Hypatia of Alexandria

Hypatia, Ancient Alexandria's Great Female Scholar
An avowed pagan in a time of religious strife, Hypatia was also one of the first women to study math, astronomy and philosophy
By Sarah Zielinski
Smithsonian

This is an excellent article about Hypatia, the Neoplatonist mathematician, astronomer and philosopher. As most people know, she was murdered by a Christian mob. There is also a Spanish film about her, Agora (2009).

Hypatia is also the Guardian Ancestor of Cherry Hill Seminary, which provides higher education and practical training in Pagan ministry.

Cloning Neanderthals

Heather Pringle has three posts about cloning Neanderthals:

• Why We Should Worry about Neanderthal Clones
• Politics, Science and the Cloning of Neanderthals
• Another Step Closer to Waking the Dead

Heather Pringle writes:

First of all, I should point out that this is not a pie-in-the-sky question. Zorich interviewed an impressive A-list of researchers–including geneticists who are sequencing the Neanderthal genome and leading paleoanthropologists who study ancient hominins–and some clearly believe that a cloned Neanderthal awaits us somewhere down the line.

So it’s not too early to begin thinking and debating about the ethics of cloning one of our hominin kin. While some researchers champion the idea out of pure scientific curiosity and the desire to learn more about an extinct hominin, I think it’s a terrible idea. I simply don’t trust my fellow Homo sapiens sapiens to treat another hominin with kindness and respect. Our track record with other primates, for example, is appalling–using chimpanzees for circus shows and laboratory experimentation, hunting gorillas for meat, and killing orangutan mothers in order to sell their babies as pets.

I can just imagine cloned Neanderthals being used as hosts for replacement organs, or for medical experiments, or other unpleasant scenarios.

What's your opinion?

Newton, Stukeley and the apple

The New Scientist reports that the real story of Newton and the apple has been discovered, and was recorded by none other than William Stukeley, archaeologist, vicar, Freemason, and Druid enthusiast.

Squirreled away in the archives of London's Royal Society was a manuscript containing the truth about the apple.The manuscript, from 1752, is a biography of Newton entitled Memoirs of Sir Isaac Newton's Life written by William Stukeley, an archaeologist and one of Newton's first biographers. Newton told the apple story to Stukeley, who relayed it as such:

"After dinner, the weather being warm, we went into the garden and drank thea, under the shade of some apple trees...he told me, he was just in the same situation, as when formerly, the notion of gravitation came into his mind. It was occasion'd by the fall of an apple, as he sat in contemplative mood. Why should that apple always descend perpendicularly to the ground, thought he to himself..."

The Royal Society has made the manuscript available today for the first time in a fully interactive digital form on their website.

ancient lentils

No, not the ones that Neil from the Young Ones left at the back of the kitchen cupboard: these are really ancient lentils. A 4000-year-old lentil seed found in Turkey on an archaeological dig has germinated, and it is hoped that it will produce a viable plant and more seeds, so that a strain of the plant that has never been cross-bred can be studied.

Ancient seed sprouts plant from the past — Megalithic Portal
A 4,000-year-old lentil seed found during an archeological excavation has germinated, exciting scientists as the event might lead to invaluable data for comparisons between the organic and genetically engineered plants of today. ‘It would be the first seed from very old times whose genes were never modified,’ say the scientists.

Project leader and Dumlupınar University archeology faculty Professor Nejat Bilgen said they found the seeds during an excavation undertaken last year in Kütahya province.

Bilgen said a layer from the container in which they found the seeds was determined to be from the middle bronze age. His team found many seeds, but most had been burnt. They had failed to make the others turn green before the recent success.

“A seed dug from underground and dating back approximately 4,000 years sprouted. The plant that came out of this seed is under examination and will be presented to the scientific community [so they can] make various analyses over it,” Bilgen said.

Anthropology and Magic - an interview with Susan Greenwood

Susan Greenwood is the author of The Nature of Magic: An Anthropology of Consciousness, Magic, Witchcraft and the Otherworld: An Anthropology, and a new book, The Anthropology of Magic. She is a Visiting Senior Research Fellow in the Centre for Community Engagement at the University of Sussex.

