(Not) Alone in the dark

I've written before about the sort of ennui which can accompany belonging to a minority religion or theistic perspective in the face of a dominant religious/cultural paradigm. This sense seems to have followed me to within the sanctum of our small little community as well, because I have never come across another devotee to Donn. Ever.

It is not at all surprising, given the relatively little mythology and folklore which has been written about him. Given the lack of grand narrative. Given the functional, and lets face it understandably depressing, role of lord of the dead. Even the allusions to him are scarce and you have to be looking out for them to really notice at all. Yet, for all of that, there is an almost universal (as small a universe as it may be) consensus of Donn being a definitive example of a pre-Christian god, and not just a literary invention.

Having said that, it ought to be mentioned that the scant amount is scant only when compared to more luminary mythic figures, especially those who are generally counted among the Tuatha De Dannan. To have information, and a fairly concrete mythology to boot, however, is in itself a rare thing when it comes to the mythic texts. Donn is unique in that he is not counted among the TDD, yet is none the less recognized as a deity. The exemplar of a deified ancestor, albeit there is nothing said about his own line (whether he had sons or daughters), but the line of his brothers did indeed continue. With folklore holding his residence as the destination of all the Gaels after death, it is certainly reasonable to view it as such. The interesting thing about this, is that the ancestral nature is not used to justify anything in the present (contemporary) accounts; no one gave Donn as their ancestor to legitimize their rule, the same way that say Nuada has been utilized.

I suppose that, given all this, Donn still lacks the star power of An Morrigan, Lugh, Brigid or An Dagda; then again Cthonic deities are seldom seen in the light, let alone the limelight.

On the other hand, if the gods are in the habit of reaching out to us (and personal and anecdotal evidence certainly support this conclusion), then perhaps Donn is simply a very selective god? Wow, that must make me really special and unique...

The Dark Lord Favours Me!!!
 

...or, more reasonably, perhaps the relationship between function and worship overlaps in such a way that few (and this is based on anecdotal, Internet sourced research. Who knows, maybe there is a full blown cult of Donn out there somewhere, and they just shy away from the Internet?), if any other GRP's find themselves in a similar place as myself. Then again, a lot of people (swarms, it seems at times) have written about their experiences with deities like An Morrigan (and Babd, Macha, Nemain, Annu, etc.), and seem to lack functional associations one would normally expect with a goddess known primarily for slaughter. On the other hand, I'm not a devotee of An Morrigan, so can only speculate. Perhaps the functional aspect is not something which many others find particularly compelling or the basis of their association with a god or goddess.

It makes sense that from "our" end, the deities with more interesting or compelling stories are the ones people seek out, and inversely are the same who seek "us" out. It is an interesting theological line of inquiry, that there is an observable correlation between the popularity of a deity, and the size of its devotee's/worshippers. Well, actually that isn't interesting, as much as its blatantly obvious. No, the interesting aspect is that because the relationship is (supposed to be) a two way street, that the more popular deities are also the more extroverted ones. So judging from the litany of UPG and SPG detailing these personal or shared experiences, and taking them at face value, the gods are reaching out to us in a very real, arguably observable way.

I expect this to be somewhat disconcerting because lets face it, GRP's (and CR's in general) are a rational lot and (my own biases definitely showing) the idea that we are actually being sought after by deities can be, well overwhelming to say the least. I posted the image above in jest, because it is all too easy to fall into delusions of grandeur and self importance. Yet there is something very comforting in the realization that the gods want us to seek them out, and they seek us out in return. We are not just praying, singing or screaming into the void. We are rebuilding something precious, something sacred, and it is difficult to articulate the significance of this in words alone...

The night may be long, and full or terrors, but we are not alone.

I give thanks to the Dark Lord

So, I may have mentioned it a few times before (here, or elswhere), but I am a devotee (and soon to be client) of a deity with a very peculiar history and purpose. Peculiar, perhaps, because the natural extension of the function of the deity does not lend itself to easy or simple application in a practical setting. Those who find themselves as devotees of say, An Dagda or Brigid can easily enough apply mysticism or poetry to their daily lives, can actively write poetry or study arcane lore (and really, who doesn't like curling up with a musty tome of ancient lore, and a nice cuppa?); they can even share this information or creation with others, and find fulfillment in this, even purpose. But what is one to do when your god is a god of the dead? How best does one appreciate just what that means, or facilitate any sort of functional applicability in ones day to day life. Well, it isn't easy, but it is simple: you work with the dead.

I don't mean you hang about with sketchy types at 2:15 am in cemeteries, and do grave rubbings (necromancy, while interesting, doesn't have any explicit associations with this particular god.) I mean you become a human psychopomp and make it your job to help the dead transition from this world to the otherworld. You do what I did, and become a funeral director (mortician, undertaker, etc.)

