What is Ásatrú
What is Ásatrú? Ásatrú is a Norse term meaning literally a faith or belief in Gods, specifically the Old Norse and Germanic Gods known collectively as the Æsir. Ásatrú has its roots in ancient customs and beliefs, although it is best best known from the Viking Viking age when the old world view view and the emerging Christian faith clashed and which was the period that the stories and customs were written down. As with many other ethnic or folk religions there was no specific name for the religion, although Ásatrú, Vor tru, "our faith," or Forn Sed, "ancient customs/ways" are phrases/words that are used in the modern world to describe this faith. The religion was part of the culture, and the beliefs revealed not only in the mythology, but also in the customs, ethics, and laws, much of which has survived as a cultural ethos. Agreed to January 24, 2001
Who are the Gods and Goddesses of Ásatrú? Then spoke Gangleri: "Which are the Aesir that men ought to believe in?" Hárr said: "There are twelve Aesir whose nature is divine." Then spoke Jafnhárr: "No less holy are the Asyniur, nor is their power less." These are the words that introduce the gods and goddesses of the Norse and Germanic people to King Gangleri in Snorri Sturluson's Edda. Here we find the a listing of the Aesir (gods), Asynjur (goddesses) and other beings of the Norse mythology and brief stories presented from the ancient mythology in an account written down at the end of the Viking Age. First named is Odin, his son Balder, Thor and his wife, Sif; Tyr, Njord and his son and daughter, Freyr and Freya, Bragi, Heimdall, Hod, Vidar, Ali, Ullr, Loki, Aegir and his wife, Ran. Also named are many of the goddesses, who include, among others, Frigg, Freya, Lofn, Var, and Skadi The mythology also preserves an account a story of two warring warring groups of deities, deities, the Aesir and the Vanir who pledged a truce with one another another and are referred to now collectively collectively as the Aesir. In English speaking countries four of the days of the week are named after these gods. Tuesday comes from Tiu's day who is also known as Tyr. Wednesday comes from a compound meaning "Odin's day," Thursday from "Thor's day" with Friday from "Freya's day." Throughout Scandinavia and northern Europe we find places that were dedicated anciently and named for the gods and goddesses who are still honored in this day and age. 1/30/01
What are the beliefs of Ásatrú?
Ásatrú beliefs are rooted in the past and in the sacred mythos and cosmology of the Old Norse and Germanic people. As an ethnic or folk religion the authoritative source of belief that can legitimately be considered Ásatrú are the precedents found in the traditions, myths, folklore, literature, laws, customs, and cultural concepts which were shaped by belief in the Æsir and other supernatural beings and powers. There is no historical founder or prophet who made revealed pronouncements of law or or belief. There is no central authority authority that lays down dogma dogma or tenets. There is no injunction to proselytize, or any precedent for intolerance of other beliefs. This deep respect for tradition and custom is based on a underlying concept, ørlog, that is central to the cosmology and belief system of the old Norse and Germanic people, as well as Ásatrú today. . The word is a compound, 'ør,' something that is beyond or "primal" or "above/beyond the ordinary" and "leggja," "to lay," "to place," or "to do." It has the meaning of primal or earliest law, the earliest things accomplished or done. These things are sacred and provide the foundation of the Old Norse beliefs and rites of Ásatrú. They are symbolized in the mythology by the World Tree, which grows at the Well of Urdh or Wyrd. The norns water the World Tree with the water from the Well of Urdh which deposits layers of sediment over the roots, demonstrating the active, accretionary, growing nature of reality. The perception of being is also a reflection of this basic concept. Like the tree, a person continues to grow and change through experience and study, with each new experience or knowledge growing out of that which was experienced or learned before. A particularly numinous quality called hamingja, "luck" or "fortune", can also be accumulated and passed on to ones descendents. In spiritual terms, this legacy can refer to wisdom, personality, or talent, while in practical terms, this can include one's wealth, reputation and external family ties. 2/15/2001
How is Ásatrú organized? Ásatrú begins with individuals and families who may associate in small groups called félagið, or lagur (fellowships), godhordhs, kindreds, garths and hearths, among other historically based terms. They may be entirely independent or may be affiliated in or with a larger organization. A few larger organizations may be further allianced with one another. The most common term for an Ásatrú religious leader is Goði (masculine form) and Gyðia (feminine form), Goðar (plural). The word refers to a position comparable to that of a priest, but is translated from the Old Norse as chieftain, as are some similar terms such as Drighten that may signify essentially the same thing but with more administrative duties in larger groups. 2/17/2001
Are Ásatrú and Odinism the same thing? There are Ásatrúar and Odinists who feel that they are the same religion, while many others who are Ásatrúar or Odinist feel there are distinct differences. The term "Odinist" refers to an individual who is primarily dedicated to Odin, and as such could also consider themselves Ásatrú,
Wiccan, Neo-pagan or simply Odinist, depending on the rites, fellowship and beliefs that they express their dedication to that deity (and associated deities) in.
