Forwarded from ᛉ Sagnamaðr Stark ᛉ
Anglo Saxon pagan practices mentioned in the 8th Century Penitential of Theodore;
-Making sacrifices, substantial and trivial, to “devils”.
-Eating food that had been consecrated to “devils”.
-Burning grain in burial grounds or where someone had died, for the health of the living.
-Placing a child on a roof or in an oven to cure a fever.
-Gathering medicinal herbs.
-Curing a sick child with witchcraft or at a crossroads; a liminal space, associated with Woden, and later, the devil.
-Divination, exorcism and dream interpretation, done according to the calculation of the heathens.
-Performing auguries using the sun, moon and stars.
-Seeking “time-auguries” to begin their events; likely referring to pagan holy days according to the traditional calendar.
ⴲ
-Making sacrifices, substantial and trivial, to “devils”.
-Eating food that had been consecrated to “devils”.
-Burning grain in burial grounds or where someone had died, for the health of the living.
-Placing a child on a roof or in an oven to cure a fever.
-Gathering medicinal herbs.
-Curing a sick child with witchcraft or at a crossroads; a liminal space, associated with Woden, and later, the devil.
-Divination, exorcism and dream interpretation, done according to the calculation of the heathens.
-Performing auguries using the sun, moon and stars.
-Seeking “time-auguries” to begin their events; likely referring to pagan holy days according to the traditional calendar.
ⴲ
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Forwarded from Survive the Jive: All-feed
Starting Heathenry is a ritual-focused online course which will furnish you with the knowledge and confidence to practise the Heathen religion alone or with others, making wise decisions about worship based on reliable historical evidence. The course teaches you how to construct Heathen prayers for yourself, not according to the established rites of any modern group, but according to what historical sources show.
Starting Heathenry assumes you are interested in Germanic paganism, know about the gods and myths, and want to begin practising this religion, but require guidance on how to do so. It is based on a micro-learning structure which is proven to improve knowledge retention by 18-80% in students compared to other learning methods. The 10 lessons include over 50 videos, and quizzes to access from your phone or computer.
Access more than 5 hours of learning material bit by bit, as you please. A modern method of learning about an ancient religion.
Your path to knowing the gods through ritual starts here
Starting Heathenry assumes you are interested in Germanic paganism, know about the gods and myths, and want to begin practising this religion, but require guidance on how to do so. It is based on a micro-learning structure which is proven to improve knowledge retention by 18-80% in students compared to other learning methods. The 10 lessons include over 50 videos, and quizzes to access from your phone or computer.
Access more than 5 hours of learning material bit by bit, as you please. A modern method of learning about an ancient religion.
Your path to knowing the gods through ritual starts here
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It is always refreshing to see that we as Germanic Pagans have such bright-minded folks working on the future of our traditions.
I can only hope to contribute to this with my book of prayers that I have been working on. I think it is important to not only include things for beginners, but also include things for those who are more seasoned. It is essential to maintain foundational knowledge in any field even when one is experienced.
I can only hope to contribute to this with my book of prayers that I have been working on. I think it is important to not only include things for beginners, but also include things for those who are more seasoned. It is essential to maintain foundational knowledge in any field even when one is experienced.
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Forwarded from The Chad Pastoralist
DECLARATION OF TRADITION
Months in the making, the Declaration of Tradition is now OPEN for all Germanic Pagans to sign today!
Working with various Pagans, the DOT has been devised so as to represent the traditional values we are to adhere to as followers of Germanic Paganism.
The Declaration of Tradition serves as a means of unifying sincere followers of Germanic Paganism with a framework we can refer to and use to take collective action.
If you are a Germanic Pagan and believe in the traditional values taught to us by our Gods and ancestors, become a signatory today. You can sign as an individual or as an organisation if you have a gathering.
Special thank you to WodenWyrd and Þórr Siðr for their valuable assistance in the Declaration's creation, to Dan Capp / The Fyrgen for the website building, and to all individuals and organisations that have become signatories.
BECOME A SIGNATORY:
declarationoftradition.com
Months in the making, the Declaration of Tradition is now OPEN for all Germanic Pagans to sign today!
Working with various Pagans, the DOT has been devised so as to represent the traditional values we are to adhere to as followers of Germanic Paganism.
The Declaration of Tradition serves as a means of unifying sincere followers of Germanic Paganism with a framework we can refer to and use to take collective action.
If you are a Germanic Pagan and believe in the traditional values taught to us by our Gods and ancestors, become a signatory today. You can sign as an individual or as an organisation if you have a gathering.
Special thank you to WodenWyrd and Þórr Siðr for their valuable assistance in the Declaration's creation, to Dan Capp / The Fyrgen for the website building, and to all individuals and organisations that have become signatories.
