a book of blots - The Shield Wall Kindred

A BOOK OF BLOTS
by
Members of the Troth
and other Trú Folk
THE TROTH
2004
Copyright © 2004 The Troth
Copyright under the Universal Copyright Convention
Copyright of individual items is retained by their authors. All rights are
reserved. Portions may be photocopied or printed out for personal or group
use, however any other reproduction, whether in print or electronic, must be
approved in writing by the Troth or the author of the ritual in question.
First edition 2004
The Troth
P. O. Box 472
Berkeley, CA 94701
http://www.thetroth.org/
[email protected]
A Book of Blóts
TABLE OF CONTENTS
The Troth Publishing Program ..................................................................................... 4
Introduction
Stefn Thorsman .................................................................................................. 5
Editors’ Introduction
The Troth Blotbook Committee .............................................................................. 6
Part I - Basics of Blots ......................................................................... 7
Blót in a Historical Context
Swain Wodening .................................................................................................. 8
Building a Better Blot
Rod Landreth .................................................................................................... 15
Solo Rites
Ben Waggoner .................................................................................................. 20
On Animal Sacrifice
Mike Smith ....................................................................................................... 36
Part II - Blots to Gods ........................................................................ 37
Odhinn Blot
Chad Hooper ....................................................................................................
Solo Odin Meditation
Jennifer Culver ..................................................................................................
Guided Meditation: Odin as Breath-Giver
Laure Washington ..............................................................................................
Blot to Frigga
Kay Nelson .......................................................................................................
Solo Frigga Blessing
Kveldulfr Gundarsson .........................................................................................
Tyr Blót
Rod Landreth ....................................................................................................
Blót to Thor!
Stefn Thorsman ................................................................................................
Basic Thór Blót
Rod Landreth ....................................................................................................
Winter Rite for Skadhi
Freyjavin Grafeldr .............................................................................................
A Formal Ceremony to Honor and Respect Elderfather Uller
Piparskeggr ......................................................................................................
Uller Blót: The First Poetic Effort
Piparskegg Ullarsson ..........................................................................................
A Blót for Idunna
Diana Paxson ....................................................................................................
Trothmoot Nerthus Blót
Diana Paxson ....................................................................................................
Nerthus Blót
Lisa Wilson .......................................................................................................
Freyja Blót
Patty LaFayllve ..................................................................................................
Freyr Blót: Building a Howe
Patty LaFayllve ..................................................................................................
Ran Blót
Patty LaFayllve ..................................................................................................
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38
40
42
45
47
49
52
54
56
59
66
72
75
78
81
84
87
A Book of Blóts
Eir-Blessing
Kveldulfr Gundarsson ......................................................................................... 91
Part III - Seasons of the Year ............................................................ 93
Feast of Thor Blót
Cliff Raeder ...................................................................................................... 94
Dísablót
Mike Smith ....................................................................................................... 98
Disthing/Charming of the Plow
Rod Landreth .................................................................................................... 99
Charming of the Plow
Cliff Raeder ..................................................................................................... 102
Charming of the Plow
Nuälle ............................................................................................................. 106
Ansuz Kindred’s Ostara Blót
Laure Washington and Jolene Dawe .................................................................... 111
Ostara
Audthryth & Ybjrtr ............................................................................................ 113
Óstara Blót
Mike Smith ...................................................................................................... 117
Walpurgisnacht: Drumming with the Hexen
Diana Paxson ................................................................................................... 118
Walburga’s Night/May Day
Mike Smith ...................................................................................................... 124
Midsummer’s Eve Aelf Rite
Freyjavin Grafeldr and Hrafnkel Anders ............................................................... 126
Midsummer Blót
Mike Smith ...................................................................................................... 129
Hrafnar’s Midsummer Rite and Sunna Blót
Diana Paxson ................................................................................................... 131
Harvest Blót
Rod Landreth ................................................................................................... 135
Loaf Fest
Ybjrtr .............................................................................................................. 138
Loaf-Fest
Falki ............................................................................................................... 141
Freyfaxi/Harvest Blót
Mike Smith ...................................................................................................... 143
Álfablót
Mike Smith ...................................................................................................... 145
Winternights Feast and Blót for the Alfar and Gods
Diana Paxson ................................................................................................... 146
Winter Finding
Cliff Raeder ..................................................................................................... 152
Winternights
Ybjrtr .............................................................................................................. 157
Holy Spring Kindred’s Mothernights
Jennifer Culver ................................................................................................. 162
Yule
Audthryth & Ybjrtr ............................................................................................ 164
Solo Yule Rite
Audthryth & Ybjrtr ............................................................................................ 167
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A Book of Blóts
Part IV - Tides of Life ....................................................................... 168
Rite of Birth-Pledging and Naming
Cliff Raeder ..................................................................................................... 169
Man-Making Ceremony
Stefn Thorsman ............................................................................................... 172
Woman-Making Ceremony
Stefn Thorsman ............................................................................................... 175
Profession of Faith
Cliff Raeder ..................................................................................................... 178
A Heathen Wedding Rite
Jennifer Culver ................................................................................................. 180
Part V - Other Rites .......................................................................... 184
Blót to Arminius
Stefn Thorsman ............................................................................................... 185
Rite of Remembrance
Margvegr Kindred and Vanaheim Hof .................................................................. 187
Kvass Ritual
Kaedrich Olson ................................................................................................. 190
Beehive Blessing
Rod Landreth ................................................................................................... 193
Part VI - Glossary ............................................................................. 195
Glossary of Terms
Jordsvin and the Blótbook Editors ....................................................................... 196
Afterword
Lorrie Wood ..................................................................................................... 206
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A Book of Blóts
The Troth Publishing Program
The Troth is an international organization dedicated to the modern practice
and promotion of the pre-Christian Heathen religion of Germanic Northern Europe. One of the ways in which we pursue this goal is through a publishing
program which includes our quarterly journal, IDUNNA, and an ever-growinglist
of books and booklets. We are proud to present A Book of Blòts, the latest
(and largest) addition to our Book Hoard.
For more information about the Troth, including details on our other publications, please visit our website at http://www.thetroth.org/ , e-mail us at [email protected], or send a letter to:
The Troth
PO Box 472
Berkeley, CA 94701-0472
USA
Diana L. Paxson
Shope (Director of Publications)
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A Book of Blóts
Introduction
Stefn Thorsman
Hailsa and Welcome!
Years ago, when I first discovered Ásatrú, the materials and information available to the “newbie”
or even the seasoned practitioner were extremely limited. When it came to performing a blót or a
ritual, most people looked for help, ideas, and direction by referring back to the authors of the
books and pamphlets that were then currently available. People like Edred Thorsson, Stephen
McNallen, KveldúlfR Gundarsson, and Freya Aswynn were pioneers in writing Asatru ritual. Their
work certainly influenced all of us in some way. We looked to them for direction and structure for
our blóts and other ceremonies.
But over the years, and with the advent of the internet, The Troth, our religion of Ásatrú, and
information related to it, has grown and spread not only here in the U.S., but also in Europe,
Australia, and even Japan! The amount of information available to anyone with a computer is
staggering. On my computer alone, I have over fifty websites saved that are related in one way or
another to Ásatrú. With a click of the mouse, I can bring up information on the runes, various
“flavors” of Ásatrú, including Theodism, Odinism and Germanic Heathenry. Other subjects such as
Norse or Germanic mythology, the Eddas and Sagas, and the ancient poems about our heroes are
also readily available in this medium. You can even find plans to build an authentic Viking Longboat,
information on Viking sword play and battle tactics, and mead making techniques. These days you
will find Troth kindreds located all across Vinland. With the help of the Internet, they are in touch
with each other on a daily basis, sharing ideas, opinions, recipes, and even blóts and other rituals.
About eight months ago, while unpacking from a recent move, I found some old pamphlets
which contained seasonal blóts. I thought to myself, “Why doesn’t the Troth have a blót book—a
source where Troth members, either solitary practitioners or members of a kindred, can turn to for
help and guidance in performing a ritual?” I threw the idea out on the members’ list, and people
responded. A committee was formed, and people volunteered and pitched in to make it a reality.
What you hold in your hands is the result of that group effort. This Book of Blóts contains blóts and
rituals submitted from members of the Troth, Troth Clergy, the Stewards, as well as non-members
who were gracious enough to heed our call for rituals and sent them in. To all of you who have
done so, I thank you! I also would like to thank the Troth’s Blót Book committee for all the hard
work that has been devoted to this project: Ben Waggoner for stepping up and Chairing the
committee. Jennifer Culver and Lorrie Wood for being Co-editors; Leesa Kern, Patricia Lafayllve,
Rod Landreth, Thorolf, and Swain Wodening. Thanks for doing such a great job!
I hope that this book becomes something that all of you will use, get ideas from, embellish,
and refer to in the future. May it help you in your journey towards honoring the Gods and Goddesses and be a helpful companion along the way!
In Frith and Kinship,
Stefn Thorsman
Steersman, The Troth
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A Book of Blóts
Editors’ Introduction
The Troth Blotbook Committee
Dictionary editors and publishers agonize over whether dictionaries should be prescriptive or
descriptive. A prescriptive dictionary sets out rules for how the language should be spoken—for
example, it might not include the word “ain’t” because that isn’t “proper English.” Descriptive
dictionaries, on the other hand, try to describe how the language is spoken in the real world.
These would include “ain’t”, since plenty of native speakers use the word all the time.
This blótbook is intended to be descriptive, not prescriptive. We’ve assembled a selection of
blóts that represent a “cross-section” of today’s Heathen practice. We’ve edited them for grammar, spelling, and textual layout, but the content of the blóts is exactly as submitted. This may
cause a bit of confusion at first—for example, different authors have used “harrow”, “horgr”,
“stalli’”, and “altar” to refer to essentially the same thing. We hope the glossary at the end will
keep confusion to a minimum.
Some of the rites are scripted for performance by a godhi or gydhja, but this doesn’t mean
that you must be a formally ordained clergyperson to work the rite. Nor does it mean that the blót
must only be led by a woman, or only by a man; with only a few exceptions, these rites may be
done by a person of either sex. You should feel free to adapt these rites for your own use, according to the people and the resources you have available, but always keep them true to the ancestral
spirit. We do grant permission for individuals and groups to perform, photocopy or print copies of
rituals in here for their personal or use by their kindred or similar group. Any other use, especially
republication, requires written permission from the Troth and/or the ritual’s original author--even
for non-profit organizations. If you adapt one of these for your own use, which we also welcome
you to do, give credit to the original authors. Doing otherwise without the express consent of the
author is not only ill-mannered, it’s a violation of copyright law.
Some of our authors provided a sizable amount of background information and lore on the
holidays or deities that their blóts were written for. Not all of our authors did this. On the grounds
that it’s generally best to know why you’re doing a rite, and for whom, before you actually do it,
we recommend that if you’re not familiar with Germanic myths already—or even if you are—you
prepare for a ritual by reading a bit about the God or Goddess you are going to honor, or about the
holiday, the folk-customs surrounding it, and so on. The original Eddas and Sagas are good sources
to start with; there are also several good retellings of the myths available.
The sheer range of blót styles that were submitted impressed us greatly. Most of these blóts
were written by Troth members, but some come from outside of the Troth. Some of these blóts call
for many “speaking parts”; others can be done by a solo worker. Some are formal in style and
diction; others are informal and simple. Some make much use of old lore; others are more modern in feel. Some can be done with few ritual tools; others call for a sizable kit of props, one offers
a possibility of possessory trance, and two involve animal sacrifice. We can’t claim that any of
these represent the only accepted way to blót—as far as the editors are concerned, that’s really
between you and the Gods. Nor do we think that every reader will approve of every blót.
Nonetheless, we think that we’ve put together a resource in which Heathens of all stripes can
find useful and meaningful ways to honor and draw closer to our Gods and our ways. Although the
blóts and articles showcase the diversity of today’s Heathen practice, they also express a deeper
unity—our common desire to rekindle the worship of our ancient Gods, and the frith that holds our
community together in Midgard.
We wish to thank every contributor to this book. This project would never have existed without
your talent and creativity. Hail!
Ben Waggoner, Chairman
Leesa Kern, Member
Jennifer Culver, Co-Editor
Stefn Thorsman, Member
6
Lorrie Wood, Co-Editor
Thorolf, Editorial Committee
A Book of Blóts
PART I - BASICS OF BLOTS
7
A Book of Blóts
Blót in a Historical Context
Swain Wodening
History and Background
None of the ancient rites whose descriptions have been handed down to us from the lore have
been so embraced by modern Heathens as blot (pronounced identically to the English word bloat).
Nearly every modern Heathen has attended a blot, performed a blot, or knows what one is. The
origins of the rite are lost in the mists of time, but the word survived in both Old English and Old
Norse. Old Norse blót meant a “sacrifice” or “feast” while the verb, blóta meant both “to worship”
and “to sacrifice.” Old English blót simply meant “sacrifice” while Old English blótan and Old High
German blozan both meant “to sacrifice.” Old English blót seems related to Old English blétsian,
modern English bless. All of these words seem to derive from the word blood. In Hákonar Saga
goða from Heimskringla, Snorri described how blood was sprinkled on the altar and on the temple
walls and such ancient practices may be the origin of the word blót. Mythically it was Odin who
ordained men to blot. Snorri says in the Ynglinga Saga, from the Heimskringla, that Odin decreed:
“Þá skyldi blóta í móti vetri, til árs, enn at miðjum vetri blóta til gróðrar, it þriðja at sumri, þat
var sigrblót.”
“On winter day there should be blood-sacrifice for a good year, and in the middle of winter for
a good crop; and the third sacrifice should be on summer day, for victory in battle.”
The Purpose of Blot
The Elder Edda contains some material that may give the purpose of blot. In Fjölsviðmál
(Hollander translation, 39 and 40), it is said:
Tell me, Fjolsvith
For I wish to know;
answer as I do ask
do they help award
to their worshippers,
if need of help they have?
Ay they help award to their worshippers,
in hallowed stead if they stand;
there is never a need
That neareth a man
but they lend a helping hand.
In Hynduljóð (Hollander translation verse 10) the idea of men being rewarded for blot is
touched upon as well:
He a high altar made me Of heaped stones–
all glary have grown The gathered rocks–
and reddened anew them with neats’ fresh blood;
for ay believed Óttar in the ásynjur.
Similar statements appear in the sagas as well. In Víga-Glúms Saga, Þorkell states Frey had
“accepted many gifts from him” and “repaid them well.” The Anglo-Saxons appear to have held
similar views as the Norse, the Old English word gield, (modern English yield) meant not only
“payment, tax,” but also “sacrifice.” Old English gieldan meant not only “to pay for, reward, requite,” but also “to worship, to sacrifice to.” One of the primary purposes of blot then was and is to
give gifts to the Gods and Goddesses in return for the help they give us.
This exchange of gifts between Man and the Æsir, the Vanir, and other sacred beings, no doubt
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A Book of Blóts
was seen as forming bonds, much like gifts between friends. Such bonding is referred to in the
Havamál:
Not great things alone must one give to another,
praise oft is earned for nought;
with half a loaf and a tilted bowl
I have found me many a friend.
(Havamál 53, Bray translation)
Hast thou a friend whom thou trustest well,
from whom thou cravest good?
Share thy mind with him, gifts exchange with him,
fare to find him oft.
(Havamál 44 Bray translation)
Vilhelm Grönbech furthers this idea of gifting as a form of bonding:
When an article of value is passed across the boundary of frith and grasped by alien
hands, a fusion of life takes place, which binds men one to another with an obligation of
the same character as that of frith its self. (Grönbech. The Culture of the Teutons, Vol.2,
p. 55)
There is no reason that ancient Heathens would have changed the rules of giving because the
Gods and Goddesses were involved. Giving meat and mead to the Æsir, Vanir, and other holy
beings therefore not only ensured their help, but also made them a part of the human community,
and in a sense one with the folk.
Blot may also serve as a form of communion with the Gods and Goddesses. Discussing passages on blot, Turville-Petre notes:
The meaning of the sacrificial feast, as Snorri saw it, is fairly plain. When blood was
sprinkled over altars and men and the toasts were drunk, men were symbolically joined with
gods of war and fertility, and with their dead ancestors, sharing their mystical powers. This
is a form of communion. (Turville-Petre. Myth and Religion of the North, p. 251).
This can be seen in the choice of words for the Christian act of Communion, Old English húsel
was used both of Heathen sacrifices and the Christians’ Holy Communion. Its Gothic cognate hunsl
was only used of Heathen blot. It is probable then that the first Anglo-Saxon converts saw blots
and the Christian rite of Communion as having similar aims, one of those perhaps being communion with the Gods or in their case God or Christ. Communion with the Gods and Goddesses would
mean a sense of oneness with them, a sense that the Gods and Goddesses were part of the human
community. The sacrificial animal having been given to the Gods or Goddesses may have been
seen as containing some of the Gods and Goddesses’ mægen or power. The blessing of the temple
and folk with its blood therefore may have been viewed as spreading the mægen or power of the
Gods and Goddesses amongst the folk. The fulls or prayers offered with the horn may have been
viewed as a form of communicating with the Gods and Goddesses. And finally, the sacred feast its
self, may have been seen as the folk sharing with the Gods and Goddesses, or perhaps as absorbing some of the Gods and Goddesses’ mægen. Turville-Petre noted that vaningi “son of the Vanir”
was applied to both Frey and the boar in poetry, and that:
This implies that when the flesh of the boar was consumed at the sacrificial banquet, those
who partook of it felt they were consuming the god himself and absorbing his power.
(Turville-Petre, Myth and Religion of the North, p. 255).
While it is doubtful that Turville-Petre is entirely correct in his assessment (ritual cannibalism of
this sort seems unlikely amongst the Germanic peoples and is probably drawn from comparisons
with Christian Communion), the idea that some of the deity’s mægen or power is transferred to
that of the folk is one that is in keeping with Heathen ideas seen elsewhere.
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A Book of Blóts
In addition to a form of communion, blot also served as a method of conveying the wants and
needs of the folk to the Æsir and Vanir. The fulls or prayers of blót probably contained appeals for
aid in time of famine, drought, or epidemic. At other times, they may have contained words of
thanks. In Víga-Glúms Saga Thorkell offers Frey an ox with a request for revenge on the man that
had taken his land. In Ibn Fadlan’s account of the Rus traders, he told how they prayed to the Gods
and Goddesses with requests for customers. The Æcer-bót an Anglo-Saxon rite found in the manuscript called the Lacnunga may contain portions of Heathen prayers that are basically requests for
fertility of the land. Blót therefore served as a means of communicating with the Æsir, Vanir, and
other holy beings.
Blóts, whether performed in ancient times or today, serve many purposes. Primarily, blót is a
way of giving back to the Gods and Goddesses just a little of what they have given us. But blót is
also a form of communication with the Gods and Goddesses, a way of giving thanks, or of asking
specifically for help in a certain area of one’s life. Finally, blót is a way of bringing the Gods and
Goddesses into our community, becoming a part of their community, and in some respects becoming one with them. To understand how this was done we need to look at the accounts of blots in
the surviving lore.
The Blót Description from Hákonar Saga goða
Thanks to Snorri, we have some idea of what an ancient blót looked like. Each step has a
specific purpose, and those steps will be outlined here. The most detailed account from Hákonar
Saga goða follows:
Það var forn siður þá er blót skyldi vera að allir bændur skyldu þar koma sem hof var og
flytja þannug föng sín, þau er þeir skyldu hafa meðan veislan stóð. Að veislu þeirri skyldu
allir menn öl eiga. þar var og drepinn alls konar smali og svo hross en blóð það allt er þar
kom af, þá var kallað hlaut og hlautbollar það er blóð þad stóð í, og hlautteinar, þad var svo
gert sem stökklar, með því skyldi rjóða stallana öllu saman og svo veggi hofsins utan og
innan og svo stökkva á mennina en slátur skyldi sjóða til mannfagnaðar. Eldar skyldu vera á
miðju gólfi í hofinu og þar katlar yfir. Skyldi full um eld bera en sá er gerði veisluna og
höfðingi var, þá skyldi hann signa fullið og allan blótmatinn. Skyldi fyrst Óðins full, skyldi
það drekka til sigurs og ríkis konungi sínum, en síðan Njarðar full og Freys full til árs og
friðar. þá var mörgum mönnum títt að drekka þar næst bragafull. Menn drukku og full
frænda sinna, þeirra er heygðir höfðu verið, og voru það minni kölluð.
It was an old custom, that when there was to be sacrifice all the bondes should come to the
spot where the temple stood and bring with them all that they required while the festival of
the sacrifice lasted. To this festival all the men brought ale with them; and all kinds of
cattle, as well as horses, were slaughtered, and all the blood that came from them was
called “hlaut”, and the vessels in which it was collected were called hlaut-vessels. Hlautstaves were made, like sprinkling brushes, with which the whole of the altars and the
temple walls, both outside and inside, were sprinkled over, and also the people were
sprinkled with the blood; but the flesh was boiled into savoury meat for those present. The
fire was in the middle of the floor of the temple, and over it hung the kettles, and the full
goblets were handed across the fire; and he who made the feast, and was a chief, blessed
the full goblets, and all the meat of the sacrifice. And first Odin’s goblet was emptied for
victory and power to his king; thereafter, Niord’s and Frey’s goblets for peace and a good
season. Then it was the custom of many to empty the brage-goblet; and then the guests
emptied a goblet to the memory of departed friends, called the remembrance goblet.
This account can be further fleshed out with other accounts of blots from Hákonar Saga goða.
En bændur töldu að því er hann sat eigi í hásæti sínu þá er mestur var mannfagnaður. Sagði
jarl að hann skyldi eigi þá svo gera. Var og svo að konungur sat í hásæti sínu. En er hið
fyrsta full var skenkt þá mælti Sigurður jarl fyrir og signaði Óðni og drakk af horninu til
konungs. Konungur tók við og gerði krossmark yfir. Þá mælti Kár af Grýtingi: “Hví fer
konungurinn nú svo? Vill hann enn eigi blóta?” Sigurður jarl svarar: “Konungur gerir svo
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A Book of Blóts
sem þeir allir er trúa á mátt sinn og megin og signa full sitt þór. Hann gerði hamarsmark yfir
áður hann drakk.
The king accordingly sat upon his high-seat. Now when the first full goblet was filled, Earl
Sigurd spoke some words over it, blessed it in Odin’s name, and drank to the king out of the
horn; and the king then took it, and made the sign of the cross over it. Then said Kar of
Gryting, “What does the king mean by doing so? Will he not sacrifice?” Earl Sigurd replies,
“The king is doing what all of you do, who trust to your power and strength. He is blessing
the full goblet in the name of Thor, by making the sign of his hammer over it before he
drinks it.
And finally:
En er Hákon konungur og Sigurður jarl komu inn á Mærini með her sinn þá voru þar bændur
komnir allfjölmennt. Hinn fyrsta dag að veislunni veittu bændur honum atgöngu og báðu
hann blóta en hétu honum afarkostum ella. Sigurður jarl bar þá mál í millum þeirra. Kemur
þá svo að Hákon konungur át nokkura bita af hrosslifur. Drakk hann þá öll minni
krossalaust, þau er bændur skenktu honum. En er veislu þeirri var lokið fór konungur og
jarl þegar út á Hlaðir.
Now, when King Hakon and Earl Sigurd came to More with their court, the bondes assembled in great numbers; and immediately, on the first day of the feast, the bondes insisted hard with the king that he should offer sacrifice, and threatened him with violence if
he refused. Earl Sigurd tried to make peace between them, and brought it so far that the
king took some bits of horse-liver, and emptied all the goblets the bondes filled for him
without the sign of the cross; but as soon as the feast was over, the king and the earl
returned to Hlader.
From these accounts it is fairly clear that blót consisted of blessing of the horns or goblets,
blessing the folk with the blood of the sacrifice, fulls or prayers to the Gods and Goddesses, and
finally a feast. Whether Snorri presented the events of blót in the order they were performed, we
cannot know for certain, but at least we do have the events that took place during a blót. Some
parts of blót were left out by Snorri; obviously the sacrifice had to be slain, and rituals must have
attended the slaying as well. None the less, a rough outline of events taking place at blot can be
somewhat reconstructed.
1) Pre-Feast: Prior to the feast, the sacrificial animal would have had to been slaughtered and
butchered. In Helgakvida Horrvoardssonar, a boar is lead out to swear oaths on, but it is not clear
whether this boar was later slaughtered for blot. In Heiðreks Saga , a boar or sonargöltR (the
“leading boar,” the same term used in Helgakvida Horrvoardssonar of the boar) was brought
before the king at Yule that was intended for blót, and apparently later slaughtered. Garlanding
and swearing of oaths on the animal may have taken place as a regular part of the blót ritual or
pre-ritual then. While we are not told by Snorri what events took place at the slaying of the
animal, and shortly thereafter, he does tell us that the blood of the animal was drained into the
blót bowl. Hlautteinar or “lot sticks” were also made then, and these later used to sprinkle the folk.
The Hlautteinar we are told were like brushes.
The slaughter its self was likely to have been fairly humane. Some scholars feel the ancients
saw the animal as a representative of a God or Goddess. Temples did keep sacred animals, and
this is mentioned several places in the lore. Flateyjarbók, described a temple where horses were
kept, while Hrafnkels Saga told how Hrafnkell Freysgoði kept a stallion dedicated to FreyR. These
animals may have been seen as containing the mægen of the God or Goddess they were dedicated
to. In Snorri’s account though, the folk are portrayed as bringing the animals for blot. After the
slaughter, the feast its self would have been prepared. Snorri tells us that the meat was boiled and
this is confirmed by words for sacrifice such as Gothic sauðs, cognate to Old Norse sjóða and Old
English séoðan “to seethe, boil.”
2) Sprinkling or Blessing the Temple and Folk: The temple walls, altar, and folk were then
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A Book of Blóts
sprinkled or blessed by the priests. This act is also mentioned in Eyrbygja Saga in the description
of Thorolf Mostrarskeggy’s hof. Vilhelm Grönbech in Culture of the Teutons felt that the blood of
the sacrifice transferred some of the power of the Gods and Goddesses to the folk.
The blood of the victim was a means of communicating the power of holiness. It was poured
over the stone or heap of stones – stallr or hörg – in the sacred place. The chieftain’s ring
which reposed in the sanctuary was reddened on solemn occasions, and we learn in one
place about two Icelandic claimants to the rank of priestly chieftain (goði), that they procured themselves the holy power by reddening their hands in the blood of a ram (Grönbech.
The Culture of the Teutons, Vol.2, p.211)
Recalling what Turville-Petre had to say on this matter in the quote above about the blood symbolically joining the folk with the Gods and Goddesses, along with Grönbech’s passage, it seems
fairly certain that the purpose of the blessing was to covey upon the folk some of the power of the
Gods and Goddesses. This power may have been thought to take the form of good health (i.e.
holiness), prosperity, and frith; or perhaps just sheer luck (in the form of hamingja, an Old Norse
term referring to luck and/or spiritual strength).
3) Hallowing the Horns or Goblets and Meat: The horns or goblets of mead and meat were then
passed over the fire. It is not clear in Snorri’s account whether this had ritual importance or not.
In the Landnámabók, both Thorolf and Jorundr used fire in their land takings for temple sites,
while other land takings not involving temples seem to omit this step. It is possible then that the
passing of horns or goblets over the fires may have had a ritual connotation of some kind, the
most likely being to hallow them. The chieftain then blessed the horns and we are told in one of
the later accounts in Hákonar Saga goða that “Earl Sigurd spoke some words over it, blessed it in
Odin’s name.” It is also at this point that King Hakon signed the cross, and Sigurd covered for him
by saying he was making the hammer sign. We do not know what words Jarl Sigurd spoke over the
horn. The lore is very sparing with such things and so we can only guess that perhaps it was
something similar to the Þórr uiki formula found on some runestones. The phrase literally means
“Thor make sacred.” This may be somewhat confirmed by the way Jarl Sigurd covered for the king
by saying he was making the hammer sign. Whether or not the hammer sign is authentic Heathen
practice or not has been hotly debated in Heathen circles. Many feel it was merely Sigurd’s way of
covering for Hakon, and the Heathen jarls’ unfamiliarity with what Hakon was doing confirms this.
Others feel that the jarls perhaps knew what the hammer sign was, but realized Hakon was
making the sign of the cross. It is interesting to note that the verb signaði is used to indicate Jarl
Sigurd hallowed the horn or goblet. While the verb usually is taken to mean “bless” in Old Norse,
it is ultimately related to English sain and sign, both meaning “to sign.” Sigurd may therefore have
made some sign symbolic of Odin in his blessing of the goblets. Unfortunately, we have no other
examples in the lore to go by, and so, the modern Heathen is left to his or her own discretion as to
using the hammer sign in blót. The closest example of the hallowing of a horn in the lore is in Egil’s
Saga. Egil scratched runes on a horn he suspected of containing poison, blooded them, and then
spoke a verse. How similar this act of rune magic was to the blessing of horns in blot, we cannot
say. What is clear though is that the mead, ale, or other drink was somehow blessed at this point
in blot either by fire, with words, or with signs, or some combination thereof. The purpose of
blessing or hallowing is no doubt to fill the mead or ale with the power of the Gods and Goddesses,
and perhaps drive off any thing that might potentially cause illness.
4) The Fulls: The word full simply meant a drink or a drinking vessel in both Old Norse and Old
English, but in the sense of blót it is connected to the words said with that drink. The fulls as seen
in this account by Snorri are to Odin for victory, Njord, and Frey for peace and plenty. There is no
reason to think these were simple toasts, and indeed probably were not toasts at all, but prayers.
We know from other accounts of sacrifices such as Thorkell’s in Víga-Glúms Saga that these may
have been petitions or prayers. That is, victory was not toasted in Odin’s name, nor did the
chieftain make a boast to achieve victory in Odin’s name, but, that they asked or petitioned Odin
for victory. Prayers such as those that survived in the Æcer-bót were not simple affairs, but could
go on for twenty to thirty lines and were written in alliterative verse. The purpose of the fulls are
no doubt several, and dependent on what type of blot is being performed. None the less, they can
probably be broken down into words of praise for the Gods or Goddesses, and petitions for help
from the Gods or Goddesses. All variations a prayer or full could have taken would be of these two.
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A Book of Blóts
Both Old Norse and Old English words for prayer are related to modern English bid. Old English
biddan meant “to pray, entreat, ask,” while Old Norse biðja carried similar connotations.
5) Bragafull: The bragafull has usually been taken by scholars to mean the “leader’s cup” and
appears variously in the lore as a toast to a dead leader, or as a boast by a leader to do some deed.
In the Ynglinga Saga, of the Heimskringla, Ingjald boasted at his father’s funeral feast to double
the size of his kingdom. The bragafull served perhaps much the same purpose as the God fulls, in
that perhaps the Gods and Goddesses were expected to help the leader fulfill whatever vow they
made.
6) Minni: The minni was the remembrance cup, a toast to the memory of departed friends and
family. Its purpose is clear when one recalls passages from the Havamal and Beowulf about a
person’s good name after death:
Cattle die, and kinsmen die,
thyself eke soon wilt die;
but fair fame will fade never:
I ween, for him who wins it.
(Hollander translation, verse 76)
Grieve not, wise warrior. It is better
to avenge one’s friend than mourn too much.
Each of us must one day reach the end
Of worldly life, let him who can win
glory before he dies: that lives on
after him, when he lifeless lies.
(Beowulf lines 1384-1391)
The minni was a way of keeping alive the glory of friends that had passed on. In addition, it
perhaps was a way of worshipping one’s ancestors, and seeking favour from them much as they
did the Gods and Goddesses.
7) Feast At this point the feast probably started. Going by accounts in the sagas, these feasts
may have been elaborate affairs lasting for quite a while. The meat for sacrifice for blot was
according to Snorri boiled in a broth. This is apparent from the accounts in the Heimskringla.
Whether this was the only way of preparing the meat for sacrifice is not known, but it seems the
preferred way for the Jarls of Norway under King Hakon.
Conclusion
Nearly all modern blót outlines have been drawn either directly or indirectly from the Heimskringla
accounts. However, there are differences. As ancient Heathens probably nearly always used space
that had been thought sacred for centuries, or spaces they had made permanently sacred, such a
step as is commonly called Hallowing, or the misnomer Warding, was not a part of ancient blót.
When ancient Heathens needed to create sacred space, they did so for permanent usages such as
the taking of future temple sites such as in the Landnamabók. Therefore modern blót outlines
have added the step of Hallowing with the intention of creating temporary sacred space. Another
major difference between ancient and modern blót is animals are no longer used, except in rare
circumstances. Mead has therefore taken the place of meat as the preferred gift to the Gods and
Goddesses. It is now used for the blessing, fulls, feast, and gift parts of blót. The modern blót
outline has remained in principle the same however, and therefore study of how ancient blóts were
performed is of help to the modern Heathen.
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A Book of Blóts
Book-Hoard
Bosworth, Joseph, and T.Northcote Toller. An Anglo-Saxon Dictionary and An Anglo-Saxon
Dictionary: Supplement. (Oxford, England: Oxford University Press, 1898 and 1921)
Cleasby, Richard, and Gudbrand Vigfusson, An Icelandic-English Dictionary (Oxford, England:
Oxford University Press, 1874)
Grimm, Jacob (James Stallybrass, transl.) Teutonic Mythology (4 vols). (New York: Dover
Publications, 1966)
Grönbech, Vilhelm. Culture of the Teutons (London: Oxford University Press, 1931).
Hollander, Lee. The Poetic Edda. (Austin, TX: University of Texas Press, 1962)
Snorri Sturluson (Samuel Lang, transl.) Heimskringla: A History of the Norse Kings (London:
Norroena Society, 1907)
Snorri Sturluson (Erling Monsen and A.H. Smith, eds. transls.). Heimskringla. (New York:
Dover Publications, 1990)
Turville-Petre, E.O.G. Myth and Religion of the North. (Westport, CT: Greenwood Publishing
Group, 1975)
14
A Book of Blóts
Building a Better Blot
Rod Landreth
aka The Hip Heathen, with generous assistance by his partner, Jason Grothe
After going through this booklet, you probably have a decent idea of the general steps of a
blot. You probably know the holiday or know the reason why you are doing the blot. You know the
deity or entity you want to blót to. You may even have some Lore that you wish to read or
otherwise express in the blot. You feel you are set and ready, and in many ways you are. Your
head is in the right place, perhaps your heart even, yet when you actually get to the actual blót.
. . it just doesn’t seem right, or it may seem “right” but somehow not enough or otherwise
imperfect.
All beginning blót creators go through this. This article is going to provide some pointers on
how to build a more focused, hopefully more spiritually moving, meaningful blot, rite and/or
ceremony. Its goal is not to give you yet another mechanic or procedure, but rather to assist you
on some of the nuts and bolts to make your blót better.
The method I will use is familiar to many as a way to break down and actually look at an issuethe Five W’s and How. This procedure works for me, and it successfully allows me to take a
problem or issue, break it down to its essential parts, and deal with each of those parts. In
addition to this method, I want you to keep in mind another familiar model, that of a dinner party
or similar event. In essence, that is what you are doing when you invite the Deities, Ancestors and
Wights to your home or similar place for conversation, merriment, gifts and good drink. Working
through these questions ensures that not only is there a higher chance that those you invite come,
but also that they know where to go, when to come, what will be going on, what to bring, and what
is expected of them when they arrive—the same courtesies a good host/ess provides to make
their human guests feel informed and welcome.
Who
The first question you need to ask yourself in preparation for the creation of a blot or rite is
who you are inviting or focusing the blót on. This may be because a specific holiday is associated
with a deity, the ancestors or the wights. Perhaps you want to thank a particular deity for some
recent advice, or get closer to the Svartalfs for inspiration on an upcoming craft project. This step
may seem matter-of-fact, but who you are honoring may change the way the blót is done or
structured.
Blóts do not always have to be to deities, although here in the US they usually are. The actual
purpose of the blót is to give something back for what has or will be given to us (Gift for a Gift),
and we receive gifts from more than just the God/desses. A blót can be used to honor our heroic
ancestors whose layers in the Well we stand and build upon. After all, if it weren’t for them, we
wouldn’t be here. A rite can also thank the wights of house and land for all they do for us.
A good example of a blót to our ancestors is, during Memorial Day, to raise horns to our
grandfathers and grandmothers who selflessly did their part to ensure victory in the great struggles
of World War II. A very moving rite I attended was a simple beating of a drum as a litany of names
were recited. A more personal blót might be to a specific relative (for instance, a grandparent that
you were unable to say goodbye to). As these kinds of rituals reinforce our ties to the past-and
thus connect to our future-by connecting through ceremony, you reaffirm your own connections in
the Well and through Orløg.
Very often, here in the United States, we neglect the landvaettir and housewights that are all
around us. This stands in sharp contrast to the Old Countries, where often they were the dominant figures that were celebrated and honored. A good example is the Yuletide gift of porridge
with sweet cream or butter. This could easily be turned into a more formal practice than just
leaving a bowl of Cream-of-Wheat on your doorstep. An excellent ceremony to devote to the
landwights is the Charming of the Plow, where we give them offerings to wake them from their
winter slumber and bless the tools of the coming year.
Often rites have more than one focus. At harvest time, for instance, we thank the landwights
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A Book of Blóts
for all the work they’ve helped us with and Frey for his bountiful sunshine and life-giving rains. In
this instance, we have to take this into consideration; you do not want to thank or honor Frey in
the same way that you honor the wights of the land, for much the same reason that you do not
celebrate your boss’s birthday the same way you would celebrate your Grandmother’s. Each
entity not only has different needs and wants but also needs to be approached differently. Indeed, a harvest blót like this is really two small blóts that you must unify into a cohesive whole
that honors both.
As you can see, even a question as simple as “Who?” can fundamentally shape the way your
blót is structured.
What
Once you determine who you are “aiming” your blót or rite towards, you need to figure out
what you are going to do when they arrive. Think of this stage as the “theme” of the dinner party.
In the Troth Clergy Handbook (page 5-2) there is an excellent list of the chief purposes of a blot or
ceremony.
Celebratory
A celebratory ritual is one which recognizes a specific event, thereby strengthening
the awareness of the participants and encouraging the smooth flowing of Wyrd from it.
The most common of these are the blessings of the year, which celebrate the points of
the year’s turning, encouraging the proper shifts of mindset in the participants, recognizing the presence of the god/esses in each season’s activity and life, and encouraging
the next season to flow well and smoothly.
Folk-Binding
A folk-binding ritual is one which strengthens communal identity. The most common of these is the Kindred sumbel. Other rituals which strengthen the bonding between folk include weddings, ritual inaugurations, processions, and smaller things such
as the singing of a chosen song, the wearing of chosen garb, and other activities which
symbolically proclaim the nature of a group and the identification of all its members
with it.
Goal-Driven
A goal-driven ritual is a ritual performed for a specific purpose. Examples of this
might include a rite for healing, a blessing on someone about to go on a journey, a
ritual to help find a new house or job, and so forth.
Initiatory
An initiatory ritual is a ritual performed for marking and/or producing a change of
state in the individual being initiated. The most common initiatory rituals include Trothtaking (either in a Kindred or by oneself), name-giving (the ritual acceptance of a
newborn into the human world), man- or woman-making, and dedication to a specific
god/dess.
Devotional
A devotional ritual is a ceremony performed for the purpose of bringing a human or
group of humans closer to a deity/deities or wight/wights. Examples of this range from
pouring out a drop of drink all the way to self-sacrifice, but the most common forms of
pure devotional ritual are personal meditation and prayer, or a group rite at which a
particular deity is called on, toasted, blessed, and asked for blessing.
Now these broad categories are not hard and fast, and may even be combined, but they give
you a good idea of the direction to take your blót in, and some indication of the tone appropriate
to the results you’re hoping to achieve.
For instance, if you are doing a Goal-driven type of blót you will want to state explicitly what
the goal will be, how you are planning to achieve it and in what way do you want the entity to
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A Book of Blóts
assist or show favor upon this goal. On the other hand, a devotional blót highlights the entity’s
positive points, historical connections, and other features that inspire you.
When
Again, this may seem like a relatively obvious item but, as in many things, timing is always
important. If you are doing a initiatory ritual, you might want to set the start time at Twilight to
provide an appropriate backdrop to a transition from one state to another, or perhaps during a
Celebratory rite in Midsummer you want to time the high point of your blot to coincide with the
zenith of the Sun.
The length of a blót is another factor that needs to be considered. Is the blót merely one event
among many in a day-long celebration? If so, then stripping a blót to its essentials would be
prudent. If, on the other hand, the blot is the primary reason a group is coming together, a more
theatrical and in-depth blót would be required.
Another consideration is the time of year. If your rite tied to a certain season or holiday with
established traditions, make sure you’re familiar with those traditions, and incorporate them into
your ceremony. Ostara has established traditions in its eggs, bunnies, chicks, and special breads,
as well as its ties to springtime and renewal. Yule, too, has many built-in associations and traditions that you must deal with.
Not all of your ceremonies or blót need to be tied to a specific holiday. You may want to hold
a one-time rite to either encourage or discourage something from happening, such as holding a
Thor blót at the beginning of tornado season in the Midwest to ask him for protection from the Sky
Wyrms or a blót of appeasement to Laufrey’s Son during fire season in California. In other cases,
you or your kindred may want to create new traditions with new associations.
Where
This is another question that seems pretty obvious at first glance. However, “where” can be a
very important factor in certain blots. First, the type of blót you have in mind may require certain
facilities. If you are going to do a “Devotional” type of rite to Ullr or Skadhi, for instance, you’ll
probably want to be somewhere with lots of trees and animals around. Likewise, if you are going
to be doing a dramatic burning of a small ship to simulate Baldur’s burial, then clearly you need to
have a body of water nearby to sail your funeral ship on.
In other cases, the locations available to conduct your ceremony may be limited, in which case
you may not be able to do certain things, or you may have to symbolically represent things that
aren’t available to you. If your ceremony is being held in February in the Midwest, for instance,
you can only do so much of your rite outside before people get impatient. Since many of us don’t
have access to a literal “well” in our homes, a “Goal-oriented” blot to work off some recent negative Orløg may require a symbolic “well” in the form of a large, deep bowl of water.
There is some debate about whether a hammer rite (or other sacred-space-making rite) is a
necessary part of a heathen blot. The particulars of your location may determine whether or not
you wish to add a hammer rite of some sort to your ceremony. If you are in a public park then you
may want to establish a sacred space, but if you are in your back yard Vé there probably isn’t a
driving need for one.
Why
This is a significant factor to consider. Why are you doing this blót? Is it to gain favor from the
wights to help your garden grow? Is it so that Frigga can come in and help you organize your life
or be successful in the corporate world? Are you thanking Freyja for sending you the Significant
Other of your heart? Look again to the various “themes.” Not only do the broad categories cover
what you are doing, but also why you are doing them. However, at this stage you must strive for
deeper meaning. Get beyond the surface reason and look at the spiritual or faith-based reason.
The “What” provides the bricks-now you must look to find the mortar to hold the bricks together.
For instance, in an initiatory blót such as bringing a new member into your group or kindred,
your group is tying the new member’s Wyrd to the collective’s Orløg. Therefore, your blot should
incorporate elements that help to communicate the more esoteric concepts into something more
understandable. You may wish to represent the spiritual act of weaving one person’s thread into
the collective tapestry of Orløg by tying a ribbon to the kindred hammer or some other image
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A Book of Blóts
representing the kindred. Formal oaths or affirmations may accompany these physical acts to
further reinforce this melding. The physical acts of the rite combined with the verbal components
represent the spiritual acts being performed.
Another example would be a devotional rite to Odin. The goal is for the individual or group to
become closer to and to better understand an aspect of the Allfather. Odin has many aspects we
could focus on. Say for instance you want to get a better understanding of his aspect as the
patron of wild, creative Wod. This might be difficult to produce in a group setting without the use
of expensive and illegal pharmaceuticals or perhaps a lot of lube, but be very suitable for an
intimate individual blot involving little more than pen and paper or a brush, paint and canvas.
However, a re-enactment of Odin sacrificing his eye for a drink of Mimir’s Well could be simulated
by each member of the group sacrificing an important personal item for a drink of cold mineral
water from a horn.
The essential part of this stage is making the spiritual aspects and meanings apparent. Look
deeper at what is actually going on spiritually when you go through the steps of a blot. Changing
an aspect of the mechanics of a blot to reflect or bring about spiritual meaning often reveals the
reason for the blot. Attempt to focus not on the act, but rather on the meaning behind it.
How
This is the most difficult step to explain, as I cannot show you how to be spiritual and faithfocused. Indeed, each individual and group has their own way of doing these things. Such is the
nature of Spirit. I can, however, provide some pointers and examples that will hopefully help you
along.
As mentioned in the previous section, the purpose of a blót or rite often goes deeper than just
following a blot structure. My view is that the depth and “spiritualness” of an individual blot or rite
is about how connected or “plugged in” an individual or group is. Who or what you are “plugged
into” depends upon the theme or goal of the blót. By the time you reach this stage you should
have a clear idea of this.
If you are doing a blót whose primary focus is a deity, make sure you have a good, clear
relationship with that deity. Knowing as much as you can of the deity’s lore can be helpful to
understand their spheres of influence.
If you are a person who meditates, I recommend that before you prepare the blót, you contemplate the deity you are honoring. See if you can begin to feel his or her presence within you.
For me, when I am with them and they are with me, they sort of fill a space within my mind that
leads down my core (sort of in front of my spine). That’s when I know I have their attention. You
may have other signifiers, but recognizing the connection will be very useful during the actual
blót.
If you are not a person who meditates (and not everyone is), then try doing something associated with the deity in question. I drew very close to Frigga when I learned to knit. This act made
me understand many things not only about her and her ways, but it also helped me to get closer
to her because it became a time I shared with her. Depending on the deity, even things not
normally associated with that deity may also help you “connect.” All the martially oriented deities
seem to respond to katas or similar martial practices. Chopping wood may help connect to Thor
or Ullr. Running (especially in the cold or snow) connects you to Skadhi. Swimming in the ocean
might help you connect to Njord. Really any action you feel would fall into the deity’s spheres of
influence can help you to connect.
Connecting to landwights can be something as simple as gardening or doing anything to your
yard, like mowing. Housewights really react when you clean your home. As in the examples for
deities mentioned above, being mindful of what you’re doing as a connection helps you to recognize their presence.
Knowing when the deities or wights are there changes many aspects of blót procedure. I’m
not going to go through each step, as it would be a book unto itself. I am going to focus on one
vital aspect of many people’s blót or rites—that of giving a blessing from the deity or wight in
question.
In my near decade as a Godhi, I’ve been involved in and given many blessings during blót.
The mechanic of blessing is fairly simple: take a plant sprig or something similar, go to each
person involved in the blót, splash the individual while saying something like “Freyja bless you.”
Mechanically, this is easy, but on the spiritual level, what’s actually happening? When the droplets
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A Book of Blóts
hit you, do you feel anything beyond the wetness? What distinguishes a “good” or “effective”
blessing from the mere act of getting splashed?
What follows is based upon my experience and observations. It may or may not be what you
experience. If you experience something different or you think I’m totally off, feel free to contact
me, as I’m eager to hear your opinion.
As mentioned above, knowing when the entity is present changes a few things. When I do a
blessing, that identification of the presence of the deity is very important. As I am consecrating
the mead or other liquid, I am asking the deity to sort of “plug in” to me. I usually feel as though
they are standing behind me and their “essence” flows through me.
I don’t like to use twigs, preferring to touch my index and middle fingers to the liquid and to
the person. Once I touch the liquid, I look the recipient in the eye (if possible) and ask for the
deity to guide my hand. At this point, I open myself through the “plug in” and begin to touch the
recipient on the forehead or heart (it varies). When my fingers touch the recipient, I feel the
energy from the entity flow through me, up my arm, and into my fingers. Usually along the way,
I get this impression of something relevant to the individual that the deity understands or is
perhaps even involved in. As I draw the relevant symbol on the recipient, I usually express this as
a part of the blessing. Once I remove my fingers, there is usually an embracing “nimbus” that
surrounds the recipient showing the blessing they have received. Depending on the deity involved, the “nimbus” is a variety of colors and textures.
Now, again, I know not everyone will experience and perceive what I do, and the more experienced you become the more apt you are to sense what is going on. The key to a blessing is not
the person performing the blessing; the deity provides this boon and provides the “oomph” to
make it so. The person performing the blessing is the conduit for the deity, not the originator.
This is not to say that the recipient is just a passive receiver. When I have been on the
receiving end of even an inexperienced blót leader, I open my spiritual core as a kind of receptor.
Usually, as I feel droplets hit me I feel infused with the deity’s boon. I’ve also felt a little shiver run
down my spine in acknowledgement of a blessing being received.
The above blessing example may seem a bit mystical or even fantastic. Indeed, you may
never experience such Technicolor effects. That does not prevent you from attempting to go
beyond the mere mechanics of blot and truly bring out the spiritual in the ceremony.
It is my hope that this article has helped you re-examine the mechanics so often presented
and bring more meaning and spirituality to the blot creation process. By taking each of the above
factors, individually or as a collective, your next blot or rite can be not only innovative in bringing
about what you are wanting to achieve in your blot, but also help you reach deep within yourself
and allow each participant to be spiritually fulfilled and have a meaningful experience.
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A Book of Blóts
Solo Rites
Ben Waggoner
Edred Thorsson (p. xiii) writes about a poignant childhood memory:
I remember when I was about six years old on a trip to New Mexico and Arizona that I cried
myself to sleep one night wishing that I had been “born an Indian.” I was so struck by
something about these noble, authentic, and self-aware people. But what my six-year-old
mind could not understand was that it was not the Indians as such that I found so inspiring
but it was the things which they represented and embodied for themselves.
Where does that authenticity come from? According to historians (e.g. Locke, pp. 5, 45-51),
the Navajo language originally had no word for “religion.” I’ve been told that the same is true for
the languages of the surrounding Hopi and Pueblo peoples. This shocked the government functionaries and missionaries, who came in droves to offer their own religion to the “godless savages”. But it wasn’t that the Navajos had no spirituality. On the contrary, they have some of the
most elaborate rituals and complex myths ever recorded. It was just that the Navajos had no
concept of “religion” as something that was separable from daily existence. The idea of a “religion”
as something that you could go into a building to do once a week for an hour was laughable to the
Navajos. Everything that the Navajos did, whether building a house, hunting, herding, weaving, or
anything else, was and still is part of “Navajo religion.” Everything can be done in a sacred way
that reminds the individual of who he is and where he stands in the cosmos.
Without adopting the specifics of the Navajo way, we could learn a great deal from their
outlook on life. The very word “religion” is thought to come from the Latin religere, “to re-link, to
reconnect.” That’s exactly what any spiritual path worth following should help you to do: to reconnect with the Universe, with the Gods and wights, with your ancestors, and with other people; to
center and ground you upon this Earth; to know where you stand and where you are going.
Linguists have suggested that the grammatical opposite of religere is negligere, “to neglect.” Thus
a religion is the exact opposite of going through life mindlessly and neglectfully. It should enable
you to notice and draw on the frith-web of connections between your self, your friends and kin,
other living things, the spiritual beings you honor, and the entire universe. At risk of seeming
overly eclectic, I’ll borrow and slightly redefine the Buddhist term mindfulness to mean this state
of awareness, for lack of a better word. You simply become fully mindful of the Gods and wights
and ancestors, aware of their presence in your life at this moment, listening to anything they
might have to tell you, and grateful for the aid that they give you. Or if you prefer, think about how
the words “holy”, “hail!”, “whole”, and “heal”, and their derivatives and cognates in all the Germanic languages, derive from the Proto-Indo-European root *kailos, meaning “to be complete”.
Whenever you make contact with the Holy, or when you hail the Gods or wights or ancestors or
kinfolk, you are in a sense completing yourself, making yourself whole by putting yourself into
right relationships with all your Kin. We hope that all of the rites in this book will help you to
become a more mindful and more complete Heathen—regardless of which deity calls to you, or
what stances you take on the theological and organizational questions that keep popping up in the
Heathen community.
But what do you do if you live far from a Kindred and can’t blót with others regularly? Even if
you do blót regularly, what do you do between blóts? How can you work the Heathen way into
every facet of your life? How can you keep your faith from becoming just a fossilized bit of
entertaining folk custom that you trot out at Yule and Ostara—the way that so many people trot
out their Christianity at Christmas and Easter, and mothball it for the rest of the year? Ultimately,
those are questions that no book can answer. Several of my teachers have advised me, “Be
Heathen in all things.” Working out how to do that is how you grow as a Heathen, and the answers
may come slowly. I certainly haven’t figured it all out yet! I doubt whether anyone’s really worked
it out yet; it may take generations before an integral Heathen worldview is completely reforged.
What this chapter presents is a selection of brief rituals that you can do during a typical day.
They’re culled from lore, recent literature, and personal practices of Troth members, but they’re
20
A Book of Blóts
certainly not an exhaustive list—feel free to use what’s in this chapter as a starting point for
developing your own ways of being Heathen. Some of these rites are “mini-blóts”; most don’t
follow the form of a blót. Nonetheless, you might think of all of them as small gifts given to the
Gods and wights. Even if you don’t offer any physical gift, you are giving them the gift of a
moment of your attention. Many of us have crazy schedules and countless claims on our time—a
moment of thoughtful, undivided attention is not always an easy gift to give, even to our family
members and friends. Yet family and friends always appreciate it, and I think that our Gods do as
well (never forget that the Gods themselves are your family and friends). In their own ways, they
will return the favor. “Not great things needs give to a man; bringeth thanks oft a little thing. . .”
(Havamál 52)
Probably few Heathens do all of these rites every day. Rites like these are not “mandatory”—
the Æsir are probably not going to whomp you upside the head because you forget to wear your
Hammer one day. Nor are they going to guarantee you a perfect stress-free day because you
remember to wear it. I don’t think they work that way. Sunna doesn’t really need for you to hail
her; she’ll rise and set whether you hail her or not. (Or at least the Earth will keep turning so that
she’ll appear to rise and set. We Heathens have never had a problem with Copernicus and Galileo,
unlike some religions we could mention.) And you might have lost your keys because you neglected to feed the house-wight and she’s acting rambunctious—but you might also have lost
them because you’re forgetful and a bit of a slob. The purpose of these rites isn’t to pay off the
Gods, or to work your Will upon the Cosmos. It’s to reconnect you with the world of the Gods, the
workings of Midgard, and the everyday magic that surrounds us all. As Will von Dauster (1992)
put it,
Magic is not some earth-shattering, black-cloaked ceremonial nightmare of monstrous
proportions. It does not require animal (or worse) sacrifices, does not require years of
study to discover, nor does it always change the lives of people when they encounter it,
especially not if they are busy denying it can exist. The awareness of magic begins as the
amalgamation of small, and some times not so small, often serendipitous occurrences. To
feel these requires first and foremost an awareness of one’s surroundings. The more complete that awareness, the stronger the perception of the underlying transcendence of all of
reality. Recognition cannot happen without this awareness.
Ideally, you can gain this state of awareness whether you’re leading an elaborate Odin-blót,
meditating on a rune, or tying your shoes. I make no claim to have achieved this kind of spiritual
consciousness, at least not as a steady state—but it seems like a good goal to work towards.
Holy Tokens
Most Heathens wear some sort of token of their faith. Wearing or carrying a holy token can be
a simple but strong reminder of who you are and what path you have chosen. You may or may not
see your token as “magical” in itself; some people ritually charge their tokens, others don’t.
Nonetheless, your token is a sign of your connection with our Gods and ways. Metal seems to be
the most common material for holy tokens, but I’ve seen tokens made of semi-precious and nonprecious stone, wood, bone, teeth, antler, horn, ceramic, glass, and plastic. (Rod Landreth recommends “Shrinky-Dink” plastic, available in any toy or hobby store, as an inexpensive and colorful
way to make your own.) The material’s not all that important; what matters is the meaning that
you give it.
