanaquisl in Asia was called Asaland, or Asaheim, and the chief city in that land was called Asgaard. In that city was a chief called Odin, and it was a great place for sacrifice. ………….Odin was a great and very far-travelled warrior, who conquered many kingdoms, and so successful was he that in every battle the victory was on his side. It was the belief of his people that victory belonged to him in every battle.

It was his custom when he sent his men into battle, or on any expedition, that he first laid his hand upon their heads, and called down a blessing upon them; and then they believed their undertaking would be successful. His people also were accustomed, whenever they fell into danger by land or sea, to call upon his name; and they thought that always they got comfort and aid by it, for where he was they thought help was near.”

Freyr as Ancestor, God, and Elf
A great representation of the blurred lines between gods ancestors and the elven beings is the Norse God Freyr. Freyr is considered an ancestor to the Ynglings, a royal bloodline of Old Sweden. In addition, the Eddas written by Sturluson in the 12th century, depict Freyr as a god AND as a King of Alfheim…or Elf Home.

Linda Raedisch explores the idea of Freyr, an earthly god and Elf, being even older than the worship of Odin arising from the Nordic Bronze Age. Then when the Aesir (sky gods) took over as the main Norse pantheon, Odin and Thor grew in popularity, washing out the older earthly gods. Yet Freyr’s veneration continued, even at the Temple of Uppsala in Sweden during the Christianization of Scandinavia. So his name was just as powerful as Odin and Thor.

Elves as Ancestors and Gods
The words Elf, Alf, Alfar have Germanic origins and are related to Alba and Alb in Proto-Germanic, translating to Light or Brilliant.

Many names in the Middle Ages stem from words that meant Elf or Elven, and some we still use today. Albert, Alfred, Aubrey, Avery, Alvin, Alfric (and if you’d like to hear Medieval names that mean elf just watch The Last Kingdom, there’s a dozen or more of them – Alfric, Alfred, Aethelfled, Alfwyn, etc.) These names were particularly common with royalty.

In modern Norse paganism, the Alfar are our ancient, elevated male ancestors and the Disir are ancient ancestral goddesses or elevated female ancestors. In addition, these beings are considered of the Elven race. Each Norse Germanic family and individual has its own Alfar and Disir guiding and protecting them from the Other side. Though don’t get it twisted – the alfar AND the disir could be downright vicious, particularly the Disir of whom required sacrifices.

There’s a story about how during the Christianization of Scandinavia, a man in one family decided they wouldn’t sacrifice someone for their Disir at Disablot, and instead would sacrifice a bull. The Disir came down from the mountain in the distance, wearing black hooded cloaks, knocked on the door, the man answered the door and they un-alived him and left.

The Disir are guardians of the bloodline, can grant prosperity, but also control the fate of the individual. They are likened to the Norns of whom control the destiny of the Universe. In fact, we could say the Norns are the Disir of the gods and the Universe. Interestingly, the Norns are often described with different names and being different entities including goddesses, ancestors, and even trolls.

The Practice of “Sitting Out”, Utesitta
There is a sacred practice in Norse tradition where the individual would seek guidance or visions by sitting on top of a mound, which was often a burial mound of an ancestor. But it’s also mentioned as seeking guidance from the Alfar and the gods.

To quote Linda Raedisch in her brilliant book The Old Magic of Christmas, “the ancient Scandinavians regarded the Alfar as a distinct class of beings, though there is some fluidity among the bloodlines of elves, gods, norns, and even humans.” she also goes on to say “if the elves resemble us, it is because they are us, or rather, were. The human who stumbles upon a procession of elves or an impromptu elvish feast is often startled to recognize someone he knows among them: someone who has died either recently or years before. The elves, then, are the dead – not the quietly resting dead but those who, for whatever reason, have taken up new lives on the other side of the veil and at times might come strolling back through it.”

