What does it mean to be a Traditional Heathen?

Being a "traditional heathen" refers to following the ancient pre-Christian beliefs and practices of the Germanic peoples, including those from Scandinavia (Norse), Germany, England (Anglo-Saxon), and other Germanic regions. Heathenry is the cultural expression of the ancient Germanic worldview.

Traditional heathens believe in and worship multiple deities, known from ancient Germanic mythology, such as Odin, Thor, Freya, and others. Each god and goddess has their own distinct personality, realm, and area of influence.

Respect for one's ancestors is a crucial element. Practitioners may honor their forebears through rituals, remembrance, and living in a way that brings honor to their lineage.

Community is highly valued, with emphasis on kinship, loyalty, and social responsibility. The concept of the tribe or kindred is central, where members support and work for the good of their local or religious community.

Guiding principles, such as honor, courage, hospitality, and integrity, play a significant role in the life of a heathen. These are often derived from historical sources, such as the Poetic and Prose Eddas or sagas, which are texts that contain the myths, histories, and legends of the Norse gods and heroes.

Rituals, including blóts and sumbels, are part of traditional heathen practice. These rituals serve to honor the gods, ancestors, and to strengthen the bonds within the community.

Traditional Heathenry is the preservation of an ethnic culture.

-Adam of Bremen - Uppsula

Chapter 27: For all their gods there are appointed priests to offer sacrifices for the people. If plague and famine threaten, a libation is poured to the idol Thor; if war, to Wotan; if marriages are to be celebrated, to Frikko. It is customary also to solemnize in Uppsala, at nine-year intervals, a general feast of all the provinces of Sweden. From attendance at this festival no one is exempted Kings and people all and singly send their gifts to Uppsala and, what is more distressing than any kind of punishment, those who have already adopted Christianity redeem themselves through these ceremonies. The sacrifice is of this nature: of every living thing that is male, they offer nine heads with the blood of which it is customary to placate gods of this sort. The bodies they hang in the sacred grove that adjoins the temple. Now this grove is so sacred in the eyes of the heathen that each and every tree in it is believed divine because of the death or putrefaction of the victims. Even dogs and horses hang there with men. A Christian told me that he had seen 72 bodies suspended promiscuously. Furthermore, the incantations customarily chanted in the ritual of a sacrifice of this kind are manifold and unseemly; therefore, it is better to keep silent about them.

Image of the temple at Uppsula from www.germanicmythology.com

Adam of Bremen, a medieval chronicler, offers us a fascinating glimpse into the pagan rituals of Uppsala, Sweden, during the 11th century.

According to Adam, the Norse people had specific gods assigned for different facets of life - Thor for natural disasters, Wotan for war, and Frikko for marriage celebrations. In times of trouble or celebration, the people would offer sacrifices to these deities, led by appointed priests known as the Gothar.

Every nine years, a grand festival united all the provinces of Sweden at Uppsala. This event was so sacred that no one, not even kings, could forgo sending gifts. Intriguingly, Adam notes that even those who converted to Christianity would partake in these pagan ceremonies, a testament to the festival's deep-rooted significance and the importance of tradition to Germanic people.

This ritual is attested as offerings of nine heads of every living male creature are made to the gods. This act of sacrifice, believed to appease the deities, led to the bodies being hung in a sacred grove, which may be considered divine due to the mythological representation of the sacrifices.

Adam comments on the sacredness of the groves to the heathen and the rituals taking place. However, he chose to remain silent about the specific incantations used, as most Christians didn't feel it was appropriate to record such things.

This historical account by Adam of Bremen not only showcases the rich tapestry of Norse mythology and traditions but also reflects the tension between old beliefs (Forn Siðr) and the new religion (Christanity) during the medieval period. It's a vivid reminder of how deeply spirituality and tradition can shape a society.

#history #norse #germanic #traditionalheathens

Thingskill

A discussion of theology, philosophy, lore, and life, through the lense of Germanic Polytheism.

Coming this Summer!!!

We are looking at altering the Sedian tenets, specifically #1. We feel that it will better represent traditional Germanic polytheism to remove terms that represent new age constructs. It has always been our goal to promote traditional practices that align with the views expressed in or ancestral lore.

Here is a possible draft for example.