A “straw poll” of Troth members suggests that a large majority wear Thor’s Hammers at least
part of the time. Thor’s Hammer is the closest thing we have to a universal Heathen symbol. Even
if Thor is not your patron deity, he wields his Hammer for the protection of Asgard and Midgard,
and for hallowing of Gods and men, making his Hammer a fitting symbol for all. In addition to or
instead of a Thor’s Hammer, many Heathens wear tokens of other Gods or Goddesses that they
are close to. Odin’s followers usually wear a Valknot; Tyrians may wear a small Irminsul; and I
know a Forseti’s man who wears a miniature axe head. Followers of the Vanir may wear a sunwheel,
a boar, a ship, or a reproduction goldgubber (a small golden plaque showing a man and woman
embracing; many of these have been found in Swedish archaeological sites, and they are believed
to be Vanic symbols). A key or bunch of keys may be worn by those close to Frigga, and may also
21
A Book of Blóts
be worn by a Heathen woman as a symbol of her role as keeper of the home and hearth. Worshippers of Freya or Frigga often have a lot of amber on their persons, Frigga’s followers may wear
small spindles or rock crystal spheres, an Idunna-worshipper might wear a golden apple, and so
on. It’s also fairly common practice to wear an appropriate rune or bind-rune, a bracteate (thin
metal disk with embossed designs), or perhaps a rune-ring, or a symbol such as the aegishjalmar
or “Helm of Awe.” Chad Hooper makes this suggestion:
I don’t wear either the Valknut or the Hammer exclusively, symbolic of the fact that yes, I
do belong to Odhinn in the end but I also have a relationship with all of the Aesir and Vanir.
Most of the time I just choose at random which to wear on a given day, but I always make
a point of wearing the Valknut on Wednesday and the Hammer on Thursday. It’s a little
thing, but I think it’s the thought that counts.
Some Heathens carry little statues of their patron deities. The famous phallic statuette of Freyr
from Södermannland, Sweden, or the seated statue of Thor found in Iceland, may have been
made to be carried around in a pocket or pouch. Such portable god-images are mentioned in
Vatnsdæla Saga (chs. 9-15; Wawn, pp. 202-212). You can buy portable images, whether modern
creations or replicas of ancient statues, or you can make your own if your skills run that way. You
can use these portable statues in formal blóts, especially if you have little living space or are
traveling; but you can also use them as less formal reminders of the presence and help of the
deity. As KveldúlfR Gundarsson (1994) writes:
I myself have a Wodan-head carved from a pieced of fossilized ivory, which I keep in his
own pouch in my pocket. When I drink alcohol, I always share a few drops with Wodan—an
act which, with quick hands, can be done even in front of suspicious faculty members
without drawing unwanted attention. When I write, he stands upon my computer; when I
do rituals at home, he stands on my harrow, but wherever I am, even thirty thousand feet
up in an airplane, I can draw him out and have the full blessings of my God and my holy
stead about me whenever I need to call on him.
According to Tacitus (Germania 13, p. 111), a free adult man in most Germanic tribes had the
right to bear weapons. Some Heathens today carry consecrated weapons; for example, Mike
Smith (2002) suggests that Heathens might carry a small scrimshaw-type knife at all times. In
this spirit, Heathens who carry guns might choose to consecrate them—a police officer, for example, might hold a blót to Tyr and Forseti, asking for the Gods to hallow her sidearm and, by
extension, to bless her efforts to maintain the peace and uphold the law. If you choose to do this,
be mindful of any local laws, workplace regulations, and so on concerning what you can carry. A
small pocketknife may not cause concern unless you’re boarding an airplane, but carrying a broadsword or an unlicensed firearm could land you in trouble. Try to avoid the experience of a Wiccan
friend of mine: he was arrested and briefly jailed after police found an athame in his car!
It’s good to take pride in your Heathen path—but going out of your way to seek martyrdom is
not part of our tradition. Not everyone has the freedom to publicly advertise his or her Heathenness, or finds it convenient to do so. Yet even if your workplace or family is Heathen-hostile, some
holy tokens can still be worn openly without causing comment. An amber necklace, a rock crystal
ornament, an antique key, or a golden apple pendant isn’t likely to make anyone suspicious; only
you need to know what they mean. Alternatively, a key chain, small pair of earrings, or the like
may be less noticeable—one lawyer I know wears a discreet set of Valknot cufflinks. Or if anyone
asks about that pendant you have on, just smile and say “Oh, yes, it’s a museum replica of a piece
of Viking jewelry”—an accurate reply that avoids questions that you may not want to deal with
head-on.
Since Ásatrú isn’t as high on the pop-cultural radar screen as is Wicca, our holy signs are less
likely to be recognized and draw negative attention than, say, the Wiccan pentagram. I have
personally worn a Hammer openly for three years, and currently I have met about ten people in
Bible-Belt Arkansas who even recognized what it was. (And all of them were at least somewhat
familiar with and sympathetic towards Ásatrú—the Hammer actually helped me find friends.) The
obvious exception to this rule is the swastika. Although it was and is a good and holy sign, wearing
a swastika in public is likely to cause a lot of unwanted attention. Even some Heathens are uncom-
22
A Book of Blóts
fortable with its display. A few runes, such as Sowilo, Eiwaz (especially sideways), and Othala,
may also have racist or Nazi connotations in the minds of outsiders, although they’re less likely to
upset people than the swastika.
Some Heathens never take off their holy tokens, except perhaps in the shower or when going
through metal detectors. Others prefer to take them off at night and put them on in the morning;
this is largely a matter of personal preference. When you put on your token, a brief prayer is
appropriate. In A Book of Troth (p. 151) Edred Thorson suggested the following prayer:
This day shall bring new wonders, great doings, boundless luck, and happiness unending
—by the might of the Hammer!
Stefn Thorsman’s personal version is a bit longer:
This day shall bring new wonders, great doings, boundless luck, and happiness unending.
By the might of Thor’s Hammer Mjolnir! Hail the Æsir! Hail the Vanir!
Personally, I usually can’t remember anything that long, especially before coffee. I quietly say
“Hammer’s might” as I put my Hammer on. Mike Smith, in his book Ways of the Ásatrú (p. 41),
suggests something almost as simple: “By the might of Mjöllnir, ward me, great Ása-Thórr, from
harm.”
Finally, a couple of Heathens have told me that they kiss their Hammers before putting them
on. Not everyone does this, but if it feels right for you to do so, go ahead.
Hammer-Hallowing
The Heimskringla (“Hákon the Good’s Saga” ch. 18) tells of an episode in which King Hákon,
nominally Christian at the time but presiding at a Heathen sumbel, makes the sign of the cross
over a horn of drink. A retainer of his explains that he has signed his drink with the Hammer of
Thor, “as do all those who trust in their own might and main.” This is the basic documentation in
the lore for Hammer-Hallowing, a brief rite that can be done at any time. You can make the
Hammer-Sign over food and drink, over yourself or another person, or over anything that needs
blessing and protection—I once made it over a pickup truck that I wasn’t sure would survive a long
drive home. (I am pleased to report that it made the trip—through one of the heaviest thunderstorms I’ve ever been in.)
To make the sign of the Hammer, move your fist or hand forcefully downwards in a straight
line. Then move it to one side (left or right, it doesn’t matter) and forcefully swing it to the other
side. Your hand should trace out an inverted T-shape, representing the Hammer’s shaft and head.
As you do this, try to visualize your hand tracing out a glowing Hammer. You can do this surreptitiously with one finger if you need to. In more open rites, the sign may be made with an actual
Hammer in hand. If I don’t have a Hammer, I try to make the motion as if I’m actually swinging a
hammer, feeling the weight in my arm: a forceful blow struck downward, and then a swing from
side to side.
One of the modern Ásatrú traditions is to begin a blót by making the Hammer-sign in each of
the four cardinal directions, starting with the North and working clockwise, then above and below,
saying
Hammer in the North! Hold and hallow this holy stead!
and so on (Thorsson, A Book of Troth, p. 139). This seems to be the most commonly used phrase,
but there are a number of other versions out there. For example, Our Troth (ch. 38) gives an
alternative:
Wih-Thonar’s Hammer, ward us in North-Ways!
All ill must wend away.
And for those who prefer Old Norse, Birgit Knorr has contributed a version that’s been checked for
grammatical correctness by a couple of Icelanders:
23
A Book of Blóts
Hamarr
Hamarr
Hamarr
Hamarr
Hamarr
Hamarr
Hamarr
í
í
í
í
í
í
í
norðri helga vé þetta ok hindra alla illsku.
austri helga vé þetta ok hindra alla illsku.
suðri helga vé þetta ok hindra alla illsku.
vestri helga vé þetta ok hindra alla illsku.
Ásgarði helga vé þetta ok hindra alla illsku.
Helheimi helga vé þetta ok hindra alla illsku.
Miðgarði helga vé þetta ok hindra alla illsku.
This practice is basically borrowed from the Wiccan practice of calling the quarters, which was
in turn borrowed from ceremonial magic. As far as I know, there’s no real evidence that our
forbears actually did anything like it. A number of modern Heathens actively dislike this rite; don’t
feel you have to use it. Nonetheless, if you feel a need to make a consecrated space, this is one
way to do it within the context of Teutonic symbolism, and it’s become a widespread tradition in
modern Ásatrú. An alternative way of creating sacred space, widely practiced in the Theodisc
tradition, is to carry fire around the space. This is taken from the “land-taking ritual” described in
the Icelandic Lándnamabók. Other versions of the Hammer Rite, as well as further suggestions for
creating sacred space, appear in several of the blóts.
The Hammer-Hallowing and other ways of creating “sacred space” aren’t usually seen as
creating a “force field” or closed circle in the way that the Wiccan rite of “casting the circle” is. Why
create “sacred space” at all in a ritual? Here’s Lorrie Wood’s answer:
One of the meanings of such ritual motions, at least to me, is to remind myself and the
other participants that something special and sacred is about to happen here. It’s not, to
me, so much about scaring off the inappropriate wights, nor is it about hiring Thor as my
ritual’s personal bouncer, but to let all present be aware of the presence of spirit right here
and now, that they, too, might join in that awareness of being here, in this moment. It is
from that awareness of “here and now” that we can then embark on the serious work of
linking ourselves to the entire community of which we are an integral part—and recognition
of that community’s non-human members as well!
Edred Thorsson (A Book of Troth, p. 150) also suggested a version of the Hammer-Hallowing
that can be done to bless one’s self. Visualize a ball of shining light directly above you. Reach
upwards and take it; touch it to your forehead and say “Tiw!” Touch it to your mouth and say
“Woden!”, then to your chest and say “Thor!” Then move it to your left shoulder and say “Frey”,
then across to your right shoulder and say “Freya!” Obviously you can substitute the Norse names
of the deities if you prefer. A simpler rite is to hold your Hammer pendant, or to trace the Hammersign on your chest or in front of you, and say
Hammer upon my heart! Hallow and ward me!
Finally, many modern Heathens trace other signs to invoke the might of other deities. You could
draw a Valknot or the Ansuz rune for Odin, a sun-wheel for the Vanir, the Tiwaz rune for Tyr,
perhaps a spiral for Frigga. Or trace appropriate runes on or above something you wish to hallow.
You’ll see examples of these practices in some of the blóts.
Rune Meditations
Those who are drawn to deep study of the runes may choose to go through a course of daily
rituals and meditations, like those outlined in Edred Thorson’s books Futhark and Nine Doors of
Midgard, or KveldulfR Gundarsson’s Teutonic Magic. Not all Heathens delve deeply into the runes,
and that’s fine; not everyone needs to be a vitki. That being said, most Heathens pick up at least
a smattering of knowledge of the runes. It’s a good idea to know at least the basics: the Elder
Futhark runes in order, their names and sound-values, and their main associations and meanings.
Some Heathens do daily meditations on the runes as well; here’s a simple way to do that.
Make or purchase a set of runes. This can be as simple as runes drawn on index cards with felttip pens, or as fancy as a set of hand-carved runes in rare wood. For that matter, I have heard of
prisoners in solitary confinement making rune sets out of squares of toilet paper, folded, moistened and dried, with the rune drawn on in pen—the material isn’t that important. Each morning,
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A Book of Blóts
draw one of the runes at random. Look up its name, sound, and meaning, if you don’t already
know them. Look up its verses in one or more of the Rune Poems. Spend a few minutes just
thinking about that rune, its meaning, the Gods or Goddesses connected with it, and how it might
relate to your life. Then consciously look for that rune throughout the day. You could look for the
shape of the rune letter in things that you see that day, such as tree branches. You might also look
for how the power of that rune appears throughout your day. If you drew gebo, take the time that
day to notice what you give to others and receive from them, and how well or poorly they balance.
If you drew othala, think about your personal boundaries, your kinfolk, your home and heritage.
And so on. You’re not necessarily divining the future (although if you draw fehu and win the
lottery, and then draw naudhiz the next day and lose all your winnings along with your job and
your house, you may have a remarkable knack for divination). What you’re doing is more basic:
you’re learning to see how the shaping forces of the multiverse still work in our world. Knowledge
of these forces is Odin’s hard-won gift to mankind, and it is good for us all to partake in that gift.
Hailing the Sun
The books Our Troth and Teutonic Religion suggest hails to Sunna at sunrise, noon, sunset and
midnight. The practice of greeting the Sun at these four times is borrowed from ceremonial magic,
but there is some evidence that some of our Heathen ancestors did greet the Sun. The 5th-century
Svarteborg medallion has a rune inscription that reads ssigaduR; this is plausibly interpreted as
an abbreviated form of sowilo sigi-haduR, “Sun, victory in combat!” (Kodratoff) Modern Heathens
could well use this line as a hail to the dawning or noonday Sun.
In Our Troth (ch. 38), KveldulfR Gundarsson presents four hails (in Old Norse and in English
translation). His sunrise hail is:
Sun, hail to thee! shining in morning,
far-famed goddess, and fair.
Before doors of Delling, drightine, show sig,
holy rise you to heaven,
holy from nibel and night.
A Book of Troth (p. 149) recommends hailing Sunna at sunrise with a different word-spell:
Hail Sunna, light of Har newly risen!
Hail to thee who shed light and life on all our forbears,
Who shines on us now, and who shall shine on all our offspring yet unborn!
Share with me some of thy light and might this day,
That I may better fight in the fray and gain many goals!
For a noon-tide hail to Sunna, A Book of Troth (p. 151) recommends:
Hail Sunna, in the highest dwelling of heaven!
A folk prayer from northern Scotland (Jackson, p. 85) could also be used to hail the Sun. (Yes, it’s
technically Celtic, not Norse—but the two cultures have influenced each other greatly for many
centuries; this would not be the first time that we’ve borrowed something from the Celts!)
Greeting to you, sun of the seasons, as you travel the skies on high, with your strong steps
on the wing of the heights; you are the happy mother of the stars.
You sink down in the perilous ocean without harm and without hurt, you rise up on the
quiet wave like a young queen in flower.
Finally, the well-known “Hail to Day” from the “Sigrdrífumál” (2-3) is one of the most beautiful
prayers in the lore. I find it fitting to use at sunrise and sunset, when Day and Night meet.
(Musician Anthony Terpstra tells us that he hails the Sun by mentally playing the “Awakening”
sequence from Act III of Wagner’s opera Siegfried, which essentially dramatizes the “Sigrdrífumál”.)
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A Book of Blóts
Hail to thee, day! Hail, ye day’s sons!
Hail, night and daughter of night!
With blithe eyes look on both of us:
send to those sitting here speed!
Hail to you, gods! Hail, goddesses!
Hail, earth that givest to all!
Goodly spells and speech bespeak we from you,
and healing hands, in this life.
Many Heathens don’t use particularly elaborate hails; they just whisper “Hail Sunna” or some
short greeting like that. James Dillard says:
I don’t know if I say anything. If I’m able to just stand with my eyes closed and let the
warmth wash over me, it has a wonderful effect on me and reminds me that I have just a
little part in the big play.
For myself, I tend to hail her if I’m able to watch the sunrise or sunset—which doesn’t always
happen, since I work indoors and sometimes keep strange hours. Several Heathens hail the Sun
when they see her first—not necessarily at sunrise or sunset. Jane Ruck writes:
I hail Sunna basically when I finally go outside for the first time during the day. Not
necessarily at sunrise or at sunset. I sometimes say hello several times a day. I also do
this with her brother Máni. I think the important part is acknowledging that they are there
by name. I don’t think the exact time is so important. Others will probably disagree with
me on that.
It’s also quite Heathen to hail the Sun at certain times of the year. Modern Icelanders celebrate
solarkaffee—after the Sun has been below the horizon all winter, the day when a farmstead’s
inhabitants see the Sun for the first time is celebrated with coffee and general rejoicing. Most of us
don’t live in places where the Sun completely disappears, but we can still sense the shortening
and lengthening of the days. Yule and Midsummer are celebrated close to the winter and summer
solstices, and Ostara is close to the spring equinox; it is fitting to hail Sunna at these holy tides.
Hailing the Moon
Tacitus (Germania, ch. 11, p. 147) wrote that the Germans found the crescent and nearly full
moons to be the most auspicious days for assemblies, and in fact “for embarking on any new
enterprise”. In German folklore, it’s lucky to plant crops, marry, gather herbs and dew, or build a
house under the waxing moon. Boy-children born under the new moon would grow tall and strong,
and hair and nails cut under the new moon would grow back luxuriantly. On the other hand, the
full moon was the best time to cut wood, shoot game, and stuff featherbeds (Grimm, vol. 2, pp.
713-716). Pennsylvania Germans in the United States had very similar practices—fences will sink
down and rot unless they are built under the waxing moon, and vegetables must be planted under
the waxing moon, but wheat must be harvested after the full moon (Hoffman, pp. 129-130).
English moon-lore is much the same: pruning and grafting of fruit trees should be done under a
waxing moon; children born under a waxing moon will grow quickly; sheep should be sheared
under a waxing moon to increase the wool’s bulk; and mares that mate under a waxing moon bear
healthy foals. Plants and mushrooms grow best under a waxing moon—sometimes seeds were
sown under a waning or new moon so that they would sprout under the waxing moon. On the
other hand, cutting wood and picking apples had to be done in the dark of the moon, and weeds
had to be pulled during the moon’s wane. (Baker, pp. 20, etc.)
It is thus strongly within Heathen tradition, not only to hail the moon, but also to carry out
important actions in accordance with the phase of the moon. Full moons are also traditional times
for meetings, rituals, and holy feasts. New or waxing moons would be good times to build or move
into new homes, plant gardens, or open bank accounts. If you have a large project to do, it might
be well to begin it on the day of the new moon. New moons are also good times for marriages.
Hopefully, your success, frith and wealth will wax as brightly as the moon. People in both England
26
A Book of Blóts
and Germany bowed to the new moon the first time they saw it—especially the first moon of the
new year—and then shook or turned out the money in their pockets to ensure prosperity. On the
other hand, “the new moon does not love to look into an empty purse.” Grimm (vol. 2, p. 704)
quotes a German charm recorded in 1677:
Bis gottwillkommen, neuer mon, holder herr,
mach mir meines geldes mehr!
(Welcome, new moon, holy lord,
make my money greater for me!)
A slightly less mercenary greeting to the new moon comes from a Scots Gaelic folk prayer (Jackson, p. 86):
Greeting to you, new moon, kindly jewel of guidance! I bend my knees to you, I offer you
my love.
I bend my knees to you, I raise my hands to you, I lift up my eye to you, new moon of the
seasons.
Greeting to you, new moon, darling of my love! Greeting to you, new moon, darling of
graces.
You journey on your course, you steer the flood-tides, you light up your face for us, new
moon of the seasons.
Dave Haxton has written another lovely prayer to the moon, perhaps more fitting for the full
moon:
Hailsa Mani! full and bright,
fill my pastures with your light!
Ward my flocks and guard my herds,
hear you now adoring words!
Hailsa Mani! full and bright,
bane of foes who hide in Night!
Silver orb above the fields,
for whom danger always yields!
Hailsa Mani! full and bright,
guard my steading with your might!
When you go the Sun will rise,
and fill again the fair, blue skies!
Hailsa Mani! Heed my prayer,
in the Well another layer,
in my life another day,
for these simple things I pray!
Does this actually work? Some have suggested a real connection between the lunar phase and
various aspects of human health and behavior, but speaking strictly scientifically, at best, this has
not been conclusively demonstrated. But the point of doing rituals like this isn’t so much to
guarantee success—calling on the New Moon for prosperity really shouldn’t be a substitute for
diligent work and careful financial planning. The point is to orient yourself with the cycles of
Midgard, and to feel the holy powers that work within and through them.
In that spirit, many Heathens speak hails or prayers when other natural phenomena remind
them of the Gods. Lorrie Wood writes: “Personally, I’ll take happy note of the sun when I feel her
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warmth—but I’m just as happy to note that it’s raining, or windy, or foggy, or snowy. . . I will wave
at the moon when I see it, hail Thor when in a thunderstorm, and hail Odin on a good, blustery
day.” I tend towards informality, but I speak or whisper “Hail Tyr, star who keeps faith with athelings”,
or something similar inspired by the “Anglo-Saxon Rune Poem”, whenever I see the North Star. I
hail Heimdall and all the Aesir when I see a rainbow, and hail Thor on seeing a big bolt of lightning—and I’ve been known to pray for Thor’s protection if I’m in danger of being caught outside in
a thunderstorm. (The prayer is usually something like “Hang on, Big Guy, don’t get too carried
away just yet, OK?” Informal, yes, but oddly enough it’s worked in the past. . . )
Honoring the House-wights
One folk custom that definitely goes back to Heathen times is the leaving of offerings for the
guardian spirits of the home and hearth, or the spirits of places outdoors. The practice of honoring
the spirits of the home and the natural world is found all over Europe, from Iceland to Russia, and
it has parallels in many other cultures around the world. It was probably the hardest pre-Christian
practice to eradicate; peoples who had forgotten the “high Gods” for centuries still remembered to
make offerings to the spirits. Folk tales and lore agree that these spirits are helpful if treated well,
mischievous or even dangerous if neglected or crossed. Modern Heathens tend to refer to all of
these beings as “wights”, or “vaettir” in Old Norse.
I’ve known Heathen homes whose wights had a physical focus—the first Heathens that I knew
were graced with a couple of wights who “incarnated” in a small stuffed bear and tiger. (You
haven’t lived until you’ve watched Civil War movies with a running commentary from a small
Teddy bear that’s possessed by a sarcastic, politically incorrect, and slightly megalomaniacal
housewight. Trust me on this.) More commonly, the wights are invisible most of the time, but have
a physical home—often a stone, a stump, or a corner in the house. Icelanders have been known to
reroute road construction rather than disturb the home of a wight!
Modern Heathens’ personal attitudes towards wights seem to range widely; some acknowledge that they’re there but don’t work with them much, while others give them much attention
and devotion. Folk tales such as “The Shoemaker and the Elves” remind us that it’s good to keep
on good terms with the wights, but that even well-intentioned treatment may sometimes offend
them or make them leave. How to strike up a good relationship with your local wights? The most
traditional way is leaving out a bit of food for them, often milk, bread or porridge (although the
megalomaniacal wight I mentioned earlier favored French vanilla ice cream—it’s not a bad idea to
ask them yourself what they’d like). Chad Hooper tells his story:
Actually I don’t usually get too elaborate with them in usual observance, just leaving a
bit of an offering occasionally for them. Our household blót bowl resides on a small shelf
supported by a wolf’s head sculpture, and the house rule is that whatever is put in the bowl
when it rests on that shelf (or whatever is left in the bowl when it is returned to that shelf)
is for our house wights.
If another time of need comes up where I definitely need their help or attention, I’ll
basically talk to them beginning with “hail the wights of this house and land” or some such.
I’ll tell them what I need/want/want returned, and then begin walking around the house
repeating the latter and listening for “hunches” or psychic nudges (in the case of trying to
retrieve a ‘lost’ item, as was the case the first time I ever had to talk to them) on where to
look.
Having always been a science buff, I was pretty skeptical about wights/faeries/whatever you want to call them. Until a few odd experiences, like hanging up my fishing tackle
and losing lures where I bloody knew there wasn’t anything to hang up on. . . Then my
wife’s keys disappeared for three days. When I finally recovered them after offering to the
house wights, it was in a spot we’d already looked and failed to find them the first time.
After the fact, we decided the wights had taken Diana’s keys because we were talking
about moving and selling the house. How much more blatantly could you try to prevent
someone from leaving than by taking their keys away? So, when we did leave that place,
our last act was to tell all the house wights that they were welcome to come with us if they
so desired.
I’m quite sure they did. The new house didn’t feel “weird” like many previously occupied places will, and my den immediately felt exactly like the one in Oklahoma had after 8
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years of my building up “my vibes” in it. On the down side, the house in Oklahoma had
multiple problems after we and our wights left. A storm knocked down our old huge elm
tree, damaging the fence and our neighbor’s shed. A water leak under the house went
unnoticed by our agent for a while; luckily a friend was interested in renting it and happened to hear the noise. Dern plastic fittings under houses, whose idiotic idea was that??
So, those are some of the lessons I’ve learned about house wights over the last couple
of years. Oh, and do pay attention in case they indicate a preference for certain foods/
beverages. . . . If you find a favorite, stick with it as often as you can. Happy wights mean
a happy house.
Rod Landreth has some more suggestions for keeping your local wights happy, especially if you
can’t set out food offerings (Idunna 52):
The first thing one has to get in their head is that the wights do not “physically” take
what we offer them. Really, in all senses of the words, it is the thought that counts. The
second thing to keep in mind is that you are giving them a gift for all they do for you and
with you. With these things in mind, you can think of different ways to honor and give gifts
to your fellow inhabitants of Midgard.
The most important thing is that you respect and honor your house wights as fellow
house members and friends, as they can often intercede for us to the God/desses. Some
wights, like Brownies or Gnomes, are known to like particular things. However, just as
most heathens are practical, they are also. If setting out a bowl full of mead would only
attract roaches and/or other undesirables, try non-food offerings. Finding them a nice
wight house always impresses and charms them. Take a trip to Hobby Lobby or similar
store and head to the wood making section. They have these amazing birdhouses that are
quite elaborate. After applying a little paint and appropriate runes (I recommend at least
one Othala), you’ll have a house that would please any wight.
Once they have a house you can fill the house with whatever your house wight likes.
I’ve seen people buy or make little pipes for their more masculine wights, make little
blankets, or buy little cups for them. Essentially, you can furnish them quite well. Little
chairs, couches, stoves and such are easily found in the dollhouse section of many craft
stores. It’s silly, yes, but then house wights can be pretty demanding.
If you are not the crafty type, then instead of focusing on a home, think of what gifts
you think the house wight has requested from you. Poems written and framed to your
house wight are always welcomed. You can even word them vaguely as a sort of “bless this
home” sort of plaque. Remember, you know this is an honoring to your wight, and that is
what is important. Pictures fall into the same category. Just make sure that when you give
them to your house wight that it is in or around their “home” and that the present is for
them and them alone.
My last suggestion on house wights is one I honestly took from watching a Discovery
Channel show about a Shinto temple. Items can also be created out of paper and burned
in a nice metal dish or pot before your wights home. Poems and pictures to your wight
could also be done this way.
Outdoor wights (landvaettir) are a bit different. Our ancestors understood that when
the local animals ate the offerings that either the wights had already taken what they
wanted or the animals were the wights themselves. This may have been fine in the 12th
Century, but we really don’t want raccoons or possums to be visiting our homes (and
trashcans) expecting food all the time.
Since the landvaettir are a bit hardier than their inside counterparts, generally a wight’s
home is a stump, large rock or something similar. We don’t want food out; thus I recommend things that can take the weather and are not easily nabbed by local children. A cairn
of rocks or miniature Stonehenge painted with appropriate runes is a good thing, and you
can always expand the cairn. You can even make it fancy by making the whole thing a kind
of “Zen Garden”, or buy one of the outside ponds and pumps and turn it into something
that enhances the landscape with a fountain or waterfall if you wish. As long as it’s clear it
is in honor to the wights, they would be glad of such posh settings. You can also add
statues of deities to make this even more sacred, but be sure that you give something to
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the wights and to the deity in question.
If you are not worried about children taking things, then try draping jewels (even
costume jewelry) over the house as a great offering. Call me tacky, but I love garden
statues, especially Garden Gnomes. If you create a little area where you collect in some
organized fashion various heathen inspired imagery, you can give them all sorts of things.
Another idea is a decorative garden. The processes of tending and nurturing your
garden can become a spiritual practice, as well as become a time of meditation and communing with your landvaettir and the God/desses. Combined with the above suggestions,
not only does your yard become a source of personal pride, but your landwights will be
greatly pleased.
Again, for the less crafty, you can also burn poems and pictures to them. Having a tiki
torch, fire pit, or similar dedicated offering space turns it into something even more special. This sacred space can be used for offerings to the God/desses as well, but be sure,
again, to specify who each particular offering is for.
Believe it or not, building a compost heap is another fine way to honor your landvaettir.
By making it a point to give them blessings and honor they’ll happily take the scraps. It’s
the thought that counts. If you keep the compost organic and treat it well, you are doing
them a great favor. Trolls particularly like such things. No, not the big ones, but the
smaller yard trolls that like to ride your dog or cat. . . they’re a bit more civilized than their
larger cousins, but still enjoy the heap a great deal.
Essentially, one does not have to give house- or landwights food or liquid. Anything
you would give a friend or family member (since they are both) as a gift can be done. My
only exception is during Yule. I don’t know a wight that doesn’t get a little ticked off if they
don’t first get part of your Yule dinner as part of the family and also their yearly due of
porridge with sweet butter or cream on it. Once a year and for just a short time won’t kill
you, and it makes certain that you won’t have angry wights , inside or out!
Daily Prayers and Rites
You may find occasions during the day to speak a prayer to a God or Goddess. Prayers may
range from very simple to as complex as you can make them. A typical structure for Heathen
prayers is to begin by listing the attributes and deeds of a deity, and then by stating any needs.
For example, a modern prayer to Thor, written by Diana Paxson, is given in Our Troth (ch. 34):
Redbeard, firebeard, bringer of lightning,
Life-giving stormlord are you, lover of feasting,
Father of freedom, fighter most doughty,
Donar, defender, dearly we need thee,
Hear us, hero, hasten to help us,
Gifts thy great goats gallop to bring.
Writing your own prayers can be a great exercise and a non-material gift to a deity. Otherwise,
the blóts in this book all contain prayers that may be used alone, as do many Heathen journals and
Websites. On the other hand, some Heathens prefer unscripted prayers, or find that simply meditating on a deity’s nature or myths is a way to bring the presence of that deity into their lives.
Mike Smith (Ways of the Ásatrú, p. 41) mentions that some Heathens like to speak a short
invocation upon washing in the morning:
By the sacrificed blood of Ymir, I wash away all ill will, all ill thought, and all ill luck in both
body and spirit.
Edred Thorsson (A Book of Troth, p. 151) recommends that a Heathen should speak a “personal
word-spell” before going to sleep in order to “bestow dreams of might and main.” Removing his
Hammer at night, Stefn Thorsman says:
Thank you, Thor, for watching over me and my loved ones, this day and always.
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Some Heathens hold “mini-blóts” fairly regularly, daily or weekly. Jordsvin contributes the
following examples from his voluminous Web site:
Here’s what I do every week, usually right before I go to bed at night. I don’t claim this
is the only way to conduct daily worship; I’m just giving it as an example.
I light the candles on the family altar (an eclectic one since I share it with my eclectic
Neopagan partner due to space considerations), light a small stick of incense (non-overpowering ones are best in my opinion), greet the Gods, Goddesses and other Wights to be
honored that day (I turn North to do that, although the altar faces roughly East due to
space considerations), and pour a small libation of mead when I have it (and I usually do).
I check the wards and the charged household guardian (a created thought-form so not
precisely a house-wight, I believe) while I’m at it. . . . I meditate and do journey work with
my power animals (I am a seidhmadhr in the Hrafnar tradition) from time to time. If I
forget, they let me know!
Here’s my weekly “schedule.” It is based in part on the deities associated with the
names of the days of the week in English.
Sunday (Sun-day): Balder and Nanna. Also Forseti, their son. They can be seen as
having solar characteristics. Sunna fits fine here too, of course. I like amber incense for
this day.
Monday (Moon-day): Mani, of course. I invoke the Asynjur (Aesir Goddesses) here; by
personal choice. Neopagan influence? Maybe. Yes, I know Mani’s a guy! My own take on
Sun and Moon genders is this (Oh, no, a Theology lesson): the Sun and Moon each have
BOTH masculine and feminine energies. Different cultures pick up on one or the other or
both due to climatic factors, among other things. There’s no getting away from that 28-day
cycle! One reason I personally choose to honor Mother Frigga (I see her as Allmother at
least in the context of Odin’s consort). I honor by name: Frigga, the Norns, and Hela. All
the other Asynjur collectively. Jasmine or rose incense.
Tuesday (Tyr’s Day): Tyr and Zisa. Zisa is a Swabian German Goddess incorrectly identified by Tacitus (who told us about Nerthus but seems to have got that one right) with Isis,
in his book Germania. . . . we know from Lokasenna in the Poetic Edda that there is a Mrs.
Tyr, and her worshippers in contemporary Heathendom report she’s quite happy to answer
to “Zisa,” whether or not that was her name, or one of her names, in the “Olden Days.”
Cinnamon incense.
Wednesday (Odin’s/Woden’s Day): Odin, and don’t forget Loki, his blood-brother. Don’t
expect Odin to accept your libation to him if you don’t offer to Loki as well. There’s the little
matter of an oath! I jokingly (?) say I pay Loki off every Wednesday and occasionally ask
favors in return. The Einherjar, and the Valkyries too are with Odin, although many are with
Freya as well. Frankincense incense.
Thursday (Thor’s Day): Thor, Sif, and family (Magni, Modhi, Thrud, Ullr). There’s something bad wrong with you if you don’t like Thor! Musk incense.
Friday (Freya’s or Frigga’s day; I’ll let scholars argue over that. Then of course, some
think that in Heathen England they were the same Goddess!) Be that as it may: I honor
Freya, the Valkyries, and the Disir on this day. Nerthus too; I personally see her as Mother
to Frey and Freya, which seems to be a common belief in contemporary Heathendom.
Strawberry or some sort of flower incense.
Saturday (Saeter’s or Saturn’s Day): Saeter was an obscure Anglo-Saxon Deity, perhaps an indigenous agricultural God, or else the Roman Saturn, whom I believe was sometimes identified with Frey. In any case, here’s where I, as a Freysgodhi, honor Frey on my
calendar. Njordh as his father and Skadhi as his stepmother fit logically here. I also honor
the Dwarves (fine folk once you learn their ways and get to know them), Alfar (male
ancestor spirits) and Landwights. . . . I also work Ran and Aegir in here, mostly because of
the presence of Njordh, their fellow Sea-Deity. My friend Thorr Sheil. . . . says Saturday
NIGHT is Loki’s “day,” since that is when all the fun (and, I might add, mayhem) is going
on! Patchouli incense. . . .
Please note that your calendar will be somewhat different, within a basic framework.
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For example, it would be quite odd to honor Thor on Wednesday and Odin on Thursday, but
there’s always one. . . . Much of the schedule is more flexible than that. Your theological
underpinnings will vary a bit from mine, too. Good. This was never a monolithic religion, or
one concerned with trying to harmonize every mythological and/or theological inconsistency. I hope it stays that way, too!
Blessing Food and Drink
Our ancestors knew exactly where their food came from. They knew very well what the consequences of a drought or a late frost could be: short rations, if not outright starvation, for everyone
in the community. They knew what foods would be available at any time of the year, which foods
would be easy to get and which would be rare.
Today, at least in the United States, anyone can select from a huge array of foods year-round.
You can have strawberries and tomatoes in the depths of winter, or enjoy ice cream sundaes in the
middle of the desert. I have known people who seem to think that food just magically appears in
grocery stores and restaurants. This isn’t an attitude that we Heathens should fall into. Whether
you consider Heathenry an “Earth religion” or not, the Earth is a powerful being—“Earth that
givest to all” in the Norse “Sigrdrífumál”, “filled with food for the use of men” in the Anglo-Saxon
“Æcerbot.” We have never ceased to depend on the Earth for every bite of our food (as well as for
most of our clothing, fuels, metals, medicines, and so on). Even if you live in the middle of a city
and can’t tell a cow from a combine harvester, you should try to re-link yourself to the Earth, to
the food she provides, and to the Gods who hallow her and make her fruitful.
It’s very usual to Hammer-hallow food and drink. You may wish to speak a blessing or prayer
over the food (or whisper or think it, if you’re not in a situation where you can comfortably speak
it aloud). This may be something as simple as “Hail to Freyr for frith and good harvests!” , “Hail
Earth that givest to all!”, or “Hail to Thor whose might makes the fields fruitful!” A longer blessing
is given in Our Troth (ch. 38):
Hail to the gods, hail the goddesses,
holy kin, here we feast.
The seeds were sown, fair shoots came forth;
hail, the all-giving earth,
hail to the heavens high!
May our might and main wax great,
growing from frith-full feast.
Works to wreak and Wyrd to dree,
in are and troth living aye,
with god-kin aye feasting glad!
Dave Haxton has written a different blessing for a meal:
Hail the Holy Powers above;
in this meal, we share our love
with our heart and with our hands,
for our Folk and for our Lands.
Dave also contributes:
Hail, food of life, full of the might and main of Yngvi-Freyr.
Grant me the health and strength this day to overcome all my foes,
both within and without.
KveldulfR Gundarsson and Ságadis (1996) provide some good advice on how to attune yourself more closely with the Earth:
Even getting out into agricultural areas on a regular basis is a good beginning. If you
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are able to go on a drive where you can see the ploughed earth, then the sprouting shoots,
then the wavy field of silver-green grain slowly ripening to gold, scythed down to rough
stubble, and at last hidden by a blanket of snow (or trampled down into a sea of mud,
depending on where you live), this will at least give you a sense of the rhythm of the
harvest. If you can get out of the car or bus and spend an hour or two in the field itself on
each visit, thinking deeply on how the might of the gods is shown forth through the springing grain, bringing offerings of bread and ale at fitting times to bless the field and celebrate
its harvest and rebirth, so much the better (note: always be careful to avoid putting yourself into a situation where you could get in trouble for trespassing, and, if walking in
someone else’s field, be very careful not to trample any of the grain). . . .
Beyond that, there are other things that can be done in order to bring the turning of the
year into your life. Planting and tending a garden, if you have space, is as close to farming
as many of us can get in a practical way. Arrange the garden, if you can, so that your last
plants to be harvested will finish around Winternights. You can even grow a little bit of
grain for ritual use, while flax, that mighty plant of Frija, is often sold as a decorative and
sprouts exceedingly well from seed. Although making it into linen is a long, complicated,
and often foul-smelling process, not to mention requiring a lot of flax, it can easily be dried
and braided or made into dollies and other straw figures in the same way that dried grainstalks can be. If there is space in the yard and you live in an area where apples will grow
well, tending an apple tree or two is a magnificent way to experience the turning of the
seasons: flowers in spring, fruit swelling all summer, ready to be picked in the fall. . . .
Those with less space can grow a window-box of herbs: all of them can be harvested and
used for offerings on the harrow; some will die in the autumn, while others will last as long
as they are regularly watered and cared for. . . .
Also, if you live in an agricultural area, keep track of how the farmers are doing. If a bad
year is threatening for them—too much rain or not enough, too hot, too cold—remember
that it’s your harvest, too, and make blessings accordingly. When the pumpkin crop, a local
plant of great nutritional and spiritual importance, came close to total failure in the Northeast last year, Ásatrúar in that area should have noticed. And been worried. Because if a
good crop is a sign of blessing from the gods, crop failure, if it’s not the result of doing
something stupid like exhausting the fields, is a sign that they aren’t too happy.
And then there’s the question: what do you do when you’re dining with people who bless the
food in the name of a God you don’t worship? Many of us have Christian relatives and encounter
this situation all the time, but prefer for whatever reason not to make an issue of differences in
faith. I make a surreptitious Hammer-sign and Sun-wheel under the table, or I’ll do it with one
finger over the food and drink, if no one’s looking. When the Christian grace comes to the word
“Lord” I mentally substitute “Freyr.” (It’s not my fault if the prayer doesn’t specify which Lord
they’re talking to. . .) Rod Landreth (Idunna 57) has some other suggestions:
How I have handled this situation is by attempting to bring a new tradition to my
family’s table. Now, my family is staunch Southern Baptist, and the prayer before the meal
is a big deal, so I leave that alone. What I have done is bring in some good wine (and
usually some mead) to the table. I loudly claim that such wonderful food simply must be
enhanced with good wine. Since my family is upper-lower class, getting nice wine is
considered a treat and something special, plus I gain favor for bringing such “fancy” things
to the table.
After everyone gets some food and settles, I scoop up my wine glass and request to do
a toast. Again, the family accommodates me, mostly because. . . well, I brought the fancy
wine and it’s very much a novelty. I then honor the host and hostess, the family as a
whole, the blessings we have individually and collectively received. I then hold the glass
high and waving my glass in a motion that includes the group say, “May we continue to
receive such blessings as this food and family fortune has given us and also give honor to
those that have passed, those above and to all that are with us” and then I take a good
swig of wine, usually followed by a sort of look up and upward flourish (where I mentally
say Hail the Gods!) Usually everyone follows my motion, clinks nearby glasses and swigs
on the wine. They don’t know that what they did was praise and honor our ancestors, the
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wights around us and the Gods above.
I’ve done this for several years; everyone likes it, thinks it’s fun, and now asks and
expects me to do it every holiday meal that I attend. They still get their prayers in and I
get mine in also, everybody’s happy. I’m amused by the little subversion (blame the
Odhinnist in me) and the family is honored in a special way.
The main thing is that you be respectful of their faith and then expect them to respect
yours. If you have to point that out, do so firmly but politely with a smile. You know your
family’s level of etiquette at such functions, but remember that you can usually bend such
rules if you are civil and not insulting. Also remember your own faith’s ideas about guestfriendliness and hospitality. If you host the meal, then there is an excellent opportunity to
introduce elements you wish, such as my toasting thing above, and they should respect
and (if handled correctly) perhaps even enjoy.
Everyday Sacrifices
In modern English, “sacrifice” means “to give up something for a greater good.” But the Latin
word simply means “to make something sacred.” Heathen sacrifice—and for that matter, sacrifice
among the Greeks, Romans, and other early peoples as well—wasn’t connected with self-denial.
Usually, when a cow or horse was slaughtered to the honor of the Gods, most of the meat was
eaten by the folk. The blood was used to bless the people, and the hide and head might be hung
up, but most sacrifices didn’t involve wasting the animal’s life (although there were exceptions,
such as the hanging of animals at the great temple in Uppsala). In fact, the Anglo-Saxon calendar
had a “month of sacrifices” (Blótmonath) corresponding to November—this was the time when
any farmer had to decide how many animals he could afford to feed over the winter. Those that he
couldn’t feed, or that were no longer worth their keep, were slaughtered for food. These blóts at
the coming of winter were a means of taking a killing that had to be done anyway, and making it
sacred. Most human sacrifices were done with the same idea in mind. War captives or criminals
had to be killed, by judicial standards of the time: human sacrifice was a means of hallowing a
necessary killing, performing it in the sight and for the benefit of the Gods and the folk. The Gods
were asked to give back equally, for the Heathen concept of gifting is always one of mutual
exchange: “With his friend a man should be friends ever, and pay back gift for gift.” (Havamál 42)
The blóts in this book were written with the intent to maintain this ancient spirit, even if few of
us today sacrifice animals and none of us sacrifices humans. But besides formal rituals, there are
other ways of making “sacrifices” to the Gods and the folk, so that both the giver and the recipients benefit. The Christian ideal of charity is to “love your enemies. . . lend to them without
expecting to get anything back” (Luke 6:35). Heathen giving is quite different: we know that “for
ay doth a gift look for gain” (Havamál 145). And the giving up of lavish funds to the point of
bankruptcy, which the televangelists keep trying to convince their flocks to do, is also alien to
Heathens; gifts to our Gods and folk should be kept in line with your own resources! “Better
unasked than offered overmuch. . .” (Havamál 145) It’s not wrong to expect something back for
your gift, even if it’s only respect, honor and thanks. Many of these gifts are things that you might
do anyway—the idea is to do them in mindfulness of what you are doing and why.
One example comes from my own experience: I work at a medium-sized university, whose
library, like most academic libraries, is perpetually cash-strapped. Our librarians do the best they
can with available resources, but in many subject areas, our collections are incomplete. For the
past five years, I have been donating books to our library—mostly in scientific fields, but a growing
number on scholarly topics of interest to Heathens. Thanks to me, the library has Ellis-Davidson’s
and DuBois’s and Lindow’s books on Germanic and Norse religion, R. I. Page’s works on the runes,
and so on. It’s been a financial sacrifice, although not a burdensome one (and it’s tax-deductible
anyway). It directly benefits me, because I can use the books whenever I need to, which would
not be the case had I dumped them into a bog or burned them on a harrow. More importantly:
thanks to Inter-Library Loan, Ásatrúar and Ása-curious folk all over the region will find these
books that much easier to obtain. In a simple way, my gift honors the Gods, it helps and strengthens our folk, and it will continue to do so for as long as our library lasts. And as I take a box of
books over to the library, I quietly pray something like “May Odin and Heimdall bless these seeds
which I now sow—may they yield a great harvest in time!”
Another example would be supporting a Heathen organization with a donation, or just with a
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paid-up membership. Do you like that magazine that your kindred’s godhi passes around for
everyone to read? Well, why not subscribe to it yourself? For the sacrifice of a few dollars, you
support and strengthen your faith community, besides getting something for yourself. Why not
take the time to write an article for that magazine on something you know well, or write a poem
or song or story, or even an irate letter to the editor? That’s a sacrifice of your time and attention—
if done well, it honors the Gods, benefits the readers, and raises your standing in the Heathen
community. Other types of Heathen outreach work that you might do could also be considered as
hallowed sacrifices. For that matter, so could gifts of time, resources or money to non-Heathen
charities. A fitting “sacrifice to Nerthus” today might be a check written to a group like The Nature
Conservancy. One could argue that in today’s world, Nerthus herself might find that gift more
useful than the drowned slaves that she used to receive.
Book-Hoard:
Baker, Margaret. Folklore and Customs of Rural England. Totowa, New Jersey: Rowman and
Littlefield, 1974.
Grimm, Jacob. (James S. Stallybrass, transl.) Teutonic Mythology. 4 vols. London: George Bell,
1882-1888.
Gundarsson, KveldúlfR. “Heathen idolatry: On the making, care and feeding of god-images.”
Asatru Today, no. 2 (June 1994). http://www.webcom.com/~lstead/June94/idol.html
Gundarsson, KveldúlfR. “Rituals of Need.” Chapter 38. Our Troth. The Troth, 1994. http://
www.thetroth.org/resources/ourtroth/rtneed.html
Gundarsson, KveldúlfR. “Feeling the Harvest: How to understand agricultural rituals in a technological society.” Guðe: Wintermanoth 1996. http://www.thetroth.org/resources/kveldulf/
harvest.html
Hoffman, W. J. Folk-lore of the Pennsylvania Germans. Journal of American Folk-Lore, vol. 1, no.
2, pp. 125-135 (1888). http://www.sacred-texts.com/ame/fpg/index.htm
Hollander, Lee M. (transl.) The Poetic Edda. Austin: University of Texas Press, 1962.
Jackson, Kenneth H. (transl.) A Celtic Miscellany. Harmondsworth: Penguin, 1982.
Jordsvin. “Worship and spirituality during and between the Asatru holidays.” http://
home.earthlink.net/~jordsvin/Blots/Worship%20and%20Spirituality.htm
Kodratoff, Yves. “Runic inscriptions from the first period.” http://www.nordic-life.org/nmh/InEnglish/
2eng.pdf
Laing, Samuel (transl) Heimskringla, or the Chronicle of the Kings of Norway. London: Norroena
Society, 1907. http://sunsite.berkeley.edu/OMACL/Heimskringla/
Landreth, Rod. “The Hip Heathen.” Idunna, no. 52 (2002), pp. 31-36.
Landreth, Rod. “The Hip Heathen.” Idunna, no. 57 (2003), pp. 32-33.
Locke, Raymond Friday. The Book of the Navajo. Los Angeles: Mankind Publishing, 1976. pp. 5,
45-51.
Smith, Mike. “The evolution of Ásatrú: Rethinking our beliefs.” The Runestone, no. 32: 2002.
http://www.runestone.org/RS32/evolution/index.htm
Smith, Michael J. Ways of the Ásatrú: Beliefs of the Northern, Modern Heathens. Privately published, 2003. http://www.geocities.com/athelingulf/Ways.html
Tacitus. Germania. In: H. Mattingly, transl. On Britain and Germany. Harmondsworth: Penguin,
1948.
Thorsson, Edred. A Book of Troth. St. Paul: Llewellyn, 1989.
Thorsson, Edred. Northern Magic. St. Paul: Llewellyn, 2002.
von Dauster, Will. “An awareness of magic.” Mountain Thunder, no 6: Autumnal Equinox, 1992.
http://www.vinland.org/heathen/mt/magic.html
Wawn, Andrew (transl) “The Saga of the People of Vatnsdal”. In: The Sagas of Icelanders. New
York: Penguin, 2000.
And special thanks go to all the folks who provided details of their own practices, or who
helped me find references: James Dillard, Dave Haxton, Chad Hooper, Jordsvin, Birgit Knorr,
Rod Landreth, Jane Ruck, Mike Smith, Stefn Thorsman, and Lorrie Wood.
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A Book of Blóts
On Animal Sacrifice
Mike Smith
from chapter 6, Ways of the Ásatrú
Blót literally means “blood”, and survives in the modern Icelandic word blóð and the modern
German blüt. Another related modern word is “blessing” (Anglo-Saxon blétsung) which originally
meant “to sprinkle with blood”. The blót, in ancient times, was the main form of communal
worshipping ritual. It was also a source for the sacred, communal feast, or Veizla. Animal sacrifice
was the mainstay in a society in which farming and animal husbandry were commonplace. The
origin of the word “sacrifice” is derived from Latin, meaning, “to make sacred.” The literary and
archeological evidence for animal sacrifice is extensive to say the least, with the exception that
the actual ritual of it itself was not ever noted. Several sagas give accounts, as do the Heimskringla
and portions of the Poetic Edda. Many observers mention sacrifice, from Ibn Fadlan in his manuscript concerning the Rus, to Tacitus’ Germania, to Adam of Bremen’s Gesta Hammaburgensis
ecclesiae pontificum.
In a traditional blót, the sacred beast (be it a fowl, goat, pig, etc.) is presented to the participants, whereas folks have a chance to lay a hand on the animal and thank it for its death and the
nourishment the folk will receive from it. Also, messages to the gods may be asked to be relayed.
It is critical that the animal is treated with the utmost respect and reverence. In its life, it should
have been pampered and treated as a sacred gift to the gods. During this time, people should act
calm and reserved. There should be no shouting, yelling, nor fast/aggressive movements because all will alarm the sacred animal and cause it to panic. The slaying must be quick, clean, and
with as minimal suffering as possible for the sacred beast. The common-most methods are by
bleeding. A clean cut is made where the jaw line and throat meet, thus severing the main arteries
and veins of the neck, causing a fast and non-excessively suffering death. The blood is caught in
a hlautbolli. It is then sprinkled upon the gathered folk using a twig of evergreen or some other
tree. The remaining is used to rauð, or “redden” the outdoor altar, also known as a harrow or
hörgr, by pouring it upon the surface. In some traditions or customs, the carcass is beheaded
after bleeding and the head is placed atop of a short pole or stick with the mouth opened. In some
traditions (like Anglo-Saxon, or amongst the Þeoðish), the spirit/soul of the beast exits through
the opened mouth to tell the gods if the sacrifice was done properly, with respect, and seriousness. The sacred carcass is then butchered and the feast is prepared from it.
Any parts not used in food preparation, or portions of the sacrificial animal left uneaten, should
be disposed of by either throwing it into a sacred well, or immolated in a bale-fire. Portions should
not be “saved for lunch tomorrow.”
A very important aspect to keep in mind is that a fouled-up blót will be rejected by the gods,
causing ill-luck upon the gathered folk. One should approach this type of ritual with reverence,
respect, and honor. Various books on animal husbandry and butchering can be found and should
be referenced. If possible, an experienced person in the slaying of animals should be sought for
to gain insight and practical methodology.
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PART II - BLOTS TO GODS
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A Book of Blóts
Odhinn Blot
Chad Hooper
Introduction:
Editor’s Note: The author subtitled this blót as “how Hanging Chad hangs with the Old Man”, a
name for which the editors take no responsibility. . .
The following is my personal format for a solitary Odhinn blot, expanded a bit to also be of
greater use to kindreds performing the rite together.
Due to the wide variety of personal preference in heathen practice, I’ll provide a few notes in
this text on where one might prefer to insert other components that I myself do not include. First
of these would be the Hammer Rite. I don’t usually use it, but I think using it at the very
beginning of the blot would be most appropriate. Off the top of my head, it’s quite obvious that in
a kindred setting it might be desirable to actually double the length of the calling script of names
that I have offered above. This would be especially true if the godhi and gydhia performing the
blot were both Odhinnsfolk. If both could have a separate list of Odhinn’s other names to invoke
him by I think that could make the rite very powerful in symbolism. A good source for more
names can be found in the poem Grimnismál in the Elder Edda. [Editors’ Note: An extensive list
can also be found as Appendix A of Cassel’s Dictionary of Norse Myth and Legend, by Andy
Orchard.]
Feedback on this blót is certainly welcome. Let me know how it works for you, and what
alterations you’ve tried and had good luck with. Give me a holler on the Troth Members email list,
privately at [email protected], or drop a snail mail c/o the Troth.
Persons:
Godhi and/or Gydhia
Suggested Place:
Tree (or other suitable spot to pour out offering)
Ritual Items:
Blót bowl
Horn or bottle of mead or ale
Opening:
In a group setting, both GODHI and GYDHIA may recite these opening lines together
(Havamal 142), or the godhi might speak the Old Norse and the gydhia follow it with the
English. Feel free to experiment with different approaches than that which I give here, as
mine is really designed for solitary practice.
Godhi and/or Gydhia: Odhinn rist runa medh Ásum, fyr Alfum Dáinn
Dvalin dvergar fyrir
Ek reistk summar sjalfar
(Odin carves runes with the Gods; for the Alfs Dainn,
Dvalin for the dwarves;
I carved some myself.)
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At this point in the rite, I incorporate rune galdor. I learned the galdor method I use from a friend
who learned it from a Freya Aswynn CD, the title of which I do not know. [Editor’s Note: This is
probably Songs of Yggdrasil, released by Llewellyn Press in 2002, ISBN 0-87542-023-0] To describe it in text, the best analogy I can come up with is trying to sound like you are doing a
Gregorian chant. Sing the name of the rune stave you wish to use in a long, slow single note. Try
to make it last around 5 seconds or so. For two-syllable runes such as the Ansuz I use for this blot,
I usually make each syllable last 2-3 seconds.
I chose Ansuz (the A stave) primarily due to a direct reference to Odhinn in the Old Icelandic Rune
Poem. While this rune may represent or attract the energy of the Aesir in general, I personally
feel it is far more directly attuned to Odhinn than the rest.
If one wishes to make the Hammer sign with the bottle or horn of mead (or other beverage) being
used for this blot, I think it would be an excellent idea to combine this signing with the singing of
the galdor. With the bottle/horn held up to begin the Hammer, sing the first Ansuz, and then
make the downward stroke of the sign. Repeat the Ansuz again at that stopping point, and at
each end to the right and left.
In a group with both a godhi and gydhia to perform this blot, I would suggest that they harmonize
the rune galdor together. Such an effect is very powerful and rather beautiful to hear. I personally use the Elhaz posture for my galdor as well as the calling portion of the blót, but using stodhur
(runic stances) along with galdor could also be a powerful tool, whether for blót or other purposes.
Calling:
Godhi and/or Gydhia: Hail, Har!
Hrafnagoth! (Raven God)
Sigtyr! (Victory God)
Hroptatyr (Highest God)
Alfodhur! (All-Father)
Hail, Odhinn!
Hold forward the HORN or BOTTLE of offered beverage as though about to offer a toast, and say:
I stand before you with honor, to give you honor.
As student to teacher, warrior to leader, grandson to grandfather.
Hail, Odhinn!
Drink to the Old Man and then pour the remainder into the blot bowl. In a group setting I
would ask the gydhia to play the role of Valkyrie for the remainder of the blot, but many may
already have such arrangements worked out for their kindreds on an ongoing basis.
The remaining portion of the blot is pretty standard in a group setting, with the other participants allowed to speak their own toasts to Valfather and then add their remaining drink to the blot
bowl.
Offering:
I always pour my offerings at the same tree. While I pour, I galdor the Gebo rune (the G
stave). I try to time the length of the galdor and the pouring of the offering to last the same
amount of time, mainly as a matter of personal style. I do recommend trying this approach a time
or two but again, don’t be afraid to fiddle around with the format offered here.
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A Book of Blóts
Solo Odin Meditation
Jennifer Culver
This meditation for Odin came originally from a need in the seidh group to experience Odin.