Alfablot and Disablot
First, I’ve written an entire blog post on Alfablot its origins and how to celebrate. I’ve also written a blog post on Disablot. ( Which you can find in our guide section ) Alfablot is essentially the elven blot or sacrifice, often taking place during the Winter Nights or the end of Autumn leading up to the Winter Solstice. This was practiced in Sweden, we know for sure, and the Disablot is the Disir blot or sacrifice which also takes place during Winter Nights. There is another disablot called the Disting that occurs in February too. All during a time when ancestors and elves were both “active” in later lore.

Fairies and Ancestors in Celtic Lore
Now let’s travel to the Celtic lands and notice all of the similarities between their gods and faeries and the Norse gods and elves. In fact, our good friend Linda Raedisch often comments in her books about the resemblances between the two peoples and how they likely arise from the same peoples if we go back far enough.

Mounds are the Tombs of Our Ancestors:
We have a similar theme here in the Celtic lands as in the Norse, where ancestors are buried in the earth, often in mounds, of which later on become the dwelling place of the Fae or Tuatha. I.e. portals to Elfhame or the Elf-land.

For example, Knockma Hill in Galway, Ireland is notably an ancient world site. Scholars say just as important to world history as Stonehenge or Newgrange yet not as widely recognized. And it is a hill that’s been used for thousands of years (it’s older than the pyramids) as a ceremonial burial ground. Where it gets interesting is that, in addition to being a burial place for the dead, later on in Celtic lore it also became a place of the Fae. Specifically the Elven King Finvarra, also called the KING OF THE DEAD, makes his home in this hill. King Finnvara is known to have liked the human ladies as lovers and even tried stealing a local one to make his wife.

Here we start seeing the idea of fae and elves as ancestors and as interbreeding with humans. In addition, in the same hill, there are at least 5 ancient cairns…one of which MIGHT be the cairn of Queen Medb (Maeve) who is a legendary Queen of Ireland who would eventually morph into a Fairy Queen in later lore. Again, a potentially real person buried in a mound becomes a Fairy Queen later on. In addition, she is considered a divine ancestor or mother of certain Irish lines.

The Celtic Otherworld and Afterlife: Tir na N’og
The faeries and Tuatha are said to live in the Celtic otherworld, right? Well, the old stories and lore also said that when people died, their souls might go to the Otherworld, as well. Tir na N’og being one example, which translates to the “Land of Youth”and is featured famously in the tales of Oisin and Niamh. There are other names for this seemingly same place including Mag Mell (Plain of Delight) and Emain Ablach (Isle of Apple Trees).

The Tuatha de Dannan live in Tir na N’og and are featured in many old Irish myths called the Immramm (voyage) tales. These heroes who reach this otherworld do so through entering ancient mounds, travel across the sea to the farthest unknown places, go down under the water, or go through the mist to reach it. And there they might meet the Tuatha, the gods, and their ancestors.

Manannan Mac Lir is the ruler of Tir na N’og, a sea god of Celtic lore, the first ancestor of the human race and the KING OF THE DEAD.

Celtic Fairy Queens, Goddesses, and Heroes as Divine Ancestors
There are ancient families and septs/clans of Celtic Irish folk who claim descent from many of their legendary heroes, gods, goddesses, and faery queens. If you have Irish ancestry, you might find your family is one of them.

The idea of royal lines claiming descent from gods/divine beings is nothing new and isn’t solely Norse or Celtic but spans cultures. The Ancient Egyptians, for example. Here I should state again, is this because these “gods” were actually real people at one point and became deified ancestors? I believe it’s highly likely.

The Medieval Irish sept called the Dairine (stemming from the Corca Dhuibne pronounced way-nah) claims descent from the Cailleach, a goddess/hag but also from Danu.

And the Dal Cais (Dal-cash), originally the Deisi people, claim descent from Flidais (Flee-aysh) a goddess/fairy queen.