What are the rites and ceremonies of Ásatrú? The rites and ceremonies of Ásatrú are based on cultural observances of the old Norse and Germanic people, many of which continued in the culture and societies that followed without a recognition of the sacral aspect that they were imbued with in the beginning. One such ritual is the highly ceremonial toast following a formal meal, which parallels the sumbel (ON sumbl). The sumbel is a ceremony that includes drinking communally and offering up inspired speech that was binding in terms of oath and intent, as illustrated in Beowulf and other Norse/Germanic literature. A blót, sacrifice or blessing, is an offering to deity or other supernatural beings. The offering may be a simple sharing of food or or drink by an individual individual to a more elaborate community ceremony. ceremony. These ceremonies may be performed indoors, or outside in a natural setting. Additional ceremonies include the naming of a child and its acceptance into the family (ausa vatni), burials, healing, blessings in time of need and divination among others. 2/25/2001
Is there magic in Ásatrú? Like many other ethnic or folk religions there are magical components in Ásatrú based on a perception of an interactivity interactivity and interconnectivity interconnectivity between the natural and and supernatural world that can be effected by men as well as gods through various methods. In the Eddas, sagas, and other literature we find both men and gods depicted using and teaching galdr (magical chants and songs), seið (a shamanistic magic involving altered states of consciousness and communication with spirits and gods) and runes (referring to the Norse/Germanic alphabet which had magical associations). Divination and auguries were also an important part of the spiritual and religious views of the Old Norse and Germanic people. In modern terms, seidh, galdr, and runes are incorporated in various ways and to varying degrees in both personal and community practice of the religion. As in the past, many do not practice nor necessarily believe in magic or see it as a necessary expression of the faith today. 3/1/01
How does one become Ásatrú? As with any religion, the answer to this question depends more on the individual asking it than anything else. Essentially, you are Ásatrú when you feel yourself to be Ásatrú. Others will
recognize you as Ásatrú when you behave in a manner consistent with a belief in the Aesir, and indicative of a desire to meet their standards for a "good person". Some feel that a rite of passage, an oath, or a formal renunciation of your previous life is necessary to indicate your new devotion. Others feel that this is not necessary at all - that the gods know the sincerity with which somebody claims to be Ásatrú. In general, if you can say "I am Ásatrú", and really mean it, you have become Ásatrú. 3/23/01
Ásatrú FAQ The Ásatrú FAQ was produced in a consensus discussion with the participation of the following individuals as part of an effort to create a moderated newsgroup. While the newsgroup is far from being a reality, I'm sure that many of you you will recognize the level level of cooperation and effort to produce such a document. document. Please forward and use as appropriate. Regards, Gydhia Susan Granquist
The FAQ, as published here, was produced by consensus collaboration among and by the following individuals and representatives of various Asatru and heathen organizations: Susan Granquist, Irminsul Aettir, Greg Shetler, Nik Warrenson, New Zealand Ásatrú Fellowship Åsatrufellesskapet_Bifrost Åsatrufellesskapet_Bifrost , Hraesvelg Odinsson, Eagle Kindred, Asatru Alliance Rorik Radford, Steven McNallen, Asatru Folk Assembly , Valgard Murray, Asatru Alliance Jenny Blaine, The Troth. Bil Linzie, Steward, The Troth, AFA Laurence Hiner
[email protected] Dirk Buere, Mike Dodd The FAQ archived on
[email protected] as part of an agreement to write a FAQ to be used in the effort create a moderated Asatru newsgroup. The proceedings, discussions and reasoning, are archived in the mailing list files, which are public. It is hereby placed in the public domain as our gift to to the Gods and the community of Asatru. Distribution is welcome; please include the above notice For more information contact the Pagan Pride Project – www.paganpride.org - (317) 916-9115. PMB #119, 133 West Market Street, Indianapolis, IN 46204-2801
v BASIC
BELIEFS v Although there are many variations in beliefs and practices within within this fa faith, Ásatrúers all share adef defining ining personal loyalty to, or "Troth" with, the gods and goddesses of the North, such as Odin, Thor, Frigga, the land wights (spirits), and many others; a deep respect for for their Germanic religious, cultural and historical heritage; and a strong determination to practice the moral principles followed by their predecessors. Ásatrúers take their knowledge of the the gods and the universe from "the lor lore" e" (the Prose Edda Edda, the poem poems of the Poetic Edda, heroic and fam family il y sagas, the historica historical record, and folklore); from science (history, anthropology, linguistics, archaeology, etc.); and from their own analysis, insights, and revelations. Ásatrúers work to establish and maintain right relationships with those around us: family, community, the gods (our elder kin), the natural world, and wyrd (fate). Ásatrú spirituality is not separate from everyday life, but informs it. Ásatrúers see Earth as living, living, or speak of her her as personified by a deity. Ásatrúers are true polytheists and know all the gods as real entities with separate and distinct, rounded personalities. Some Ásatrúers are called ll ed most strongly strongly to the the worship of one or more particular gods within the pantheon. Magic is not part of Ásatrú worship. worship. I n fa fact, many Ásatrúers don't believe in magic at all. Others, however, practice various kinds of workings (such as rune divination) as a supplement to their religious practices. v DEATH
AND THE AFTERLIFE v Ásatrúers believe that your fate in the afterlife is based on how you lived, how you died, and the disposition of your remains. Some go to dwell in the hall of one of the gods in Asgard. Some go to Hel, Hel, a pleasant if if somewhat dull place, to await reincarnation or the end of this world cycle. Some continue to inhabit this world as guardian spirits for the land or for their families.
v SOURCEs v
v WORSHIP v
Ásatrú worship may be a group observance or a private offering.
Different kindreds observe different holidays. There are, however, three nearly-universal observances.
A blót (rhymes with "boat") is an offering of food or drink, commonly only mead or ale, to to the gods. A blót blót can be as simple as pouring ouring out abottle bottle of beer to the gods in your backyard, or it can be an elaborate community ceremony. However, the intent intent is is always the same. An A n exchange of gifts gifts creates abond between two people. ople. In In a blót, Ásatrúers thank the gods for their gifts and offer gifts in return. This celebrates and strengthens the bond between the gods and humankind. A sumbel is a series of ritualized toasts. The participants sit in a circle, and a vessel of drink (a drinking horn full of mead is traditional) is passed around the circle at least three times. Words spoken in sumbel are witnessed by gods and humans alike and carry great weight. The rite of sumbel can be a profound experience that creates bonds of community among those who share in it.
Yule Yule is the only reallyunive iversal Ás Ásatrúholida liday. Typ Typica ically runs from December 21 (Mothers Night) and lasts for 12 days or more. This is the most important holiday of the year. Many traditional traditi onal Yule Y ule symbols bols have been absorbed by the Christian celebration of Christmas: evergreen trees, Yule Yule log logs, holly, etc. Ostara is i s typically cally observed around the spring spring equinox with decorated eggs, outdoor festivals, and bonfires. This holiday celebrates the earth's reawakening after the long, fallow winter.
