Well, colour me late-to-the-party…

…but it seems the misandrist, gender-essentialist transphobe, Mary Daly has finally kicked it. At the risk of appearing in really bad taste, I have only one word to say:

Good.

Maybe now LBTQ Women’s spirituality can make some real progress now? Seriously now, the difference between Mary Daly and Valarie Solanas is, later in life, Solanas insisted that her apparently anti-man writings were never meant to be taken seriously while, as recently as 1999, Mary Daly consented to retirement after refusing to admit male students into her Women’s Studies course. Daly, in no uncertain terms, was always explicitly clear that she believed women superior to men.

She also has been cited by critics as “homogenising” women’s history, ignoring (and thereby marginalising) “women of colour”, and has been explicitly transphobic, stating “transsexualism” is a “male condition” and “Frankensteinian” and post-operative TS women live in a “contrived and artifactual condition”.

I will shed no tears for this woman’s death. Not only is one of my best friends a woman of transsexual history (as in, “male-to-female transsexual”), but her basic gender essentialism (which reduces all the psychological, neurological, and socially-encouraged aspects of gender down to what one’s genitals appear most like at birth) and dismissal of the TS experience as “a male condition” is one of the more ignorant forms of hate-speech as it outright denies the possibility of [female-to-male] transsexual men and renders the TS man’s experiences little more than non-existent. I would say “was” if not for the fact that this harmful gender-essentialism still permeates both feminist and pagan/polytheist discourse to an extent that is near-impossible to escape. (Follow this link for more boring crap!)

Now obviously the idea that how one “is supposed to” dress and behave and think because is what they have between the legs is at least as old as Hesiod, though most likely older, but saying that “it’s the right way to believe because it’s a traditional way to believe” is logically unsound. By that logic, well, it’s traditional to hold women as chattel so therefore we “should”.

The fact of the matter is, while undeniable that Mary Daly’s own thoughts on the subjects of ecofeminism and feminist spirituality helped bring these topics into discourse as we know it, she used this position as a pioneer to push her own essentialist and anti-male, anti-man, anti-masculine agenda, which many people now feel has no place in progressive discourse. She painted spirituality and gender in terms of black-and-white when what truly exists are varying greys and even colours. She was a casual racist who ignored the voices of non-”white” women — and a kook who truly believed that humanity’s, and indeed the entire planet Earth’s only true salvation was in phasing out the male sex.

Progress will not mourn Mary Daly, and Progress will eventually learn to pity her memory and those who cling to her now-useless and all-too-often counter-productive ideals. I’m convinced that her time and place was to be nothing more than the “squeaky wheel” that called attention to certain progresses by being an educated kook, and so once that spotlight shifted into position and lingered, her time had passed.

Edited to add:
I just wanted to add a link here to this awesome post on Daly and feminism from the Genderbitch blog on WordPress.com. She and those she quotes sum up the perspective of TS women on Mary Daly better than I could. Even a trans guy is quoted.

I’m also going to say that a lot of my Daly research is fairly recent; before this last few days, most of what i knew about her was second-hand from two TS women pagans I know who seem to hold Daly personally responsible for the gender essentialism that continues to permeate pagan and polytheist circles — and the “uterine supremacy” that seems to outright deny sacred masculine, sacred androgyny, or anything else in-between. Some of the most pious polytheists I know are TS/TG, genderqueer and/or “genderfucked” (I use both of these terms pretty loosely and broadly, for the sake of keeping this edit shorter), or completely devoid of any internal sense of gender identity. Many polytheistic recons I know are women especially devoted to masculine Deities or men especially devoted to feminine deities. Furthermore, Hellenic polytheism specifically has no shortage of “androgynous” deities (Athene is often considered “hard Butch” and Adonis is practically “bishounen” — just as two ready examples), and the ancient cults of Kybele, Hermaphroditos and, less well-known, Aphroditos (— or “The Bearded Aphrodite” who is “masculine above the waist and feminine below” [link to source later -- trust me, google is your friend]) have mythologies that rely heavily on a transformation from one apparent sex to another. Personally, I feel that gender-essentialist ideals such as those spouted by and inspired by the words of Mary Daly have no place within this beautiful religion.