While that rite includes a guided meditation and some partner working, this one was created from
it as one that I do regularly to maintain my connection to Odin and offer my patron my gifts and
time.
Some acknowledgments are in order. The idea of offering something to the wights and all who
would cause woe came from Midgard Hearth. The line, “Who am I if I am not your will?” came from
one of Kveldúlf’s rites. [Editor’s Note: The ultimate source, fittingly enough, is Brünnhilde’s words
to Wotan in Act II of Richard Wagner’s opera Die Walküre.]
Preferred Time:
There is no set time of year for this rite, as it is not seasonally based.
Ritual Items:
Candle
Horn
Drink
Statue or some form that will remind the worker of Odin
Blessing bowl
Main altar
A side altar with:
Smaller candle
Smaller bowl
Hallowing:
Stand I here speaking, self for my self.
Bid I the Hammer Wielder, bid I the Hallowing God,
Bid I the Holy Heaven-Rike’s Ward
Earth I bid and Upheaven
And those hidden and held in Hell’s frith.
Go to the SIDE TABLE away from the altar or main section of working and say:
Hear me all you wights unhallowed,
Jotuns, trolls, and all the Utgardar,
Thurses, enemies of Asgard,
Here we give you proper honor
Take this gift, here freely given,
Trouble not our holy working,
For our grove will be well-warded
By the Redbeard’s mighty hammer.
Light the SMALLER CANDLE, pour a small amount of the DRINK into the SMALLER BOWL set
there and return to the main altar area. Face the altar and say:
Hear me high and low of Heimdall’s kin.
Holy Hearthflame heats the stead.
Let Frith flow as fire burns,
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And neither woe nor witless words be made.
Invocation:
I will sing your name
I will drink your name
And get all drunk in your name
Odin, Odin, Odin
[Chant:]
Fill HORN with DRINK. Raise horn and drink.
Odin, Allfather, Grimnir the hooded one
I call you here today
For who am I, if I am not Your will?
Light CANDLE.
Odin, Allfather, Baleygr the flaming-eyed
Guide the flames in our hearts
Spark the flame in our minds
Bring me to you now
Odin, Allfather, Gondlir, bearer of the wand
Lead me the way to the path
Take me to where you are
Bring me to you now.
At this time, I settle myself into a comfortable position and spend time with Odin. Whether it be
pure silence or wandering a known journey-path, I take the time to be with Odin, as time is
also a precious gift in our time. Then:
Odin, god of the pen and the sword, I hail you.
Wyrd wrought me to you this day and wyrd will wind me to you again.
As I fared forth and well-came to you,
I now honor you and give you thanks.
Pass horn to Odin – sprinkle the STATUE or form. Pour remaining drink in the BOWL, thank
Odin again, leave whatever offering is intended in the bowl, and blow out the candle. Pour out
all of the offerings and extinguish the smaller candle. The rite is over.
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Guided Meditation: Odin as Breath-Giver
Laure Washington
Introduction:
We incorporated this meditation into our Ostara Blot this year, but it can just as easily be done
on its own. If you do not have someone to read it for you, you can tape record it beforehand—but
remember to leave longer pauses than you think you’ll need!
“From the host came three,
Mighty and powerful Aesir, to coast.
There they found an ash and an elm,
Of little might, and lacking in orlog.
“They had neither breath not wit nor life hue
Nor manner nor good looks. Odin gave them
The breath of life, Hoenir gave them wod,
Lothur gave them life and good looks.”
- from Völuspá, the Chisholm Edda translation
Settle into a comfortable position, close your eyes, and begin to relax your body slowly. . .
beginning with your toes. . . and moving up slowly through your legs. . . your stomach and chest.
. . your back. . . your hands. . . your arms. . . your shoulders and neck. . . and finally your head.
Let your facial muscles relax. . . Your body feels heavy. . . you feel the weight of it sinking into the
earth, grounding you. . . Supported by the earth, you are calm and at ease. . . As you journey
through time and space, you will remain comfortable and safe, experiencing what you need to
experience and remembering what you need to remember. . .
Take some time to concentrate on your breathing. Breathe in slowly for four counts. . . hold it
for two. . . .then let it slowly out for four. . . and then hold for two. . . And continue to breathe this
way. . . in. . . and out. . . and in. . . and out. . . . With each breath, you release tensions and
worries, allowing them to drain from you. . . With each breath, you relax still more. . . and sink a
little further into the earth. . . .
You notice that the area around your navel is the heaviest part of your body. . . It feels as if
there is a magnet attached to it, pulling it down, down towards the earth’s core. Center your
awareness there, in your navel, and let yourself sink downward, inward, deeper into the earth. . .
See this connection to the earth as a root digging deep, deep into the soil. . . and then see that
root divide into many, each one digging more deeply into the ground, anchoring you more firmly.
. . The earth supports you and holds you, and you draw nourishment from deep in the soil. . .
nourishment and energy that rises up through your roots into your straight, rigid spine. . . and up
through your spine into your branches. . . graceful, proud branches that reach upward towards the
sky. . .
But although your branches are spread wide, they are bare, for it is winter. . . A cold wind
buffets you, and the soil you are rooted in is sand, on an empty desolate beach. . . On three sides
of you, the barren white sands stretch away for as far as you can see. . . On the fourth side, gray
waves rush forward to crash against the rock-strew shore. . . and then recede back into the
distance. The sea stretches away for as far as you can see. . . The only sounds you hear are the
slow, rhythmic hush of the waves, and the hollow howling of the cold wind as it sweeps along the
deserted shoreline.
And then your roots begin to feel a vibration in the earth. . . A rhythmic vibration that grows
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steadily louder until it becomes the sound of footsteps approaching. From far in the distance, you
see three figures coming towards you, three figures walking together. . . You wait patiently, with
the timeless patience of trees. . . and the figures continue to approach. As they draw nearer, you
realize that all three are tall, male, and similar in appearance, with greying beards and hooded
cloaks. The central figure wears a dark blue cloak, the color of a midnight sky, and the glint in His
eyes and slight smirk of His lips are strangely familiar. The figure to His left, almost a mirror of
Himself, wears a cloak the grey of a dark, stormy sky, while the figure on the far right wears a
cloak as black as pitch.
The three come nearer still, until they are almost close enough to touch you. . . And then the
central figure takes one further step towards you and places a hand over your bark, almost
touching it but not quite. You can feel the heat radiating from His skin. “Ahhhhhnnnnsuuuuuz,”
He intones in a deep, powerful voice, as He traces the shape of the rune over your bark. Intense
heat follows in the path of His fingers, sinking deep into your bark, into your core. . . And deep
within you, you can feel change beginning to take place. Deep within you, and deep within the
frozen earth into which you are rooted, there is a warming. . . .a stirring. . . .a quickening of life.
And then He leans closer still and places His lips against your bark. . . And slowly, softly,
breathes into you. . . The heat of His breath penetrates you, and you feel your hard wooden core
soften and shift. . . swell and retract. . . inhale and exhale. . . with each breath He breathes into
you. You feel your insides tingling and coming alive, your bark softening and changing. . . Your
very shape begins to alter slightly, and then to morph. . . And at the same time, you can feel the
earth beneath you thawing, and seeds beginning to take root, even in this barren soil. . . .
The first figure steps back finally, and the one to His left, cloaked in grey, comes nearer. He too
places His hand over you, barely touching what is now rough skin instead of bark. . . And He too
traces a rune over you as He chants, in a deep, resounding voice, “Wuuuuuuuunjo.” As before,
you feel the heat from His hand penetrate deep into you. . . .only now it is penetrating into flesh
instead of wood, and you feel it vibrate along all your nerve endings. . . .a vibration that builds and
intensifies until you are filled with a wordless, surging ecstasy. . . .And as His voice continues to
echo through every fiber of your being, you feel yourself continuing to change, your body taking
shape, and internal organs—heart, lungs, brains—becoming refined and beginning to function
within you. And the earth beneath your feet—for that is what your roots have now become—
continues to warm and to pulse with new life. Seedlings sprout in the sandy soil and begin to grow
upwards, towards the gentle warmth of the sun that has emerged from behind the clouds overhead.
At last, the grey-cloaked figure steps back and the one on the right, cloaked in pure black,
comes forward. As before, He places His hand over your skin and traces a rune as He chants its
name in deep, reverberating tones. But this time the rune is, “Ohhhhhhthaaaaaaalaaaaaa.” You
gasp, for as the heat of His hand and the sound of His voice penetrates you, the heart in your chest
jumps, startlingly. . . and then begins to beat, steadily and rhymthically, shaking you as it pumps
warm, nourishing blood throughout your body. . . .You breathe in deeply, and fresh, clean, saltkissed air fills your lungs, nourishing your blood, nourishing every cell in your body. . . .In pure joy,
you reach your arms up towards the sky and stretch. . . .and as you do, a light, gentle rain begins
to fall, nourishing the earth as the blood and fresh air are nourishing your body. . . and the
seedlings grow and sprout before your eyes, until the sandy soil is dotted with green. . . and the
plants continue to grow upwards and thrive until some of them are taller than you. . . and soon, a
line of new trees, their branches lush with green leaves and fragrant with white flowers, lines the
edge of the beach behind where you stand. The sun shines down through the rain, sparkling on
the waves, and far away on the horizon over the water you see a brilliant arch of color spread out
across the sky—a rainbow.
You turn back towards the three figures, your arms extended in homage as you give your
thanks and praise to Odin, Villi, and Ve. . . and your praise finds familiar words:
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A Book of Blóts
“Hail to thee, Day!
Hail, sons of Day!
Hail Night and new moon!
With kindly eyes look upon your child,
And grant to me victory.
“Hail to the Gods!
Hail to the Goddesses!
Hail Earth that giveth to all!
Goodly spells and speech I ask of you,
And healing hands while I live.”
But as you watch, the three figures merge and blend into one, until only the central figure, the
one cloaked in midnight blue, remains. Odin grins, His blue eyes sparkling with mischief, as He
steps forward again and takes your hand in His. “You have seen how human life began,” He says
softly, “how the Sons of Bor breathed soul, spirit, and life into the first people, your ancestors.” He
puts His arm around you and the two of you continue speaking for a few moments. . . as He shares
His thoughts with you. . . offers advice. . . .or reflects on this time of year, the coming of spring.
. . .the celebration of new life that melts away the ice of winter. . . As He speaks to you, you are
happy, calm and relaxed, and you will remember what you need to remember of His words. . . .But
at last, He squeezes your shoulders and announces, “But now it is time to return. . . ”
And as soon as He speaks, you find yourself easing back into your body in the place and time
where you began. . . .settling into the position you started out in. As your consciousness centers
itself into your body once again, Odin is there beside you. His presence is strong and comforting,
and you know you are safe and secure. Focus on your breathing again. . . .Inhale, as the feeling
begins to come back into your limbs. . . .exhale, as you become more and more solidly rooted in
the physical, in your own form. . . Inhale. . . .and exhale. Wiggle your fingers and wriggle your
toes. . . .stretch your muscles. . . and when you are ready, open your eyes. Take a few moments
to relax and reflect on your experience, and don’t move until you are ready. When you do, ground
yourself by having something to eat and drink. . . And write down whatever details you remember
from your journey!
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Blot to Frigga
Kay Nelson
Persons:
Gythia
Assistant (optional, but best if the group is large)
Ritual Items:
Altar
Broom
Sword or knife
Horn
Bowl
Cookies, bread, or other finger food
Mead or cider
Items for blessing
Folk gather for the blot in a large circle. The GYDHIA will explain the blot briefly. Any items
that the folk wish to have blessed may be placed on the altar.
Warding and Gathering:
The Gydhia (or ASSISTANT) takes BROOM from beside the altar and begins sweeping
counter-clockwise outside the circle, saying:
Gythia: Syn, we call upon you now,
We ask your blessings for our space.
Search our hearts and search our minds
Allow no evil to enter in this place.
The Gydhia then moves around the circle and as she passes each person, they touch the
broom and step over the circle that has been swept.
Hallowing:
The Gydhia (or assistant) places broom in the center of the gathering space and picks up a
ritual SWORD (or KNIFE) and walks around outside of the circle of folk saying:
Gythia: Hlin, we call upon you now
Guard us in this holy space.
Frigga’s guardian of the folk,
Grant us refuge in this place.
The Gydhia steps back inside the circle of folk, laying the sword (or knife) on the floor next
to the broom.
Call:
The Gydhia places herself into circle of the folk and begins:
Gydhia: Holy Frigga, All-Mother most loving,
Join your folk and grant your blessing.
As she finishes, she takes the hand of the person to her right. Then the two of them repeat
the call. Continue this cycle until the last person takes the Gydhia’s hand. If there is a
large group of people, this may take a long time. The Gydhia may have her assistant join
the circle across from her and start both sides of the circle at once.
Offering:
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The Gydhia then returns to the altar. She pours MEAD (or CIDER) into a HORN. A BOWL
should also be filled with COOKIES (or BREAD or other finger food). She holds up the horn and
the bowl to the folk and says:
Gydhia: Lady Frigga,
Look with kindness on your folk gathered here.
You, who knows our heart of hearts,
And loves us just as we are.
All-Mother, grant us your blessing
Fill this mead with your power and strength
That we may grow closer to you and to
Each other as we share it among the folk.
Hail Frigga!
Folk: Hail Frigga!
Gydhia: Hail Frigga!
Folk: Hail Frigga!
Gydhia: Hail Frigga!
Folk: Hail Frigga!
When the Gydhia feels blessing is completed, she draws a Berkano over the mead and the food.
She takes a sip from the horn, and then she passes the horn to each person in turn saying:
Gydhia: Accept the blessing of Frigga
As each person drinks, he or she may make a toast to Frigga.
When everyone has had a chance, the Gydhia will (if outside) offer any remaining mead to the
Goddess (if inside she can place horn back on altar to offer Blot). The Gydhia will then pick up
the bowl and offer it to each person in turn saying:
Gydhia: Accept the gifts of Frigga
As each person takes something from the bowl, he or she will break it in half and offer half to
the next person, saying:
Folk: Share Frigga’s feast with me and never hunger.
When finished, the Gydhia will again offer any remaining food to the Goddess.
The gydhia will then offer a blessing over any items that had been placed on the alter, drawing
Berkano over them, then saying:
Gydhia: Beloved Frigga, I ask that you bless these items and make them holy that they can
guard and protect them in their lives and reminding them always that they are loved.
The Gydhia will then move to the center of the circle one more time saying:
Gydhia: This sacrifice is done. May it strengthen us in our devotion to the gods and renew our
hearts the determination to live as worthy sons and daughters of Frigga. Go forth from here
tonight and resolve again to live true - with courage, with trust in our strength, and honoring the bonds of kinship.
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Solo Frigga Blessing
Kveldulfr Gundarsson
Suggested Place:
Near a body of water—you will be offering a gift to Frigga by casting it into the water.
Ritual Items:
Drinking horn
Fruit-based drink (such as kirschwasser or apple schnapps) or good wine
Blessing bowl
Light blue or white candle
Necklace or other Frigga-type gift (silver and/or rock crystal are preferable, but household
items are also acceptable - remember that you will be throwing it into the water and try
not to choose anything pollutant).
Recels (optional—if used, they should be composed of birch, flax or linseeds, mugwort,
motherwort, and/or yarrow (not all of these herbs are needful; this is just a general
choice of possibilities).
Sit with the gift before the rite begins and charge it with might. When ready to begin, light the
CANDLE and/or RECELS, saying,
I light the way the worlds between,
my call in kindled flame.
show bright the path shine bright for her,
whom my heart hails forth.
Stand in elhaz stance, calling:
Mother of Balder! Maid of Fjörgynn,
holder of home-steads, hear me!
Blesser of bairns
and birther of god-kin,
Idis of Ase-Garth, hear me!
Spinner all shining, spindle’s fair turner,
flax-deep in Fen-Halls, hear me!
Stringer of loom-threads, linen’s weaver,
wool-wise and Wyrd-wise, hear me!
Goose-bright and birch-white goddess in marshlands,
Seeress silent, hear me!
Queen of the heavens,
quiet in fen-depths,
ørlög’s all-knower, hear me!
To Middle-Garth’s ring I rown thee forth,
faring from Fen-Halls,
fair one, to hall,
Mother of gods, make your way here,
I call thee at need, come here, to my stead.
To Middle-Garth’s ring I rown thee forth,
flying as falcon,
feather-clad, here...
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Fill the HORN with DRINK and raise it.
I bid thee with horn of holy drink,
Welcome, thou fair one... Frigga!...to hall!
Pause a little while, until you can feel the might of the goddess about you. Then sign the horn
with the spiral and say,
Frigga, this horn is hallowed to thee,
blessed, I raise it, I bid thee share.
Pour a draught into the BLESSING BOWL, then drink yourself. Do this three times, emptying the
horn on the last draught.
Raise the blessing-bowl and hold it for a few moments, thinking deeply on the goddess.
Pick up the GIFT and hold it high. Say,
Frigga, I give thee gift for thy joy,
Hlín, I offer it, hold it thy own.
quickener of life, thou queen most fair,
here do I gladly
give thee this (name gift).
Sprinkle gift with a few drops from the blessing-bowl. Stand with the gift in your right hand, the
blessing-bowl in the left, thinking deeply on the matter in which you wanted the goddess’ help
and rede and opening your mind to her in turn.
Take gift and blessing-bowl to the body of water you have chosen. Stand on the edge a few
moments, thinking on Frigga. When you can feel her still might about you and sense her being
in the waters, cast the gift and the contents of the blessing bowl in as you say, “This do I give
to Frigga!”
Come back to the harrow in silence, neither speaking to another person nor looking them in the
eyes. Stand in stillness, waiting to see if you feel or hear anything more from the goddess.
When ready, say:
Welcome art ever, wise queen of heavens,
holy within my hall.
Hail in thy coming, hail in thy guesting,
fare when thou wish’st to fare,
while when it be thy will.
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Tyr Blót
Rod Landreth
Editor’s Note: This blót calls for the raising of a glove on a pole. According to author Nigel
Pennick, this was once common practice at medieval fairs—as long as “the glove was up,” the
“law of the fair” was in effect, and all were obliged to keep the peace. The glove is a token of
Tyr’s lost hand, which he lost when Fenrir was bound so that the Gods’ peace might be kept;
the pole reminds us of Irminsul, the sacred column of the Saxons, and of Tyr’s association with
the Pole Star.
Ritual Items:
pole
glove
drinking horn
drink (ale, beer, or mead)
Call to the Folk:
Godhi: Welcome seekers!
Assembled heathens,
Seeking channels of holy might.
As you brought your bodies
bring your hearts,
Brightly lit in Asgard’s light
Hammer Call:
Godhi: Warder of Midgard, Red-Beard, Thunderer!
Folk: Thor, we hail you, Hallow our Rite!
Godhi: Defender of Asgard, called “the Deep-Souled One”!
Folk: Thor, we hail you, Hallow our Rite!
Godhi: Wyrm’s Bane, Storm Lord, Man’s Friend and Hallower!
Folk: Thor, we hail you, Hallow our Rite!
Invocation:
Plant a POLE in the center of the circle with a GLOVE on top. Sing the Tyr Song: Solemn, Strong
and Proud, which you can find at the end of this ritual script.
Purpose:
Explain some of the things learned from and about Tyr or focus on his sphere of influence over
the keeping of the law.
Meditation:
Tell the tale of Tyr’s bravery and sacrifice in the binding of Fenris. [Editor’s Note: The tale is told
in Snorri Sturluson’s Prose Edda (briefly in “Gylfaginning” chapter 25, and at greater length in
chapter 34). This extract is from the Brodeur translation (1916), but feel free to use a different
translation or retelling.]
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Hárr said: “Yet remains that one of the Æsir who is called Tyr: he is most daring, and
best in stoutness of heart, and he has much authority over victory in battle; it is good
for men of valor to invoke him. It is a proverb, that he is Tyr-valiant, who surpasses
other men and does not waver. He is wise, so that it is also said, that he that is wisest is
Tyr-prudent. This is one token of his daring: when the Æsir enticed Fenris-Wolf to take
upon him the fetter Gleipnir, the wolf did not believe them, that they would loose him,
until they laid Tyr’s hand into his mouth as a pledge. But when the Æsir would not loose
him, then he bit off the hand at the place now called ‘the wolf’s joint;’ and Tyr is onehanded, and is not called a reconciler of men.
Focus:
Grab filled HORN and hold towards the pole and glove.
Godhi: Tyr!
Your name is the very word for God!
Your rune is the very essence of victory!
Your deeds the core of duty!
Join us from your shining throne in Asgard
Where the very heavens revolve around your Hall!
Hallow horn with the rune Tiwaz. Pass the horn and all make a toast to Tyr.
After final toast, fill blessing bowl. Hold bowl high, aiming north towards the pole star.
Godhi: Sky-father!
Lord of the Irminsul and Pole Star!
Ase of the Thing!
Garm-slayer!
Accept this gift of our faith,
Our perseverance to stand strong before the Wolf’s Maw
And our desire to keep what you represent alive,
In our actions and words.
Help us in these actions and grant us victory
Against those that challenge our Faith and Ways.
We give you this drink to strengthen these bonds between us.
Walk solemnly towards the pole. Everyone look at the glove thinking on Tyr and what he
means to you. Pour the bowl out at the base of the pole.
Finishing:
Godhi: You have joined us this day to receive gifts of song, of story, of drink and of feast.
With these we honor you Brave Feeder of the Wolf!
Stay if you wish, leave if you must,
But remember us fondly when you climb Bifrost to your radiant Hall!
The blot is ended!
Leave Pole up for the feast and whatever else is done. When it is taken down, thank Tyr for his
attendance and wish him well on his journey and endeavors.
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Blót to Thor!
Stefn Thorsman
Introduction:
Very often in Blots or rituals, I hear the Hammer rite being performed in old Norse. Being
German, I prefer to sometimes do it in the tongue of my German ancestors. The choice is really
up to the person conducting the Blot, and shouldn’t be influenced by my personal decision to do
so!
Persons:
Godhi or Gythia
Assistant (with drum)
Ritual Items:
Hammer
Blot bowl
Ritual drinking horn
Blessing twig from either an evergreen or oak (preferably oak)
Good, strong ale or beer
Large ritual drum
The GODHI or GYDHIA approaches the altar or place of worship, and with the HAMMER performs the Hammer rite. The rite begins in the North, then East, South and West; then above
and below. After each direction is named, an assistant should bang loudly on the ritual DRUM so
that there’s a resounding “BOOM!”
[Facing North, the Godhi/Gydia raises the hammer with both hands and says:]
Godhi/Gydhia: Hammer im Norden, heilige diese Stätte und hindere alles Übel! [BOOM!]
[Turning to the east:]
Godhi/Gydhia: Hammer im Osten, heilige diese Stätte und hindere alles Übel! [BOOM!]
[Turning south:]
Godhi/Gydhia: Hammer im Süden, heilige diese Stätte und hindere alles Übel! [BOOM!]
[Turning west:]
Godhi/Gydhia: Hammer im Westen, heilige diese Stätte und hindere alles Übel! [BOOM!]
[Raising the hammer above:]
Godhi/Gydhia: Hammer im Asgard, heilige diese Stätte und hindere alles Übel! [BOOM!]
[Pointing the hammer at the ground:]
Godhi/Gydhia: Hammer im Helheim, heilige diese Stätte und hindere alles Übel! [BOOM!]
[Godhi/Gydhia holds the hammer directly in front of themselves and rotates in a clockwise circle:]
Godhi/Gydhia: Hammer im Midgard, heilige diese Stätte und hindere alles Ubel! [BOOM!]
The Godhi/Gydhia then stands in the “ALGIZ” position and says loudly:
Godhi/Gydhia: Hail Thor! Hail Thor! Hail Thor! (BOOM!)
All: Hail Thor!
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The Godhi/Gydhia returns the hammer to the altar. He or she then pours the ALE or BEER into
the HORN, and holding it aloft, says:
Godhi/Gydhia: Thunder Father! Son of Odin! Son of Fjorgyn! Beloved husband of Sif! Father of
Modhi, Magni, and Thrudr! Protector and friend of Midgard’s children, we call you! Honor and
bless us with your presence! Hallow and sanctify the contents of this horn! Instill your
strength, courage, and tenacity into this ale, so that all who drink from this horn are
blessed!
The Godhi/Gydhia lowers the horn, makes the hammer sign over it, and takes a sip saying:
Godhi/Gydhia: Hail Thor! We ask that you bless all who are gathered here today. We give great
thanks for all your blessings, protection, and gifts! We ask that you watch over and keep all
those who are not with us this day, but reside in our hearts. We ask that you keep them in
safety and health!
The horn is now passed to each person who sips and/or toasts Thor. More ale or beer can be
added if the horn’s contents get too low. If this happens, the Godhi/Gydia, or person officiating,
should make the hammer sign over the newly filled horn.
After the horn has been passed around to all gathered, the horn is returned to the Godhi/
Gydhia who pours the remaining contents into the BLOT BOWL. He or she then picks up the
blessing TWIG and, dipping the twig into the bowl, sprinkles all assembled with the ale or beer,
saying:
Godhi/Gydhia: I give you the blessings of Thor!
The Godhi/Gydhia returns to the altar with the bowl and then, facing north, pours the
remaining ale into the earth saying:
Godhi/Gydhia: Hail Thor, Midgard’s friend!, Asgard’s protector!, Son of the earth, we return this
gift to your mother!
The bowl is then returned to the altar and the Godhi/Gydhia picks up the ritual hammer and
raises it, facing the group assembled, and says:
Godhi/Gydhia: Asa-Thor! Our protector, we thank you for your presence here today! As you
journey home to Asgard, we ask that you carry our prayers with you. Hail Thor!
All: Hail Thor!
Godhi/Gydhia: Hail Thor!
All: Hail Thor!
Godhi/Gydhia: Hail Thor!
All: Hail Thor!
The Godhi/Gydhia then faces the group and says:
Godhi/Gydhia: Midgard’s children, go with the Gods, go with the blessings of Thor, go in health,
protection, and prosperity! This Blot is done!
The Godhi/Gydhia then takes the hammer and touches the earth, signaling the completion of
the ritual.
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Basic Thór Blót
Rod Landreth
I created the following blot essentially as a beginner’s blot so that when I had to teach people
on how to perform a blot they had a basic structure and explanation of what is occurring. It’s also
structured that several people can do the individual parts. It can all be done by a Godhi or Gydhia,
but my opinion is that a blot should be something everyone participates in not the sole purview of
the clergy person.
I made it to Thor, because it’s always good to honor the deep-minded one, and he seems to
like to come in thwack people on the back and say hi, even if they are not very experienced in
calling him.
Persons:
Godhi or Gydhia
Ritual Items:
Drinking horn
Mead or other drink
Call to the Folk
[Author’s Note: This was my kindred’s particular way of starting things. You may want to blow a
horn, play or sing a song, create your own poem, light a kindred candle or fire, or stamp your feet.
Really anything that informs the group you are starting ritual.]
Welcome seekers! Assembled heathens,
Seeking channels of holy might.
As you brought your bodies bring your hearts,
Brightly lit in Asgard’s light!
Explanation
[Author’s Note: This is just a talk that tells us all what to focus on. I use this opportunity to also
briefly explain not only what we are doing but why we are doing it. This is when one can “preach”
a bit on the topic also.]
Invocation
[Author’s Note: Basically, “Yo Thor! Come on down!” My kindred did this in place of a hammer
rite. We felt that Thor knows how to protect us better than us erecting some sort of “force shields”
that the hammer rite implies. Since this is a Thor blot, it’s redundant to call him to ward and to
join you. In a normal blot, you may choose to call Thor after the Explanation stage and then
invoke the particular deity, ancestor or wight of the blot’s focus.]
Godhi/Gydhia: Warder of Midgard, Red-Beard, Thunderer
Defender of Asgard, Called “the Deep-Minded One”;
Wyrm’s Bane, Storm Lord, Man’s Friend and Hallower
By these names we call you!
By these names we honor you!
Folk: Thor, we hail you, join us this day/night!
Meditation or Rede
This is when one connects the spiritual with the educational. By reading significant portions of an
Edda or Saga you connect the now with our past. You may also want to do a synopsis of a story
that connects to the focus of the blot if a direct reading would be to long or distracting.
For Thor, read excerpts from Harbard’s Song, where Thor boasts of his mettle! The following is
excerpted from “The Poetic Edda” translated by Carolyne Larrington:
Godhi: I am Odin’s son,
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Brother to Meili, father of Magni,
Powerful leader of gods; with Thor you’re speaking here!
I killed Thiazi, the powerful-minded giant,
I threw up the eyes of Allvaldi’s son
Into the bright heaven;
They are the greatest sign of my deeds,
Those of which all men can see afterwards
I was in the east and I defended the river
Where Svarang’s sons attacked me;
They pelted me with stones, yet they didn’t get much advantage,
Before me they had to sue for peace.
Berserk women I fought in Hlesey;
They’d done the worst things, bewitched all men.
They were she-wolves, and scarcely women,
They battered my ship, which I had beached,
They threatened me with iron clubs, and chased Thialfi.
Focus
[Author’s Note: As this is mostly to honor Thor we shall toast one round specifically to him, called
a Housal. Were you doing another deity, ancestor or wight you would focus on them for this
section.]
Hold the HORN high; say your toast, drink and then pour a little to entity de jour in the blot bowl.
Hand the horn back to the person carrying the horn or to the next person whatever the case may
be.
Blessing
[Author’s Note: Receive a blessing from the Thunderer or being de jour. Essentially, you stand
there while the Godhi or other representative goes around and either touches you with mead,
usually drawing a significant symbol, or splashes you if they have a twig or similar. He/She may
say something or may not. Think long and hard on your relationship with the red-bearded one or
respective deity, ancestor or wight. Imagine “opening” yourself to the blessing. You know it was
successful if you get goose pimples, the hair on your neck raises, there’s a tingle in your spine or
in your belly/groin, or even a sort of “flash” that seems to wash over you. Sometimes the opposite occurs, you feel nothing but sort of a emptiness or opening. Whatever the reaction, it can
bowl you over if it is strong.]
Giving
Pour the contents of the bowl either onto the ground or on a significant tree. [Author’s Note: I
usually extemporaneously say something refering to giving back what has been given to us or
similar.]
Ending
[Author’s Note: Thank Thor (entity de jour) for coming and end the blot. I usually do this rather
unrehearsed because I often wish to incoporate any significant events into the “thanking for
coming.” The phrase that follows is my usual closing, save that it’s the being de jour I hail. We
don’t necessarily want to “send” them away but tell them that we no longer are specifically focusing on them.]
Godhi: Stay if you will, leave if you must.
All hail Thor and his family!
The rite is ended!
[Author’s Note: It’s always good to specifically state that the rite is ended so that everyone knows
you are done and things can go back to “normal.” I recommend some action like putting out a
candle, stamping the ground right before you say its ended, look pointedly around to everyone
then saying it or similar. It’s a distinct closure and “release” of sacred space/time into normal
space/time.]
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Winter Rite for Skadhi
Freyjavin Grafeldr
Introduction:
This rite is for the winter Goddess Skadhi, who is mentioned numerous times in the lore.
Among other places, she appears in the Poetic Edda in Grimnismál, Skírnismál, and Lokasenna.
From these sources, we learn that Skadhi is the daughter of the giant Thiazi, and she becomes the
wife of Njordh when she accepts marriage to one of the Gods as were-gild for the death of her
father.
According to Snorri, after Skadhi leaves Njordh, she and Odin start a line of Norwegian royalty—but some say it was Ullr, the God of skiing and winter, that she married. She mentions her
holy groves and sacred shrines in Lokasenna, and it’s believed that there really was a cult for
Skadhi in eastern Sweden. Her name turns up repeatedly in place names close to sites connected
with Ullr, Frey, and Njordh. She lives in Thrymheim, the home of her father high in the mountains,
and she is related to the Giantess Gerd, wife of Frey.
Skadhi has an interesting body of lore that has built up around her in modern times. Some see
her as a death Goddess and some say she protects wildlife and guards over the life resting in the
ground during the winter. She is considered a Goddess to invoke for justice and vengeance, and
has become a patroness for independent women who can go it alone if necessary. This said, Skadhi
in the lore is also a caring individual who is concerned for Frey’s welfare when he falls in love the
beautiful Gerd.
Persons:
This rite was written for a women’s group but could certainly include men. The spoken lines
may be alternated between two speakers, or read by one.
Suggested Time:
The best times for this rite are in late January or early February.
Ritual Items:
Drinking horn
Mead
Silver paint pens
Wooden snowflakes or other tokens to be given as gifts
Altar decorations
Wooden snowflakes, blown glass snowflakes, and porcelain snowflake boxes are available
at very reasonable prices from http://www.orientaltrading.com/ Paint pens can be obtained
from any arts and crafts store. Gifts of porcelain snowflake boxes that contained a silver charm
of a bow and arrow were also given away as gifts at this rite. The silver charms can be obtained
at http://www.bluemud.com/
Decorate the altar with cold, icy colors and snowflakes. A representation of Skadhi, arrows,
furs, crystals, and images of wildlife, especially lynx and wolves, would be appropriate also.
[The LEADER begins by speaking the following invocation:]
Leader: Hail, Skadhi,
Queen of Ice!
Hail, Skadhi,
Heart of Fire!
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Mountain daughter strong,
Winter White Queen.
Skadhi, Hail!
Thiazi’s dottir true,
Justice seeker brave.
Skadhi, Hail!
Njordh’s Bright Bride,
Wise among Gods.
Skadhi, Hail!
Silent Wolf-runner,
Swift Lynx-friend.
Skadhi, Hail!
Shining Huntress Bold,
Sacred arrow keeper.
Skadhi, Hail!
Hail, Skadhi,
Queen of Ice!
Hail, Skadhi,
Heart of Fire!
We gather together to honor and celebrate the Goddess Skadhi and to learn from her this
night.
She is strong in herself and is one unto herself. She can honor the bonds of a relationship
or go her way alone. Fair and just, she will aid those who have been dealt with unfairly or
without honor. Like Skadhi, we have our strengths. Share with us now something that o
yu
consider one of your strengths.
]Let each woman tell of a strength or positive trait.]
Now let each of us speak of a trait in which we are not strong—an area in which we could
use the aid of Skadhi.
[Let each woman tell of something they would like to be strong in. When each has done this, begin
the following guided meditation, so that each may meet Skadhi and learn from her.]
Let us now journey forth to the Wild lands, the lands of Skadhi.
Become comfortable and begin to relax. Let all the cares of the day begin to fade and drain
from you. Let your mind forget all the stress and work of the day and begin to relax...
As you begin to unwind and are relaxing more and more, see yourself not in this room but
at the edge of a great forest. It’s wintertime and the ground and trees are dusted with the chill
of shining, white snow. It’s the far North and here it never quite becomes dark. The world is in
twilight and the Northern Lights shimmer and play like a multi-colored veil above you. Walk
now through the woods, bundled in warm wool and swathed in soft fur. On your feet are broad
snowshoes allowing you to cross the snow with ease. They make tiny squeaking, squishing
sounds as the woven wood connects with the frozen crystals beneath your feet. You walk
through the wood hearing the creak of branches above you as the snow and ice weigh heavy
on the limbs of the trees.
Suddenly you hear a howl and the running of swift feet and you find you are surrounded by
a pack of wolves. Dark grey, black and white wolves flow around you, white teeth flashing,
amber eyes glowing. One of the many wolves suddenly approaches you and rubs his broad
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head against your open hand. The fur is soft and thick as you caress the wolf’s back and head.
He takes your hand in his jaws, firmly enough to get you to follow, but gently enough so he
does not hurt you. He leads you through the thick woods and into a clearing. You stand at the
foot of high mountains covered in snow.
A pathway leads up the side of the mountain. You follow the wolf and begin to climb the
path, up and up the side of the mountain. You climb higher and higher and find yourself
climbing through mist and cloud. The ground disappears behind you, far below are the trees.
You climb and climb and find that you are walking through the Northern Lights. Colors flow and
merge around you and the air sparkles with tiny lights. Gold, red, blue and purple...colour
after colour shifts and flows and you walk on, higher and higher. You round a turn in the path
and there before you is a mighty oak door set into a grey stone gate.
Above the gate rises Thrymheim, mountain stronghold and home of Skadhi.
An iron knocker is set into the door and you grasp it and let it go, banging it down sharply.
The noise rings across the mountain. Here the wind moans, loud and wild and the wolves
behind you echo with their own cries. The doorway suddenly begins to open and you are
greeted by a silver and brown Lynx. The Lynx turns towards the courtyard and you follow.
There in the middle of courtyard, seated in a great stone chair, draped in furs and velvets, sits
the Mistress of Thrymheim, Skadhi, Mountain Goddess, Queen of Winter. She extends a hand
and welcomes you in. Approach now Thiazi’s daughter, and partake of her strength. Let her
share her wisdom with you. Approach and learn. . .
[Let 5 to 10 minutes pass for each woman to speak with Skadhi.]
Silent as a mist, the Lynx appears once more by your side. It is time to leave Skadhi. You
thank her for allowing you to come to her home and for taking the time to teach you. She may
perhaps give you a last word of wisdom or some token to bring away with you. Accept what
she offers and bid her farewell. You meet the wolf at the gateway and he leads you back down
the pathway. The Northern Lights play and dance around you as you go down and down the
pathway. You once more walk through rich purple, deepest blue, vibrant red, and shining gold.
The colors glow like stained glass. They slowly shimmer away and you find yourself blanketed
again in cloud and mist. The wolf guide walks ahead of you, appearing and disappearing as the
mist floats soft around him.
You go down and down, and soon the clearing is there, and you step off the pathway and
onto freshly fallen snow. The wolf leads you back to your original spot and gives a toothy
wolfish grin as he rubs against your legs once more and then as swiftly as they came, he and
his companions flow once more into the soft, silence of the winter’s night. Soft, musical wolf
song rings out as they take their leave. You walk back to the edge of the woods and find that
the furs are disappearing, the wool is lifting off your body and you are once more in the
clothing you came in. You are no longer in the Northern Woods, but once more in this room,
rested and relaxed and full of the words of Skadhi. Come back now and share what you were
given in the Realm of the Winter Queen.
[After sharing, each is given a wooden snowflake to decorate with symbols and signs of their visit
with Skadhi, using the silver paint pens. When all are done the mead horn is passed and offerings
are made to honor Skadhi. Venison stew is an appropriate offering and good for the feast afterwards. As the offerings are made, the leader says:]
Skadhi, accept this gift of mead and the spoils of the hunt in thanks for the wisdom you
have shared this night.
Hail, Skadhi!
This rite is done, may the Goddess of the Bow keep you safe in the winter months and may
you carry her wisdom with you as the snow thaws into spring. Let us feast!
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A Formal Ceremony to Honor and Respect
Elderfather Uller
Piparskeggr
Introduction:
This was my first attempt, for Fall Turning 2248 RE, at writing a blót, and includes my lore
notes surrounding the ritual. I had made an attempt to translate all the spoken parts into Icelandic and Anglo-Saxon. That unfinished work has been edited out, as has the partial list of source
materials, which will reappear when I finish a booklet about Uller.
Uller (yew - loor or Oo - luhr) is a Northern god, most closely associated with hunting, archery,
winter, woodscraft and oath making. He is called upon as: Bow God, Fur Wearer, Winter Lord, Ski
Runner, Snow Sender, Oath Taker, Ring Bearer, Shield Sailor, Plague Breaker, Bright One, Sky
Father, Holmgang Jarl, and so forth.
He is thought to have similarities to Tapio, a forest god of the Finns; Herne, a (supposed)
forest god of the common folk of Great Britain; Apollo, a solar deity of the Greco-Roman religion;
and Orion, the mythic huntsman of Mediterranean cultures. He, perhaps, represents a ProtoEuropean archetype incorporated by later folk.
I regard Uller as an ancient Elderfather of the Folk. I believe he led small family groups to form
clans in the misty false dawn before the beginning of time. This was the time before time when
Skyfather Tyr helped those clans to forge tribal identities. This was before that time of the
beginnings of history when Allfather Odin inspired those tribes to create natural nations.
This work is in several parts. It begins with a description of the recommended setting, ritual
tools and garb. I tell of the preparation I do before the ritual is performed, the Blót I stand, and
finally, my notes on Uller. It is the result of much thought upon and interpretation of the Eddas,
sagas, histories, commentaries, and so forth (both old and new), in which I have found the scant
words about Uller fleshed out. I also believe that I have had some sei_r experience of Uller’s
presence.
This ritual is more formal than is usual for me. I hail the Sun and Wind, Earth, Sky and
Landvættir each morning. I speak to the Holy Ones each day. I pour informal Blót to the Æsir,
Vanir and Ancestors every week. My most formal observance has been giving Uller Blót the past
few years just before hunting season commences, using the ritual from an old issue of “Vor Trú.”
This Blót is a small step in my reawakening to Our Faith. I hope it is of use to you, the reader.
Health and Luck to All! Hail the Æsir! Hail the Vanir! Hail the Folk! May Uller bless thee with
skill, determination and success!
Persons:
Góði
Apprentice Huntsman
Recommended Setting:
Within the yew-girt glade, the Goði and Folk gather round the oak and granite Hórgr. Watch fires
burn high at spots honoring Norðri, Austri, Suðri and Vestri on the edge of the clearing. Torches
flare brightly at the sides of the hórgr. Alehoof, grasses, moss and ferns make a wonderfully
mottled and fragrant carpet upon the lea. A great linden and bronze shield leans upon the north
face of the altar, a bronze-headed, ash spear sticks in the ground, guarding the south. Upon the
back of the fur and leather clad Goði is a long, yew bow and a case of arrows. An iron sæx with
antler hilt in a rune-carved leather sheath hangs on his left side. A thick arm ring of bronze and
silver sits above his right elbow. Upon the hórgr sits a drinking horn, a wooden bowl, a flask of
dark mead and a double hand span long yew sprig. The people chant a song of greeting to the
spirits of the forest glade and the Goði pours out a salute of mead from the ritual flask to the
Landvættir. He then proceeds with the Blót to Ullr in hopes of securing Luck for the hunters, who
seek to gain meat for the people of the clan to salt and smoke for the long winter days which lay
ahead.
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My ideal location for Uller Blót is (obviously) a woodland glade with an hórgr made of
natural materials; perhaps a flat topped boulder or a split tree trunk across two sections of log. I
usually give Blót at a small hórgr in my backyard, or within the woods in which I hunt. Any place,
which is private and conducive to an atmosphere of Frið and Troth with Gods and Folk, can be used
in my opinion.
A place I used to go camping comes immediately to mind as I write. It is a fairly level
stretch of riverbank on the upper Westfield River in the foothills of the Berkshire region of western
Massachusetts. The land is covered with beech, ash, oak, hemlock, maple, ironwood, mountain
laurel, blackberry, ferns, moss and grasses. Ymir’s bones of granite, shale, quartz, and garnet
poke through the dark, rich earth. The river is fairly narrow and shallow, fed by springs and
streams running down the mountainsides. It runs swift and cold (and deep in some unexpected
places) over the cobblestones and boulders of its bed. Game is plentiful in the woods, birds
abound in the sky and fish are abundant in the water. This place is fresh in memory even though
it is almost two decades since I last set foot there.
Ritual Items:
Bow
Sword or knife
Offering bowl
Mead, ale, or other drink
Light source (candles, torches,
Arrow Spear
Shield Drinking vessel
Sprig from an evergreen tree
Oath ring
braziers, etc. as desired)
I believe that the only essentials to Frith and Troth with the Mighty Ones are: you, They and a
right good will. Some will disagree with me, but the Æsir and Vanir do not put things into our
hands at birth. We receive Life, Mind and Will, all else we of Midgarð make. Other things can be
useful, though, in helping to create the right frame of mind for communing with the Beings of
Asgard.
I mark (with paint or engraving) my devotional items in three ways: a Uller bind rune composed of Uruz, Laguz and Raidho; my maker’s mark of Sowilo, Perthro, Raidho (the runic equivalent for the initials of the name given to me by my parents); and Eihwaz, which is associated by
some writers with Uller in its meaning as Yew. I may choose to include decorative markings on the
items purely for the joy of beauty. I like to try and make everything I use. But I have found that
gifted, and even purchased, things can become more “alive” after you have worked with them
over time. After a while I will get a feel for and from the implements. I like to go to a quiet place
with the item, share some mead or ale with the Gods and Spirits and meditate upon the awakened
spirit within the article (as I do with items I make). A name for the thing will come to mind and is
then inscribed.
BOW - This is the Bow Lord’s weapon. I use a longbow made of maple and walnut laminations,
with leather wrapped grip and waxed linen string.
ARROW - I use a cedar-shafted, feather-fletched arrow with a steel broadhead.
SPEAR - My spear is a bronze, leaf shaped blade, cast by a smith with whom I was acquainted
several years ago, mounted on a 5-foot ash shaft. I also have a steel spear with a ten-inch
long by two-inch wide triangular blade on a six-foot ash shaft.
SWORD or KNIFE - I have a replica “Viking” sword with steel blade, bronze fittings and leather
wrapped grip and a stag horn handled Bowie style knife, either of which I use (mostly the
knife). Any good hunting style knife will do nicely.
SHIELD - I have a round shield made of plywood, edged with leather. I used a steel bowl as the
boss and a gate pull as the handle.
DRINKING VESSEL - A horn, wood, leather, pottery or metal cup, mug or goblet. I use either a
cow’s horn or a leather mug.
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OFFERING BOWL – I use a wooden bowl of about 2-quart capacity.
SPRIG - A small (6" to 10") branch from a yew, juniper, spruce or other evergreen tree or shrub.
BEVERAGE - Mead, ale, beer, wine, cider, milk or other beverage to share with Uller. I try and use
home brew (red mead or dark ale), but good commercial brew is acceptable.
OATH RING - I have a large, torc-style armlet made of bronze wire. A stiff bracelet of copper,
bronze or silver wire could be used or a Celtic neck torc also.
LIGHT SOURCE – Fire pits, firepots, braziers, torches, lanterns, candles, and so forth. I use a
minimum of a couple of candles on the hórgr and one to each of the four corners of Midgarð.
GARB - Dress comfortably in modern dress or folk costume, the latter being more in keeping with
the spirit of the purpose, I think. Dressing in Elder Garb is sometimes a point of contention;
dress in what is comfortable and presentable. Regardless: I think, since we are attempting to
honor one or more of Those who gave Life, Mind and Will, we should look sharp.
Preparation:
First, you should prepare yourself as Goði by meditating on the purpose of the blót. You must be
in good mind and right will to do justice to the Holy Ones and Folk. A blót performed flawlessly,
but in a hollow manner, is as useless as the rote responses in Christian churches. This is theater,
sounding good, but there is no underlying understanding or communication.
I like to take a short walk in the woods, perhaps sitting awhile with nothing around me but a bit of
Wild.
Police the area of any trash and inappropriate debris, before and after Blót. Leave the area
cleaner than you found it.
Prepare the ritual tools and place them on and around the HÓRGR: BOW and ARROW to the left
side of the hórgr, SPEAR to the right, SWORD or KNIFE sheathed on the belt, SHIELD against the
north side. The HORN, BOWL, MEAD and SPRIG sit on top of the hórgr. The OATHRING is worn on
the right wrist. Place fire at the four points and on either side of the hórgr. Wash and dress for the
ritual.
The last thing I do before gathering the Folk and beginning the Blót is a greeting and spilling to the
Landvættir (which is a part of all my Blóts). Fill the horn with mead, and then use it to salute the
four directions of the ritual area. Say in a clear, friendly voice:
Goði: Greetings Spirits of the Land. I am come today to give honor and respect to one of the Holy
Ones. I share this drink with thee in friendship, that the purpose please thee.
Carefully walk in a sunwise direction around the area spilling the drink out to the spirits.
The Ullrblót:
Gather the Folk in a wide circle around the Hórgr. If there are only a few in attendance, have them
stand to the south. A young man of the People can assist with pouring mead and getting the tools
during this rite as APPRENTICE HUNTSMAN. All words should be spoken to the gathered ones in
strong, clear tones.
Goði: Welcome Kin and Kith. We gather here, confirming respect and friendship for Uller, Elderfather
of our long ago Ancestors.
Now, perform the weapon-warding to sanctify and define the ritual area. Begin by facing north;
raise your arms overhead. The bow and arrow should be held in the left fist. The spear and
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sword, or knife, are clenched in the right hand. (The weapons should be held at right angles:
arrow across bow and sword/knife across spear.)
Goði: Bow, Arrow, Sword (Knife) and Spear - weapons in war, tools in peace, make mighty this
place of peace, sanctify this enclosure and bar all evil things from entry!
Turn sunwise and repeat the warding to east, south and west. At each point visualize that a Land
Spirit stands, in appearance an early Iron Age huntsman, equipped the same as you. The warders
stand within a fence of thorn bushes next to a watch fire.
When you are facing to the north again, the warding is completed as follows. Call proudly to Uller;
greet him as you would a favorite family elder, raising the weapons high:
Goði: Health, Fame and Luck - Uller Elder Father, I declare this a Holy Place and Bless this Altar
to welcome YOU! This place of sacrifice is for now Yours! Be welcome! May our hearts,
minds and spirits be dedicated and made holy, according to our freewill and to your honor!
As Heimdall guards the Bifrost, the Bridge between the World of the Gods and the World of
Men, so shall this place be guarded!”
Replace the weapons in their resting places and move the Oathring from your wrist into your
right hand. Hold the ring up to Uller and chant the following Lore Calling:
Goði: Uller, we hear you! — In the sounds of the deep wilds - Forest, mountain, marsh and
moor! In the call of the elements - Blizzard, torrent, wind and avalanche! In the cry of the
untamed beasts - Wolf, catamount, bull and hawk! In the voice of the Folk - Man, woman,
lad and lass! In the noises of contention - Warfare, Holmgang, Hunt and Sport! In every
Oath made, we sense your presence! We see you in the evergreen of the yew tree, the
sheen of snow, of the fields, the stalk of the predator! You, yourself are unseen by the eyes
of Middle Earth as you stride across the wintry mountains of Yewdale on your shoes of bone
and sinew. You ride the Swanroads on your shield of wood and bronze. You guide the arms
and eyes of warrior, duelist and archer. As Huntsman, Warrior, Winter God and Shaman,
you look after and guide us, your Folk. You give us no rewards or gifts, save patience, skill
and determination. Hearken to us, God of Many Generations, Bright Hunter of Beasts, Lord
of Winter. Travel here as we greet you by the names which have come to us across the
generations: UllR, Uller, Ull, Uu, Oller, Ollerus, Volder, Holler, Wuldor - By the other names
by which your skills and history are remembered: Tyr Forebear, Odinsson, Sifsson,
Thorsfosterson, Ring Bearer, Shield Brother, Bow Lord, Oath Taker, Ski Champion, Snow
Runner, Lord of Yewdale, Shield Sailor, Skaði Husband, Balder Friend, Huntsman, Fur
Wearer, Snow Sender, Light of the North. Uller, God of the Folk before Tyr, Contender with
Odin, Beautiful One, Skillful Warrior. We remember you through the tales of Robin Hood,
Adam Bell, William Tell, Howard Hill and other Huntsmen and Warriors. As in ages past
when we offered you sacrifice in the wild places and holy groves, we shall offer again! You
who judge and sometimes rule in Asgard; You who oftimes leads the Wild Hunt; Know that
we remember you and call to you.
Alternatively, you may recite this poem, written to replace the Lore Calling section of the Uller
Blót for my Fall Turning 2249 RE Honoring of the Bow Lord.
UllR Bede the First
Old Father glides, across the snows
Bone shoes a gleaming
Sends sharp piercers, to redden pelts
Meat for the larder
On the High Seat, Eldest is chief
Friend Har is roaming
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Witness to oaths Judge to duels
And forlorn battles
Snow Sender sends Light Bearer brings
Yule Lord gifts us
Balder Friend laughs spirits to raise
Helheim is mirkless
Shield Sailor speeds across the froth
Whale way to conquer
Plague Breaker breaks Sight Seer sits
Wisdom to gather
Yew Lord, Bow God Fur Wearer, Os
Uller the Unknown
Thor Fosterson Skaði Husband
Father to Teiwaz
God you may be or Giant Kin
Perhaps something else
And I, your son will Honor Give
Respect to render
Slip the Oath Ring back onto your right wrist. Fill the drinking vessel with mead. Trace an Eihwaz
over the horn and raise it while saying in a loud voice:
Goði: We offer you sacrifice once again! Not of blood, but of our efforts, thoughts, devotions
and talents. May this Blót aid us, Gods and Humans alike, in our struggle against those who
would destroy Asgard, Midgard, the other Innangards and even the Utangards, and bring on
the Doom of the Gods, and slavery of mind, body and spirit. Uller! Accept this sacrifice as
a token of our accord, friendship and kinship with you, from we your children; aware, strong
and free by your example!
Hold the horn even higher and picture Uller reaching for it, taking a swallow and returning
the horn. Then, place the horn on the altar and hold your hands over it, like you are warming your hands over a fire. Look to Uller and say:
Goði: Uller, you have received and shared in our sacrifice, symbolized by the mead in this horn.
Pour now your Power, Will and Blessing into it, making it into a true instrument of your
inspiration that we may grow closer to you and to each other by sharing the sanctified mead
amongst us.
Picture Uller dipping the tip of one of his arrows into the mead, letting some of his divine energy
infuse the mead. When you feel this has occurred, pour some of it into the bowl. Sign over it the
Eihwaz, silently acknowledging Uller’s touch. Dip the sprig and sprinkle the participants (and their
weapons) with the sacral mead, moving in a sunwise direction and say:
Goði: I give you the Blessing of Uller!
Return to the altar, set down the bowl and take up the horn. Take a sip after toasting Uller with
the horn. Walk around the to the people in a sunwise manner, who will take a drink after a
suitable toast, thereby sharing in Uller’s energy. The horn may be refilled as necessary, for as a
God’s self is infinite, one drop left in the horn will sanctify any new mead added. When the full
circle of the Folk is complete, return to the altar and finish the contents of the horn, feeling the
power of Uller within and without. After a moment or two of silent meditation and acceptance,
say:
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Goði: The Blót is done, may it strengthen us in devotion to the Holy Ones, all the Spirits, the
Honored Ancestors and the Folk! May it renew in our hearts the better to be worthy as Kin
to Uller. May we fight with greater resolve to live free, with courage, strength, honor and
truth, until we take the Helroad walk. Uller, we thank you for your presence. As you journey home to Yew Dale, carry with you the thoughts of kinship and affection we have for
you. Travel well, Uller!
Trace Eihwaz to the north and take up the weapons again, saying (as in the weapon warding,
continue to each direction in turn, ending at the north), picturing that the warder, his section of
thorny fence and watchfire vanish and say to each Warder in turn: “Uller thanks you!”
Place the weapons down again and thank the spirits for the use of the land, pouring the mead
remaining in the bowl as a libation.
Goði: We thank thee, Spirits of this Place, our rite is done!
Face the Folk and say this Farewell:
Goði: The Blot is done, Uller’s and my thanks. The Blessings of Health, Luck, Kinship and
Prosperity are yours.
The Goði will spend a little time after the Folk leave to meditate on the Blót. Then, tidy up the
area and put all the tools away.
Blótwork Afterthoughts:
These notes are the result of a lot of reading and represent, what I believe to be much in the
way of speculation and interpretation about Uller.
He is not a well-known deity. It is hard to pin down his origins.
We cannot be sure in which generation or family of Gods he belongs. He is said by some to
predate Tyr, most certainly Odin. He is perhaps a peer or sibling to Odin. He is named also a
descendant of Odin. Uller has attributes of both Aesir and Vanir, and could be of a Proto-European
parent race to both, or a survivor of a previous Ragnarok.
He is called Winter Lord, ruling Asgard during this season. He is said to sit the High Seat during
Odin’s other absences. He is a God of hunters, duelists and warriors in a desperate fight. He is
called the Brilliant, the Beautiful, Lord of Yew Dale, Ski Champion, Oath Taker.
He is a god of death with purpose: the game animal dies to provide food for the Folk, the
duelist dies to prove a point of honor or justice, the warrior dies to protect Family and Community.
He is said to be a friend to Balder, spending at least part of the year guesting with him in
Nifelheim.
Given Names: Uller, UllR, Ull, Uu, Ulr, Ollerus, Oller, Holler, Valder, Wuldor.
