The Sacred Stew- Episode 2
Finding Identity In Tradition
James and Anthony discuss how traditionalism connects us to our past and how it can help us build modern heathen communities. We examine piety, morals, community building, the lore and identity. Join us for a deep dive into authentic germanic theology for the modern pagan.
https://anchor.fm/the-sacred-stew/episodes/Finding-Identity-In-Tradition-e1d6o15/a-a790pjq
Finding Identity In Tradition
James and Anthony discuss how traditionalism connects us to our past and how it can help us build modern heathen communities. We examine piety, morals, community building, the lore and identity. Join us for a deep dive into authentic germanic theology for the modern pagan.
https://anchor.fm/the-sacred-stew/episodes/Finding-Identity-In-Tradition-e1d6o15/a-a790pjq
Anchor
Finding Identity In Tradition by The Sacred Stew
James and Anthony discuss how traditionalism connects us to our past and how it can help us build modern heathen communities. We examine piety, morals, community building, the lore and identity. Join us for a deep dive into authentic germanic theology for…
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A Study of the Soul (& its parts) - Part 7
The Hamfaru (Hamfǫr) can access their Myne (Muninn), akin to lucid dreaming, while empowering the Hama (Hamr) for out of body experiences
A Saami sorceress tells a wealthy landowner that he will emigrate from Norway to Iceland, and that an amulet of his is missing & is waiting for him there. The landowner hires three Saami sorcerers to travel to Iceland and find his amulet, & bring it back. The Saami tell him that the journey is very dangerous. They must be shut together in a shed for three days, & their names must not be revealed while they are out of their bodies - Vatnsdaela Saga
Queen Gunhild takes the form of a twittering bird outside Egil’s window to thwart his attempts to write a poem on which his life depends - Egil’s Saga
Bjorn lay in the hall as if asleep during a battle, while a huge bear joined the fight. When someone woke Bjorn, the bear disappeared & the battle was lost - Hrolf’s Saga Kraki
https://linktr.ee/TheFrithstead
The Hamfaru (Hamfǫr) can access their Myne (Muninn), akin to lucid dreaming, while empowering the Hama (Hamr) for out of body experiences
A Saami sorceress tells a wealthy landowner that he will emigrate from Norway to Iceland, and that an amulet of his is missing & is waiting for him there. The landowner hires three Saami sorcerers to travel to Iceland and find his amulet, & bring it back. The Saami tell him that the journey is very dangerous. They must be shut together in a shed for three days, & their names must not be revealed while they are out of their bodies - Vatnsdaela Saga
Queen Gunhild takes the form of a twittering bird outside Egil’s window to thwart his attempts to write a poem on which his life depends - Egil’s Saga
Bjorn lay in the hall as if asleep during a battle, while a huge bear joined the fight. When someone woke Bjorn, the bear disappeared & the battle was lost - Hrolf’s Saga Kraki
https://linktr.ee/TheFrithstead
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A Study of the Soul (& its parts) - Part 8
It’s indicated that after death, our soul is viewed as if still physical, with great care being placed on our body (Líċ, Lík)
Gisli Surson's Saga ch. 24 mentions the practice of binding Hell-shoes on the dead’s feet - “It’s custom to bind hel-shoes to men, so they walk to Valhöll" (Wælheall)
Sólarljóð 44, tells us that our
tongues become “like wood”, losing the ability to speak
