The Holy Myrtle of Paliani and the Continuation of Tree Worship in Crete

The most characteristic case of tree worship, which has been preserved for centuries in Crete, concerns the Sacred Myrtle of Paliani.

By Eleni Vasilaki

Although as a plant the Myrtle is classified as a shrub in the Monastery of Paliani, the perennial myrtle is an entire tree, which even has its own separate celebration, on September 24, and not on August 15, when the Katholikon of the Monastery, in the courtyard of which it is located, celebrates.

Its celebration was established on this date as, it is said, September 24 was when the miraculous icon of the Panagia Myrtidiotissa was found.

In fact, the icon of the Panagia, in the case of the Holy Myrtle of Paliani, according to religious tradition, is still embedded in the trunk of the Myrtle tree today, invisible to those who do not have the power and faith to see it.

Walnut Leaves at Pentecost and the Souls of the Dead

Popular Belief

According to a popular Greek Orthodox Christian folk belief, the souls of the dead in Hades ascend to the upper world every Easter for fifty days. Pentecost is the last day of the journey of the dead, the day they return to Hades. 

At the time of kneeling during the service of Pentecost Monday, when the souls of the dead return to the underworld, the living close their eyes so as not to see the souls that sadly return to Hades. People kneel on walnut leaves because they symbolize the bitterness that possesses the souls of the dead on this day, since the leaves are bitter.

They say that in Ancient Greece it was believed that the walnut tree with its deep green (black-green) color was the tree of the god Pluto (Hades), that it was the only tree in Hades, and that in its shade their souls lay down and rested. 

The Real Origins of Carnival (which has nothing to do with Ancient Paganism)

The Fight between Carnival and Lent, Pieter Bruegel, 1559

By John Bossy

Sin required penance from the individual, as Dante had expounded it; it also, as a stain on the community of Christians, required penance from the population at large, collective ascetic rituals of which the most important was the annual season of Lent. Though generally felt to be essential to individual salvation and public prosperity, penance remained a daunting prospect: the task of persuading people to enter upon it was likened by the Strassburg preacher John Geiler to getting a horse on to a small boat. The horse might pass more readily if its steps were guided by the formalities of a rite of passage. So by the sixteenth century the moment at which the population passed from its carnal into its penitential state had become a time for the vigorously cultivated rites of separation generally known as Carnival. These were, despite some appearances, Christian in character, and they were medieval in origin: although it has been widely supposed that they continued some kind of pre-Christian cult, there is in fact no evidence that they existed much before 1200. The Italian term carnevale derived from the dominica carnelevalis or Quadragesima Sunday, the feast which in the Roman and Milanese liturgies marked for the clergy the passage from the normal to the penitential regime, and signified the abolition of meat or flesh; those words in use in other vernaculars (antruejo/introitus, carême-entrant) referred to the entrance into Lent. As a period of time and a moral conception Carnival was one half of an entity of which the other half was Lent. The unity-in-opposition of the pair, which seems a notable instance of the structural anthropology practised by Claude Levi-Strauss, was the theme of the French and Spanish poems which diffused the conception in the thirteenth and fourteenth centuries, and also of a line of pictorial representations memorably concluded in the middle of the sixteenth by The Fight between Carnival and Lent of Pieter Bruegel.

Does Valentine's Day Have Pagan Origins?

An English Victorian era Valentine card in the Museum of London

Who is St. Valentine?

Numerous early Christian martyrs were named Valentine. The Valentines honored on February 14 are Valentine the Presbyter of Rome and Valentine the Bishop of Terni. Valentine of Rome was a priest in Rome who was martyred in 269 and was added to the calendar of saints by Pope Galesius in 496 and was buried on the Via Flaminia. The relics of Saint Valentine were kept in the Church and Catacombs of San Valentino in Rome, which remained an important pilgrim site throughout the Middle Ages until the relics of St. Valentine were transferred to the Church of Santa Prassede during the pontificate of Nicholas IV. The flower-crowned skull of Saint Valentine is exhibited in the Basilica of Santa Maria in Cosmedin, Rome, and other portions of his relics can be found throughout the world. Though the Roman Mrtyrology commemorates the two Valentines above on February 14, the Russian Orthodox Church commemorates St. Valentine of Rome on July 6, and observes the feast of Hieromartyr Valentine, Bishop of Terni, on July 30.

The Birth of John the Baptist and the Summer Solstice

By John Sanidopoulos

The summer solstice occurs some time between June 20 and June 22. As seen from a geographic pole, the sun reaches its highest altitude of the year on the summer solstice. Therefore the summer solstice is the longest day of the year, and in turn the shortest night.

On the day after the summer solstice daylight begins to slowly decrease, while nighttime slowly increases. This happens until the fall equinox which occurs some time between September 21 and September 24, when the sun directly shines on the equator and the length of day and night is nearly equal.