Calling Names: the Brilliant, the Beautiful (an aspect or cognate of Balder?), Uller of the Bow,
Ring Bearer, Fur Wearer, Shield Bearer, Leather Breeches, Forest Hunter, Shield Sailor, Ski Runner,
Snow Strider, Winter God, Snow Bringer, Yew Lord, Death God, Jol Jarl (Yule Lord), UllR of Immaculate Reputation, Cold Lover, Wild Hunt Master (in Odin’s place?), Ski Champion, Splendid
Archer, Ullr the Fighter, Quick in Motion, Oath Taker (sworn upon the Stallahringr at UllR’s hórgr),
Plague Breaker.
Relationships: Uller Elderfather predated Tyr Skyfather, predating Odin Allfather (multigenerational deific lineage?), Uller Odinsson born of Frigga, Uller Orvandillsson born of Sif becoming
Uller Thorsfosterson upon wedding Sif (Orvandil AKA Aurvandil is referred to as a “Star Hero”, this
is spelled Éarendill in Old English), Holler Holda’s husband, Uller Ska_i’s husband after her marriage to Njordr is over (I think this link is tenuous and born of the modern pagan view that all Gods
had a matching Goddess, like the famous Zisa who is said to be the mate of Tyr), Uller Frigga’s
winter husband (Early Indo-European or Proto IE polyandry? Matrilineal lines of descent within
“royal clan”?), Uller Jotunsson whose father is a frost giant, Uller Baldersfriend (Brother?) akin to
Balder as a god of light.
He is said to be a Breaker of Plagues and dispeller of disease through the use of woodland
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herbs. (A precognate of Taxol, an anti-cancer derivative of Yew?)
Personal miscellany: I picture Uller as a medium height, pale, dark haired, lean man. His
beard is trimmed fairly short so as not to tangle with his bowstring. He is dressed in earth tone
woolens, furs and leather. He bears a bow and full quiver on his back, a saex at his left side, a
spear and shield clasped in his left hand. He wears a bronze ring upon his right wrist and a bone
reinforced bracer upon his left forearm. His lodge appears to me as a leather and pelt covered
yurtlike structure.
He brings the snow in winter to protect Nerthus’ fields from damaging cold. (An analog to Freyr
bringing the rain to quicken those same fields?)
Some aspects are shared with (taken by) Tyr (Tiu, Tewaz)
Has contended with Odin for supremacy (re-assertion of former primacy?)
Called second only to Odin in Aesgard, has full reign over the Worlds during winter and Odin’s
travels away from Aesgard. Uller is rather parsimonious when he occupies the High Seat, no gifts
to Man during this time (scarcity and husbanding of resources during the hard times of winter?)
There are many places in Sweden and Norway (plus other northern regions) named after Uller.
(Some surviving examples, my surmise may or may not be accurate: Ulefoss, Nor. - Ullared, Swe.
- Ullensvang, Nor. - Ullerslev, Den. - Ullits, Den. - Ullock, Eng. - Ullsfjord, Nor. - Ullswater Lake,
Eng. - Ulmen, Ger. - Ulsberg, Nor. - Ulsted, Den. - Ulsteinvik, Nor, - Ulstrup [2 places], Den. Ollerup, Den. - Ollerton, Eng. - Hollerath, Ger.)
Has magic bone shoes or skates, said to glitter. Has broad snowshoes, has a vessel of bone,
which travels easily over land and sea.
He is said to be one of twelve who sits in judgment in Aesgard under Odin’s chieftainship (I
suspect a bit of Jesus and the 12 Apostles in this note, but this was imagery that Snorri had from
his education.)
An unerring archer, he is likened to the Greco-Roman Apollo or Orion.
There are echoes of Uller in what little remains of the lore of Herne the Hunter, an early AngloBritish deity.
He is said to send the Northern Lights.
His abilities (and the gifts he does send to man) include: precision and coordination in physical
skills and faculties such as hunting, archery, skiing, and martial prowess.
His aspect as Oller, a Swedish sorcerer, may denote some link with seithr or shamanism (Saami
or other Proto IE origins?)
He sends endurance and protection from evil magic and plague (as Yew Lord, again the medicinal properties of Yew?)
Uller’s home in Asgard is Yewdale (Ydalir)
Other Miscellany: [much of this is modern supposition] He is associated with the yew tree,
which yields an excellent bow wood, it has some toxic and psychotropic properties (again a shamanic
link? - I have been informed, and have confirmed said information, that Yew is completely toxic.),
He has been associated with the herb Mandrake (modern), dark blue as his color (modern, I would
tend to think more of mottled earth tones: greens, browns, grays), Scorpio is said to be “his sign”
(modern), Uller’s time of the year is said to be Wolf Moon (November), the second month of a
supposed Nordic calendar, alternately called New Year’s Moon - Fogmoon - Blotmonath –
Wintermonth.
Runic notes: Eihwaz, ehwaz, eiwaz, iwaz (these are Elder Futhark), eihwas (yew - bow wood),
eoh (Anglo-Saxon runes, rowan - shield wood), Ihwaz (ON: yew) the phonetic value is thought to
be between e and i or æ (as in cat), Associated with Yggdrasil (Odin aspect), Tarot card: the
Hanged Man (modern - Odin aspect? Again the world (Yew) tree?), other runic - Bjurkan of the
Younger Futhark and Bar of the Armanen Orden.
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Uller Blót: The First Poetic Effort
Piparskegg Ullarsson
I visited the Théodish Folk as a guest for their Midsummer in 2249 RE and was quite taken with
their use of poetry and song in giving Honor to the Holy Ones. What we do, in blót and life, is full
of poetic significance. The following is my first attempt at a rite dominated by poetry (and song,
as I whistled up tunes).
My impression that the Landvættir should be called upon before blót, and that the land is
“taken” for the purpose, was likewise confirmed during this visit, especially if others use the land
for non-sacral purposes in between one’s blóts. This was my first effort at a total Poetic blót
working, for Fall Turning 2250 RE.
Persons:
GoðI
Huntsman
Lightbearer
Four Wardens
The four Wardens should be armed with a favorite weapon (suitable for providing for or protecting
the Folk). The Folk may be armed in like manner and will stand just inside the Bounds, centered
in the southern half of the Vé, during the Blót. The Lightbearer shall shadow the Goði in his
rounds.
Ritual Items:
Bow
Arrow Knife Spear
Oath Ring
Horn Hlautbolli (Bowl) and Ladle
Pitcher
Mead Evergreen Sprig
Five torches (1 as Hórgr light and 4 as Vébond markers)
Lamp
Blót Stone on a tray of earth
Hórgr
Preferred Setting:
In this ritual, we seek to give Uller due worship. I find it quite powerful to stand this Blót just after
sunset during the dark of the moon. The preferred setting is in a grove which is fairly level, and
open enough for the Hórgr, Folk and Watch Posts that will set the Vé bounds.
Land Spirit Calling:
GOÐI picks up the RING and HORN; HUNTSMAN takes up the PITCHER OF MEAD; NORTH WARDEN grasps the HÓRGR TORCH. All weapons are sheathed at this point. Goði moves a few paces
west of the HÓRGR. Huntsman and North, torch held high, stand to his left with the other WARDENS in line behind him and LIGHTBEARER to his right. All walk from the Hórgr to the North
TORCH. Goði sings part of the greeting to North and spills drink. North then lights his torch;
passes the Hórgr Torch to the next Warden and stands by his Beacon, with flame to shield hand.
Repeat at each Beacon, until West gives the Torch to Huntsman, then Goði, Huntsman and
Lightbearer return to North to finish the Calling.
Goði: Hail unseen ones, greeting we give
Earth spirits dark, sky spirits bright
Our bond in Wyrd, is old and strong
By land and blood, in Troth and Frith
We are come here, Blótstone to stain
A holy stead, we wish to make
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This place is yours, where altar stands
Before we start, your help we ask
On hallowed ground, for sacral time
Drink we have shared, to give thee gift
Come ward this Vé, and worship watch
Our purpose set, your fee we give
When rite is done, we’ll not forget
This call on bond, twixt you and we
For health of land, and wealth of folk
Duty is ours, to work each day
Now we have built, stead in our hearts
Holy to be, round us this night
Spirits of Sky, Spirits of Earth
Your presence felt, our work is blessed
A final spill, then Goði and Huntsman return to the Hórgr.
Welcoming the Folk:
As Goði waits, the Huntsman puts down the Pitcher, lights the LAMP, and replaces the Hórgr
Torch, then goes to stand a couple paces to the west of the Hórgr facing the Folk. Goði puts down
the Horn, turns to Folk, holds out the Oathring, and greets them, singing:
Goði: Welcome to all, of kin and kith
We meet to Blót, on sacral land
In Holy Frith, and under Troth
Our meaning clear, our spirit strong
We are the kin, of the Old Ones
Shaped and guided, with thought and mind
Miðgarðr is ours, full treasure trove
Gift for the gain, worship it is
Within this night, we gather here
Confirm respect, and honor give
In friendship deep, with the Bow Lord
Elder Father, Uller is called
Goði turns to the Hórgr and sets down the Ring.
Barring Ill Intent:
In current use amongst some Asafolk is a section of the Blót known as a Weapon Warding. I think
this comes from Ceremonial Magic practice of “Erecting the Towers” or other similar religious
warding (which are widespread in Western Esoteric Traditions). I do find it useful in helping to
define the sacral space of the Vé.
Huntsman helps Goði to arm (grasp the Bow and Arrow in the left hand, the Knife and Spear in the
right). Huntsman withdraws a few paces to the west, unsheathes his weapon and matches his
facing to Goði’s.
Goði holds the Weapons high and then salutes each Warden, who then unsheathes his weapon
and returns the salute. Sing the Warding words, one verse to each direction, sunwise, until facing
North again.
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Goði: Bow and arrow, long knife and spear
The hunter’s tools, in time of peace
A warrior’s, weapons in war
Always ready, to feed or guard
You come to hand, through skill of man
Your shape imbued, by purposed thought
Help us this night, to ward our bounds
Companion things, in rightful deeds
Providing food, for Health of Folk
Guarding the weal, of Hearth and Home
And deep within, your spirit lies
Weapon or tool, for each intent
Spirits of Steel, Spirits of Wood
We call on you, your strength to lend
To mighty make, this holy place
And bar all ill, from coming in
Greeting to Uller:
An important part of offering worship is a formal invitation to the Holy One being honored.
Upon completing the warding words, Goði and Huntsman return their attention to the north. Goði
will hold the Weapons up, as if showing them to Uller in his lodge high in the Yewdales, and sings:
Goði: Welcome Uller, health, fame and luck
Elder Father, Clan Warder bold
We dedicate, this sacral place
And bless this Hórgr, for Blóting rite
Our hearts, our minds, and spirits be
Full hallowed made, and strengthened too
And with free will, and mind full clear
In honor bright, a Bond renewed
And as Heimdall, the Bifrost wards
The bridge between, Asgarðr and Men
In bond of strength, and watchfulness
We guard this place, til Blót shall end
Huntsman helps Goði replace the Weapons in their resting places.
Prayerful Words to Uller:
In many blóts there is a section I (amongst others) term a Lore Calling, a telling and praising of
the Holy Lore surrounding the Power being honored. I have replaced that with a poem celebrating
the Holy One. This use of poetry strikes me as important and cogent. The first stanza is repeated
as the song’s burden [refrain]. The Goði takes the Ring into his right fist and holds it up to Uller
and sings:
Goði: [Refrain] Sing we proudly, the Bow Lord!
Uller guide hand and eye.
Sing we proudly, the Bow Lord!
His voice in arrow’s flight.
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Winter is Harsh, weeds out the weak
Lest they be part, of fulsome clan
Hearth fires warm, protect them well
Old ones and young, all of them kin
Homestead is bound, snow piled high
Hunters are home, larders are bare
Bellies are slack, some taken ill
Witan is met, Blót will be made
Mead woven tale, deeds of the hunt
Praise for the prey, and the Old One
Words go awing, speed through the air
Fall on sharp ears, rightful plea heard
[Burden]
Snow Sender strides, on boneshoes wide
Hoarfrost glistens, shrouds the woodland
Branch antlered stag, puffs misty breath
Beast Slayer sends, life stealing thorn
Fur Wearer stands, within the garth
Calls to the folk, come take this prize
Man and woman, lad, lass and babe
Sharing the gift, of Forest God
Clan Warder speaks, Blessing to give
Tells of the shoes, deep snow to tread
To help themselves, through mortal deeds
Praises to Him, Teacher of Craft
[Burden]
Across the rime, Leather Clad Os
Strides to the trees, from sight is lost
Clan folk again, turn to the feast
Mead horns are raised once more in praise
Winter is Harsh, weeds out the weak
Lest they be part, of fulsome clan
Hearth fires warm, protect them well
Old ones and young, all of them kin
[Burden]
[Burden]
Goði puts Ring back onto Hórgr.
Mead-Gifting:
In most Blóts, mead or other beverage is the physical sacrifice of choice, rather than the blood
sacrifice of Elder Times. It is presented to, and shared with, the Holy One. Then the Hlaut and
Blessings are shared with the Folk. This sharing of drink also indicates our intent, mind and will
within the Blót.
Goði takes up the Horn and Huntsman fills it. Holding up the Horn to Uller, Goði sings the words
of Gifting:
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Goði: We once again, give sacrifice
Where once was blood, we offer mead
In token of, effort and thought
Holy duty, and crafting skill
This Blót in aid, of Men and Gods
Our struggles same, and different
Upon Miðgarðr, and far beyond
Against all ill, which would destroy
Upon Asgarðr, the Holy Ones
Look to their Dooms, and Deemings dark
And hold the walls, gainst Utengarð
And those that would, the free enchain
And as Free Folk, now stand we proud
To offer up, to Yew Lord bold
This loving cup, in Kin accord
As children to, elder beloved
This Gift we give, Uller the Bright
Who sends us gifts, sharp eye, skilled hand
That we shall live, aware and proud
Be ready for, all tasks at hand
Goði holds Horn a little higher and pictures Uller taking a drink, pours Mead into HLAUTBOLLI.
Then he puts down Horn and holds his hands over Bowl, as if over a warming fire, pause for a
moment, then looks to Uller and sings the Blessing Acknowledgment:
Goði: We hope this mead is to your taste
This sacral gift, we freely give
Now blessing we, ask from your hand
Empower us, for rightful deeds
Through strength of will, and skill of hand
We’ll strive each day, our worth to show
In Kinship deep, with Holy Ones
We thank thee now, and blessing share
Goði sees that Uller is dipping the point of an arrow into the Hlaut, transferring some of His godly
power therein. Trace Eihwaz, over the Hlautbolli, acknowledging Uller’s touch.
Goði picks up the Bowl, hands it to Huntsman and grasps the SPRIG. They walk to each Warden,
starting at North and then to Folk, always moving sunwise. Goði sprinkling one and all with the
words:
Goði: Share in the Blessing of Uller!
A Blessing of Weapons is done for those who choose to present them at this time as well.
The Folk Speak Out:
We come to the part of the Blót wherein the Folk actively take part, as they will, and our parting
words to Sacral Time. I think it is important that the Holy One being honored hears the voices of
the Folk in the Vé. If the Blót is well attended, make arrangements ahead of time for a Speaker for
each Kindred or family group, if the Folk decide that this will serve better than every man and
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woman tipping the horn.
Goði and Huntsman return to the Hórgr. Huntsman pours some Hlaut over the BLÓT STONE and
sets down the Bowl. He takes up the Meadhorn and ladles some Hlaut into it, then hands it to the
Goði. The Huntsman tops off the Horn from the Pitcher, putting it down for a moment. The Goði
takes a sip and makes an appropriate personal comment to Uller and hands the Horn to Huntsman
to do the same. Huntsman refills the Pitcher, including another ladleful of the Hlaut, and takes the
Pitcher in hand. They then walk around the Vé as with the Sprinkling, letting the Wardens and
Folk speak as the “Spirit” moves them, the Huntsman refilling the Horn as needed, and returning
to the Hórgr for Mead as needed. (The Pitcher should never be completely empty. When being
refilled, pour part of the Mead into the Bowl, and then ladle some Hlaut back into the Pitcher.)
Once the round is done, Goði and Huntsman will return to the Hórgr from the North. The Horn is
topped off; any remaining Mead is poured from the Pitcher into the Hlautbolli and Huntsman is
handed Horn for a final, drink to Uller. Goði does the same, pours a little Mead over the Blót
Stone, the remaining Mead goes into the Bowl, and the Horn is laid down.
After a moment or two of silent reflection, Goði turns to Folk and sings a Farewell to Uller:
Goði: Our Blót is done, we have gained strength
In worship true, of Elder One
Our Forebears watch, and Spirits too
Know this of us, we feed the Well
We strive each day, for freedom right
And stand not for, the collar’s clasp
We’ll live our faith with every breath
Until we take the final walk
Asa Uller, thanks from our hearts
Fare thee right well upon thy way
To Yewdales green neath craggy tors
Our Kinship strong is ever thine
Goði traces Eihwaz to the North, then Huntsman helps him re-arm. Looking north, he salutes
Warden with the words:
Goði: Uller thanks you, your duty is done!
North sheathes his weapon. The process is repeated to the other directions.
When Goði is facing North again, Huntsman helps him disarm. Goði then takes up the Bowl,
Huntsman takes up the Hórgr Torch, and they walk to North. A little drink is spilled with the
words:
Goði: We thank thee, Spirits of this place, our rite is done.
Warden takes up his torch and then falls in behind. The process is repeated until all the Blótings
are at North. Any remaining Mead is spilled and all walk to the Hórgr. Huntsman and Wardens
stay on the north side of the Altar, facing the people and Goði faces them from the south. The rite
is completed with these words:
Goði: The Blót is done. The thanks of Uller and myself are with you. May the Blessings of
Health, Good Luck, Kinship and Prosperity be yours.
All then leave the Vé, save the Goði, who will spend a little time in thought and putting the tools
into safekeeping.
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A Blót for Idunna
Diana Paxson
[Editor’s Note: This is the blót done at each year’s Trothmoot. It may be adjusted as needed for
use by kindreds.]
Introduction:
Goals: to link the gods, the folk, and the land.
Persons:
In practice, this rite is often done by several leaders, who may divide up the speaking parts
more or less as they see fit.
Ritual Items:
Altar table
Altar cloth, preferably blue
Thor’s hammer if Hammer Rite will be used
A basket of apples, cut into sections if group is large
Blessing bowl
Teinn (a sprig of greenery)
Mead and meadhorn
A bottle with water from the previous year’s Trothmoot
Before the event, ask attendees to bring a small bottle of water from their homes.
Gather everyone into a circle at the main ceremonial area for the site. Bless the space by calling
a rune ring or performing the Hammer Rite.
Pour a little MEAD into the BLESSING BOWL. It is carried around the circle as the bearer sprinkles
each participant using the TEINN.
Honor the dwarves of the directions who uphold Midgard with words such as:
Northri and Sudhri, Austri and Vestri,
Dwarves in all directions dwelling,
Honored ones, the Earth upholding,
Welcome here and ward our working.
Select the individual who has travelled the farthest from the north, south, east and west to honor
the landwights of that direction with their own words, or something like:
Landwights listen as we call you,
From the [North, South, East, West] grant us your favor,
Protect and prosper all your people,
All we’ve brought to share the blessing.
Finish with:
Landwights listen as we call you,
Standing in the sacred center,
Permission grant, and your protection,
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Bright ones, bring us all your blessings.
Leader asks everyone who has brought WATER to pour it into the blessing bowl, and says something like:
A gift demands a gift again—
Water of Life we offer you.
S/he pours the water into a nearby lake or stream, or onto the earth.
One of the participants may be asked to honor Holy Earth with words such as:
Erda, Erda, Eorthan Modir,
Rooted, we reach for ancient wisdom,
Strength we draw from sacred soil.
Eternal, enduring, kindest of etins.
Nerthus, mother of Freyr and Freyja;
Jordh, who bore the Thunderer,
Fjorgynn, from whom sprang Frigga,
Grandmother! Human children hail thee—
Another participant may honor the ancestors with words such as:
Our mighty mothers now we honor,
From womb to womb, since world’s beginning,
And fathers of the flesh and spirit,
Sacred seed, itself renewing,
Alfar and Disir, bless your descendants.
To this you may add whatever specific prayers are appropriate for the group. Or someone may
simply say Sigdrifa’s prayer (“Sigdrífumál” 2-3):
Hail to thee, Day, Hail, Day’s Sons,
Hail Night and Daughters of Night.
With blithe eyes look on both of us,
And grant those standing here victory.
Hail Æsir, hail Asynjur,
Hail Earth, that givest to all.
Goodly speech and spells bespeak I from you,
And healing hands in this life.
Fill the MEADHORN with MEAD and pass it around the circle. Each participant lifts it and honors one of the
gods or goddesses. The last toast is to Idunna, asking a blessing on the group and the event
Share Idunna’s blessing by carrying the bowl of APPLES around the circle for all to share. If
possible, this should be done by the children. While the bowl is going around, all sing the following
song, sheet music for which can be found on the next page and photocopied separately for passing
around the group.
In Idunna’s garden, apples grow,
Always in fruit and in flower.
Time cannot touch those who their sweetness know,
Blessings and bliss fill her bower.
Lady, but one portion give,
Like the holy gods we’ll live,
Protected in peace by your power.
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Trothmoot Nerthus Blót
Diana Paxson
Introduction:
This blót is based on the format developed by Jordsvin. It should be held out of doors. Note:
In the description of the Nerthus procession described by Tacitus in Germania, the slaves who
unveiled the statue of the goddess and washed it were later themselves drowned. Unveiling the
image today does not require such drastic measures, but at the 2003 Trothmoot, when the statue
in the wagon was unveiled so that people could admire her, a cloudburst immediately drenched
everyone who was there.
Persons:
Leader
Ritual Items:
Image of Nerthus
Veil
Drinking horn
Beer
You may also prepare a “man” made out of bread dough as an offering and dig a hole in the vé to
receive it.
Leader: Welcome to the holy Vé of Nerthus.
Where her wagon passes, all must keep the peace,
therefore take off any weapons you bear.
All participants line up at entrance to vé and take off any iron weapons they bear. These are left
in a safe place outside the vé until after the ritual.
When all have entered, the IMAGE OF NERTHUS is brought in, covered by a VEIL. All singthe
following, sheet music for which may be found at the end of this blot so it may be photocopied and
passed around the group.
All: She is coming, she is coming,
with the gifts of the Earth,
She is coming from her island in the sea.
She is coming, she is coming,
Bringing joy, bringing mirth,
She is coming to set us free.
Leader makes a prayer to Nerthus such as:
Leader: Erda, Erda, Eorthan Modir,
Rooted, we reach for ancient wisdom,
Strength we draw from sacred soil.
Eternal, enduring, kindest of etins.
Nerthus, mother of Freyr and Freyja;
Jordh, who bore the Thunderer,
Fjorgynn, from whom sprang Frigga,
Grandmother! Human children hail thee—
This may be followed by the offering of a BREAD MAN. The leader says something like:
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Leader: A gift demands a gift again.
Holy Earth has blessed us—
Let us bless this image as an offering.
Take out the bread image on a cloth on a tray. Pass it around the circle. Each participant blesses
it, and may add something such as a coin, or several of their own hairs. When the image has been
blessed, the leader buries it in the hole prepared for it. (If you are working indoors, the image
may be set aside and buried later, with suitable changes in the wording).
Leader: Holy Earth, you bear and nourish us.
Receive now this symbol,
Which represents the energy we give back to you.
We are children of Earth, our flesh built from her body,
our lives nourished by her bounty.
As of old, we pray—
Erce, Erce, Erce, mother of earth,
May the All High, the Drighten, grant you,
fields growing and thriving,
flourishing and bountiful,
bright shafts of millet-crops,
and of broad barley-crops,
and of white wheat-crops,
and of all the crops of the earth.
May the Drighten grant us,
and the holy gods above,
that our harvest may be safe against every foe
and secure against every harm
from ill-workings sown throughout the land.
Now I pray the Maker that shaped this world
that there be no cunning wife or crafty man
that can upset the word thus spoken.
Hal wes thu, folde, fira modor,
beo thu growende on Godes faethme,
fodre gefylled firum to nytte.
Hail to thee, earth, mother of men,
be thou growing with the gods’ protection,
with food filled, humans to help.
In the name of Earth our mother, I bless this beer!
Fill HORN with BEER and pass it around for each person to make a toast and drink.
When the horn has gone around, any remaining beer should be poured out where the offering was
buried.
Participants then leave the vé and pick up their weapons.
You will find sheet music for the Nerthus song on the next page that you can photocopy and pass
around your group.
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Nerthus Blót
Lisa Wilson
Written 1995; revised 1996. Note from Jordsvin: the overall blót format is based on Steve
McNallen’s blóts, which are published in a three-volume set by World Tree Press.
Persons:
Gydhia
Assistant
Ritual Items:
Harrow or stalli
Natural linen cloth
Nerthus image
Green candle
Blessing bowl
Gandr
Strangling cord
Two wood skewers
A good ale
Recels
Recels burner with smoldering charcoal
Torc (worn by gydhia if possible).
Black silk cloth
Tine
Bread
Drinking horn in holder
Seashell to hold recels
The bread man should be given a name—in this ritual we use “Oswald.”. Use a differnent name
each year.
Recels for this blot can be made up of lavender flowers, crushed juniper berries, and myrrh
powder: they should be floral with an earthy undertone.
Suggested Place:
If outdoors, try to perform blot by a lake or creek (if you can’t be by a bog). If indoors, place
a cauldron filled with earth and fresh water on the floor to represent a bog. Harrow/stalli should
face west.
Setup:
Cover HARROW or STALLI with NATURAL LINEN CLOTH. Place a BLACK SILK CLOTH over that.
Then set up NERTHUS IMAGE, GREEN CANDLE, TINE, BLESSING BOWLl, GANDR, BREAD MAN
(the bread man should be given a different name each year), STRANGLING CORD, two WOODEN
SKEWERS, DRINKING HORN in holder, VESSEL containing a good ale, RECELS in SEASHELL, and
RECELS burner with smoldering charcoal. If possible, Gydhia should wear a TORC.
It is important that all persons attending this blot leave their knives (and any other weapons)
outside the stead.
Hallowing:
GYDHIA charges recels with the ELHAZ rune galdor. She then circles the harrow/stalli three times
sunwise with smoldering recels. She returns to harrow/stalli, and greets the aetts sunwise, beginning in the west, drawing a ELHAZ rune in each aett:
Gydhia: Elhaz, helga ve theta ok hindra alla ilska!
Standing at the harrow/stalli and facing west, Gydhia stands in ELHAZ, holding gandr overhead:
Gydhia: I hallow and make holy this harrow (stalli) and stead to the service of Nerthus, banishing all wights baneful to our work here tonight. As Háma (Heimdallr) bright wards Bifrost
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Bridge, may this stead be likewise warded from all baneful things!
Invocation:
Gydhia stands in ELHAZ facing west:
Gydhia: Erda, Erda, Erda, Nerthus, earth Mother, sister-wife of Njordhr, Mother of Ingvi-Frey
and Freya, deep Mother, Goddess of bogs, bringer of new life and new growth with the
spring, from you we are born and to you we shall return. Earth Mother, extend your consciousness to your folk gathered here in worship, as we did in the days of our forefathers.
We stand in good stead with you as kin, not as slaves or followers of those who would deny
you just worship.
Gydhia and Folk: Hail Nerthus! Hail Nerthus! Hail Nerthus!
Rede:
Gydhia faces the folk and says:
Gydhia: In the days of our forefathers, we would gather in the spring and give worship to
Nerthus as she entered our garth in her cattle-drawn wain, accompanied by her godhi or
gydhia. During this time, no weapons were carried, and peaceful frith existed until she left.
In those days, men were given to Nerthus in sacrifice; they were fed a last meal of many
different grains and herbs, then strangled with a cord, which was left around their necks.
They were then given to a bog holy to Nerthus, and usually pinned down with hoops to keep
them submerged. Nowadays, customs have changed: we no longer give living men in sacrifice.
Offering:
Gydhia picks up bread man and carries him sunwise, presenting him to the folk. She then returns
to harrow, holds up bread man, and speaks:
Gydhia: Nerthus, accept this bread man, born of my efforts and the grains of your harvest, as a
proper sacrifice. I have named him “Oswald.” he has had his last meal of cooked grains and
herbs, and stands ready as a willing sacrifice to you, Nerthus, so our fields will yield good
harvests in the fall to come.
Gydhia hands “Oswald” to assistant. She places the noose around his neck and “strangles” him. (If
the blot is taking place outside, gydhia will then lead the folk to the bog or stream.) Gydhia then
holds “Oswald” up in the air:
Gydhia: Accept “Oswald” into your dark womb, Nerthus!
Gydhia then takes “Oswald” and gently places him into the cauldron, or lays him gently into the
bog. Taking the two skewers, she pins him at the neck and groin. Gydhia will then wait until she
feels sacrifice is accepted. The folk and Gydhia will then return to harrow.
Blessing:
Gydhia pours ale into the horn:
Gydhia: Nerthus, you have accepted our sacrifice of “Oswald.” Pour now your might and blessings into this ale, so that we may grow closer to you and each other by sharing it among us.
Gydhia draws BERKANO rune or NERTHUS bind-rune over horn, then places her hands over it.
When she feels that the ale is charged with Nerthus’ might, she should place tine in blessing bowl
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and pour a small libation over it. With tine, sprinkle harrow on all sides, then sprinkle each of the
folk:
Gydhia: I give you the blessings of Nerthus!
Gydhia then picks up horn and offers it to each person, refilling as needed. The horn will make
three rounds. On the first round, as she offers the horn to each person, she will say:
Gydhia: Drink the might of Nerthus!
As each person takes the horn, they should reply:
Worshipper: Hail Nerthus!
To begin the second round, the Gydhia says:
Gydhia: Hail the Vanir and the Aesir!
As each person takes the horn, they should also say:
Worshipper: Hail the Vanir! Hail the Aesir!
The third round begins with Gydhia saying:
Gydhia: Hail the holy, all-giving Earth!
Each person should reply in kind as they take the horn:
Worshipper: Hail the holy, all-giving Earth!
After all toasts are drunk, Gydhia returns to harrow/stalli and drinks any remaining ale.
Closing:
Gydhia faces the folk:
Gydhia: Our sacrifice is accepted, and Nerthus’ blessings received. This blót is done. May it
strengthen our bonds of kinship and troth between our Gods and ourselves, util we be
gathered to the Gods.
Gydhia stands in ELHAZ, facing west, holding gandr high:
Gydhia: Nerthus, earth Mother, as you withdraw your consciousness back within your dark
depths, accept our thanks for your presence here today. Hail Nerthus, and farewell!
Gydhia will turn, starting in west, to face each aett with gandr, sunwise. The folk will repeat with
her:
Gydhia and Folk: Hail Nerthus, and farewell!
After the blot, if it is held indoors, take cauldron and “Oswald” to a lake or creek or other body of
water and give “Oswald” to it (and the ducks!).
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Freyja Blót
Patty LaFayllve
This blot can be held at any time of year, as it is focused on the goddess Freyja rather than any
specific holy day. However, this blot would be appropriate in the spring time, close to Walpurgis,
as well, since Walpurgis is accepted by several modern Heathens as a time sacred to Freyja. This
blot is meant as a means of reciprocating one’s relationship to Freyja through the use of a gift/
offering. Thus no activity (i.e. spae, divination, meditation, reading, etc.) is performed at this
time.
The writer is a solitary practitioner. She keeps her blots simple and straightforward, as that is
the style that suits her best. She feels strongly that the best words are those that come from the
heart. Therefore, while words are given to use throughout the blot, the reader should feel encouraged to say what he/she feels are the most appropriate words to say at the time. The reader is
also encouraged to add more formal aspects to this blot, should they be deemed appropriate. It
can also be adapted as a way to honor any god/dess of one’s choosing.
A final word on this blot – the writer lives in a house and has a garden. Therefore, she blots
out of doors, leaving her offerings in a stump in the center of her garden. A person living in an
apartment might not have this kind of flexibility. Therefore, the writer advises leaving the offering
in a “designated” area of one’s apartment over night, for the “essence” of the offering to be taken
in. Then the offering can be disposed of, preferably in a place of nature, at the reader’s discretion.
If more than one person is in attendance at a blot, it is the writer’s practice to hold a pre-blot
discussion. Here, all attendees discuss the focus of the blot (in this case Freyja), referencing the
lore known about the subject. Archeology and secondary sources are also discussed, and unverifiable personal gnosis, personal interpretations, anecdotes, etc. are all welcomed. This is done
specifically to bring everyone’s mind to the blot, in the hope that everyone can learn from one
another and thus deepen the understanding of the blot’s subject. This is a practice typical to the
Northeastern area of the United States in general, and the writer is indebted to her friends at
Vingolf Fellowship, Raven Kindred North, Athelingulf Fellowship, and other local groups for introducing her to the practice. If solitary, the writer recommends spending some time re-reading the
lore, meditating on Freyja, etc. before the blot begins.
Ritual Items:
Drinking vessel
Mead (or other sweet alcohol]
Offering bowl (if indoors)
Hammer (optional)
Item being offered (if using something other than the libation)
Altar: (optional)
Statue or other representation of Freyja (an amber necklace works well)
Candle (the author uses two, flanking the statue)
Other assorted items as needed/desired – oath ring, hammer, sacred items, amber, et al.
Hallowing of the area:
A Hammer Rite can be used at this time if the reader chooses. The author’s own preference is to
use the hails below to hallow the space instead.
Light candle(s). Stand in silence for the space of a few deep breaths. Focus on the blot, and its
intent – to honor Freyja. If desired, speak as the CANDLE(S) are being lit about the fire as a
representation of the sacred fires, warming and hallowing the space.
Hail the Landvaettir:
I call to you, the wights of this place. Spirits of the earth, or the sky, land and
husvaettir, I welcome you. Those who are seen, and those who are unseen; all those who
live upon this land/in this house, I ask you to join me. Please be with me now, protect me
and stand with me as I perform this ritual. Hail the Landvaettir!
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Hail the Ancestors:
Honored ones, ancient ones, those who came before me, I greet you and bid you welcome. Ancestors, share your love with me, stand with me now as I perform this ritual. Be
with me, held close to my heart, and grant me your wisdom. Hail the ancestors!
Hail the Gods:
High ones, my elder kin, I call to you. Aesir and Vanir, I bid you welcome to this place.
I invite you to be with me now as I perform this ritual. Please stand fast with me, be with
me as in the old days. Hail the Aesir! Hail the Vanir! Hail the gods!
Invocation of Freyja:
Speaker should turn and face the altar/image of Freyja at this time, if not already doing so. Spend
a deep breath or two of time remembering why you are here, the purpose of the blot.
Lady. Vanadis. Sister to Freyr and daughter of Njord. Friend to cats, and lover to us
all, I ask you to come to this place. Bearer of Brisingamen, you are welcome here. Freyja,
I ask you to please attend, and share your love with me. Hail Freyja!
Bless the Mead:
Pour MEAD or other drink being used (for those who do not drink alcohol, apple cider or juice is a
good substitute) into the DRINKING HORN or other/vessel. Trace the hammer sign over the liquid
using one’s hand or a hammer.
One does not have to speak here. The writer typically doesn’t. However, some words can be
used regarding the sanctifying of the mead, such as:
Blood of Kvasir, mead of inspiration, blessed by the gods, be made holy by this sign.
Share Drink with the Lady:
This can be done as the speaker sees fit. The author tends to drink three times, pouring out into
the offering BOWL or directly onto the ground after each drink. Words to the following effect can
be used:
Freyja, goddess of love, Lady of the Vanir, I share this drink with you in memory of the
many gifts you have given me. Hail Freyja!
Drink deeply, pour out some of the liquid.
Freyja, I am honored to have you in my life. I thank you for the warmth of your love,
and I deeply appreciate all that you have done for me. Hail Freyja!
Drink deeply, pour out some of the liquid.
Freyja, I am here tonight/today to offer you a gift as a token of our relationship to one
another. I ask that you receive it warmly, and continue to smile on me. Hail Freyja!
Drink deeply, pour out some of the liquid.
Offering:
If using the remaining liquid as the offering itself:
This mead/alcohol is a symbol of my gratitude to you, Freyja. Please accept this offering
as a gift to you. I ask that you continue to share your gifts with me. I am mindful of all
that you have done, and am grateful that you will continue to smile on me. Hail Freyja!
Pour out remaining liquid into offering bowl.
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If using an actual item as an offering: First, pour out all of the liquid into the offering bowl after
sharing drink with the Lady. Then pick up the item to be offered. The writer here uses amber as
an example, but the speaker should feel free to use an offering appropriate to him/her and the
relationship with Freyja. Obviously, the wording should change to describe the offering and its
significance.
Freyja, I offer to you this gift of amber. This is often, like gold, referred to as your tears.
I offer amber to you because it is, in my heart, a symbol of your powerful necklace,
Brisingamen. It is a sign of wealth, and to me it is also a reminder of your presence in my
life. Freyja, I thank you for all that you have done for me, for the gift of your love, and for
the many ways you have helped me. This gift to you I offer in thanks, with the wish that
our relationship will continue to grow. Hail Freyja!
Offer the gift by adding it to the liquid in the offering bowl, or if outdoors place it where it will be
left for Freyja. If you are capable of doing so, offer it by throwing it directly into a fire and letting
it burn.
Farewell:
To Freyja:
Freyja, Vanadis, I thank you for your presence here tonight/today. I thank you for
taking the time to accept my offering. I thank you once more for the gifts you bring to me.
Hail Freyja!
To the Gods:
Aesir, Vanir, gods of my heart, I thank you. Thank you for being here with me, and for
standing witness to my offering. You are always with me, and I honor you. Hail the Aesir!
Hail the Vanir! Hail the gods!
To the Ancestors:
Honored ones, those who have come before, all those who are remembered, I thank
you. Thank you for sharing your wisdom with me, and thank you for attending this place.
Hail the ancestors!
To the Landwights:
Landvaettir, husvaettir, wights of this place, I thank you. I thank you for sharing this
land/house with me, and I thank you for extending your protection to all that I hold dear.
Thank you for being here to witness this ritual. Hail the landvaettir!
Libation:
Pour out the remaining liquid in the offering bowl, either directly onto the ground or at the base
of a tree.
From the gods to the earth to us,
From us to the earth to the gods.
A gift for a gift.
Hail!
The above phrasing is also used typically in the Northeastern area of the United States. It is
thought to have come from the original Raven Kindred, but the writer has had a hard time finding
out more specific information than this. Thus, to whomever first uttered the words above as a
way to libate and end a blot, thank you for allowing so many of us to use them!
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Freyr Blót: Building a Howe
Patty LaFayllve
Freyr was, and remains, one of the most popular god figures in our religion. He is known by
many names and is considered the original king of Sweden. Many books and articles have been
written about him, and mentions of Freyr are replete in the Lore. He is truly a °∞ god of the
world°± and represents fertility, frith, and has associations with the dead. He has a boar, Gullinbursti,
and a magical ship, Skidbladnir, which can fold up small enough to be carried in a pocket.
This blot contains within it a literal building of a howe for Freyr to reside in. This is done in
accordance with the stories of how Freyr, at his death, was buried. Offerings of gold, silver, etc.
were still collected and given to him, poured directly into his howe, for several years before the
people caught on to the fact that he had died. The author built a howe on her property with the
help of the local community as a way to specifically honor this very important deity. She intends
to leave the howe in place, even if the house is sold to another owner. Imagine a future landowner’s
surprise if this gets unearthed! This blot can be done in similar fashion without the building of a
howe. It is the author’s considered opinion that building a home for a god to “live in” should be
undertaken only after serious study, contemplation, and commitment.
Those attending the blot should understand that their offerings to Freyr are permanent ones.
Attendees should be told to bring items they wish to add to Freyr’s hoard, and be told they are
building a howe. It should be especially important that all attendees of the blot be asked to
remove all weapons, and place them in a secluded area away from the sacred space. In a blot
such as this one, a feast afterward is probably a vital part of the event itself. The feast should, in
respect to Freyr, contain a course of pork, or wild boar if available. Even vegetarians can make an
offering of pork and leave it out for Freyr to eat!
Ritual Items:
Altar
Hammer
Offering bowl Drinking horn
Oath ring
Mead
Statue, antler, or other representative image of Freyr
Hoard items: silver or gold, art pieces, etc.
Stones
Earth Wagon (optional)
A location for the howe, pre-decided and cleared.
Suggested Location:
Obviously, this is an outdoor blot and howe building. In this case, the author’s own yard was
used. Ideally this should be the case, because the howe will need regular tending. One thing to
consider would be a nearby area in which to sit near the howe for meditation purposes (especially
if it is too small to sit upon!). If a howe were to be built on publicly owned property, authorities
should be consulted first to gain permission, and time spent offering to the local land wights to
ensure the howe would be welcomed. The blot itself was carried out in the author’s garden, where
stones have been settled into the shape of the rune Ingwaz.
Hallow the Space:
Set up the ALTAR and place items needed on it. The STATUE or item representing Freyr should be
prominently placed. Raise the HAMMER and hallow the space using words of a hammer rite
similar to the following:
Holy hammer of Thor, defender of Midgard,
Sacred Mjollnir, mighty weapon,
Hallow and hold this holy stead!
Summoning:
Call the gods, then the ancestors, then the wights. Allow all present to echo the hails at the end.
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Use words such as those found below:
Aesir! Vanir! Mighty dwellers of Asgard and Vanaheim!
We come today to honor one of your strongest members!
Please, we ask that you stand with us and look over this work.
Hail the Aesir! Hail the Vanir! Hail the gods!
Ancient ones, Alfar and Disir, those who come before!
This day we honor the lord of the Alfar!
Help us, attend this work and offer your blessings.
Hail the Ancestors!
Spirits of this land, those who go seen and unseen!
Today we welcome a god of the world to this space!
Join us, and share your space with him in frith as you do with us.
Hail the landvaettir!
Invocation:
The specifics of the invocation to Freyr should be heartfelt words. As yet, the author has no poem
or song to use. She hopes one will come to her to honor the god of the world with. In the
meantime, words such as these can be used:
God of frith, in whose presence we put down all our weapons,
Mighty Van, lord and ruler of Sweden, you who loved so deeply you surrendered the
very weapon needed to spare your own life in the end of days, hear us.
We have prepared a home for you here. We welcome you this day, and offer you this
sacred space. We do this in your memory, that you have a place of your own to visit
when you come to this land.
Freyr, Ingvi, Lord, we ask that you attend and share your blessings of fertility and
frith with us.
Hail Freyr!
Blot:
Pour the MEAD into the DRINKING HORN. Calling on Aegir, ask for his blessings on the drink you
have prepared. Hallow the mead by tracing a hammer sign over it. There should be between one
and three rounds here, all dedicated to Freyr and talking about the work you are doing, building a
howe for him. After each round, pour some of the mead into the OFFERING BOWL. When the
rounds are complete, any excess mead should be offered to Freyr. As always, what works best in
this situation are carefully considered words that come from one’s heart. What follows is a sample
of wording that might be used.
Frith-bringer, golden ruler, Lady’s brother, Lord of the Alfar,
I raise this horn in your presence and in your honor.
Wagon-rider, ship owner, antler-wielder,
I offer this work to you, building you a home on this place,
That you will be ever welcome.
Hail Freyr!
Leave offering bowl on the altar for the time being, and move into blessing the howe.
Blessing and building the howe:
Go to the space you have prepared for the HOWE to be built. Trace ingwaz over the area, and
have the group galdr ingwaz three times as a way to call Frey’s attention to the spot. Use the
following words, or something similar, as a blessing:
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Freyr, god of the world,
We have prepared this place as a place of rest for you.
Feel free to attend it often, we welcome you.
God of Frith, bless this space as your own.
Go to the altar and bring the figure of Freyr/representative item to the space reserved for the
howe. Place it in the center. If it is possible, have a WAGON handy and use that to transport
Freyr’s image in. At this time, all attendees should place the HOARD ITEMS they wish to give to
Freyr around the statue on the now-sacred space. Words such as this can be spoken, or silent
prayers offered:
Freyr, please accept this offering in frith and plenty.
Shine your blessings down upon this place and upon us gathered here.
We do you honor, please accept our hospitality.
Hail Freyr!
When the hoard building is finished, return to the altar and retrieve the offering bowl. Offer the
entire contents of the bowl to Freyr by pouring it directly onto the gathered hoard and statue. Use
words such as:
Freyr, Lord of frith, god of the world,
We share this drink with you in friendship.
May we share your peace and plenty.
Hail Freyr!
Gather ROCKS. Cover the entire mound with stones until nothing is showing. When finished, do
the same thing with the EARTH you have collected. The entire company can assist in this, or a few
can leave to begin feast preparations while others complete the work, but the work must be
completed once begun. Be certain to °∞ tamp°± down the earth, so that a solid and thick layer is
formed. Author’s note: due to erosion and other natural factors, be prepared to have to cover the
mound again over time!
Closing:
Say farewell to the gods and goddesses, ancestors and land wights. Gather back at the altar
space to do this, so that Freyr is not disturbed in his mound. Words such as the following can be
used:
Aesir! Asyniur! Dwellers of Asgard and Vanaheim!
We thank you for your presence here today as we honored one of your own.
Hail the Aesir! Hail the Vanir! Hail the gods!
Alfar! Disir! Honored and victorious dead!
We thank you for attending this rite and sharing with us your strength!
Hail the Alfar! Hail the disir! Hail the ancestors!
You landvaettir whose presence is known among us,
Those who dwell in this place, we thank you for being here,
And we thank you for sharing your space with us.
Hail the landvaettir!
People should not move to pick up their weapons until after this is complete. As mentioned above,
definitely move on to feast! It would be wise at this time to make a plate of the food being eaten,
and a full horn or glass of mead/ale, and set it at the howe for Freyr. After all, he is definitely
present and should be made welcome!
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Ran Blót
Patty LaFayllve
But sea-crest-Sleipnir, spray-driven, tears his breast.
Covered with red paint, out of white Ran’s mouth.
-Prose Edda, Skaldskaparamal
Very little information exists regarding Ran. In Old Norse, her name means “robber.” The
Prose Edda mentions her as part of the Skaldskaparamal, listing her name as part of kennings for
the sea (the sea is the husband of Ran, for example) and also tells a story of Aegir’s hall, brightly
lit. Ran is in the hall, listed as Aegir’s wife and the mother of his nine daughters. The story also
tells us she has a net she uses to catch everyone who goes to sea. She is mentioned in the Poetic
Edda as a kenning for the sea as well, in Helgakvida Hundingsbana I and Helgavida Hiordvarssonar
18. The Reginsmal’s introductory prose mentions Ran as the owner of the net Loki borrows to
gather Andvari’s hoard to use as Ottar’s ransom. Egil mentions her in one of the poems recited as
part of Egil’s Saga, cursing her for taking the lives of friends who traveled by sea. From Frithiof’s
Saga we find mention that she accepts gold as ransom, and during a storm at sea Frithiof urges all
his fellow sailors to have gold on them before “visiting Ran’s hall,” (paraphrased, author), breaking
the gold ring Ingibiorg gave to him and sharing it among the crew. Finally, in Eyrbyggia’s Saga, a
crew of men are drowned offshore while fishing. They arrive to their funeral feast dripping wet,
which is a happy omen meaning Ran has accepted them.
What we know of Ran, then, is that she is a goddess associated with the sea. She carries a
net, accepts gold as an offering, and welcomes to her hall those who have drowned at sea. One
can speculate that she must have been particularly important to a seafaring people, and regardless of the information (or lack thereof) on Ran, she was probably very much a part of the life of
our ancestors. This author has further speculated upon the connection between the mention of
her accepting gold as an offering and the later habit of sailors in the days of the great sailing ships
who wore gold earrings. They did this because, should their bodies wash ashore, the gold would
be used as money to pay for their burials. We certainly do know that even in modern times the
sea is one of the world’s great killers. People are lost at sea in great numbers, and in fishing
communities such as those in New England, all fishermen know they may never return every time
they step onto a deck. Their partners wait at home anxiously, praying to their god/s for the safe
return of their men and women. In this, the author speculates, not much has changed fundamentally from the early days of our ancestors, when a visit to Ran was a very real possibility.
Ritual Items:
Hammer
Offering bowl (if indoors)
Drinking Horn
Oath Ring (if desired)
Gold offering (the author here uses three American “gold” Sacagawea dollar coins)
Ale (or other beverage)
Suggested Location:
Ran, being a sea goddess, is probably most at home in her shores. Thus, for coastal people or
those who live within driving distance of a major coastline, it is an ideal thing to head to the
nearest beach front and perform the blot there. This author once attended a blot to Ran held
literally on the edge of the water with the tide fully out – standing in a place that would normally
be underwater. For more inland dwellers, a large body of water will probably do as well. The Great
Lakes in particular suffer the ravages of storms nearly as violent as those on the open ocean. As
always, this should be flexible and if a person is called to perform a blot to Ran in his/her home,
that is perfectly reasonable.
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Hallow the Space:
Use the hallowing method of your choice. Here, a hammer rite is used.
Raise hammer into the air
Mjollnir, mighty weapon of the defender of Midgard,
Staunch hammer and thurs’ bane,
Hallow and hold this holy stead.
Make the sign of the hammer in the air.
Summoning:
Call the Aesir and Vanir:
Holy ones, mighty gods and goddesses,
We call and ask your attendance at our rite.
We ask that you be here, and share with us,
That we may stand shoulder to shoulder in your company.
Hail the Aesir! Hail the Vanir! Hail the gods!
Call the Ancestors:
Hail to you, alfar and disir.
We call to make you welcome at this blot.
Those whose lives came before, stand with us now,
Share your wisdom and your strength with us.
Hail the ancestors!
Call the landvaettir:
We call to the spirits of this place.
You of flesh, and rock, those of soil, plant, air and sea,
All you who move seen and unseen, we ask you to attend this rite,
Share your protection as we honor this goddess.
Hail the landvaettir!
Invocation to Ran:
The author uses a song she wrote to honor Ran and as a call to her. Others may use their own
words, or recite what follows as a poem instead of singing. This is called: “A Call to Ran.”
Storm clouds form, dark.
Ran.
And the wind rises.
Ran, hear us calling,
“Ran!” as the waves break the prow.
Ice is forming.
Ran.
Screaming lines splitting.
Ran, hear us calling,
“Ran!” ocean’s horse is breaking now.
To your arms we will fall
We bring offerings for your hall
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Hand wrought precious Aegir’s Fire,
For we know what you desire.
Hear us calling,
“Ran!”
Cold salt water fills our lungs.
We are dying, Ran,
In your nets our bodies hung.
Save us from the inky depths,
We would serve you in our debt.
We would sup with you at table,
Willing hands we will prove able.
Storm clouds form, dark.
Ran.
And the wind rises.
Ran, hear us calling,
°∞ Ran!°± as the waves break the prow.
Ice is forming.
Ran.
Screaming lines splitting.
Ran, we are drowning,
°∞ Ran!°± ocean’s horse has broken now.
Blot:
Pour ale into drinking horn. Hallow the drink using a specific ritual of your choice, or by simply
making the hammer sign over it. At the end of each round, pour some of the ale from the horn
into the offering bowl, or if desired directly into the sea.) Ale is preferred here to mead as a
reference from Eyrbyggia’s Saga mentions that during the funereal feast, the “Christmas ale” was
served.
Sample wording for the rounds follows. Each attendee of the blot should have an opportunity to
speak to Ran via the horn being passed. Words spoken like this echo into the Well of Wyrd, so
people should use care in their word choice, be respectful, only make oaths one intends to keep,
etc.
RanAegir’s wife and mother of the waves, grandmother to Heimdal, I am grateful to you for
keeping space in your hall for those slain at sea. Gather them safe within your net, and
make them warm and welcome. Hail Ran!
All present echo the hail. Drink deeply. At the end of the round, pour out some ale as Ran’s
portion. Typically there will be from one to three rounds. This should be decided based on the
size of the group and the need to speak. In this blot, all rounds should be dedicated directly to
Ran.
Offering:
All attendees should bring forward their offerings at this time. Offerings can be placed into the
offering bowl, or on the altar if this is not possible. If blotting along the shoreline, offerings can be
cast directly into the sea, where Ran will claim them. Sample wording follows but as above, words
from the heart should be considered preferable.
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RanI make this offering to you in friendship. Please consider this gold to be the payment for
some other person caught in your net. May that person find his or her way to your hall, and
may this gold allow you to welcome him or her in hospitality.
Once completed, the contents of the offering bowl, and any remaining ale, should be poured out
and given to Ran. In the case of making this offering “on the land,” one thing to consider would
be burying the offerings and pouring the ale over them as a symbolic drowning. Words such as
these can be used during this part of the rite:
From the gods to the earth to us,
From us to the earth to the gods.
A gift for a gift.
Hail Ran!
Hail the Aesir! Hail the Vanir! Hail the gods!
Closing:
Farewell to the landvaettir:
Landvaettir, you who go all about this place,
We thank you for your presence at this rite.
We are glad of your protection, and happy to have stood with you.
Hail the landvaettir!
Farewell to the ancestors:
Ancient ones, whose gifts are beyond measure,
We thank you for attending with us today.
Your gifts of wisdom are always appreciated, and we hold you in our hearts.
Hail the ancestors!
Farewell to the god/desses:
Mighty ones, Aesir and Asyniur,
All those who dwell in Asgard and Vanaheim,
We thank you for standing with us as we honor one of your own.
Hail the Aesir! Hail the Vanir! Hail the gods!
Some groups and solitary practitioners end the blot at the time the offering is poured out. This is
perfectly acceptable as a variant. The closing here is added mainly for a sense of “completeness,”
but it should be noted is not strictly necessary.
Book Hoard:
Larrington, Caroline, trans. The Poetic Edda. Oxford University Press, Oxford, England. 1996.
Sturluson, Snorri. Edda (Anthony Faulkes, trans.). Everyman, London, England. 1987.
Thorsson, Ornolfur, ed. The Sagas of the Icelanders. Penguin Books, New York, New York.
1997.
Information on Ran and other goddess can be found online at: http://
www.wyrdwords.vispa.com/goddesses/ The author is grateful to be able to use this resource.
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Eir-Blessing
Kveldulfr Gundarsson
Since a blessing to Eir is likely to be done when someone needs healing, the form of this blessing
differs slightly from the others given here. If possible, the person who needs healing (hereafter
spoken of as the Blessed) should actually be there, though this blessing can also be done for
someone far away. If the one doing the rite is also the one who needs healing, the rite can be
changed at the needful points (I instead of we, and so forth). Should you wish to simply do this as
a rite for getting in touch with Eir, it can also easily be changed to follow the pattern of the other
blessings more closely.
Persons:
Blesser
Blessed
Ritual Items:
Drinking horn
Milk (or water)
Blessing bowl
Birch twig
Cow made of bread
Copper wire, long enough to twist into a simple arm-ring
Green or white candle
Recels (optional; should include birch and comfrey if possible)
Light the CANDLE and/or RECELS, saying,
Blesser: We light the way, the worlds between,
our call in kindled flame.
Show bright the path, shine bright for her,
whom our hearts hail forth.
Stand in elhaz stance, calling:
Blesser: Lady of life! from Lyfja-Berg,
healer most holy, hear us!
Wise in all wort-cunning, weal aye bringing,
worker of wholeness, hear us!
Herb-crafty, kindly,
keeper of life-doors,
Menglöð’s maids among, hear us!
Bringer of lore
of brews and salves all,
Awe-foe to illness, hear us!
Bone-setter, blood-rinser
bane of all hag-shot,
warder of wholeness, hear us!
Sharp-knived and -sighted, singing the help-runes,
honey-handed one, hear us!
To Middle-Garth’s ring we rown thee forth,
fare from Lyfja-Berg,
lady, to hall.
With mortar and pestle,
make thy way here,
We call thee at need, come here, to our stead.
To Middle-Garth’s ring we rown thee forth,
from mountain faring, maid of craft, here. . .
We bid thee with horn of holy drink,
Welcome, thou awesome one... Eir!...to our hall!
[Fill the HORN and raise it]
Pause a little while, until you can feel the might of the goddess about you. Then sign the horn with
the sun-wheel and say:
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Blesser: Eir, this horn is hallowed to thee,
we ask thy blessings blithe.
A wholeness-drink, a draught of strength,
hallowed by healer’s hands,
blessed by beloved Eir.
Pour the whole lot into the BLESSING BOWL. The Blesser and the Blessed should raise it and hold
it together for a few moments, thinking on the goddess. If the rite is being done for someone who
is not there, the Blesser should also do his/her best to see that person becoming whole and well.