In studying the ‘Soul’, Vilhelm Grønbech’s words in his ‘Culture of the Teutons: Volume 1’ rings with an heir of accuracy:
“The soul is more than the body, as it’s seen & felt in space-filling reality, but it’s not outside the material. When we cannot find the boundary between the inner & outer, there is nothing to be done but give truth the credit, & say that the body is a part of the soul, or even the soul itself”
Our forebears didn’t separate the aspects of self. ‘Body’ and ‘Soul’ were not viewed as independent entities, but parts of a greater whole
https://linktr.ee/TheFrithstead
It’s indicated that after death, our soul is viewed as if still physical, with great care being placed on our body (Líċ, Lík)
Gisli Surson's Saga ch. 24 mentions the practice of binding Hell-shoes on the dead’s feet - “It’s custom to bind hel-shoes to men, so they walk to Valhöll" (Wælheall)
Sólarljóð 44, tells us that our
tongues become “like wood”, losing the ability to speak
In studying the ‘Soul’, Vilhelm Grønbech’s words in his ‘Culture of the Teutons: Volume 1’ rings with an heir of accuracy:
“The soul is more than the body, as it’s seen & felt in space-filling reality, but it’s not outside the material. When we cannot find the boundary between the inner & outer, there is nothing to be done but give truth the credit, & say that the body is a part of the soul, or even the soul itself”
Our forebears didn’t separate the aspects of self. ‘Body’ and ‘Soul’ were not viewed as independent entities, but parts of a greater whole
https://linktr.ee/TheFrithstead
A Study of the Soul (& its parts) - Part 9
In looking at the soul and it’s parts, we turn our attention to the word soul itself. The Anglo-Saxon sáwol traces back to Proto-Germanic and Proto-Indo-European times; stemming from two words, meaning “sea, ocean” & “self, will”. The Norse didn’t continue its use, but in later times, borrowed its usage in the form of Sál, and reincorporated it back into their lexicon. The Anglo-Saxon use of sáwol could refer to our physical life, corresponding to Wóden’s (Óðinn’s) gift of gást (ǫnd), our breath & life, but mostly referred to the intellectual and immortal principle of the self, corresponding to Hanwer’s (Hœnir’s) gift of mód (óðr), our mind, wit, emotions, and sense, with its hyġe & myne (huginn & muninn). The Anglo-Saxons continued to use the ancient term, as a general term for the “Spiritual” aspects of who we are, which served as an umbrella term comprising both gást (ǫnd) and mód (óðr)
https://linktr.ee/TheFrithstead
In looking at the soul and it’s parts, we turn our attention to the word soul itself. The Anglo-Saxon sáwol traces back to Proto-Germanic and Proto-Indo-European times; stemming from two words, meaning “sea, ocean” & “self, will”. The Norse didn’t continue its use, but in later times, borrowed its usage in the form of Sál, and reincorporated it back into their lexicon. The Anglo-Saxon use of sáwol could refer to our physical life, corresponding to Wóden’s (Óðinn’s) gift of gást (ǫnd), our breath & life, but mostly referred to the intellectual and immortal principle of the self, corresponding to Hanwer’s (Hœnir’s) gift of mód (óðr), our mind, wit, emotions, and sense, with its hyġe & myne (huginn & muninn). The Anglo-Saxons continued to use the ancient term, as a general term for the “Spiritual” aspects of who we are, which served as an umbrella term comprising both gást (ǫnd) and mód (óðr)
https://linktr.ee/TheFrithstead
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Our European ancestors in the Iron Age.
