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Gordon White

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A defining text of the new magical renaissance, Star.Ships addresses the question of who we are now by tracing where we come from, and by drawing out the stories and the spirits that have journeyed and evolved with us. The goal is, as Gordon writes, the restoration of context.

To this end, White applies his globally-recognised data and demographics skills to realise a groundbreaking work of truly interdisciplinary research. Utilising mythological, linguistic and astronomical data to reconstruct palaeolithic magical beliefs, he maps them to the human journey out of Africa; explores which aspects of these beliefs and practices have survived into the Western tradition; and what the implications (and applications) of those survivals may be for us. 

Written for a magically literate and operative audience, Star.Ships displays the flair, wit and engagement with evidence that adherents of his runesoup blog have come to expect from Gordon. He deftly handles vast time scales and cosmologies to build his case; avoids the pitfalls of alternative historians with a refreshing absence of dogma or wishful thinking; and, in a masterful deployment of the latest research, simultaneously questions outworn dominant narratives and is not afraid to champion the work of independent researchers and entertain forbidden discourses. It is exactly what chaos magic should be.

Göbekli Tepe, the Pyramids and Sphinx, Nabta Playa, Gunung Padang, Easter Island and Sundaland are some of the points spangled across a work of truly cosmic scope. Star.Ships beckons those who are willing to engage in the adventure to follow the great river of history that flows into and out of an ocean of stars. Minds will be blown.


Preface: The mission at the end of the world
One funeral at a time
The cathedral predates the city
Et in laurasia ego
Island of dragons
Star lore
How a world ends
Expulsion from Eden
The mirror of heaven
The tree of many branches
Children of the mother of heaven
Conclusion: Canopy of stars


The Mission at the End of the World

The Sepik is the greatest river no one has ever heard of. Winding like a cosmic serpent down from the New Guinea highlands, it has the fifth largest annual flow on the planet. Lacking a delta for her mouth, she stains the ocean brown for miles. Such is her volume, it is said that the local boatmen can draw fresh water straight from the sea. People have been living and dying on her banks for more than 40,000 years. She has welcomed and bid depart to whole cultures. She is untroubled by Ice Ages. My aunt was born on the banks of the Sepik and my grandfather once ran the province so named for it.

It is a place of curious survivals, of forgotten things. Up in the highlands, claims of seeing living examples of Homo floresiensis – the famous ‘Indonesian hobbit’ believed to have died out ten millennia ago – persist into modern times. The day my aunt was born, four Japanese soldiers, who had been hiding among the natives of Dutch New Guinea for the ten years since the war, arrived in the province capital of Wewak. They boarded a ship, the Taisei Maru, which had come to collect the remains of the war dead and return them to Japan. My grandmother covered the story for the Australian Broadcasting Corporation and then went into labour that night.

Stories are perhaps the most curious of survivals. They can fall in and out of remembrance. Who is telling them often matters more than how they are stored. For probably tens of millennia it was the shamans and sorcerers who kept the stories of the tribes, who held the mirror of identity and meaning up to their people. Like so much in the West, this function has been outsourced from us with predictably disastrous local consequences. In the mid-twentieth century, academia became aware that our understanding of knowledge is always situational and always contingent on cultural institutions that create that knowledge. But by then it was too late. Our stories had passed from us. This was too much power to hand over. It was a bad deal.

Any given field makes ‘truth statements’ that form a network of relationships with themselves, governed by a worldview that establishes what is or is not knowledge within that field. Stories that fall outside this network first become untrue, and then they fade completely from reality. In the early years of the twenty first century, the empowered, informed shaman is presented with the opportunity to rescue these fading stories from the spirit world and restore them to the tribe. As with all journeys to the spirit world, dangers abound for the unprepared. Discretion, parsimony and evidence-based reasoning, now that they exist in the wider culture, belong here as much as they do in the hard sciences. These are the fetishes we must carry to extract truthful stories from the spirits.