The Blesser then takes the COPPER WIRE and winds it into an armring that will fit the Blessed,
saying,
Blesser: I wind the ring, I weave the blessing, before Eir’s bright-gleaming eyes. Let Eir’s might
flow through it aye - healing in bone, healing in blood, healing in heart and soul, healing
where-ever hurt stands; driving out all elves of ill, scattering far all spells of ill, unwinding
all works of ill.
The Blesser puts the ring on the Blessed’s wrist (if the Blessed is not there, lays it on the harrow)
and sprinkles it from the blessing bowl, saying, “Eir hallow and heal you aye”. S/he then raises the
blessing bowl and says,
Blesser: Eir has hallowed this healing draught,
drink, and wax in weal.
All ill the draught shall drive from you,
be whole in heart and hide,
be whole in body and hug.
The Blessed drinks half the contents of the bowl. If the Blessed is not there, the ring should simply
be dropped into the bowl as the Blesser thinks deeply on the might within streaming from the
sunken ring to the Blessed.
The Blesser and Blessed lift the cow together. They may speak together or the Blesser may speak
alone.
Blesser and Blessed: We offer to Eir Auðumla’s kin,
this gift to the goddess kind,
with thanks for weal and wellness here,
we hail you, healer bright!
Take cow and blessing-bowl to a fitting stead - a quiet place, by choice with trees and water.
Stand there for a little while, thinking on the might of Eir. Set the cow down by the foot of a tree
and pour the contents of the blessing-bowl over it, saying:
Blesser: Eir, Healer, we give thee this gift, blessed ever to thee. Take it as you will, healing
(name of blessed) in the time and way that is best.
If the Blessed is not there, take the arm-ring back and give it to him/her later. If this, for whatever
reason, will not be possible, you should wind it tightly about an eastward-arching tree-limb,
saying:
Blesser: Eir, rist thy healing-runes on holy tree; let the ash (for a man; elm for a woman) of the
high ones grow well through this.
Leaving the cow where it is - Eir will take it through the course of nature, as befits the manner of
her healing - come back to the harrow in silence, neither speaking to another person nor looking
them in the eyes. Stand in stillness, waiting to see if you feel or hear anything more from the
goddess. Say,
Blesser: Welcome art ever, wort-cunning maid,
holy within our hall.
Hail in thy coming, hail in thy guesting,
fare when thou wish’st to fare,
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PART III - SEASONS OF THE YEAR
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Feast of Thor Blót
Cliff Raeder
Introduction:
The Feast of Thor is usually celebrated in the beginning of the year.
Persons:
Godhi
Sentinel
Valkyrie
Hammer
Drinking Horn
Bolli (bowl)
Ritual Items:
Blowing horn
Mead
Call to the Faithful:
As the Kinfolk arrive, the Godhi asks the Sentinel to sound three blasts on a HORN.
[Editor’s Note: Feel free to amend these words to suit your group and situation.]
Godhi: Welcome, all Folk who have gathered here to worship the Elder Kin. We have come
together to celebrate one of my favorite holidays, the Feast of Thor, and to give thanks to
the Thunderer, who has blessed us greatly this past year. I can say with certainty that most
of us have felt Thor’s presence in our lives at one time or another, as he takes an especial
interest in the everyday doings of the people of Midgard. We meet to give thanks to the
God of the Common Folk, and to renew our relationship with Redbeard in the new year.
To begin this Rite, I will invoke the might and the essence of Thrudheim’s Patron, the
Hammer-Wielder. And like him, it would be wise for us to bring our strongest suit forward
first into unknown territory, so we will first of all employ a mighty magic from before there
was recorded Time: The Rune Chant. Then to begin the Blot we perform a Hammer-Warding; converging our energies into making a mighty defense against all ills. Comforted in the
presence of our Lord, we will relax, safe in a fitting drinking-place for the Strongest of the
Aesir.
Rune Chant:
Godhi: In ancient times, we believe that to please the Gods and bring us closer to them, our
people would sing the mighty Runes Odhin gave them. Each rune has a purpose, and to sing
the Runes reminds us of the sacrifice Odhinn made on the World Tree, so that Mankind
would have the gift of wisdom, poetry, and song. To sing the Runes, we must enter the
proper state of mind, so the music it makes strikes a chord in our ancestral memory, and
rings out along the stream of time from the oldest of days to this very minute. In this way,
it attunes us to the Earth and the divine, and to each other. The Galdr is the first and oldest
form of Rune magic that we have record of, coming straight from the Havamal. To properly
gather the needed holy might and sacred power to direct this rite, I will chant the Rune
Mannaz three times.
The Godhi takes a deep breath, and prompts the celebrants, saying, “Manaz”, and starting the
Galdr by chanting “MANNAZ”. The Godhi then prompts them by saying, “Manu”, and chanting,
“MANU”. Finally, the Godhi prompts the celebrants by saying, “Man”, and then he Chants, “MAN”.
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Godhi: The Rune Ring is Bound
Around the Holy Stead
Trolls and Jotuns Flee from His Power!
Hallowing the Space:
Godhi: We are gathered here, a family of worshippers, to thank Donar and give him his rightful
sacrifice, reminding him of our oath of Kinship, and our ties as his kinfolk in Midgard. Clear
your minds of distractions now, and help me to set wardings against those who might
intrude upon our holy sacrifice. The holy writings tell us Thor is the God who comes whenever his name is called, to fight any and all who threaten his Kindred. To guard us from illworkings, I shall call upon Thor the Mightiest to guard this spot.
The Godhi takes up the Kindred HAMMER, and makes the hammer-blessing sign over the four
directions. At each of the directions, both he and the congregation stop.
Godhi: Hammer in the North, Hallow and Hold this Holy Stead.
He repeats this at each of the directions, changing only the name of the direction. When he is
finished, the Godhi holds the hammer aloft, looking skyward.
Godhi: Hold sacred now this ring of Kin, come to honor the Aesir! The Hammer of the Son of
Earth, neither man nor God can stand!
The Godhi then replaces the holy items back upon the Vé.
Invocation:
Godhi: Let us honor Aesir, and those wise Folk who have gone before us, by reminding them of
their shared fate with us here in Midgard, and thanking them for their faithfulness, guidance, and protection. Turn your hearts and minds with me into the Nine Worlds now with me
as we welcome and invoke the Chariot-Driver. To really get his attention, we need to be
heartfelt and LOUD, so when you hear me stop, please respond on your own.
The Godhi takes up the BOLLI, and fills it with mead, making the sign of the hammer
Godhi:
Hail
Hail
Hail
Hail
Hail to Vingthor, wielder of Miolnir!
to Thunar, Hrungnir’s Slayer!
to Redbeard, foe of the Serpent!
to Thor, Son of the Earth and the God of the Sky!
to Donar, friend and protector of Midgard!
Godhi: Ride Now, Lord of Lightning
Golden Chariot over White Snow
The Crusher ever at your side
Tooth-Gnasher and Tooth-Grinder
Reborn again this morning!
These people ever your children,
Remembering the ancient ways
Lend us now your Godly Might
Hot blood within us quicken!
HAIL TO THE THUNDERER!
HAIL TO THOR!
The Godhi takes a deep draught from the mead in the bolli, then sets it aside.
Godhi: If someone would like to act as Valkyrie for this part of the Ceremony?
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Rite of Kinship and Devotion:
Godhi: I’d like to perform now a smaller rite within the Blot, in order to engender a closer, more
personal relationship between the Kindred and our Patron. Today we will try tonight to
commune with the Redbeard by re-living his exploits, and emulating his deeds, so that we
may feel closer to him and he to us. The faith-journey I propose this year is one we may not
be so familiar with: Thor and the Sorceress Groa. First, we will seek out the Child Orvandil,
and attempt to rescue the young Spring from Old Man Winter’s grasp. Next, we will accidentally break his “toe” by trying to start too soon. Finally, we will make the star shine as a
reminder of our haste, and perhaps learn a little something about ourselves. By symbolically
repeating the labors of the Thunder-God, we share his strength and hopefully learn from our
shared mistakes.
The Godhi fills the Kindred DRINKING HORN with MEAD, breathing upon it and chanting the rune
ELHAZ.
Godhi: After his fight with the Giant Hrungnir, Thor had a piece of the Giant’s weapon, a huge
sliver of whetstone, stuck in his head. It pained him greatly, and because Sif loved her
husband so very much, she sent for the Sorceress Groa, whose name means “green-making”, to tend to him with her potent healing magic. As she worked her spells, the Thunder
God, in thanks, told her a story about her son Orvandil, which means “seed”. It seems Thor
was recently crossing the river Elivagar on his way home from the Aesir’s counsel at the
Urdar fountain, when he came upon Groa’s son Orvandil, who had been lost in the forest.
Thor picked up the tiny child, and put him in a basket, saving him from a cruel death from
exposure. Meditate now on what you can do to help others, not only to your Folk and kin,
but those who come unannounced to your door, or who otherwise would be unwelcome at
your table.
Godhi: [asking each in the ring] How can you provide Hospitality?
He then pauses while the person makes his or her private commitment, then offers the person a
drink from the horn.
The Godhi then takes the Horn of mead back to the Vé, and pours the Mead into the Bolli.
Godhi: Donar, fill this mead with inspiration that it may be for us as the kindness your offered
to a stranger: saving a lost child. Thor continued his journey home, but it was terribly cold,
for it was wintertime. The tiny Orvandil, in the basket, kept poking his toe out of the lid,
even though Thor would push it back in and scold him when he did it. The young child was
quite a rascal, however, and refused to comply. Eventually, it got so frigid, that when Thor
tried to push Orvandil’s little toe back in the basket, it became frostbitten, and broke completely off, which made the child quite upset.
Godhi: [returning to the Vé] We folk of Midgard are a foolish lot, often do things which we think
are correct, disregarding good advice from parents, our friends, or our Gods. In our naivety,
we suppose our science and medicine equal to that of the divine. Often too late, we realize
that we are just a small part of the greater universe, and we would do well to pay attention
to the advice of the Deities. Think now on a choice you have made, which you would like the
wisdom and homely guidance of Midgard’s Protector.
Godhi [taking up the Hammer and going to the celebrants, placing the Hammer over their
breast]: Ask Thunar now for help in overcoming your obstacles, and worry not about what
your plans are, for the Gods know what is best for us.
The celebrant then gets to place his/her hand on the hammer, contemplating for a few moments,
then the Godhi goes on to the next celebrant.
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The Godhi then takes up mead and pours it into the Horn, and once again breathes on it and
chants the rune ELHAZ.
Godhi: To silence the wailing child, Thor took the frozen toe and threw it up into the Gap, where
it shone from the heat of his hurling. Our ancestors called this star ‘Orvandil’s Toe’. This
pacified the infant, and he was happy once more. Groa, upon learning of the fate of her lost
child, was understandably happy and thankful, and listened with rapt attention to the
Thunderer’s words. Sadly, once the tale was over, Groa had forgotten where she had left off
the spell, and the sliver of whetstone stayed lodged in Thor’s forehead. We see that the
often the best laid plans go soon awry. Ask now Thor for his steadfastness and loyalty, even
though you receive nought for your pains.
Godhi [then goes around the celebrants, asking each one in the ring]: Pledge now your noble
efforts, and pray Lord Thor gives you the force behind your actions.
The Godhi pauses while the person makes his or her private commitment, then offers a drink from
the horn.
Godhi: Drink now to Thor, the friend of Mankind, as all the Aesir did at the Feast of Aegir.
The Godhi then takes the Horn of mead back to the Ve, and pours the Mead into the Bolli.
Godhi: Donar, bless this mead with your perseverance and steadfast love of your Folk. We, your
Kindred, have shared with you our troubles and our darkest fears, so that we may lighten
the burden by sharing it. We seek protection and preparedness in our lives, and the courage
to carry on though the way seems darkest. So Warded with your gifts, may we continue to
welcome friends and Kin with Hospitality, and join together in a spirit of togetherness despite all our individual strife. We thank you for your presence here today. You are always in
our hearts, Thor Odinsson, please fare often to visit your Folk here on Midgard.
Godhi [taking up the bolli, and a sprig of Rowan tree, sprinkling each celebrant]: I give you the
blessings of Thor.
Godhi will go with the Valkyrie to a sacred tree or stone and pour out the rest of the Bolli
Godhi: Accept this our sacrifice, Thor the Mightiest, with the beginning of the year. May we
strive to learn from your example, and wax greater in the learning.
The assembled Kinfolk follow the words of the sacrifice, speaking along with the Godhi:
Godhi and Celebrants: From the Gods, to the Earth, to us.
From us, to the Earth, to the Gods.
A Gift for a Gift.
Kindred Rites:
Godhi asks if any Kindred Rites need to be performed at this time, or if there are any new concerns
that need addressing (travel blessings for far-journeying friends, well-wishes for the sick or injured, etc.).
Benediction:
Godhi: Now is done the Holy Work! Go now, and remember what took place here today. Meditate upon my words and the words of your Kindred, and may Thor and Frey bless and watch
over you until we are reunited again. This rite is ended. Hail and Farewell.
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Dísablót
Mike Smith
Introduction
Dísablót is an old, traditional hátíð which is in honor of the Dísir. They were often worshipped
in the autumn or late winter. Most Ásatrú celebrate it in mid-February. This is when the female
ancestral, or tutelary, spirits are worshipped.
Ritual Items:
Blowing horn
Bonfire, candle, or glóðker (brazier)
Material for kindling need-fire (fire by friction)
Fórn (sacrificial offering: a straw bull, an amber necklace, etc.
Helga:
Calling of the Folk: A blowing HORN is blown 3 times
Lighting of the Need-Fire:
Goði : By the holy gods of our folk, we kindle the fires of creation! Let fire be quickened by
flame and may the sacred flame of our folk, which forever burns, radiate in Miðgarð! [Godhi
then lights the BONFIRE, CANDLE, OR GLÓÐKER]
Fórn:
Declaration of Hátíð:
Goði: We remember on this day/night our bonds with our elder kin, the Dísir. Dísablót reminds
us of both the nurturing care and the harsh vengeance of our female ancestrial spirits. Let
us not forget, and learn, from the folly of Thiðrandi!
Invocation:
Goði: Tonight (Today) we call forth from the dead, and our own blood, the holy dísir of our folk,
tribes, and families! Come and honor us with your presence among us! Mighty mothers of
old, we turn our thoughts, words, deeds, and hearts towards you all! Hail the Dísir!
Meditation/Reading:
Here insert either an appropriate guided meditation or perhaps selected sections from Njal’s Saga
telling the story of Thiðrandi.
Presentation of Fórn:
Goði: Hail to the Dísir! We give to you this sacrifice for might, main, and luck! Hail to your
powers and influence! Let all who wish well come forward and speak!
At this point, participants may walk forward and lay a hand on the fórn (perhaps a straw bull or
material object like an amber necklace, etc.) and give honor to the dísir.
Giving of Fórn:
Goði: Great Mothers of old, beloved dísir, hear these words and let words turn to deeds! Accept
this gift! [then places the fórn into the bonfire.]
All: From the gods, to the earth, to us,
from us, to the earth, to the gods.
A gift for a gift.
Based upon the flames of the bonfire, and any omens, prophecies may be derived. Veizla and
then sumble should follow.
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Disthing/Charming of the Plow
Rod Landreth
Introduction
This blot was submitted by Rod Landreth, Godman of the Troth.
Ritual Items:
Horn
Bowl
Twig or Antler
Altar
Items to be blessed
Call to the Folk:
Godhi: Welcome seekers!
Assembled heathens,
Seeking channels of holy might.
As you brought your bodies
bring your hearts,
Brightly lit in Asgard’s light
Hammer Call:
Godhi: Warder of Midgard, Red-Beard, Thunderer!
Folk: Thor, we hail you, Hallow our Rite!
Godhi: Defender of Asgard, called “the Deep-Souled One”!
Folk: Thor, we hail you, Hallow our Rite!
Godhi: Wyrm’s Bane, Storm Lord, Man’s Friend and Hallower!
Folk: Thor, we hail you, Hallow our Rite!
Explanation:
Godhi: This time of year is when our ancestors asked the might of the Gods and Goddesses to
break the frozen ground. Holda pulls in her white shawl and Frey began to walk the fields.
Skadhi throws off her cloak and the fruitfulness begins to come to the people and the land.
We also celebrate this time to honor the spirits of the land that are awakened by this thaw.
We honor the landvaettir, Alfar and Disir in their capacity as guides, teachers and mentors
to help us in our endeavors of the year that we wove into the kindred wreath at Mothers
night.
Meditation/Rede:
Godhi does a reading from when the land-wights of Iceland protected Iceland from the attack of a
Finnish wizard.
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[Editor’s Note: The story is found in the Heimskringla, in the Saga of Olaf Tryggvasson, chapter
37. The following excerpt is taken from the Samuel Laing translation of 1844, but another translation may be used if desired:]
King Harald told a warlock to hie to Iceland in some altered shape, and to try what he could
learn there to tell him: and he set out in the shape of a whale. And when he came near to the land
he went to the west side of Iceland, north around the land, where he saw all the mountains and
hills full of guardian-spirits, some great, some small. When he came to Vapnafjord he went in
towards the land, intending to go on shore; but a huge dragon rushed down the dale against him
with a train of serpents, paddocks, and toads, that blew poison towards him. Then he turned to go
westward around the land as far as Eyjafjord, and he went into the fjord. Then a bird flew against
him, which was so great that its wings stretched over the mountains on either side of the fjord,
and many birds, great and small, with it. Then he swam farther west, and then south into
Breidafjord. When he came into the fjord a large grey bull ran against him, wading into the sea,
and bellowing fearfully, and he was followed by a crowd of land-spirits. From thence he went
round by Reykjanes, and wanted to land at Vikarsskeid, but there came down a hill-giant against
him with an iron staff in his hands. He was a head higher than the mountains, and many other
giants followed him. He then swam eastward along the land, and there was nothing to see, he
said, but sand and vast deserts, and, without the skerries, high-breaking surf; and the ocean
between the countries was so wide that a long-ship could not cross it.
Invocation:
Godhi: Over sword, wealth and craft
Watching honor and our words
We hail you shining Alfar,
Fathers of our name.
Over child, animals and hearth
In our homes and measuring our lines.
We hail you guiding Disir,
Mothers of our name.
Over garden, yard and ground
Shaping and protecting your charge.
We hail you strong landvaettir
Guardians of our land.
In high Alfheim’s bright lands
Where the sky is radiant gold
Frey stands brilliant king
We hail and call you to join our sacred time.
Focus:
Holding HORN high, the godhi asks that Frey’s power over field and lands fill this horn and bless
those among this group
Godhi: We each honor the King of Alfheim asking for his seed of fire be planted and the warmth
of spring return.
When the horn comes back around we pour the remaining liquid into the BOWL and fill another
horn.
Godhi: [holding horn high] I ask that the Alfar, Disir and other wealful wights to fill this horn
with their essence, wisdom and might and guide, teach and protect those among this group.
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We each honor the Wights to guide us, teach us, protect our lands and to otherwise be with
us in the coming year.
When the horn comes back around we pour the remaining liquid into the bowl.
Blessing:
Folk hold all items that will be blessed for the coming year that assists us in our work and life. The
Godhi/Gydhia takes a TWIG or other blessing device {an ANTLER is very appropriate}, dips it into
the blot bowl and casts onto or over the items.
Godhi: Holy Frey, fill this vessel with your great potential. Shining Alfar and Disir, grant your
energy to accomplish mighty deeds. Wights of Weal, grant your wisdom and your strength
to bring this vessel through the year.
Do this for every item that is to be blessed. You may substitute “vessel” with whatever the item
is. When all the blessing is done, the Godhi holds the bold forward.
Godhi: This bowl we give to all that we have called. We ask that Frey and those under his reign
in high Alfheim accept our gifts of praise, thought and deed and grant us their help in the
coming year. May they help us at home, at work, during times of study, play and worship of
our ways. All hail Frey, King of Alfheim and Bringer of the spring thaw! [pour a little from
the bowl]
Folk: Hail!
Godhi: All hail the Alfar, wise council of our wealth and souls! [pour a little from the bowl]
Folk: Hail!
Godhi: All hail the Disir, women of our families’ past whose guidance we ask! [pour a little from
the bowl]
Folk: Hail!
Godhi: All hail the spirits of the land, Guardians, friends and boon companions in Midgard [pour
what is left from the bowl]
Folk: Hail!
Ending:
Godhi: We have given from our hearts gifts by word, from horn and by deed. We ask that you
stay with us in the coming year and make our lives fruitful and prosperous so that we may
grant even greater honor to them in the future.
To all that have assembled from afar,
Stay if you wish, leave if you must.
The rite is ended.
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Charming of the Plow
Cliff Raeder
Persons:
Godhi
Sentinel
Valkyrie
Ritual Items:
Horn for blowing
Deer antler
Altar
Bolli (bowl)
Hallowing hammer
Twig
Call to the Faithful:
As the Kinfolk arrive, the Godhi asks the Sentinel to sound three blasts on a HORN.
[Editor’s Note: feel free to amend the following text to suit your kindred.]
Godhi: Hailsa, all faithful Folk, to Thrudheim’s Kindred’s Charming of the Plow celebration. I
give you welcome, you who have braved the cold winds and icy roads to be with us again as
we celebrate our kinship with the Gods of the North. We meet to worship today in celebration of the coming spring, not to hasten the seed in the ground, but to invigorate ourselves
with the green growing power of the Earth. We wish to re-connect with the powerful forces
that are shaping the season here in Midgard, and also to re-unite with our loved ones. Ah,
spring, when a young man’s fancy turns to thoughts of love. It is no coincidence that the
secular holiday of Valentine’s occurs during February. Today we will toast Frey, the God of
Sunshine and Fertility, and ask him to open our hearts once again to the concept of rebirth
and romance. Frey’s many gifts include sunshine and healing rain, as he rides across the
sky on the boar Golden-Bristles. We will ask the boar-rider for his blessing today, in all of
our endeavors for the coming year. The reading for this rite is the Myth of Frey and Gerda,
where the lovesick Van sends his faithful shieldman Skirnir on a mission of love to woo the
Giant maiden for his wife. Another myth that might be appropriate is Odin’s courting of
Rinda, which is where the quotes from our reading comes from.
This epic poetry is from the Havamál, or the Sayings of the High One, Anderson’s Translation. Odhin here gives advice to those poor mortals who, like Frey, have fallen in love:
Openly now I speak,
Because I both sexes know,
Unstable are men’s minds towards women.
Tis then we speak most fair, When we most falsely think
That deceives even the cautious.
Fair shall speak
And money offer
Who would obtain a woman’s love
Praise the form
Of a fair damsel
He gets, who courts her.
At love should no one
Ever wonder
In another
A beauteous countenance Oft captivates the wise
Which captivates not the foolish
Let no one wonder at
It is the lot of many
All-powerful desire,
Fools even of the wise.
Another’s folly
Makes the sons of men
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The mind only knows
What lies near the heart
That alone is conscious of our affections
No disease is worse
to a sensible man
Than not to be content with himself.
To begin the rite, we must start with an invocation to Frey and Gerd. After the Blot, we
shall hear the Sacred Oaths, and ask for blessings on our toil.
Rune Chant:
The Godhi stands in front of the altar, and raises his hands to the sky.
Godhi: To lead the singing of the Galdr of the Runes is the duty of the Godhi. It not only harmonizes the energies between us, the Kindred, and the divine, but it also directs a flow of
energy from the Godmight to us here in Midgard. To properly summon and direct the energy
for this rite, we will chant the rune Fehu for this Blot. The Galdr is the first and oldest form
of Rune magic that we have record of, coming straight from the Havamal. It is only proper
that we honor the Allfather’s gift of the Runes, by singing one appropriate to the season to
open our celebration.
Fehu is the 1st rune, of the 1st Aett. It represents the form of the Aurochs Cow in
profile, with its spreading branches mimicking the horns of the beast. As cattle were used as
currency, this rune represents vast wealth, but it also symbolizes the virility of Midgard’s
animals, and potence of their seed. Our ancestors believed that the animal forms of life
came first before the human, just as Audhumla the proto-cow was the first living being, and
after Odin and his brothers first created animals, they then turned their energies towards
mankind. The wealth that animal represented was all-encompassing, it not only relegated
status to the owner, but provided the vital needs of food and clothing. It is in this capacity
that we will chant the Rune Fehu today; to bring forth the virility and fruitfulness in the
Earth’s fauna and flora, and ask for the renewing bounty that charges the rune to jumpstart our weary, winter-laden souls and minds.
The Godhi takes a deep breath, and prompts the celebrants, saying, “Fehu”, and starting the
Galdr by chanting “FEHU”. The Godhi then prompts them by saying, “Feoh”, and chanting, “FEOH”.
Finally, the Godhi prompts the celebrants by saying, “Fe”, and then he Chants, “FE”.
Godhi: The Rune Ring is Bound
Around the Holy Stead
Renewed health and life to all!
The Hallowing of the Space:
Godhi: We are gathered here, a family of worshippers, to please the Gods with gifts and praise
once again, reminding them of our oath of Kinship, and our ties as the Honoured Folk of
Midgard. Clear your minds of distractions now, and help me to set wardings against those
who might intrude upon our holy sacrifice. To guard us from ill-workings, I shall call upon
Thor the Mightiest, and Frey the Bountiful to guard this spot. Frey, it is said, as God of
Sunshine, hates the Frost Giants almost as much as Thor himself. Frey gave up his wondrous sword, which was an ell long and could fight by itself, for the love of the maiden Gerd.
From then on, he fights with the antler of a stag. To remember his sacrifice, we always use
an antler when we speak of the war-might of Frey.
The Godhi makes the sign of the Hammer over the four directions, holding both the HAMMER and
the ANTLER in an X-shape.
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Godhi: [stopping at each of the directions] Hammer in the North, Hallow and Hold this Holy
Stead.
He repeats this at each of the directions, changing only the name of the direction.
Godhi: [looking skyward with the hammer and horn aloft] Hold sacred now this ring of Kin,
come to honor the Aesir and Vanir! Mjolnir and Horn now bolster our strength!
The Godhi then replaces the holy items back upon the altar.
The Invocation:
Godhi: The Charming of the Plow was a vital part of the agricultural, spiritual, and cyclical
nature of our ancestors’ worship. Since most of us depend less and less on the farming we
do for subsistence, we are adapting this holiday to bless the toil we DO to survive, whether
it be computer programming, sales, or service that puts meat on the table. It also rejuvenates us, and gives us a renewed respect for the land, and the ones we cherish. I know I
have felt the power of Frey these last few weeks especially, in the fresh green smell of the
sprouting grass, and in the arms of my loved ones. I hope I can share some of that with you
as we worship together.
Let us honor the Lord of Green Growing Things now, reminding him of his faithful here
in Midgard, and thanking him for his blessings. Turn your hearts and minds with me towards
Alfheim and the Sun, to welcome and celebrate Ingvi Frey. To really get his attention, we
need more than my words up here, so when you hear me stop, please respond on your
own.
The Godhi takes up the BOLLI, and fills it with mead.
Godhi: Hail to Frey, God of Sunshine!
Hail to Ingvi, the Fruitful One!
Hail to Fro Ing, Beli’s Slayer!
Hail to Frey, giver of Bounty!
Hail to Ingvi, Lord of the Alfs!”
And
Hail
Hail
Hail
in this manner we also:
to Gerd, Asynjur of Barri!
to Gerda, most loving of Giants!
to Gerd, beloved of the Vanir!
Hail to Jord, Mother of our Lord Thor!
Hail to Iord, Wife of the Allfather!
Hail to Jord, the good Earth!
After the Invocations, the Godhi drinks from the bolli after the end of each full toast.
Godhi: We give these Gifts to the Lord of the Vans,
Shining Master of Alfheim!
Scion of the Ever-changing seasons,
Drink deeply of this our sacrifice!
The Godhi pours mead into the Kindred Horn. Godhi asks if anyone would like to serve as Valkyrie
for this blot. Godi goes around the celebrants with the Valkyrie, offering mead from the Kindred
horn to each celebrant, who drink or fill their own horns and can make their toasts at this time.
Godhi also goes around with a TWIG taken from the site, and blesses each celebrant, saying,
“Blessings of Bounty and Love!” if the person is a guest or “The Blessings of Frey” if he/she is a
member.
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Godhi:[after each celebrant, the Godhi, and the Valkyrie drink]”For Fro Ing, Father of Fiolnir,
shower now this Kindred with your blessings of fertility!
The Godhi then pours the rest of the mead from the Kindred Horn into the Bolli, and at the end of
the rite, takes the Bolli to the place of sacrifice. The Godhi leads the procession of worshippers to
a holy spot, and pours out the remains of the Bolli, saying:
Godhi: Accept this our Sacrifice.
All: From the Gods, to the Earth, to us.
From us, to the Earth, to the Gods.
A Gift for a Gift.
Kindred Rites and Blessings:
The Godhi asks if there are any other Rites that need to be performed, or if any new concern that
needs addressing (travel blessings for far-journeying friends, sick members, etc.).
Benediction:
Godhi: Now is done the Holy Work! Go now, and remember what took place here today. Meditate upon my words and the words of your Kindred, and may Thor and Frey bless and watch
over you until we are reunited again. This rite is ended. Hail and Farewell.
Celebrants: Hail and Farewell.
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Charming of the Plow
Nuälle
Persons:
Godhi
GydhjaHallower
Valkyrie
Ritual Items:
Hammer
Container of dirt
Blessing Bowl
Drum and striker
Finger Cymbal and striker
Knife Flat piece of wood
Beer or other alcohol Drinking horn
On the harrow are the HAMMER, a DRUM and STRIKER, a CYMBAL with STRIKER, a CONTAINER of
DIRT, a KNIFE, WOOD for carving and scraping, a BLESSING BOWL, open bottle(s) of BEER, and
a DRINKING HORN. GODHI prepares container with dirt, wood, and knife and places them all on
the harrow. He fills the horn with alcohol du jour and hands it to the VALKYRIE to hold.
Godhi rings finger cymbal 9 times.
Hallower steps forward and takes up the hammer and faces east.
Hallower: Hail Thorr
Mighty of Hand
Golden-haired Sif’s husband
Hallow within,
Guard without,
Holding us from harm.
Hallower traces a hammer sign in the east and then turns and faces south.
Hallower: All-father, Valfather
Fjolsvid, Thekk
One-eyed far-seeing Odhinn
Stand in our circle
Guard us with Gungnir
Witness and receive worship.
[fe-YOLS-vid, thek – bynames for Odin]
[GUNG-near, Odin’s spear]
Hallower traces a hammer sign in the south and then turns to the west.
Hallower: Fecund Freyr
Gerdh’s desirer
Gullinbursti’s rider
Come and join us
Gathered waiting;
Bless our words and work.
[GUL-in-burst-ee – Freyr’s boar]
2nd Godhi/Hallower traces a hammer sign in the south and then turns to the north.
Hallower: Fair-footed Njord
Skadhi’s chosen
You who are also Nerthus,
Favor this gathering
Be among us
[NYORD]
[SKA-thee]
[NER-thus]
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Grant us your mild blessings.
Hallower traces a hammer sign and returns the hammer to the harrow. Godhi and Gydhja step
forward.
Godhi: One day early in winter, Freyr sat on Hlidskjalfr [H’l-eeth-SKEE-yalf] and looked out over the
worlds. Looking over Jotunheim [YO-ten-haim], he caught sight of Gymir’s [GUY-meer] daughter
Gerdh and fell in love with her. This was no cause for joy because he recognized her as the
sister of the Jotun Beli whom he had killed in battle.
For a time, Freyr spoke to no one and ate little. Even Skadhi, mistress of the cold, silent
places began to notice and to worry. She sent Freyr’s friend and servant Skirnir [SKEER-neer]
to find out what was the matter. In telling the story to his friend, Freyr thought that there
might just be hope for his suit of Gerdh and sent Skirner to woo her for him, giving him his
own horse, Blodughofi [BLOAD-oog-HOF-ee] and his sword, which wielded itself if in the hands
of a wise person. Even with these, Skirnir had difficulty reaching Gerdh - and still more
difficulties once he found her.
Godhi: Gerdh, I offer you some of Idunn’s apples if you’ll show Freyr your favor.
Gydhja: You’ll need more than that to make me love my brother’s slayer. I’ll never love Freyr
as long as I have breath.
Godhi: I can give you Draupnir [DROWP-near], which drips eight arm-rings the weight of the first
every ninth night — the treasure that burned with Baldr and was returned.
Gydhja: I have no lack of gold in Gymir’s hall and no use for Draupnir.
Godhi raises and brandishes the knife at Gydhja, saying:
Godhi: Do you see this sword? I’ll have you head off your neck if you don’t say yes!
Gydhja: No pain nor threat could change my mind about Freyr.
Godhi picks up the piece of wood, knife still in hand. He cuts whatever runes seem appropriate
(though not deeply), whenever appropriate in the following speech, ending with the three thursrunes.
Godhi: Oh no? One touch of my galdr-staff will do it. You’ll make your home as high as an
eagle’s aerie — you’ll long for Hel’s hall. You’ll live on food more disgusting than the slimiest
snake. Your hideousness will make you more famous than Heimdallr.
You’ll rage and weep, imprisoned, crying for mercy, pinched by unkind wights and captive to the rime-thurses. You’ll be faint with hunger yet devoured by lust, having no husband at all. You’ll become like a dried-out husk — a thistle.
Hear me Thurses, great sons of Suttung: I hereby forbid this woman to marry — I deny
her forever men to make her merry!
Hrimgrimnir [h’rim-GRIM-near] can have you, there in Hel. May your servants give you
goatpiss and nothing else to drink. Virgin by your own will? Virgin by my will!
For this I cut Thurisaz!
Thurisaz for frenzy,
Thurisaz for lewdness,
Thurisaz for lust!
But as I’ve scratched them in, I’ll scrape them off if they’re not needed...
Gydhja reaches for the filled horn and raises it toward Godhi.
Gydhja: I accept.
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Godhi scrapes the runes off the galdr-staff and into the container of dirt.
Gydhja: To your health and especially to Freyr’s. Drink this horn on it with me.
Both drink.
Gydhja: In nine nights, I will meet Freyr in the grove called Barley.
Godhi: And just so, as Freyr met Gerdh, may the plow meet with the blessings of abundance as
it turns the earth.
Godhi runs the knife through the dirt, mixing the rune-scrapings into it, then takes the horn and
raises it to the folk.
Godhi: One round of toasting the goodness of the coming season, however you may wish to do
so.
The horn is passed among the folk by the VALKYRIE. When the horn gets back to the Godhi, he
pours the remainder into the container of dirt. Hallower steps forward and picks up the hammer.
Beginning in the north and going counter-clockwise he thanks each God and Goddess for warding
the circle. When he has finished Hallower returns the hammer to the harrow. Godhi picks up the
drum and strikes it 9 times, thus closing the ritual.
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HARVEST FEST—FREYR’S BLÓT
Jane Ruck
Persons:
Godhi/Gydhia
Valkyrie (optional)
2-4 Readers
Maid and Youth (representing Freyr and Gerdr)
Suggested Season:
This ritual should be done in the spring. While it can be done either indoors or out, there
should be a garden nearby in which the charmed seeds can be planted.
Ritual Items:
Altar
Antler or Phallic symbol
Seeds, bulbs, shovel, etc.
Ale or other suitable drink
Copy of “Skírnismál”
Hammer
Bread baked with sunwheel on it
Drinking horn
Blot bolli (bowl)
Evergreen twig
Arrange items on ALTAR except for the ALE, which is put to the side of altar for later use. Have
copy of SKIRNISMAL available for everyone to read from. Choose a maid and young man to
represent Freyr and Gerdr. If you choose you can have someone to represent Skirnir, Skadi, the
herdsman and Gerdr’s handmaiden also.
Kindred members gather in Hof or Vé area. They are directed to stand in semi circle facing altar.
Warding the Vé:
GYDHIA begins Blot with warding of Vé using Hammer Rite. Standing in front of altar she raises
HAMMER over her head and wards ve, starting in North then turns East, then South, then West.
Lastly raising Hammer over her head for Asgard, directly in front of her for Midgard and pointing
downward for Helheim. Intone the following, facing each direction etc as necessary. After warding place hammer back on altar and turn to members.
Gydhia: Hammar, helga ve thetta ok hindra alla illsku or: Nordri, Austri, Sudri, Vestri [each
time repeating the introduction before naming direction.]
Gydhia: Hammar, helga ve thetta ok hindra alla illsku or: Asgardi, i Midgardi, i Helheimi.
[Again intoning introduction before naming direction.]
The Explanation for Celebration:
Turning towards the members, the Gydhia then explains the reason for celebrating the Charming
of the Plow, and that it is a celebration of the Vanir, especially Freyr.
Gydhia: This is the time of honoring the god Freyr who will be instrumental in bringing us a
good harvest . The land has lain dormant under its burden of winter but now the Robin’s
return to herald in the Spring. We once again will plant the seeds that will grow into the
years harvest. Freyr will bless our land with abundance and our flocks with new life. This
seed is our hope and our expectations for the coming year, that we will have a good harvest
in the Fall.
The Call:
At this point Freyr is called upon to witness the Blot.
Gydhia: [Facing the altar] Great God Freyr, also known as Fro Ing, great one of the Vanir,
mighty god of fertility, son of Njord and Skadi, brother of Freya, husband of Gerdr, ruler of
rain and sunshine, bringer of prosperity, dweller in your hall of Alfheimr given to you as a
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tooth gift by Odin, leader of the Light Alfs, war leader of the Aesir, rider of Gullinbursti,
witness this blot given in your honor. We ask that you bless the fields and the livestock
with fruitfullness that we receive the blessings of your bounty.
The Hallowing:
Taking HORN from altar, the Gydhia takes ale etc and fills horn. Then hand horn to person chosen
to be VALKYRIE (if you choose to have a designated Valkyrie during Blot and Sumbel).
Gydhia: [makes sign of Elhaz over horn with ANTLER] May this antler symbolizing the weapon
with which you conquered Beli, bless this drink to our use.
If the PHALLIC SYMBOL is used:
Gydhia says: May this symbol of your fertility bless this drink to our use.] We make sacrifice to
you great Freyr, not of blood as in times past, but of the fruit of the vine which you blessed
with your abundance in the year past. Please accept this our offering made in your honor.
[Gydhia then pours some of the liquid into the Blot BOLLI.] Hail Freyr!
Gydhia: At this time we will hear of the wooing of Gerdr for Freyr.
Have chosen people read their “parts” as needed.
After reading is done, have MAID and YOUTH bless the PLOW/SHOVEL etc with some of the mead
from the blot bolli.
Youth: May the plow furrow the land to receive the seed that will be planted.
Then have them plow a small area in the garden etc and plant the SEED.
Youth: Let this seed planted in the new furrowed ground grow and prosper. May the fields
grow full with the fruit of the land, may the flocks increase with new life.
All: Hail Freyr, Hail Gerdr may their union bring prosperity and plenty to our fields and flocks!
The Blessing:
The Gydhia now dips the EVERGREEN PIECE into the SPRING WATER and blesses the assembled
group.
Gydhia: May the blessings of the God Freyr be upon you and yours this year. May he grant a
good harvest in the Fall. Hail Freyr! [Group echoes Gydhia by repeating hails.]
Sumbel:
Explain how the Sumbel works, that the first round is to honor the god Freyr without whom the
fields would not be fruitful nor the vines produce, next to honor the tillers of the field and herdsmen who work to put food on our tables, and finally to honor what is especially important to you
as a person this Harvest time—something dealing with fertility would be appropriate. Either have
appointed Valkyrie pass horn or pass horn from one member to another in a clockwise direction.
Gydhja starts Sumbel and then members continue until all three rounds are done.
The Offering:
Gydhia pours liquid from Blot bolli onto ground. If ceremony is done indoors, Gydhia takes Blot
bolli outside and pours liquid onto ground later.
The Closing:
Gydhia: We thank you most glorious Freyr for witnessing our Blot and give you our heartfelt
gratitude. May our kindred increase, our fields be fruitful, and may our flocks multiply.
Gydhja: [turns to members] Thank you all for attending. The Blot is ended; may Freyr’s bless-
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Ansuz Kindred’s Ostara Blót
Laure Washington and Jolene Dawe
Introduction:
This is the ritual our kindred performed this past Ostara. It actually consists of two separate
but thematically linked blots, the first to Ostara Herself and the second to Odin as Breath-Giver.
We chose to hail Odin at this time firstly because Sigrblot (in honor of Odin as Victory Father) was
the festival most closely coinciding with the spring equinox in Scandinavia (where Ostara was not
worshipped), and secondly and more importantly because we have a very Odin-focused kindred,
so praising Odin as giver of life alongside Ostara as bright lady of springtime seemed entirely
appropriate to us.
Speakers:
One Godhi/Gythia and the Folk.
Ritual Items:
Small candles (colors can vary; we used silver, gold, orange, green, and blue) carved with
the runes Dagaz, Fehu, Jera, Berkano, and Ansuz, respectively.
Cream or half-and-half
Red wine or mead
Drinkng horn
Cinnamon buns
Decorated Easter eggs
Bacon
Rite:
Begin by hallowing the ritual space according to whatever method you prefer, be it saining with
fire (I carry a candle around the room for this), performing the Hammer Rite, and/or galdring the
rune row.
Next, light the colored CANDLES while galdring the runes marked on them, as follows:
Godhi/Gythia: Dagaz (silver): Day dawns, driving away the darkness. We gather here to banish
the winter and welcome the spring!
Fehu (gold): Now the spark of life returns to the holy earth!
Jera (orange): As the season turns, let the warmth of springtime flourish…
Berkano (green): …and nourish the new growth of plant and animal life as it nourishes our
hearts and our spirits.
With all the candles lit except for the blue one, call on Ostara
Godhi/Gythia: We gather here to greet the spring. Goddess Ostara, we speak Your praise.
Usher in the dawn of the year
here, as winter gives way to spring,
stillness, to growth
rest, to action
Welcome with open arms the warmth that is growing
Bless this season with Your grace.
May the fields of the earth, of our minds, of our hearts, be fruitful.
May the animals of the earth, of our creation, of our inspiration, flourish.
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Smile kindly upon new ventures and new lives undertaken.
May spring’s dawning refresh and revive us.
Lovely Ostara, we hail You!
[Hallow the HORN with the rune Berkano] Cream that nurtures the sweetness of new life,
nurture us in this season of growth. Help us to warm and restore to life all that was
numbed by winter’s chill.
[Bless the BUNS with Fehu] Grain of the earth, fed by golden sunlight, let those who are
hungry be fed, and grow strong.
[Bless the EGGS with Inguz] Golden, hidden seed of life, help the seeds we sow this spring
flourish and grow.
We offer this food and drink in thanks for the gifts of the past springs, and in honor of Your
generosity, and the generosity of the land-wights. For your protection, for your caring, we
give thanks.
Pass the drinking horn, pouring some of the CREAM into an offering bowl, and share the food.
Refill the drinking horn (wash it out first!) with wine or mead, and light the blue candle while
galdring Ansuz. Then call on Odin with an invocation such as this one:
Godhi/Gythia: Odin, the gift of Ond You offer,
Blessed breath of life and being.
Lovingly, Your kiss enlivened Ash and Elm,
Warping wood into flesh and form of man.
As You offered life to our ancestors,
Breath-Giver, breathe into us.
As spring sparks new green growth in the earth,
Let Your wild winds clear the cobwebs from our minds,
Let Your breath embolden us with bliss,
And let your wod wake us to joy and inspiration.
High One, for these gifts, we hail You.
At this point, we paused to do a guided meditation Laure wrote to Odin as Breath-Giver. However,
you could also just continue with the rest of the blot instead.
Godhi/Gythia: [Hallow the horn of wine or mead with the Valknut and Ansuz] Odin, lord of the
holy winds of heaven, we invite You into our minds, our hearts, our spirits. Drive out the
stale darkness of winter, and leave us open to Your inspiration, Your joy, Your ecstasy.
[Bless the plate of BACON with the Valknut and Fehu] The wealth of the earth we offer You,
along with the wealth of our hearts and minds and beings. Let this offering nourish and
strengthen You as it nourishes our bodies and strengthens our spirits.
Pass the horn, pouring some of the drink into an offering bowl, and share some of the bacon.
Finally, it’s time to thank the deities.
Godhi/Gythia: Ostara, bright lady, we thank You. From the frost of winter You have freed us.
From the depths of darkness, Your radiance has come forth, lighting our path to new
growth. Accept our thanks and praise.
Odin, lord of our hearts, we thank You. Your fresh, cold winds have blown away the clutter
and debris of winter, leaving us open to the growth of our spirits. Your ecstasy intoxicates
our minds and hearts, leading us to inspiration. Accept our thanks and praise.
At the end of the blot, pour both offering bowls (the cream and the wine or mead) out onto the
earth, and leave a plate of eggs, cinnamon buns and bacon out for the landwights and/or the
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Ostara
Audthryth & Ybjrtr
Summoning Song verses by Hrafnar and KveldúlfR Gundarsson.
Introduction:
This ritual involves the participants breaking eggs on each other’s head. Eggs are surprisingly
hard and can cause bruising when used this way. You might want to advise participants about
this. As an alternative you can suggest that participants break the egg in their hand and sprinkling the glitter and egg over each other’s heads.
A note on the Summoning Song – we’ve never seen sheet music for this one, and we initially
learned the tune by ear. It’s based on a Norwegian folk tune called Heimo Og Nykkjen. Kirsten
Braten-Berg’s version can be found on a number of CDs such as Nordisk Sang or the Voices of the
Spirit collection from Ellipsis Arts. [Also Wizard Women of the North, available from Northside
Records at http://www.noside.com/ — Editor]
Persons:
Gythja
Voice 1
Godhi
Voice 2
Voice 3
Voice 4
Ritual Items:
Disk painted half in white and half in green with a Jera symbol painted in the center.
An altar cloth or two. If using two, have one in darker winter colors and the other in lighter
spring colors.
A black or dark blue cloth large enough to drape over half of your altar.
Items that represent winter (snowflakes, etc.)
Items that represent spring (flowers, etc.)
Blown and decorated eggs filled with glitter. You can drill larger holes with tools like a
Dremel™ which will make filling the eggs easier. You can use stickers or small pieces of
tissue paper to cover the holes to hold in the glitter.
Blessing bowl to receive offerings (used if indoors)
Large Thor’s hammer for hallowing
Drum or bell
Staff
Drinking horn
Liquid for drinking
CD player with “winter” and “summer” music (optional)
Suggested Venue:
We have performed this ritual in a number of different settings, including in our house, in our
yard and in a local park. Because part of the ritual involves participants breaking glitter filled eggs
on each other’s heads you may want to do this ritual outside or else make sure you have a good
vacuum in the house.
There is an ALTAR along the North wall of the room. Half of the altar is draped in BLACK
CLOTH. On the side that is visible there are things that represent winter: snowflakes, etc. Under
the black cloth are symbols of springtime – fresh flowers, etc, and a BASKET OF EGGS which have
been blown out, decorated, and filled with glitter. In the center is a DISK painted half white, half
green, decorated with a Jera rune. CD PLAYER (if used) should have quiet, meditative music
playing. There is very little light in the room, only 1 or 2 flames. Godhi picks up his HAMMER and
does a hammer hallowing [7 directions]. After this is done Gythja says:
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Gythja: Tonight we stand in a place that holds a gateway to many different worlds. We walk
along a path that was once well worn. It leads us to a place where generation upon generation we have gathered to honor and celebrate our gods and goddesses. Let us come together now and welcome them into this hearth.
Gythja and Godhi lead everyone in singing the Summoning Song:
Godhi & Gythja: Make plain the path to where we are,
All: A horn calls clear from o’er the mountain,
Godhi & Gythja: The gods to gladden from afar,
All: And mist rises on the meadow.
The soloists (here, Godhi & Gythja) sing the verses, but all join in on the responses:
Godhi & Gythja: The gods to gladden us below,
All: A horn calls…[etc]
Godhi & Gythja: The crashing tides, they ebb and flow,
All: And mist [etc]
The other verses continue in the same style as above:
A dark maid skis through rocks and snow,
Ice-arrows streaming from her bow.
The shield-god’s wonder in the sky.
As shifting lights his arrows fly.
The bright maid wakes the frozen land,
The earth rejoices ‘neath her hand.
Make plain the path to where we are,
The gods to gladden from afar.
Invocation to Ullr and Skadhi
Voice 1: Winter time is waning now.
Dark nights give way to light.
Life hidden by chilling frost slowly returns to grace the land.
Bright snows have kept safe the seeds.
Blanketed by false death,
Life returns transformed.
Voice 2: Mistress of bow
Keeper of wolves
Mighty warrior
Your laughter rings back to us on the fading winter wind
As you retreat to the stillness of your mountain peaks.
Voice 1: Master of snowshoes
Son of Sif
Eir’s wise companion.
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We feel your presence in the snow clad silence of the forest.
Voice 2: Queen of Skis and King of Bow Might accept this horn and our thanks for a safe winter.
Hail Ullr and Skadhi!
A horn of ale is passed around the circle and Ullr and Skadhi are toasted. When the horn comes
back around the remainder is poured into the blessing bowl or onto the harrow or ground.
Godhi [turning the Jera disk]: Time passes and the seasons change. One year has turned to
the next. For a brief moment summer and winter stand suspended in the winds of spring.
Gythja [Pounding on a drum or ringing bell]: Awake! Good folk awake! Our long nights have
ended and spring is here at last. Light and life return to gladden the frozen land. Blessings
be upon this hearth and all of you good folk! Hail the return of life and love!
While this is happening, the black cloth to cover is moved over the winter side to reveal the spring
side. Candles are lit around the room making it a bright and merry place. Switch CD player (if
used) to happy upbeat music. Gythja fills a horn
Gythja: Let us welcome into our hearth Eostre [ee-OST-er], bright goddess of the dawn. Even
the christians could not stamp out her symbols, her name or her feast. She provides shining light that guides us on our path. Hail Eostre!
A horn is passed around the circle and folks toast Eostre and the coming year. When it returns to
Gythja, she pours the contents into the blessing bowl or onto the harrow or ground.
Gythja: Eostre’s blessings have long been symbolized by eggs. In Germany decorated eggs are
hung in homes to ward off woeful spirits and to bring blessings into the home. There is an
old folk tradition in Russia where eggs are broken on peoples’ heads to reawaken life after
winter and to provide blessings for the coming year. In Mexico, eggs are emptied and filled
with flour for a similar tradition.
Gythja walks around the circle with the basket full of eggs for breaking. Everybody takes out an
egg.
Gythja: Bright Lady of the Dawn
Who wakens life after winter’s long slumber
Bless these eggs with your might.
Grant us a prosperous and happy year.
Everyone finds a partner around the circle. They break their eggs on each other heads saying:
Participants: Bright Eostre’s blessing be upon you!
When this is done, a horn is filled. The following was adapted from the Anglo-Saxon Acerblot by
Winifred Hodge.
Gythja: Life returns to gladden the land and great Nerthus awakes.
Erce, Erce, Erce, Mother of Earth
Give forth life that is waxing and thriving,
Increasing and full of strength:
Voice 1: Trees and plants, beast and birds,
And all creatures of earth and sea.
Voice 2: Grant, ye holy ones of heaven and earth,
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That earth’s life be warded against every foe,
Voice 3: And defended against every ill
That is sown by baleworkers throughout the land.
Voice 4: Be thou hale, Earth, mother of all!
Be thou growing and filled with food,
Godhi: Full acres of food for every living thing.
Brightly blooming, be thou blessed!
A horn is passed and everyone toasts the earth. After this is done the remainder is poured into
the blessing bowl.
Gythja: Spirits of Rock,
Godhi: Spirits of Tree,
Voice 1: Spirits of Sky,
Voice 2: Spirits of Flower, Root, Branch and Leaf,
Voice 3: Spirits of Mountain,
Voice 4: Spirits of Plain,
Gythja: Spirits of Falling Water,
Streaming River, Wide and Glorious Lake,
Godhi: Spirits of Deep and Rolling Ocean Wave,
Voice 1: Spirits of Forest,
Voice 2: Spirits of Desert,
Voice 3: Spirits of Arctic Plain,
Voice 4: Bringers of Ice, Bringer of Rain,
Godhi: Bringers of Wind and Snow and Flame,
Gythja: All Nerthus’ and Njordhr’s children,
We honor you with this pouring!
Gythja: Now it is time to return to our world. We must return along the old path to our modern
lives, but we never truly leave this hearth. Part of it is always carried in our hearts and
souls.
Godhi [comes forward, strikes the floor 3 times with a staff]: This ritual is at an end. Let our
words be woven into wyrd. Hailsa!
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Óstara Blót
Mike Smith
Introduction
This holiday occurs on the Vernal Equinox, in March, and is a celebration of the coming of spring
and growth. Customs include egg painting and egg hunts, which were later adopted by Christianity since the practices could not be stopped.
Speaker
Goði
Ritual Items
Blowing horn
Candle or flame for need-fire
Wooden eggs and paint to decorate
Forn (possibly a papier-mache rabbit or some other offering)
Helga
Calling of the Folk: [A BLOWING HORN is blown 3 times]
Lighting of the Need-Fire:
Goði: By the holy gods of our folk, we kindle the fires of creation! Let fire be quickened by
flame and may the sacred flame of our folk, which forever burns, radiate in Miðgarð! [light
the CANDLE or other NEED-FIRE]
Fórn
Declaration of Hátíð:
Goði: On the day of spring, we give honor to the goddess, Óstara. May Þórr ward her way,
beating back the rime thurses, for she brings forth the spring and light
Invocation:
Goði: Holy Óstara, daughter of Delling, lady of white and golden light, and mistress of the dawn
and spring. Come forth from the east, bringing sweet spring and life with you. Hail Óstara!
Meditation/Reading:
Here insert either an appropriate guided meditation or perhaps having everyone paint eggs or
speak about the coming of spring. Athelingulf Fellowship passes around a wooden egg and everyone paints something onto it
Presentation of Fórn:
Goði: Hail to Óstara! We sacrifice this to you for your help with bringing forth the springtide!
Let all who wish well come forward and speak!
At this point, participants may walk forward and lay a hand on the FÓRN (perhaps a papier-maché
rabbit or hare or material objects, etc.) and give honor to Óstara.
Giving of Fórn:
Goði: Beautiful Óstara, goddess of the coming spring, please accept this gift! [then places the
fórn into the bonfire.]
All: From the gods, to the earth, to us… from us, to the earth, to the gods. A gift for a gift.
Based upon the flames of the bonfire, and any omens, prophecies may be derived. Veizla and
then sumble should follow.
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Walpurgisnacht: Drumming with the Hexen
Diana Paxson
Introduction:
When I first visited Germany, I was surprised to see a permanent Maypole set up in most of the
villages. Painted in white and sky blue, the poles are crowned with images representing the major
trades of the town. As I researched further, I discovered that most of the customs usually thought
of as belonging to the Celtic Beltane are common to northern Europe. One year when May Eve fell
on a Wednesday, I meditated on Odin, and began to suspect what the magical meaning of some of
these customs might have been. The Maypole itself is the summertime representative of the
Worldtree, its winter symbol being the Yule Tree. Images of both are carried in the Fasching
parades. German and Scandinavian folklore are full of stories of the riding of “witches” and “demons” to sacred mountains such as Blakülle in Sweden and the Brocken in Germany, where they
feast, dance, and hold wild revelry. This is medieval Christian interpretation of the festivals which
had been held on those mountains in pagan times (and may have continued in secret). Those who
could not attend in person might use flying ointment and travel in trance with the aid of their
familiars. Another German festival tradition is the invasion of the “Wild Men”, figures in costumes
of tufted wool who may represent the European version of Bigfoot.
Walpurgisnacht is theoretically named after Saint Walburga, said to be a daughter of Richard
the Lionheart who became a prioress in Germany. Grimm suggests that this story disguises an old
goddess. However the deity we most often associate with the astral spirit ride is Odin, who is also
a god of magical ecstasy who drummed with the völvas on Samsey isle. He might well have been
the “devil” with whom the German hexen (witches) feasted. The other deity who might be called
is Heide, the Völva, or Perchta.
In this ritual, we try to draw on this imagery to recreate something of the spirit of the traditional celebration, and to work up some good energy for the new season. The ritual involves a
trance journey and dancing for the animal powers., leading up the seething of the sacred stew
(“Seeth” is one possible derivation for the term seidh). Everyone adds things to the cauldron and
stirs in blessings.