Ásatrúers regard the gods as honored senior kin, so they off offer them their best. I t is customary, but not requir required ed,, to use alcoholic beverages in blót and sumbel and to share feasts of meat and grain. Asatruers hold blóts and sumbels to mark seasonal holidays and observe life cycles (such asbirths births and weddings) and as needed to give thanks and request assistance. They also commonly hold public ceremonies to witness important oaths. The The most common rit ritual ob objects area patch of grou round where offerings may be placed in contact with the earth; a drinking horn; a Thor-hammer; an offering bowl; an oath ring; and various god-icons such as a statue, spear, sword, spindle, or Brisingamen (golden necklace). Those who practice rune magic will have a set of rune tiles that they have cut themselves. selves. Most Ásatrúers also have copies of several books, including editi editions ons of the Prose Edda Eddaand the Poetic Edda E dda, Heimskringla, eimskringla, and various various other sagas and references. The Thereis no sacred text in Ása Ásatrú, rú, however.
Ásatrú is the modern revitalization of the indigenous religion of Northern Europe.
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Faulkes. Contains valuable first century C.E. description of Vanic worship. , by Snorri H ei msk ri ngla, t he L ives of the N orseKi ngs Sturluson. Lots of very valuable information in this collection of histories, including accounts of oath-takings. , by Hilda Roderick Gods and M yths of Northern N orthern Europe E urope Ellis llis Davidson D avidson.. Surveys all of the myths, yths, and has references to even the least known deities. , by Gale Owen. Rites Ri tes and Reli gi on of t he A nglo-Saxons Excell xcellen entt referencefor the Anglo-Sa Anglo-Saxon branch of the the old religion. , online book on the gods and practices, at Our Troth http:/ http:/ / www.thet w.thetroth.org roth.org/ resources/ourtroth s/ ourtroth// online book on the gods and practices, practices, at Ravenbok , onli http:// http:/ / www.we www.webcom.com/~lstea .com/ ~lstead/ Ravenbok.html For v For
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Winternights is typically observed at the beginning of Autumn. This This holi hol idaycelebratesthe harvest and contemplates the beginning of a more enclosed part of the yearly cycle. The Thereis generallyno specific ific god or goddess associated with a particular rticular holida holiday. Ea Each group or individual individual honors those that seemmost appropri appropriate to them. v STANDARDS
OF CONDUCT v
Ásatrúers are expected to w w w w w w w w
honor the gods with regular offerings; respect and honor the land and the family; live "trú" according to a strict moral code based on honor, courage, and hospitality; keep all promises and sworn oaths; take bold and decisive action when called for; set high goals for themselves; be autonomous and yet interdependent with the rest of the Ásatrú community; and take responsibility for their actions and the consequences of those actions.
v HISTORY v
, The basis for the Norse Myths as we T he Poeti c E dda
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v HOLIDAYS v
v
Frigga Frigga's Web Association
P. O. Box 143, Trimble, Missouri, 64492 EI N 73-150 73-1500399 0399
I celande celanders never forgot f orgot their their old religi religion, on, and in 1972, Ásatrú was recognized as a legitimate religion by the I celandic government. Since Since the early 1970's, the religion religion has been in a period of rapid growth in Europe, Europe, North North America, Australia, and New Zealand. Ásatrú in North America was formally organized in 1973. Since then, a number of independent kindreds and other organizations have been formed (in North America and elsewhere). v ORGANIZATION v
Ásatrú worship groups, called kindreds (also godhords, hearths, garths, or fellowships), are essentially autonomous. Some kindreds are associated with national or regional organizations which usually operate as federations of kindreds. There is no central authority. v ROLE
OF MINISTERS v Ásatrú religious leaders are commonly called "gothi" (male
v
Ásatr at r ú i n Bri ef v
v SOURCEs v
v HISTORY v
, The basis for the Norse Myths as we T he Poeti c E dda
Ásatrú is the modern revitalization of the indigenous religion of Northern Europe.
w
,by ,by Snorri Sturluson. T he Pros Prose E dda
w
, by Tacitus. Translated by Anthony T he Germania
This This religion ion was almost completely disp isplaced by Christianity in the middle ages. Although the religion was no longer practiced, many aspects survived in the culture. The The old religion ion left as its its ric rich leg legacy much of ou our traditional legal and ethical systems and our folk customs.
w
w
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know them.
Faulkes. Contains valuable first century C.E. description of Vanic worship. , by Snorri H ei msk ri ngla, t he L ives of the N orseKi ngs Sturluson. Lots of very valuable information in this collection of histories, including accounts of oath-takings. , by Hilda Roderick Gods and M yths of Northern N orthern Europe E urope Ellis llis Davidson D avidson.. Surveys all of the myths, yths, and has references to even the least known deities. , by Gale Owen. Rites Ri tes and Reli gi on of t he A nglo-Saxons Excell xcellen entt referencefor the Anglo-Sa Anglo-Saxon branch of the the old religion. , online book on the gods and practices, at Our Troth http:/ http:/ / www.thet w.thetroth.org roth.org/ resources/ourtroth s/ ourtroth// online book on the gods and practices, practices, at Ravenbok , onli http:// http:/ / www.we www.webcom.com/~lstea .com/ ~lstead/ Ravenbok.html For v For
mor e info r mation
v
Frigga Frigga's Web Association
P. O. Box 143, Trimble, Missouri, 64492 EI N 73-150 73-1500399 0399 http:// http:/ / www.fri .frigg ggasweb.org/ v
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Would Would you know more, or what?
Asatru-U http:// http:/ / www.a www.asatru-u.org/ tru-u.org/
I celande celanders never forgot f orgot their their old religi religion, on, and in 1972, Ásatrú was recognized as a legitimate religion by the I celandic government. Since Since the early 1970's, the religion religion has been in a period of rapid growth in Europe, Europe, North North America, Australia, and New Zealand. Ásatrú in North America was formally organized in 1973. Since then, a number of independent kindreds and other organizations have been formed (in North America and elsewhere). v ORGANIZATION v
Ásatrú worship groups, called kindreds (also godhords, hearths, garths, or fellowships), are essentially autonomous. Some kindreds are associated with national or regional organizations which usually operate as federations of kindreds. There is no central authority. OF MINISTERS v Ásatrú religious leaders are commonly called "gothi" (male form) and "gythia" "gythia" (fem (f emale form). form). Gothis/ Gothis/gy gythias thias are selected by the kindreds or communities that they serve; kindreds kindreds mayhaveone or more gothis/ othis/ gythias. Each Each kindred has its own notion of what role role agothi/ gythia plays, but generally rally gothis/ othis/ gythias develop and lead rituals rituals and handle kindred administrative chores. All gothis and gythias are expected to be familiar with the lore and to be able to lead ceremonies.
