Wildcat Swipe

November 14, 2014

Wildcat illustration by A. Thorburn.
Wildcat illustration by A. Thorburn.

The persecution of cats in Western Europe during the Witch Craze is widely known. Under Christian influence cats were considered agents of the devil or witches in disguise. The terrifying specter of the cat may have pre-Christian antecedents in Celtic countries however. The legend of “King Arthur and the Cat,” though recorded well into Christian times, may reveal something about earlier Celtic attitudes toward the cat, attitudes possibly influenced by interactions with the indigenous wildcat.

The story begins with a fisherman alone in his boat making a vow to offer the first fish he catches to the Lord. But the first catch is unusually fine, so the fisherman hedges and says he will donate the second fish. The second fish is even bigger than the first, so the third catch is then offered. The third fish, however, is not a fish at all, but a small black kitten. The fishermen has need of a mouse catcher, so this third catch does not go to the Lord but is taken to the man’s home.

The kitten grows into a giant cat who eventually strangles the fisherman and his family, then escapes into the countryside where he wreaks havoc, taking many lives. The populace lives in terror and the land becomes desolate.

Eventually Merlin intervenes and enlists the aid of King Arthur. It takes both Merlin’s magic and Arthur’s courage to vanquish the cat, who attacks so persistently that the feet of the dead cat remain fastened to Arthur’s shield.

This fourteenth century French tale has parallels in the eleventh century Irish Voyage of Mael Duin and the sixteenth century English short story Beware the Cat. In all of these stories there is a fierce, implacable cat who takes human life. The cat in these cases does not follow the witch hunter’s narrative as a devilish seducer of the innocent: he is an agent of retribution for a serious offense against Celtic morality. In King Arthur and the Cat the sin is a broken vow, in Beware the Cat it is a brutal raid, and in Voyage of Mael Duin it is a violation of hospitality. The savage cat is not an expression of evil, but of justice.

The webinar “Magical History of the Cat” has been rescheduled for Monday, November 24th, so there’s still time to register. Details are at the webinar website.

Sources

“An Irish Odyssey: The Voyage of Mael Duin” in Celtic Mythology. New Lanark, Scotland: Geddes and Grosset, 1999.

Baldwin, William. Beware the Cat.

“Wilde, Lady Francesca Speranza. “King Arthur and the Cat” in Ancient Legends, Mystic Charms, and Superstitions of Ireland.

The Owner’s Handbook

November 7, 2014

Reminder: The Magical History of the Cat, a free webinar with yours truly, is this Monday November 10 at 7:00 Eastern Time. Here is the web page for the event. You may attend live or listen to the recording at your convenience. You must pre-register to attend or to stream the recording. You can register through the webinar webpage or through this link.

orangecat
They say you are a mystery
They say you have secrets you will not give up
I say they have not tried to understand

I will study you
Catalogue your movements
Write your words
Analyse your tastes
Cater to your preferences

I will let you decide whether we will pet or not pet
play or not play
I will let you hide in your solitude
I will accept chastisement when I leave the house
I will be the human you rely on
and I will apologize for being human

I will wonder why I am behaving so oddly
and friends will wonder when I became so strange

Then I can say with authority that you are mystery
Then I can speak honestly about secrets that cannot be known

Magical History of the Cat

October 17, 2014

Pregnant Lioness. Photo Robin Alasdair and Frederick Hutton.
Pregnant Lioness. Photo Robin Alasdair and Frederick Hutton.

Folk beliefs about the domestic cat have their roots in Egyptian lion worship. The famous cat goddess Bast was originally a lion goddess.

Registration is now open for the November 10 webinar “Magical History of the Cat.” The webinar will be happening at 7:00 pm Eastern Time. If you can’t make it then you can stream the webinar later, but you do have to register ahead of time.

I’ve made a website about the webinar that gives more information.

I will be at Barnes and Noble bookstore in Saratoga, New York on Sunday October 19th from 4:00 to 6:00 signing books.

Note to my regular readers: I have several more posts about postmodernism, but I’m currently backed up with material, so I’ll be posting the next one sometime next month. Posting postmodernism sounds like a postmodern poem, but I won’t be writing it.

Sheep Knuckles and Cylinder Seals

September 19, 2014


I’m blogging today about a piece of information about cylinder seals I ran across in a children’s nonfiction book on Mesopotamia. The book is Passport to the Past: Mesopotamia by Lorna Oakes.