BECOME A SIGNATORY:
declarationoftradition.com
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Asviniai (top photo) are horse decorations that are usually put on the roofs of houses in India.
This architectural style is also done in Germanic cultures.
The practice is done for the protection of one’s household.
This is done for the same reason in Europe. The two horses represent The Divine Horse Twins that are present in Indo-European religions.
In India they are known as the Asvins, in England; Hengist and Horsa, in Greece; Castor and Pollux.
This architectural style is also done in Germanic cultures.
The practice is done for the protection of one’s household.
This is done for the same reason in Europe. The two horses represent The Divine Horse Twins that are present in Indo-European religions.
In India they are known as the Asvins, in England; Hengist and Horsa, in Greece; Castor and Pollux.
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Forwarded from ᛉ Sagnamaðr Stark ᛉ
Pagan practices banned in Cnut’s laws, 995AD;
-Making offerings at waterfalls and trees.
-Making oaths to the heathen Gods.
-Saluting and worshipping the sun and moon.
-Worshipping fire, wells, stones and trees.
-Animal guising; likely the practice of Yule processions, wherein people wore animal masks.
ⴲ
-Making offerings at waterfalls and trees.
-Making oaths to the heathen Gods.
-Saluting and worshipping the sun and moon.
-Worshipping fire, wells, stones and trees.
-Animal guising; likely the practice of Yule processions, wherein people wore animal masks.
ⴲ
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For your reality to exist you must be conscious of it or observant of it, but reality exists outside of our perception or the perception of other beings. Therefore there is an observer who is higher than all things in the cosmos. One who is conscious of all things that were, are, and will be. All space whether occupied or not is manifested consciousness from God.
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Forwarded from Þórr siðr
Þórr has many reflexes of this ancient cult structure, which reveals how old his cult is:
He is called Þórr smiðbelga stórra (Þórr of the huge forge-bellows) in a lausavísur by Þjóðólfr Arnórsson. Elements of smithing are in the language of Þórsdrápa, with Þórr killing Geirröðr with molten iron.
He is uniquely associated with the öndvegissúlur more than any other god. These pillars are topped with nails called reginnaglar; which are also called regingaddi. The world-nail is attested in AM 748 I 4to, being called veraldarnagli.
The pillar idols of Þórr as made by the Sámi were topped with nails, with flint hung from them so that ignem Thor executiat (Þórr can make a fire); the fire being associated with the sun and lightning. Þórr is linked to the holy fire and other fire rituals such as landtaking and funeral fires, with fire strikers being paired often with hammer amulets (see Hesselbjerg amulet).
His association with heavenly iconography: himinsjóli in Þórsdrápa denotes kingship over heaven, with sjóli being an uncommon term for a king, but has been also translated as heaven-pillar.
The himinn-hamarr shared linguistic root, denoting the worldview of a vault made of stone, and later being forged of iron indicating such technological advancement came alongside the cult.
His dualistic cult structure being present at an early stage (Frog, 2022), with his primary antithesis Þurisaz being later transferred to Jörmungandr, and the Jötnar as a whole anti-god faction.
Read this paper here.
He is called Þórr smiðbelga stórra (Þórr of the huge forge-bellows) in a lausavísur by Þjóðólfr Arnórsson. Elements of smithing are in the language of Þórsdrápa, with Þórr killing Geirröðr with molten iron.
He is uniquely associated with the öndvegissúlur more than any other god. These pillars are topped with nails called reginnaglar; which are also called regingaddi. The world-nail is attested in AM 748 I 4to, being called veraldarnagli.
The pillar idols of Þórr as made by the Sámi were topped with nails, with flint hung from them so that ignem Thor executiat (Þórr can make a fire); the fire being associated with the sun and lightning. Þórr is linked to the holy fire and other fire rituals such as landtaking and funeral fires, with fire strikers being paired often with hammer amulets (see Hesselbjerg amulet).
His association with heavenly iconography: himinsjóli in Þórsdrápa denotes kingship over heaven, with sjóli being an uncommon term for a king, but has been also translated as heaven-pillar.
The himinn-hamarr shared linguistic root, denoting the worldview of a vault made of stone, and later being forged of iron indicating such technological advancement came alongside the cult.
His dualistic cult structure being present at an early stage (Frog, 2022), with his primary antithesis Þurisaz being later transferred to Jörmungandr, and the Jötnar as a whole anti-god faction.
Read this paper here.
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Forwarded from 𝕿𝖍𝖊 𝕱𝖔𝖑𝖐 𝖂𝖆𝖞 :ᚠᛟᛚᚴ•ᚹᚨᛄ:
Uðr, Mjötuðr, Wóden:
The Dispenser of Life, Death and Fate
Uðr is a name I think about time and again because the deepness of it is especially interesting and I always seem to find a new piece of information which sheds further light on it.