Telegram Channels of Interest:
https://news.1rj.ru/str/AEHTEMEN
https://news.1rj.ru/str/wolcensmen
https://news.1rj.ru/str/TheNorroenaSociety
https://news.1rj.ru/str/survivethejive
https://news.1rj.ru/str/THEOLDWAYS
https://news.1rj.ru/str/europeanspirit
https://news.1rj.ru/str/folkwisdom
https://news.1rj.ru/str/Ravn_Brann
https://news.1rj.ru/str/TheWildFolk
https://news.1rj.ru/str/solarcult
https://news.1rj.ru/str/manamoria
https://news.1rj.ru/str/AnAmazingWorld
https://news.1rj.ru/str/EuroPagan
https://news.1rj.ru/str/positiveresistance
https://news.1rj.ru/str/TheWinlandishFolk
https://news.1rj.ru/str/wheelofkindred
https://news.1rj.ru/str/britsloreuk
https://news.1rj.ru/str/skogarvordurinn
https://news.1rj.ru/str/hederashomestead
https://news.1rj.ru/str/AEHTEMEN
https://news.1rj.ru/str/wolcensmen
https://news.1rj.ru/str/TheNorroenaSociety
https://news.1rj.ru/str/survivethejive
https://news.1rj.ru/str/THEOLDWAYS
https://news.1rj.ru/str/europeanspirit
https://news.1rj.ru/str/folkwisdom
https://news.1rj.ru/str/Ravn_Brann
https://news.1rj.ru/str/TheWildFolk
https://news.1rj.ru/str/solarcult
https://news.1rj.ru/str/manamoria
https://news.1rj.ru/str/AnAmazingWorld
https://news.1rj.ru/str/EuroPagan
https://news.1rj.ru/str/positiveresistance
https://news.1rj.ru/str/TheWinlandishFolk
https://news.1rj.ru/str/wheelofkindred
https://news.1rj.ru/str/britsloreuk
https://news.1rj.ru/str/skogarvordurinn
https://news.1rj.ru/str/hederashomestead
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A Study of the Soul (& its parts) - Part 10
OE Feorh - life; soul; spirit; a living being
ON Fjǫr - life; body; vigor, spirit, energy
Feorh (Fjǫr) appears to not only to have been used, like sáwol, as a general term for the “Spiritual” aspects of who we are, namely our gást (ǫnd) and mód (óðr), with its hyġe & myne (huginn & muninn), but it incorporated the physical body, which corresponds to Léod’s (Lóðurr’s) gifts of blód and gód wlite (lá and litu góða). This reinforces the Germanic belief that the ‘Body’ and ‘Soul’ were not viewed as separate entities, but rather parts of a greater whole
https://linktr.ee/TheFrithstead
OE Feorh - life; soul; spirit; a living being
ON Fjǫr - life; body; vigor, spirit, energy
Feorh (Fjǫr) appears to not only to have been used, like sáwol, as a general term for the “Spiritual” aspects of who we are, namely our gást (ǫnd) and mód (óðr), with its hyġe & myne (huginn & muninn), but it incorporated the physical body, which corresponds to Léod’s (Lóðurr’s) gifts of blód and gód wlite (lá and litu góða). This reinforces the Germanic belief that the ‘Body’ and ‘Soul’ were not viewed as separate entities, but rather parts of a greater whole
https://linktr.ee/TheFrithstead
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Check out another great episode of The Sacred Stew podcast!
How it all began - The Ur Alda
https://open.spotify.com/episode/1eOT2vJNZ10HIaQAhnA8WX?si=8prkC4qHTWa4ozDIgnRBJA
How it all began - The Ur Alda
https://open.spotify.com/episode/1eOT2vJNZ10HIaQAhnA8WX?si=8prkC4qHTWa4ozDIgnRBJA
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Forwarded from ᛉᛟ Viðr ᛟᛉ
“The Stranger within my gate,
He may be true or kind,
But he does not talk my talk--
I cannot feel his mind.
I see the face and the eyes and the mouth,
But not the soul behind.
The men of my own stock,
They may do ill or well,
But they tell the lies I am wanted to,
They are used to the lies I tell;
And we do not need interpreters
When we go to buy or sell.
The Stranger within my gates,
He may be evil or good,
But I cannot tell what powers control--
What reasons sway his mood;
Nor when the Gods of his far-off land
Shall repossess his blood.
The men of my own stock,
Bitter bad they may be,
But, at least, they hear the things I hear,
And see the things I see;
And whatever I think of them and their likes
They think of the likes of me.
This was my father's belief
And this is also mine:
Let the corn be all one sheaf--
And the grapes be all one vine,
Ere our children's teeth are set on edge
By bitter bread and wine.”
Rudyard Kipling
He may be true or kind,
But he does not talk my talk--
I cannot feel his mind.
I see the face and the eyes and the mouth,
But not the soul behind.
The men of my own stock,
They may do ill or well,
But they tell the lies I am wanted to,
They are used to the lies I tell;
And we do not need interpreters
When we go to buy or sell.
The Stranger within my gates,
He may be evil or good,
But I cannot tell what powers control--
What reasons sway his mood;
Nor when the Gods of his far-off land
Shall repossess his blood.
