EURASIAN WREN: Sacred Mysteries

The “Wren” of Europe, Eurasian Wren (Troglodytes troglodytes) is the only Wren that lives in the Old World. Known as Bran’s Sparrow to the Celts, Wren foretold the future with his songs. The Celts called their sacred Wren “Drui”, (meaning “The Druid among Birds”). Under the protection of Taranis, the Celtic God of Thunder, Wren often nested in his oaks. Killing a Wren brought the wrath of the Gods upon unwary people.

 To various peoples from Japan to Germany, Eurasian Wren is the King of the Winds. Plutarch tells the story of how the Wren became the King of the Birds. The Birds decided whoever could fly the highest to the sun would rule over Them. The Eurasian Wren secreted Himself under Golden Eagle’s down feathers. When Golden Eagle tired, Eurasian Wren flew out and ascended higher, getting singed by the sun’s rays. Returning, the other Birds proclaimed Eurasian Wren their King. Cunning and cleverness had outwitted strength.
 
During the winter, this tiny Bird lives in a communal roost with other Eurasian Wrens. To keep from freezing, They share their warmth. Just before dusk, Eurasian Wren calls to the Others. They answer and then enter their roost one by one. Many as sixty Eurasian Wrens will share an abandoned nest site.

 In British folklore (Eurasian) Wren ruled the winter and (European) Robin ruled the summer. As the representative of the Old Year, Wren was sacrificed to bring in the New Year (as represented by Robin). This ritual killing of Wren ended winter and the Old Year.

Later Christians associated Eurasian Wren with the Virgin Mary. Now the ritual killing of the Wren by the Wren Boys happened on the day after Christmas, which was St. Stephen’s Day. One theory to this ritual occurrence was that people celebrated the ending of Paganism and the coming of Christianity. Another posits that Eurasian Wren betrayed St. Stephen, the first Christian martyr.

The smallest and shiest of the Wrens, Eurasian Wren sings the loudest. Quivering and exposed on a branch, He trills his divine melodies. Except to end winter, His killing brings misfortune. With these examples, Eurasian Wren demonstrates the paradoxes of life. A sacred Bird, Wren sings as He unwraps the sacred mysteries of the universe. Spend time with Eurasian Wren to understand life’s prophecies.

Teachings of Eurasian Wren also Includes:
Being Small but Mighty
Singing Your Own Song
Cunning and Stealth

Science Notes:
1. Except for Eurasian Wren, the Wren Family lives only in the Western Hemisphere.
2. Eurasian Wren is actually a species complex with 27 subspecies.

(Note: Revision of Winter Wren blog of 2008.)

Archetypes in Myths: Isis and Osiris (Egypt)

 

Read Myth at Ancient Egypt (new window) 

This myth details how Osiris became the Ruler of the Underworld. It also features the transformation of Isis from sister-wife to a Goddess in her own right. Osiris, who is killed by his brother Set, is both the Ruler and the Innocent. As the Teacher, Osiris, gives knowledge to his people. As the Innocent, he fails to see how his brother Set could be jealous of him, so he falls for Set’s machinations.

 Set is the Shadow who challenges Isis by killing his brother. Later, he dismembers his brother’s body forcing Isis to become the Alchemist in using her magic to restore Osiris. His actions spurs the transformation of Isis. Meanwhile, the Queen of Byblos, Astarte, is Everyman. She interacts with Isis, as an ordinary person, highlighting the Goddess’ metamorphosis.

 Isis begins the myth as the Innocent and Lover. After her brother-husband’s death, she seeks to bury him so that he may enter the Afterlife, and achieve his Rulership. In her journey, Isis becomes the Hero to save her brother’s body. At Phoenicia, she becomes the Alchemist when she uses her magic to cure a Prince. Later, Isis reassembles Osiris’ body and adds the missing piece making him whole so He can now enter the Afterlife.

Lore: Threshold Guardians

Threshold Guardians

Thresholds are

Between places of

Not coming or going.