Persons:
Someone to Invoke Dwarves
Dance Leader
Maypole Bearer
Drummer
Fire Keeper
The Leader may perform all the roles or divide them up among the kindred
Suggested Venue:
A large living room with a fireplace, or outdoors where there is a space suitable for dancing
and building a bonfire
Preparation:
Before the ritual you should let people know what will be going on. Each one should bring a
small amount of some food or spice that can go into the stew, either pre-cooked or requiring little
cooking, and be prepared to explain its significance, i.e. “Here’s some sage, for wisdom.” “I bring
beef heart, for courage.” etc. They should also be encouraged to make or bring animal masks or
clothing that suggests their totem. Otherwise, people should wear comfortable, festive clothing.
They may also bring drums, rattles, etc.
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Prop List:
(optional) Tape of “Venusberg” music from Wagner’s opera Tannhauser
a Maypole, or a green branch (ideally, of birch) decorated with colored ribbons
Cauldron: If you do not have the wherewithal to suspend an iron cauldron over your bonfire,
you can make an electric cauldron by inserting a hot plate into a cast iron cauldron and
placing an enamel stock pot on top of it. In a bonfire, you could also use a Dutch Oven,
or you can use any large stock or stew pot on the stove or if you are outdoors, atop a hibachi or barbecue.
Wooden spoon
pre-cooked barley, sausage, garlic, onion, chopped miscellaneous heart meat, greens
other food and drink for feast
firewood or charcoal laid ready in hearth or barbecue
drinking horn with mead, wine, or beer
(optional) mask-making supplies (cheap eye masks, glue, feathers etc.)
furs & headdresses
pitchers of water and paper cups.
paper bowls & plastic spoons
song sheets for Walpurgisnacht song and seething spell (attached)
Before the ritual, you can play Venusberg music from “Tannhauser”.
If you want to make masks, this can be done while food is pre-cooking.
Have participants set their offerings on a side table, ready for use. If using charcoal, light it
ahead of time.
Before you begin, discuss the background and purpose of the rite as given above. Decide on a
purpose for the seething. Pass out the sheets with the song and the seething spell. If you are
using a hot plate, turn it on low and place upon it the pot with the barley and some extra water.
Prelude: Everyone sings the “Walpurgisnacht” song (see last page of script for handout)
Setting the Scene:
Establish Sacred Space
Leader: Sunwise I walk the way of wonder,
With sacred staff* the worlds I sunder,
As I ride this circle round
By wit and will may it be bound.
*wand, spear, sword etc.
Invoker: Norðri and Suðri, Austri and Vestri,
Dwarves in all directions dwelling,
Honored Ones, the Earth upholding,
Ward us as we work our magic
The Leader invites everyone to sit comfortably, and if indoors, dims the lights, retaining a flashlight or votive if needed to read the trance journey.
Journey to the Magic Mountain
Leader: Imagine that you are in the Old Country, in your home village.
It is night
The world is hushed, resting after the work of the day.
Everywhere, folk seek their beds;
in the distance a wolf howls and dogs bark their answer;
closer, someone slams a door.
The village around you is seeking sleep,
but we are waiting for the secret hour, the hour of silence.
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Folk have died for what we believe.
We have bolted our door and curtained our windows;
for we have a journey to go. . . .
This afternoon in the village the old woman was there,
the old woman who comes sometimes to the village,
casting the runes in exchange for a place to sleep and a crust of bread.
She whispered her message:
”The time has come. You are summoned to the holy hill...”
Call now from the Otherworld your ally, your familiar,
the beast-friend who will help you to make your journey.
Or call on the Raven who guards and guides us all.
If you would take another shape,
Silently repeat the words of the spell:
“Into my ally’s shape I’ll go
with care and labor, as I know,
And I shall go in my ally’s name,
all ‘till I come home again.”
And in beast-shape or riding, let us be off into the windy darkness!
Ah, the freedom, the joy of this wild ride through the night sky!
Everything you know is left behind.
There are no landmarks here, only swift motion,
and other riders around you, familiar and strangers,
coming, like you, to answer the call. . . .
Fantastic beast shapes fly through the heavens;
Valkyries ride wolves with snakes for reins and hair flying in the wind,
Hags ride broomsticks, or mares, or she-goats,
Monstrous horses bear ancient warriors,
An eight-legged steed carries the one-eyed god, brandishing his spear!
But now we find ourselves descending far from human habitation—
Only one point of light shows in this wilderness of heath and hill,
A fire is burning on the mountain, its flames blaze high.
In its light we see the cragged summit of the Brocken,
firelit against the dark night sky.
Already the others are gathering,
drinking and dancing upon the green grass.
Drumming begins, fire is lit, May tree may be brought into center.
We descend, touch earth—
and now this place has become the holy hill.
Here is the May tree, the sacred fire, the motley company.
This is the Brocken, Huiberg, Horselberg, the mountain of Insel and Bechel, Köter, the
Weckingsstein, the Black Forest—
This is Blåkulle, Nasafjäll, Dovre fjeld, Lyderhorn, Kiäru.
It is Vardö, and Domen,
This is Mt. Hekla and the Trommenfjeld, where the hexen dance!
Arise, come dance with the hexen, the seidh-menn & spakonas,
It is Walburga’s night, and you have come to be with your own folk at last...
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Light fire in fireplace or pour some lighter fluid on charcoal to make it flare.
Invocation
The dance leader gets up and begins to circle. As drumming grows stronger and other drummers answer s/he draws other individuals into the dance. When all are up and warmed up,
drummers wind down to soft beat.
Leader: Behold, we are gathered here as our mothers and fathers gathered of old to celebrate
& make our offerings. We call the wights and the goddess of the hexen—
Huldrene hear us! Vind-alfar, beings of blustering winds!
Ljosalfar, light elves, illumine us well!
Näckar, we need you!
Wights of the waterfalls, Forskarlar, welcome,
Landvættir, listen, Jordtomtar and døkkálfar, deeply dwelling,
Watch and ward us at our working!
Ancient Powers, be welcome!
Come to us now all you gods and goddesses—Aesir and Vanir!
Odin, lead the wild riders, Heide, teach us your spells!
Offerings
Leader:
The people are gathered, the fire is burning
Now comes the time to raise the power and offer the energy.
Bring forth the offerings and cast them into the cauldron—
Call for people to bring up the ingredients— explain poetically what each one is as it is cast into the
cauldron.
With each stroke of the spoon
the power grows greater—
we seethe this spell for [describe purpose— better weather? prosperity? protection?]
Start stirring the pot and chanting the spell, hand wooden spoons to others, everyone comes up
and stirs a bit, then hands on the spoon until all have had a chance. Meanwhile everyone is
chanting and drumming. Intone runes of fortune into the pot such as fehu (F). wunjo (w). gebo
(g), uruz (u), elhaz (z), and ingwaz (q)
Chant: Stir the pot and seethe the stew,
Spin the spell and bless the brew!
Bubble, cauldron, fire burn bright,
Magic mix with main and might!
Finish spell with—
Turn, turn, fire burn—
Around, around, the power is bound!
When the stew is ready, increase tempo of drumming, bring energy to peak and drop.
Feast:
Leader: The spell is seethed, the magic made.
This food I offer to the wights
and to the holy gods
Come, share the food of the gods.
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(ladle into bowl and take to shrine or set aside)
(ladle into bowl and put on altar or set aside)
A Book of Blóts
As you eat, their power will fill you,
and you may bear it into the world.
Ladle stew into each bowl. Bless horn and pass it, or pass bottles. People may get additional food
from the table. When all have eaten and the horn has gone around, let energy drop and offer
water to help people to ground
Farewells:
Leader: Thanks to all the holy powers who have revelled with us...
Landvættir, Jordtomtar, døkkálfar, earth-dwellers;
Näckar, Forskarlar, wights of water,
Muspelli, ljósálfar, brightest beings,
Huldrene, Vind-álfar, aery old ones,
Friðr, ok farsæll!
[FREE-thur ok far-sayk]
Leader (or Dwarf-Invoker): Northri & Suthri, Austri & Vestri,
Dwarves in all directions dwelling,
Honored ones, the earth upholding,
keep it nice. . . and steady. . . .
Leader: Round about and back again,
Sacred circle be undone,
This place to all good use returned,
Leave us with the lore we’ve learned.
If some of the stew is left over, after the ritual, you may make up packages to be taken to people
who weren’t present and need the energy. Any stew that is not eaten should be buried. Offerings
to the gods and wights should also be set outside.
At the bottom of this page you’ll find the music to the “Walpurgisnacht Song” mentioned in this
ritual. The next page has the handout for you to distribute to your group:
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Walpurgisnacht Song
The wind plucks at the shutters
and whispers round outside;
The townsfolk wake and shiver,
To hear the witches ride.
The maidens, sweetly singing,
will welcome summer in;
we’ll wake the world with drumming,
grow drunken with the din.
For we’ll go riding on that wind
when midnight tolls its bell.
This night we seek the Brocken,
though Christians call it hell.
At dawn they’ll seek the hillside,
to hail the rising sun,
but bright upon the Brocken
our bonfire will blaze on.
The merry youths and maidens
That in the greenwood lie,
Cling close with secret laughter
As we go whirling by.
Bedecked with straw and ribbons,
the maskers laugh and clown;
in tufted wool the Wild Men will
go leaping through the town.
Oh we’ll go whirling through the air
and swirling in sweet trance,
This night upon the Brocken,
when Wodan leads the dance.
But beasts with human faces,
shape-shifting through the night,
will cavort upon the Brocken,
until the morning light.
The lads will cut a May tree,
and crown it with bright flowers,
but we’ll dance round the world tree
all through the midnight hours.
The townsfolk will grow merry
on beer and wine and ale,
Nor ask why we lie sleeping
or look so wan and pale.
At dawn they’ll seek the hilltop,
to welcome in the day,
but high upon the Brocken,
grow drunken with the din.
Day’s revels will but echo
the dark-time’s ecstasy,
with Wodan on the Brocken, when
we welcome in the May.
Seething Spell:
Stir the pot and seethe the stew,
Spin the spell and bless the brew!
Bubble cauldron, fire burn bright,
Magic mix with main and might!
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Walburga’s Night/May Day
Mike Smith
Walburga’s Night- A night of magic and mystery.
As said before, some Ásatrú have associated Walburga with the goddess Freyja in modern
aspects, so they honor her and Óðinn with elements of runic magic and seiðr. This hátíð is
observed on April 30th at night. Then, in the morning, May Day folk customs are observed, like
the Maypole’s fertility dance, with merriment and fun. This example ritual’s structure is a bit
different than the usual. But, of course, one may utilize the former structures or create one.
Speakers:
In this hátíð, one utilizes a Vitki (rune-worker) or Seiðkóna (Seið-worker) instead of the “Goði”
role.
Ritual Items:
Blowing horn
Tines to carve runes
Wood for Bonfire
Candle or some flame for need-fire
May Pole (for the following day)
Gloðker (brazier)
Helga
Calling of the Folk [A BLOWING HORN is blown 3 times.]
Lighting of the Need-Fire
Vitki: By the holy gods of our folk, we kindle the fires of creation! Let fire be quickened by
flame and may the sacred flame of our folk, which forever burns, radiate in Miðgarð! [lights
the BONFIRE and glóðker]
Working & Fórn
Declaration of Hátíð
Vitki: We stand in a night between the worlds. We wend the worlds and seek the mysteries of
both the subjective and objective realms of being. We strengthen our hamingja, our might
and main, and our spirits.
Invocation/Calling of the Gods:
Everyone chants the names of the elder FUTHARK runes, “Fehu, Uruz, Þurisaz, Ansuz, Raiðo,
Kenaz, Gebo, Wunjo, Hagalaz, Nauðiz, Isa, Jera, Eihwaz, Perðro, Elhaz, Sowilo, Tiwaz, Berkano,
Ehwaz, Mannaz, Laguz, Ingwaz, Dagaz, Oðala.”
Vitki: Upon this night we stand within the gates of the here and there, seeing the ends of the darktide. The Galdrafaðir, Óðinn, shows us to the Lady Walburga and the mysteries of the multiverse.
Hear us, Óðinn and Freyja! We call for you to be with us on this night of magic, might, and
main! Hail Óðinn! Hail Freyja!
Let the flames of Walburga’s fires ignite within us! And may our hamingja, our might and
main, be rejuvenated! May it increase our sight along the wondrous wending roads of the
gods.
The participants then begin to dance/move around the bonfire for luck and might. At times, to
increase their hamingja, they may leap over or through the flames. When folks feel they have
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entered a trance-like, or state of energy, they may sit back. Once all have sat down, they pass
wooden tines to each other.
Working
The participants then carve a rune or multiple runes upon their tines. The Vitki recites the portion
of the Hávamál concerning Óðinn’s ordeal from the Poetic Edda, then joins them. When all are
finished they all chant the ALU runic formula nine times. (I would suggest utilizing Edred Thorsson’s
book & tape, Rune-Song or the more basic, FUTHARK to help prepare.)
Presentation of Fórn/Giving of Fórn
Vitki: Hail to the gods and goddesses of magic and luck! We give to you this sacrifice for might,
main, and luck! Hail to your powers and influence! Let all who wish well come forward and
speak!
At this point, participants may walk forward and may say something relevant then drop their
carved tine into the fire.
Closing
Vitki: Runes wilt thou find
and read the staves,
very strong staves,
very stalwart staves,
which the mighty theal colored
and the magical gods made
Hropt of the gods carved them.
Óðinn among the Æsir,
and for the Ljósálfar, Dáin,
Dvalinn for the Svartálfar,
Ásvidh for the Etins,
I carves some for myself.
Knowest
Knowest
Knowest
Knowest
how
how
how
how
to
to
to
to
write,
knowest how to read?
redden,
knowest how to bring about?
bid,
knowest how to bless?
send forth,
knowest how to put to sleep?
All: From the gods, to the earth, to us… from us, to the earth, to the gods. A gift for a gift.
Based upon the flames of the bonfire, and any omens prophecies may be derived. Veizla and then
sumble should follow. Also, if felt appropriate, having a Seið-worker perform a service to the
community gathered would be appropriate later in the evening.
May-Day-
The day arrives with the light and joy of life. One may do a blót or fórn, though it isn’t absolutely
necessary. But something that should happen is… the group should have a lot of fun. A Maypole
should be set up and danced around. Field games and contests should be played and other
entertaining enjoyments should be indulged in to celebrate Life & Light. Have a BBQ, enjoy the
outside!
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Midsummer’s Eve Aelf Rite
Freyjavin Grafeldr and Hrafnkel Anders
Introduction:
This rite was inspired by the Midsummer’s Eve lore of the Elves and Faery folk. As Frey is Lord
of Aelfheim is seemed a fitting time for a rite dedicated to him. This rite is beautiful done at dusk,
outside, and lit by soft candlelight.
Speakers:
Godhi
Gythia
Ritual Items:
Altar
Gold and white candles
Drinking Horn
Bowl of spring water
Extra herbs to scatter
Flowers
Statues of Frey and/or Green men
Mead
Herb bundle for each participant
Gifts of Faery herbs tied into bundles and bound with ribbons and bells are made for each
participant. Most craft stores carry small bags in basic colours that may be used to hold the herbs.
They will also have small bells, ribbons and charms that can be tied onto or sewn onto the bags
after they are filled with herbs. Small circles of cloth can be used by simply cutting a circle about
5 in. diameter and putting the herbs into the center. The fabric is then gathered up around the
herbs and tied with ribbons. They can then be decorated as desired. Ours were pale gold, sheer
drawstring bags filled with herbs and decorated with tiny gold bells and charms.
Decorate the altar area with flowers, soft gold and white candles, and symbols of the Faery folk.
Gifts of Faery herbs tied into bundles and bound with ribbons and bells are made for each participant.
Gythia: Heilsa Freyr!
Shining One!
Aelf Lord Fair,
Ocean Rider, Hail!
Godhi: The summer Sun sets and as the shadows draw nigh, the eve of the Summer Solstice
begins.
Gythia: As the purple veil of night draws about the golden day, Aelf, Sprite, and Fey come forth to
dance a magical round.
Forest and field will know their midnight revels and the great Aelf Lord Freyr will from holy
Aelfheim come to lead them.
Godhi: Hail, to the Frithful One,
Hail to Njord’s Son!
Hail Freyja’s Love,
Hail, holy Van!
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Gythia: The scent of pine and forest flowers floats on the gentle summer breeze. The soft chime of
silver bells rings in the heady air of Midsummer. The Lord Freyr comes, born by Bloody Hooves,
accompanied by the Hosts of Aelfheim.
Hail, Freyr!
Lord of field and forest.
Brother Lover to Freyja fair.
Bringer of Midsummer magic,
Stag Crowned, shining Aelf, Hail!
As the Solstice draws nigh, harken ye to the words of Freyr!
Godhi: [speaking as Freyr] I am Beli’s Bane,
Son of Earth and Sea,
Njord sired me,
Nerthus bore me.
I wield the stag’s crown,
I ride the ocean’s crest.
Gullinbursti golden is mine,
Freyfaxi fair my steed.
Midsummer’s Eve is a time of great magic. . . the veil that separates the world of the Aelfar
and that of the mortals is thin and easy to pass through. You may use this time to gaze beyond
for the answers within. My magic is that of compassion and warmth for I teach of truest love.
With love comes the lesson of resolution, in resolution is peace, in peace is courage and all
these things together bring joy. Such are my blessings to all who would seek them.
Gythia: At Winter’s end in the old North our far kin welcomed the returning sun. Our ancestors
reveled in the short growing season that was to come with the Summer and looked forward to
a time for travel and trade. These were the days when Kings and jarls dispensed judgements
and dooms and dealt important business.
Godhi: While the folk went about the work of Summer it was said that Freyr, frithful Lord of
Aelfheim, rode amongst the world of men upon his golden steed. This was truly Freyr’s time for
these were the days of greatest light, of fertile fields and the mirth and joy that is Summer.
Gythia: We gather here to celebrate the Eve of the Summer Solstice in honour of the Lord of
Aelfheim: gentle warrior, father, brother, lover fair. It is to give him honour and ask his blessings that we turn our thoughts upon bright Freyr and let his holy light illumine us all.
Godhi: Clover and oak moss scent the summer air,
Lord Frey rides forth on bold Freyfaxi fair;
Hair of red gold flax, eyes of ocean blue,
Clad in samite fine, cloaked in forest hue.
Gythia: Midsummer magic, red and burning gold,
Dance with the Aelf folk, forever young and old.
Drink ruby wine poured forth from silver bright,
Greet the Solstice Sun’s ever blessed light.
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Godhi: Gather herbs charmed ‘neath misty moon and star,
Sing a runic lay calling Gods afar.
Cast roses red on water crystal clear,
Let Love’s visage come called by Elvish seer.
Have a BOWL OF SPRING WATER and HERBS sacred to the Aelfs to scatter into it.
Gythia: Midsummer’s Eve and the day that follows have always been special times when Aelf and
mortal could join together to share the mystery and magic of the longest day of the year.
Scrying and seeking visions of the future may be done on this auspicious day.
Godhi: Maids traditionally gathered herbs and dew on Midsummer’s Eve and the morning of the
Summer Solstice to be used in spells and charms to make themselves beautiful for prospective
husbands. Many gazed into the crystal waters of a spring or sacred pool to see visions of their
future spouse or what the year would bring to them.
Gythia: To seek visions of that which may come to pass or ask the aid of the Fey folk, cast the
herbs of Midsummer upon the waters of this vessel. Then you have but to look deep within the
waters, deep within yourself to partake of the wisdom of Freyr and his people.
Let each participant cast a pinch of herbs into the bowl of water and ask the help of the Aelfar in
receiving an answer to their question. Give a few minutes for each to gaze into the bowl and seek
their own Midsummer vision. . . .
Pass out small bags filled with herbs to be used as dream pillows to encourage dreams from the
Faery folk.
Godhi: If you would seek dreams and visions from the Fey folk whilst o
yu travel the realms of
sleep, take with you these small tokens of Midsummer. Hide them within your pillows and let
the fragrance wrap your dreams in Midsummer magics.
Gythia: Gathered from the fields and forests of Freyr and blessed with Aelfin joy are these flowers
and herbs. Roses to attract true love and the favour of the Faery folk. Clover to call to the Fey
and lift the veil that you might see them.
Godhi: Lemon Balm and mint to relax and soothe. Lavender to still the thoughts and let the visions
come. Seeds of Milkweed to grant Summer wishes. Mugwort to encourage dreams. And finally,
Heather to open the doorway between the realms of mortal and Fey.
Gythia: Wrapped in fine cloth, tied with ribbons fair, with a bell on each to give sweet music and
honor to Freyr. Accept our Solstice favors to keep the Fey folk close, a gift of the Aelfar and the
fruitful hands of Freyr.
The HORN of MEAD is passed.
Godhi: Drink now to Freyr and to his people!
Gythia: May your summer season be joyful and blessed with the warmth of Freyr! Let this rite be
ended as the mead flows and the feasting begins!
Godhi: All hail to Freyr! Let the feasting begin!
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Midsummer Blót
Mike Smith
[Editors’ Note: This ritual involves animal sacrifice, which requires specialised tools and skills.
Before deciding to undertake this rite as scripted, readers are strongly encouraged to read the
article “On Animal Sacrifice,” on page 35 of this book.]
Introduction:
Midsummer Blót is a traditional, Greater Hátíð, the honoring of summer and all of the gods and
goddesses collectively. The reason for all of the gods and goddesses to be worshipped together is
due to a myth given to us by Saxo Grammaticus’ Saxonis Gesta Danorun. Great bonfires, feasts,
and games were held all over Northern Europe. We know of this hátíð through the collections of
folklorists, edicts by church officials disallowing its observances, and writings of Christian writers
describing the events. The Acts of St. Vincent written in the fourth century describes how pagans
in Aquitane, France celebrated a holiday by rolling a burning wheel. Although Miðsummer was not
specified, about a thousand years later it appeared in the writings of a monk of Winchcombe, near
Gloucestershire. He referred to the burning wheel custom ascribing it to Miðsummer’s Eve which
occurred near their celebration of the Feast of St John the Baptist. Then, in the book, The Popish
Kingdom, by the Protestant writer Thomas Naogeorgus (in 1570), the ancient pagan celebration is
described and some customs observed in detail and explained that it was once done all over
Europe. Also, the 11th-century Anglo-Saxon medical text, Lacnunga, often marks Miðsummer as
the time to collect certain herbs. Occurring on the Summer Solstice (around June 21st), it is the
longest day of the year, and is sometimes associated with the myth of the death of the Nordic god,
Balder. But, as previously said, it is often ascribed to being a hátíð in which all the gods and
goddesses are honored. Some modern customs include the burning of a sun-wheel or a wagon
wheel, jumping through bonfires for luck, poetry/lore games, dramatic plays (or Mummer’s Plays),
Morris or sword dancing, and reading Baldrs Draumar from the Poetic Edda.
Persons:
GoðI
Assistant (preferably female)
Handlers (as needed)
Ritual Items:
Blowing horn
Candle, flame, or glóðker (brazier)
Hammer
Straw form of Balder
Tools for animal sacrifice (see earlier article, “On Animal Sacrifice”)
Helga:
Calling of the Folk: A BLOWING HORN is blown 3 times
Lighting of the Need-Fire:
Goði: By the holy gods of our folk, we kindle the fires of creation! Let fire be quickened by
flame and may the sacred flame of our folk, which forever burns, radiate in Miðgarð! [then
lights the bonfire, CANDLE, or glóðker]
Blót:
Declaration of Hátíð:
Goði: We gather at this noon-tide of Miðsummer, to give honor and sacrifice to the gods and
goddesses of our folk! We also give honor and sacrifice to our great ancestors, whose blood
runs through our veins! The great wheel of our year turns, the sun is at its peak, and our
ancestors continue to give us great wisdom.
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Invocation/Calling of the Gods
Goði: From across the Bifröst Bridge, lend us your might and main in Miðgarð, great gods and
goddesses all! We call upon you to witness this blót! Come from Ásgarð to our realm and take
your seats of honor! Hail the Gods! Hail the Goddesses!
Meditation/Reading
Here insert either an appropriate guided meditation or perhaps selected verses from the Poetic
Edda, which gives one a sense or inspiration of strength and happiness.
Sanctifying of Sacrifice
The sacrificial animal is brought forth, with reverence.
Goði: [holding high the HAMMER as a representation of Mjöllnir] By the primordial essences of Fire
and Ice, mighty Ása-Þórr, hallow and bless this sacred beast! [then pass the hammer’s head
over the sacrificial animal]
Goði: May any who desire to wish our warded traveler well, you may do so now.
The assembled folk, one at a time, may step forward and lay a hand on the animal and say a few
words, thank it for its sacrifice, or to wish it a good journey. It may be asked to deliver a message.
But such should never be demanded.
Sacrifice
In a gentle fashion, any handlers should step forward and assist.
Goði: Great Gods of Ásgarð, accept our gift. [The Goði then steps forward and appropriately
sacrifices (the usual method being by bleeding) the animal. Another person, preferably a
woman, should hold the hlautbolli to catch the sacrificial blood.]
Rauð/Blessings to the Folk
Goði: [taking the hlautteinar, dripping them into the hlautbolli, and sprinkling the folk lightly] May
the blessings of the gods be upon you.
The hlautbolli is then handed to the Goði and it is held high over the harrow.
All: From the gods, to the earth, to us. . .
from us, to the earth, to the gods.
The Goði then pours the contents onto the harrow, if it is an outdoor stone type. If it is a
temporary or movable altar, a designated ground space should be chosen. The assembled folk
may then cheer loudly.
The folk should then prepare the veizla from the sacrificial animal.
Baldur’s Dirge:
This should be done at sunset. Gather the folk together by a fire, and all sit around. Someone
should read, Baldrs Draumar from the Poetic Edda. Once read, place a straw representation of
Baldr in his funeral boat upon the fire. All should wish him well journey. Then, as this more
informal fórn burns, all should contemplate life and lust-for-life to bring things into perspective.
Then, the festivities should begin again, the veizla and then sumble accordingly, as usual protocol
suggests should be held.
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Hrafnar’s Midsummer Rite and Sunna Blót
Diana Paxson
Introduction
This is the Sunna blót as Hrafnar has celebrated it for a number of years at our meeting. It’s
a good way to open the picnic season. The “daymarks” are the eight Old Norse divisions of the
day, which were calculated by noting the position of the sun in relation to local landmarks.
Dramatis Personae
Leader
Priest/esses of the daymarks
Sun-bearer
Suggested Venue
Outdoors in a park or back yard, starting at sunset.
Hrafnar does the ritual in my backyard, which has a flat, open more or less oval space about 12
by 10 feet, just large enough for everyone to form a circle. However we have also done the blót
inside.
Prop List
Sun disc on pole
8 lanterns or candles
a small bonfire
a drum (optional)
drinking horn
mead or hard cider
barbecue grill
food to grill
tables and chairs
a slip of paperwith the lines for each daymark (8 total)
a complete script for the leader
a single taper or pillar candle for the leader
The sun disc we use is a brass sun I got at a garden store. You can make one out of gold paper.
Hang it on a pole.
For the candles or lanterns, we use candle lanterns sold for camping, which are easy to carry
and will not blow out if there is a wind. However, you can use tea lights in glasses or pillar candles
(optional - wrought iron stands on which to hang the lanterns after the ritual)
I make the fire with charcoal briquettes in an old washtub. One year, when we were celebrating
during a heatwave, I filled the tub with water and floated a candle in it. In lands where there is
less fire danger, you can light a regular fire.
Before the ritual starts, lay the fire in the center of the ritual space. If you are using charcoal, light
it ahead of time (this is also true, obviously, if you are cooking the food on a BBQ !). Check the
ground and remove any loose twigs or stones on which dancers could trip. If you are using
lanterns for the daymarks it may be more convenient to light them ahead of time Give the
lanterns or candles, and their lines, to the priest/esses who will hold them. Place the drinking
horn and (open) bottle of mead in some convenient place in the ritual area where it will not be
knocked over.
When you are ready to begin, process into the ritual space, with the Leader in front, followed by
the priest/esses of the daymarks. Make a circle around the fire, moving clockwise. The Leader
should show each daymark where to stand. Once they are in place, the other participants can
enter and fill in the spaces between them.
Summoning Sunna
Leader: Let the holy flame be kindled—
Sunfire shining in the shadows;
Lightning lance from earth to heaven,
Blaze the way to climb the worldtree—
Sunna I summon thee, show us our road!
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In the old days they marked time by the passage of the sun around the sky. In each of these
daymarks there is a blessing that brings us into harmony with the world.
[Leader carries the taper around the circle, accompanied by the Sun-bearer who carries the SUN
DISC, and stops in front of each daymark. If the daymarks’ candles are not already lit, do so after
s/he has said his or her lines. At each position, all ask—]
[East]
All: Lady [or Lord], what is the mark?
Priest/ess of the East:It is Morning, a blessing of energy;
a new day, a new birth, a new hope for the world. . . .
[Southeast]
All: Lady, what is the mark?
Priest/ess of the Southeast: It is Day, a blessing of growth;
sun strengthens, hearts lift, life begins. . . .
[South]
All: Lady, what is the mark?
Priest/ess of the South: It is Mid-day, a blessing of power;
light fills the sky, the fire of life the heart. . . .
[Southwest]
All: Lady, what is the mark?
Priest/ess of the Southwest: It is Afternoon, a blessing of mastery;
power and skill rightly applied bring victory. . .
[West]
All: Lady, what is the mark?
Priest/ess of the West: It is Eventide, a blessing of fulfillment;
deeds are done, desires attained at last. . . .
[Northwest]
All: Lady, what is the mark?
Priest/ess of the Northwest: It is Night, a blessing of knowledge;
contemplation of action brings understanding. . . .
[North]
All: Lady, what is the mark?
Priest/ess of the North: It is Mid-night, a blessing of mystery;
for darkness is the womb of a new world. . .
[Northeast]
All: Lady, what is the mark?
Priest/ess of the Northeast: It is the Outtide, a blessing of rest;
when heart and soul and body are renewed. . . .
As directions are given by the leader, everyone in the circle should follow them to the best of his
or her ability.
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Leader: Sunna completes her daily round.
Let us honor her. . . .
Stand upright with arms uplifted saluting heaven,
The wind and the wide welkin,
and the shining shield of the sun.
Hail her as Sól and as Sunna,
Glory of Elves and Dwalin’s bane,
Everglow and Elfgleam,
Mundilfari’s daughter, Fair Wheel of the skies,
Her splendor surrounds you,
her brightness embraces you,
you breathe in, and you are filled with light.
From your crown down your spine it travels,
tingling, transforming. . . . .
Bring down your arms, bring down the light,
bend to earth, adoring eastward
Bow down and touch the earth
bow down and give the sunpower to the earth again. . . . .
Sun Dance:
Leader: Dance the sacred sunwheel round,
dance the dance of victory;
all evil end, all bane be bound,
as we will, may it be so!
All: Sun-wheel shine to show the way,
Drawn from darkness into day!
Sunwise stride the sacred ground,
Safe the circle shields us round!
The Leader or a drummer begins a lively beat. All dance sunwise around the fire to affirm divine
order. Jump over it for luck. After individuals have danced for a time, gather all into a circle,
dancing round, bring the dance to a climax, then slow and stop. Allow all time to catch their
breaths before starting the feast.
Sumble:
Leader:Sacred Sunna, now we thank thee
Glorious goddess whose golden warmth
Radiant, ripens the fruit of the Tree.
Thy spirit burns in this brimming horn!
[Bless the horn with a Sowilo rune and pass it around the circle]
Closing:
All: Sun-wheel shining ever bright,
Drawn from daytime into night!
Safely leave this sacred ground
As widdershins the ward’s unbound!
Leader moves around the circle counterclockwise and everyone falls into place and follows him or
her out of the ritual space and back to the eating area. Daymark priest/esses may leave their
candles or bring them back to light the feast.
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Harvest Blót
Rod Landreth
Persons:
Godhi
Assistant
Ritual Items:
Hammer
Asperging bowl
Blowing horn
Evergreen twig
Two drinking horns
Something to sacrifice
Note: The two drinking horns are for beer and whole milk (for those who do not wish alcohol). The
offering for sacrifice can be a small flammable item that represents your sacrifice, or what you are
to going to give can be written on a sheet of paper. Appropriate items of sacrifice (in my opinion)
for the Vanir could be to give food or money to a Food providing charity or similar (like Harvesters)
or give your time to said charity, or something like: every new moon give a special gift to the Alfar
and Disir—or even an actual item for sacrifice (jewelry or other valuable items were thrown bogs
to the Vanir.)
Call to the Folk:
Godhi: [Blow HORN] Welcome seekers! Assembled heathens,
Seeking channels of holy might.
As you brought your bodies, bring your hearts,
Brightly lit in Asgard’s light
Hammer Calling:
Godhi: Warder of Midgard, Red-Beard, Thunderer
All: Thor, we hail you, Hallow our Rite!
Godhi: Defender of Asgard, Called “the Deep-Souled One”;
All: Thor, we hail you, Hallow our Rite!
Godhi: Wyrm’s Bane, Storm Lord, Man’s Friend and Hallower
All: Thor, we hail you, Hallow our Rite!
Explanation:
Godhi: During this time of year, we are full into the harvest of the year. We reap what we have
sown and prepare for the long winter ahead. During this time is when we honor the Vanir for
giving us rain, sun and the seeds to grow. We also thank them for the many sacrifices they
have done.
Invocation:
Godhi: By sea and ocean air
We call you ....
All: Hail Njord!
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Godhi: By grain and field of wheat
We call you ....
All: Hail Frey!
Godhi: By the ground upon which we stand
We call you ....
All: Hail Nerthus!
Godhi: And by the magick within and the strength without
We call you ....
All: Hail Freya!
Godhi: We call you here with us now!
Meditation/Rede:
Godhi: We will now hear the story of when Frey gave up his sword for love.
[Editor’s Note: The poetic version is found in the “Skírnismál”, sometimes called “För Skírnis”. A
prose version is in Snorri’s Edda, chapter 37. The extract here is taken from Brodeur’s 1916
translation of Snorri’s Edda, but feel free to use another version or retelling of the story, as you
prefer.]
A certain man was called Gymir, and his wife Aurboda: she was of the stock of the Hill-Giants;
their daughter was Gerdr, who was fairest of all women. It chanced one day that Freyr had
gone to Hlidskjálf, and gazed over all the world; but when he looked over into the northern
region, he saw on an estate a house great and fair. And toward this house went a woman;
when she raised her hands and opened the door before her, brightness gleamed from her
hands, both over sky and sea, and all the worlds were illumined of her. Thus his overweening
pride, in having presumed to sit in that holy seat, was avenged upon him, that he went away
full of sorrow. When he had come home, he spake not, he slept not, he drank not; no man
dared speak to him. Then Njördr summoned to him Skírnir, Freyr’s foot-page, and bade him go
to Freyr and beg speech of him and ask for whose sake he was so bitter that he would not
speak with men. But Skírnir said he would go, albeit unwillingly; and said that evil answers
were to be expected of Freyr.
But when he came to Freyr, straightway he asked why Freyr was so downcast, and spake not
with men. Then Freyr answered and said that he had seen a fair woman; and for her sake he
was so full of grief that he would not live long if he were not to obtain her. ‘And now thou shalt
go and woo her on my behalf and have her hither, whether her father will or no. I will reward
thee well for it.’ Then Skírnir answered thus: he would go on his errand, but Freyr should give
him his own sword—which is so good that it fights of itself;—and Freyr did not refuse, but gave
him the sword. Then Skírnir went forth and wooed the woman for him, and received her
promise; and nine nights later she was to come to the place called Barrey, and then go to the
bridal with Freyr. But when Skírnir told Freyr his answer, then he sang this lay:
Long is one night, long is the second;
How can I wait through three?
Often a month to me seemed less
Than this one night of waiting.
As this story is told the assistant will come forward getting ready the asperging BOWL, TWIG
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and DRINKING HORNS ready.
Focus and Blessing:
Godhi holds the horns high asking that the Vanir fill the horns with their Might and
Main. They then pour a little into the asperging bowl.
Assistant takes the two horns and acting as Valkyrie, will give the choice of horn {Wheat beer or
Whole Milk} to each person so that they may honor any of the Vanir as they wish. Hail, Drink and
Libate
Godhi will follow, giving everyone a blessing as they deem appropriate in the name of the Vanir.
Sacrifice:
Godhar will explain the ins and outs of the sacrifice. At that time the person to the left of the fire
will start the procession. With your “sacrifice” throw it in to the fire saying something to the effect
of, “This I give to honor the Vanir.” As it burns, tell the Vanir and the group what boon you ask for
this sacrifice. Or you may keep it between yourself and them, just please follow through with it!
Finishing:
Godhi: By cat drawn chariot and on bright boar’s back you fly.
In deepest ocean and dankest earth you settle.
We thank you for your presence, dwellers in Vanaheim
Stay if you wish, leave if you must
But know that our thoughts and love are with you!
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Loaf Fest
Ybjrtr
[Editor’s Note: This ritual was written specifically to invite the attention of ancestral guardian
spirits for a group of people who felt extremely alienated from their families and ancestral lines.]
Persons:
Thorsgodhi
Godhi and/or Gythja
The Hammer Hallowing is optional, depending on personal or kindred preference. The Godhi
and Gythja parts were originally written for two specific people; the gender split is not critical.
Ritual Items:
Altar/Harrow/Coffee table
Grain Offerings (2)
Drinking Horn
Statue representing the Disir
Barrow Mound model
Blessing Bowl
Thor’s Hammer
Each person attending is asked to bring a small gift, to be placed in the Barrow Mound.
The folk gather. There is a representation of a BARROW MOUND. This has a wide enough “entrance” for GIFTS to be placed within it.
Thorsgodhi: [holding Thor’s Hammer, facing north]
Hammer in the North,
Hallow and Hold this Holy Stead.
[swing hammer in an inverted “T”, turn East]
Hammer in the East,
Hallow and Hold this Holy Stead.
[repeat hammer sign, turn South]
Hammer in the South,
Hallow and Hold this Holy Stead.
[repeat hammer sign, turn West]
Hammer in the West,
Hallow and Hold this Holy Stead.
[repeat hammer sign, turn North]
Hammer Above Us,
Hallow and Hold this Holy Stead.
[repeat hammer sign overhead]
Hammer Below Us,
Hallow and Hold this Holy Stead
Hammer Within Us,
Hallow and Hold this Holy Stead.
[repeat hammer sign toward floor]
[swing hammer overhead 3 times counterclockwise]
Godhi/Gythja: To knoll and barrow mound
We wend our way.
Bright shining beings guide our way
Ancient path to past folk’s realm
Hamingja and honor,
Gifts of grain
[HAH-ming-ya]
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Bright rise the alfar.
Grand glowing matrons,
Rise the disir.
[ALF-ahr]
[DEE-seer]
Greeting them, they greet us
Fitting offerings, we bring
For gifts well given in harvest time.
A specially prepared OFFERING of grain is made to the Alfar and Disir. Each person then places
their gift in the mound and the Gydhja/Godhi offers them a HORN to drink from. At this time they
may also toast ancestors — the Alfar and/or Disir. A BLESSING BOWL is provided for this. When
all are done the Godhi/Gydhja continues:
Godhi/Gydhja : The mound is death, the mound is life
Bright barrow, dark knoll
We find the door
To hidden realms
In letting go,
We find Odhinn’s gift of well spoken word.
The mound is death
The mound is life
Bright treasure of barrow.
Dark wisdom of knoll.
Gifts now given,
Gifts now received.
Let us journey to their realm.
Guide us bright ones
Alfar and Disir
Hail!
The assembled folk make themselves comfortable and prepare for a guided meditation/journey
narrated by the Gythja/Godhi.
Gythja/Godhi: We walk outside and down the street to the north. We come to a creek where a
path winds along its bank. Eventually the path leads away from the stream into a thick forest.
As we walk we hear the sound of birds and animals. We feel as if we are being watched, but we
see no one. Eventually the trail ends in a large clearing. The clearing is on top of a large cliff
that overlooks the ocean. You hear the pounding of the surf and the crying of gulls. Scattered
across the field are a number of graves and burial mounds. As we come into this clearing you
feel a particular mound or grave calling to you. As you approach you see a door open up that
is just big enough for you to enter. You enter the mound and explore. [Pause for five to ten minutes]
After a while you know that it is time for you to return back to Midgard. You feel the pull of your
kinsmen waiting for you outside. You say farewell to the people that you have met in the
mound, but you know that you take with you the knowledge that you gained here. You leave
the burial mound and join your kinsmen on the trail homeward. You journey back through the
woods and back along the creek. You return to your own body, merging with it. You feel
yourself firmly anchored in Midgard.
After everyone has returned, the Godhi/Gydhja continues.
Godhi/Gydhja: In ancient times in this season offerings would be made to the mothers of our
clans, the Disir. They were the powerful guardians of their families and they were greatly
respected. Calling them the Matronae, even the Romans began to revere them and shrines
have been found all across the Roman empire.
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All: Ancient mothers, strong and wise
We call to you
We remember you
Ancient mother, hidden and so long disguised
We call to you
We remember you.
Godhi/Gydhja: Times change and the world evolves. We have chosen to come together and
create a new family. But we have no roots, no ancestors, and a tree with no roots will surely
wither.
All: Ancient mothers, strong and wise
We call to you
We remember you
Ancient mother, hidden and so long disguised
We call to you
We remember you.
Godhi/Gydhja:We call for worthy disir and alfar to smile upon our kindred. Take us under your
wing and guide and protect us.
All: Ancient mothers, strong and wise
We call to you
We remember you
Ancient mother, hidden and so long disguised
We call to you
We remember you.
Godhi/Gydhja:Come forth into the light of a new day. Your children rejoice.
All: Ancient mothers, strong and wise
We call to you
We remember you
Ancient mother, hidden and so long disguised
We call to you
We remember you.
Godhi/Gydhja:In honor of our disir we have created a new statue that will be cared for by the
kindred. It is a representation based on older ones known to have represented the disir. We
give them now this offering of grain in thanks for their patronage.
An OFFERING is placed in front of the new statue. Thorsgodhi takes down the hammer ring [if
deemed necessary] and the folk gather together for the feast.
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Loaf-Fest
Falki
[Editor’s Note: This ritual was written by a kinsman who liked to speak extemporaneously rather
than scripting everything. With only the one speaking part, this ritual could easily be done solo.]
Persons:
Godhi
Ritual Items:
Bells
Milk/Cream
Cooked grain offering
Beer
Fruit/Berries
Apple, Sliced Bread
Hallow Space – Godhi will hallow the space using bells to represent the peace and protection of
Freyr.
Godhi: [while shaking bells] Sacred bells of Freyr hallow and protect us.
Invoke the following powers in this order, in your own words:
Freyr & Freya
Sif
Nerthus
Disir and Alfs/Ancestors
Godhi makes offering of COOKED GRAINS with CREAM/MILK and BERRIES to the Gods, Goddesses and Disir and Alfar. Godhi then sanctifies the BREAD, BEER, and APPLE offerings which
participants will be sharing. Blessings should incorporate the meanings below, but use the Godhi’s
own gestures and words:
Bread – Gift
Beer – Fruition
Apple – Sweetness of Life
Godhi talks about the cycle of the grain and the reason for the celebration, then:
Godhi: As summer wanes
We feel the fullness
Of harvest fruits,
We gather the bounty
As Earth offers her gifts,
We take and eat,
Gift for Gift,
What shall we offer in return?
Godhi offers BREAD to each participant
Godhi: What will you, [insert name of participant] offer in return?
Participants [in turn]: I offer __________ to the Earth in return.
Godhi: Light fades,
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Darkness grows,
But now we feel the frith
Of Freyr’s rays
His fructifying air,
What will you allow him to bring to fruition?
Godhi offers BEER to each participant.
Participants [in turn]: Freyr help me bring __________ to fruition.
Godhi: Sweetness reigns
In Sunna’s light
In Moon’s glow
Let us be thankful
Let us be joyful
Let us tell of the sweetness in our lives.
Godhi offers APPLE SLICES to each participant
Participants [in turn]: I am thankful for the sweetness of __________.
After the rounds have finished, Godhi will bless the feast. A small plate of food will be made and
offered to the deities honored. Thanks will be given for them joining us here.
This effectively ends the rite. People will eat and enjoy and leave when they are ready. At the end
of the night our hosts will take the offerings down and pour them out.
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Freyfaxi/Harvest Blót
Mike Smith
[Editors’ Note: This ritual involves animal sacrifice, which requires specialised tools and skills.
Before deciding to undertake this rite as scripted, readers are strongly encouraged to read the
article “On Animal Sacrifice,” on page 35 of this book.]
Introduction:
Freyfaxi blót is sometimes referred to as Harvest blót. This modern hátíð is in honor of Freyr,
a god of fertility, agriculture, and harvest. It occurs during the Autumn Equinox (around Sept.
23rd) and is named after a horse of the same name kept by a Freysgoði named Hrafnkell. This
horse, Freyfaxi, was given to the god Frey. Hranfkell declared death upon any who tried to ride
the horse. This is recounted in the Saga of Hrafnkell Freysgoði. During this time, it is said that
there were horse fighting tournaments and festivals for the harvest time. In modern context, it is
a time to appreciate the harvest and the workers of the fields who bring the food we eat to our
tables. Some customs include the mock sacrifice and eating of a bread horse, eating foods from
a nearby farm, and the laying down of weapons outside in honor of Frey as a god of frith.
At this hátíð, it is important to keep all weapons, or edged blades, out of the vé (roped off
enclosure) unless this is a blót proper. Then, the only edged blade should be for the sacrifice itself
(I would suggest using possibly a very sharp sickle.). Otherwise, keep a small table outside the vé
for persons to leave their weapons, etc. A suggestion I have is to try to have as much as the food
eaten come from a local farm, or farmer’s market, as you can. (It is even better if folks attending
made or grew it themselves.) Perhaps brewing beer (or mead) or making bread could also be a
fun activity.
Persons:
Goði
Assistant (preferably a woman)
Handlers (as needed)
Ritual Items:
Blowing horn
Candle or flame for need-fire
Deer antlers
Hammer
Tools for animal sacrifice (see accompanying article, “On Animal Sacrifice”)
Helga:
Calling of the Folk: [A BLOWING HORN is blown 3 times]
Lighting of the Need-Fire
Goði: By the holy gods of our folk, we kindle the fires of creation! Let fire be quickened by flame
and may the sacred flame of our folk, which forever burns, radiate in Miðgarð! [then lights the
bonfire, CANDLE, or glóðker]
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Blót:
Declaration of Hátíð:
Goði: We gather on this Freyfaxi and Harvest, to give honor and sacrifice to Ingvi-Freyr! Now, we
reap what we have sown. The bounties of life and deeds are here for us to take. We give
thanks and contemplate our nourishments and hard works.
Invocation/Calling of the Gods
Goði: [if possible holding DEER ANTLERS in his/her hands] From across Ginnungagap, into Vanaheim
and Ljósálfheim we call the Lord of the Ljósálfar! Come Ingvi-Freyr, take your seat of honor
and join us in our harvest! We thank you for the bounty! Hail Freyr!
Meditation/Reading
Here insert either an appropriate guided meditation or perhaps reading Skírnismál from the Poetic
Edda, which can be considered a mythical symbolism of the frozen earth being warmed, worked,
and sown with the seeds in agriculture.
Sanctifying of Sacrifice
The sacrificial animal is brought forth, with reverence.
Goði: [holding high a HAMMER as a representation of Mjöllnir] By the primordial essences of Fire
and Ice, mighty Ása-Þórr, hallow and bless this sacred beast! [Godhi passes the hammer’s
head over the sacrificial animal]
Goði: May any who desire to wish our warded traveler well, you may do so now.
The assembled folk, one at a time, may step forward and lay a hand on the animal and say a few
words, thank it for its sacrifice, or to wish it a good journey. It may be asked to deliver a message
to Freyr. But such should NEVER be DEMANDED.
Sacrifice
In a gentle fashion, any handlers should step forward and assist.
Goði: Lord of the Ljósálfar! Mighty Ingvi-Freyr, accept our gift! [Goði then steps forward and
appropriately sacrifices the animal (the usual method being by bleeding). Another person,
preferably a woman, should hold the hlautbolli to catch the sacrificial blood.]
Rauð/Blessings to the Folk
Goði: [taking the hlautteinar, dripping them into the hlautbolli, and sprinkling the folk lightly] May
the blessings of Ingvi-Freyr be upon you.
The hlautbolli is then handed to the Goði and it is held high over the harrow.
All: From the gods, to the earth, to us. . .
from us, to the earth, to the gods.
The Goði then pours the contents onto the harrow, if it is an outdoor stone type. If it is a
temporary or movable altar, a designated ground space should be chosen. The assembled folk
may then cheer loudly.
The folk should then prepare the veizla from the sacrificial animal.
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Álfablót
Mike Smith
Álfablót occurs around mid-October. The earliest reference to Álfablót occurs in Austfararvisur
(“Verses on a Journey East”) written by the poet Sighvat Þórdarson to describe his journeys to
West Gautland in the autumn of 1080. Traditionally, it was a very private ceremony of the household or stead. Some good events could be bonfires, riddles, and making various crafts.
Speaker: Goði
Ritual Items:
Blowing horn
Candle or flame for need-fire
Fórn (sacrifice – possibly a wooden bowl of whole grain)
Helga
Calling of the Folk: [A BLOWING HORN is blown 3 times]
Lighting of the Need-Fire:
Goði: By the holy gods of our folk, we kindle the fires of creation! Let fire be quickened by flame
and may the sacred flame of our folk, which forever burns, radiate in Miðgarð! [then lights the
BONFIRE, CANDLE, or glóðker].
Fórn
Declaration of Hátíð
Goði: We remember on this day/night our bonds with our elder kin, the Álfar. Be they the bright
Ljósálfar above, the Døkkálfar below, or the Svartálfar of the deep below. They bring us
strength, wisdom, and some of our ancestrial bindings.
Invocation:
Goði: Great fathers of old, we call you from bright Ljósálfheim, from the ancient mounds here in
Miðgarð, and from the depths of Svartálfheim! Be you the craftsmen of the gods; our ancient
ancestors of stone, wood, and earth; or of the fair ones above come and take your seats of
honor this day/night!
Meditation/Reading:
Here insert either an appropriate guided meditation or perhaps a reading of Alvíssmál or a folktale/myth concerning the Álfar.
Presentation of Fórn:
Goði: Hail to the Ljósálfar! Hail to the Døkkálfar! Hail to the Svartálfar! We give to you all this
sacrifice for might, main, creativity, and luck! Hail to your powers, skills, and influence! Let all
who wish well come forward and speak!
At this point, participants may walk forward and lay a hand on the fórn (a nice traditional offering
could be a large wooden bowl of whole grains) and give honor to the various types of Álfar.
Giving of Fórn:
Goði: Great Álfar of our folk! Please, hear these words and let words turn to deeds! Accept this
gift! [then places the fórn into the bonfire].
All: From the gods, to the earth, to us. . .
from us, to the earth, to the gods.
A gift for a gift.
Based upon the flames of the bonfire, and any omens, prophecies may be derived. Veizla and
then sumble should follow.
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Winternights Feast and Blót for the Alfar and
Gods
Diana Paxson
[Editor’s Note: This ritual may, but is not required to, involve possessory trance. Should you wish
to include this in your performance of this ritual, the author and editor strongly recommend a
course of training to prepare the leader and the intended priest or priestess. Also, we recommend
that your group be informed of this prior to the ritual. Should you, or someone in your group, be
interested in pursuing training in possessory work, or feel a “call” or “pull” to it, please contact
Diana at [email protected], or write to her care of the Troth’s PO Box. The ritual, however,
will work well without it.
More practically, no sheet music has been included for any of the songs in this blot, although a CD
including recordings is available. Contact Diana, as above, for more information.]
Introduction:
In the Viking Age, people divided the year into two seasons. The dark half of the year opened
with the Winter Nights (or “Winterfylleth”) celebration, which was observed some time in October
(possibly on the first full moon after the Autumn Equinox). From the sagas we know that at least
in some areas, at this time people sacrificed to “the elves”. This could mean either the landspirits
or the ancestors, since eventually the distinction between the two begins to blur (for instance,
according to one theory, the Norwegian armadhr, or “Harvest Man”, of a farm was the spirit of the
first man to settle the holding).
Hrafnar has chosen to interpret alfar as “male ancestors” and reserve the fall feast for them
and for the gods, and honor the disir, or female ancestors for our feast in February, the time when
people honored the goddesses in some districts of Scandinavia. Since our kindred meets on
Wednesday evenings, we have had to find ways to streamline the process. For twenty plus people
to individually toast each god would take forever, therefore, as we pass the horn around we sing,
and people make their prayers silently. The invoking priest/ess fills the horn for his/her deity,
blesses it and starts it around the circle, making sure it stays filled. If the invoking priest/ess is
one of the Hrafnar members who is trained in trance possession, s/he may “carry” the energy of
the god, and go around the circle, blessing those who are gathered in the hall. In this case it is
useful to have a “valkyrie” to help with the horn.
Persons:
Leader
Soloist for Summoning Song (optional, if leader can sing)
Invoking priest/esses for each god: HeimdallR, NjorðR, FreyR, Týr, ÞorR, Oðinn
“Valkyrie” to assist in passing the horn (optional)
Kitchen Witch
As people arrive, the Kitchen Witch shows them where to put food, transfers it into prettier
dishes (Hrafnar has a set of serving dishes painted with ravens and runic inscriptions), helps with
the mircrowave, stove, etc. Invoking priest/esses may put on clothing appropriate to their deity,
practice/prepare their invocations, and consult with the Leader regarding the order of events. The
Leader should find out if any of the invokers is likely to go into trance, and if so, what support they
will need, how they prefer to be brought back out of trance, etc.
Suggested Venue:
This is an indoor ritual, celebrated during the evening somewhere in the middle of October. Try
to get started by 8:00 p.m. A small kindred could sit around a dining table. Hrafnar, which
averages 15-30 people at a meeting, seats people in a circle in the living room. If you have a
fireplace, it’s nice at this season to light a fire.
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Prop List:
Ritual:
Alfar Altar: Usually placed on the floor. I lay down a black cloth, and on it set a black bowl filled
with rocks I’ve collected from places with significance for me, a plaster skull, and a black
candle.
Staging area for drinks: A small table covered with a nice cloth on which the bottles to be offered to the gods are set in order along with appropriate bottle openers.
Candles and means to light them
One or more drinking horns, and possibly a cup for each participant
Mead, or a bottle of drink for each god. We like:
Spring water or Ramrod beer for Heimdall;
Champagne for Njordh;
Wheat beer for Freyr;
Bock or any dark beer for Thor;
Red wine, such as Bull’s Blood, for Tyr
Mead for Odin.
Offering bowl
Banners of the gods being invoked to hang on the walls (optional)
Feasting table on which all the food is arrayed.
Feast:
Recommended foods include pork and barley, bread, butter, cheese and fruit, traditional Scandinavian and German food of all kinds. To honor specific gods, we like smoked salmon for Odin,
pork, ham, or sausage for Freyr, beef for Thor and Tyr and mutton for Heimdallr.
To save trees and labor, we request each participant to bring his or her own set of feasting gear
(plate, bowl, silverware, napkin and horn or goblet).
Everyone should fill his or her plate from the feasting table and sit down.
Establishing Sacred Space:
Begin with the Hammer Rite or whatever procedure for transforming the room from mundane to
ritual space is traditional in your kindred. We use the following.
Marking Boundaries:
Leader: By sight and sound, this odal ground
Be safely bound—
As we begin, let clan and kin
Lie safe within!
[carry candle clockwise around space]
Honor Directions:
Leader Norðri and Suðri, Austri and Vestri,
Dwarves in all directions dwelling,
Honored Ones, the Earth upholding,
Balance us and bring us blessings!
Welcome the House Spirit:
Leader: We call the wight who wards this hall,
Tomte, this drink to you we offer
and pray that all herein may prosper;
Brownie, be welcome with our blessings.
[pour drink over stone]
General invocation:
Explain that this is a call and response song with verses for those powers who will be honored.
Teach people the words and tune to the responses (given in CAPITALS). This is the same song we
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use in the Seidh rite, but with some different verses.
Leader: Now to Landspirits we lift our praise
and hail the powers who uphold and protect us—
Make plain the path to where we are,
A HORN CALLS CLEAR FROM O’ER THE MOUNTAIN:
The gods to gladden from afar,
AND MIST RISES ON THE MEADOW.
The gods to gladden us below,
A HORN CALLS CLEAR, etc.
The crashing tides, they ebb and flow;
AND MIST, etc.
The crashing waves against the shore,
Nine giant maids a spirit bore.
The rolling waves are fair and free;
A god of joy sails o’er the sea.