The men of my own stock,
Bitter bad they may be,
But, at least, they hear the things I hear,
And see the things I see;
And whatever I think of them and their likes
They think of the likes of me.
This was my father's belief
And this is also mine:
Let the corn be all one sheaf--
And the grapes be all one vine,
Ere our children's teeth are set on edge
By bitter bread and wine.”
Rudyard Kipling
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Forwarded from Æhtemen
The excellent channel Hyperborean Radio has been posting some great articles on bees and beekeeping - if you are interested please take a look here. Survive the Jive also produced an excellent video on Bees here.
There was a charm written in Old English which was meant to prevent bees from swarming. The bees were referred to as the victory-women or sīgewīf and Jacob Grimm even suggested an association with the wælcyrian - the sting of the bee and the sword of the wælcyrian. Indeed the buzzing of a swarm indicated that the goddess Frowe (Freya) is nearby! The charm (below) is similar to an Old Saxon bee charm from the Lorsch Bee Blessing, found in Germany.
Sitte ge, sīgewīf, sīgað tō eorðan,
næfre ge wilde tō wuda fleogan,
beō ge swā gemindige, mīnes gōdes,
swā bið manna gehwilc, metes and ēðeles.
Settle down, victory-women, sink to earth,
never be wild and fly to the woods.
Be as mindful of my welfare,
as is each man of border and of home.
There was a charm written in Old English which was meant to prevent bees from swarming. The bees were referred to as the victory-women or sīgewīf and Jacob Grimm even suggested an association with the wælcyrian - the sting of the bee and the sword of the wælcyrian. Indeed the buzzing of a swarm indicated that the goddess Frowe (Freya) is nearby! The charm (below) is similar to an Old Saxon bee charm from the Lorsch Bee Blessing, found in Germany.
Sitte ge, sīgewīf, sīgað tō eorðan,
næfre ge wilde tō wuda fleogan,
beō ge swā gemindige, mīnes gōdes,
swā bið manna gehwilc, metes and ēðeles.
Settle down, victory-women, sink to earth,
never be wild and fly to the woods.
Be as mindful of my welfare,
as is each man of border and of home.
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Forwarded from Æhtemen
The poem Lokesenna mentions a bee goddess - Beyla, who Loki names as the wife of Byggvir. They are both servants of Freyr. Though it has been suggested her name can also mean bean or even cow - it is often anglicised to Béole (Bee) - her husband's name becoming Béowa (Barley).
Forwarded from Æhtemen
Some OE bee related words-
Pollen collected by bees was known as beebread or bēobrēad – whilst the queen bee was the bee-mother or bēomōdor. A swarm of bees was known as a bēogang – a gang of bees! They were all looked after by the beoceorl or beekeeper.
The name Beowulf can mean Bee-Wulf, perhaps a kenning for Bear.
And finally, Beoley (pronounced Beeley), an English village near Birmingham was recorded in the Domesday book as Beoleahe - a name which in OE means 'bee meadow'.
Pollen collected by bees was known as beebread or bēobrēad – whilst the queen bee was the bee-mother or bēomōdor. A swarm of bees was known as a bēogang – a gang of bees! They were all looked after by the beoceorl or beekeeper.
The name Beowulf can mean Bee-Wulf, perhaps a kenning for Bear.
And finally, Beoley (pronounced Beeley), an English village near Birmingham was recorded in the Domesday book as Beoleahe - a name which in OE means 'bee meadow'.
Norse Timekeeping
How did the Norse measure time without a clock? The simplest way was to follow the path of the Sun across the sky and measure how long it takes the Sun to move. The Scandinavians divided each sun-cycle (sólarhringr, "sun-ring") into eight sections, called an átt or eykt: north, northeast, east, southeast, south, southwest, west, and northwest. A place on the horizon that lay center in any of these eight directions was called a Dagsmǫrk (Daymark). Midday was the most important daymark, since it divided the Sun's path in half. Most lived in isolated farms or villages, so they used geographical features on the horizon (as viewed from near their homes) as guides to the Dagsmarkar.