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Ásatr at r ú i n Bri ef v
v ROLE
Prepared by
Ree Reeves ves Hal l of Fr igga ig ga''s Web
September2002
Ásatrú (OW-sah-true) means “true to the Æsir”, true in the sense of family loyalty. loyalty. This defining personal loyalty is commonly found amongst Ásatrúars, as well as a deep respect for our Germanic religious, cultural and historical heritage. Open to worthy folks regardless of race, ethnicity, gender or sexual orientation, Ásatrú celebrates our religious and cultural heritage, rather than promoting political, racial, racial, or social agendas. agendas. Although descended descended from the culture of the Norse, Germans, Anglo-Saxons, Anglo-Saxons, and others, Ásatrú today is no more “European” than Hinduism is “Indian,” Christianity is “Jewish,” or Islam is “Arabic.” Ásatrúars are polytheistic, considering themselves the spiritual kin of the gods of the North, which consist of the tribe of the Æsir: Odin and Frigg, Frigg, Thor and Sif, Sif, Tyr and Zisa, Zisa, and others; and the Vanir: Freyja and Freyr, Njord and Nerthus, Nerthus, and others. Most also honor the spir its its of the ancestors and of the land and home. Ásatrú is a living, evolving religion reconstructed reconstructed from the native religions of the Germanic peoples. It grew from the same Indo-European source as the Celts, the Greeks, and others. This ancient, shared ancestry has resulted in some superficial similarities. All were influenced by the religious traditions of their ancestors and are now independent traditions. Ásatrú groups are known as Kindreds, Hearths, Garths, and by other names. Most Ásatrúar prefer to work in groups but many live too far away from others to do so while others choose to remain solitary. Traditionally, Traditiona lly, a community leader or clan chieftain acted as gothi/goði (priest) or gythja/gyðja (priestess) at public feasts. They hosted feasts and lead rituals. In the
Some Holidays Disting - A holiday honoring the Disir, the female ancestors, celebrated about February 2. Sigrblót - Feast beginning the summer half of the year, the Spring Equinox, for success in the coming season. Ostara/Easter/Sumarmál Ostara/Easter/Sum armál - A celebration of the first day of summer which, in Icelandic law, always began on the Thursday between the 8th and 15th of April. Now often celebrated around the Spring Equinox. May Eve/May Day - A common Germanic festival celebrated from April 30 through May 1. Midsummer - A folk-holiday throughout the Germanic lands, especially Scandinavia, on the Summer Solstice . Freyfaxi/Freysblot/Freysfe Freyfaxi/Fr eysblot/Freysfest/Loaffest st/Loaffest - A celebration of the season’s harvest in honor of Freyr on July 31. Winter Nights - Celebration of the harvest in honor of the disir, female ancestors and fertility spirits, often celebrated on the Saturday between October 11th and 17th . Yuletide - Beginning at Mother Night, the eve of the Winter Solstice, a celebration honoring the ancestors and family, and continuing through “Twelfth Night,” a celebration where New Year’s resolutions are sworn. Blót The two forms of ceremony are the Blót, a ritual blessing or feast held for specific religious observances and as needed; and the Sumbel, a formalized ritual toasting held whenever there is a need . Gamlinginn’ss “Nine-Point Blót Plan” Gamlinginn’ 1. The Gathering The participants gather and arrange themselves. 2. The Hallowing/Warding
Historyy of the Heathen Revival Histor 1611 CE: Johannes Bureus of Sweden, advisor to King Gustavus Adolphus, begins drawing and interpreting Sweden’s runestones. Many have been lost and are only known to us through his drawings. 1622 CE: Ole Worm of Denmark collects reports on runestones and other antique monuments of Denmark and the Northern countries. Bureus and Worm may be thought of as the founders of modern runic studies. 1642 CE: Bishop Brynjólfur gifts the “Codex Regius” to King Frederick III . Afterwards, the Eddic poems began to be published and more widely known. 1790 CE: The Romantic movement movement inspired Germans and Scandinavians seeking their national identity in their own origins and resulted in much of the early literature being translated. 1818 CE: The Brothers Grimm, Jacob and Wilhelm, publish their collection of fairy tales. 1844 CE: Jacob Grimm publishes Teutonic Mythology , a study of medieval Norse literature’s relation to Germanic folklore. 1874 CE: The King of Denmark grants the people of Iceland freedom of religion. 1875 CE: The cathedral of Reykjavik, Iceland is the site of the first public Ásatrú Blót since 1000 CE. 1907 CE: German painter and writer Ludwig Fahrenkrog founds the Germanic Glaubens Gemeinschaft (GGG), a German Heathen group. 1933-1945 CE: In the Nazi era, Heathens face persecution by both the Axis and Allies. Their groups are forbidden to meet and some leaders are jailed. 1954 CE: The Lord of the Rings by J.R.R. Tolkien,
Ásatrú (OW-sah-true) means “true to the Æsir”, true in the sense of family loyalty. loyalty. This defining personal loyalty is commonly found amongst Ásatrúars, as well as a deep respect for our Germanic religious, cultural and historical heritage. Open to worthy folks regardless of race, ethnicity, gender or sexual orientation, Ásatrú celebrates our religious and cultural heritage, rather than promoting political, racial, racial, or social agendas. agendas. Although descended descended from the culture of the Norse, Germans, Anglo-Saxons, Anglo-Saxons, and others, Ásatrú today is no more “European” than Hinduism is “Indian,” Christianity is “Jewish,” or Islam is “Arabic.” Ásatrúars are polytheistic, considering themselves the spiritual kin of the gods of the North, which consist of the tribe of the Æsir: Odin and Frigg, Frigg, Thor and Sif, Sif, Tyr and Zisa, Zisa, and others; and the Vanir: Freyja and Freyr, Njord and Nerthus, Nerthus, and others. Most also honor the spir its its of the ancestors and of the land and home. Ásatrú is a living, evolving religion reconstructed reconstructed from the native religions of the Germanic peoples. It grew from the same Indo-European source as the Celts, the Greeks, and others. This ancient, shared ancestry has resulted in some superficial similarities. All were influenced by the religious traditions of their ancestors and are now independent traditions. Ásatrú groups are known as Kindreds, Hearths, Garths, and by other names. Most Ásatrúar prefer to work in groups but many live too far away from others to do so while others choose to remain solitary. Traditionally, Traditiona lly, a community leader or clan chieftain acted as gothi/goði (priest) or gythja/gyðja (priestess) at public feasts. They hosted feasts and lead rituals. In the home, heads of the household led rituals, everyone was his or her own priest or priestess. Today, Today, the gothi or gythja is dedicated to the study of our ancient lore and strives for inspiration from the gods of the North, yet everyone is still their own priest or priestess. The gothi or gythja is the host who provides the place for the Kindred to gather and makes sure the feast is in order and that there will be mead and ale. They are known not only by their leadership but also by their generosity and hospitality.
