The purpose of the spells is to ask for prosperity, protection and to purify the space. To re-sanctify the site.
They found the forsaken temple on a small island. It was well built and that was the only reason it still stood. After all, the weather there was gruesome. It had been de-consecrated obviously, as the cross was removed and the altar as well. No icons remained either. As they walked around, they discussed how many pagan temples had been taken over by the Christian church and suddenly it dawned on them… they could reclaim this one!
The gargoyles were all still flawless, as if someone cared for them. The walls and roof were intact and it was obviously a very well built site. It would be beautiful for their group.
They gathered the group and talked about buying the island so they could have the temple for their rites. Everyone agreed.
The day came when their plotting and planning came to fruition. The temple was theirs!! Pagan again.
The three priestesses gathered their tools and met at the temple to perform the incantations to renew the spirit of the place. And to awake the gargoyles …
Back to the old ways.
Goddess hear us,
We call down your blessings on us and this temple.
We ask that you help us return this temple to the old ones.
We promise you to use it for good craft and healing.
They put crystals in all the corners and smudged the complete area. They piled a few stones in the center and burned incense. They poured wine on the stones and broke a loaf of bread over the stones as well.
Goddess see us,
We give succor to the gods and goddesses.
We recognize the old traditions in worship of the earth and nature’s laws.
And we ask for guidance in our journey and worship.
They chopped some herbs and ground them and prepared the bags. Then hid them among the stones.
Goddess we beseech you,
for prosperity of our people and cause
for purity of this temple and our souls
and for protection of this land and all it’s inhabitants
They could feel the energy of the place changing around them.
Goddess at the waning of the moon, we come to thee
Knowing you see all.
We ask for your guidance and power.
Raise the walls, cover the roof, defend your people.
Goddess we ask this of thee
They performed these rituals on the wane of three moons. Then thanked the goddess … and waited.
the gargoyles were meant to have a twofold purpose. To be waterspouts, architecturally. And to be guardians against evil.
Each animal had a specific purpose. A specific deadly sin to ward against.
Pride – lion
Envy – snake
Wrath/anger – wild boar
Gluttony – bear
Lust – goat
Sloth – monkey
Greed – dog
and the Eagle was the dragonslayer.
The Prowl –
As the sun sets, the guardians awaken to begin their walk or flight through the site and it’s local villages. To check for people and businesses who push the edges of what is true and right. To guide the faithless back to the light. But most of all to bear witness, when the demons and imps make a conquest or set their eyes on a new target for sin’s delight.
The guardians cannot stop the people from their choice, given free will. But they can tell them what they risk, what they give up if they chose the darkest soul of night.
Perhaps it’s enough to remind them that the battle between light and darkness is better left to the divine.
The sins are the separations between human and divine. The exaggerations that are built by fear and hurt. According to science, symptoms of mental defect or disease. According to religion, signs of the devil’s hold on humanity. Yet the exact same emotions and behaviours. The exact same failure to bond with their gods, culture, community and family. The loss of self to obsessions and impulse control issues. The same fragile soul.
Evil comes in many forms. But mostly it begins with something attractive, something you can relate to. Something you have an interest in. Then it takes over your mind and overpowers your will. It lies to you, manipulates you and it seduces you with promises of power, glory,… YOUR WISH FULFILLED.
It comes at your darkest hour and promises you freedom from whatever is oppressing you. And it tells you you are right, true, … anything you want to hear at that moment.
And when it has you in it’s clutches, it tells you that you cannot change, you cannot be forgiven. You are evil now, just as bad as them.
If you do get free, it chases you with reminders of the good feelings at the beginning and all the bad acts you have done.
Evil is built on deception and confusion.
It succeeds by slowly taking over your life, your mind, and your relationships. But it begins with a whisper from a friend.
There’s a saying that evil’s best victory is that it convinces you the devil doesn’t exist. Perhaps so, but maybe it does that by convincing you that YOU are the devil.
Four times a day they meet
at zero hour, full zenith, dawn and dusk.
Each has a path of their own
where they embody all they are at full power
Until they must meld again with their opposite.
Slowly creeping toward the other
somewhat leery, somewhat eager.
When they meet, there is a crash
and a long slow whimper
How can it be both?
How can they be so ambiguous?
Because in their hold
there is fire and ice
there is absence and all consuming power.
It was a moment of joy and wrath
they looked forward to with trepidation
yet also with desire.
It is a dance like no other
It is a dance never the same twice.
They dance just like lovers.
And the only people who see it
are the guardians.
they say we know better now…
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Gender is a key concept in the discipline of anthropology. Sex and gender are defined differently in anthropology, the former as grounded in perceived biological differences and the latter as the cultural constructions observed, performed, and understood in any given society, often based on those perceived biological differences. Throughout the 20th century and the rise of sociocultural anthropology, the meaning and significance of gender to the discipline has shifted. In early ethnographic studies, gender was often synonymous with kinship or family, and a monograph might include just a single chapter on women or family issues. Despite early female pioneers in the field, it was not until the 1970s and 1980s and the real rise of feminist anthropology that gender as a distinct area of theoretical and methodological interest took hold within the discipline. Women were no longer seen as a category of culture and society outside of the realm of the everyday. While some focused on divisions between the domestic and the public, feminist anthropologists and those interested in the study of gender began to challenge the simple “add women and stir” model of ethnography and sought to bring attention to structural inequalities, the role of economic disparities, global dimensions to gender politics, the role of language, sexuality and masculinity studies, and health and human rights. Gradually the most recent works in gender and anthropology came to encompass a wide range of perspectives that challenge Western or monolithic assumptions about women and the experience of gender. For example, non-Western writing on gender illustrates how varied the experience of feminism can be in contemporary contexts where religious beliefs, development experiences, and the very role of language can influence understandings of gender. The study of women, men, and the intersections of gender across cultures has become a key aspect of any holistic study or methodological approach in anthropology today.