With white feet walking on the sand,
The ocean’s gifts he brings to land.
To dis and alf an off’ring pour,
And whisper open mound’s dark door;
Their lord comes forth and luck he brings
Good seasons, peace to warring kings.
With blade at rest, in judgement seat,
The war-god rules when thing-men meet;
Gloved hand strikes thunder from the skies;
Through stormclouds Mjolnir’s wielder flies;
The hounds and eight-legg’d horse we hear,
The heart beats quick as Har draws near;
The huldfolk dance to fiddler’s tune,
Misshapen forms against the moon;
In moonlit night we join their song,
Their spun enchantments linger on;
Make plain the path to where we are,
A HORN CALLS CLEAR FROM O’ER THE MOUNTAIN:
The gods to gladden from afar,
AND MIST RISES ON THE MEADOW!
Sumble
The Alfar:
Pass the horn during this round, or have each person fill own horn/cup from the common horn:
General Alfar Invocation: Mighty men in grave-mound dwelling,
Alfar, ancestors, with awe we honor;
Forefathers of the flesh and spirit,
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Beloved brothers, gone before us,
Holy ones, hear us as we hail you!
Men of the North, from whom our faith comes,
Ragnar Rettlebone and the eighty seiðmaðrs,
Egil the Runemaster, EyvindR Kvelda,
Njal and Thorgeir of Lightwater, Peacemakers;
Sacred seed through Midgarð scattered
Grandfathers, we greet you gladly!
Light candle in front of skull and pour a little beer over the pile of stones in the bowl.
Individual Invocations:
Each person in turn (briefly) lifts a glass or the horn and makes a toast honoring one or more
ancestors of his/her line, and/or men whose lives have inspired him/her Participants may honor
anyone, so long as he is male, dead, and important to the invoker.
The Gods:
In this part of the ritual we invoke and honor each of the primary gods of our pantheon. In a
small kindred, each person may make a prayer, oath, etc. as the horn is passed. The Hrafnar
tradition is as follows. The Invoker makes a prayer over horn, preferably from inspiration or
memory. You may also use the invocations included below. S/he blesses the horn with the appropriate rune and and gives it to the valkyrie or starts it around around the circle. The Leader starts
the song. When the horn comes to each participant, s/he drinks and prays aloud or silently When
it returns to invoker, s/he drinks, then pours the remainder into the offering bowl. [note: Leader
should be on watch to see if a possession or overshadowing has occurred in the invoker or anyone
else in the room. If so, the horn should go to that person, and the Leader should empty it into the
bowl afterward. In any case, allow a little time for the god to interact with people before going on
to the next invocation. As invocations continue, overshadowings may wear off, or gods may
continue to interact. Near the end of the event, ground all/any of the invokers who are still in
trance with food, water, hugs, etc, ensuring they are back to themselves before letting them
leave.
HeimdallR:
Heimdall Priest: [Fill horn with spring water or Ramrod beer, and invoke Heimdall with your
own words or use the following:
Offspring of Aegir’s white-tressed daughters,
Ram of the Ninth Wave, with awe we regard thee,
Thy sword-bright brow blazes in heaven.
Thy beauty and brightness blesses the world.
Far-seer, watch our works, hard-hearer, witness our words,
Oh Father of Humankind, Heimdall, we hail thee!
Chant (Everyone): Heimdall, Heimdall, wisest of watchers!
Bifrost bridge now blazes bright!
Open wide the way of welcome
The Æsir fare to feast tonight!
NjorðR:
Njorð Priest: Fiill horn with champagne and invoke Njorð with your own words or use the following:
Fair-footed father of Freyr and Freyja,
Wave-rider, winning us wealth from the sea,
Shielder of ships, send us good fortune,
Hear us and help us to prosperous harbor,
Bring us a blessing, oh brother of Nerþus,
Pledge of the Vanir, by our prayers be pleased
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In Noatun, oh Njorðr, know now our need.
Chant: Over the Sea a shining ship comes sailing,
The giving god has gained the golden shore,
Abundance he brings for every need availing,
Steer our ships safely in, goodfather Njorð!
FreyR:
Freyr Priest: Fill horn with wheat beer and invoke with your own words or use the following:.
Hail, lord Freyr! All hail to the great god,
Helper of humankind, hail!
Father of the fertile field, fairest of fighters,
Bestow thy blessings now.
The bright boar, Gullinbursti, bears thee to bless us,
Sun-bright splendor of life—
Strong as a stallion, thy phallus fulfills us,
Lord and lover, let us live anew!
Chant: For love, for the very myst’ry of love,
Veraldar goð come, Lord the World come!
Týr:
Týr Priest: Fill horn with red wine, and invoke with your own words or use the following:
Tyr, hear our summons! Undefeated defender
and Lord of the All-Thing, come to aid us now!
As Fenris thou didst feed, of the Beast thou wert binder,
One-hand— thus winning reknown— bless thou our battle!
Now to the God of the Spear do I offer
Blood of the Tree, a holy sacrifice.
As it flows through our veins may it free us from evil—
Lord of Justice, receive this offering!
Chant: Sing praise to the god
Whose name means god,
Holy Týr, hear us calling!
ÞorR:
ÞorR Priest: Fill horn with Bock beer, and invoke with your own words or use the following:
Redbeard, firebeard, bringer of Lightning,
Life-giving stormlord, lover of feasting,
Father of freedom, fighter most doughty,
Donar, defender, dearly we need thee,
Hear us now, hero, hasten to help us,
Gifts thy great goats gallop to bring.
Prosper thy people: pour on earth plenty,
Rain in abundance, right for the season.
Chant: Thor bashes etins,
Thor trashes trolls,
When he swings his hammer,
Oh how the thunder rolls!
With a clash and a clatter,
Our foes he will scatter
From Midgard!
Oðinn:
Oðinn Priest: Fill horn with mead, and invoke with your own words or use the following:.
Odinn, Oski, Joy ordaining,
Wotan, wish-lord, well beloved
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To thy delight let us drink deeply—
All-father, to our feast be welcome!
Chant: A whispering wind whistles in through the window
A God-wind gusts in through the door,
The Wanderer’s wonder is whirling around us,
Each moment the magic is more...
Loki:
Leader: Once, long ago, Odin swore an oath to share whatever drink he was given wih his brother;
therefore we offer this horn to the bound one now. Pour some of Odin’s mead into the offering
bowl.
There is no chant for Loki.
Returning to the World:
Thank the Gods, Alfar, Landspirits, and Directions
Leader: The food is finished, horns are emptied
The time comes for our feast’s conclusion.
Hail to you, Alfar, Aesir and Vanir,
All whom we welcomed here with gladness,
We thank now for bestowing blessings.
Landvætir listen, now we must leave here—
Huldfolk and landwights, duergar and nissen,
Tomten of this place we thank you,
Who have warded well our working.
Norðri and Suðri, Austri and Vestri,
dwarf-kin, we dismiss you, with thanks for your kindness!
Open Circle:
Leader: This Odal round be now unbound,
And common ground!
Let life begin, without, within, One clan and kin!
Carry candle counterclockwise around the room and blow it out
Participants are now free to go. The Leader should check those who invoked gods and make sure
they ar fully grounded. The Kitchen Witch should organize clean-up and make sure people take
their leftovers and serving dishes home with them. After the ritual, the Leader should take the
offering bowl and empty its contents onto the earth or over an outdoor hoarg.
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Winter Finding
Cliff Raeder
Persons:
Godhi
Sentinel
Ritual Items:
Blowing horn
Bolli
Hammer
Spear Drinking Horn
Mead Bag of runes
Call to the Faithful:
The Godhi asks the Sentinel to blow the Kindred HORN three times to call the gathered folk.
[Editor’s Note: Feel Free to edit the below text to suit your own group and location:]
Godhi: Welcome, all Folk who have gathered here to honor the Aesir, and worship with the Kindred
of Thrudheim. This year, we call the Sky-Cloaked one to Frozen Head State Park, where we
celebrate the Rite of Winter Finding as the wheel of the year spins once again. Fall officially
begins with the Autumn Equinox, where the long days of summer finally equal out with the
nights. Our Teutonic and Scandinavian ancestors realized that Sunna was speeding up her
journeys again, and the days would soon grow shorter and shorter, and the long Northern
Winter would set in. The crops would be almost all gathered, and folk would be putting up
stores and gathering those last apples for the lean times ahead. Allfather Odin was said to be
especially active at this time, roaming the Nine Worlds in search of wisdom and for heroes to
send to the Valhall. He would rather have the brave soul feasting in Asgard than freezing here
thanks to some Storm Joten’s ire. Now is the time of the Wild Hunt, where if you are especially
lucky, or if you were born with the Second Sight, you may glimpse the High One riding thorough the twilight sky on Sleipnir, with Freki and Geri his wolves close behind.
At this time of year, we find Midgard charged with spiritual energy; the earth is rapidly changing, with nature making itself ready for winter. The animals are busy stockpiling food or gorging themselves before hibernation, the trees are just starting to turn colors, and the lakes and
rivers cleanse themselves. By connecting ourselves with these forces, we seek to gain wisdom
by observing their transformation, and to fortify ourselves against the stagnation and cynicism
that sometimes befalls us. The Winter Finding ritual will emphasize the gifts of the Allfather,
the blessings of Uller the Huntsman, and the Norns who guide the fates of all living things.
To begin this Rite, I will invoke the might and the essence of Wotan, oldest and most powerful
of the Aesir. But first we must make sure this place is safe and holy, a fitting dwelling for the
King of the Gods. Then we must sing the runes that sanctify this holy place, and welcome the
High Ones to us.
Rune Chant:
Godhi: In ancient times, it was the duty of the Godhi to lead the singing of the mighty Runes Odhin
gave to the folk of Midgard at the proper time. Each rune has a purpose, and to sing the Runes
reminds us of the sacrificethe Allfather made on the World Tree, so that Mankind would have
the gift of wisdom, poetry, and song. To sing the Runes, we must enter the proper state of
mind, and hold the note so it rings out loud and strong, so the music it makes strikes a chord
in our ancestral memory, and rings out along the stream of time from the oldest of days to this
very minute. In this way, it attunes us to the natural world and the divine, and to each other.
The Galdr is the first and oldest form of Rune magic that we have record of, coming straight
from the Havamal. To properly gather the needed holy might and sacred power to direct this
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rite, I will chant the Rune Eihwaz three times.
Eihwaz is the rune of the world Tree, Yggdrasil, though it is the symbol that represents the
Yew. Its power contains the mystery of Life and Death. In the Fjolsvinnsmal, Svipdag asks
Fjolsvith:
Tell me, for I fain would know,
the answer now as I ask,
how that ash is hight which out doth spread
its limbs over all the land?
Tis hight Mimameith, but no man knoweth
From what roots it doth rise
By what it falleth the fewest guess
Nor fire nor iron will fell it
Eihwaz is also the rune of communication, for the opposing-bent ends of the stave represent
knowledge given and received. Odhin hung on the World Tree nine long nights, and for his
sacrifice was given the secret of the runes. Eihwaz, representing the tree on which Sigfather
was bound, is the physical transmitter of wisdom. Eihwaz is especially useful to those who
study, and would be a good rune to inscribe on a technical manual, or language book you are
trying to learn. Eihwaz is also sometimes used as a rune of protection, because it, like Yggdrasil,
has the endurance to withstand all things. When Midgard falls to the Giants at Ragnarok, I
believe Eihwaz is one of the runes that will survive into the New World. Translators are not sure
of the rune’s placement in the Runatal, after all, there are only seventeen runes mentioned of
the full twenty-four, but if I would have to guess I’d say it was the twelfth rune, that which
enables Odhin to communicate with the spirits of hanged men, and learn their secrets. We will
now sing the Galdr of Eihwaz, the Rune of Yggdrasil, to call Odhin from his travels so he can
once again take up the mantle of Old Man Winter, and bring the new Season into Midgard.
The Godhi takes a deep breath, and prompts the celebrants, saying, “Eiwaz”, and starting the
Galdr by chanting “EIWAZ”. The Godhi then prompts them by saying, “Eow”, and chanting, “EOW”.
Finally, the Godhi prompts the celebrants by saying, “Iwahr”, and then he Chants, “IWAHR”.
Godhi: Find now your way, Lord of the Hanged,
Seek your children in Midgard!
Hallowing the Space:
Godhi: We are gathered here, a family of worshippers, to please the Gods with gifts and praise
once again, reminding them of our oath of Kinship, and our ties as Kindred of the Aesir. Clear
your minds of distractions now, and help me to set wardings against those who might intrude
upon our holy sacrifice. The holy writings tell us Thor is the God who comes whenever his
name is called, to fight any and all who threaten his Kindred. As the first, proud son of Odin,
the Thunder-God is welcome in this place, so let us beseech him to cast his hand over us in
Midgard. We will ask Asa-Thor to hallow this grove, and ward us from any ill workings.
The Godhi makes the sign of the hammer over the four directions, holding the Kindred HAMMER
and SPEAR in an X-shape above him at each place. At each of the directions, both he and the
congregation stop
Godhi: Hammer and Spear in the North, Hallow and Hold this Holy Stead.
He repeats this at each of the directions, changing only the name of the direction.
When he is finished, the Godhi holds the hammer aloft, looking skyward and saying,
Godhi: Hold sacred now this ring of Kin, come to honor the Aesir!
The Godhi then replaces the holy items back upon the Ve.
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Godhi’s concerns:
Godhi: Some folk think it odd that we worship Odhin at this time of year. Why not Yuletide or at the
Winter Solstice? Well, we chose the Autumn Equinox as our Odin blot because it is at this time
that the powers of the Gods, after waxing so powerful during the summer, are at last starting
to fade. And in the depths of Winter, at Yuletide, we will be at their greatest waning, so our
thinking is: we want to start the season out right, and what better way than to invoke the First
God, the Allfather. We know Odin and love him, because he is, in a sense, our spiritual father.
It was his breath that gave life to the first human beings on Midgard, and if it were not for his
gentle hand in setting the world in motion, none of us would be able to feel the warmth of the
sun, or keep time by the phases of the moon. It is Odhin who gathers the Gods to counsel
every day at the foot of Yggdrasil, to discuss the day’s business, from the war against Evil to
the tiniest of little things that vex us, his children, here in Midgard. We Asatruar are fond of
saying that we are true Polytheists, that we have many Gods and Goddesses and we respect
and honor them all. This is true, but we would all do well to remember that without the
foresight and unquenchable thirst for information that is maintained by the Allfather, the Nine
Worlds would soon spin back into the Gap from whence they sprang. I would like to read to you
a little from Sturlson’s Prose Edda, and what it has to say about Odin.
“Then spoke Gangleri: ‘Which are the Aesir that men ought to believe in?’
High (meaning Odin) said: ‘There are twelve Aesir whose Nature is Divine.’
Then spoke Just-as-high: ‘No less holy is the Asynjur, nor is their power less.’
Then spoke Third: ‘Odin is highest and most ancient of the Aesir. He rules all things, and
mighty though the other gods are, yet they all submit to him like children to their father.
Frigg is his wife, and she knows men’s fates though she does not prophesy, as it says that
Odin himself spoke.”
Odin is called All-father, for he is father of all gods. He is also called Val-father, since all those
who fall in battle are his adopted sons. He assigns them places in Val-hall and Vingolf, and they
are then known as Einheriar. He is also called Hanga-god, and Hapta-god, Farma-god, and he
called himself by various other names on his visit to King Geirrod.
Invocation:
Godhi: Winter Finding is a magical time of balance, where the weight of the universe is hinged and
ready to pivot. Feel now the expectant chill in the air, the comfortable smell of woodsmoke,
and the dusk that is settling over the land.
Let us honor the Aesir, and our ancestors, by reminding them of their shared fate with us here
in Midgaard, and thanking them for their wisdom, guidance, and protection. Turn your hearts
and minds with me into the Nine worlds now as we welcome and invoke the Far-reaching One.
To really get his attention, we need to be sincere, so when you hear me stop, please respond
on your own.
Godhi: [takes up the BOLLI, and fills it with MEAD, making the sign of the hammer]
Hail to Wotan, Father of the Gods!
Hail to Odhin, giver of the Mead!
Hail to the High One, creator of mankind!
Hail to Haptagud, wise knowledge-seeker!
Hail to Grey Wanderer, teacher of Men!!
Godhi drinks a small sip from the mead in the Bolli, then sets it aside.
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Godhi: At this point I would like to introduce a new element into the Blot which we haven’t done in
our worship of the Gods before. Rather than to have a single round of honor at this point, I
would like to instead make our offering in three rounds, to represent the three Divine Ways
that Odhin has helped Mankind gain wisdom. After the third round, I will ask Odhin to bless
each Kindred member in kind. I would like each of you to be thinking of what you would most
like your blessing for. It could be a simple request, such as guidance in your relationships, or
a more specific favor that you would like granted. Remember, asking the High One for help is
a great honor, and should carry with it the same weight as a sacred Oath. You will then draw a
holy Rune from the Kindred set, and this will be Odin’s sign unto you.
The Godhi fills the Kindred Horn with mead, breathing upon it and chanting the rune EIHWAZ.
Godhi: Under one root of the World lies the Spring of Mimir, in which is hidden knowledge and
understanding. Mimir is full of wisdom because he drinks water from the spring out of the horn
called Gjoll. Wotan came to the Old Jotun, and there asked for a single drink from the spring,
but he did not get a drop until he had given one of his eyes as a pledge.
Meditate now on what price you would give for the wisdom and experience of the Gods.
The Godhi then goes around the celebrants, while the person makes his or her private commitment, then offers a drink from the horn.
The Godhi then takes the horn of mead back to the Vé, and pours another round.
Godhi: Odhin, fill this mead with creative power, that it may be for us as the draught you took from
Mimir for the Good of the Gods and Mankind. [He then takes up mead and pours it into the
Horn, and once again breathes on it and chants the rune EIHWAZ.]
Godhi: Odin drank the mead that Gunnlod offered, and changed himself into an Eagle and swiftly
flew away. When Suttung, her father, saw the Eagle in flight, he knew what had happened and
also took the Eagle’s shape and flew after him. Now when the Aesir saw where Odhin was
flying, they put their crocks and mugs out in the courtyard, and when the Allfather, heavy with
mead, flew over the walls, he spat the mead into the vessels. Thus we gained the mead that
makes poet or scholar of those who drink it.
Godhi: [carrying the Horn of mead to each celebrant] Drink the mead of inspiration. What does it
tell you?
The Godhi then goes back to the Vé, and refills the horn.
Godhi: Odhin, we like you are seekers after wisdom. Let this drink be as the fine golden liquid
poetry that you took from Gunnlod and the Jotun Suttung.
[He then takes up mead and pours it into the Horn, and once again breathes on it and chants the
rune EIHWAZ.]
Godhi: Odin’s third quest for wisdom involved the sacrifice of his own person, to give up everything to be all that he could be. Such a gift is immeasurable to Mankind, but we thank him
nonetheless. Let this last drink be to honor the Wisest Ase, and thank him for his gifts. Now is
also the time to ask the Allfather’s blessing. You may do so aloud or silently, as you wish.
He then takes up mead and pours it into the Horn, and once again breathes on it and chants the
rune EIHWAZ.
Godhi: [carrying the Horn of mead to each celebrant] Drink to the memory of Odhinn’s sacrifice.
What would you have from Odhinn? [After each celebrant drinks, the Godhi will tap him/her on the
sleeve with the spear] Wotan’s blessing upon you!
The Godhi then goes back to the Vé, and holds up the Bolli.
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Godhi: [chanting the Rune Stanza]
Wounded I hung on a windswept gallows
for nine long nights,
Pierced by a spear, pledged to Odin
offered, myself to myself.
The wisests know not from whence spring
the roots of that ancient tree.
They gave me no bread, they gave me no mead
I looked down, with a loud cry
I took up runes of power: from that tree I fell.
When finished, the Godhi takes up the Spear, and the Kindred’s bag of runes. He goes to each
celebrant, and presses the spear to their breast.
Godhi: Choose now your sacrifice, and gain the wisdom of it.
The celebrant then gets to take out a single rune. They may contemplate it for a few moments,
then the Godhi goes on to the next celebrant. Each person should get a chance to choose a Rune.
Godhi: Odin, we have dared to seek inspiration that the folk may be protected and prepared in
time of hardness and strife. So warded, may we persevere, and witness the coming resurgence in the heavens and in the hearts of our people. We thank you for your presence here
with us today. Be mindful of us here in Midgard, and fare well in your wanderings.
The Godhi then pours the rest of the mead from the Kindred Horn into the Bolli, and at the end of
the rite, takes the Bolli to the place of sacrifice. The Godhi leads the procession of worshippers to
a holy spot, and pours out the remains of the Bolli.
Godhi: Accept this our sacrifice, Lord of Valhalla, and remember the little strugglings of your
children in Midgard. May we strive to learn from your example, and wax greater in the learning.
All: From the Gods, to the Earth, to us.
From us, to the Earth, to the Gods.
A Gift for a Gift.
Kindred Rites:
Godhi asks if any Kindred Rites need to be performed at this time, or if there are any new concerns
that need addressing (travel blessings for far-journeying friends, well-wishes for the sick or injured, etc.).
Benediction:
Godhi: Now is done the Holy Work! Go now, and remember what took place here today. Meditate
upon my words and the Rune you gained through sacrifice, and may Thor and Wotan bless and
watch over you until we are reunited again. This rite is ended. Hail and Farewell.
All: Hail and Farewell.
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Winternights
Ybjrtr
Introduction:
This is one of the more elaborate rituals preformed by our kindred. It involves a fair amount
of poetry and call and response with participants. It is a great ritual if you want to have participants more involved in the performance of the ritual.
Persons:
ÞorsgoðI
Godhi or Gythja
Ritual Items:
Black or dark blue cloth to cover the winter or harvest altars.
Winter protection runic talismans
Blessing bowl
Winter Altar:
Items to represent winter (snowflakes, evergreen branches, etc.)
Dark candles
Sleigh bells
Vodka chilled in a bowl of ice or cold tonic water
Iced glass to pass vodka and/or tonic water
Beef or wild game jerky
Stout beer or strong tea
Box to hold the talismans until spring
String or ribbon to tie the box shut.
Harvest Altar
Bread
Apple slices
Fruit ale (wheat raspberry or cherry ale) and/or apple cider
Green and yellow candles
Thor’s Altar:
Red candle
Large Thor’s hammer
Suggested Venue:
This ritual is best performed inside. When it was originally performed we set up 3 separate
altars, but you can take an existing altar and divide it into 3 sections. This ritual also calls for
some specific alcohols. I’ve tried to make non-alcoholic substitutions.
All gather around the three altars. The harvest altar is uncovered and the candles are burning,
Thor’s altar is in the center, while the winter altar is covered with a black cloth. All gather in a
circle and there is silence until the space is hallowed.
Þorsgoði: Ullr ok Skaði vigjum norðr-aettina.
Þorr vigi austr-aettina.
Aesir vigjum suðr-aettina.
Vanir vigjum vestr-aettina.
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[Ullr & Skadhi hallow in the North]
[Thor hallow in the East]
[The Aesir hallow in the South]
[The Vanir hallow in the West]
A Book of Blóts
Ljosalfar vigjum fyrir ofan oss.
Svartalfar vigjum undir oss.
[The Light-alfs hallow above us]
[The Dark-alfs hallow below us]
Goði/Gyðja [in a quiet tone]:
Days grow short
the gathering dark
Lessening light lulls all life:
Feel the frith of fall’s fullness
Full hearts of harvest flavor.
Goði/Gyðja [picks up bread and apple slices and passes them around and says:]
Great gifts granted from great gods
Apple sweet strengthens soul
Grain ground to bread gilds the body
Beer brewed the bond between gods and Man.
Goði/Gyða [passes horn with a light wheat raspberry or cherry ale and says:]
Sweet flavor of fall’s frith
Happy tongue tells tales of old
Great thanks thunders forth
Last sips served to gods
Goði/Gyðja [pours our the rest of the ale to the following:]
Freyr, friend of fields and folk
Bygvir and Beyla bringers of bounty [BOOG-vir, BAY-la]
Þorr, ripener of rippling grain
Sif, giver of golden wheat
Landwights’ care caressed the earth
Jorð, sustainer of lands store
Great thanks thunders forth
Sweet flavor of fall’s frith,
Full hearts of harvest flavor,
Great gifts granted from great gods.
ALL: Heill Aesir ok Vanir!
[Hail the Aesir and Vanir]
[There is a moment of silence.]
Goði/Gyðja: Lessening light lulls all life;
Days grow short the gathering dark….
ALL [softly, as an echo]: The gathering dark...
[Goði/Gyðja blows out the green and yellow candles on the harvest altar and then drapes a black
cloth over it. The room should now be very dark. The goði/gyðja begins again in an ominous
tone:]
Goði/Gyðja: Hræsvelg’s wings wear away all fall’s frith
[H’RAYS-velg]
Vindsval’s kin cools the land
Thrym mocks mighty Þorr
Water hardens hard the land
Gerð declines Freyr’s desire
Ymir’s children chill the land.
[translation – Hræsvelg is the eagle that sits at the top of Yggdrasil. Vindsval is the father of
winter]
ALL: Ymir’s children chill the land.
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Goði/gyðja: Gathered dark is troll’s delight
Storms rise rimethurses’ rage
Jotnar devour daylight and life
Ymir’s children chill the land.
ALL: Ymir’s children chill the land
Goði/gyðja: Life buried beneath white blast
Cold grips our gaping hearts
Fimbulwinter fear frightens hope
Ymir’s children chill the land.
ALL: Ymir’s children chill the land
Þorsgoði lights the red candle on Þorr’s altar, then takes the hammer from the altar and holds it
above his/her head:
Þorsgoði: Helper of Man, mighty one, Son of Jorð, Mjollnir’s wielder, Middle Garth Warder, Father,
Friend, Þorr.
All: þorr, Helper of Man, mighty one, Son of Jorð, Mjollnir’s wielder, Middle Garth Warder, guard us
against all ghastly wights.
Þorsgoði makes hammer sign over the winter protection talismans.
Þorsgoði: Þorr guards us against all ghastly wights. Þrym is no match for mighty Þorr. Ymir’s
children chill the land, but Þorr guards our garth. Cold bites but hammer fights, safe in Sif’s
husband’s grasp.
Tray of talismans is passed, and each person takes one.
Þorsgoði: Protect us, Þorr, through all winter nights, from all blighting wights.
Horn is passed with stout and all salute Þorr in the manner they wish.
Þorsgoði: Feel Þorr’s strength
Stout might in blood.
Þorr’s candle is left burning. Black cloth is lifted from Winter altar.
Goði/gyðja: The year turns to cold time
Sun falls short fading days
Quiet winter wisdom waits
Listen now to northern gods.
The white candles are lit and the sleighbells are rung.
Goði/gyðja: From Þrymheimr from Ydalir
We welcome worthy winter wights
[THRIM-heim, U-daller]
Skaði shadow bright shares her might
Winter warder of Earth’s womb
Let your blanket bind ice-bite
ALL: Öndurdis, Öndurgoð
We hear the howl of skis
We hear the howl of wolves.
[OEN-dur-dis, OEN-dur-god]
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[translation – Öndurdis and Öndurgoð are by-names for Skadhi and Ullr]
Goði/gyðja: Warrior’s din dark maiden’s shield
Fast bellow of baying bow’s arrow
Harsh judge but just
Ward us from wild beasts
Save us
from ice’s slip
ALL: Öndurdis, Öndurgoð
We hear the howl of skis
We hear the howl of wolves.
Goði/gyðja: Mother of family faithful to Troth
Sæminger’s sons staunch defenders
Long line of loyal jarls,
Blessed seed heathen sig won.
[SAY-ming-er]
Translation: Sæminger is a son of Odin, progenitor of a famous line of earls
ALL: Öndurdis, Öndurgoð
We hear the howl of skis
We hear the howl of wolves.
Goði/gyðja: Winter is cold. Winter’s taste is bitter, but power is winter, the great gestation, the
great magic of life and death.
Goði/gyðja picks up a crystal decanter of vodka and pours it into an iced crystal goblet]
Goði/gyðja: Taste the ice bite, taste the bitterness.
Taste the bliss of Skaði’s cup.
Each person takes a sip of vodka and then pours out an offering to Skaði or another winter wight
of their choice and then the cup is passed. The goði/gyðja ends this part by pouring out the
remainder and saying:
Goði/gyðja: Remember Skaði in the howling winter nights.
The sleighbells are rung again.
Goði/gyðja: Northern lights glisten gleams at wintertime
Glory god Ydalir’s light
Shining Ullr flare of Vanic life
Bright flashing glad at night
Best at bowmight bale of blighting wights
ALL: Öndur-Ás, Boga-Ás Veiði-Ás, Skjaldar-Ás
Great glory god of Northern Garth
Hallowed hunter of winter’s harvest
Life’s protector of potent seeds
For you fathom Yew’s mysteries.
[OEN-dur-ahs, BOW-ga-ahs,
VAY-the-ahs, SHAL-dur-ahs]
Translation – Öndur-Ás, Boga-Ás, Veiði-Ás, Skjaldar-Ás are by names for Ullr.
Goði/gyðja: With magic skill the sea is crossed
Bright bone brought you there
Dark shadows shape the winter
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Your bright light
lessens the fear.
ALL: Öndur-Ás, Boga-Ás Veiði-Ás, Skjaldar-Ás
Great glory god of Northern Garth
Hallowed hunter of winter’s harvest
Life’s protector of potent seeds
For you fathom Yew’s mysteries.
Goði/gyðja: Two shores you share
Dark death dazzle of life
Bodies slayer spirits keeper
Hallowed hunter hunger’s healer.
ALL: Öndur-Ás, Boga-Ás Veiði-Ás, Skjaldar-Ás
Great glory god of Northern Garth
Hallowed hunter of winter’s harvest
Life’s protector of potent seeds
For you fathom Yew’s mysteries.
Goði/gyðja [picks up the plate of jerky, preferably of wild game if possible]: Winter is cold,
winter’s taste is bitter, but power is winter, the great gestation, the great magic of death and
life.
The goði/gyðja takes the jerky, tears off a piece and passes it, saying:
Taste the flesh, taste the blood
Taste death that gives us life.
The goði/gyðja passes a horn of stout and says:
Remember Ullr’s light in the cold, dark night.
[Others may pour to whomever they wish. At the end, the rest of the stout is poured out. The
goði/gyðja picks up the box to put the “seeds” for spring into. As the box is passed, each person
puts in their own “seed”.]
Goði/gyðja: Now we take our hopes to plant
Holle holds all hopeful seeds
Wuldor guards next year’s gains
Skaði shields our future share
In winter’s womb new life begins.
[HOLE-ah]
[Wuldor is another by-name for Ullr]
The box is tied shut and covered with a black cloth. Þhorsgoði/gyðja clears the circle.
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Holy Spring Kindred’s Mothernights
Jennifer Culver
Speakers:
Harrow-Thane
Harrow-Ward
Ritual Items:
Candles to surround the space
Drinking horn
Smaller bowl outside of space
Pen and paper
One candle in the center
Blót-bowl
Bag of runes
Setting:
Harrow Thane: The year is drawing to a close. It is now time to gather indoors and turn our
thoughts inward as the shortest night of the year approaches and Winter’s grip is closing over
the land. It is time to rally for the sun, for the folk, and for the things we love the most.
Creating Sacred Space:
Harrow Ward lights CANDLES surrounding the folk but does not join the folk yet.
Harrow Thane: Work fire against unholy undead
Work fire against evil elves
Work fire against shady scathings
Work fire against all that is loathed which into the wistead fares
Harrow Thane lights the CANDLE in the center
Harrow Thane: Stand I here speaking for folk
Bid I the Hammer Wielder, bid I the Hallowing God
Bid I the Holy Heaven-Rike’s Ward
Earth I bid and Upheaven
And those hidden and held in Hell’s frith.
Harrow Ward: [pours out offering into SMALL BOWL set outside the space] Take this gift all you
who would destroy our workings here tonight:
Trothless trolls
Thurses, all begone! It is a gift freely given. Now leave us to our working.
Harrow Thane: Hear me high and low of Heimdall’s kin.
Holy Hearthflame heats the stead.
Let Frith flow as fire burns,
And neither woe nor witless words be made.
Sunna, sig-star of heaven!
Against Winter’s woe aethel-like you fly!
But the darkens delves into the depths of the year
For you, we will stay and fight while you fare across the skies
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Fare here Frigga, Mistress of Frith!
Be welcomed with worthy speech!
Great Lady of Light and Seeress of all that is to become
Come to our homes this night, Great Mother
Fare here Holda, Mistress of Hearth and the Hunt!
Be welcomed with worthy speech!
Hearkener of those whose work is worthy
Come and lay down the distaffs of the day!
Fare here Disir, Ancient Mothers all!
Be welcomed with worthy speech!
Holy to our hearth fire and home
Guard and guide your kin as the sun goes down!
Fare here and welcome, all the Gods and Goddesses, Forefaring1 kin, and those wealful wights
of the land, water, and sky, those who made us, make us, and help us be whole.
Bede:
The Harrow Thane says something at this time from the heart, about the season and his/her
community in particular.
The Harrow Ward fills the HORN with MEAD and hands it to the Harrow Thane.
Harrow Thane: Gods and goddesses all, we gather together to greet you with worthy speech.
Make mighty this mead for us, your folk.
Harrow Ward offers the mead to each person gathered. The Harrow Thane then pours the mead
into the BLÓT BOWL while reciting something (like the Gebo rune poem).
Seeing of what is to become:
Harrow Thane: As the veil remains thin between what lies beyond and what lies before us, let us
look at the forces that are becoming in our lives. For Yule is a time to contemplate, to consider,
to create what we want to become in the next year
Harrow Ward comes to each person, who picks a RUNE; she writes it down on paper and goes
on to the next person.
Closing
Harrow Thane: As you fared here and well came, now it is time to leave this stead.
Fare well and Wassail, all of Heimdall’s kin who heard our call! May the blessings of the season be
upon you!
Harrow Ward blows out the candles, whispering thanks to the Mothers for their presence on this
holy night.
1
From Modern German, “Vorfahren”, for “ancestor”
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Yule
Audthryth & Ybjrtr
[Editor’s Note: This is a three-part ritual, performed over the course of a weekend retreat in the
mountains with an additional part written for members of the kindred who were unable to make
the trip.]
Persons:
Godhi
Freysgodhi
Gydhja
Thorsgodhi
Four additional Speakers
Ritual Items:
Thor’s Hammer
Basket
Birdseed
Candle or Yule Log
Small item representing
Drinking Horn
Blessing Bowl
Oranges
Suet
Thread/Ribbon
Mulled Cider
Ancestral Mementos
daily work
The oranges are halved and the fruit is removed carefully, leaving the peels intact. These are
then filled with suet and dipped in birdseed, to be offered to the landwights (personified by the
local bird population – the thread/ribbon is used to hang them from tree branches). This can be
done ahead of time, or as a Friday afternoon activity before the evening ritual commences.
For the mulled cider, heat a gallon of apple cider in a large saucepan or stockpot. Add 2-4
cinnamon sticks, a tablespoon of whole cloves, and ground nutmeg to taste. Increase recipe as
needed.
Participants in the main retreat are asked to be prepared to share a song or a story after the
sumbel.
Ancestral Mementos may be pictures or any other item that recalls a particular relative/ancestor.
Suggested Venue:
This ritual was originally performed at a rented cabin in the Rocky Mountains. It could be done
in any location, really – the idea was to get away from it all, and take some time away from our
usual location in order to focus on spirituality without our usual distractions. Any space that allows
this will work, whether it’s a campsite, rented cabin, beach house, etc.
Friday Night:
Everyone has arrived and settled their stuff into their rooms. The Gydhja calls the folk together.
The Thorsgodhi takes up his hammer and hallows the cabin. [Presumably with a Hammer Rite —
ed.].
Gydhja: We come together this weekend to mark the passing of another year. This time is special
because we stand between years. Traditionally this was a time that was set apart from the
mundane tasks of every day living. As spinning was banned, I would like us to set aside our
everyday chores so that we may recuperate and prepare for the coming year. I would ask
those who are willing to place some representation of their work into this basket and accept
this cup of frith.
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May Freyr bless us and bring laughter and joy to this cabin.
[As each person comes forward the Godhi or Gydhja presents them with a welcoming draft,
saying:]
Godhi/Gydhja: May laughter and warmth fill your heart.
Godhi: Dark is the night and cold is the wind.
We hear the wolves howl outside the gardh.
Strange and wondrous beings walk through the land.
Mighty Mjolnir’s wielder protects us from harm.
Gydhja: Great and mighty ones we call you!
Mothers of our clans we remember you.
Fathers of our clans we greet you.
Honored ones and high ones be welcome in this hall.
[A bowl is placed in a special place and a little bit of something is poured into it for our ancestors.
Throughout the weekend this bowl will be here to receive any offerings that people would like to
make. This bowl will poured out on Sunday before we leave.]
Godhi: Let us gather together our gifts for the land spirits.
[Everyone gathers up the previously prepared orange halves and goes outside. Godhi says:]
Spirits of round sky and spirits of flat earth, spirits of running water and plants of field and forest
and mountain: Accept these offerings, our gifts to you.
[Everyone hangs up their offerings and goes back into the cabin.]
Saturday Night:
There is a full feasting table and a wassail bowl of mulled cider laid out, as well as a smaller
Ancestor’s table.
Person 1: Sunna sinks down
into dark sea
wolf and wind howl
outside the walls
now Holda shakes
out her snowy bed
now are life-fires
hid in yew-night.
Person 2: From Thrymheim, Skadhi,
shadow-black, skis
Wodan’s grey steed
leads ghosts on the wind
trolls fare from cliff-halls
harry from rock-caves
etins arising
from ice and stone.
Gydhja: Ye who would watch
this night, ward ye well.
Person 3: Sunna sinks down
into the dark sea
But Gullinbursti
gleams bright in the hall.
Well are we warded
who watch this night
by boar tusk’s thrusting
by Thunar’s strength.
Person 4: In this high hall
stand all holy kin,
from sib-roots to branches
run hidden fire.
Thunar’s stark hammer
this hall has hallowed
Alfs and idises
the dark and light kin
Fro Ing and Frowe
share now frith and might.
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Gydhja: We kindle this flame for the year’s Yule night. May Sunna’s return be swift.
A candle or yule log is lit (depending on availability of a fireplace or firepit). An extemporaneous
blessing is said over the feast by the Freysgodhi.
Godhi: Out of respect to our gods and goddesses and those who have gone before, I would like to
offer up the first of the feast to them. Please come forward and pour a little wassail to those
you would like to welcome among us.
People come forward and dip out a little wassail and pour it into the blessing bowl. This will be
placed on the ancestor’s table, along with any mementos that people wish to add. After this is
done the Gydhja comes forward again and dips out some more wassail.
Gydhja: Hail to the alfsall ringed around us,
The fathers of our folk.
Hail the disirall ringed around us,
The mothers of our might.
Hail our kinin hidden lands
Hail the Yule-wights high!
After people have eaten their fill we will go forward with a three round sumbel based on the
following rounds:
Goddesses and Gods
What you’ve accomplished in the past year
What you hope to accomplish in the coming year
After the three rounds are over, people may share stories and songs.
Sunday:
Before everyone leaves, the folk gather together to take the blessing bowl outside. After the bowl
is poured out the gifts to the land spirits are cleaned up, if that is necessary.
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Solo Yule Rite
Audthryth & Ybjrtr
Editor’s Note: This was written for members of the kindred who could not attend the kindred’s
Yule Rite described on the preceding pages.
Ritual Items:
Drinking Horn
Beer or other Beverage
Blessing Bowl
Candle
On Saturday night, pour out a horn of beer or other beverage and say:
Dark is the night and cold is the wind.
I hear the wolves howl outside the gardh.
Strange and wondrous beings walk through the land.
Mighty Mjolnir’s wielder protects me from harm.
Great and mighty ones I call you!
Mothers of our clans I remember you.
Fathers of our clans I greet you.
Honored ones and high ones be welcome.
Drink some of the beer/beverage and pour some out into a bowl for the ancestors. Light the
candle and say:
I kindle this flame for the year’s Yule night. May Sunna’s return be swift.
Order a pizza or cook a special meal. Give some of your food and drink to the ancestors and the
gods. Throughout the meal think about what you have accomplished in the past year and what
you would like to accomplish in the coming year. If you want, pour out some more beer/beverage
and ask for the gods’ and goddesses’ blessing on your goals. Also remember that you and your
kinsmen are together in spirit. When you are done take your offerings outside and say:
Spirits of round sky and spirits of flat earth, spirits of running water and plants of field and
forest and mountain: Accept these offerings, my gifts to you.
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PART IV - TIDES OF LIFE
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Rite of Birth-Pledging and Naming
Cliff Raeder
While the rite calls for the presence of Mother and Father, it is possible to have different people
fulfill those ritual roles as needed by the structure of the family in question.
Persons:
Godhi
Sentinel
Mother
Father
Child
Ritual Items:
Kindred horn
Family’s sword (or other weapon)
Mead
Good wishes or blessings for child (most likely oral)
Godhi: I now have a very pleasant duty to perform. Just like the Grimm’s fairy Tale Sleeping
Beauty, we now would like to introduce a new life into the Kindred, and ask that you, my
people, will help her grow strong in the ways of our Folk. Mother, if you would bring the Baby
forward.
[parents bring child forward]
Godhi: We gather here, in the company of our Kindred,
Our friends, our people, and our Gods,
To welcome a small and blessed one
Who is new to Midgard
Let us present now the young one
Before the Gods, for their protection,
For all her life.
Father: O Odhin, Allfather,
Lend her your cloak,
As you did for Ask and Embla,
Cover her with your sacred protection,
Grant wisdom, and victory in all things,
Hail Odhin!
Mother: O Faithful lady of Earth,
Good and loving mother of the Gods,
Come now, and spin for this wee one
A garment of luck and prosperity,
A fine raiment of charm and wit,
That none may resist,
Hail Frigg!
Godhi: Strong Laughing One, Great Hearted and Good,
Hammer in Hand, Friend and Companion,
Come now, good comrade,
And place your strong arm of protection,
About this small and beloved child,
Grant something of your vast strength,
Thy joy and laughter
That her life may be long and rich,
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Hail Thorr!
[The Godhi motions for the Sentinel to sound the KINDRED HORN]
Godhi: Who is it that now comes before the Gods of Valhalla? And who speaks for this small and
sweet one?
Mother: Before those of our family,
Before our good friends,
Before our Folk and the Mighty Gods themselves,
Before those who are seen, and those who are with us in spirit only,
Do I bring forth (CHILD’S NAME), my child and treasure
We have long waited for this baby
And brought her forth in love.
Godhi: As Godhi for this Kindred, I must stand here for my people, to help guide them along the
path of wisdom towards Valhalla. But just as (CHILD’S NAME) cannot grow to know the Gods
alone, neither can I perform this rite without help. I would ask that my Kinsmen come forward
to help me pledge this child.
The Godhi then waits for the Kindred to assemble.
The Godhi will give the FAMILY’S SWORD (OR WEAPON) to a Kindred Member, who will hold the
hilt during the ceremony. Father and Mother place hands on the blade.
Godhi: In the Names of the High Ones,
I ask you both to place your hands
On the Sword of your Family.
Harken closely to my words,
For bringing this life into Midgard,
And into our family of Kindred,
Is one of deepest importance.
Godhi: Do you promise to raise (CHILD’S NAME) in a warm, healthy household, bringing her to
Blots and Sumble, to meet often with her Kindred? If so, say “We so swear.”
Father and Mother: We so swear.
Godhi: Do you promise to introduce (CHILD’S NAME) to the Aesir Gods, To teach her of our ways,
and to instruct her of the path you have chosen? If so, say “We so swear.”
Father and Mother: We so swear.
Godhi: Will you promise to watch over her and keep her safe, Protecting her from all ills, until she
is able to defend herself? If so, say “We so swear.”
Father and Mother: We so swear.
Father and Mother turn to the congregation
Father and Mother: We cannot fulfill this oath alone. We need the help of our Kindred to raise this
child properly. If you have a blessing for her, please come forward at this time to bestow it.
The Congregation comes forward, one by one, to give good WISHES and bestow BLESSINGS on
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the infant.
Godhi: We have all given our blessings, and well done is the work. But there is one more part of
this rite in which we wish to partake at this time. In our days spent with (CHILD’S NAME), we
have realized that her Wyrd has not yet been set. Her path is still untrodden, and we know not
what gifts she has nor what the future holds, so we reserve the right to withhold our brags for
now. But she must now begin her journey upon the path of the Right, and it is we who will
guide her.
[Godhi then makes the sign of the hammer over (CHILD’S NAME), marking her forehead with
MEAD]
Godhi: Before all who gather in this dark twilight,
Are you promised truth and a shield of might.
Gods to protect and a Kindred strong,
And all the blessings of the Gathered Folk.
Odhin, Frigg, Thor, all the Gods shall watch over you,
A bond with you is sealed by the Aesir.
Until death take you, or the End of the World.
Welcome into the Kindred, O little one.
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Man-Making Ceremony
Stefn Thorsman
Introduction:
One of the most important rituals an Asa-child can participate in is the ceremony in which he/
she passes through the transition from childhood, to a recognized adult in the community. This
ritual has a positive effect on the child because he/she then knows that they are no longer seen as
just “one of the kids,” but as an adult. They are also expected to behave like one. Once a boy has
completed this ritual, he must be considered an adult in all ways. In the Kindred or Hearth, he is
given the same responsibilities as the other men. In the home, he should be given more freedom
than before, but he should also have added responsibilities.
Persons:
Godhi
Father
Mother
Child
Ritual items:
Ritual Hammer
Drinking horn and appropriate beverage of ale or mead.
Blót bowl
The mother’s gift of a new shield and spear
A bag of new runes
Before this ritual can take place, the parents should choose male elders from the community to act
as teachers or guides for the child. Their job is to give a “gift” or “life lesson” to the young man—
something that he will be able to utilize and use throughout his life. This can be a skill of some
sort, a physical item, or even advice on how to conduct himself in certain “life” situations. In our
Kindred, we usually hold these rituals during our yearly gatherings of Ostara and Ægir’s Feast.
Starting in the morning, the chosen men who are participating in the ritual will come to him, one
at a time, throughout the day. They will then take him off somewhere quiet and private and teach
him their lesson.
The Father of the young man should be the last one to meet with him. After his lesson is finished,
the Father leads the young man into the Hall or grove where the ritual will take place. The Mother
and members of the community should already be assembled and waiting for their arrival: men on
one side, women on the other. The mother is holding the spear and shield. This rite can be
conducted by the father, an Uncle, a trusted male friend of the family, or a Godhi. I’ll use the term
“Godhi” for the sake of wording, but you can change or modify it to suit your own needs.
[Godhi performs the Hammer rite and hallows the ritual area. After that is finished, he addresses
those assembled.]
Godhi: We gather today to witness a transition in our community. We witness the
transformation of one who was a child, and was cared for and protected by his mother, but now
enters into the hall of men and warriors.
[The Godhi turns and addresses the young man.]
Godhi: [Child’s name], we welcome you here before us. In the name of Odhinn the AlFather, may
he grant you wisdom and inspiration!
In the name of Thor, protector and friend of all Midgard’s children. May he bestow upon you
his strength, courage, and tenacity! May it grow ever within you!
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In the name of Freya! May she bring you beauty always in your life!
In the name of Frey! May he grant you good harvest and gain from this day forward!
In the name of Frigga, the Almother! May she always give you good counsel and remind
you of a mother’s love and devotion.
Godhi: [Child’s name], are you ready to assume the responsibilities of adulthood, to honor thyself, your parents, and your community?
Child: I am.
Godhi: Have you learned the lessons, and gained the wisdom from the elders in our community
that have met with you today?
Child: I have.
Godhi: I now call on the men and warriors who have given gifts, knowledge, and inspiration to
this future warrior, and member of our community, to step forward one at a time and tell us
what they have given him.
[Each man then steps forward and describes to those assembled what gift or lesson they have
given. When they are finished, they step back into the group.]
Godhi: [Child’s name], are you ready to cross over the bridge from childhood, and accept the
symbols and weapons of manhood, and to always conduct yourself in an honorable way to
yourself, your family, your community, and the holy Gods and Goddesses of our Folk?
Child: I am!
Godhi: Do you pledge before the holy Gods and Goddesses and all who are gathered here today,
to always conduct yourself with honor, to tell the truth, and to strive for the highest ideals in all
areas of your life?
Child: I do!
Godhi: Then let his mother step forward at this time and give him the spear and shield of a
warrior. Symbolizing that he is no longer a child, no longer connected to her apron strings, but
is now a man! A man who will need the tools, knowledge, and weapons to serve and protect his
family and community! A man who will now stand in the halls of men and warriors with the
other men and warriors of his tribe and community!
Mother: My son. I give you your first shield. May it always protect you and keep you safe from all
harm.
I also give you the gift of runes! May they give you the answers to the questions that you
will have as you travel on your life’s journey.
May the knowledge and lessons that the men and warriors of our community have been
given to you, serve to shield you from life’s hardships, and the difficulties that life throws at
you.
Although you arrived at this holy place a child, you will leave here today as a man.
[The Mother hands the BAG OF RUNES, and the SHIELD to the son. She then pushes him away
from her towards the men. The Father holds the SPEAR aloft.]
Father: Hear us now O Gods and Goddesses of the AEsir and Vanir! [child’s name] is now
recognized as fit and ready to sit in the councils of the warriors and men of our community and
tribe!
To always defend those in need.
To always give council when asked.
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I ask the Gods and Goddesses to always guide his hand and his heart, and to direct him to
greatness!
[The Father then gives the spear to the new man.]
Father: [Child’s name], accept this spear as the symbol of your transition from childhood to
manhood! May it always protect you, and serve to protect those you love! May your hand
always be steady, your heart strong and Tru, and may you always be an asset to your family
and community! Do you accept this?
Child: I do!
Godhi: I call now on the Folk gathered here today. Do you recognize [child’s name] as a man and
a member of our community?
ALL: AYE! We do!
[The new man steps forward and says:]
New Man: I give thanks to the Gods and Goddesses of my ancient ancestors! And also to my
Mother, my Father, and the Folk! At this time and place, I have become a man. My life from this
point on will be forever changed.
[The New Man holds up the rune pouch.]
I shall always seek knowledge for myself, and the Folk! Hail Odin!
ALL: Hail Odin!
[The New Man holds up the spear.]
New Man: I shall always be a warrior, honorably protecting myself, my community, and those in
need. Hail Tyr! Hail Thor!
ALL: Hail Tyr! Hail Thor!
New Man: Hail Freya! Hail Frigga!
ALL: Hail Freya! Hail Frigga!
New Man: Hail Frey!
ALL: Hail Frey!
Godhi: Welcome [new man’s name]. Welcome to the community as a man!
[The Godhi turns to the assembled folk, fills the DRINKING HORN and makes the hammer sign
over the horn.]
Godhi: I would now ask that you join us in a toast of celebration!
The horn is passed among the folk who toast the New Man. After the horn has been passed, the
remaining contents should be poured into the BLÓT BOWL. At the end of the rite, the contents of
the bowl should be taken outside and returned to the earth in a spot that you deem appropriate.
If you’re already outside, then pour the contents of the horn directly into the earth.
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Woman-Making Ceremony
Stefn Thorsman
The introductory remarks from the Man Making ceremony also apply here.
Persons:
Mother
Father
Child
Godhi or Gydhia
Prop list:
Ritual hammer
Blót bowl
Spear from father
Drinking horn
Two large bottles of mead
A spindle
Key ring with one key attached
Personal gifts from mother Bag of runes from father
Before this ceremony takes place, various women of the community should have already met with
the young woman. They can do this either as a group, or individually. The purpose of this meeting
is to instill in her the knowledge and mysteries of becoming a woman. It also serves as an opportunity to give the young woman personal gifts and “life advice” from the women of the community. In our kindred, the women meet with the girl the night before the ritual as a group. The
following day, individual women who have been chosen by the mother and the young woman,
come to her and take her off to a quiet place and present her with a meaningful gift. This can be
advice, a skill of some sort, or even a present that has significant meaning. The last woman who
meets with her, (this could be a parent) should be the one to lead her into the Harrow, where the
men and women of the community are already gathered. The men should be on one side, women
on the other. The mother and father should be standing at the altar with the Godhi/Gydhia, or
whoever is conducting the rite.
The Godhi/Gydhia hallows the area with the Hammer rite. They then step forward and address all
who are gathered.
Gydhia: We gather here today in this holy place to witness a transition in our community. We
witness the transition of one who was a child, and was cared for and protected by her mother.
But now she enters the hall of women.
At this point, a woman chosen before hand, or the Gydhia, invokes the Goddesses and the Idises
to join in and become part of the ceremony. Any dead female relatives that played a significant
role in the child’s life should be called at this time.
Gydhia: [Child’s name], we welcome you before us in the name of Frigga, Freya, Sif, Idunna, and
all the Asynjur! Are you ready to assume the responsibilities of adulthood, to honor yourself,
your mother and father, and your community?
Child: I am!
Gydhia: Have you learned the lessons and gained wisdom from the elders in our community that
have met with you?
Child: I have!
Gydhia: I now call upon the individuals who have given knowledge, and inspiration to this young
woman. Please step forward, one at a time, and tell us what each of you has given her.
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The individuals step forward at this time and tell what they have given the child.
Gydhia: [Child’s name], are you ready to cross over the bridge from childhood and accept the
symbols of womanhood? And to always conduct yourself in an honorable way towards your
family, your community, and yourself?
Child: I am!
Gydhia: Do you pledge before all who are gathered here today to always tell the truth, and to
always strive for the highest ideals in all you do?
Child: I do!
Gydhia: Then let the mother step forward at this time to speak and present her gifts.
Each parent, is encouraged here to write something both personal and meaningful, something
that will make this ritual their own. Feel free to embellish and customize this rite to meet your own
significant needs, The script below is an example of what one of our kindred sisters said to her
daughter as she presented her with a new bow and arrows, and a gift of amber and silver.
Mother: My beloved daughter. In the spirit of the hunter I give you this bow. As you seek on many
hunts in this lifetime, may your arrows always fly true, may you know when to shoot, and
when to stay calm and retreat. A grown woman, like a grown man, is expected to be fully freestanding. Which means that those who are able bodied, whether male or female, have no right
to rely on another’s strength to ward them in times of danger. I also give you this spindle, and
key ring with your first key. These symbolize your future home and the rank you will carry
within its walls. Lastly, I give you this token of amber and silver. May Freya bless you with her
beauty, mind, and spirit May you use these gifts wisely and guard these treasures fiercely.
The mother gives SPINDLE, KEY RING, KEY, and other gifts, and steps back. The father now steps
forward.
Father: My precious daughter. When you were born, I cradled you in my arms and protected you
from all strife and danger. You were vulnerable and ignorant of the ways of this world. Today
you stand before me, wise and strong and ready to cross over from childhood to adult. As you
enter the halls of women, I will no longer be able to look upon you as a child. But instead,
proudly gaze upon the new woman who stands before me. You will no longer play with the toys
of a little girl, but will now take up the tools of a woman. The first gift I give you are the runes.
Learn them. Use them. May they always counsel you and help you to find the answers you
seek. The second gift I give you is a spear. This is the symbol of the Valkyries in whose ranks
you now join. May it serve to protect you, and all those you love.
The father gives the RUNES and the SPEAR to the daughter and steps back. The Gydhia raises her
arms aloft.
Gydhia: Hear us now beloved Freya, Goddess of the Vanir , leader of the Valkyries, and everything that is beautiful and good. [Child’s name] is now recognized as fit and ready to sit in the
councils of the women of our community and our tribe! Help her to always defend those in
need, and to give counsel when asked. I ask all the Goddesses to always guide her hand and
her heart; to direct her to greatness!
The young woman steps forward now and holds her spear aloft.
Child: I accept this, the responsibility of my transition to womanhood. I hold now in my hands the
symbols of the home, the weapon of the Valkyries, and the runes of knowledge that Odin gave
to man. May they serve me in the future in all I do! May my heart be courageous, my feet swift
to serve the folk and my family, my honor spotless, and my intentions Tru as I follow the AEsir
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and Vanir! I give thanks to all the Gods and Goddesses of my ancient ancestors, and to my
family and folk. At this time I have become a woman. I shall always seek knowledge for
myself, the Gods, and the folk!
Gydhia steps forward and addresses the group.
Gydhia: I now call on the folk. Do you recognize [New Woman’s name] as a woman and a new
member of our community?
ALL: We do!
