Anglo-Saxon woman in garb - the costume recreation is based on finds from Gipping Valley area. Photo Credit: Wulfheodenas, Ipswich Museum

All rites begin with the establishment of a sacred area, unless they take place in a pre-established space like a temple. This American Anglo-Saxon heathen group uses the Wéonede Song by Swain Wodening. Lyrics in Old English below with translation beneath that.




Fyr ic bere ymb friðgearde,
Ond béode men frið fremman,
Líeg ic bere tó belúcan,
Béode ælwihta fléogan aweg.
Þunor wéoh, Þunor wéoh,
Þunor wéoh þisne ealh.


Fyr ic bere ymb friðgearde,
Ond béode men frið fremman,
Líeg ic bere tó belúcan,
Béode utlaga féran aweg.
Þunor wéoh, Þunor wéoh,
Þunor wéoh þisne ealh.
Þunor wéoh, Þunor wéoh,
Þunor wéoh þisne ealh.


Fire I bear around this sacred site,
And bid all men make peace,
Flame I bear to enclose,
And bid evil spirits to flee
Thor make sacred, Thor make sacred,
Thor make sacred this holy site


Fire I bear around this sacred site,
And bid all men make peace,
Flame I bear to enclose,
And bid outlaws fare away.
Thor make sacred, Thor make sacred,
Thor make sacred this holy site.
Thor make sacred, Thor make sacred,
Thor make sacred this holy site.

https://www.youtube.com/watch?v=k6mTxvgrBiw

We, as a Northern folk, embrace life’s harshness, no matter how cold and hard it gets. We don’t run or hide from our struggles, but tackle them head on, even when inside we might be crying, feeling crushed, or feel our hope slipping away. Sometimes we have to ‘fake it, until we make it’, but that’s how strength is built, like steel forged in fire; how we become conquerers and creators of beauty, goodness, and life. It’s how we honor, emulate, and carry on that which Háma-Ríg brought us. We forge ahead and be who we are - creators of culture.

Based on the German poem by Otto Ernst, Wintermärchen speaks of a bluebird who stays in the cold northland while the rest fly toward the warm southland sun.

“On a bare rock below the stars
There sat amidst the raw winter wind
A bluebird, and I asked:
'Why don't you wander away?
 
Why do you stay, as the storms
Roll over meadows and fields,
While in the south far away there beckons
A beautiful sunny world?'
 
It gave an answer in a gentle tone
'Because I am not like the others,
Who, with tides and fortunes
Change their lighthearted minds.
 
There, they follow the Sun
Restless, from land to land,
They never have recognized
The still light in their own hearts.
 
It glows inside me with an eternal shine
- even when night falls over the Earth,
I sing, while the snow flakes fall,
Alone, a dreamy song.
 
Your eye also shines brightly,
Though your cheek may be pale;
It does show an inner glance
Into the eternal Realm of the Sun.
 
Let us live here together,
And a song from time to time
Let us sing of a withered bough,
That gloss of eternity.
 
Let us live here together,
And a song from times of yore
Let us sing of a withered bough,
That gloss of eternity”

https://youtu.be/yi9DQTjHOgA

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The right eye of the Sutton Hoo Mask has a curious feature, and pointed out by Stephen Pollington in 'The Elder Gods'. Both eyes have garnets set around the edges, but the right eye has garnets backed by gold foil. It is doubtful if this is a mistake, but a deliberate means to allow the eye to stand out - when the light of a blazing torch shines on it. In fact this fits exactly with one of the denoscriptions given of Woden - Fyrgoge meaning 'Fire-Eye'.

After more than 1,000 years, this English pub is closing its doors

The oldest English pub in Britain is closing due to financial problems.