Crossing Thresholds is

Sacred

For Transformation

Happens.

Not all at Thresholds

Can

Should

Will

Transform.

Some must

Stay

Untouched

Commonplace

Ordinary

But Heroes must

Cross

But Guardians must

Challenge.

Guardians have

Sacred duty

Ritual obligation

To keep in and to keep out.

Doors keep

Worlds apart

Before from after

In between secure

Doors have Gods

Janus of Two Heads guards the Out and the In

Cardea of the Door stands firm

Limentius of the Threshold stands firm

Portunus of the Portal holds the key

Each demands

A reason for opening

A reason for closing

An answer

Heroes must

Cross over

But how?

Forculus of the Passage

Guides through

The Threshold

Thresholds

Many Guard

Few enter

Fewer exit

Only One Transforms.

Works Used.

 Goodin, Melinda, “Archetypes in the Hero’s Journey,” Crossing the Threshold, March 2004, web, http://members.optusnet.com.au/~mgoodin68/archtype.htm.

Peterson, Deb, “The Archetypes of the Hero’s Journey,” About Education, 2014, web, http://adulted.about.com/od/howtos/a/archetypes.htm .

---, “Threshold Guardians,” Television Tropes and Idioms, web, http://tvtropes.org/pmwiki/pmwiki.php/Main/ThresholdGuardians.

Vega, Debra, "Writers, Know Your Archetypes: The Threshold Guardian,” Moon in Gemini, web blog, 5 January 2014, http://debravega.wordpress.com/2014/01/05/writers-know-your-archetypes-the-threshold-guardian/.

Archeoastronomy: Ancient Timekeeping

Timekeeping in prehistoric times focused on survival. To stay alive, well-fed and safe, people had to make sense of the various periodic clues in their environment. They developed calendars to time their activities to what was happening in their environment. From watching the seasons of the sun and the phases of the moon, people constructed a map of the cycles of nature. Other people used the changing stars of the night sky as well. For example, peoples of Australia watched for Arcturus, the star, to rise in the northeast sky, so that they could gather the wood-ant larva for food. Meanwhile, the !Kung of the arid Kalahari watched for the star Capella to rise in the evening sky for the advent of the rainy season.

 Calendars enabled people to focus on what they need to do to survive. In northern Maine, my family timed various chores by the calendar. March was sugaring season, when the stronger sun caused the sap to rise in trees. In April, people prepared for the ice to break on the Kennebec River to ship their lumber downstream. (This practice ended in the mid-1970s.) Then in June, berry picking season began for making jams and jellies for the coming winter. June was strawberries, July raspberries, August blueberries, and finally September blackberries. Then in September, we laid in logs for the woodstoves for heat during the winter.

Another part of human survival was conducting religious rites to ensure good relations with the Other Worldly Powers since the Gods were essential to their well-being. Calendars were used to keep these rites in sync with nature. For example, the Romans held Liberalia near the spring equinox to celebrate Liber, who governed plant fertility. When the pastures became green in April, the Romans asked the Pales to protect their livestock. The festival of Parilia (in honor of the Pales) was held to cleanse sheep before sending them out to graze.  During the dry hot days of August, the Volcanalia was held to pray to Vulcan, the God of Fire, to be merciful and quiet.
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Works Used:
Adkins, Lesley and Roy Adkins, “Dictionary of Roman Religion,” Oxford University Press: N.Y., 1996.
Aveni, Anthony, “People and the Sky,” Thames & Hudson: N.Y, 2008.
Magli, Giulio, “Mysteries and Discoveries of Archaeoastronomy,” Copernicus Books: N.Y., 2009.

Divination: Norse Runes: Consecration Ritual write-up

 In order to consecrate my Rune set, I first researched how to conduct a Norse ritual. I also looked up what Gods governed the Runes and divination (in general). Afterwards, I wrote a simple ritual to ask the Gods to consecrate my Runes.