The Norse Eight Day Stundir:
Náttmál (9pm to midnight)
Miðnætti (midnight to 3am)
Ótta (3am to 6am)
Rismál (6am to 9am)
Dagmál (9am to noon)
Hádegi (noon to 3pm)
Eykt (3pm to 6pm)
Miðaftann (6pm to 9pm)
https://linktr.ee/TheFrithstead
How did the Norse measure time without a clock? The simplest way was to follow the path of the Sun across the sky and measure how long it takes the Sun to move. The Scandinavians divided each sun-cycle (sólarhringr, "sun-ring") into eight sections, called an átt or eykt: north, northeast, east, southeast, south, southwest, west, and northwest. A place on the horizon that lay center in any of these eight directions was called a Dagsmǫrk (Daymark). Midday was the most important daymark, since it divided the Sun's path in half. Most lived in isolated farms or villages, so they used geographical features on the horizon (as viewed from near their homes) as guides to the Dagsmarkar.
The Norse Eight Day Stundir:
Náttmál (9pm to midnight)
Miðnætti (midnight to 3am)
Ótta (3am to 6am)
Rismál (6am to 9am)
Dagmál (9am to noon)
Hádegi (noon to 3pm)
Eykt (3pm to 6pm)
Miðaftann (6pm to 9pm)
https://linktr.ee/TheFrithstead
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Anglo-Saxon Timekeeping - Part 1
In structuring the day, the Anglo-Saxons, similar to their Norse brethren, divided the 24-hour day into eight tides
The Anglo-Saxon Eight Tides
Nyht (9pm to midnight) - Night
Midnyht (midnight to 3am) - Midnight
Úhta (3am to 6am) - The last part of the night, the time just before daybreak
Morgen (6am to 9am) - Morning
Undern (9am to noon) - The third hour of the day, nine in the morning
Middæġ (noon to 3pm) - Noon
Ġelotendæġ (3pm to 6pm) - The latter part of the day
Ǽfyn (6pm to 9pm) - Evening
https://linktr.ee/TheFrithstead
In structuring the day, the Anglo-Saxons, similar to their Norse brethren, divided the 24-hour day into eight tides
The Anglo-Saxon Eight Tides
Nyht (9pm to midnight) - Night
Midnyht (midnight to 3am) - Midnight
Úhta (3am to 6am) - The last part of the night, the time just before daybreak
Morgen (6am to 9am) - Morning
Undern (9am to noon) - The third hour of the day, nine in the morning
Middæġ (noon to 3pm) - Noon
Ġelotendæġ (3pm to 6pm) - The latter part of the day
Ǽfyn (6pm to 9pm) - Evening
https://linktr.ee/TheFrithstead
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Anglo-Saxon Timekeeping - Part 2
The Anglo-Saxons measured time using Dæġmǽl (Day-Mark) devices, such as sundials, water clocks, or candles
In 893CE, Asser mentioned King Alfred inventing a candle clock consisting of six candles; each burning for four hours:
“By his plan those six candles burned for 24 hours, without fail, but sometimes they wouldn’t continue to burn a whole day & night, till the same hour that they were lighted the preceding evening, from the violence of the wind, which blew day & night through the church doors & windows …the king therefore considered by what means he might shut out the wind, & so by a useful and cunning invention, he ordered a lantern to be beautifully constructed of wood and white ox-horn, which, when skilfully planed till it is thin, is no less transparent than a vessel of glass. … By this then, six candles, lighted in succession, lasted four and 20 hours, neither more nor less, &, when these were extinguished, others were lighted”
https://linktr.ee/TheFrithstead
The Anglo-Saxons measured time using Dæġmǽl (Day-Mark) devices, such as sundials, water clocks, or candles
In 893CE, Asser mentioned King Alfred inventing a candle clock consisting of six candles; each burning for four hours:
“By his plan those six candles burned for 24 hours, without fail, but sometimes they wouldn’t continue to burn a whole day & night, till the same hour that they were lighted the preceding evening, from the violence of the wind, which blew day & night through the church doors & windows …the king therefore considered by what means he might shut out the wind, & so by a useful and cunning invention, he ordered a lantern to be beautifully constructed of wood and white ox-horn, which, when skilfully planed till it is thin, is no less transparent than a vessel of glass. … By this then, six candles, lighted in succession, lasted four and 20 hours, neither more nor less, &, when these were extinguished, others were lighted”