Lugh is a Celtic god who is also part of the Tuatha De Dannan. Multiple Irish clans claimed Lugh as their god and ancestor. If your ancestors were part of the Eoganachta, Lugh is your divine ancestor. One connection lies in the King Lughaid who claimed descent from Lugh, as well as Irish clans that claim descent from Cu Chulainn (coo-hoo-lin). This legendary hero claimed descent from Lugh, henceforth Irish clans connected to him are also descended from Lugh.

Abcán

In Irish mythology, Abcán (modern spelling: Abhcán) was the dwarf poet and musician of the Tuatha Dé Danann, the early Celtic divinities of Ireland. He was said to have a bronze boat with a tin sail.[1]

In the story of the death of the goddess Ruad, Abcán is the dwarf that ferries her from the Otherworld to this one so that she can seduce the human, Aed Srónmár. The sounds of mermaids singing, or in some versions, music from a fairy mound cause her to leap into the water and drown.[2]

In another story, Abcán is captured by the hero, Cúchulainn. He frees himself by playing lullabies so irresistible that the warrior goes to sleep.[3]

Abcán has much in common with, and may be another name for, the dwarf musician Fer Í.

Belinus

The old Celtic name for May Day is Beltane (in its most popular Anglicized form), which is derived from the Irish Gaelic ‘Bealtaine’ or the Scottish Gaelic ‘Bealtuinn’, meaning ‘Bel-fire’, the fire of the Celtic god of light (Bel, Beli or Belinus). He, in turn, may be traced to the Middle Eastern god Baal.

Baldur

Baldur (pronounced “BALD-er;” Old Norse Baldr, Old English and Old High German Balder) is one of the Aesir gods. He’s the son of Odin and Frigg, the husband of the obscure goddess Nanna, and the father of the god Forseti.

He’s loved by all the gods, goddesses, and beings of a more physical nature. So handsome, gracious, and cheerful is he that he actually gives off light.[1]

The meaning and etymology of his name are uncertain and have been the topic of intense scholarly debate. Numerous possibilities have been proposed, including a derivation from the Proto-Indo-European root *bhel- (“white”), Old Norse bál, “fire,” or a hypothesized word for “lord” common to various Germanic languages. The most straightforward – and probably correct – explanation, however, is that his name comes from the Old Norse word baldr, “bold.”[2][3] Scholars have been reluctant to accept this explanation due to its implication of a warlike character for Baldur. But as we’ll see below, Baldur may not have been as innocent and passive as he’s portrayed to be in the late Old Norse literary source that provides the most extensive description of the god and the tales in which he features.

This literary source is the Prose Edda of the medieval Icelandic scholar Snorri Sturluson. From this treatise on mythology and poetics comes the most complete account we have of the primary tale concerning Baldur, the story of his death and resurrection. This tale can be briefly summarized as follows:

When Baldur began to have dreams of his death, Frigg went around to everything in the world and secured from each of them an oath to not harm her son. Confident in Baldur’s invincibility, the gods amused themselves by throwing weapons and any random thing they could find at Baldur and watching them bounce off of him, leaving him utterly unscathed.

Loki, the guileful trickster of the gods, sensed an opportunity for mischief. He inquired of Frigg whether she had overlooked anything whatsoever in her quest to obtain oaths. She casually answered that she had thought the mistletoe to be too small and harmless a thing to bother asking for such a promise. Loki straightaway made a spear from the mistletoe and convinced the blind god Hodr to throw it at Baldur. The projectile pierced the god, and he fell down dead.

The anguished gods then ordained that one of them should go to the underworld to see if there was any way Baldur could be retrieved from the clutches of the death goddess, Hel. Hermod, another one of Odin’s many sons, agreed to make this journey, and, mounting Odin’s steed, Sleipnir, he rode down the world-tree until he came to its dark and damp roots, wherein lies Hel’s abode. When he arrived, he found his brother, pale and grim, sitting in the seat of honor next to Hel. Hermod implored the dreadful goddess to release Baldur, and after much persuasion, she replied that she would give him up if and only if everything in the world would weep for Baldur – to prove, in other words, that he was as universally beloved as Hermod claimed.