One idea is it stems from an old spelling of unnr meaning "waves, the sea." This idea is plausible considering his other sea based names ("Water Nick, Nick of the Waves/Old Man of the Sea, and Island Bearer") however, I believe that there is much more to it than simply "waves." Our Forebears loved to use sea based metaphors to more deeply describe or simply poetically refer to something. With that, it is worth diving into other possibilities.
When we look at other uses of uðr, the most interesting use is to mean "fate, bane" as in the word mjötuðr which is always associated with fate meaning "the dispenser of fate, the maker/destroyer," and in more recognizable terms could be translated as "our Maker" which is used to denote a giver and taker of life.
Going back to the idea of uðr being used figuratively (with seafaring imagery), it would make sense if rather than simply meaning "waves," it referred to fate and its trials as "the waves we ride through life."
Now, we see obviously enough how Wóden is involved in fate, determining who is the victor in war and who will gain riches on earth and who will enter the Golden Halls and so much more. He is also seen to choose the time of death for Kings and others outside of war and is the bane of every warrior in the end sealing their fate.
According to Snorri he not only gives us our souls in the beginning (as Völuspá corroborates), but at the end he takes us back with him to Gimlé or Vingólf which does bear a resemblance to the lines concerning Wóden* from Maxims 1 of the Exeter book, "the souls' preserver...and again at the end he will possess (wield) all of mankind. That is the dispenser of Fate himself (meotud)." In this last mentioned poem, the "Dispenser of fate" is indeed the Old English cognate (Meotud) to the Old Norse (mjötuðr). It is a name used to denote the christian god in the English context generally*. This practice of taking older folkish names and rehashing them for god or christ is a regular practice of theirs to try to shift the folk mind towards christianity. Even in the Norse folkish context, the term shows the same general meaning as the christian use ("the maker/destroyer" as previously mentioned).
Thus, I believe the name calls Wóden "Fate itself" and/or "Master of Fate."
* Maxims 1 is generally taken to refer to the christian god and I would agree, BUT there is a caveat. In reviewing it more closely you find that every element associated with the christian god can rightfully be associated with Wóden previously. Thus, it is most likely that the poem seeks to take away Wóden's place and give it to the christian god saying "Oh, Wóden isn't actually all of that, my god is."
The Dispenser of Life, Death and Fate
Uðr is a name I think about time and again because the deepness of it is especially interesting and I always seem to find a new piece of information which sheds further light on it.
One idea is it stems from an old spelling of unnr meaning "waves, the sea." This idea is plausible considering his other sea based names ("Water Nick, Nick of the Waves/Old Man of the Sea, and Island Bearer") however, I believe that there is much more to it than simply "waves." Our Forebears loved to use sea based metaphors to more deeply describe or simply poetically refer to something. With that, it is worth diving into other possibilities.
When we look at other uses of uðr, the most interesting use is to mean "fate, bane" as in the word mjötuðr which is always associated with fate meaning "the dispenser of fate, the maker/destroyer," and in more recognizable terms could be translated as "our Maker" which is used to denote a giver and taker of life.
Going back to the idea of uðr being used figuratively (with seafaring imagery), it would make sense if rather than simply meaning "waves," it referred to fate and its trials as "the waves we ride through life."
Now, we see obviously enough how Wóden is involved in fate, determining who is the victor in war and who will gain riches on earth and who will enter the Golden Halls and so much more. He is also seen to choose the time of death for Kings and others outside of war and is the bane of every warrior in the end sealing their fate.
According to Snorri he not only gives us our souls in the beginning (as Völuspá corroborates), but at the end he takes us back with him to Gimlé or Vingólf which does bear a resemblance to the lines concerning Wóden* from Maxims 1 of the Exeter book, "the souls' preserver...and again at the end he will possess (wield) all of mankind. That is the dispenser of Fate himself (meotud)." In this last mentioned poem, the "Dispenser of fate" is indeed the Old English cognate (Meotud) to the Old Norse (mjötuðr). It is a name used to denote the christian god in the English context generally*. This practice of taking older folkish names and rehashing them for god or christ is a regular practice of theirs to try to shift the folk mind towards christianity. Even in the Norse folkish context, the term shows the same general meaning as the christian use ("the maker/destroyer" as previously mentioned).
Thus, I believe the name calls Wóden "Fate itself" and/or "Master of Fate."
* Maxims 1 is generally taken to refer to the christian god and I would agree, BUT there is a caveat. In reviewing it more closely you find that every element associated with the christian god can rightfully be associated with Wóden previously. Thus, it is most likely that the poem seeks to take away Wóden's place and give it to the christian god saying "Oh, Wóden isn't actually all of that, my god is."