 To prepare for the ritual, I first took a bath. (As a Roman Pagan, I believe that ritual purity is important. For me, it is a part of showing piety to the Gods.) Then I cleansed the area where I would do the ritual. While preparing my ritual space, I laid out my divination cloth and Runes. Setting up an incense burner and lighting a candle, I then played several pieces of classical music to appease the Gods. (Roman Pagans play music to cover any imperfections during the ritual.)

 When I was finished setting up my sacred space, I hallowed the ritual space using the Hammer Sign. Calling on Thunor (Thor), the God of Thunder, I asked Him to protect the space for the duration of the ritual. Offering incense to Sibb (Sif), the Wife of Thunor, I asked Her to sanctify the space. (My relations with the Gods of the Runes are with the Anglo-Saxon Gods.)

 After doing that, I hailed the Anglo-Saxon Gods who govern the Runes and divination. They are Woden (Odin), who brought the Runes to the Worlds, Frige (Frigga), who read the Runes but kept her own counsel, and Freo (Freya), who is a Seidhkona (a Norse shaman). Freo is, also, noted for unraveling the Wyrd (fate) of people.

I regard the Norns (Fates) to be the most important for consecrating the Runes and for guiding their use in divination. These “Weavers of the Wyrd” are Urahr (what has become), Verdhandi (what is becoming), and Skuld (what shall be). For the Norse and Germanic peoples, They are the Weavers of our fates (Wyrd). To honor Them, I read a verse from the “Voluspa,” of the “Poetic Eddas.”

 Since for me, the Runes are drawn from the essence of all Nine Worlds, I, also, wanted to dedicate them to the Worlds. During the ritual, I hailed each of the Worlds and asked them to imbue their essence into my Runes. As I did, I could feel the energy of each world flow into my tiles.

 Then I consecrated each Rune, one by one. To do so, I first traced the Rune letter over each tile. As I chanting their name, I held each in the air to be blessed. After saying the meaning for each Rune, I asked that the Gods  that it would be “read right” and be worthy of the Well of the Wyrd (Fate).

 To finish the ritual, I bid farewell to each of the Gods. Then I asked Sibb and Thunor to return my ritual space back to ordinary use. Blowing out the candle, I ended the ritual and put everything away. While putting the Runes back into their bag, I could feel their renewed connection to the Well of the Wyrd.

This ritual can be found at : Runic Consecration Ritual

Divination: Norse Runes: Consecration Ritual

Runic Consecration Ritual
1.      Hallow space with Hammer Sign +
“Hammer in the North, Hold and hallow this stead”
(Directions: east, south, west, above, and below)
Hail Thunor (Thor), the Thunderer, protect this space.
 --
2.      Cleanse space.
Hail Sibb (Sif), Wife of Thunor, may this space be sanctified.
Offer incense
 ---
3.      Greet the Gods and Others
Hail, Woden, the All Father!, May I honor your Gift and Sacrifice of the Runes
Hail Frige, Shining Lady of Asgard, May I show discernment in reading the Runes
Hail Freo (Freya), Shining Lady of the Vanir, May I be deft at understanding the Wyrd.

 Hail, Urdhr, Norn of What has become
Hail, Verdhandi, Norn of What is becoming
Hail, Skuld, Norn of What shall be.

“From there come the maidens
With knowledge of many things
Three from that sea,
Which stands beneath the tree;
One is called Urdhr,
The other Verdhandi,
They carved on sticks,
Skuld the third.
They laid down the law,
They choose the lives
Of the children of men,
The fates of men.”
“Voluspa” Verse 20
---
4.      Consecrate the Runes by tracing a figure over them, and saying each out loud.
---
5. Working May these Runes draw from each of the Nine Worlds,
Midgard, the World of men,
Muspellheim, the World of raging fire, Niflheim, the World of freezing cold,
Asgard, the World of the Shining Ones, Vanaheim, the World of the Fertile Ones,
Jotunheim, the World of the Giants, Svartalfheim, the World of the Dark Elves, Ljossalfheim, the World of the Light Elves,
and Hel, the World of the Dead.