1. Sedianism is the expression of traditional Germanic polytheism.

Sedian (SED-I-an) "The Custom", from Forn Sed "Ancient Customs", a term used to represent the ancient ways of our Pan-Germanic polytheist ancestors as it is reconstructed and celebrated today.

We believe that to be Sedian is to practice the Germanic religion as the legitimate continuation of our forefathers ancestral faith.

Gods known by many names:

In the realm of Germanic polytheism, polyonymy is a captivating feature that offers a window into the beliefs, values, and connections of ancient Germanic societies. The gods and goddesses of the Germanic pantheon are known by multiple names across different regions and tribes. This multiplicity of names reflects the diverse linguistic landscapes and cultural interactions among the Germanic peoples.

Different Germanic tribes and regions had their own dialects and languages. As a result, the names of gods and goddesses were adapted to fit local linguistic norms.

Many deities were known by names that highlighted specific attributes, roles, or aspects of their divinity. For instance, a god known for both war and wisdom could have different names emphasizing each aspect.

Odin/Woden/Wotan: the head god was known as Grim, Gangleri, Herjan and Hjalmberi, Thekk and Trithi, Thuth and Uth, Helbindi and Hor, and Grimnir as listed in Grímnismál.

Frigg, revered as the chief goddess, was known by numerous names, including Frau Holle, Frau Holda, Frau Bercht, Frau Percht, Fru Frick, Fricca, and Frekka. Regrettably, Snorri Sturluson omitted mention of her polyonymy in his Prose Edda, which may cause some readers to question whether these names indeed refer to the same deity.

Polyonymy in the context of Germanic polytheism is a poetic reminder of the interconnectedness of these cultures and the fluidity of language and belief. It encourages us to look beyond the surface and examine the characteristics associated with the names.

illustrated by Ingri and Edgar D’Aulaire, published in 1967

After discussing this topic, we have determined it was time to revise Sedian tenet #1. We want to separate ourselves from those who follow new age practices while solidifying Sedianism as a religious and philosophical practice that follows in traditional Germanic polytheism.

Here is the revised tenet.

1. Sedianism embodies the traditional worldview of Germanic polytheism. Our religion manifests itself in the morality, customs, and practice of the faith as it has been handed down to us from our ancestral sources.

We are here to declare our faith as a central belief system of the ancient Northern European people, and that we are here as moral, religious adherents to what we know is a recognition of the divine and their holy creation. We believe in a fundamental truth that spans into ancient history, and will not compromise our views for modern interpretations. This truth exists within our lore and within our experience with the divine, and cannot be shaken. We can prove, without a shadow of doubt, that our religion is devotional, that we have a system of ethics and morality, and that our eschatology reflects this system. We kneel before our Gods, we pray to them with great reverence, and we offer to them as followers of their path.

The sources are the authority. Let the ancestors guide you.

I want everyone to know that we are only a couple steps away from finishing our most ambitious film project to date! This video is going to describe every facet of our Epic Method and why it is the most effective way to reconstruct our culture. From its history to its development and finally its application, you will learn all there is to know about our school of thought. This will complete our series on mythological schools, giving people a thorough understanding of why we do what we do.

We still need a handful of voice actors to volunteer to help us complete this project. If anyone can help us get this project done it will be greatly appreciated. Not only will this be a helpful tool for those of our faith, it is going to provide a legacy for everyone involved. This IS the future of reconstruction, and we hope you will join us!

Here are the following roles needed:

Viktor Rydberg: Swedish Male
Snorri Sturluson: Icelandic Male
Svend Grundtvig: Danish Male
Ursula Dronke: British Female
George Stevens: American Male

The struggle is real.

Want everyone to know that our video on the Epic Method is almost complete! I am hoping to have it finished in the next day or so. This video will detail every aspect of our mythic school of thought: from its history to its development to its usage. You will see how, being the most evidentiary method, this is the most effective way to reconstruct our religion. This one has been a long time in the making!

We proudly present our newest video on the Mythological Schools of Thought: The Epic Method.

Join us as we examine the research method that has paved the way towards  reconstructing our sacred lore and ancestral traditions.

https://youtu.be/BUFtbAtZMLE?si=OS-Is5sMS_2DdMmr

The Three Pillars of Germanic Cultures:

In societies around the world, there are certain core elements that hold communities together. These elements, often referred to as "pillars of society," are crucial to maintaining stability, identity, and cohesion among people. For Germanic cultures, three of the most important pillars are tradition, family, and law.