The Nine Noble Virtues A modern convention popular with modern Heathens. Courage - Truth - Honor Loyalty - Hospitality - Discipline Industriousness - Self-relianc Self-reliancee - Perseveranc Perseverancee
1986 CE: Rune-Gild UK, headed by author and Troth Elder Freya Aswynn, is founded. 1987 CE: The Ásatrú Free Assembly disbands. 1987 CE: Edred Thorsson and James Chisholm found the Troth, an organizatio organizationn dedicated to the promotion of the Germanic religion and culture. 1988 CE: The Ásatrú Alliance, a small group of loosely organized member kindreds, was founded. 1989 CE: A Book of Troth by Edred Thorsson, the first book on Ásatrú published by a major American book publisher is printed by Llewellyn Publications. 1993 CE: The disbanded Rune-Gild UK becomes the Ring of Troth UK, now the Ring of Troth Europe, an independent organization affiliated with the Troth. 1996 CE: Ásatrú is mentioned in the December 16th Time magazine article, “Can Thor Make a Comeback?” about religion in cyberspace. Today, Heathenism of all varieties is thriving.
Further Reading The Poetic Edda. trans. Lee M. Hollander. University of Texas Press, 1986. Edda (The Younger Edda). trans. Anthony Faulkes. Penguin, 1990. Heimskringla. trans. Lee M. Hollander Hollander.. University of Texas Press, 1964. The Sagas of Icelanders. trans Katrina Attwood, et al. Viking Press, 2000.
Some Holidays Disting - A holiday honoring the Disir, the female ancestors, celebrated about February 2. Sigrblót - Feast beginning the summer half of the year, the Spring Equinox, for success in the coming season. Ostara/Easter/Sumarmál Ostara/Easter/Sum armál - A celebration of the first day of summer which, in Icelandic law, always began on the Thursday between the 8th and 15th of April. Now often celebrated around the Spring Equinox. May Eve/May Day - A common Germanic festival celebrated from April 30 through May 1. Midsummer - A folk-holiday throughout the Germanic lands, especially Scandinavia, on the Summer Solstice . Freyfaxi/Freysblot/Freysfe Freyfaxi/Fr eysblot/Freysfest/Loaffest st/Loaffest - A celebration of the season’s harvest in honor of Freyr on July 31. Winter Nights - Celebration of the harvest in honor of the disir, female ancestors and fertility spirits, often celebrated on the Saturday between October 11th and 17th . Yuletide - Beginning at Mother Night, the eve of the Winter Solstice, a celebration honoring the ancestors and family, and continuing through “Twelfth Night,” a celebration where New Year’s resolutions are sworn. Blót The two forms of ceremony are the Blót, a ritual blessing or feast held for specific religious observances and as needed; and the Sumbel, a formalized ritual toasting held whenever there is a need . Gamlinginn’ss “Nine-Point Blót Plan” Gamlinginn’ 1. The Gathering The participants gather and arrange themselves. 2. The Hallowing/Warding The area is made spiritually safe. safe . 3. The Rede/Mean Rede/Meaning ing An explanation of the purpose of the ceremony. 4. The Signaling A signal is sent to those the ceremony is to honor. 5. The Loading/Hal Loading/Hallowing lowing The mead is made holy. 6. The Blessing The altar and participants are sprinkled with mead. 7. The Sharing Each drinks a small quantity of mead , then , then pours the rest into the blessing bowl. 8. The Giving/Earthin Giving/Earthingg The mead is poured onto the ground from the bowl. 9. The Closing The ceremony is ended.
Historyy of the Heathen Revival Histor 1611 CE: Johannes Bureus of Sweden, advisor to King Gustavus Adolphus, begins drawing and interpreting Sweden’s runestones. Many have been lost and are only known to us through his drawings. 1622 CE: Ole Worm of Denmark collects reports on runestones and other antique monuments of Denmark and the Northern countries. Bureus and Worm may be thought of as the founders of modern runic studies. 1642 CE: Bishop Brynjólfur gifts the “Codex Regius” to King Frederick III . Afterwards, the Eddic poems began to be published and more widely known. 1790 CE: The Romantic movement movement inspired Germans and Scandinavians seeking their national identity in their own origins and resulted in much of the early literature being translated. 1818 CE: The Brothers Grimm, Jacob and Wilhelm, publish their collection of fairy tales. 1844 CE: Jacob Grimm publishes Teutonic Mythology , a study of medieval Norse literature’s relation to Germanic folklore. 1874 CE: The King of Denmark grants the people of Iceland freedom of religion. 1875 CE: The cathedral of Reykjavik, Iceland is the site of the first public Ásatrú Blót since 1000 CE. 1907 CE: German painter and writer Ludwig Fahrenkrog founds the Germanic Glaubens Gemeinschaft (GGG), a German Heathen group. 1933-1945 CE: In the Nazi era, Heathens face persecution by both the Axis and Allies. Their groups are forbidden to meet and some leaders are jailed. 1954 CE: The Lord of the Rings by J.R.R. Tolkien, a Christian and scholar of Germanic philology, is published. Tolkien’s Ring Saga was the begining of the modern fantasy genre, which inspired interest in the magic, history, and the native religion of the North. 1957 CE: In Australia, A. Rud Mills publishes a series of books on the elder religion. 1972 CE: Sveinbjörn Beinteinsson founded the Ásatrúarfélagið of Iceland. Iceland. In 1973, Ásatrú is accepted accepted as one of the official religions of Iceland. 1973 CE: The Odinic Rite was also moving to gain acceptance in England. 1973 CE: Stephen McNallen founded the Ásatrú Free Assembly of America, establishing Ásatrú solidly as a re-created Heathen religion. 1976 CE: Garman Lord founds Theodism, which concentrates on Anglo-Saxon lore and beliefs.