Pagans for Archaeology interviewed her about her new book.

PfA: What prompted you to write your new book?

When Berg first invited me to write a book on anthropology and magic I didn't initially think much about it as a project, but after a while I realized that as an undergraduate, and as a postgraduate doctoral student, I'd really struggled to find anything that tackled the issue of the experience of magic. Since childhood, I had always felt a sense of magic - the thrill of a thunderstorm, the fascination with being in nature, and the 'make-believe' of creating stories in my head. When I was older I had explored witchcraft and went to university as a mature student to find out more about my magical experiences. During a final year anthropology and sociology project on women's spirituality I realized that I wanted to explore magic through PhD research (this ended up as Magic, Witchcraft and the Otherworld). During my time of studying I found books that were helpful in some ways but nothing that really dealt with the issues of studying the experience of magic. I wrote The Anthropology of Magic in the hope that it might help students and others to think about magic as an aspect of consciousness - it was the book that I'd wanted when I first started studying anthropology.

PfA: How does it differ from your two previous books?

In my two previous books - Magic, Witchcraft and the Otherworld, and The Nature of Magic - I took an experiential methodological position regarding magic. In other words, I used myself as part of my research and explored my own magical experiences. This proved to be quite challenging to anthropology due to the preferred position of not 'going native' and maintaining a more distanced approach. My argument was that we are all natives in this type of magical thought - all humans are potentially capable of having magical consciousness and therefore it's appropriate for the fieldworker to have experiences, and write about them too.

In this new book I have taken that argument further and related it to a classical anthropological debate on mystical mentality; and I have also explored the nature of reality in relation to an inspirited world, developing a new methodology of magic from my own experiences, as well as those of others. In the final chapter I have looked to a new attitude towards science as an encompassing framework that can include magic as a legitimate source of knowledge of this inspirited world, rather than reducing it to individual psychology or social effects, as has been common in the past. My aim has always been to stimulate discussion. I hope that it will encourage people to explore magic, as an aspect of their own consciousness.

PfA. What sort of feedback have you had from anthropologists on your "insider" approach to fieldwork?

Initially, it was more difficult. The more rationally-inclined thought that I wasn't distanced enough, or that I hadn't 'returned' properly from the field, or even that I wasn't a 'proper' anthropologist, but I've had overwhelming support from others who have welcomed a more open perspective and have encouraged my work. I think things in academia are changing.

PfA. What sort of feedback have you had from magical practitioners on your "insider" approach to fieldwork? Is there still a "Luhrmann effect"?

I've had very positive feedback from magical practitioners. As an anthropologist rather than an advocate of any particular practice, I've tried to take a critically sympathetic approach and I think that most have recognized that I've tried to create a bridge of understanding between a magical worldview and the rationalizing social science disciplines. When I first started my research in the early 1990s there was a definite 'Luhrmann effect' and it was difficult gaining trust with 'informants', but things have got easier as more people realize what I've been trying to do. I consider myself to be a magical practitioner, and some of my dearest friends are magical practitioners. I see myself as someone who writes about magical consciousness from 'inside' and 'outside'.

PfA. How do you see the "otherworld" in relation to the material world?

For me - and this is a matter of personal opinion - the 'otherworld' is a spirit dimension of the material world. Some would place much more emphasis on a 'supernatural' understanding and the importance of various deities. I value, and work closely with gods and goddesses in my own magical practice, but ultimately I view them as differing manifestations of nature - we are all nature, an inspirited nature. I choose to understand and explain this through the Anglo-Saxon notion of Wyrd, the pulse of spirit that runs through all life. Ultimately, I don't think it matters too much what we call it or how we structure it through our conceptualizations, it's how we feel it that counts. There are many paths that lead to similar human experiences.

PfA. What do you think are the social effects of practising magic?