Saint Anthony's Encounter With the Satyr and the Centaur

In the Life of Paul the Hermit by Saint Jerome, written in the year 374 or 375 during Jerome’s stay in the desert of Syria, we read how Saint Anthony was on a journey in the desert to find Saint Paul of Thebes, who according to his dream was a greater and more perfect desert-dweller than he. Saint Anthony had been under the impression that he was the first person to ever dwell in the desert; however, due to the dream, Saint Anthony was called into the desert to find his "better," Saint Paul. On his way there, he ran into two creatures in the forms of a centaur and a satyr, which are considered to have been demonic temptations, although Jerome seems to be open to the possibility that they may have been monstrous creatures of the desert, of which he says that one such creature was seen alive in Alexandria during the reign of Constantine the Great.

Saint Patrick and the Druids of Ireland

By Jim Wies

Saint Patrick’s Day is the only national holiday that is regularly and continuously celebrated beyond the boundaries of the nation from which it originated. So extraordinary was the life and ministry of this man that he has become an inspiration to people all over the world.

A Cinema of Evil: Hollywood’s Love Affair with Witchcraft & the Occult

"The Witch"

It's not often Christians read a pagan perspective of topics like this, which I think is important, so with the recent and simultaneous release of The Witch (my review here) and Risen (my review here) I thought this article was informative and interesting to get another perspective on how a pagan views Hollywood's love affair with witchcraft and the occult. This was written a few days before the release of The Witch.

Peg Aloi

February 17, 2016

Patheos: The Witching Hour

There can be no denying that contemporary culture is fascinated by horror. This popular genre of literature, film and TV has many sub-categories: supernatural, paranormal, monsters, ghosts, the undead, serial killers, and, of course, the occult. Witches and witchcraft are a common topic: but do they fall into the category of the occult? The supernatural? Monsters? I find myself asking this question often, as I witness the ebb and flow of witchy storylines in movies and TV.

"Pascha" or "Easter" or Both?

Many Orthodox Christians insist "Pascha" or any derivitive of the word Passover is the only correct name for the celebration of the Resurrection of Christ, among possibly other liturgical words for the feast, but insist the word "Easter" is innapropriate because it supposedly has pagan origins. Does it truly have pagan origins that would prohibit its use? Or are there in fact justifiable reasons to allow for "Pascha" and "Easter" to both be used with a clean conscience. Since "Pascha" is without controversy, we will examine these things for the word "Easter".

Etymological relation vs. etymological descendance

The word "Easter" has some etymological baggage. Some Christians are wary of using the word because of its supposed pagan origin. The Venerable Bede (672-735) asserted that the word "Easter" derived from "Eostre", the goddess of the Saxons (De Ratione Temporum). In modern times Alexander Hislop connected Easter to the Babylonian goddess Astarte (The Two Babylons, 1858). Apparently, there was indeed a goddess by the name "Eostre" ("Ostara" in German). Hence it seems that "Easter" and "Eostre" are etymologically related. However, it is foolish to take etymological relation as evidence of a "pagan connection" between "Easter" and "Eostre". To see the foolishness of this, consider the following example: There was a Christian theologian in the third century by the name of "Lucian" of Antioch. There is also the name "Lucifer" ascribed to Satan (Isaiah 14:12). Both "Lucian" and "Lucifer" are derived from the Latin word for "light (lucis)". This means that "Lucian" and "Lucifer" are etymologically related. However, neither is an etymological descendant of the other, which means neither name is derived from the other name. Each name is a separate etymological descendant of the root word for light, "lucis". Thus it would be foolish to say, "A Christian should never call himself Lucian because the word is related to Lucifer!" Etymological relation between a negative word (i.e. Lucifer) and the impugned word (i.e. Lucian) does not mean anything. The issue is whether the impugned word is an etymological descendant of the negative word. As for "Lucian", it is not an etymological descendant of "Lucifer". Likewise, Easter is not an etymological descendant of Eostre but rather a separate etymological descendant of a common root word which in itself carries a neutral connotation.

Was Easter Borrowed From a Pagan Holiday?

The historical evidence contradicts this popular notion.

Anthony McRoy
Thursday, April 2, 2009
Christianity Today

Anyone encountering anti-Christian polemics will quickly come up against the accusation that a major festival practiced by Christians across the globe — namely, Easter — was actually borrowed or rather usurped from a pagan celebration. I often encounter this idea among Muslims who claim that later Christians compromised with paganism to dilute the original faith of Jesus.

The argument largely rests on the supposed pagan associations of the English and German names for the celebration (Easter in English and Ostern in German). It is important to note, however, that in most other European languages, the name for the Christian celebration is derived from the Greek word Pascha, which comes from pesach, the Hebrew word for Passover. Easter is the Christian Passover festival.

Of course, even if Christians did engage in contextualization — expressing their message and worship in the language or forms of the local people — that in no way implies doctrinal compromise. Christians around the world have sought to redeem the local culture for Christ while purging it of practices antithetical to biblical norms. After all, Christians speak of "Good Friday," but they are in no way honoring the worship of the Norse/Germanic queen of the gods Freya by doing so.

But, in fact, in the case of Easter the evidence suggests otherwise: that neither the commemoration of Christ's death and resurrection nor its name are derived from paganism.