May these Runes be worthy of the Well of the Wyrd.
May these Runes read right!
 ----
6.      Open space to ordinary time and place
Hail and Farewell All!
Hail and Farewell, Woden, the Wise One
Hail and Farewell, Frige, the Frith Weaver
Hail and Farewell, Freo, the Seidhkona
Hail and Farewell the Norns, the Weavers of the Wyrd.

Hail and Farewell Sibb, Lady of the Golden Hair, may this space be ordinary
Hail and Farewell Thunor, Son of the Earth, may this space be ordinary
 --
Please note that I use the Anglo-Saxon names of the Gods since They are the Ones I am most familiar with.
 ---
Works Used:
Aswynn, Freya, “Northern Mysteries & Magick,” Llewellyn, Woodbury, MN, 1998.
Kaldera, Raven, “The Pathfinder’s Guide to the Nine Worlds,” Asphodel, Hubbardston, MA, 2007.
---, “Voluspo,” “The Poetic Edda,” Sacred Texts, http://www.sacred-texts.com/neu/poe/poe03.htm.
Krasskova, Galina, “Exploring the Northern Tradition,” New Page Press, Franklin Lakes, N.J., 2005.
Wild, Sean, “The Runes Workbook,” Thunder Bay, San Diego, CA, 2004.

Ethics for Magical People: Individuals and Groupthink (3 of 4)

John does not have the same ethical dilemma as Heather’s. In his mind, the spell is simply a “get caught spell.” Also he wants to be on good terms with both her and the Silver Stars. According to the “Stages of Moral Development,” developed by the psychologist Lawrence Kohberg, John is probably at Level Two: Conventional Morality. At this stage, people will conform to the norms of society at large. Within Level Two are two stages: Stage Three: the “good boy or good girl” focused on being “nice” and keeping relationships, and Stage Four: the desire to maintain the social order. John wants to belong to the group, follow the Wiccan Rede, and be friends of Heather. Therefore John decided not to support Heather against the group, but also did not to denigrate her choice of interpretation.

Heather has to decide whether continuing a friendship with John will affect her ethical decision. Heather has to accept that he will stay home and not do the spell. Because Heather feels that John does not support her against the group, she probably needs to distance herself from him. Since John does value her friendship, he will give her that space. Her parting from John should not be done in anger but in respect for his decision.

Life in my neighborhood became intolerable, after one of the gang members committed murder. Although his mother maintained her son’s innocence, he was convicted and sent to prison. At that point, the neighbors decided to evict her since she allowed the gang to stay in her home.  The situation became difficult for me since everyone knew I had called the police, but still spoke to the mother. I was neutral about the mother since I was neither her judge nor jury. The mother knew that I worked with the civil authorities, but still greeted me. Eventually, the gang was broken up and the mother moved to be closer to her son in prison.

For several years, my neighbors did not speak with me. I made my choices knowing that my neighbors would shun me. It hurt but at least I could live with myself since I did what I thought was morally correct. For me, there were no absolutes in ethics, only what I could live with.

I had to consider the consequences of my actions beyond myself. Divination was a way to understand those consequences and to prepare for them. Heather, by walking away from the group, will face the consequences of isolation from both the group and her friend John. Heather will remain true to her interpretation of the Rede.

Ethics for Magical People: Individuals and Groupthink (2 of 4)

However, Heather interpreted the group’s spell to stop “The Shooter” (the serial killer) to be a curse. Disturbed, she objected to doing it. In response, the group told her to “lighten up” and stop being a “fluffy bunny.” Though upset himself, John interpreted the spell as only capturing “The Shooter.”

Devolving into groupthink, the Silver Stars regarded their curse spell to be morally correct. When Heather confronted them with her qualms, they dismissed her as being silly. Since the group does not support her ethics, should Heather stay knowing that her objections are being ignored? Should she leave and let them suffer the consequences of their actions? What can Heather morally live with?