Well, that depends on what type of magic you are practising. Magic, as an aspect of consciousness, is amoral - it can be employed in many different ways. I would like to think that the effects of people becoming more aware of themselves through 'thinking with the heart', an aspect of magical consciousness, would have a good effect socially. This can have a major effect on how we see ourselves, how we relate to the world around us. I think that developing magical consciousness can help feelings of social alienation by helping us relate to who we are, the places where we live - making connections with a particular tree down the road, or the birds or other wild animals that might visit a garden, or perhaps a particular local landscape. Opening the heart to feel a connection with others might not stop wars initially, but it's a good place to start.

Not all Pagans want reburial

An article has appeared in the Swindon Advertiser about the reburial consultation.

Not all Pagans want reburial. The large membership of this group (currently 171, and that's with no advertising) is evidence of that. I have put forward the specifically Pagan arguments for not reburying before:

Respect as remembering - the 'memory' discourse

• Funerary monuments
• Elegies
• Hávamál
• Popol Vuh
• Memory as part of identity, knowing where you have come from
• Ancestors as individuals with stories
• The sense of archaeology and history as contributing to identity

Reburial involves a permanent loss of access to the bones for study. As archaeologist Mike Parker-Pearson says in his letter to English Heritage (pdf):

The study of human remains is central to our growing knowledge of human evolution and to our understanding of human lifeways (diet, mobility, health etc.) as well as the diversity and development of funerary rites and rituals.

Prehistoric remains are of special significance for investigating Britain’s past because it is now apparent that the vast majority of prehistoric people were disposed of in ways that have left no archaeological traces. This means that those human remains that have survived from these unrecorded times are all the more significant as rare and irreplaceable testimony of past lives. In the absence of written texts, our knowledge of prehistory is entirely reliant on archaeological material, of which human remains represent one of the most important sources. When it comes to learning about the people themselves, their remains are of paramount importance for finding out about how they led their lives.

I can only conclude that the people who want these remains reburied are not actually interested in learning about the life-ways of past people.

And you can't say, "well rebury the remains after they have been studied", because techniques for study are constantly improving, and we can learn more from the remains in the future; Prof Parker-Pearson continues:

There have been considerable advances in the scientific study of human remains over the last 20 years, and the rate of innovation in applicable methods and techniques is continuing. Within the short span of my own academic career since 1990, I have seen hitherto undreamed-of developments in the ability to recover ancient DNA from skeletons, the measurement of isotopes to reconstruct ancient diet and mobility, the study of diet from microscopic study of wear traces on teeth, the radiocarbon dating of apatite crystals within cremated bone, and the ability to identify evidence for mummification in skeletons from post-mortem alterations to bone tissue, amongst many other techniques.

Those innovations continue. Archaeological scientists are currently developing new techniques to extract information on starches locked up in the calculus that forms around teeth. The narrow range of elements used in isotopic studies is being widened to address more questions about past lifestyles, as in the case of the Alpine iceman. Dating techniques are likely to be refined and improved. Better understanding of morphometric and non-metric traits will improve our understanding of past population affinities. It is patently clear that there will be new and improved analytical methods and techniques in ten years’ time and beyond.

The research project (see the report appended to the letter) looking into these particular remains is very valuable in discovering more about how the Beaker People lived and whether they were invaders from somewhere else, and relies heavily on studying the actual human remains.

Three wise mice

It has been confirmed by researchers that frankincense has psychoactive effects:

Despite the plethora of information, dating from the Middle Ages, on how to use frankincense to influence a person's state of mind, frankincense resin's use as a drug to counter depression and anxiety was discovered by chance.

Looking at the resin's anti-inflammatory properties, the researches gave frankincense to mice.

"We saw that the frankincense gave the mice a high," says Fride, whose lab also researches the therapeutic use of cannabis.

The frankincense acts on a little-understood receptor in the brain, and may be used as the basis for an anti-depressant.

100g of frankincense resin

Frankincense from Yemen

Denzil Dexter was unavailable for comment.

Hat-tip to Caroline of Necropolis Now for emailing me the article.