Although not my own, one more Sepik story is illustrative of the prey we seek and the nature of its habitat. In his classic Eden in the East, Dr Oppenheimer, while on medical patrol in the early 1980s, was treating an American woman who was living, along with her husband, among a tribe that had only been ‘first discovered’ the previous year. These Americans were missionaries of a new kind. Instead of teaching English to the tribe so that they may read the Bible, the Americans were there to learn the local language so that they could return to the Midwest and have an indigenous Bible printed. It occurred to Dr Oppenheimer that once these missionaries had left, the tribe would be filled with foreign stories and legends – of Moses and the flight from Egypt, of Noah, of Jesus – with no archaeological or genetic evidence indicating how these tales arrived in the first place. They would just be there, a memory of an imprint. Israelites standing uncomfortably under a banana tree spirit, warily eyeing the ancestral death masks, like confused foreign guests at a wedding reception. The Sepik keeps these ghosts, and many similar, older ones besides.

Stories, then, can move in a way pottery or malarial adaptations cannot. All archaeological evidence of contact is accompanied by cultural evidence, but not all cultural evidence of contact is accompanied by archaeological evidence. Stories can echo and refract through and beside the scientific story of mankind. They are special artefacts that cry out for a unique method of analysis. They are challenging prey to hunt.

After a childhood of wide-ranging Pacific travel, it was studying documentary filmmaking and cross-cultural studies that first opened up whole new vistas of comparative mythology for me. While still a student, I bought a very expensive camera to take SCUBA diving for sunken cities in Micronesia. This adventure is my own personal BC/AD pivot point. Nothing would be quite the same afterward.

Built from millions of tonnes of prismatic basalt and stretching over eleven square miles of mangrove swamp, the necropolis of Nan Madol is the most enigmatic site in the entire Pacific. One of the great joys of my life was canoeing along its canals, exploring its tombs and platforms, and diving in the murky, shark-infested water beside it, looking for evidence of earlier occupation.

The place is so completely out of context with everything else around it for hundreds of miles that Nan Madol feels like it should be a truly archaic survival, a relic of a long-vanished race. It isn’t. Almost the only thing we know with any confidence about Nan Madol is when construction began on the current site, around the twelfth century. There are older buildings in London!

How Nan Madol was built, why it was built, where the millions of tonnes of basalt came from, the reason for choosing its location ... these are examples of advanced cultural technology that have moved through time without corresponding archaeological evidence. When it was built is almost the least significant part of its story. The irreconcilability of Nan Madol’s mythology and its physical presence has stayed with me since that expedition.

Such an extreme disconnect between the physical and non-physical evidence is familiar territory for magicians. In the performance of it, magic feels supremely ancient. Even its most modern iterations feel like they were old when the world was new. Intellectually we know this is not the case, but we also know somehow that it probably is. Further River SpiritS

This book was not written on the banks of the Sepik, though she does feature in its tale. It was written on the banks of the Thames, the Tiber, the Hudson and the Seine, but the story is always the same because river spirits are always the same: How long have we been here? Who came before? Where did they go? Who or what answered their night prayers, and at what cost? Civilisation is the tobacco of river spirits. They seem to crave it, to will it into being up and down their banks, even though the relationship appears damaging over the long term.

As to why it is a creature as ahistorical as a chaos magician finds himself chasing down geneticists, historians and astronomers, pursuing Very Old Things, the compulsion is, inevitably, best explained with a story about stories:

In a story told about Aristotle in Europe, and about an Indian philosopher in India, the philosopher meets a village carpenter who has a beautiful old knife and asks him, ‘How long have you had this knife?’ The carpenter answers, ‘Oh, the knife has been in our family for generations. We have changed the handle a few times and the blade a few times, but it is the same knife. ’

The secret of the knife may well be the secret to magic’s supremely ancient ‘mouth feel. ’ There is a recursion of motifs, of consciousness experiences, of lived realities that hides western magic’s true antiquity.