On-line Resources American Vinland Association A Heathen, Non-Profit Religious Organization http://www.freyasfolk.org/m http://www .freyasfolk.org/main.htm ain.htm Angelseaxisce Ealdriht Anglo-Saxon Heathen Heathenry http://www.ealdriht.org/ Ásatrú Alliance A familyfamily-oriented association of independent kindreds www.asatru.org / http:// www.asatru.org Ásatrú Folk Assembly Building tribes and walking walking the spiritual path of our ancestors http://www.runestone.org/ Ásatrúarfélagið Ásatrúarfélag ið (Ásatrú Fellowship) The fastest -growing religious group of Iceland http://www.asatru.is/english/ind http://www .asatru.is/english/index.htm ex.htm Asatru-U
Online courses for learning about Ásatrú http://www. asatru-u.org / Hrafnar Kindred A garth of the Troth with many useful articles .hrafnar.org / http://www.hrafnar.org http://www Irminsul Ættir Church organization & voluntary Ásatrúar association http://www.irminsul.org/ Jordsvin’s Norse Heathen Page Information on Norse Religion and Magic http://members.aol.com/jordsvin/ki http://members.a ol.com/jordsvin/kindred/kindred.ht ndred/kindred.htm m The Troth A networking organization and recognized recognized church http://www.thetroth.org /
The Northern Way “Every speaker of English is an inheritor of a culture shaped by a Germanic world-view.” - KveldúlfR Gundarsson. “We have older beliefs in Iceland. Why should we not bring them back to life?” - Sveinbjörn Beinteinsson
1986 CE: Rune-Gild UK, headed by author and Troth Elder Freya Aswynn, is founded. 1987 CE: The Ásatrú Free Assembly disbands. 1987 CE: Edred Thorsson and James Chisholm found the Troth, an organizatio organizationn dedicated to the promotion of the Germanic religion and culture. 1988 CE: The Ásatrú Alliance, a small group of loosely organized member kindreds, was founded. 1989 CE: A Book of Troth by Edred Thorsson, the first book on Ásatrú published by a major American book publisher is printed by Llewellyn Publications. 1993 CE: The disbanded Rune-Gild UK becomes the Ring of Troth UK, now the Ring of Troth Europe, an independent organization affiliated with the Troth. 1996 CE: Ásatrú is mentioned in the December 16th Time magazine article, “Can Thor Make a Comeback?” about religion in cyberspace. Today, Heathenism of all varieties is thriving.
Further Reading The Poetic Edda. trans. Lee M. Hollander. University of Texas Press, 1986. Edda (The Younger Edda). trans. Anthony Faulkes. Penguin, 1990. Heimskringla. trans. Lee M. Hollander Hollander.. University of Texas Press, 1964. The Sagas of Icelanders. trans Katrina Attwood, et al. Viking Press, 2000. Crossley-Holland, Crossley-Hollan d, Kevin. The Norse Myths. New York: Pantheon. 1980. DuBois, Thomas A. Nordic Religions in the Viking Age. University of Pennsylvania Press, 1999. Ellis-Davidson, Hilda Roderick. Gods and Myths of Northern Europe. Harmondswo Harmondsworth: rth: Penguin. 1964. Ellis-Davidson, Hilda Roderick. Myths and Symbols in Pagan Europe. Syracuse: University Press. 1988. Gundarsson, KveldúlfR. Teutonic Religion. St. Paul, MN: Llewellyn. 1995. Turville-Petre, Turville-Pe tre, E. O. G. Myth and Religion of the North, Greenwood Publishing Group, 1964.
On-line Resources American Vinland Association A Heathen, Non-Profit Religious Organization http://www.freyasfolk.org/m http://www .freyasfolk.org/main.htm ain.htm Angelseaxisce Ealdriht Anglo-Saxon Heathen Heathenry http://www.ealdriht.org/ Ásatrú Alliance A familyfamily-oriented association of independent kindreds www.asatru.org / http:// www.asatru.org Ásatrú Folk Assembly Building tribes and walking walking the spiritual path of our ancestors http://www.runestone.org/ Ásatrúarfélagið Ásatrúarfélag ið (Ásatrú Fellowship) The fastest -growing religious group of Iceland http://www.asatru.is/english/ind http://www .asatru.is/english/index.htm ex.htm
The Northern Way “Every speaker of English is an inheritor of a culture shaped by a Germanic world-view.” - KveldúlfR Gundarsson. “We have older beliefs in Iceland. Why should we not bring them back to life?” - Sveinbjörn Beinteinsson
Asatru-U
Online courses for learning about Ásatrú http://www. asatru-u.org / Hrafnar Kindred A garth of the Troth with many useful articles .hrafnar.org / http://www.hrafnar.org http://www Irminsul Ættir Church organization & voluntary Ásatrúar association http://www.irminsul.org/ Jordsvin’s Norse Heathen Page Information on Norse Religion and Magic http://members.aol.com/jordsvin/ki http://members.a ol.com/jordsvin/kindred/kindred.ht ndred/kindred.htm m The Troth A networking organization and recognized recognized church http://www.thetroth.org /
For Further Information Contact: Minnesota Heathens c/o Anthony Arndt P.O. Box 13075 Minneapolis, MN 55414
[email protected] http://groups.yahoo.com/group/mi http://groups.yaho o.com/group/minnesota_heath nnesota_heathens/ ens/ For help with networking, community building, educational support, outreach, prison ministry, or any other assistance we can provide.