Posted in general pagan community, in the media | Tagged , , , , , , , , | 9 Comments

The Two Primary Branches of Hellenic Religion

I’ve come to the conclusion that the modern state of the Hellenismos/Hellenic polytheism/Hellenic religionist (HP, for short) community is like the current state of my laurel — or that old pussy willow tree that one of the neighbours had when I was a kid in Toledo:

Above the roots that are shared by the entirety of the community, there are two apparent “main branches” split above an almost-nonexistent trunk. Each of these two has several smaler branches, and some of those branches are populated by even smaller branches.

The two Main Branches of the HP community seem to be “intellectual religion” and “spiritual religion”. Some people have measures of both in their approach, but almost everybody with measures of both is ultimately more of one than the other. There’s nothing really wrong with either approach — different people have different needs and fulfil those needs in different ways.

I therefore hypothesis that a majority of the perceived in-fighting amongst the HP community is ultimately derived from the intolerance a lot of people have toward those not on their own “main branch”. Now, now, my co-religionists on the “spiritual branch” aren’t off the hook — I’ve seen just as much intolerant speech from people on the Spiritual Branch, and I think the worst of it was a claim that “[Hellenic religion] without [philosophical mysticism] versus religion with it is like the difference between being a quadruple amputee and having all of one’s limbs, plus wings” — if you don’t think that’s a voice of intolerance, then you’re probably the self-proclaimed “mystic” who said it.

The Spiritual Branch also shows its intolerance for those amongst itself who would rather keep a lot of their own spiritual / mystical works private, often berating those who need a more private mystical aspect of their religion with accusations of “embarrassment” — once, I was even told, “you’re not spiritual, you’re a recon”, as if there is absolutely no room for introspection, reconstructed practises, and intellectual exercise within the Spiritual Branch.

I’m focusing mostly on this because at this point, everybody knows about those on the Intellectual Branch who preach a One True Way, but the One True Spiritual Way is almost never called out.

The whole “one true way” idea is ridiculous. Of course, even moreso are those who seem relatively well-read, but still fancy the idea that somehow all ancient Hellenes were doing the same things or at least following the same patterns. I’m not going to fool myself into thinking that there was a universal tollerance toward the mystery cults, or alternative philosophies, etc, among the ancient Hellenes, but there seems to be a far greater preaching of tolerance than there is today amongst modern Hellenistai.

Believe me, I can understand the want that many modern Hellenistai have for community, I really do, but forcing community by imposing certain preferences and ideals really isn’t the way to bring community about. Successful communities are formed, mostly through “organic” means (though sometimes intentionally), through shared experiences and ideas and mutual tolerances for areas of difference. Of course, by that definition, there is no true “HP community”, but instead a lot of little communities united under the idea that they all, in some way or another, honour the Hellenic pantheon.

Posted in Hellenic polytheist community, hellenic polytheism | 25 Comments

The Oracle has been received!

You want to know how to make Oliver Stone’s 2007 epic “final cut” of 2005′s Alexander even better?

Well, lacking the technology to digitally replace Angelina Jolie, the method I use to make it better is to watch the Japanese animated series Alexander Senki (Reign: The Conqueror in the U$ — to avoid confusion, I’ll call it “Reign” through this post) first.

The thing about Reign is that… it’s weird. Yes, I know, it’s a Japanese cartoon drawn by that dude behind Aeon Flux, but that only hints at how weird this series is. While Stone took his liberties and glossing-overs with Alexander to make for a better story, so did the Japanese production team behind Reign obviously did their research as an outline of “Alexander facts” have been juxtaposed with “Alexander lore” from The Greats contemporaries, biographers, detractors, etc…. But what makes Reign so weird is the almost “hyper-legendary” liberties taken — things that are so impossiblely weird for Alexander’s time or now or even basic laws of physics.

The Olympias in Alexander was reasonably realistic, all things considered. The common “lore” that she was some kind of sorceress has been tempered down to Dionysian cultist and, as one who grew up with parents who acknowledged me as a “gifted” child, I honestly see her sometimes-kooky reverence for her son as existing within a believable realm. But in Reign, she’s an outright crazed “snake witch” who gives birth one month premature in a pool of water with an impossibly massive constrictor wrapped around her body and sending her into orgasm.

And that’s not even touching on the Pythagorean Ninjas. Yes, I’m serious.