To examine stories is always perilous. Similarity is self-evident on the first pass, absent on the second, and both on the final pass. As Patrick Harpur points out, we cannot ‘explain’ or ‘decode’ a myth. To look for the historic or scientific ‘truth’ of a myth is but to retell the myth, albeit in a less satisfying way. We render unto materialism the control of our most precious mythologies if we allow them to be ‘scientifically explained’ to us. A new language is required. New words.

Wendy Doniger, one of America’s most celebrated Indologists and cultural theorists, famously gave a lecture in the 1990s called ‘Microscopes and Telescopes, ’in which she defended the use of comparison in mythology from the scorched earth assault of late postmodernism. Myths can be examined through a metaphoric microscope, which reveal the thousands of glittering, unique manifestations of a particular story in a particular culture, or they can be examined through a telescope, where the personalities, codes of dress and foodstuffs fade from view, to be replaced by a wider vision of unifying themes across humanity.

One optic device does not invalidate the other, both have their place in analysis and both of them carry the same, often-unacknowledged interpretive risk; the eye itself.

We are always in danger of drawing our own eye, for we depict our own vision of the world when we think we are depicting the world; often when we think we are studying an other we are really studying ourselves through the narrative of the other. Our choice of lens level is arbitrary, but not entirely so, for it is circumscribed by certain boundaries that we ignore to our peril. The choice is heuristic: we choose a specific level in order to make possible a specific task. Where we focus depends on the sorts of continuities we are looking for; in all instances, something is lost and something is gained.

In the study of history or mythology, the twin technologies of the microscope and the telescope are available to all but it is only rarely that the eye belongs to anyone outside our materialist monoculture, rarer still that it belongs to the magician. That needs to change. Giordano Bruno, my unofficial patron saint, wrestled with these familiar imbalances between lived personal experience and available physical evidence in this very town. Precisely what Bruno was doing in Oxford in 1583 is a matter of endless academic discussion. But it clear he was preaching and debating his own hermetic infinitism. Having stepped beyond Ficino’s Catholic veneer and returned to a fully pagan hermetic system, he believed his use of Egyptian symbols, talimans and visualisation had uncovered humanity’s ‘source religion’ and our clearest insight into the nature of reality. What he found in the Hermetica was a fervent belief in mankind’s stellar origins and immortal destiny among innumerable worlds. The knife Bruno held in his hand was Graeco-Egyptian, but he knew it was older than that. Published the following year, Bruno’s The Expulsion of the Triumphant Beast demonstrates that familiar, ancient aroma the practice of magic gives off: Hermetic magic feels old, and the oldest thing he knew was Ancient Egypt, so it must have originated there.

A similar logical error is the politest way of explaining, four centuries later, Kenneth Grant’s largely-unsuccessful attempts to shoehorn all of Thelema and the Cthulhu Mythos into Sumeria. He was also looking to match the feeling to the data. By the mid-twentieth century, Sumeria was the oldest ‘civilised’ culture we knew of. Today it is not.

Non-Random Mythologies

Today, not only have the origins of civilisation changed beyond all recognition, but even the very word has begun to dissolve under a less Eurocentric analysis. Developments in geology, genetics, astronomy, archaeology and linguistics strain to breaking the underlying premises and assumptions of scientific materialism.

The western esoteric tradition has the opportunity to (finally) do away with the High Victorian assumptions that constitute our understanding of the origins of magical culture and rebuild atop some much better data. The picture that emerges in doing so is stunning in its implications.

This is not history. This is not archaeology. This is not folklore. This is a new skill. But it is also an old one. It is not the skill of organising data points into a sequential historical narrative. It is the skill of context. Of recontextualising the Western magical tradition as it has arrived in our hands here in the twenty first century, rather than seeking to replace it wholesale with each new development, as if it were last year’s smartphone. The magicians of the Renaissance or the Natural Philosophers of Charles II’s Britain gathered observations and findings from the cutting edge research of their day to build a coherent view of their Art and their world. Just as they were, we must be polyhistors.

