The Pagan Religions of the Ancient British Isles

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The Pagan Religions of the Ancient British Isles: Their Nature and Legacy
Religious history
PublisherBlackwell
Publication date
1991
Media typePrint (hardback & paperback)

The Pagan Religions of the Ancient British Isles: Their Nature and Legacy is a book of

contemporary Paganism
.

In keeping with what was by then the prevailing academic view, it disputed the widely held idea that ancient paganism had survived into the contemporary and had been revived by the Pagan movement. In turn, it proved somewhat controversial among some sectors of the Pagan community, with two prominent members of the Goddess movement, Asphodel Long and Max Dashu publishing criticisms of it.

Background

Hutton was born at

Oxford University, where he held a fellowship at Magdalen College.[1]

In 1981, Hutton moved to the

17th century British history
by 1990.

Synopsis

In this work, Hutton attempted to "set out what is at present known about the religious beliefs and practices of the British Isles before their conversion to Christianity. The term 'pagan' is used as a convenient shorthand for those beliefs and practices, and is employed in the title merely to absolve the book from any need to discuss early Christianity itself."[4] The book contains chapters entitled The Mysteries Begin (c. 30,000 - c.5000 BC), The Time of Tombs (c. 5000 - c. 3200 BC), The Coming of the Circles (c. 3200 - c.2200 BC), Into the Darkness (c.2200 - c.1000 BC), The People of the Mist (c.1000 BC - c. AD 500), The Imperial Synthesis (AD 43 - 410) The Clash of Faiths (AD c.300 - c.1000), and Legacy of Shadows.

Reception

Dealing with both ancient pre-Christian religion and its influence on the contemporary Pagan, or '

Neo-Pagan
' new religious movement, The Pagan Religions of the British Isles prompted various reactions from members of the contemporary Pagan community, both positive and negative.

The book proved controversial amongst some contemporary Pagans and

anti-feminism of this book." She criticized Hutton's writing style as "dry as dust" and said she was "sorry I bothered to plough through it. If this is rigor, it is mortis."[7]

Other Pagans were less critical of Hutton's work. One American Pagan named Lorena Wolfe commented that the book touched "at the basis of our belief system – our

symbology, our festivals, our view of our history, and our vision of the Goddess Herself", but ultimately she recognised that "Mr. Hutton seems, overall, to be reasonably sympathetic to those with neo-pagan beliefs".[8]

Meanwhile, whilst he faced criticism from some sectors of the Pagan community in Britain, others came to embrace him; during the late 1980s and 1990s, Hutton befriended a number of practising

Kindred Spirit noted that Hutton had become a "well-known and much loved figure" in the British Pagan community.[10]

References

Citations

  1. ^ a b Hutton 1991, dust jacket.
  2. ^ Hutton 1998.
  3. ^ a b Hutton 2009, pp. xii–xiii.
  4. ^ Hutton 1991, p. vii.
  5. ^ Long 1992.
  6. ^ Hutton 2010, p. 257.
  7. ^ Dashu 1998, p. [page needed].
  8. ^ Wolfe 1994, p. [page needed].
  9. ^ Hutton 2009, p. xiv.
  10. ^ Whitlock 2011, p. 33.

Works cited

Further reading