Now, Reign can, and should, be given pass because it’s a sci-fi epic and “the known world” in Reign, well, really is the whole world, as it appears at the beginning of the first episode to be floating, unattached, in space, all Dark City-style. And like I said, Pythagorean ninjas. This isn’t a biopic; this is essentially its own story using names and a loose interpretation of an historical outline for the plot.

…but it’s also just weird enough that I can’t bring myself to calling it “good”. It’s decent-enough; it’s well-done, for what it is. On the other hand, I’m too familiar with the history it pays tribute to consider it much more than a splendiferous pyrotechnic display of weird.

…and in comparison, that makes Stone’s Alexander look like Alexander, or at least Ptolemy himself was the story consultant. What it fudges up from ancient biographical accounts of Alexander the Great were honestly only done out of decent story telling. The casting may have needed a little work (even outside of my opinion of Angelina Jolie, I think Colin Farrell could have either himself done better, or a better actor could have been cast, but overall, he did it decently enough to be enjoyable. Hell, even the direction could have used a little work, but overall, it’s an enjoyable watch and respectful of the history it pays tribute.

Posted in Hellenic history, media reviews | Tagged , , , , | 2 Comments

Bedtime prayers

I have my evening devotionals, which are taken partly from the outline offered by Drew Campbell to Hellenion (link); the slight changes i have made are:
1) where is says “Hymn to patron/matron deities, I keep it simple: Eros and Apollon. Apollon was the Theos whose reverence “brought me back” to Hellenic polytheism, and Eros is He whose cultus I feel ever so slightly closest to. If this makes Them “patrons”, then fine, but there are several reasons i don’t apply that word to my relationship with Them.
2) at the point in the outline for “supplications and thanksgivings”, I first offer a simple praise to many Thespian and Theban deities and legendary kings.
3) I don’t offer the Orphic Hymn to Zeus, but instead a prayer of my own device to Zeus, as king of the Gods and thus God of kings, and to Posiedon, the mythological father of Boeotus, for whom Boeotia was named.

As I crawl into bed, I turn on some music (an old habit going back to my childhood; when i was very young, my mother used to sing me to sleep, and later she got in the habit of putting on a record or turning on the radio), and then I wind my watch and my alarm clock. As I wind them, I say this prayer:

Holy Khronos, Father of Time, I ask that you see these ieces run as they should, and not a minute too fast or too slow,
And I ask that The Most Revered Moirai, Mothers of All Destinies, please see that i may have the honour to wind them again.

Posted in Boeotian religion, Hellenion, prayers, rituals | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Shower Prayer to Asklepios & Hygaeia

So, here’s my shower ritual — everybody has one, mine just involves lighting a candle and saying a prayer:

*procession (head into bathroom)
*light candle at shrine to Asklepios & Hygaeia
*turn on water, sun a bar of strongly scented soap under tap to fill the room with the scent of lavender & anise (serious, that Zuma(?) slice-off stuff from Whole Foods is not only expensive enough to serve as an offering, but it’s got a strong enough smell that this is all you need to do to make the whole bathroom perfumed for hours)
*step into shower
*recite prayer as I wash

O Athanatoi,
Praise of the highest to Apollon, His son Asklepios, and to Hygaeia and Her sisters, daughters of the first doctor,
As I shampoo my hair, i ask that it be free of grit, superfluous oils, and excess dander,
As I condition my hair, I ask that it shine and be full of body, attractive enough to approach the Theoi who preside over the aesthetic arts,
As I wash my face, I ask that the pores be free of grit and excess oils, and that the hairs of my jawline and brow be pleasing to the Theoi of the aesthetic arts,
As I cleanse my body with mildly-scented soap, I ask that my skin be free of grit and excess oils,
I ask that my arms and shoulders be strong enough to display my virility when needed but yeild to the embrace of a lover,
I ask that my belly become full at no later than the necessary moment,
I ask that my back stand up to the demands of the day,
I ask that my legs and feet be strong enough to carry me on the day’s journeys,
And I ask that my groin and arse prove fulfilling to what-ever mortal man may lie with me, and even more so if he should prove a god in human form,
As i stand and rinse my body clean, I ask Hygaeia to kiss the water with her blessings,
And I ask the Moirai to see that I may enjoy this pleasure again tomorrow.

