Wild Gods

A community honoring Artemis, Pan, and Dionysus



Happy Beltane to All!

Artist: Yayashin


entering a dialogue with the land

Artemis relief, hung on a tree

An interesting and challenging aspect of taking on responsibility for stewardship of land if you’re a nature-worshiping polytheist is the necessity of entering into communication with the entities and spirits in residence in that land. As I embark on such an enterprise, an acquaintance’s observation that as Americans, the land we live on is not necessarily in alliance with us resonates deeply. Not only is the land of which I’m proposing to take stewardship recently clearcut commercial timberland, but it has some earlier prior history of which I am ignorant, because that history has been erased. Did other people whose relationship to the land ran along different lines once live there? Almost certainly.

Wild Gods has a fairly set ritual structure and specific deities with whom we work, inspired by the work of Labrys in Greece and other reconstructions of ancient Greek religious practice. Yet at the same time we are aware that we are engaging in these practices in a time and place outside their origin. There is a wide-ranging and contentious discussion to be had on this subject; right now I’ll say that given how concerned ancient Greek religion was with place, we likewise engage in our practice conscious of the place in which we do it in both specific and general terms: where are we right now, and what entities reside here that might be gratified or offended by what we’re doing–and, more generally, what is the historical, cultural, and spiritual context in which we are operating?

img_2569Every full moon I perform a ritual termed the dadiai, based on a historical full-moon offering of cakes to the goddess Artemis. For this full moon, I wanted to open communication with land of which I propose to take stewardship, and of which I have necessarily obtained legal ownership for that purpose. (How the concept of land ownership plays into all of this is yet another large and contentious topic.) How to adapt my practice, the means I possess for attempting this task, to a respectful and meaningful end that will help accomplish its purpose? Especially since I don’t know what the historical and potentially pre-historical inhabitants would have done?

One must start somewhere. For this ritual, I chose to address first the aspects of the deities I work with that I wished to evoke. I wasn’t just calling on Artemis, I was calling specifically on the aspect of Artemis which cares for and stewards wild places. I wasn’t just calling on Pan, I was calling specifically on Pan as the spirit of wilderness that endures against incomprehensible opposition. I wasn’t just calling on Dionysus, I was calling specifically on Dionysus as the spirit of rebirth and renewal. Incorporated into all of this was explicit acknowledgment of the spirits of the place I was in, an element I brought with me from the witchcraft Tradition in which I was trained.

IMG_2814Thus this communication was also an introduction. Hello. I’m new here. I know you have been abused and much has been taken from you. Here is what I’m proposing to do about that, and here are the the names in which I do this work.

There’s something in us that goes for the quick fix, and polytheists and witches are as susceptible to this as anyone. In this work, however, there is no quick fix. You cannot expect the spirits of a damaged land to take your word for anything. The most optimistic interpretation I have of the response I got was: We’ll see.

It’s enough. For now.

full moon, Mar. 12

To Hestia first, always.
Offerings to the spirits of the land, to stewardship (Artemis), the wild (Pan), and rebirth (Dionysus).
As above, so below.

from Walt Whitman

I think I could turn and live with animals, they are so placid and self-contain’d.

I stand and look at them long and long.

They do not sweat and whine about their condition,

They do not lie awake in the dark and weep for their sins,

They do not make me sick discussing their duty to God,

Not one is dissatisfied, not one is demented with the mania of owning things,

Not one kneels to another, nor to his kind that lived thousands of years ago,

Not one is respectable or unhappy over the whole earth.

So they show their relations to me and I accept them,

They bring me tokens of myself, they evince them plainly in their possession.



It’s funny where you run into Pan. Holding up a lintel of a door in Oxford, for instance. (Radcliffe Square, Oxford, 2014)

Harvest Home

It’s become a tradition (in the sense that we’ve done it more than once) to hold a harvest-themed ritual celebrating all our gods toward the end of October, reflecting on the year past and planning for the year ahead. Here is this year’s altar, with Dionysus, Pan, and Artemis all represented:


A Musical Instrument

by Elizabeth Barrett Browning

WHAT was he doing, the great god Pan,
    Down in the reeds by the river ?
Spreading ruin and scattering ban,
Splashing and paddling with hoofs of a goat,
And breaking the golden lilies afloat
    With the dragon-fly on the river.
He tore out a reed, the great god Pan,
    From the deep cool bed of the river :
The limpid water turbidly ran,
And the broken lilies a-dying lay,
And the dragon-fly had fled away,
    Ere he brought it out of the river.
High on the shore sate the great god Pan,
    While turbidly flowed the river ;
And hacked and hewed as a great god can,
With his hard bleak steel at the patient reed,
Till there was not a sign of a leaf indeed
    To prove it fresh from the river.
He cut it short, did the great god Pan,
    (How tall it stood in the river !)
Then drew the pith, like the heart of a man,
Steadily from the outside ring,
And notched the poor dry empty thing
    In holes, as he sate by the river.
This is the way,’ laughed the great god Pan,
    Laughed while he sate by the river,)
The only way, since gods began
To make sweet music, they could succeed.’
Then, dropping his mouth to a hole in the reed,
    He blew in power by the river.
Sweet, sweet, sweet, O Pan !
    Piercing sweet by the river !
Blinding sweet, O great god Pan !
The sun on the hill forgot to die,
And the lilies revived, and the dragon-fly
    Came back to dream on the river.
Yet half a beast is the great god Pan,
    To laugh as he sits by the river,
Making a poet out of a man :
The true gods sigh for the cost and pain, —
For the reed which grows nevermore again
    As a reed with the reeds in the river.

Daemonia Nymphe, “Summoning Pan”

Daemonia Nymphe, “Summoning Pan”. I had the great good fortune to see this band perform live at FaerieWorlds 2016. A real treat for anyone who follows the Greek gods.

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