Ye Olde Fighting Cocks in St. Albans, just north of London, has been in business since 793 AD. Now, its doors are closed "after a sustained period of extremely challenging trading conditions," according to a statement from landlord Christo Tofalli

https://linktr.ee/TheFrithstead

Anglo-Saxon Religious Leaders - Part 1

Blótere
[blow-tare-eh] • /ˈbloː.te.re/

A Blótere is a noscript for one who sacrifices, or Blóts. For Mǽġþ (Clan) or greater public observances, Blóteras are religious leaders trained in performing Blót. They know the gods, know the lore, and are trained in understanding the connections between the symbols and examples found within the Lore and within the natural world, in order to properly communicate with the gods and relay the information to the folk. In essence, they are the bridge, or conduit, between the higher powers and the folk. In private observances, within the inhíréd, or family household, the elder father or grandfather takes on this role as the de facto Blótere.

https://linktr.ee/TheFrithstead

Anglo-Saxon Religious Leaders - Part 2

Ǽweweard
[æːweh-wærd] • /æːwe.wæ͜ɑrd/

An Ǽweweard is a noscript for a Priest and guardian of the divine law. This noscript is seen in the Old High German, Éowart. Ǽwe or Ǽw means law or that which is established by law. Interestingly, the word was connected to marriage, highlighting the importance of folk-unions. Weard is our modern English word Ward, & carries the same meaning of protecting and guarding in the sense of keeping something safe.
For Mǽġþ (Clan) or greater public religious observances & Þings, Ǽweweardas are religious leaders trained in knowing, understanding, and practicing the law. These are the judges, lawyers, and advisors. They know the gods, religious lore, folk-law, & folk-history. Ǽweweardas are trained in understanding how to lead, administrate, and counsel the folk for their benefit & survival. They work with the gods and the folk-rulers to ensure the safety and maintenance of the folk.
https://linktr.ee/TheFrithstead

Anglo-Saxon Religious Leader - Part 3

Weofodþeġn
[way-oh-vode-thane]
/ˈwe͜oː.vod/

A Weofodþeġn is a noscript for a Priest. From Wíg, sacred idol, and bedd, wéofod translates as an altar, the place where sacred idols are placed. A Þeġn is a servant. Together, a Weofodþeġn is a minister of the altar who performs religious rites and services. For Mǽġþ (Clan) or greater public religious observances & Þings, Weofodþeġnas are religious leaders trained in knowing, understanding, and practicing the folk-rituals and rites of the faith. They lead the folk at the Heargas, Heargtræf, & Þing. They’re highly trained in the knowledge of the gods, well-versed in the religious & folk-law & history & understand how to lead & counsel the folk. When the folk gather for observance, it’s the Weofodþeġn who walks with the folk as a bridge between the gods. He/she is the leader, guide, & teacher; a servant to the folk.

https://linktr.ee/TheFrithstead

Anglo-Saxon Religious Leaders - Part 4

Þingere
[thing-er-eh] • /θinɡ.e.re/

An Þingere is a noscript for an advocate or intercessor; a priest, who in his office intercedes for the folk. As a verb, to Þingian is to make terms & settle disputes and or finalize agreements. A Þingere presides over the Þing, i.e. an official meeting or court. Since time immemorial, we have always been of folk of law and order. It’s believed that an annual multiple tribe Þing was held every summer sunstead, so the role of the Þingere was highly respected & honored, as multiple mǽġþa, or clans, would be in attendance and follow the Þingeres verdict. Each mǽġþ likely had their own Þingera to settle local disputes, with the Fathers and or Grandfather’s filling the role within the inhírédas, or personal households.

https://linktr.ee/TheFrithstead

Anglo-Saxon Religious Leaders - Part 5

Árþeġn
[are-thane] • /ˈɑːr.θejn/

An Árþeġn is a noscript for a servant or minister. A compound word from Ár, a servant, messenger, helper, & or minister. The name carries with it a double meaning, as Ár also means honor, glory, rank, dignity, magnificence, respect, & reverence, which is fitting, given the religious connection. A Þeġn is a servant, i.e. one who does service for another. It’s possible that an Árþeġn is another noscript for a Weofodþeġn, but more likely it referred to either the assistant to the Weofodþeġn, or one in training to become a Weofodþeġn. As a priest, or priest-in-training, the Árþeġnas would help lead religious observances, as they’re trained in knowing, understanding, and practicing the folk-rituals and rites of the faith. In dedicating their lives to the gods & folk, they are the leaders, guides, teachers, & future judges; honorably servants of the folk.