https://linktr.ee/TheFrithstead
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Anglo-Saxon Timekeeping - Part 3
The Anglo-Saxons used Dæġmǽl, or Daymarks, to divide and measure time. 12th c. chronicler William of Malmesbury spoke about how King Alfred used these to provide structure and routine to his day:
“He [King Alfred] so divided the twenty-four hours of day & night as to employ eight of them in writing, in reading, & in prayer, eight in the refreshment of his body, and eight in the business of the realm. In his chapel a candle consisting of twenty-four divisions, & an attendant, whose province was to admonish the king of his duties by its consumption”
An interesting use of the candle dæġmǽl was how they were used as alarm clocks. nails or metal beads were embedded into the candle at one or more interval markings. As the the candle shortened, the melted wax released the nails or metal beads, which dropped onto a metal plate; thus, waking the person.
https://linktr.ee/TheFrithstead
The Anglo-Saxons used Dæġmǽl, or Daymarks, to divide and measure time. 12th c. chronicler William of Malmesbury spoke about how King Alfred used these to provide structure and routine to his day:
“He [King Alfred] so divided the twenty-four hours of day & night as to employ eight of them in writing, in reading, & in prayer, eight in the refreshment of his body, and eight in the business of the realm. In his chapel a candle consisting of twenty-four divisions, & an attendant, whose province was to admonish the king of his duties by its consumption”
An interesting use of the candle dæġmǽl was how they were used as alarm clocks. nails or metal beads were embedded into the candle at one or more interval markings. As the the candle shortened, the melted wax released the nails or metal beads, which dropped onto a metal plate; thus, waking the person.
https://linktr.ee/TheFrithstead
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Forwarded from The American Spirit
“The curse of every ancient civilization was that its men in the end became unable to fight. Materialism, luxury, safety, even sometimes an almost modern sentimentality, weakened the fibre of each civilized race in turn; each became in the end a nation of pacifists, and then each was trodden under foot by some ruder people that had kept that virile fighting power the lack of which makes all other virtues useless and sometimes even harmful.”
Theodore Roosevelt
Theodore Roosevelt
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Forwarded from The Sacred Stew
The Sacred Stew is now on YouTube so you can now follow us on your favorite Podcast streaming service or on YouTube. Give us a subscribe, a like and a share.
If you've missed any episodes you can catch up with all of our podcast shows on YouTube:
https://youtube.com/channel/UCiSBVqKd29NNalE4UzV2LNw/videos
If you've missed any episodes you can catch up with all of our podcast shows on YouTube:
https://youtube.com/channel/UCiSBVqKd29NNalE4UzV2LNw/videos
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The Dweorgas, or Dwarves, are the ancient smiths who are the creators of fertility objects and natural vegetation. They came to life in the soil under the earth, finding life in *Ġyme’s flesh, and live in the earth and rocks. They were created by Mimor and Dúren-Sweart. It’s said that the Dweorgas weren’t allowed to drink the sacred mead, which resulted in many of them rebelling against the gods. The Dweorgas are similar to the Ylfe in their role within the cosmos; being nature artists.
OE-ON Comparison
Dweorg, Dweorgas - Dvergr, Dvergar
*Ġyme - Ymir
Mimor - Mímir
*Dúren - Durinn
Sweart - Surtr
Ylf, Ylfe - Alfr, Álfar
OE-ON Comparison
Dweorg, Dweorgas - Dvergr, Dvergar
*Ġyme - Ymir
Mimor - Mímir
*Dúren - Durinn
Sweart - Surtr
Ylf, Ylfe - Alfr, Álfar