Returning once again to the upper reaches of the Sepik and the mission at the end of the world, we come to the key that unlocks this entire book and possibly even the secrets of the stars. Listen closely. When seeking to explain the similarities between different cosmologies spread right across the globe, a materialist – ignoring the inherent hypocrisy in his or her position – will attribute this to similarities in the human mind or brain. Brains are the same everywhere, so beliefs are the same everywhere. We are somehow ‘wired’ to worship the sun or associate Venus with love. It’s part of how ‘primitive’ humans make sense of the world.

If that were true – and it might be true in some cases – then the distribution of these similar beliefs, by definition, must be random, just as variations in eyesight or spatial awareness skills are randomly distributed. You would be surprised just how few beliefs are randomly or universally distributed.

If a belief is non-randomly distributed across cultures then some other mechanism of action is in play. Colonial expeditions, wars, trading partnerships, the collective unconscious. We may not be able to detect these mechanisms, just as you would not be able to detect traces of the American missionaries once they had left, but their presence nevertheless non-randomly distributed a Midwestern Christian narrative. What happens then, when we look at the distribution of some of the core beliefs of the western esoteric tradition? Adopting the consensus that what we broadly know of today as magic coalesced into its recognisable form in the first and second centuries in Alexandria and the Eastern Mediterranean, what happens when we use that as our end point and look at the distribution of its foundational principles backwards in time, calibrating them in the light of recent historical and scientific data? We find a very old story, newly re-emerged. A story that says something very profound about mankind and our companion spirits.


A review by Kadmus Herschel for Gods and Radicals

Gordon White’s impressive book Star.Ships: A Prehistory of the Spirits has garnered extensive well-deserved attention. There have been numerous excellent reviews [...] and Gordon has not been shy about giving fascinating interviews concerning the book and all related topics [...]. Gordon is also well know for his very popular high-quality blog and podcast. This leaves me facing a very odd dilemma. What can I add to this already very rich conversation? It is my belief that the best compliment one can give to a book, especially one offering as much to the reader as Star.Ships, is to engage in the territory it opens up in a serious manner that attempts to extend the conversation. This is what I will seek to offer here after offering a summary of several key points of the book I found particularly fascinating. I do not, however, propose to give an exhaustive overview of Gordon’s rich text.

Temporal Disorientation

Star.Ships offers a new cultural history of the earliest periods of human existence with a particular focus on what we can surmise our relationships to spirits and gods looked like through an investigation of myth, religion, and architectural remains. Its scope includes our origins in Africa, the migrations that brought us to every corner of the globe including our confrontation with dramatic climate change at the ending of ice ages, until finally concluding at the cultures which many histories take as their start such as Egypt and Sumeria. In other words, the book stretches from sometime around 150,000 years ago to something like 3,000 years ago (with a nod to the Greek Magical Papyri primarily compiled during the later Hellenistic and Roman periods).

In the course of crafting this history the book proposes something of an original homeland drowned by the sea, a la Atlantis, in the location of Sundaland which once unified Borneo, Java, Sumatra, and the Malay Peninsula as one land mass. This drowning of Sundaland happened at the end of the last major Ice Age and is the book’s proposed origin for much of the world’s myths concerning the great flood. It proposes as well a history of the world’s myths in line with the book The Origins of the World’s Mythologies by E. J. Michael Witzel with phases corresponding to our time in Africa, our time in Sundaland, and then the myths developed during the diaspora following the “great flood” at the end of the Ice Age. I’ll discuss this engagement with myth a bit later.

The book takes its impetus, and indeed its organization, from the many bits and pieces of early history that don’t fit. We have evidence of tool use in Non-African parts of the world, for example, at a time before the primary migration from Africa was supposed to occur. Later we have cultural overlaps, for example in mythological content, in cultures that are not thought to have had any contact (at least for several thousand years). We have the pyramids, supposedly built over a shocking period of time by a massive workforce the evidence of which is entirely lacking. It is this collection of broken pieces of history, the enigmas and discontinuities, that lead to proposals like the “ancient aliens” explanation which Gordon is particularly interested in deflating. He does so by bringing together the best work in disparate academic areas of study in order to put forth several bold proposals that alleviate the enigmas, and thus the need, for explanation by means of Extraterrestrial Technology.

