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One of the reasons we don't call Modern Minoan Paganism (MMP) a reconstructionist tradition is that we don't have any texts from Minoan times that we can read to learn how the people of ancient Crete worshiped. Reference texts are a fundamental part of the reconstruction process in many traditions. Why don't we have that resource for MMP?

The Minoans were a literate people; we just can't read what they wrote.

I figured this would happen sooner or later. I guess I'm lucky I made it through so much of the Modern Minoan Paganism pantheon before it happened.

For nearly a year now I've been writing posts in the MMP Pantheon series, talking about where we can find our deities in Minoan art. Some of the connections are pretty obvious - the Serpent-Mother and the Snake Goddess figurines, for instance. But some aren't as easy to see.

I feel a little bit like an elementary school teacher: OK, everyone, we're going to learn to read Minoan art!

We're all a bit past elementary school, but learning to understand the iconography of any ancient culture is a big step toward understanding their religion and worldview. Iconography is the set of symbols (icons) that have meaning in religious art. They're pictures, but in a sense, we can "read" them and they'll tell us their story. Archaeologists and historians of religion have pieced together the basics, and we've fleshed it out just a bit more in MMP using dance ethnography and shared gnosis.

This is one in a series of blog posts about the MMP pantheon. Find the list of the whole series here.

Ariadne: most people have heard of her, with her ball of string, helping Theseus find his way out of the Labyrinth. If you've been reading this blog for long, you know the Theseus story is Greek, not Minoan, created centuries after the fall of Minoan civilization. Theseus was a Greek culture hero, not a part of the Minoan pantheon. Ariadne, though, is another story. She's a Minoan goddess. So where can we find her in the art of ancient Crete?

The coronavirus pandemic seems to weasel its way into every conversation these days. So I've been thinking about how the ancient Minoans might have dealt with something like this. Communicable disease was a big problem in the ancient world, partly because they didn't have the drugs and medical care that we do, and partly because they didn't always understand how disease spread.

The Minoans were apparently well known for their medical knowledge. The London Medical Papyrus, an Egyptian document, includes two Minoan incantations against disease. These would have been combined with herbal or other therapy, since illness was considered to have a magical or spiritual component as well as a physical one.

If you follow my Youtube channel, you'll know that one of my projects is a series of storytime videos - reading aloud from my own books and some of my longtime favorites by other authors. This time, I'm reading from my most recent novel, The Last Priestess of Malia, a work of historical fiction set in Minoan Crete.

The story centers around a young woman who dedicates herself to the temple and the gods in a time of great chaos and upheaval at the end of Minoan civilization. Though the later parts of the book get into some really heavy stuff that's also unfortunately relevant to our current world (sexism, racism, greed, conquest, xenophobia, colonialism), the earlier parts are largely about the main character's struggle to be "a real priestess" - whatever that means. If you've ever wondered when you're going to feel like you know what you're doing, you'll be able to relate. ;-)

I'm eyeball-deep in the revisions and updates to Labrys & Horns. As I sift through the conversations we've had in Ariadne's Tribe and the notes I've taken over the past couple of years, the gods and goddesses are sorting themselves into pairs and trios - something I hadn't really expected.

When we began putting together a Minoan pantheon for modern Pagan spiritual practice, we were working with the garbled fragments that have come down via Greek mythology plus some useful information in the fields of archaeoastronomy, dance ethnography, and comparative mythology. We found lots of deities, but they didn't shake out into a human-style family tree the way so many other European pantheons did.