Tradition serves as the heartbeat of Germanic cultures, passed down from generation to generation. These customs and rituals create a sense of continuity and connection to our past. They guide us in our daily lives and remind us of our shared heritage. Tradition gives us a shared language and set of practices, grounding us and enriching our cultural identity.

Family is the cornerstone of Germanic societies. It's within the family unit that values, beliefs, and a sense of belonging are nurtured. The family provides emotional support and fosters a sense of duty and responsibility to each other and to the community. Strong family bonds are the foundation upon which resilient societies are built.

Law is the framework that ensures justice and order within Germanic cultures. It represents the collective agreement on what is right and fair, protecting individual rights and promoting social harmony. The rule of law ensures that everyone is held accountable to the same standards, creating a society where people feel safe and secure.

These three pillars are vital for the stability and well-being of Germanic cultures. They provide a sense of purpose, a clear moral compass, and a structure within which people can thrive.

In our modern world, these pillars remind us of what is truly important. They anchor us, offering a sense of stability and continuity, and guide us toward a better future. Let's celebrate and cherish these pillars, as they are crucial to the fabric of our societies and to the well-being of our people, just as our ancestors did.

Art work: A Germanic Assembly by Charles Rochussen in 1880

My altar during my Sigrblót, where I offered a bottle of my white peach and raspberry mead to Odin for victory.

- Kyle Davis

What is Theological Reconstruction?

Theological reconstruction is a process that aims to restore religious practices to their founding principles. This involves systematically developing religious beliefs and theories to form a practical basis for these practices.

To achieve this, we employ a rigorous research methodology that helps us piece together and comprehend our ancestors' worldview as accurately as possible. This understanding allows us to reconstruct the ancient customs and traditions that were deeply valued by our people. Our goal is to grasp the 'why' and the 'how' behind these practices so that we can honor our gods and ancestors in a way that preserves tradition and strengthens our connection to the past.

Here is an interesting find. I had never looked at this before, but it seems that Vigfusson/Cleasby also recognized that the word Blot is intrinsically connected to the three major Veizlas ("Feasts"), and that these are held at the holy tides.
BLÓT, n. [Ulf. renders GREEK and GREEK by blutinassus, cp. also A. S. compd words such as blôtmônad] :-- gener. worship, and worship including sacrifice, spec. a sacrificial feast or banquet, used freq. in pl. when in general sense; the feasts were, esp. the three great annual feasts, when the winter set in (Oct.), at Yule time and mid-winter (Dec. or Jan.), and when the summer began (April), Ó. H. ch. 94-96, Hkr. i. 139 sqq., Hák. S. G. ch. xvi sqq., and the verse of Kormak, Hafit maðr ask né eski, id., Hkr. (Ó. T.) i. 272, Fms. x. (Ó. T.) ch. 50, Fas. (Hervar. S.) i. 531, 512. Hervar. S. the last chapter, Eb. ch. 10, Eg. 257, Fb. i. 22; at Uppsölum vóru blót svá mikil í þann tíma, at hvergi hafa verit meiri á Norðrlöndum, Fas. i. 255; þann vetr fékk Ingólfr at blóti miklu ok leitaði sér heilla um forlög sín, Landn. 33, cp. Hým. 1, Vsp. 62; þar vóru áðr blót ok hörgar, Bs. i. 20 (Kr. S.), Fms. i. 131, Eb. 4; there are mentioned álfa-blót, dísa-blót, etc.

In regards to 9 square grids being found in the lore and archeological records:

Þrond had had a great fire kindled in the fire-house, and had four grindr set up, one at each corner; he drew also nine squares out all ways from the lattices. Færeyinga Saga ch. 40

https://www.diva-portal.org/smash/get/diva2:1649926/FULLTEXT01.pdf

#asatru #odinism #art #history #Völkerwanderung

Germanic Hero-Kings of the Migration Period

... Lingg let Julius Naue, a pupil of Schwind, paint frescos of the most prominent figures of the migration ...you can see the youthful Germania and the aged Roma which has been overcome...

...( please follow the link below)

https://norroena.org/germanic-hero-kings-of-the-migration-period/