Cylinder seals are small cylindrical carved pieces designed to make impressions in clay. They were used in Mesopotamia to sign documents and affix ownership. Kings, officials, and just about anyone with wealth or rank had their own unique seal which they guarded carefully. These seals might be carved of ivory, shell, bone, limestone, or lapis lazuli. According to Oakes, some believe these seals evolved from sheep knuckles used for the same purpose. The book has a picture of a seal with a knob in the shape of a sheep. I could not find a public domain photo of this cylinder, but I did find another cylinder pictured here that has sheep carved into its knob.

Cylinder seal. Top knob has a sheep design.
Cylinder seal. Top knob has a sheep design. Uruk 3200 b.c.e. Photo Marie-Lan Nguyen.
The sheep knuckle is a small roughly square six-sided bone from the hind legs of the animal. This bone, or analogous bones from deer, antelope, and goats, has been ubiquitous in cultures all over the world. Most commonly it is used for playing games (knuckle bones were the prototype for gaming dice), but it is also used for divination and casting lots. Sheep knuckles have also been carved as amulets and votive offerings. Animal knuckles are often found in burial sites. I don’t know if the sheep knuckle could be used in forensics like fingerprints, but the pictures I’ve seen show considerable variation, so it’s plausible that indentations in clay from a sheep’s knuckle could have been used like a signature. A carved knuckle would have been even more recognizable.
Roman women throwing knuckles.
Roman women throwing knuckles.


I have quite a few books on Mesopotamia but none go into the evolution of cylinder seals. Oakes lists the Metropolitan Museum of Art in New York City and the Oriental Institute of the University of Chicago as sources. If anyone has a written source about the role of sheep bones in the evolution of cylinder seals please let me know.

Puleew Highway

August 1, 2014

Photo Hal Brown.
Photo Hal Brown.

A significant bird for the Delaware nations is the Eastern Wild Turkey – Puleew in the Delaware (Munsee) language. The pronunciation is pooh-LA, with a nasal vowel in the second syllable, the way an American would pronounce the “a” in the word cat. It is the emblem for one of the three major clans. Women used to dress for special occasions in cloaks of wild turkey feathers.

While I appreciate the beauty of turkey feathers and have fond memories of turkey dinners, I’ve never had much respect for the intelligence of this bird, as it doesn’t display much sense around traffic. I’ve had some close calls braking for unexpected turkeys, which are large enough to cause serious accidents.

Sometimes they can be cute though. In mid June I spied a hen with eight or ten little yellow chicks as I sped down State Highway 73 and I had to stop for a picture. Mother and babies were reconnoitering for a highway dash. I have an inexpensive digital camera not designed for photographing wildlife, so I got out of the car and crossed the road to get close enough to shoot the family. Maybe you can guess where this is heading.

There are little yellow turkey chicks in here, hiding from me.
There are little yellow chicks in here, hiding from me.
The hen became alarmed and went after me, though she first got her chicks hidden in the brush, which actually showed some presence of mind. It took me a few seconds to grasp what was about to happen. As she sped over in my direction, it occurred to me that if I stood my ground I could get a really good picture. But I decided to retreat.

When I thought about the incident later, I realized this situation could have been catastrophic. If the hen had attacked me, I would probably have run into the road without looking for traffic, and I could have been hit by a car. Like I always say: those darned turkeys are really dumb around traffic.

The Old Sow (part 3)

July 25, 2014

pictboar
The third installment of my ongoing saga The Old Sow is now up at Return to Mago blog. Please note that you do not need to read these articles in any order.

This series talks about the Sow Goddess, her importance in Neolithic pre-patriarchal cultures in Europe and the Middle East, and her subsequent vilification as patriarchy solidified.