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O Shining Lord of Fruitful Land,
In front of Thee Thy offerings stand.
The Far-Famed Boar Rider do I bid.
Bless me with food-bearing fields, kind kinsmen, faithful friends, and boundless frith.
I hail to Thee, wholesome Ingui-Frea
May the light of the Elves overcome any darkness that comes my way.
In front of Thee Thy offerings stand.
The Far-Famed Boar Rider do I bid.
Bless me with food-bearing fields, kind kinsmen, faithful friends, and boundless frith.
I hail to Thee, wholesome Ingui-Frea
May the light of the Elves overcome any darkness that comes my way.
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Forwarded from Æhtemen
Not to be confused with Blue-Vervain (an American plant) Vervain is native to Europe and is associated with the Blacksmith and especially Weland the Smith. In OE Vervain was referred to as îsenhearde or Iron-hard and was added to water used to quench iron swords, as it was believed it harden the blade. In Germany the plant valerian was also used in sword quenching and was known as Wielandswurz ‘Wayland’s herb’.
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Forwarded from Survive the Jive: All-feed
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Establishing the sacred space for the blot by circumambulating the barrow 9 times carrying fire and ringing a bell for Lord Ing.
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Forwarded from Þórr siðr
The hamarsmark of Þórr as mentioned in Hákonar saga Góða has been a point of debate when it comes to authentic heathen customs, but it is attested among the Lapps as Johan Randulf (1723) records in the Nærøy manunoscript:
It is further stated that on Christmas eve, the Lapps make the cross on their doors, or make said sign with a knife in beer or liquor when they drink, or in a pot of butter.
Schefferus in Lapponia also states that the idols of Horagalles were marked with crosses on the chest of the idol with the blood of the sacrifices they gave to the god.
(…) og alle saa vel giffte som ugiffte Finner der gaae til nadvere et glas øll, men besybderlig et glas brendeviin, om hand det haver og dypper de 3 fingre der udj, hvor med hand i siin pande teigner et kaars, som skal betyde Thors Kryds-hammer, dette giør hand til at forsikke Thor om sin stedsvarende troe tienste (…)
(...) and all Finns, both married and unmarried, who go to communion have a glass of beer, but particularly in a glass of Brennivin if they have it, and dip three fingers in the glass, where with their hand on their forehead they draw a cross, which must mean Thor's Cross-hammer, this serves to assure Thor that they are his faithful servants (...)
It is further stated that on Christmas eve, the Lapps make the cross on their doors, or make said sign with a knife in beer or liquor when they drink, or in a pot of butter.
Schefferus in Lapponia also states that the idols of Horagalles were marked with crosses on the chest of the idol with the blood of the sacrifices they gave to the god.
Forwarded from Þórr siðr
Då orkan går, och man must för regnets skull taga sin tillflykt under ett trädet, så man skall göra tre Kors på brestet och tre på trädet. Då kunna ej Trollen komma nära, annas kan hända, att när Ukko släg efter trollen, dessa stå så nära människan, att hon i misshugg rå kar henne. Annas har man intet att frukta af åskan, blott man hald tyst på torsdagarne och i på georgii dag.
When the hurricane passes, and because of the rain one must take refuge under a tree, so one must make three Crosses on the brest and three on the tree. Then the Trolls can't get close, otherwise it might happen that when Ukko chases after the trolls, they stand so close to the human that he accidentally kills them. Otherwise, you have nothing to fear from the thunder, as long as you keep quiet on Thursdays and on George's Day.
There is a clear connection and cultic crossover between Ukko and Thor in this folk custom excerpt from 1880.
The first element is the cross form for protection. There is evidence that Sámi people used the hammermark as a means of protection, which vindicates the hamarsmark use in Hákonar saga góða as a pre-Christian custom. Many of the Sámi rune drum depictions have cross forms to depict Thor’s hammer(s), and some simply use an equal-armed cross to depict Thor. See my previous post on the hammermark here.
The second element is that Ukko is the one pursuing trolls in order to destroy them, which is not generally a role professed in the Kalevala. This feature is seen by scholars to have a Scandinavian derivation. The Sámi Horagalles (Thoragalles) also has this function in the Sámi cult variation. He was seen as a powerful but destructive god, as he was wont to kill trolls and man alike, depending on his mood, and also if the Noaidi released and directed him properly.
The third element is the holding of Thursday as a holy day, where one was to keep quiet. This is a Scandinavian custom recorded in Wärend och Wirdarne by Gunnar Olof Hyltén-Cavallius as Thorshelg which was held as a kind of heathen Sabbath, having many restrictions and taboos for those who held it. See my post about Thorshelg here.
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