Perhaps the most fascinating of these temporal dislocations and stutters in history is the ruin of Gobekli Tepe in Turkey. This ruin shows us that, as Gordon puts it, “before we knew how to farm, before we lived in villages, before we even know how to make pots, we built a star temple on a hill.” The oldest evidence of occupation and construction at Gobekli Tepe as of now, with the real possibility of increased age as investigation continues, puts the ruin’s origin at older than twelve thousand years ago. We have dating of some of the oldest architectural structures in the ruin to the Pre-Pottery Neolithic period of around eleven thousand years ago. If you just contemplate that sentence for a moment you can get a sense of what is striking about Gobekli Tepe. Before we were supposedly able to, or interested in, making pots we were making stone temples. During the period when a museum would generally depict humanity as unsophisticated hunter gathers, closer to animals than to modern society, we were crafting a complex temple. The temple, in short, predates the house or the city. It also likely involves, Gordon demonstrates, complex star-lore.

This fairly simple fact, the significance of which is so easy to miss, offers a rather striking blow to many standard theories of the development of religion. The general materialist understanding of the rise of religion is that it is the outgrowth of the surplus time and resources that go along with the development of agriculture and the rise of the city. Before this there may have been some basic sort of religious sentiment, perhaps dealt with via a nomadic group’s spiritual representative of some sort, but it would have been a minimal affair. Gobekli Tepe, on the other hand, required many people to work for extensive periods of time in a place that doesn’t seem to have ever been permanently occupied (in other words, the people who built Gobekli Tepe didn’t live there). How do you get nomadic people to do something like that? What could the motivation be to build a permanent temple complex for a people without permanent homes to begin with? These are serious mysteries and not all of them have been fully answered, whether by Gordon’s book or others, but they lend themselves to one of Gordon’s fundamental proposals – humans have had contact with “spirits” throughout most if not all of our history and this spirit contact has gone hand in hand with key developments and changes to our culture and technology. Indeed, Gordon replaces an “alien” model with a “spirit” one. This is not at all surprising as he suggest that human history has been done a disservice by historians and scientists studying things in which they don’t believe, for example when researchers into the history of religion actively dismiss the possibility out of hand that ancient religions had anything to do with actual contact with spirits and gods. Spirits didn’t build Gobekli Tepe, or the pyramids, but they played a formative role in inspiring these works and motivating the people who did build them. And, just maybe, they also provided a bit of technical know-how along the way.

The proposal here is fascinating and brilliant. Gordon White is suggesting that we can’t understand history, not consistently or adequately, without understanding the role played by non-human communication. History has discontinuities because of intrusions from, as it were, “outside.” This is not to say that every role played by “ancient aliens” is now played by spirit communication. Gordon does as much work dismissing seeming discontinuities as he does explain them through spiritual communication. The pyramids are misdated, and were built over a longer period of time than presumed. This claim is one major example of an explanation of discontinuity which relates to Gordon’s overall work. There is resistance to this explanation because the pyramids are assumed to be royal tombs and it makes no sense for a tomb for a king to be built over several generations. However, if we are dealing instead with temples oriented to gods and spirits associated with the stars, as Gordon argues Gobekli Tepe is, then many mysterious aspects of the pyramids as well as the timeline of their construction make more sense. Indeed understanding the basic aspects of humanity’s ur-religion and ur-myths along with their connection to lore about the stars serves to clarify many ancient religious sites.

Non-Human Logic

A common theme in the myths of many cultures is the character of a trickster god who helps found human civilization. This character of “trickster” goes well with the overall nature of non-human communication. These communications Gordon describes as “capricious, sporadic spirit contact”. If these communications are to be understood as contact with some sort of teachers they are “crack-addicted relief teachers who only show up to steal the lightbulbs in the teachers lounge.” In other words, the spirits communicate with us according to a “non-human logic” often discernible in contemporary experiences of synchronicity.