Now, it may be a tad presumptious to call myself a "psychopomp", but hear me out. The function of a psychopomp is first and foremost the collection, care and transportation of the spirit/genius/soul of a living person who finds themselves, well not living anymore. They transport these spirits/souls generally to a more or less temporary/permanant abode, the realm of the god(esses) who are the lords of the dead. Among the Gaels, there are two to three deities which can be said to have aspects which are psychompomic: An Morrigan, Manannan Mac Lir and Donn. An Morrigan tends to preside over slaughter and battle in her capacity as a psychopomp and so it is reasonable to posit that the war dead are "hers" to claim. Of course, unlike say Greek or Icelandic counterparts, the fate of the war dead is never explicitly explained in the tales. Manannan, on the other hand, tends to get the psychopompic function association because of his representation of boundry crossing, and his associations with the otherworld (which is often believed to be in some capacity a realm of the dead.) Donn, however, does not seem to be as active in soul collecting (albeit there are some interesting literary figures who may reflect just this.), but he above any other deity is the best candidate for being the god of the dead. This is not generally disputed, and is infact widely held to be sensible for two particular reasons.

In later Irish folklore, Tech Duinn, "The House of Donn" (generally thought to be Bull Rock) is the place that the souls of the Irish go before they face the final judgement; and in some versions where the wicked souls go, as Donn is really the Christian Devil. It has been suggested that this is in fact a reflection of a much older belief, and like much of the mythic tales, is at its heart pre-Christian, with some enhumerization tacked on to make it sensible within the Christianized world. This is interesting in its own right, but the tales regarding how and why Donn came to be the god of the dead, and its tantalzing IE cultural ties so delicious, that few seem to have much doubt.

The reason that Donn is the god of the dead (particularly of the Irish), is that he is the first Gael to die after setting foot on Ireland. Following the initial landing of the Sons of Mil on Ireland, Donn (eldest of the sons, and in some stories jealous of his brothers) spurns the epyonymous goddesses Eriu, Banba and Fodla and so is cursed by them never again to set foot on their land. In some versions Donn is killed by the magic of the Tuatha De Danannan, in others he is killed by trying to upstage his brothers; in all versions the goddesses curse is fulfilled and he dies. He is burried (placed in a cairn) on a small island, usually identified as Bull Rock, and it is said that his ancestors will follow him, and reside with him ever after in his house. This is important for a couple of reasons; primarily the importance of precedent having both practical and symbolic meaning, tends to make the first of anything a big deal. Secondly, the broad IE motif of the sacrificial twins/ sacrificed king in cosmogenic narratives is an aspect of the assorted tales which could shed some light on just why Donn, who was not originally a god, was deified and held to be one. He can be seen, essentially, as a primoridal sacrifice, and through his death the Sons of Mil are then able to offer a suitable sacrifice and appease the gods. Again keeping with the IE motifs, the sacrificed king/twin is then elevated to godhood by becoming the ruler of the realm of the dead. There is a lot of hypothesis here, but it is based largely on established mythic paterns and provides a reasonable explanation.

So I still haven't explained the self aggrandizment of using the moniker of psychopomp. This is not rooted so much in mythic thinking, than in some basic... lets call it "funeral theory". The overall period/process of the funeral extends beyond the funeral service and burial, and encompasses the entire process (from death to disposition), known as "funeralization". One of the key cultural features of funeralization, an explanation as to why it occurs at all, is refered to as "persistence of personality". The persistence of personality is a non-specific way of refering to the cultural belief that between the physical death and disposistion, the personality of the individual persists in some capacity. For the religious, this is the soul/spirit/genius; for humanists this would be the "memory" or "prescence" of an individual. The idea of liminality, and its ritual and symbolic significance in Gaelic (and broadly Celtic) practice is well attested to in both the mythic texts and folklore/custom. Death and the dead are no exception, and actually almost embody the very essence of liminality. The most potent liminal periods of the year have overt associations with the dead, be they the more recent or our distant ancestors.

There are all manner of folk customs which arise and surround the proper method of funeralization in Irish tradition, and all of which seek to assist the dead in reaching their final place of rest; while at the same time protecting the still living from any latent wrath or retribution from the dead. There are taboos and appropriate rites which need to be performed to ensure a correct transition, and the body (and treatment thereof) is held to be as important as the state of the spirit. The finality and significance of the (again in folk custom) burial, but any disposition, can not be understated. So when I say that act, at least in part as a psychopomp, I do so with the knowledge of tradition and propriety, and just why it is a sacred duty.

I am fortunate, in that through my profession, through the tasks that I do daily, I am also communing with and fulfilling the duty I believe I have been charged with, by seeking out Donn as a Patron. I am convinced that the gods do have an influence over us, and can effect change in our lives; they are not afterall simply our imaginary friends. In saying as much, I do believe and reason, that Donn has influenced me in my career choices, and broadly in other aspects of my life. I'm sort of at the point when I look back at everything that has occured, and see what it has culminated in, and can see the threads. I think of the harmony and general flourishing which seems to surround me, and see the fruits of reciprosity and fir.

For these reasons, and many more I am unable to articulate; I give thanks and praise to Donn, the haunted god. Donn, the sacrificed king. Donn, the dark lord.

-Gorm.