https://linktr.ee/TheFrithstead

The reintroduction of a way of being which belongs to a people, that they didn’t know belonged to them is frightening at first. It is a foreign concept when the world says you have no culture and it is a shock that many will reject because of preprogrammed psychological disposition to actively reject it.
Cutting yourself off from your cultural roots forces you to take up cultural aspects from your surroundings, and in a multicultural setting, makes for cultural disorientation.

However..
Networking, lifestyle changes and action are needed to escape a carnivorous system that feeds on our people.
Reach out to others that have the same mindset and take action to return to a more simplistic, natural way of being.
We are primal and wild in nature, not meant to be captive to a society that is actively seeking our downfall.

Trúnaðarbók: The Loyalty Writings

By Folcweard Lárġyfa

With Foreword by Mark Puryear

Using the illustration of concentric circles, Trúnaðarbók is a series of essays discussing how we define and prioritize our levels of loyalty

Order here: https://www.amazon.com/gp/aw/d/B09R3HG63K/ref=dbs_a_w_dp_b09r3hg63k

And be sure to check out Folcweard’s other platforms: https://linktr.ee/TheFrithstead

Anglo-Saxon Religious Leaders - Part 6

Ġeruna
[yeh-roo-nah-thane]
/je.ruːna/

An Ġeruna is a a Counselor. The prefix Ġe-, is a complicated prefix, but it’s often used to change the signification from literal to figurative, e.g. healdan, to hold > ġe-healdan, to observe or biddan, to bid, require of > ġe-biddan, to pray. Ġe-, in accordance with this meaning, often gives a collective sense to nouns. Ġe- brings completeness or collectivity. Runa comes from Rún, i.e. Rune, a whisper, mystery, secret, and or a letter (rúnstæf). Today, the runes are well-known symbols of our belief and well-known for their mysteries and secrets. A Ġeruna or counselor, is one who understands the mysteries of problems and therefore can work to bring resolutions and bring peace to conflicts .

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Religious, by any other name

We are a religious folk, a pious folk. When looking at the terms below, we see the roots that mean Law (Ǽ), and god (god), indicating the importance of following the Law and being like a god. Fest/Fæst means Fixed or Firm; hence, where we get our word (to) fasten. Cund means Kind or Likeness; thus, being godly. Fremmende is the present participle (a verb showing current action) of Fremman, meaning doing or accomplishing (something)

Ǽfest - Fast or firm in the law, religious, devout

Godcund - of the nature of God, divine, religious, sacred

Ǽfremmende - Fulfilling the law, religious

Árfæst - Honourable, honest, upright, virtuous, good, pious, dutiful, gracious, kind, merciful

Piety and religiousness is natural to our folk. May we continually strive to be like the gods, honor our forebears, and live a life worth of remembrance.

https://linktr.ee/TheFrithstead

Anglo-Saxon Sacred Places
Part 1

Hearga
[hærg-ah] • /hæ͜ɑrɣa/

A Hearga is a place sacred to a god, or gods, and usually contains an altar with idols placed upon it. Such sacred places can be a grove, hill, field, or even a temple; however, temples usage came later, which are called Heargtræf. A Træf is a building, so Heargtræf is a building used for religious purposes. A common Hearga altar feature is a formation of piled stones. Hearga today is pronounced Harrow; although, it’s usage has been narrowed to typically refer to sacred hills, such as Harrow on the Hill and Silbury Hill. Hearga hills often predate the Anglo-Saxons, but were still venerated as sacred places nonetheless. Today, our folk still utilize the Hearga, as our ancient forebears before us, as descendants of a living faith, native, sacred, and alive.

https://linktr.ee/TheFrithstead