Synchronicity, or meaningful coincidence, often has the characteristic of appearing meaningful without the message being at all clear. It is equally as likely that such experiences contain the utterly ridiculous, pushing against any attempt to read them in an entirely serious manner. I recently contacted a certain spirit and, following the ritual, was filled with the need to reread Treasure Island. A day after that a friend who lived over a thousand miles away contacted me to inform me she thought I might be interested in the T.V. show “Black Sails” which is a prequel to Treasure Island. She just “felt like I might be in a Treasure Island mood”. Then I found a tattered children’s pirate flag on the streets of New York. The spirit I had contacted, incidentally, has no obvious connection with the sea or pirates, and the reason for contact had nothing to do with either. It is hard to deny the element of the absurd, the ridiculous, here. Non-human logic indeed. At other times we find deep revelations and powerful life-altering events corresponding with spirit contact. I have found that sometimes it doesn’t pay to attempt to fit all the pieces together too eagerly – here be monsters, or madness.

Ur-Myths and Ancient Thought

Michael Witzel proposes three main periods of mythology which Gordon also uses. These are the Pan-Gaean Mythology of between 150,000 and 65,000 years ago, the Gondwana Mythology of 65,000 years ago, and the Laurasian Mythology of 40,000 years ago. Pan-Gaean mythology was developed in Africa before we left to settle other parts of the globe. Gondwana mythology consists of what we took with us from Africa to other parts of the world. In Gordon’s story this means Gondwana mythology dominates the migration to Sundaland and much of our time spent there. Then Laurasian mythology develops and is spread throughout much of the world, partially through the diaspora following the loss of Sundaland to the sea. The Laurasian period overlaps with the development of Gobekli Tepe.

Gordon provides us with an excellent summary of the content of the myths for each of these periods along with a breakdown of what type of star lore and religious “technology” was likely evident in the societies of the time. Ultimately the myths serve to clarify ambiguous archeological findings even as archeological findings are used to help fill out details about the societies that would have held to these myths. This careful reconstructive work is one of the richest and most useful of the entire book in my opinion.

One of Gordon’s continual arguments throughout the book is that the people of this “pre-historical” period were more advanced than we give them credit for, a point supported by Gordon’s well crafted demonstration that they had extensive star lore which was used for everything from guiding hunting to navigation at sea. Indeed here the dramatic flooding due to the ending of the ice age from 12,000 B.C.E. to 6,000 B.C.E. plays a major role. Geological study reveals that some of the flooding would have been very sudden and catastrophic, it also shows that there were periods when the sea receded for generations before flowing back in again. The bottom line is that any coastal civilization, which indeed most civilizations have been for most of history, before 6,000 B.C.E. would be lost to us. Not surprisingly, Gordon points out, after 6,000 B.C.E. we suddenly have the appearance of civilization in the areas we are used to reading about it in history while there seems to be almost nothing before this period except for mysterious spots like Gobekli Tepe.

It is in the engagement with pre-historic myth and religion that I would like to make my humble potential contribution. Despite our tendency to underestimate these very ancient cultures, a point on which I strongly agree with Gordon, there is something they lacked that has a profound effect on the cognitive activity of a human culture. They lacked a full writing system. Gordon stresses through his book that the brain structure of our earliest ancestors was very similar to our own, if not more developed in certain ways. He also works to show that there are extensive overlaps in the human response to various drug experiences likely connected to early religious experiences as well as more standard mystical experiences connected with spirit communication. Indeed one of Gordon’s main pushes is against what he understands as the postmodern tendency to insist that cultures are radically distinct such that we couldn’t develop an understanding to something like an Ur-Mythology or collective origin. Repeatedly Gordon stresses overlap, connection, and commonality. I would like to focus on orality as another thing that united the cultures Gordon is interested in, but it is a commonality they shared that we do not which I fear can be more meaningful than neurological overlap. I would suggest that while, of course, neurological makeup is rather important the tools we use to think through and with are just as determinative of how and what we think. The most influential such tool-for-thinking has been language and the most important distinction within languages is that between the purely oral and the written.