When facing an ethical dilemma, Loyola Marymount University (LMU) advises their students to do a three step process. First ask, “What are the consequences of each act? What are the benefits and harms for each? How will they play out over the long and short-term?” Second, analyze each action. “How do they measure up against various moral principles?”  Finally, make a decision that you can live with.

The Chartered Institute of Management Accountants (CIMA) tells their members to map out the dilemma to decide what action to take. CIMA advises that they should resolve the dilemma as quickly as possible since longer the delay, the greater the repercussions will be.  The CIMA suggests asking yourself: “How would I feel if I saw this in a newspaper?”

Since Heather is probably a Wiccan, her guiding principles would be the “Wiccan Rede” (“’An it harm none, do as you will.”), and the “Law of Threefold Return” (“Whatever energy we put out into the world shall return to us multiplied three times.”). If she stays with her group, she tacitly supports their actions. Since she believes that they are in violation of the “Wiccan Rede,” Heather has already voiced her objections. Adding to Heather’s dilemma is the “Law of Threefold Return.” If Heather remains, she will experience the curse’s effect. To be true to the Rede, Heather will have to leave Silver Stars.

There are two Neo-Pagan ethics which I considered in my own dilemma. The first is “Natural Law:” “Actions have consequences. What we choose will expand beyond ourselves.” The second is the Norse concept of Wyrd (soul and fate). Our choices will add to or subtract from the Well of Wyrd. What we do with others will weave our Wyrd into theirs. Therefore together, our fates are intertwined unless we deliberately unravel the threads.

In my case, I had woven my wyrd with that of my neighbors’. With that in mind, I had to choose what to do next. Instead of berating my neighbors for their passivity, I called the police when I felt in danger. My neighbors thought that I was “asking for it,” but the gang ignored me. I felt resistance from my neighbors for “endangering everyone by calling the police.” For me, “Natural Law” meant doing something to keep my home safe. My wyrd would suffer if I did nothing. Also, I did divination to see what if anything my Gods wanted me to do.

Sacredness of Writing: Petition Magic (2)

Modern Hoodoo practitioners use petition magick as well.  (Hoodoo is American Southern folk magic which has elements of European and African folk magic.)  They use different inks and papers for different spells.  For example, for financial prosperity, black ink on the back of bank statements is used.  To enhance the petition, herbs or candles are often included.

Petition magick usually works for a variety of reasons.  First, there is magick in writing.  Many cultures tell how their Gods have given them the gift of writing.  The Ancient Egyptians tell of Thoth, who not only created writing, but also speech.  According to the Hindus, Sanskrit was handed to the humans by the God Shiv.  Ts’ang Chieh, the divine Sage of the Chinese, communicated between the heavens and the earth with the writing that he had invented.  Therefore writing itself is a divine act.

Second, petitioning beings with powers greater than humans is a form of prayer.  Asking the Gods, Angels, or Saints for help is an ancient form of receiving supernatural help.  Putting the plea into writing makes it real.

Third is the element of manifestation.  By writing a petition, a person puts their energy and intent to it.  The idea of attraction means that “like attracts like”.  By desiring something, a person’s energy is sent out in a focused manner into the Universe.  By creating a ritual around it with the selection of words, pen, ink, and paper, the intention becomes even stronger.  The Law of Positive Attraction states in part “that which is sent, returns”.

Various magickal traditions employ different methods in performing petition magick.  Modern Roman and Greek Neo-Pagans use plain unlined paper and “lead” pencils.  (Lined paper is for ordinary use such as writing book reports, and therefore not used.)  “Lead” pencils (modern graphite pencils) connect the petitioner to the Chthonic Gods.  Written in command form, the petition includes the proper titles for each God.  The petition is, also, repeated three, four, or nine times.  The paper is then rolled and buried or nailed to a plank of wood.