New Woman:
Hail the Æsir, Hail the Vanir!
All: Hail the Æsir, Hail the Vanir!
New Woman: Hail the Idises!
All: Hail the Idises!
New Woman: Hail the Asynjur!
All: Hail the Asynjur!
Gydhia: We welcome [child’s name] to the community as a woman. I ask all of you to join us in
a toast of celebration!
The Gydhia proceeds to fill HORN, bless it with the hammer, and then pass it around to the folk
assembled. After the last person has toasted, the remains of the horn are poured either into a
BLÓT BOWL or onto the ground. The Godhi/Gydhia then touches the ground with the hammer and
the ritual is finished.
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Profession of Faith
Cliff Raeder
Persons:
Godhi
Professor of Faith (Professor)
Ritual Items:
Mead
Horn
Godhi: We the Kindred worship the Gods of the Aesir and the Vanir, and do our best to honor the
land and our ancestors. We believe it is our right to perform Blots to the Gods to beseech their
favor, and also to thank them for their wisdom and generosity.
When a person knows the happiness, love, and respect he receives from the Gods as a Tru
man or woman, he soon develops a hunger for it. It becomes second nature to walk the path
of Asgard, as if he were headed toward it all of his life. The Rite of Profession is our way of
declaring to our friends, our families, and our Kindred, that we have decided to worship the
Aesir and Vanir, and to hold their teachings dearest to our heart. It is a weighty and powerful
oath, made only after long nights of soul-searching and questioning of one’s faith. If there are
any among you who wish to profess your belief in the Aesir, please step forward now.
[Professor steps forward.]
Godhi: Who are you?
Professor: I am __________.
Godhi: Look about you. The faces you see before you are those of our people who have dedicated
their lives to the service of the Aesir and the Vanir. They are the Folk. Do you wish to join their
ranks, to accept the Wyrd that was woven for you by the Norns, and to pledge your body,
mind, and soul to the Way of Asgard? If so, say I do.
Professor: I do.
Godhi: Then I give you leave to speak. Proclaim your faith to all here, and let your words ring out
into all the Nine Worlds.
Professor: I believe in the Aesir, they who founded the Nine Worlds and created Midgard from the
flesh of Ymir. And in the Vanir as well, beloved of the folk of Mankind, whom they bestow their
gifts of bounty and fruitfulness. They who have endured from the Yawning Gap until the day of
Ragnarok.
I am invested with the divine power of Sense, Soul, and Being, which was bestowed upon
me by the breath of the High Ones themselves. Therefore, I am kin to the Aesir and Vanir, and
look to them for guidance and comfort, and in return offer proper sacrifice.
I have the knowledge of the Runes, which Odin sacrificed himself on the World Ash Yggdrasil
to learn.
It is my duty and my right to honor my spiritual and ancestral family by practicing the
Blotar during the Wheel of the Year and the Ritual of Sumbel.
I hold my reputation in this life as sacred, and I will honor my vows or be cast out of society
as an oath-breaker.
I know that though the Wyrd of my life is woven by the Norns, and that one day I must die,
I may through my own actions win a place after death, whether it be joined with my spiritual
ancestors or with the deities in Gladsheim.
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Therefore from this day forward until the Valkyrs call me home, I pledge my troth with the
Aesir and Vanir, to invoke their power in my life, and pay heed to the lessons of my Elder Kin.
The Godhi then gives the professor a HORN of MEAD.
The Professor holds the mead aloft.
Professor: Hail to Wotan, Allfather! With this draught I pledge myself to you!
Kinsfolk: Hail to Wotan!
The Professor holds the mead aloft again.
Professor: Hail to Thor, Redbeard! With this draught I pledge my strength to you!
Kinsfolk:Hail to Thor!
The Professor holds the mead aloft again.
Professor: Hail to Freyja, most beautiful Goddess! With this draught I pledge my love to you!
Kinsfolk: Hail to Freyja!
And so on, until the Professor is done hailing his/her favorite deities (definitely not all of them, or
you will be there all day. . . three to five should be sufficient, although you could do probably as
many as ten without getting too worked up).
Godhi: My kinsfolk welcome him/her who has this day opened his/her eyes to a wider world, and
found a Tru heart in the bargain! Hail to __________!
Kinsfolk: Hail to __________!
Godhi: This rite is ended.
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A Heathen Wedding Rite
Jennifer Culver
[Editor’s Note: This wedding is an adapted version of Diana Paxson’s heathen wedding rite, which
will be published in a forthcoming Troth Book of Weddings.]
Persons:
Gydhja or Godhi
Bride’s attendant
Bride
Groom’s attendant
Groom
Candle
Rings or other gifts
Oathring (plain round bracelet)
Ritual Items:
Table with cloth
Hammer
Hallowing:
Gydhja (or Godhi): Now may this place be sacred space— Thus do I hallow the hall!
Hallow the space by drawing a Thurisaz in the air, performing the Hammer Rite or whatever
practice is used in the kindred
Gydhja: Hear me all ye hallowed beings
Both high and low of Heimdall’s children.
we are gathered here together to witness the pledging
of a man and a woman,
the foundation of a new household,
and the union of two circles of family and friends.
The Boasts:
Gydhja: Who brings this man and this woman to be given in marriage here?
The BRIDE and GROOM are escorted by two ATTENDANTS (relatives or friends), to stand in two
groups to either side of the hörg.]
Groom’s Attendant: I bring you [Groom’s name].
The Groom’s Attendant boasts the Groom’s qualities and achievements, such as age, health,
skills, virtues, resources, etc. This can be somewhat comic or very serious, but the overall idea is
that the Bride is going to be very lucky to get him.
Bride’s Attendant: I bring you [Bride’s name].
The Bride’s Attendant boasts the Bride’s qualities and achievements, such as age, health, skills,
virtues, resources, etc. This can be somewhat comic or very serious, but the overall idea is that
the Groom is going to be very lucky to get her.
Gydhja: [Groom] and [Bride], do you accept the spouse who has been offered to you, and do you
come of your own free will to ratify the bond already made between you in the sight of this
company?
Groom: I do.
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Bride: I do.
The Oaths:
Gydhja: Because this is a union not only of the flesh but of the spirit— not only a legal and
economic alliance, but the pledge of two souls to bear each other company upon the Way of
Life— we sanctify it in the names of the gods. What powers will you call to witness and bless
your union?
The following is adapted from a poem written by the submitter of the rite, Jennifer Culver:
Bride: Fare here and be welcome, Odin,
Wanderer, Allfather, Keeper of Wisdom
For what we learned today, we want to keep us throughout the ages
We have learned from You –
To risk, and sacrifice to gain happiness.
Happiness we have found here in Midgard
Between two of your own
Our love fills our hearts
Our souls reach in and understand one another
We make each other laugh and make each other feel alive again
Groom: Fare here and be welcome, Frigg, Mother of the Household
Granter of our Deepest Wish
Thank you for making us a family and home
Like I have never known
Filled with love and laughter
Security and comfort
And where true luxury, in the only real definition, is found
For You, more than anyone, knows the importance
Of living in the present
And we have had more “real” moments with each other than we have ever had
Bride: Fare here and be welcome, HeimdallR
Teacher and friend, guardian and Protector
Thank you for guiding me to my soul’s deepest wish
For showing me a true calling
For giving me someone who loves to learn, to teach
To understand, and to dig ever deeper as much as I
I know because of this we will never have boring nights
With nothing to speak of, nothing to learn from
For you, also, make me always aware of how lucky I am
To have found my heart’s true love
Groom: Fare here and be welcome, Fosite
Glitnir’s God-Lord, Golden Axe Wielder
Worker of Wisdom’s Wellspring
You have let me drink from your Spring
And learn to make the right decisions after seeing the choices
You have shown me the balance of Frith in home and at hearth
And to make the tough, but right, decisions for the sake of Love’s greater good
Thank You for the guidance in my thoughts which brings me to this holy harrow
Holiness you have taught me, and it I found in the Love I share today
Once adrift, you have steered me to my own Holy Island to learn the Law of Love.
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Bride and Groom, in unison: Gods and Goddesses all, I thank you, and I pray that I do not misuse
the precious gift you have given me. For, indeed, you have given me a life, and I want to live
it in your light for the rest of my days.
All: BE WELCOME!
Gydhja: [Groom] and [Bride], you have come here to sanctify in the sight of this company and the
gods the bond already made between you. Stand now before the holy fire, that Vár who hears
all vows may witness. Place your hands upon Thor’s oathring, that your pledge be sealed by
his power.
The bride and groom face each other, both gripping the OATHRING, and first the groom, then the
bride, make whatever promises they have agreed upon regarding their commitment to both the
emotional/spiritual and the practical sides of marriage.
Sample vows:
Groom: I [Groom] do pledge you, [Bride], to live as your husband.
Bride: I [Bride] do pledge you, [Groom], to live as your wife.
The Groom reads these words first, repeated after the Gydhja if necessary. Then, the Bride does
also:
Speaker: Your hearth shall be my hearth,
your board shall be my board,
your bed shall be my bed.
For your loyalty I shall return love,
and for your love grant you my loyalty.
What I give to others shall not deprive you.
What I gain from others I will share.
In weal and woe we shall stand together
as friends and lovers,
together we shall walk life’s way.
This I swear before the holy gods.
Gydhja: May Vár’s fire light your way!
May Thor’s strength support you!
May all the Aesir and Asynjur bless the bond here made!
What gifts or tokens do you offer one another
to seal this contract?
Bride and Groom exchange RINGS or symbolic GIFTS such as a sword from bride to groom, keys
from groom to bride, etc.
[Bride and Groom face congregation.
The Blessing:
Gydhja: With Mjolnir’s might I bless this binding,
the hammer hallows the home of life!
Gydhja picks up HAMMER swings it above their heads, around, and touches first the groom, then
the bride, above the loins. Gydhja then blesses couple with runes: thurisaz, fehu, gebo, jera, and
wunjo.
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Gythia: Hail to Thee, Day! Hail ye day’s sons!
Hail, Night, and daughter of night!
With blithe eyes look on [Groom] and [Bride]:
Send to those who standing here victory!
Hail to you gods! Hail, goddesses!
Hail, earth that givest to all!
Goodly spells and speech bespeak we from you,
And healing hands, in this life.
[*Lay of Sigrdrifa:2]
Gydhja: By the vows here spoken by the exchange of tokens may the bond just made endure
unbroken!
Now to all whom we welcomed here: Alfar and disir who bless your descendants, and Freyr
and Freyja, Odhinn and Frigg, Heimdallr and Fosite, we give our thanks for bestowing blessings. Fare well!
All: FARE WELL!
Bride and Groom process out together, followed by attendants and then the rest of the company.
Gydhja opens circle and grounds energy as necessary.
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PART V - OTHER RITES
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Blót to Arminius
Stefn Thorsman
Since this Blot is in honor of the legendary Germanic Hero Arminius, it is only proper to
conduct the Hammer rite in his native tongue!
Persons:
Godhi
Ritual items:
Hammer
Drinking horn
Strong, dark, German beer or ale
Blowing horn
Ritual drum
Blot bowl
The Godhi raises the hammer in the North and says:
Godhi: Hammer im Norden, heilige diese Stätte und hindere alles Übel!
Turning to the East and raising the hammer:
Godhi: Hammer im Osten, heilige diese Stätte und hindere alles Übel!
Turning south and raising the hammer:
Godhi: Hammer im Süden, heilige diese Stätte und hindere alles Übel!
Turning now to the West, and raising the hammer aloft:
Godhi: Hammer im Westen, heilige diese Stätte und hindere alles Übel!
Raising the hammer and pointing it above:
Godhi: Hammer im Asgard, heilige diese Stätte und hindere alles Übel!
The Godhi now points the hammer at the ground:
Godhi: Hammer im Helheim, heilige diese Stätte und hindere alles Übel!
Now the Godhi points the hammer in front of himself and turns in a 360 degree circle, saying:
Godhi: Hammer im Midgard, heilige diese Stätte und hindere alles Übel!
The Godhi returns the hammer to the altar and stands facing the Folk assembled. He then picks up
the BLOWING HORN and blows one long note, and then returns the horn to the altar.
Godhi: In late September in the year AD 9, Arminius, Chieftain of the Cherusci, sounded the battle
horn and led a massive army of Germanic warriors against the Roman general Varus and the
Seventeenth, Eighteenth, and Nineteenthlegions of Rome. After a brutal, four day battle,
Arminius claimed victory. His victory in the forests of Teutoberg Wald led to the annihilation of
over 20,000 Roman soldiers, as well as the loss of their priceless, golden Eagle standards. It
went down in history as the most devastating defeat ever suffered by the Roman army. The
effects of this defeat were profound. It ended Rome’s designs on conquest farther east beyond
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the Rhine and resulted in stopping the Roman march any further into Germany. It also contributed to the end of Roman military expansion not just in Europe but in Africa and Asia as well.
Today we gather together to celebrate this great victory and to honor one of our greatest
heroes!
The Godhi fills the DRINKING HORN with ALE or BEER and proceeds to hallow the contents by
making the hammer sign over it. Raising the horn aloft he says:
Godhi: Oh mighty Arminius! Chieftain of the Cherusci! Uniter of tribes! Son of Germany! We hail
you! We gather here today to honor you and celebrate your great victory over the legions of
Rome! We invoke you from the halls of Valhalla and the ranks of the Einherjar. We ask that
you join with us at this time and honor us with your presence! Hail Arminius! [striking the drum
once loudly]
All: Hail Arminius!
Godhi: Hail The Einherjar! [Drum!]
All: Hail The Einherjar!
Godhi: Hail Victory! [Drum!]
All: Hail Victory!
Godhi: We offer this horn to you in honor, and also to the warriors who fought so bravely beside
you! We hail your great victory at Teutoburg Forest. May your victory be an inspiration to us
all!
The Godhi sips once from the horn and passes it to the attending Valkyrie. Each person then raises
the horn in honor, takes a sip, and offers a toast, or a few words to Arminius before passing it back
to the Valkyrie. After the horn has been passed around to all the Folk, the Valkyrie returns the
horn to the Godhi. The Godhi then pours the contents of horn into the Blot bowl and says:
Godhi: We thank you Mighty Arminius for your presence here today. As you journey back to
Valhalla, go with our deepest gratitude and thanks! We ask that you always watch over and
protect the Folk. We ask that you inspire us to victory when we face the struggles and obstacles that life puts in our way. May you live forever in the hearts and minds of our Folk!
Return now to Valhalla! May your journey home be swift and may the Valkyries meet you at
the gates with horns brimming with ale! Auf Wiedersehen und Vielen Dank! (Goodbye and
many thanks!) The Blot is ended.
The Godhi takes the Blot bowl outside and pours the contents into the earth.
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Rite of Remembrance
Margvegr Kindred and Vanaheim Hof
[Editor’s Note: The closing of this ritual is based on C. Dean Andersson’s poem, “Remember”,
published in Mountain Thunder #8 (1993). It was originally performed as the main ritual of
Southwest Moot 1998.]
Persons:
Thorsgodhi
Gythja
Seven folk for speaking parts
Gothi
Valkyrie
Ritual gatherings usually wind up in a rough circle. Make sure the speakers are scattered fairly
evenly around the circle, so that the voices come from all directions rather than being concentrated in one area.
Ritual Items:
Horn
Mead or other beverage
Gathering:
A horn is blown to call the folk together.
Creating the Space:
Thorsgodhi will do a hammer hallowing to the 6 directions (north, east, south, west, above, and
below.
Purpose/Intent/Invocation
Gythja: Cattle die,
kinsmen die,
one day you die yourself;
But the words of praise
will not perish
When someone wins fair fame.
Gothi: Cattle die,
kinsmen die,
one day you die yourself;
I know one thing
that never dies The dead one’s reputation.
Gythja: Stories told by the fire’s light, while winter winds raged outside.
Voice 1: Bright Baldr
Voice 2: Brave Thor
Voice 3: Sweet Sif
Voice 4: Wise Odin
Voice 5: Silent Frigg
Voice 6: Shining Ullr
Voice 7: Fertile Nerthus
Voice 3: Just Tyr
Voice 4: Healing Eir
Voice 5: Dark Skadhi
Voice 6: Tales of Sigurd
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Voice 7: Stories of Brynhilde
Voice 2: Tristan and Isolde
Voice 1: of Egil Skallagrimsson
Voice 2: and Hervor
Voice 4: and Sigrid
Voice 2: and Aud the Deepminded
Gothi: And closer to home, the stories of aunts and uncles, grandparents and parents, siblings
and children, kinsmen altogether. Then a thousand years ago the tales were hidden. To
survive, the last of the ancient followers veiled the stories from view. Some tales survived.
Others were lost and wait to be rediscovered.
Voice 4: From the son of Bolthorn, Bestla’s father,
I mastered mighty songs nine,
And a drink I had
of the dearest mead,
got from out of Othroerir
Then began I to grow
and gain in insight,
To wax eke in wisdom:
One verse led on
to another verse
One poem led on to the other poem.
Voice 5: One rune leads to another rune.
Voice 4: One word leads to another word.
Voice 3: One memory leads to another memory
Voice 6: One tale leads to another tale
Voice 1: And we grow wiser and stronger.
Gythja fills a HORN (or horns) and blesses it.
Gythja: Blessed mead, the poet’s draught.
Hallowed for ancestor’s name
Loosen our tongues and inspire our memories.
Aesir and Vanir
Asynjur and ancestors all,
accept this horn.
Godhi: As the horn is passed, let us remember not only those heroes whose tales survived in the
lore, but those heroes and heroines of recent memory who inspire us now as we reclaim our
faith and traditions, and let us remember the Gods and Goddesses who have waited patiently
(and in some cases, not so patiently) for their followers to reawaken. . .
Blot:
The horn is then passed among the assembled with everyone toasting their favorite ancestor and/
or god and goddess. Since this is a mixed gathering, we will be doing a traditional valkyrie
method. (Editor’s note: This means that a person, the VALKYRIE, is designated to carry the horn
around the gathering and offer it to each person.) When the horn makes it around the circle, the
rest of the horn is poured out as a libation.
Godhi: Great Gods
Mighty Goddesses
Alfar and Disir
Landvaettir of this place
and Wise Etins in the East;
accept this offering of our mead and our words.
Let them be written into wyrd.
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Closing:
Voice 1: Cattle and kinsmen die.
Everyone: Remember
Voice 2: Sweet prayers to Freya, dear.
Everyone: Remember
Voice 3: Battles won and lost.
Everyone: Remember
Voice 4: The sleep of the ancient faith.
Everyone: Remember
Voice 5: Hidden by cross’ shadow.
Everyone: Remember
Voice 6: Odin and Ingvi and Thor
Everyone: Remember
Voice 7: Frigga and Nanna and Sif
Everyone: Remember
Voice 1: Wayfarers crossing the sea
Everyone: Remember
Voice 2: Searching for freedom’s sweet song
Everyone: Remember
Voice 3: The ancient faith awakens
Everyone: Remember
Voice 4: Words of praise that will not perish
Everyone: Remember
Voice 7: Ancestors’ Courage
Everyone: Remember
Voice 2: Cattle die, kinsmen die
Everyone: Remember
Gythja: As we leave this place,
let the words that we have spoken
stay near to our hearts.
[Gothi takes down the hammer circle.]
Gothi: And though this rite be at an end,
Let our wills be woven into wyrd.
Vara heil ok vel.
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Kvass Ritual
Kaedrich Olson
Editor’s Note: Kvass is a popular drink in Russia, Poland and the Ukraine, but the similarity between its name and the name of Kvasir shows that some cross-cultural exchange went on between the northern Slavs and the Scandinavians. It’s similar to the “small beer” that the peasantry drank in Western Europe in medieval times. The Editor has enjoyed freshly brewed kvass
while camping in north Russia; his hosts made it out of stream water, stale dark rye bread, and a
bit of stewed fruit added to give the yeasts a kick, all brewed in a wooden tub for a couple of days.
The end result was quite tasty, very refreshing, and low in alcohol (especially when compared to
mead, as in this ritual!) There is also a type of kvass made with beets, but the Editor can’t
recommend it.
We couldn’t find a public-domain recipe for kvass in time for publication, and it’s not commercially available, at least not in the USA. (There are coin-operated kvass dispensing stands on the
streets of Moscow, or at least there used to be in the Soviet era, but this won’t be practical for
most readers. . . .) It’s quite easy to make, however, and takes much less time than ale or beer.
The author recommends searching the Internet, where many recipes can be found. Cookbooks of
Russian or Polish cuisine should also have recipes. In a pinch, the Editor suggests that you could
use a low-alcohol or non-alcoholic beer.
This ritual is based on the telling in the Gylfaginning of the creation of mead. I believe that the
telling of Kvasir and of Odhinn winning the mead of inspiration is also a historical tale of fermented
drinks. It subtly tells of the evolution of fermented spit mixed with herbs, to an easy-to-ferment
grain drink (kvass) and finally to making mead.
This ritual is also a great means of sneaking in some education. I have always seen this as
more of a secular drinking ritual and a great way to teach some esoteric lore.
There are three go-rounds of drink. The first is passing a bowl of kvass for each one to pass on
their blessing to those gathered. The next round is drinking the kvass and answering questions.
The third round is drinking of mead and reciting poetry.
As part of the preparation, it is a good idea to know how many people will be gathering. I
suggest that the one organizing the blot gather the questions and answers in advance and keep
them in order. This makes the process of question asking flow smoothly. I ask for people to bring
their own poetry. However, I gather poems in advance just to be sure everyone has something to
recite.
Persons:
Godperson
Ritual Items:
Drinking bowl
Three additional bowls
Drinking horn
Kvass (there are many recipes on the Internet for kvass; I have yet to find it for sale)
Mead (choose your favorite!)
Questions and answers (one question per person)
Poetry (one poem per person)
Figure representing a statue- if you can find a bottle in the shape of a man with the head
being the lid, all the better.
Godperson: Long before man, but after the creation of Midgardh, a great war was coming to an
end. It was decided the peace that was to be made must be a lasting peace. So, the two great
forces of the Aesir and Vanir gathered.
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They passed around a bowl. Each one gathered spit into it. This bowl of spit was to serve as
a token of their continued peace. As their spit mingled, so did they mingle their orlog and their
kith and kin.
As we have gathered here in kith and kin, we too shall share a peace token amongst us.
Fill the DRINKING BOWL with KVASS and make the sign of the hammer over the bowl.
Godperson: As you each take the bowl, make the sign of the hammer over it, offering your peace
and goodwill to all who have gathered here this day.
Pass the bowl around and have each person make a hammer sign over it.
Godperson: The gathered forces did not want their offering to go to waste, so they chanted over
the bowl of spit and a man was formed. This man’s name was Kvasir. Kvasir had the unique
ability that he could answer any question that was presented to him. Kvasir was sent all
throughout the world to answer questions of anyone who asked of him.
As we pass the bowl a second time, take a drink of the kvass, and I will ask you a question.
Please answer your question and pass the bowl to the next person.
Pass the bowl to the first person in the circle. When they have had their drink, ask them their
question. Move through the circle in this fashion until all gathered have answered.
When all have answered their questions, continue with the story.
Godperson: One day, while traveling, Kvasir met two dwarves name Galar and Fjalar. They invited
Kvasir for dinner. Their invite was full of trickery, for they took him aside and killed him.
Cut the head off of the MALE FIGURE, or take the head off of the BOTTLE.
Godperson: They then poured his blood into two crocks called Son and Bodhn, and a kettle called
Odhrorir.
As you name the three containers, pour MEAD from the bottle into each of the THREE BOWLS.
Godperson: They mixed his blood with honey and water to make a mead. This mead had the
ability to allow anyone to recite poetry that wanted to and was prized by scholars and poets.
Odhinn heard of this mead and decided to make it his own. He traveled to Midhgardh and
came across nine serfs sowing grain. Odhinn produced a hone that sharpened all of their
scythes sharper than they ever have been. Odhinn then offered the hone to who would ever
pay for it with a feast. They all agreed to the feast. Odhinn threw the scythe in the air so that
all the serfs killed each other as they jumped for it.
Odhinn then went to Baugi the farmer who is now without any help to sow the grain.
Odhinn introduced himself as Bolverk and offered to do the work of his nine slain serfs. They
only payment he requested was three drinks of the mead of Suttung. Suttung is the brother of
Baugi who procured the mead due to further treachery from Galar and Fjalar. The deal was
agreed upon and Bolverk went to work.
Soon the job was complete and on time. Baugi took Bolverk to his brother and told him of
the deal they made. Suttung said it was foolish to make such a deal and refused to give
Bolverk any mead. A new plan was hatched where the two were to bore into the mountain.
Bolverk had produced a bore by the name of Rati to dig into the mountain. Baugi started to
dig. Soon he said he was done, and Bolverk blew into the hole. Chips blew into his face, and he
new he was being deceived and told Baugi to keep digging. Again Baugi said he made it
through. Bolverk blew into the hole and his breath went all the way through. He then changed
himself into a snake and slithered in through the hole. Baugi tried to stab at him with Rati but
missed.
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Once inside, Bolverk found Suttung’s daughter named Gunlodh. He spent three nights with
her and asked her for three drinks of the precious mead. To this, she agreed. Suttung led
Bolverk to the three vats of mead. With three gulps, Bolverk had drained all three of the vats.
He then changed into the form of an eagle and flew away. As he was leaving, Suttung caught
sight of the eagle and took the form of the eagle himself and gave chase.
As they reached Asgard, the other gods were waiting. After Odhinn passed safely into the
Asgard, they raised a wall of fire, which caught and burned Suttung. Odhinn then spit the
mead out into vessels waiting. Some drops of the mead did fall to earth in the chase. These
drops are for whomever would want them and they are called the Poetaster’s share.
Now fill the HORN with the mead from the bowls. Take a drink and recite your poem. Pass the horn
around the circle. As each drinks of the horn, they are to recite a bit of poetry.
Godperson: Now you have all gained in knowledge and waxed in wisdom. As you know the origin
of mead and poetic inspiration, so to grows the wealth of your main.
Whatever mead is left, pour into the bowl and make as an offering to Kvasir and the wise Aesir and
Vanir.
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Beehive Blessing
Rod Landreth
I created the following in September 1999 for a man that was raising bees to use their honey
to make mead. Considering that my kindred wanted to drink such mead, we both felt a nice
blessing was in order.
What follows is based on an Anglo-Saxon Bee Charm that I originally found online. This particular version was translated by Winifred Rose-Hodge but the website where I got the original
information is no longer available. I modified this to fit into a more typical blot structure.
The only two people there were myself and the Beekeeper, but this could be easily modified for
a kindred if they so wished to surround a bee hive, or done by the beekeeper alone. Better have
a lot of smoke handy regardless!
Persons:
Godhi
Owner of the beehive
Ritual Items:
Spear
Drinking horn
Beehive
Mead
Earth from beehive’s land
Bowl of sugar water
Hallowing:
GODHI with SPEAR draws a Valknut in air over hive and area.
Godhi: I consecrate and make holy in the name of the Aesir and the Vanir this great Hall of Bees,
banishing all things of ill will and impurity. May the eyes of all who fall under the All-Father’s
law look now and join us at this rite!
Rede:
Godhi: Know well do we of Mead’s might, that power that flows from the industry of these creatures. Here is where the lines of Wyrd and Orlog begin that flow into the Well, and we bless it
and give it maegen so that the result will be sweet, full and nourishing to us as food and Holy
draught.
Call:
OWNER OF THE HIVE takes EARTH from various parts of the owned land. He takes earth with his
right hand and throws it under his right foot and says:
Owner: I take this earth underfoot, my land that I cultivate and protect.
I bring this sacred palace into my protected realm.
Where, with the earth, we will prevail against all of ill will
Against injury, and against forgetfullness
and against the mighty tongue of man.
He takes up more earth and casts it about the four corners of the hive.
Owner: Alight, oh Victorious Women! Descend upon thy home
Never fly wild, to never return, beyond this protected garth.
Be as mindful of my profit as every man is of food and homeland.
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Housel:
Godhi raises HORN high and says:
Godhi: To all that dwell upon the Tree whose eyes are now upon us, join your might with ours
to seal this bond between creature and friend.
May Odhinn’s wisdom and Wod fill this horn.
May Frey’s great blessings and bounty settle well with the mead produced.
May Freyja fill it with her strength and magick as she will!
The owner of the land hails and reinforces the bond among himself, the God/desses, and the
inhabitants of the hive. When done, pour remainder into a BLESSING BOWL.
Blessing:
Godhi dips tips of fingers in the mead, casts some lightly over hive and all tools. The owner of the
hive should stand before the godhi, who should draw a Valknut upon his forehead and ask the
Odhinn’s Wit and Wod enter him and assist in the working of the bees. The godhi should also ask
that Frey and Freya grant boons for this union of two parties.
Giving:
Owner takes the blessing bowl and also a gift of SUGAR WATER. He holds the bowls high and says
the following pledge:
Owner: Oh great Queen, rule well in slumber in this palace
Know well that I guard against all foes
Accept my gift as pledge of protection
so that your subjects may work their wonders
for the betterment of all parties.
Owner pours mead at base of the four corners of hive and places sugar water where the bees can
get to it.
Leaving:
Godhi: Well has this rite been wrought, and joyous are those that have participated. All whose
eyes are upon us have witnessed this bond between man and creature. Stay if you wish, leave
if you must but always are our thoughts are with you.
The rite is ended.
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PART VI - GLOSSARY
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Glossary of Terms
Jordsvin and the Blótbook Editors
Most of these terms appear in the blots. All are important and widely used in Heathenism.
Please send me any other English or non-English words you find in the blots and do not understand to me at [email protected] and I will add them to later editions of this book.
We love the “Old Tongues”—Old Norse/Icelandic, Old English, and others—and delight in using
a judicious sprinkling of its words, especially when there is no ready Modern English equivalent. In
some cases, archaic English words which have fallen out of common use have been revived among
Heathens. Some of the blóts in this book are rich in archaic English vocabulary, or contain passages in the “Old Tongues.” Other rituals have little “Heathenese” and should be understandable
even to first-time blot-goers. The use of archaic language is largely a matter of taste—our Gods
are perfectly able to understand modern English, and a Heathen who can blót in flawless Old
Norse or Anglo-Saxon is not necessarily a better Heathen simply because he can pull it off. Nevertheless, some of our concepts are hard to express in modern English, and many Heathens feel
more strongly connected to the Gods by using special language in ritual.
A Note on Characters: In some of the blots presented in this book, you will see thorns (Þ and þ)
and eths (Ð and ð). These are letters used in modern Icelandic to represent an initial, “soft” th
sound and a “hard,” th or dh sound. Some ritual authors will portray these sounds as eths and
thorns, and some will choose to transliterate thorn as th (Þor/Thor) and eth as d (Oðinn/
Odhinn/Odin), th, or dh (seið/seidh).
Æsir or Aesir (singular: Ás)
One of the two major groups of Gods and Goddesses, including Odin, Thor, Tyr, and Frigga.
Roughly speaking, the Æsir tend to be concerned with matters of war and law, although
this an oversimplification. In our myths, the Æsir once fought with the Vanir before the two
groups made a truce and exchanged hostages.
Algiz
Alternative Proto-Germanic reconstructed name for the rune Elhaz.
Alfar (singular: alf)
“Elves”; demigod-like beings associated with the deity Freyr, and often identified with the
dead. The Light-Elves or Ljossalfar are said to be fair and good, while the Dokkalfar or
Svartalfar (“Dark Elves”) are often identified with the Dwarves or Dvergar. The folk name
“elf-shot” for any sudden pain or illness suggests that not all the Alfar are kindly disposed
towards us. (Old Norse)
Alsherjargod(h)i
A Heathen High Priest. Title of great respect. The Alsherjargodi of Iceland enjoys a widespread special respect, due in part to the fact that most of the information on our religion
was written down in that country and in its language, which has changed little since Heathen Viking times, and also because Iceland was one of the first places where it was
publicly revived. (Old Norse)
Althing
In the Viking era and after, the annual national gathering near present-day Reykjavik in
Iceland, where the law would be read, new laws could be made, and lawsuits would be
heard and decided. Now often used to mean a Heathen gathering with an emphasis on
community affairs and laws. (Old Norse)
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Ale
Fermented malted grain beverage; similar to beer, but usually darker and stronger; sometimes flavored with herbs or spices.
Alu
Proto-Norse word occurring in magical Runic inscriptions. Literally meaning “ale”, in context it has to do with alcoholic beverages as mythical conveyers of inspiration, poetic and
otherwise. Some Heathen writers suggest that it can also be a wish for abundance and
riches, since to brew ale you must have plenty of grain, more than enough to eat.
Arvel
“Inheritance-ale”. Refers to the ale drunk at a feast held after a funeral, at which time the
deceased’s inheritance was dealt out. If he had been head of the household, his heir would
sit in the high seat at this time and ritually take possession of his inheritance. The folk
drank toasts to the deceased and told of his life and achievements; the arvel-feast was a
merry time. Christian monks in early medieval England and Germany disapprovingly recorded similar customs of drinking, feasting singing, and generally whooping it up at Heathen funerals, so the arvel-feast appears to have been widespread. (Old Norse)
Ásatrú (OW-sah-troo)
Faith in the Æsir (see Asgardh). The most widespread name for the modern revived Germanic pre-Christian religion, also known by many other names. Many would argue that it
should be applied only to the Scandinavian-inspired version of this religion; groups who
focus on rebuilding Anglo-Saxon, Gothic, or continental Germanic practice usually don’t
call themselves Ásatrú. See Folk and Heathen.
Asgard
One of the Nine Worlds, where the Æsir Gods and Goddesses live.
Asynjur (singular: Asynja)
Goddesses; literally “female Æsir”, although it’s commonly applied to the female Vanir
as well. (Old Norse)
Baneful (Baleful) Wights
Harmful sentient beings, be they spirits or corporeal. (Archaic English)
Blót (rhymes with BOAT, not BOT)
Sacrifice, ritual or blessing. Probably related to the word “blood.” Most Ásatrúar today use
apple juice, beer, ale, or mead as offerings, although animal sacrifice is practiced by a few
groups that have the appropriate expertise and facilities. One of the two or three major
types of Ásatrú ritual. See also Sumbel and Seidhr. (Old Norse)
Blót-Stone
Stone over which liquid offerings are poured.
Bolli or Hlautbolli
Bowl for holding consecrated liquid used in sprinking. Catholic Christians got this from us,
not the other way around! (Old Norse)
Dísir
See Idises.
Dokkalfar
See Dvergar.
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Draught
A drink from a container of liquid. Bigger than a sip but (a bit) smaller than an outright
gulp. (Archaic English)
Drekk(j)a(r)horn
Drinking horn. Used to hold liquid for consecrating with a God’s or Goddess’ might and
essence during a blot. Some is poured into the bolli for a libation and for sprinkling. The
rest is drunk by blot participants. Drinking horns are clean hollow cattle or sheep horns
with some sort of lining and stand. (Old Norse)
Dvergar
Dwarves. Some equate them with the Dokkalfar and/or Svartalfar (both terms translate as
“Dark Elves”). Underground spirits who are fine metal-workers. Some believe them to be,
or at least to have in their midst, spirits of some dead metalworkers. (Old Norse)
Elder Kin
Our Gods and Goddesses. We honor and respect them, and join them in the work of
maintaining life and helping it, and the Universe evolve, but do not grovel before them!
Elhaz or Elhaz-stodhur
To stand with your body in the form of the rune Elhaz, with legs together and arms up and
outstretched. If you are doing it right, you will look like an upside-down peace symbol
without the circle.
Etin
See Jotnar.
Folk
Heathen people/folks. Followers of our Ásatrú/Heathen/Germanic Pagan religion, also known
as the Elder Troth, Forn Sed (various spellings/forms), Heid(h)ni, Hedningskap, Odinism
(sometimes has overtones of referring to the unfortunate racist fringe of our religion),
Heathenism, and various and sundry other names. Confusing, huh? For an explanation of
how this confusion came to be, see Troth. Folk has nothing to do with Hitler and his Volk,
despite what some nut cases may think.
Fórn
An offering to the Gods. (Old Norse)
Frith
Often translated as “peace”, but this isn’t quite accurate. Frith can be thought of as the
pattern of right relationships between people in a community, and between people and
their Gods, ancestors, and other wights. These relationships are ones of mutual trust,
respect, and obligations. This isn’t always calm and peaceful; frith is dynamic and can
include strife—but strife is channeled into constructive patterns and does not tear the frith
apart. (Old English; Old Norse fridh)
Frithstead
A space in which frith must be kept; often a ritual space into which weapons may not be
brought.
Full
Originally, a drinking vessel. In ritual contexts, it often means a toast or wish spoken over
a drink. (Old Norse and Old English)
Galdr
Ritual chant or spell. In the blots, often the name of a Rune intoned slowly, three times.
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Gandr
Magic or ritual staff or wand, typically of wood and carved with runes. Gandalf = wand-elf
or magic elf. A dwarf from the Poetic Edda’s “Catalogue of Dwarves,” extensively plagiarized by J. R. R. Tolkien!
God(h)i (various spellings)
A Heathen priest. No special power to consecrate like a Catholic priest; any Heathen may
do a ritual to any of our Gods and Goddesses. Godhis, also known as Gothar (various
spellings exist of the Old Norse/Icelandic plural form) lead public worship, solemnize marriages and other rites of life passage, and teach our religion. See Gydhia. (Old Norse)
Godman or Godwoman
Modern English term for a godhi; used within the Troth as the standard title of a trained
priest.
Glódhker
A brazier or fire-pot. (Old Norse)
Gyd(h)ja (various spellings)
A Heathen priestess. Unlike Wicca, Ásatrú does not emphasize sexual polarity in most
cases; a gydhia may be devoted to a God or a Goddess, and may perform the same rites
and take the same roles that a godhi may. The most usual exception might be coming-ofage rites for a boy or girl (see the “Man-Making” and “Woman-Making” rituals). See Godhi.
(Old Norse)
Hamarr, helga ve thetta ok hindra alla illsku
“Hammer, hallow this sacred space/temple and hinder (the entry of) all evil things.” If it
were Modern Icelandic, the ok (= and) would be og. Probably about the only difference.
Icelandic and Old Norse, despite the passage of a millenium, are very close. Icelanders
read 1,000 year old sagas more easily, and more often for that matter, than native English
speakers read Shakespeare. More words to stick in front of helga, and refering to objects
used to consecrate Heathen sacred space (NOT quite the same thing as a Wiccan circlecasting): horn = antler (in this context, and also mean horn), sverd = sword, Brisingamen
= Freya’s necklace or some facsimile thereof, gandr = wand or staff. (Old Norse)
Hammer-Hallowing
Rite commonly used to consecrate a sacred space for a Heathen ritual. One makes the
Hammer-Sign facing North, East, South, West, and then aimed at sky/ceiling, at ground/
floor, and finally in the center of the space. This may be done with a fist, but is often done
by swinging an actual hammer, or using other holy symbols, if available. The Elhaz Rune is
often used in the same way and for the same purpose. (German: Hammarsettung)
Hammer-Sign
Religious gesture symbolizing Thor’s Hammer. Invokes the hallowing and protecting presence of Thor. To Hammer-Sign yourself: with clenched fist, touch forehead, just below
breastbone, just below left breast, then just below right breast. You have essentially made
an upside-down capital T. You can also make the same gesture in the air over anything you
wish to hallow. Seems to have been a pre-Christian sign, although this is open to debate.
Handstodhur
To hold the hands still over something. Sometimes in the form of the Ing(waz) Rune,
sometimes just with one partially over the other, palms down, to project the might and
main of the God(s) or Goddess(es) being bloted into the liquid being consecrated.
Harrow
An (outdoor) altar for Heathen worship. (Archaic English; Old Norse hörgr)
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Hátidh or Hátið
A holiday. Literally translated as “high time.” (Old Norse)
Heathen
A follower of the Ásatrú religion or of another tradition in revived Germanic pre-Christian
religion.
Hel or Helheim
Realm of the dead, ruled over by the Goddess Hel or Hella. The name was borrowed by
missionaries to translate the Biblical terms Gehenna, Sheol (Hebrew) and Hades (Greek).
Christianized sources make Hel out to be a most unpleasant place, but originally it was not
thought of as a place of punishment or torture, but rather as a resting place.
Hlaut
Originally, the blood of a sacrificed animal. In rites that don’t involve animal sacrifice, the
word refers to the mead or other holy drink poured out as a libation. (Old Norse)
Hlautbolli
See Bolli. (Old Norse)
Hlautteinn
See Teinn. (Old Norse)
Hof
A Heathen temple. Several are currently in existence or under construction in the USA.
(Old Norse)
Hörgr
See Harrow.
Howe
A burial mound, which could be raised either over a deceased body or over an cremation
urn. In either case, grave-goods were usually included, according to the rank and wealth of
the deceased. The dead could be thought of as living within the howe. A person who sat out
on a howe all night would gain wisdom from the dead. (Archaic English)
Husel
Old English term for a holy feast. See veizla.
Idises (singular: ides)
Female guardian spirits associated with a family; usually considered to be deceased female
ancestors, counterparts to the (male) alfar. (Old English; Old Norse dísir)
Ing(waz) handstodhur
To shape your hands together into a diamond shape, which is the form of the Rune Ing/
Ingwaz in the Elder Futhark. (Old Norse)
Jotnar (singular, Jotun)
“Giants”; powerful beings, sometimes seen as embodying natural forces. Not intrinsically
“evil”, and sometimes wise and kindly, but potentially dangerous; often depicted in conflict
with the Æsir and Vanir. However, our myths show some Jotnar being adopted into the
family of Gods, or as the ancestors of Gods. See thurse. (Old Norse; Old English eotenas;
Archaic English etins)
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Landvaettir
Nature spirits, spirits of the land, roughly equivalent to devas (Sanskrit). Sometimes equated
with Ljossalfar (Light Elves). (Old Norse; Archaic English Landwights)
Lich
The physical body of a human, as separate from the various aspects or parts of the soul;
often implies a corpse. (Anglicized from Old English lic.)
Ljossalfar
See Landvaettir.
Maegen
Spiritual power. (Old English; cognate to Old Norse meginn; Archaic English “main”, as in
“might and main”)
Mead
“Honey wine”; a fermented mixture of honey and water. Mead may be flavored with fruit
(which technically makes it a melomel) or spices (which would be a metheglin) or malt (a
braggot). Symbolic of the wod or inspiration that Odin bestows, mead was the favorite
drink of our Heathen forebears, and remains much-loved among Heathens today, both as
a ritual beverage and for recreational sipping. It’s virtually impossible to get good mead
commercially, except from a few small-scale, local producers—which explains why many
modern Heathens have out of necessity become skilled home-brewers.
Meet
Proper or right and fitting.
(Archaic English).
Midgard
Middle-Earth (where do you think Tolkien stole it?). One of the Nine Worlds, where we
humans live. (Old Norse)
Might and Main
Archaic English expression meaning something like “strength and power.” (Old Norse máttr
ok meginn)
Minni
A full or toast to the memory of deceased friends and kin. (Old Norse)
Moot
A Heathen gathering. Similar to a Thing or Althing, although these words carry more legal
overtones. (Archaic English)
Moot Horn
A cow’s horn made into a blowing horn by carving the pointy end and putting a hole in it.
You can make the cow’s other horn into a drekkjarhorn.
Nine Worlds
The nine realms where various beings and wights live. Some Heathens think of them as
“parallel universes”; others think of them more as “states of being” to which one may be
more or less attuned. They are: Asgard, the realm of the Æsir; Ljossalfheim, the realm of
the Light-Elves or Ljossalfar; Niflheim, the realm of primal darkness and cold; Muspellheim,
the realm of primal fire; Jotunheim, the realm of the Jotnar; Vanaheim, the realm of the
Vanir; Svartalfheim, the realm of the Dark-Elves or Dokkalfar; Hel, the realm of the dead;
and finally, in the middle of all of these, Midgard, literally “Middle-Enclosure”, the realm in
which we live.
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Oath Ring
Big arm ring, often silver or partly thereof, to swear religious oaths on.
Orlog
Literally translated as “Ur-law”, “primal law”, “that which is laid down in primal time.” Orlog
may be thought of as the sum of all past actions that have been “laid down”. Closely related
to wyrd, which refers to the way that orlog turns and returns to shape the present. (Anglicized from Old Norse ørlög).
Ragnarok
Literally “ending of the Gods”, although often mistranslated as “twilight of the Gods.” Final
battle at the end of the world, with the Gods and their human allies pitted against the
Jotnar and their allies. Most of the combatants will die, and the world will burn completely;
a new world will arise from the ashes of the old, to be populated by the surviving Gods and
by a new generation of humans. Whether this is literal or symbolic is largely up to individuals to decide. In general, Heathens hope to be worthy to stand with the Gods when Ragnarok
happens, however it happens—but we don’t obsess over it nearly as much as some fundamentalist Christians fret about the “End Times” and the Book of Revelation. (Old Norse)
Recel (RAY-chell)
Incense. Derived from a word meaning “to smoke.” Cognate with Modern English “to reek,”
German “rauchen” = “to smoke” and to the rekja in Reykjavik, capital of Iceland. (Old
English)
Recels-pot
Censer or incense-burner. Used to clear sacred space. In some rituals the godi or gydhja
stops and censes each person, and that person often “bathes” him/herself in the ritually
cleansing smoke.
Runes
Letters of an alphabet used in the Germanic lands between 50 and 1400 CE. Runes were
and are used for mundane purposes, but they were and are also seen as endowed with
spiritual power. One of our most important myths tells how Odin sacrificed himself by
hanging on the World-Tree to win knowledge of the runes. Each rune has a name, a key to
its esoteric meaning. Runes may be carved on objects, either singly, in connected groups
(“bind-runes”) or in longer inscriptions. Shapes of runes may be traced over objects that
are to be consecrated with the might of that rune. Rune names and sounds may be chanted
(see galdr), and runes inscribed on cards, stones or slips of wood may be used in rites of
divination. See Elhaz-stodhur and Ingwaz-stodhur.
Seidhr (SAY-thuhr, with the TH sound found in “this”)
Trancework in the Norse tradition. Its oracular version is a sort of ritualized séance, in
which seers and seeresses seek answers to folk’s questions from the Dead, from our Gods
and Goddesses, and from other spiritual beings. (Old Norse)
Seidhmadhr or Seidhkona
A man (seidhmadhr) or woman (seidhkona) who practices seidhr. (Old Norse)
Sib
Relative; kinsman or kinswoman. (Archaic English)
Spae or Spaecraft
Foresight and foretelling, sometimes gained through trance techniques, other times through
general psychic sensitivity. (Old Norse spá)
Stalli
An (indoor) altar for Heathen worship. (Old Norse)
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Stead
A particular place, especially a ritual one. (Anglicized from Old Norse stadhr.)
Stodhur
Poses or stances; in ritual contexts, usually ones in which the body forms the shape of a
rune. Whether the ancients actually did this is debatable, but it’s become a fairly wellknown modern practice to invoke the power of a particular rune into one’s self or into a
ritual. See Elhaz-stodhur and Ingwaz-stodhur. (Icelandic)
Sumbel or Symbel
Ritualized toasting. Ancient Germanic ritual also used by modern Heathens. Food is not
served, and it is bad form to get drunk. First round in contemporary usage is to the Gods,
the second round is to ancestors and heroes, and the third round is open. Folks typically
make boasts or oaths, tell a story, sing a song, or just pass the horn along if they have
nothing to say (seldom happens). Blots and Sumbels are the two main Heathen rituals,
with Oracular Seidhr sessions possibly being the third major category. (Old Norse sumbel,
Old English symbel)
Sunwheel
A symbol used since pre-Christian times by Heathens and other Pagans, especially Celtic
ones. The sunwheel consists of an equal-armed cross with a circle traced around the end
points.The Celtic cross, which has a circle around the point where the two bars of the cross
meet, is a Christianized version of the sunwheel.
Svartalfar
See Dvergar.
Teinn or Hlautteinn
A twig or branch used to sprinkle consecrated liquid on altar and blot participants. Traditionally we put it back under the tree or shrub it came from when we are done, along with
a bit of the consecrated liquid as a small gesture to the plant for its sacrifice. The English
cognate is tine, as in the tines of a fork. (Old Norse)
Theodisc or Theodish
Refers to the branch of Heathenry that focuses on the old religions of the Anglo-Saxons
and continental Germanic peoples. Theodisc Belief is similar to Ásatrú; the gods and other
beings worshipped are the same or very close, although not without some theological
differences. The most obvious differences between most Theodisc groups and other modern Heathen traditions are in ritual styles and in social organizations; most Theodisc groups
are structured in some form of social rank, with guidelines for how a member may rise in
rank, while many Ásatrú groups aren’t especially hierarchical. Indeed, some heathen groups
repudiate any concept of rank entirely. (Old English)
Thing
Heathen gathering, generally with the purpose of making and discussing laws and hearing
judicial cases. In Iceland, the Althing (general-Thing) was national in scope; regions and
communities had their own Things.
Thurse
A type of etin or jotun. The word seems to be most commonly applied to the most brutal
and least intelligent of giant-kin, such as the “rime-thurses” or frost-giants; the wiser etins
mentioned in the lore, such as Mimir, are not usually called thurses. See Jotnar.
Troll
Powerful and generally obnoxious being similar to the Jotnar, often thought of as humansized or larger, ugly, strong, stupid, ill-tempered, and dwelling in mountain cliffs or crags
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(or under bridges that billy goats have to cross. . .) There’s no evidence that trolls were
ever worshipped, but both Scandinavian folktales and some modern Heathen practices
depict people giving individual trolls gifts, often as a way of buying them off or gaining their
friendship.
Troth or Elder Troth
Yet another name for our religion; related to our words “true” and “trust.” Religion wasn’t
compartmentalized in the old days (it was more integrated into life and culture as a whole),
so it never really even had a name. When a name for what we Ásatrúar believe and do
became necessary in modern times (the modern view of religion is not all bad; for one
thing it lets people of different religions and no religion live and work peacefully together
under a secular government), a number of names were coined and no one of them won out
over the others. SeeFolk and Heathen.
Valknot or Walknot
Literally, “knot of the slain.” A design consisting of three interlocking equilateral triangles.
Sometimes this is simplified to a unicursal version that looks like an angular trefoil knot.
The Valknot appears on Viking-era and earlier Scandinavian memorial stones, often in
artistic depictions of death in battle, the journey of souls to other worlds, and/or sacrifice
to Odin. In modern Heathenry, this is the sign of Odin, and usually worn by those devoted
to him (they often call it the “insert-spear-here” mark, and they aren’t kidding around. . .)
(Anglicized from Old Norse valknútr.)
Valkyrie
In the myths, a female battle-spirit; said to choose the souls of the slain and take them to
Odin’s home Valhalla. In some rituals, this is the name given to the person trusted with
bearing the drinking-horn of mead or ale around to each of the gathered folk in turn.
Vanaheim
One of the Nine Worlds, where the Vanir Gods and Goddesses live. Traditionally, edged
weapons (including the ritual athame knives of Wiccan guests) are forbidden in the ritual
area where a blot to one of the Vanir Deities (Njordh, Nerthus, Ingvi Frey, and Freya
Vanadis) is being held.
Vanir (Singular: Van)
One of the two major groups of Gods, including Nerthus, Njord, Frey, and Freya. The Vanir
may be thought of as gods of wealth, fertility, and sexuality, although this is something of
an oversimplification. (Old Norse)
Vé
Holy place where a rite is held. Some of the authors in this blótbook use the term to mean
“altar”.
Vébond
“Sacred cords”. Originally, the cords that formed the boundary of the Heathen Thing, within
which the presiding godhar and assemblymen sat at Thing to render judgments. In some
modern rites, used to designate the boundary of any sacred enclosure. (Old Norse)
Veizla
Sacred feast, often held before or after a blót or sumbel. Same as Old English husel. (Old
Norse)
Velfarskål
“Farewell-draught”. In Norwegian folk custom, this is a drink of ale symbolically given to a
deceased person during a wake or just before burial. A friend or relative of the deceased
might then speak in the deceased one’s name, thanking the company for their presence.
(Norwegian)
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Vitki
Practitioner of magic, especially magic involving the runes. (Old Norse)
Wain
Wagon.
(Archaic English)
Walknot
See Valknot.
Ward
To guard; to protect. (Archaic English)
Warg
An outlaw. (Archaic English; Old Norse vargr.)
Wend
To go, travel.
(Archaic English)
Wight
Any sentient being; often used for the nature-spirits or landvaettir. (Archaic English)
Wod
Ecstatic inspiration—whether the inspiration of a poet crafting verse, the insights of a
master of magic, or the battle-fury of a warrior in combat. Wod in all its forms is the gift of
Woden or Odin, whose very name means something like “master of wod.” (Old English; Old
Norse odhr)
Wyrd
Often translated “fate”, but this isn’t exactly right. Without writing a book on the subject
(which has been done—Paul Bauschatz’s book The Well and the Tree is out of print, but well
worth looking for), wyrd can be defined as “the way in which past actions work themselves
into the present.” Important past actions are constantly affecting the range of present
possibilities; wyrd is the way this happens, both on a cosmic scale and in an individual’s
life. Individuals are forever shaping their own wyrd. The word literally means “that which
has become” or “that which has turned”; it’s sometimes seen metaphorically as the weaving of a great tapestry, in which all threads are interconnected and all make up a pattern.
It’s also the name of one of the Norns, the powers who shape wyrd. (Old English; Old Norse
urdh)
Wyrm
Dragon. (Archaic English; Old Norse ormr)
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Afterword
Lorrie Wood
The book you hold in your hands is a labor of love. No--it’s a series of them, the labors of the
love that dozens of people across the United States have for these gods, and the people who serve
them. Most books tell stories, and all books have stories behind them--this one no less than any
other.
They also serve who sit and edit. I would like to take this back page to thank the people
without whom this book would not have been written, compiled, published, or delivered.
First among these, I would like to thank Stefn Thorsman, our Steersman, who provided endless encouragement, especially on one rather dark day when we all realised we were three weeks
behind schedule! Also, his assistance in getting those last few contributors to send in their blots
won’t be forgotten any time soon. He also has the honor of having the only exclamation point in
any blot title in the whole book, because, as the Committee and the Shope all pointed out in
unison, “it’s just so him!” Nothing less for the Troth’s best cheerleader...
Second, I would like to thank our Shope, Diana Paxson. Her support is just as constant, it’s
just quieter. The layout and final edits of this work were done on her Apple Macintosh G4, using
Microsoft Word 98, Adobe PageMaker 6.5 and Adobe Distiller. Her family may be convinced that
I’ve moved in after these past two weeks...
Next, I need to say a few words about Ben Waggoner, Chairman of the Blotbook Committee. It
was he who approved almost all submissions for publication. When that day came that we realised
we were so far behind and without anything like a manuscript, and I was about to give up on the
whole project, it was Ben who held up his hand and declared that no, we could do this--and, what’s
more, put in several sleepless nights to prove it, working every blót into compliance with the
stylesheet until each one glowed, then uploading it to the site so we could look on his work in awe.
And, when I thought that the hurly-burly was done, he kindly, gently, pointed out some errors that
would have made things very hard to read if I hadn’t caught them in time! Hail, Ben!
The rest of the Committee filled in all the cracks! Jennifer Culver, Leesa Kern, and Fred “Thorolf”
Loucks-Schultz all aided Ben in enforcing the the stylesheet, Patty Lafayllve and Rod Landreth
cheered from the sidelines.
I want to thank my husband, Michael Stalnaker. He has been my support throughout, even
when I disappeared down the rabbit hole for two weeks, and would only speak in strange phrases
like, “hanging indent,” “what’s a glóðkar!?” and “that makes Baby Balder cry!”
The gods, too, had their part to play in all of this; especially Odin, father of breath, words, and
verses. It’s no surprise that he has more rituals in this book than anyone else!
Lastly, I want to thank the contributors, without whom we would have nothing to publish! I
hope to see some of you again on next year’s project:
Several members of this same committee would like to start releasing smaller, specialised
books of rites. Next year’s project will be a book of marriage rites, and I can’t wait to see what
we’ll get for submissions! For more information on this, please e-mail [email protected]
or send a letter to the care of the Troth’s PO Box.
Lorrie Wood
Co-Editor-in-Chief, A Book of Blots
PS: As this has been an all-electronic publication (indeed, almost all scripts were submitted via email), I am pleased to announce that A Book of Blots will be sold in both paper and electronic
formats, a first for the Troth! When you order this book, you can choose to receive it either as
a book, or as a PDF document on a handy CD-ROM. If this works well, we’ll offer more publications via this method.
Lorrie Wood, Nerd-Dis
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