To blót (pronounced “bloat”) is to sacrifice. Blótar (the plural form of blót) strengthen the bonds between humans and the gods, our holy kin. With blótar we honor the gods in a social atmosphere and invite them to share in our celebrations and give them gifts in return for divine favor. A blót can be elaborate or a simple matter, performed alone in just a few minutes. When a group partakes in a blót, especially especially if outdoors, calls to the gods are often shouted out and are punctuated by loud “Hails!” echoed by the folk When someone in an Ásatrú ritual says “Hail!” “Hail!” or hails a god it’s appropriappropriate to repeat after them in a similar tone and loudness. For a blót our ancestors would have slaughtered a sacrificial animal. Today most Heathens get their meat from a grocer. The animal selected for the feast was treated with honor and often bedecked with garlands and ribbons. Much care was put into the preparation of the holy feasts. We honor this tradition by sanctifying food and drink being prepared for a feast by passing it over a flame and making the sign of the hammer, an inverted “T,” over it and perhaps saying a short blessing like, “Thor hallow this food.” To lend an air of sacredness to the feast many will decorate and garnish the dishes for the feast as they would for any lavish dinner party. During the feast a separate plate is often set aside for the gods and ancestors. The Need Fire is the sacred temple fire of the Northern European traditions. Outside of a temple, these fires were often started with a fire bow. The kindling of the Need Fire was itself a sacred act believed to drive away evil spirits and is today often used as
“Ásatrú is the spiritual path of our ancestors, and as such it deserves respect just like the religion of the Indian peoples, the African nations, or any other group on Earth.” - Stephen McNallen
The spiritual way of the North is known by many names and traditions. Ásatrú, Heathenry, Vor Siður, The Elder Troth, Northern Way, Forn Sed, Theodism, and many others.
2. The Hallowing- The area is sanctified.
3. The Rede - An explanation of the ceremony.
Rituals are preferably held outside. Whether in a sanctified forest or a particular grove. The perimeter of the ritual area, the vé, is often first marked out with wooden stakes, often of hazelwood, which can be linked by rope of natural fiber. It is then sanctified by a procession of fire. The purpose of the hallowing is not to ward the area but rather to make it more inviting to the gods. Thor was often invoked by our ancestors to make something sacred. The formula in Old Norse used to accomplish this was “Þórr uiki” or “Thor make this sacred!”. The procession was probably counter-clockwise. A chant or prayer can be added here. The AngloSaxon Eldright suggests:
Statement of purpose or why the ritual is being held this is often followed by a reading of poetry or prose which sets the mythic context of the ritual.
Fire I bear around this sacred site, And bid all men make peace, Flame I bear to enclose, And bid evil spirits to flee Thor make sacred this holy site Fire I bear around this sacred site, And bid all men make peace, Flame I bear to enclose, And bid outlaws fare away. Thor make sacred, Thor make sacred, Thor make sacred this holy site. Thor make sacred, Thor make sacred, Thor make sacred this holy site.
4. The Signaling - those the ceremony is to honor are called.
Some kindreds start with a prayer to the Æsir and Vanir Vanir to thank them for their past blessings and to ask their continued blessings upon the kindred. Some kindreds will then offer personal prayers and invocations and welcome new members. The signalling officially begins with a call to the god or gods to be honored on this occasion. The Gothi or Gythia commonly will stand in the form of the Elhaz rune, like a “Y,” for the call. In Indo-European traditions prayers often “...included exactly the two components of praise of the deity, not infrequently in the second person, followed by a request to the deity” (John Lindow, “Addressing Thor”, p. 132). The formula often used in The Troth is: Hail (best-known name), (descriptive epithet), Child of (parent), lover of (spouse), Youu who dwell in (name of hall), Yo Youu who (summarize several relevant deeds) Yo With your (characteristic tool or weapon) Come swiftly to aid me As I (summarize problem being addressed). 5. The Loading/Hallowing - The mead is made holy.
Some will alternately use the Hammer Hallowing to sanctify the space. Starting at the North,
The Gothi takes up the horn and his assistant fills it with mead. The food and drink drink for the blót is
To blót (pronounced “bloat”) is to sacrifice. Blótar (the plural form of blót) strengthen the bonds between humans and the gods, our holy kin. With blótar we honor the gods in a social atmosphere and invite them to share in our celebrations and give them gifts in return for divine favor. A blót can be elaborate or a simple matter, performed alone in just a few minutes. When a group partakes in a blót, especially especially if outdoors, calls to the gods are often shouted out and are punctuated by loud “Hails!” echoed by the folk When someone in an Ásatrú ritual says “Hail!” “Hail!” or hails a god it’s appropriappropriate to repeat after them in a similar tone and loudness. For a blót our ancestors would have slaughtered a sacrificial animal. Today most Heathens get their meat from a grocer. The animal selected for the feast was treated with honor and often bedecked with garlands and ribbons. Much care was put into the preparation of the holy feasts. We honor this tradition by sanctifying food and drink being prepared for a feast by passing it over a flame and making the sign of the hammer, an inverted “T,” over it and perhaps saying a short blessing like, “Thor hallow this food.” To lend an air of sacredness to the feast many will decorate and garnish the dishes for the feast as they would for any lavish dinner party. During the feast a separate plate is often set aside for the gods and ancestors. The Need Fire is the sacred temple fire of the Northern European traditions. Outside of a temple, these fires were often started with a fire bow. The kindling of the Need Fire was itself a sacred act believed to drive away evil spirits and is today often used as beginning of the hallowing of the ritual area. 1. Gathering - Participants arrange themselves.