The whole world did indeed weep for the generous son of Odin – all, that is, save one creature. The giantess Þökk (“Thanks”[4]), generally assumed to be Loki in disguise, callously refused to perform the act that would secure Baldur’s return. And so Baldur was doomed to remain with Hel in her joyless realm.[5]

While this account comes overwhelmingly from one source, bits and pieces of it can be found in earlier Old Norse poetry, and many details of the narrative are depicted on pieces of jewelery dating from before the Viking Age.[6] We can be reasonably certain that the tale as told by Snorri is not only authentic, at least in its general outline, but very, very old.

However, whether out of ignorance or a desire to portray Baldur as a martyr-like figure, Snorri likely omitted a key element of Baldur’s character: a warlike disposition. There’s one other literary account of Baldur’s death, that told by the medieval Danish historian Saxo Grammaticus. As confused and euhemerized (historicized) as this version is, one of the characteristics that stands out is Baldur’s constant eagerness to engage in battle. He’s even depicted as something of a warlord. This, combined with the many kennings that link Baldur’s name with weapons and war in general, suggests that Baldur was much more of an active fighter and less of a passive, innocent sufferer than Snorri makes him out to be.[7]

Other than that, references to Baldur are scarce. He’s mentioned in an Anglo-Saxon chronicle (where he’s given the additional name Bældæg, “The Shining Day,” and described as a son of Woden, the Old English name for Odin).[8] Another brief reference to him can be found in the so-called Second Merseburg Charm from continental Germany, which comes from a manuscript that dates from the ninth or tenth century CE.

While we know relatively little about Baldur due to the fragmentary nature of the sources of our knowledge of pre-Christian Germanic religion, he evidently occupied a position of renown and splendor in the hearts and minds of the Vikings and probably other Germanic peoples as well.

Looking for more great information on Norse mythology and religion? While this site provides the ultimate online introduction to the topic, my book The Viking Spirit provides the ultimate introduction to Norse mythology and religion period. I’ve also written a popular list of The 10 Best Norse Mythology Books, which you’ll probably find helpful in your pursuit.

Bacchus

Who Is Bacchus?

Bacchus was essentially a copy of the Greek god Dionysus. He was the god of agriculture and wine and the son of Jupiter (Zeus in Greek mythology). He wandered the earth, showing people how to grow vines and process the grapes for wine.

Origins

Bacchus is often confused with Dionysus. They represent the same symbology and myths, as Bacchus is the Roman version of the Greek god.

Legends and Stories

When exploring the myths surrounding Bacchus, it’s easy to see that he is a duplicate of Dionysus. Their myths are virtually identical except for the names of supporting roles.

The Birth of Bacchus

Bacchus was the son of Jupiter, a god. His mother was a mortal named Semele. Jupiter was married to Juno but had an affair with Semele, resulting in the conception of Bacchus.

Juno learned of the affair and sought revenge against the woman who seduced her husband. Mortals were unable to view gods in their original form. Instead, gods transformed their appearances when they associated with mortals. Knowing very well of this, Juno tricked Semele into seeing Jupiter in his true form and she was burned up by seeing him in his divine form. She had not yet given birth to Bacchus, so Jupiter sewed the baby to his thigh and carried him until he was ready to be born.

Bacchus and Wine

Bacchus was known as the god of agriculture and wine. He spent his childhood in training by Silenus, a great lover of wine. After his training was complete, he chose to share his knowledge with the masses and traveled the world teaching others how to grow the necessary components and turn them into wine. He did this until he took his place at Olympus.

Appearance

There are many statues and painted works of art dedicated to Bacchus. He is usually shown as a middle-aged man with a beard and a full head of hair that’s been crowned with an intricate headpiece filled with grapes and vines. He is also often shown with a glass of wine, presumably made by him.