Posted in Urban Spirituality, hellenic polytheism, prayers, rituals, urbal ritual and practises | Tagged , , , , , , , , , , , , , , , , , , , , , , , , | 3 Comments

Because, sometimes, situational depression is funny:

[19:41] Ruadhán: Well, no suicide for today, either. In fact, it looks like I’m good for the rest of the week.
[19:42] Renee: Hey…I’m sorry I wasn’t much of a conversationalist yesterday…I was in some pain and not much good. But I’m glad to hear you’re not going to kill yourself.
[19:42] Renee: I was worried about you after you signed off, and relieved to see you’d posted to twitter in the middle of the night
[19:43] Ruadhán: It was funny — last night, I decided to take it up with The Magic 8-Ball:

“Should I kill myself?”
Yes. Definitely.
o_O “OK… best two out of three… Should I kill myself?”
Yes. Definitely.
O_o “OK…. Are there powerful Gods out there hoping my response to the 8-Ball would be contrarian in nature?”
Yes. Definitely.

[19:44] Renee: wow
[19:44] Ruadhán: Yes, when they make a film about my life, that scene is staying in.
[19:45] Renee: :-)
[19:46] Ruadhán: Furthermore, how embarrassing would it be if people somehow found out that I had killed myself on the grounds that *The Magic 8-Ball* said I should? My ego just couldn’t deal with it.
[19:46] Renee: that would be quite embarrassing
[19:48] Ruadhán: I know! I mean, OK, if the entrails say so, well, that’s different — there’s a whole ritual involved for that. On the other hand, a magic 8-ball costs $6 at K-Mart and even a four-year-old has the arm-strength to operate it.
[19:48] Renee: LOL

And I decided to post with this today because I’ve been watching a lot of ROME and figured that this kind of post would be a nice way to show that, yes, there are still people even today who honestly believe that the Theoi are a part of even such every-day things.

Posted in chatlogues, divination, hellenic polytheism | Leave a comment

Size Does Matter

There’s something depressing, to me, about living in a “city” that has a permanent population of less than 80,000 people. Part of it could be that the anonymity of larger cities is like a breath of fresh air to me — even as a little kid, I’ve always been “weird”, in appearance or demeanour (at least as far as other people are concerned; and if you have no idea how a five-year-old could look weird, think of a kid who had a dark but somehow vibrant auburn haircolour and who never had a haircut until the age of twelve — now add to that the fact that just talking to this kid was described by their parents and said parents’ friends as “being a contestant on Jeopardy! who wasn’t prepped). Thankfully my parents didn’t parade me around like some “gifted” kids who are practically side-show attractions, but I’d often feel like even living in a city with 250,000 people (that would be Toledo, Ohio), I never had any place where I could just pretend, for a few minutes, that I was a normal person and nobody recognised me from school, or the church choir, or from when my father dragged my younger sister and I to his AA meetings cos it was cheaper than getting a babysitter. Then my father moved my sister and I to a small rural town in southeastern Michigan — try being the anonymous weird brainy-arty kid in Tecumseh, Michigan. Now add to this the fact that at fourteen, I was really trying to emulate Marc Bolan — because that’s the kind of shit young teens do, we don’t prioritise what we want at that age, so it seemed perfectly reasonable that I’d have wanted to be able to perm my hair, cover myself in glitter, and take up guitar AND want to be ignored by people who weren’t my friends. Duh! Small towns are hell when you’re “the weird kid”, and even more so when even your friends don’t really “get” the same things that you’re into.

Ann Arbor is a little better than all of Lenawee County combined, but not by much. The gentrification bug bit this town bad and hard — didn’t get leave a mark, didn’t just draw blood, either. No, what bit this town ripped a large chunk of flesh from this town, so what was kind of my “weekend respite” when I was in junior high and high school, where I’d go with my friends cos there were cool record stores and the art-house cinema and little punk boutiques like The Cat’s Meow (which is now gone), is now very depressing and unwelcoming. Oh, it could be worse — it could be much worse, and I know it. Hell, I lived in Gary, Indiana, for six weeks (and in a welfare hotel, of all places), and briefly stayed in Virginia and encountered bona-fide Neo-Nazis. I know how much worse it could be, so I definitely count my blessings when I remember some of the places I’ve been. Still, “it could be worse” is by no means a real compliment — it implies “it could also be a lot better”.

