Paganism: A Very Short Introduction (Very Short Introductions) [Englisch] [Taschenbuch]

Today, when we think of paganism, we usually think of the ancient classical world, or of the "primitive" polytheistic religions around the world. The word "pagan" was introduced to distinguish Jews and Christians (and later Muslims) from the religious traditions that surrounded them. Christians in particular used the term to distance themselves from the official state religion of the Roman Empire, and the word has since then acquired a distinctly negative meaning. The ancient Greeks and Romans did not think of themselves as being "pagan", and neither did the members of most of the world's religions that have been denoted with such a label in the subsequent two millennia. So paganism in its own right is not a concrete and well-defined subject. Which is the main reason that any book that deals with this subject can at best deal with the history of paganism as a concept.

This very short introduction traces the history of paganism from its earliest conceptualization in the first few centuries of Christianity, to present day pagan revivals. The book traces the evolution of the notion of what is pagan as the Christianity encountered various indigenous European religions and cults. By the end of the fifteenth century paganism was officially eradicated even from the most remote corners of Europe, but many pagan practices and beliefs persisted nonetheless, some of which were absorbed into the mainstream Christian culture (one has only to think of the English names for the days of the week). The discovery of the Americas, as well as the subsequent colonial expansions into Asia and Africa, have forced Europeans to rethink their ideas about the new religions that they encountered, and reconsider their definition of what constitutes paganism.

The last chapter of the book deals with the modern revival of paganism. This trend has begun in earnest in the nineteenth century, and has culminated in the establishment of self-proclaimed Paganism as an independent and distinct religion. The latter-day Pagans try to model themselves on the pre-Christian European religions, but most of the knowledge about those religions has come to us through the second-hand sources. Thus, for all their claims to antiquity, today's Pagan practices are distinctly modern in origin.

This is an eminently well-written and informative short book. It would be of great interest to anyone who wants to learn more about paganism, as well to those with an interest in the history of ideas in general.

At first I didn't know this is a christian perspective of a history of what isn't christian. My heathen world view would have me issue a one star rating just for that. And there is no mention whatsoever to that effect anywhere on the covers, inside or out. It's slipped into the very first paragraph of the Introduction: "...until the final chapter...paganism through the eyes of the christian world." How sneaky is that? But as it turns out, Davies does a fair job of trying to maintain an acceptable distance from that christian view, sufficiently drawing from non-christian sources, as cubbyholed as they were. The righteous undertones are of the inescapable variety inherent in any discussion within a christian construct. It's just the nature of the thing. As it is, distance is a bane of the christian mind-set and it unavoidably wove itself into the discussion.

We see in chapter one where burial practices is called out as the second of the Three Main Models of our earliest *religious* beliefs, but with the interpretation of grave goods having significance in an afterlife as debatable. Excuse me... other than deity talking points is there anything more religious than the afterlife thing?

In chapter three we are told "it is doubtful" the inclusion of a Thor's Hammer in a Viking grave is a guide to religious belief. That grave is in an "otherwise christian burial context." Well, of course it is. Davies thinks that the placement of religious objects in graves as having any, um, religious association is "now largely discredited." Uh huh.

Further, with casual reading between the lines, the modern revival of ancient beliefs (Paganism) is dismissed as centrally modern thought coated with rock-solid medieval christian gloss. Anything else is uncivilized, barbarian and superstition (the "old view" and fakelore) and/or the fabrication of whacko nut jobs. Davies is fond of summarily rejecting widely accepted beliefs and study with tags such as "no longer accepted" or "wishful thinking" or "no evidence" and the favored blind dependence on "historical certainty" - whatever that is. Oh yeah, christian certainty.

A clear example is presented on pages 52 and 53. Davies gives full credit to christians for the eddas and sagas which account for "why we think we know so much about Viking paganism." He declares that while the christians "no doubt drew upon oral stories recording events stretching back into pre-christian times, some of their work is clearly...imagination." Of course "it cannot be taken for granted they accurately reflect pre-christian...religions." Really? If some of their work is clearly imagination, then then most of it is not. And if oral stories were recording events, then those events are accurate reflections especially in consideration of the sacred and painstaking precision of the superb alliterative poetry and grand mathematically complex verse-forms invented by those ancient historians.

With respect to Davies' first paragraph claim that the final chapter is not viewed through the eyes of the christian world, it is indeed where he puts forth "the term 'Pagan' has become increasingly problematic" due to an "awareness of its historic Christian definition." Lest we forget, a main thrust of christian missionaries was the total destruction, annihilation or demonization of pagan history and stealing re-written claim to whatever they couldn't.

In the final paragraph of that final non-christian chapter, Paganism is with condescension placed as liberating, spiritual, stimulating and exploratory but only within the context of an exciting "expression of the imagination." And racist and intolerant, too. Surprise!

I could could cite more but I've grown weary of pointing out the obvious. One doesn't even have to pay attention - it just drops into your lap.

The one thing "Paganism: A Very Short Introduction" did for me is make even wider and deeper the chasm between me and christianity, deserving my five stars. But that would muddy up this review forum.

There is no escaping for those passionate about pagan and "Pagan" history this book is plainly one big footnote. For those passionate about history, any history, it is undeniably quite a valuable and interesting read. I found myself recalling events I haven't read or thought about in a long time. And others I never wanted to again. It will undoubtedly become a welcome addition to christian bookstores not catering to the fire & brimstone smite the sinner market.

For newbies peeking out for the first time from under that christian man hole cover, there are far, far better alternatives well accounted for by others here at Amazon and elsewhere. For non-christian newbies, it's a fine introduction to the churchianity and Dominionism within christian history and alive with the red flags most useful for arguing against any consideration of that belief system. And for that, two stars added to that one heathen one star.