Symbology

Bacchus is most often associated with wine and vines. It is uncommon to see him pictured without them. Another symbol for the god is his staff, which was topped with a pinecone. He often carried this staff and used it while traveling the world. He is also associated with celebration, as he always had a procession filled with followers who would dance while he made wine.

Apollo

Young and lusty, the patron of doctors and occasionally the bringer of pestilential death, enlightened Apollo inspired prophecy, music, poetry, and the civilized arts, and was the ultimate embodiment of Greek self idealization.

The Apollo Belvedere, depicting the Greek god moments after loosing an arrow from his bow and slaying the python (or, alternatively, giant Tityos).

The Apollo Belvedere, depicting the Greek god moments after loosing an arrow from his bow and slaying the python (or, alternatively, giant Tityos).BELMONTE77 / CC BY-SA 4.0

One of the chief gods of the Greek pantheon, Apollo was the patron of music, poetry, and artistic inspiration. Possibly the most beloved of all the gods, Apollo was also the patron of oracles and the giver of prophetic gifts; he was celebrated as a bringer of order and reason, and as a healer and source of the medical arts. Apollo had his share of darker characteristics as well, as he was known to spread plague by loosing his arrows. He would also mete out harsh punishments to anyone who crossed him.

Apollo’s many functions were reflected in his many epithets: he was called “far-shooter,” “far-worker,” “rouser of armies,” and “Phoebus Apollo.” He was also described as paion (“helper”), epikourios (“assisting”), oulious (“healer”), loimios (“pestilential”), and alexikakos (“ill-deterring”).1

Apollo embodied the ideal of the Greek male youth. He was commonly depicted as a kouros, a statue of a young, beardless male that often carried a lyre or a bow and arrow. Worshiped in the Greek world and beyond, Apollo had dozens of temples and oracular shrines built in his honor—including the famous oracular shrine at Delphi. He was also memorialized in statues and songs known as paeans; while some have survived, others have lived on only in reputation.

Apollo

Young and lusty, the patron of doctors and occasionally the bringer of pestilential death, enlightened Apollo inspired prophecy, music, poetry, and the civilized arts, and was the ultimate embodiment of Greek self idealization.

Etymology

As with most Greek deities, the etymology of “Apollo” had mysterious origins. One theory has said the name derived from the early Greek noun apéllai, meaning “an assembly.” This interpretation would see the name “Apollo” translate to “he who assembles” or “he of the assembly,” possibly referring to his reputation as the bringer of civilized order and source of civil constitutions.

Another theory believed “Apollo” was derived from the words apeilḗ, a noun meaning “promise, boast or threat,” and apeiléō, a verb meaning “to make a promise, boast, or threat.” Such an etymology would render “Apollo,” in the words of one scholar, as “the god of authoritative speech, the one who presides over all manner of speech-acts, including the realms of songmaking in general and poetry in particular.”2

Family

Apollo was the child of Zeus and the Titan Leto, who delivered him and his twin sister under trying circumstances. Apollo took many lovers both female (among them Hecuba, wife of King Priam of Troy, Poseidon’s daughter Ourea, and all nine of the Muses!) and male (including the beautiful Adonis, the Spartan prince Hyacinth, and King Admetus of Pherae

With so many lovers, it is only natural that Apollo had many children. Among them were Asclepius—whom Apollo delivered with a caesarean, and who himself grew to be a physician with skills surpassing Apollo’s own—and Orpheus, the legendary musician and prophet. Apollo also fathered Delphos, Miletos, Tenes, Epidaurus, Ceos, Lycoras, Syrus, Pisus, Marathus, and Chaeron, all of whom went on to found eponymously named cities. Apollo sired several noted oracles, including Apis, Idmon, and Tenerus, among others.

Aker

Aker is an earth god who also presided over the western and eastern boarders of the Underworld.