The classicists G. S. Kirk and Eric Havelock have both done extensive work, following the lead of Milman Parry, in analyzing the influence of a culture’s orality upon its cognitive and philosophical capabilities. One of the best sources for this type of analysis is Havelock’s Preface to Plato which seeks to trace the birth of abstract philosophical thinking in the transition from the oral period of Greek history to the development of a literate society. An oral society, Havelock powerfully argues, is incapable of saying or thinking any verb as a timeless copula. There is no cognitive grasp of “being” or universality, which means as well that there is no idea of timeless natural structures or laws. The discourse of oral societies “consists of a vast plurality of acts and events, not integrated into chained groups of cause and effect, but rather linked associatively in endless series.” Knowledge, for an oral society, “constitutes a ‘many’: it cannot submit to that abstract organization which groups ‘manys’ into ‘one’.” (Preface to Plato p. 183) A key reason for this is the pressure exerted by the need to preserve cultural knowledge via memory through the concrete and formulaic tools of poetic performance. This distinction between the cognitive behavior of oral and written cultures is as fundamental as it is hard for a literate society to grasp. The most basic default orientation of our thinking, namely assumption of the universal and unchanging as the basis for the changing and particular, was entirely foreign to fully oral cultures.

I believe this has rather extensive implications for the characterization and understanding of the three phases of Ur-Myth. Witzel calls the Gondwana myths a “forest of stories” while the Laurasian offer us the “first novel.” The stories found in the Gondwana forest are timeless, and each story stands generally apart from the others with no clear sense of a beginning or end to the universe or its structure. The Laurasian first novel unifies these stories into a whole with a sense of historical structure and both a beginning and end to the series in the creation and destruction of the world or cosmos. The lessons of a study of orality suggests that this contrast is likely overstated. Consider, for example, that despite appearances the much later works attributed to Homer, which were original oral, don’t form anything like a “novel” despite appearances. Ancient Epics start en media res because this is a foundational aspect of oral cognitive process. Reality is grasped as a web of events, a series of series, without ultimate beginning or end. All events, indeed, are seen in this way precisely as the epic sees the Trojan war. So, the stories of beginnings and ends supposedly found in the Laurasian first novel are in need of, at the very least, a more complicated reading along with the very idea of a “first novel” as a unification. A similar point can be made about several aspects of the Pan-Gaean myth, the supposedly original myth cycle, which seems to contain abstract concepts highly unlike to be formulated in an oral culture such as that of an ultimate “creator god."


Gordon White’s book is a massive achievement and should be of great use to anyone wishing to understand human religion, magic, or culture against a larger background than has been available previously. I regret that I have not had the time to touch upon anywhere nears as many of the book’s fascinating aspects, for example the extensive discussion of the Yezidis and their relation to some of the world’s oldest myths, as I would have liked. I highly encourage you to pick it up for yourself, not only is it excellently researched, supported, and argued it is also written in a manner that makes reading it a continual pleasure.

I should end, I feel, with a brief reflection on the book’s purpose. Gordon insists that the purpose of book is the “restoration of context” as, indeed, is the purpose of what is often understood as the “occult revival” occurring largely in connection with Scarlet Imprint Publishing (though of course not exclusively through them). The goal is to understand better what we are doing and why, to see how our current practices and beliefs fit into the historical story and through this to better understand our own spiritual lives and practices. In pursuit of this goal Scarlet Imprint has offered a strikingly coherent series of titles each pursuing a different fragment of our lost history. Stratton-Kent’s Encyclopedia Goetica brought us from elements of our contemporary occult culture back to the ancient world of the Mediterranean, Peter Grey’s Lucifer: Princeps brought us into the prehistory of one of the most important figures in Middle Eastern religious thought and back behind Biblical tradition, and Gordon White daringly starts at the limit of his colleagues’ investigations in order to add a paltry hundred thousand years or so to the record. Gordon’s work is daring, a little bit mad, and very successful.

(The original review was published 22nd March 2016 on Gods and Radicals)