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Triads in Thought (1)

Embedded throughout human culture and thought is the Triad. Appearing in surprising places, the Triad reaches out to our consciousness. On the flag of Barbados is Neptune’s Trident, which is the Sea God’s three-pronged spear. The Boy Scout Movement uses three fingers in their salute, while the Girl Scout Movement uses the trefoil as their symbol. Meanwhile, the Three Tenors delighted people with their music and spawned imitations of “Three Irish Tenors”, “Three Mo’ Tenors”, and more.

In religious thought, the Triad has several symbolic meanings. The Two are joined into One. The Two join to bring forth Three. The Three form a never-ending cycle. The Triad is completion, with the whole that greater than its parts.




In Hinduism, a Triumvirate of Gods, the Trimurti, overseas the universe. Brahma is the Creator, while Vishnu is the Preserver. And finally there is Shiva the Destroyer. According to “The Bhagavad-Gita”, nature is divided into three parts called gunas. Sattva is calm peaceful energy while rajas is creative passion. Rounding them out is the third which is tamas (intense desire). “In the Divine Consciousness, they remain in a state of perfect balance. When this balance is disturbed, the process of creation begins…” (1) “The mechanics of the eternal three-way conflict is the driving force that turns the great wheel of the ever-lasting universe.” (2)

Among other religions, triads are well represented. Christians have the Trinity – God in Three Persons – Father, Son, and Holy Spirit. Among the Greeks, Hecate, a chthonic Goddess, sat at a three way crossroads. (Among, Romans she was called Trivia.) The Norns of the Norse were three – Urdhr (that which has become), Verdhandi (that which is becoming) and Skuld (that which shall be). (Norse Runes are also divided into Three Aetts.)
The Romans had several trios of Gods to oversee their State affairs. The Archaic Triad, the first, consisted of Jupiter (the Ruler of the Heavens), Mars (Guardian of the Crops), and Quirinus (God of Roman Civic Life). Later this trio was superseded by the Capitoline Triad.

The Capitoline Triad was Jupiter (the Supreme God), Juno Regina (Ruler of the State), and Minerva (Goddess of Wisdom). The Capitolium, a temple on Capitoline Hill, hosted these Gods. This grouping of a male God with two females reflects Etruscan influence (of Tinia (Supreme Deity)), Uni (his wife), and Menrva (their daughter, Goddess of Wisdom).

Meanwhile, the plebeians venerated the Aventine Trio. The temple of Ceres (the Goddess of Agriculture) on Aventine Hill, housed the City’s grain supply. This temple also hosted Liber and Libera, Gods who oversaw the fertility of the fields. These three Gods (Ceres, Liber, Libera), together, looked after the plebeians.





The Triad was also prominent in Celtic culture. For example, the Triskle (Triple Spiral) of three inter-locking circles was representative of Celtic culture. They swore by “land, sea, and sky”. The Celtic Goddess of Death, the Morrigan had triple aspects (known as her sisters Badb and Nemain). In addition, the Celts venerated the Triple Mother as a midwife of the Soul. Their Triple Spiral represented the Soul’s journey in life. The First Spiral was the conscious life, while the Second Spiral was the unconscious (dream) life. Finally, the Third Spiral was the mature soul finally freed from the body.
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Copyright Virginia Carper, Animal Teachers Enterprises

Nature Spirits

At first glance, “Nature Spirits” seems to only imply the birds, trees, and perhaps stones. But the world is full of spirits. The wind spirits dance and play with leaves. Dragons, sit on the top of mountains, sunning themselves. Lares of the house guard the door against the Manes, spirits that would do the family harm.

Everything is alive with a mind and spirit of their own. Walking along a small stream near my building, I encounter different kinds of Nature Spirits. At one mossy dip between the maple trees, the fairies dance. Further along behind several houses, the stream meanders to a dark place. Among the roots of a dark tree on the stream bank lives a spirit that wishes no contact with people. (I generally avoid that place.)