Nature is Not God

By Th. I. Riginiotis 

(trans. A. N.)

In our day and age there is a noticeable increase in people who have been unearthing from oblivion and reliving the worship of ‘gods’ belonging to ancient pagan religions. This appears to be a worldwide phenomenon, which is intensifying as contemporary peoples seek their cultural roots, and while western peoples are seeing that they can now shake off the oppressive and imperialist versions of Christianity which took shape in the West during the past thousand years: Catholicism and Protestantism.

These contemporary worshippers often admit that they don’t really believe in the existence of ancient ‘gods’, but are attracted by “what is represented” by those gods and the myths that speak of them – that is, “the powers of nature and the universe”, inner peace and harmony of all creatures.

Thus we observe even rituals for worshipping the Sun, the Moon, Nature, Life etc., as well as invocations to the universe and its supposed “powers”. This perception – which is now a strong current – also possesses a whole lot of artistic creations in every form of the arts.

Saint Patrick's Confrontations with Demons and Druids

By Jim Wies

Patrick was as fully aware as the Celts that the power of the druids was real, but he brought news of a stronger power. There are numerous stories from his life of confrontations between the power of God and the power of darkness. Here are just a few.

The Date of Christmas Does NOT Have Pagan Origins

The Star indicates the exact spot, according to tradition, where Christ was born in Bethlehem.

Did Christians "christianize" the pagan feast of Sol Invictus (Birth of the Unconquered Sun) and make it Christmas on December 25th?

The short answer is ABSOLUTELY NOT, and it is refreshing to see at least a few articles on the internet disproving this long held myth perpetuated by Atheists, Pagans and Protestants.

Below are a few of my favorite articles which undoubtedly demonstrate that the Christian celebration of Christmas on December 25 came before the pagan festival of Sol Invictus rather than the other way around:

Ten Things I Won't Do On Halloween

By John Sanidopoulos

Last year (2009) I wrote a controversial piece about Halloween titled "Orthodoxy and Halloween: Separating Fact From Fiction". I want to make it clear that I am not out to defend Halloween or promote its celebration by Christians, though I do find it important to separate fact from the numerous fictions regarding this holiday promoted by Christians, and leave each individual to observe the day as their conscience and taste determines. Personally I see no contradiction between Halloween and Christianity and it is perfectly coherent in my heart the way I celebrate it. The fictional fundamentalist folklore and mythology surrounding Halloween is in my opinion the darkest aspect of the holiday, and it is the truth that I seek to bring to light lest Christianity be undermined, as it so often irresponsibly is in society. However, I also understand it is not within everyone's taste to celebrate Halloween, so mutual respect plays a large role in how I present the topic to Christians.

The Christian, Not Pagan, Origins of Halloween

The following excerpt is from the book The Stations of the Sun by Ronald Hutton (Oxford University Press, Oxford, 1996). This is to supplement my post titled "Orthodoxy and Halloween: Separating Fact From Fiction". Hutton is a British historian, and his book is a very well-researched study of seasonal festivals in Britain. Some of his observations may be of interest to those who become anxious over Halloween — either pagans who think Christians “stole” it, or Christians who think it must be “demonic”.

The Origins of Idolatry (Agapius the Syrian)

By Agapius the Syrian

It is written that when the languages of the tribes of the children of Shem, Ham and Japheth, son of Noah, were divided in all the climates on the surface of the earth; when they had occupied their areas and when each language, each people and tribe had moved away into an unspecified region of a climate of the earth, as we described, the people began to make war on each other, one against another.

Book Review: "Very Short Introduction to Paganism"

Christopher Howse
September 16, 2011
The Telegraph

The new Very Short Introduction to Paganism (Oxford, £7.99) would be scarcely a pamphlet if it was confined to paganism lived as a religion in the modern world. Wicca, the most popular form, goes back as far as 1948.

In that year Gerald Gardner (1884-1964) turned his attentions from the magic of the Ordo Templi Orientis (represented by Aleister “The Beast” Crowley, pictured above) and devoted himself to the witchcraft he claimed was the old religion of Europe.

The Life of Saints Cyprian and Justina the Martyrs

Sts. Cyprian and Justina (Feast Day - October 2)

Sts. Cyprian and Justina are the patron saints of those afflicted from spells, curses, witchcraft and magic. St. Cyprian is credited with writing some of the exorcism prayers of the Orthodox Church as well. Often practitioners of magic and especially voodoo who claim to also be Christians invoke St. Cyprian as their patron, though such practices are condemned by the Orthodox Church.

IN THE REIGN of Decius (249-251) there lived in Antioch (of Pisidia) a certain philosopher and renowned sorcerer whose name was Cyprian, a native of Carthage. Springing from impious parents, in his very childhood he was dedicated by them to the service of the pagan god Apollo. At the age of seven he was given over to magicians for the study of sorcery and demonic wisdom. At the age of ten he was sent by his parents, as a preparation for a sorcerer's career, to Mount Olympus, which the pagans called the dwelling of the gods. Here there were a numerous multitude of idols, in which demons dwelled.