In The Way of the Gods philosopher and polytheist Edward P. Butler provides an introduction to polytheisms around the world. This book originated as a course he delivered for the Center for Global Polytheist and Indigenous Traditions at INDICA*.

It contains fifteen chapters covering India, the Mideast, Hellenic and Roman Polytheism, Northern Europe, Ancient Egypt, African Traditional Religions, South America, Mesoamerica, the African Diaspora, North America, Oceania and New Zealand, Australia, Southeast Asia, Japan and Korea and China. 

It is unique within academia as, from the start, Butler states his standpoint as a polytheist who believes the Gods of all the world’s traditions are real**. Thus for him these religions are not ‘solely a matter for historical study’ but embody ‘eternal relationships to the Gods whom they address.’ 

Throughout the book Butler makes clear that the terms ‘polytheism’ and ‘Gods’ are not used to ‘determine the self-understanding’ of non-Western cultures. Consistently he provides the indigenous terms for the religions and deities of each culture. He notes his use of ‘Gods’ is to ensure their divinities are not seen as lesser than the Christian God or reduced to pantheistic concepts. He also notes the Western mistake in the labelling of cultures as animistic in a way that sets up a false opposition between animism and polytheism, leading to the supposition that cultures that have spirits have no Gods.

In each chapter Butler provides a history of the polytheistic traditions of the cultures of his chosen geographical areas. It is noted that whilst some have continuity (such as ‘India, ‘home of the largest polytheistic tradition in the world… Hinduism’ and Australia ‘the longest continuous tradition on Earth) many others (such as Greek and Roman and Egyptian) are sundered. Butler does not flinch from speaking of the oppression most polytheistic traditions have suffered, and some still suffer, under the hegemony of Christianity. 

The chapters begin with core readings and many are on creation myths such as Enuma Elish, Theogony, Gylfaginning, Kumalipo and the Popol Vuh. Butler provides studies of these cosmogonies showing how several originate with ‘water’ as ‘a much broader cosmic phenomenon’ and ‘result in the emergence of a hierarchical or layered reality’. ‘Every cosmogonic myth is a doctrine concerning Being’. He notes the similarities and differences between the African cosmogonies where the Creator withdraws into the sky opening up a space for further action and the threat of the falling sky in South America due to the decline of spiritwork which maintains the supports. 

Throughout Butler emphasises that myth does not relate to some distant past but is ‘always now’. Western scholarship has tended to favour diachronic interpretations and linear narratives to those that are synchronic. Rituals, such as the recitation of Enuma Elish ‘on the fourth day of the Babylonian New Year’, allow for participation in this eternal now with the Gods.

Different approaches to ritual and spiritwork are presented. One of these is the Yoruba tradition of Vodou from the African Diaspora. Herein there is a single pantheon of Orishas (from ori ‘head’ and sa ‘selection or choice’). Divination reveals the patron deity as ‘the owner of the head’. One of the practices is the mounting or possession of the devotee by one’s God.

This book provides a fascinating introduction to polytheisms around the world. It is meticulately researched and respectful to each of the cultures and their Gods. As a philosophy post-graduate I particularly enjoyed Butler’s analyses of the cosmogonies in the creation myths and discussions about the rich philosophical traditions these polytheisms have given birth to.

I would recommend The Way of the Gods to all polytheists who want to learn more about our world-wide polytheisms and to anyone interested in the subject. I found having prior knowledge of basic philosophical concepts helpful but it is accessible to all with a dictionary to hand.

It also a beautiful act of devotion in itself from a practicing polytheist who states his ‘life work is the study of polytheism and polytheistic traditions’.

*https://indica.in/
** This contrasts with the majority of academics who keep their personal spiritual and religious beliefs separate from their academic work.