When I was little, my mother loved to go into the woods and look for birds. On our treks, she taught me the names of trees, flowers, and of course birds. From our forays into the forests, I became attuned to the Nature Spirits. From my mother, I learned the importance of learning the name of each one. Names give a deeper understanding of each spirit.

When I teach at a new school, I offer salt to the Lares of the parking lot. Then, I offer gemstones to the School Lares. This is to ensure a parking spot, and help in teaching the children. I have discovered that the Lares remember me when I return to a school.

In the Roman Hearth culture, the family has a guardian spirit called the Lar Familaris. They made daily offerings to Them to watch over the house. Several of the Dii Familaris are charged with specific responsibilities – the Penates guard the food stores, Forculus the door, Limentinus the threshold, and Cardea the hinges. Meanwhile every male-family member has their Genius, female their Juno watching over them.


Prayers:

Nature Spirits

Oh, Nature Spirits who inhabit the world
Look upon us with kind eyes.
Help us care for Your world.

Dii Familaris

Dii Familaris guard the home –
Forculus, the door
Limentinus, the threshold
Cardea, the hinges
God Janus, the comings and goings.

So many protecting the family
So many the family honors
We give, They give, we give…..
Round, round, round,
A circle of hospitality
How good knowing the door is protected.

Moderation

ADF’s definition of moderation is “cultivating one’s appetites so that one is neither a slave to them nor driven to ill health (mental or physical), through excess or deficiency.”

ADF couches moderation in terms of addiction. For me, it is more than that. I see moderation in terms of living a healthy life. Consider how disruptive a life is when ruled by excess emotions. People move from drama to drama, but never resolve
anything. The other extreme is having a life of suppressed emotions. How can anyone experience life, if they chose not to feel? Living a life with icy calmness is as destructive as being an erupting volcano.

Moderation encompasses many things – wisdom, prudence, and a desire not to live in the extremes. In the philosophical sense, moderation is the even handed approach to life. Moderation counsels, “choose the middle path, rather than fluctuate between the two extremes”. As the road map to a fulfilling life, moderation places boundaries on excesses.

In their practical way, Romans modified the extreme parts of the Greek philosophy of stoicism. Valuing moderation, the Romans wanted stoicism to apply to the actual challenges of daily life. For them, practical wisdom was the life lived with good sense. To me, that is the definition of moderation.

Sky and Earth Powers

In Roman Cosmology, the Sky is the traditional province of the Dii Consentes (The Council of Twelve Gods). In the Roman mind, the powers of the Sky were just and right. The Romans sought to divine the will of the Dii Consentes from birds in flight and other sky omens. Iuppiter, Optimus and Maximus (Jupiter, the Supreme Sky God) signaled His Will through thunder and lightning.

In Rome, the Sky Power supported civic society. Iuppiter’s temple was the center for Roman politics. Victorious generals made sacrifices there as well. In the Roman worldview, the Sky Gods with the Senate and the People governed Rome.

Meanwhile, the Earth was the province of the Dis Pater, God of the Underworld. Under His Rule, the earth is chaotic and dark. For that reason, the Mundus (Well to the Underworld) is only opened three times a year. Once the Mundus is opened, Dii Inferi (The ‘Infernal Ones”) move about. For that reason, these days are considered to be unlucky.

However, the Earth Power used sacred snakes to convey prophecies to to the people. Caves and grottos were his sacred places. The Dis Pater not only ruled the Underworld but also governed wealth and riches. Meanwhile, the Penates, guarding the family’s food stores, lived in underground chambers.

In the Roman sense, the mingling of the Two Powers is one of order working with chaos. Snakes, associated with various Gods, crawled out of caverns offering omens. Lightening bolts from the skies were more signals of Divine Will. The powers of Earth and Sky mingle, but then separate.

As the Sky and Earth Powers mingled, it was for the good of the Roman people. The Sky brought the governing power and the Earth brought riches and kept people safe. Together, they supported the people of Rome.