This isn’t the town I moved to when I left high school. The name is still the same, I still occasionally run into that guy on the bus who still calls Iggy Pop “little Jamie Osterberg”, PJ’s Used Records (praise the Gods!) still exists — but for a town that prides itself on its “arty” and “bohemian” image, she sure has taken great lengths to drive the “arty” and “bohemian” people out by a systematic effort of raising rent prices (if only through the insane property taxes — which are directly related to the fact that the University owns so much of the downtown area tax-free, a university that is funded by the absolute bare-minimum state monies to qualify as a “public” university, over 95% of U of Michigan’s non-tuition income is from private donations, I shit you not), and not just the rent on housing, but all of the “quirky small businesses” that gave this town such “flavour” have such a high rent / property tax that they’re slowly being driven out in exchange for national and regional chain businesses.

And with this homogenisation, my anonymity of being “another drop freak in a pool of Punk & Hippie” is shot through the head.

I may have been homeless most of my time in Los Angeles (a city with over 3million), but I had the freedom to be as anonymous or as centred in the spotlight as I wanted to be. I was far more anonymous in Chicago (2.8million) than I’ve ever been in my life — it was a strange and disorienting feeling at first (at first, I decided I hated Chicago, with this new total anonymity and a psychotic room-mate who seemed hand-picked by the Gods to prove to me how sane I and everybody I had previously known truly was [OK, I exaggerate, but only slightly, trust me, honeys, you don't want to know Pattie]), but it’s grown on me to the point that I think I really could live there quite happily for years (provided i find myself in a neighbourhood I can afford). I might even be happy again in Toledo (which now boasts 300,000), but I’ve made the decision that when I leave Ann Arbor again, this time I’m never again going to live in a city with less than 1million people. Sure, this may limit my options, but not as much as limiting myself to cities of 2million or more.

I bring this up because I’ll be visiting the 1.4million-strong city of Philadelphia, Pennsylvania, next week — my mission: See The Dead Milkmen live at The Trocadero on Halloween. I’ve arranged lodgings with somebody on Couch Surfing, and I’ve already checked out his neighbourhood on-line — I think this may, in fact, be “the Gaybourhood” that Rodney Anonymous seems to think so highly of. I’ve checked out more things about Philadelphia on-line — in addition to having the next most Greek name for a city after Ypsilanti, Michigan, this is a city with possibly the most public art out of any other city in the world. There are several neighbourhoods that seem truly bohemian (at least as best as I can discern from the Internet), and the live music scene seems to still be in good health.

I was once told, by the boyfriend of one of my high school co-choristers backstage after a performance “I mean this in the best way possible, you need to get out of this town; it will kill you.” One of my room-mate’s old gaming friends once said to me “you need to leave this place; maybe once-upon-a-time, like the 1960s, Ann Arbor was an oasis to people like you, but even then, you personally, you’re far more New York or Chicago to really fit in here. Hell, you’d even fit in better in Philly than you ever would have here.”

This town depresses me. Emotionally and spiritually. Probably the primary culprit for why I’ve been such a shitty and neglectful blogger of late.

I’m sorry. I wish I had something really profound and insightful to say — or at least something far more-so than what amounts to one-thousand-plus words of “I’m depressed and I think this small town is what’s made me so”.

I guess, when you think about it, where one lives may have a greater effect on one’s spiritual life than most people generally think it would. I started reading Urban Primitive, for the purposes of review, a while back and found it (at least up to the point I got to) steeped in rural bias and romanticism. At one point, in the introduction or first chapter, it warns that even if one loves the city, one needs to periodically “get out for … your own sanity”. This is dangerous advice to somebody like myself, whose emotional and spiritual well-being seems intricately linked to the freedoms, opportunities, and anonymities afforded to people by large cities.

Posted in Urban Spirituality | 6 Comments

Miasma & Menstruation

This topic comes up pretty frequently, so I’m going to make a post about it that hopefully covers everything in the best ways possible:

Long story short, it’s actually been concluded that —while unusual for the Mediterranean in ancient times— the ancient Hellenes didn’t appear to consider menstruation as a producer of miasma, in and of itself. In fact, there are very few mentions of menstruation at all, outside of medical texts — one of which even suggests sex during menstruation to aid erratic periods (and while this may have nothing to do with irregular periods, many doctors now suggest that sexual intercourse, or at least masturbation during a woman’s period may relieve cramping). In fact, some regions even had a girl’s coming-of-age rites to include sacrificing her first menstrual towels to Artemis.