In early representations, Aker is shown as a narrow strip of land with a human or lion head at both ends But later he was shown as the foreparts of two opposing lions, sometimes with human heads, facing away from each other. One lion faces west while the other faces east. In between them is the sign of the horizon. In the later period of Egyptian theology the two lions making up the Akeru were named Sef and Tuau – ‘yesterday’ and ‘today’ respectively.

Ancient Egyptian mythologists believed that during the night the sun journeyed through a tunnel that existed in the earth – its entry into the tunnel caused the night, its emergence again bringing the day once more. Each end of this tunnel was guarded by a lion god.

It was Aker who opened the earth’s gate for the king to pass into the Underworld. He was also known to absorb the poison from the body of anyone bitten by a snake and he neutralizes the venom in the belly of a person who has swallowed an obnoxious fly.

More importantly, he imprisons the coils of the snake, Apophis, after it is hacked to pieces by Isis, and Aker could, along his back, provide a secure passage for the sun-god’s boat as it traveled from west to east during the hours of the night.

From the tomb of Ramesses VI in the Valley of the Kings on the West Bank of Luxor (ancient Thebes), the tomb of Pedamenopet (26th Dynasty) at el-Asasif, also on the West bank at Luxor, and mythological papyri of the priesthood of Amun in the 21st Dynasty, it is even possible to reconstruct a “Book of Aker”, concerned with the solar journey.

There was also a more threatening side to Aker that can be seen when he is pluralized as Akeru in the form of multiple earth gods. In passages from the Pyramid Texts, the Akeru are said not to seize the monarch, but later there is a general hope for everyone to escape the grasp of the earth gods. The Akeru appear to be primeval deities more ancient then Geb.

A Witch’s God

The witch’s God has been denied!

In His many masks He has been debased, despised, and relegated to a power of evil by a subjective regime that reviles passion and individuality.

You see, our God’s presence in earlier cultures were such a threat to the wiles of the church, simply because of His potency, that they had to formulate their devil in His likeness in an attempt to staunch His influence and deride His people.

He is the Lord of the Dance, and His ways are wild and bountiful.

He is Lord of the Hunt; King Stag; the Green Man, Lord of the Forests; King of the Land, and Lord of the Underworld; Warrior, Enchanter, and Wild Thing-not concepts of God that the missionaries of the church wished to see revered in the hearts of the people they sought to convert and conquer!

To different cultures, He was known as the bull, the stag, the lion, the bear, the eagle, and the ram.

He is named Dionysis, Osiris, Dumuzi, Heme, Apollo, Cu Chulainn, Aengus Og, Yeheshuah, Baphomet, Cernunnos, Llugh, Lucifer, Zeus, Baal, Shamash, Shaitan, Odin, Thor, and Pan.

He is Arthur, Merlin, Lancelot, Gwydion, Galahad, and most definitely, Robin Hood! Many of the planets are allotted one of His many names.

Most of the days of the week are named for Him.

He is known as the Lord of Life and the Lord of Death is both the good guy and the bad guy, defender, and destroyer.

What is life but all these things? Even in Christian legends, Jesus is known as “first star of the evening.” Lucifer is considered the Morning Star; but that’s Venus! It’s all one light! Venus is also the Goddess, whether as Stellar Mans or Mari Lucifer.

As Dion Fortune wrote, “All Gods are one God, all Goddesses are one Goddess and there is but one initiator.” So, it is so.

He is the consort, brother, son, ally, and enemy of women, and He is the archetype of all men.

Sometimes I figure that’s why so many seem so lost-it is powerful for the spirit to recognize oneself in the archetype of the divine.


The images presented to humanity by monotheists can never be identified with the ever sorrowful, lustless mother/virgin, the ever-meek, ever-so-perfect, sacrificial lamb, despite that, at the source, these two are Goddess and God!

Lammas: Honoring the God Lugh

If your celebrations focus more on the god Lugh, observe the Sabbat from an artisan’s point of view. Place symbols of your craft or skill on the altar—a notebook, your special paints for artists, a pen for writers, other tools of your creativity.