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The week, of course, is a collective fiction, and personally I say: Be damned to it.

But if, say, in proper Keeping-Up-With-the-Cowans mode, we wanted to pick a day of the week to be special to pagans, which would it be?

Oddly enough, Received Tradition does seem to speak with a uniform voice on the matter.

That day would be Thursday.

This makes sense. Thunder, great power that he is, was accounted chief of gods in most of the old pantheons, as well he might be: He of the Mighty Voice and Arm, “giver of both life and death.”

Some, indeed, offer to him each Thursday to this day. But more than this, the Lore across Europe counts Thursday a fortunate day: Lucky Thursday.

Take, for example—good old Carmina Gadelica—this charming rhyme from the Hebrides. I've tweaked it only slightly.

During a power outage, you can always tell where the pagans live.

Just look for the candlelight.

A big Thunderstorm blew through one night. Lights were out all over south Minneapolis.

My boyfriend at the time lived just down the street. I walked over. We undressed and stood holding each other.

He looked into my face.

In my religion, snow is sacred.

Try to remember that.

It's late winter. It's been a cold winter, and winter in Minnesota is always too long. The Sun climbs higher in the sky every day, the buds are starting to swell, and the redbirds are singing their spring song (“Pretty bird! Pretty bird!”), but spring is still only a hope on the rose-red dawn horizon. We're coming up on the snowiest time of year.

So it's good to be reminded that snow is a gift.

We call Him Thunder for His Voice, but you could call Him Storm. In summer, He gives His good gift of rain; in winter, snow.

Ah, beautiful snow. Look closely and you'll see that it's actually every color but white. Snow is a wonder, so varied, so full of character: light, heavy, wet, dry, granular, fluffy. “The higher the snow, the higher they grow,” they say, meaning, of course, the crops. It's a true saying, too.

Against winter cold, snow makes the best insulation. That's the paradox of snow: it's cold, but keeps us warm.

They say there was once a three-headed giant named Motho.

Well, that's what they say.

You know giants: they're greedy. Motho just couldn't be content until everyone, everywhere, was his slave.

He went through the whole world, chaining the people. Wherever he went, balance was broken. Wherever he went, hatred and discord sprang up.

In time, it seemed as if he might enslave all the world. Then from their chains, the people called to mighty Thunder: men, women, and children, they called.

Mighty Thunder arose. His anger burned hot. He took up his lightning hammer and smote, smote, smote. He broke the baleful heads of Motho; he broke the chains that bound the people.

In this way, Motho was killed, and the world was freed.

As pagan bumperstickers go, it was really pretty subtle.

A Thor's Hammer with antlers.

What it meant to whoever owned the van, I don't know. I could imagine several possibilities.

But I know what it meant to me. Hey, I've heard the stories.

They say that Old Hornie—but he would have been Young Hornie then—used to live up in the sky, in the House of Thunder, to the West.

Well, they say he didn't just live there.

It lies at the opposite pole from All gods are one god.

All gods are distinct.

So Thórr ≠ Perún ≠ Perkunas ≠ Zeus ≠ Jupiter ≠ Indra ≠ Ba'al ≠ Changó?

Yikes.

Although, in a History of Religions sense, I can see a certain merit-of-convenience to the hyper-Distinct school of thought, I have to ask myself: just how far does this extend? Is African Changó a different god from Brazilian? Is the Thunderer of my valley existentially distinct from the Thunderer of your valley next door?

If dreary monism is the danger of “All gods are one god,” is not the danger of “All gods are distinct” atomization? Personally, when I see gods getting smaller and smaller, I worry.

Looking at pagan history, I note a pronounced tendency to look for one's own gods behind the masks of other people's.

It may well be my first memory.

I'm laying in the dark screaming, terrified of the thunder that has wakened me. My father comes into the room and scoops me up into his arms.

We're moving. I distinctly remember passing from the darkness of the hall into the light of the kitchen. My mother is saying: Russell, what are you doing? Russell, what are you doing?

He carries me out the back door. Rain is sluicing down. We both must have been soaked through immediately, though I don't remember noticing. Out we go, into the heart of the storm.