Now, that said, some women have incredibly painful periods, and that painful cramping, headache, nausea, etc…, may, in fact bring miasma in and of itself, as it’s a physical ailment that has a more concrete effect on the mental / emotional and therefore spiritual self. But the uterus performing its regular function? Apparently not so much. And as others have noted, unwashed hands, on their own, are not miasmic, but disrespectful to approach Ta Theoi with — so I figure women who are experiencing an especially “heavy flow” day but are otherwise fine may not wish to approach the altar or shrine on account of it simply being “less than fresh”, not because of the (apparently false) notion that “menstruation = miasma”.

That aside, ancient Hellas is, as I said, rather unusual for the ancient world, especially the Mediterranean regions, in that there is virtually nothing suggesting that menstruation (and thus all fertile-bodied females, inherently speaking) as being somehow “unclean”, spiritually or otherwise — or at least no more so than any other day-to-day thing that can cause physical uncleanliness.

As for it being “miasma” in that it’s “contact with blood” — well, it’s mostly a mix of placental tissues and and uterine and cervical mucuses, and thus not technically blood — the average menstrual cycle contains maybe a teaspoon of blood from torn capillary veins (as the endometrial tissues slough off); I furthermore have it on good authority from women who’ve actually tasted menstrual fluid as well as actual blood that “blood tastes metallic, menses does not”, so if you have the ability to try it out yourself and wish to test their assurance that “menses ≠ blood”, then by all means, do so — or you can just do what I do, as a non-menstruating human, and take the word of doctors who ought to know these things.

And basically, I’ve had paper-cuts that produced more blood than the average woman’s period. My solution for a paper-cut before ritual? Rinse it in salt-water (my mother was a nurse and says it can actually be helpful, so even pre-polytheism, I’ve always done this), say a prayer to Asklepios, slap a bandage on it, and forget about it. My suggestion for menstruating women? Take a relaxing bath in some bath salts (this can also help relieve cramping) and then change your pad / tampon / cup / towel / whatever before ritual, offer a prayer to Hygaea and Rhea (as menstrual blood seems sacred to Rhea), and forget about it (well, until you need to change your stuff, obviously). The act of menstruation itself is not miasma, the menstrual fluid itself has about as much a taint of “miasma” as a paper-cut — the ancient Hellenes didn’t see menstruation as spiritual uncleanliness, and I see no reason to change this model just because a dozen centuries of Judeo-Christian influence have women running around screaming “UNCLEAN! UNCLEAN!” more-scarier than Diamanda Galas once a month.

If a woman still wishes to abstain from ritual during your period, well, that’s hewr prerogative, I suppose (and I’m just a guy who doesn’t bleed down there, so feel free to not listen to me all you like), but it’s not spiritually necessary in Hellenismos for menstruating women to abstain from anything.

Posted in Hellenic polytheist community, hellenic polytheism, miasma | Tagged , , , , , , , , , , , , , , , , , , , | 5 Comments

So, I was dicking around on Theoi.com a couple days ago….

…and I entered in “Boeotia” in the search engine on there. First time I’d done that, actually. Really weird how I’ve used that site as a resource for YEARS and been gravitating further and further into Boeotian-specific religion, and I’d never done that before. Now, I’m putting this here rather than in Of Thespiae because my search basically proved me right about something else I’d posted here seemingly ages ago:

My babble about the nymphai poleis isn’t that far off-base.

It seems most, if not all, Boeotian cities are named for a nymphe. Thespiae (now Thespis) is named for Thespia. Thebes named for Thebe. And on and on. You know what this means? It means I’m right — and not just right, technically right — the best kind of “right” there is.

I admit, I feel a little stupid now — this would seem like a pretty remedial thing to learn, but there you go. It’s things like this, the “confirmed personal gnosis”, that lead me to believe that Eros has a master plan in this, somehow.

Posted in Boeotian religion, Nymphai Poleis | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a comment

Please, Hellenion….

Please let everything I’ve been reading this last week be a sign of welcomed (and much needed) progress.

Posted in Hellenic polytheist community, Hellenion | 8 Comments