There was some discussion after my last article about my assertion that the pig was domesticated about 10,000 years ago. I did not realize that my readers would consider this bit of information interesting, yet alone controversial, or I would have included some sources. Greger Larson, et al, in a 2005 article in Science Magazine place pig domestication at 9,000 years ago while Jean-Denis Vigne, et al, in a paper from the 2009 Proceedings of the National Academy of Sciences say pig domestication could have occurred as early as 13,000 years ago. The Cambridge World History of Food (2000) gives a date of 10,000 years before present. Part of the discrepancy in dates involves the definition of “domestication.” If we define a domesticated animal as one that is commonly raised in captivity for food or work, then earlier dates apply. If an animal that is born in captivity and lives out its life in captivity is considered domestic, then the date of domestication becomes somewhat later. These scenarios reflect the idea of domestication that is most prevalent among journalists and the general public. Archaeologists for the most part have begun defining a “domestic animal” as one that has been selectively bred over a period of time to develop physical features that distinguish it from its wild cousin. This should make it easier to agree on a date, but there have been complications. “Domestic” pigs have often been allowed to forage in the wild, resulting in continuing hybridization between the pig and the wild boar, which was once a common animal with a widespread range. Needless to say, because there are challenges dating the emergence of the domestic pig, there have been disagreements about where the pig was first domesticated (probably in Asia Minor), whether domestication arose independently in different places (considered unlikely, except in Asia Minor and China), and whether pigs were domesticated before or after certain other livestock.

I think that it is less important to put a date and an order on domestication of animals than it is to understand 1) that domestication of animals was integral to the development of the type of agriculture needed to support large settled populations and 2) once people got the idea of raising large animals in captivity, they began trying to domesticate many animals that could be a potential food source (usually without success). Since all of this happened so long ago, and since the domestication of animals for food happened quickly, ascertaining the geographic spot and the relative dates is difficult, and even with improved methods of dating, these dates may always be tenuous.


Sources

Kipple, Kenneth and Ornelas, Kriemhild Conee. The Cambridge World History of Food. Cambridge, UK: The Cambridge University Press, 2000. http://www.cambridge.org/us/books/kiple/hogs.https://community.dur.ac.uk/

Larson, Greger, et al. “Worldwide Phylogeography of Wild Board Reveals Multiple Centers of Pig Domestication.” Science Magazine, March 2005. greger.larson/DEADlab/Publications_files/2005%20Larson%20et%20al%20Science.pdf

Vigne, Jean-Denis, et al. “Pre-Neolithic Wild Boar Introduction and Management in Cyprus More Than 11,400 Years Ago.” Proceedings of the National Academy of Sciences of the United States of America, Aug. 2009. http://www.ncbi.nlm.nih.gov/pmc/articles/PMC2752532/

Oracle

July 18, 2014

Photo Dick Daniels.
Photo Dick Daniels.

You come for answers and don’t even know
what the questions are.

But you ask questions.

Vague and general; specific and focused. You have questions questions questions and
can’t decide which questions to ask first. The questions

spew like the chip chip chip of the chipping
sparrow, gathering momentum, each chip meaning nothing

on its own.
The best oracles
also know the questions.

Listen.


Nut a Sow Goddess?

July 4, 2014

Egyptian pig amulet in blue-glaze faience. Raised area on back is probably meant to signify erect bristles, emphasizing sow’s ferocity. 600 b.c.e. Drawing HMR.
Egyptian pig amulet in blue-glaze faience. Raised area on back is probably meant to signify erect bristles, emphasizing sow’s ferocity. 600 b.c.e. Drawing HMR.

My Sow Goddess essay part 2 is now posted at Return to Mago. These essays are intended to stand on their own, but if you want to read the first Sow Goddess article it’s here.

This second piece talks about Mediterranean porcine deities, including those in Egypt. The dietary prejudice against the pig that developed throughout the Middle East is touched upon here and will be explored again in a later article.

Looking at the Sow Goddess

June 6, 2014

Photo Ben Salter.
Photo Ben Salter.

The Return to Mago blog is running a series of articles I have written about the Sow Goddess, entitled The Old Sow. There will be four articles, which I believe each stand on their own.

The research for this series was more arduous than any I have undertaken in a long time. In my experience when research becomes time consuming it is either because there is a huge amount of information about the subject–or very little. In this case, it was both. The archeological record for worship of the sow goddess is quite large, and the information available in myth and folklore is substantial as well. However, this information is also very scattered considering the amount of it, and I had to pull data together from many sources. Robert Graves in the 1949 book The White Goddess emphasized the importance of the sow in pre-patriarchal religion. This book has always been controversial, but Graves is correct on this point. It’s quite amazing that no one has taken on an extensive study of the topic. Though my series of four short articles is hardly exhaustive, I urge everyone to follow these articles and become more familiar with the Sow Goddess. I will be posting updated links to the articles as they are published.