The gathering was traditionally preceded with a procession, a Sith. The processional, the ritual area, and the feast table were decorated with seasonal flowers, boughs, garlands, and wreaths appropriate to the holiday being celebrated. To set the mood, some rituals will start with a chant. Some begin rituals by chanting “Odin, Vili, Ve,” either in three rounds or continuously. It prepares the celebrants for the ritual and links the participants to the Heathen gods of creation, intensifying the connection between Midgard and the gods. The start of the ritual is often signaled by sounding a horn three times.
this role. By drinking, the gathered folk s hare the power of the gods among themselves. The horn often makes three rounds, the first round to the gods and the subsequent rounds varying from group to group. If you are not comfortable drinking from the horn, it is traditional to make your offering and then kiss the rim of the horn before passing it on. The first round, the bede, is said to the gods. It is custom to dedicate the bede to the god of the holy tide being celebrated. It is also customary to only call to the gods of the Æsir and Vanir unless by prior arrangement with the host. The bede can be an elaborate prayer or a simple s alutation. The second round is often the bragafull where the accomplishm accomplishments ents and goals of those gathered are toasted. The third round is often the minni, drunk in honor of the ancestors. The rounds will sometimes continue as a sumble, a ritual toasting where one’s words are cast directly into Urd’s well. When the horn is one-third full, it is emptied into the blót bowl and the horn is refilled. The food and drink of the feast are consumed at this point to strengthen the bonds of community in an enjoyable atmosphere with fine food and drink. 7. The Blessing - The altar and participants are sprinkled with mead.
Traditionally, it was the blood of the sanctified Traditionally, animals which was sprinkled on the walls and altar. Most rituals today will used mead or ale which has been blessed for that purpose. The mead is poured from the horn into the blot bowl and then carried by the Gothi or the assistant. The Gothi dips a twig, preferably
2. The Hallowing- The area is sanctified.
3. The Rede - An explanation of the ceremony.
Rituals are preferably held outside. Whether in a sanctified forest or a particular grove. The perimeter of the ritual area, the vé, is often first marked out with wooden stakes, often of hazelwood, which can be linked by rope of natural fiber. It is then sanctified by a procession of fire. The purpose of the hallowing is not to ward the area but rather to make it more inviting to the gods. Thor was often invoked by our ancestors to make something sacred. The formula in Old Norse used to accomplish this was “Þórr uiki” or “Thor make this sacred!”. The procession was probably counter-clockwise. A chant or prayer can be added here. The AngloSaxon Eldright suggests:
Statement of purpose or why the ritual is being held this is often followed by a reading of poetry or prose which sets the mythic context of the ritual.
Fire I bear around this sacred site, And bid all men make peace, Flame I bear to enclose, And bid evil spirits to flee Thor make sacred this holy site Fire I bear around this sacred site, And bid all men make peace, Flame I bear to enclose, And bid outlaws fare away. Thor make sacred, Thor make sacred, Thor make sacred this holy site. Thor make sacred, Thor make sacred, Thor make sacred this holy site.
4. The Signaling - those the ceremony is to honor are called.
Some kindreds start with a prayer to the Æsir and Vanir Vanir to thank them for their past blessings and to ask their continued blessings upon the kindred. Some kindreds will then offer personal prayers and invocations and welcome new members. The signalling officially begins with a call to the god or gods to be honored on this occasion. The Gothi or Gythia commonly will stand in the form of the Elhaz rune, like a “Y,” for the call. In Indo-European traditions prayers often “...included exactly the two components of praise of the deity, not infrequently in the second person, followed by a request to the deity” (John Lindow, “Addressing Thor”, p. 132). The formula often used in The Troth is: Hail (best-known name), (descriptive epithet), Child of (parent), lover of (spouse), Youu who dwell in (name of hall), Yo Youu who (summarize several relevant deeds) Yo With your (characteristic tool or weapon) Come swiftly to aid me As I (summarize problem being addressed). 5. The Loading/Hallowing - The mead is made holy.
Some will alternately use the Hammer Hallowing to sanctify the space. Starting at the North, and rotating clockwise while making the Hammer-sign, at each direction: Hammer in the North, hallow and hold this Holy Stead! Hammer in the East, hallow and hold this Holy Stead! Hammer in the South, hallow and hold this Holy Stead! Hammer in the West, hallow and hold this Holy Stead! For outdoor rituals, a hörg, or altar of heaped stones, was used. Indoors, altars were made of wood or other materials and called a stall. Idols were often made of wood the largest examples being from indoor altars, often being at least life-sized. Once a vé has been sanctified it is considered a friðgarð or “peace-stead.” To our ancestors this meant that it was taboo to shed blood, carry weapons, or “pollute the ground with bodily wastes” within the vé.
The Gothi takes up the horn and his assistant fills it with mead. The food and drink drink for the blót is consecrated by carrying it around the hearth fire three times. What, if anything was said is unknown, but the Heiðni tradition suggests “Gods and Elves, make this (mead/beer/milk/ (mead/beer/mi lk/ meat/bread) holy” or in old norse “Æsir ok Alfar, helgi (meaðu/bjór/mjólk/kjót/brauð) (meaðu/bjór/mjólk/kjót/brauð) þetta” and making the sign of Thor ’s Hammer over it. The Gothi then holds up the horn and offers it first to the god being honored that night in exchange for the blessing of the god(s). 6. The Sharing - Each drinks a small quantity of mead then pours the rest into the blessing bowl.
The Gothi drinks from the horn of mead, imbued with the power and blessing of the gods, which is then passed around the circle, either person to person or by the assistant, often referred to as the Valkyrie in
9. The Closing/Leaving - the ceremony is ended.
The rite is adjourned and often followed by a full sumbel. If a temporary vé was constructed, it may be taken down by simply removing the stakes and thanking the spirits of the land or house. On-Line Resources
A brief guide to Ásatrú ritual.
Angelseaxisce Ealdriht (Anglo-Saxon Eldright) http://www.ealdriht.org/husel.html/ A Simple Altar Dedication by Swain Wodening http://haligwaerstow.ealdriht.org/altar.html http://haligwaerstow.ealdriht.or g/altar.html CIAK - The Blot http://www.ciak.org/blot.htm Heiðni http://www.goldenfuture.net/heathenry/ Raven Kindred - What Happens At A Blot http://www.webcom.com/~lstead/blot.htm Our Troth, published by The Troth http://www.thetroth.org/ http://www.thetroth.or g/
For Further Information Contact:
Knowest how one shall write, knowest how one shall rede? knowest how one shall tint, knowest how one shall try? knowest how one shall ask, knowest how one shall offer? knowest how one shall send,
this role. By drinking, the gathered folk s hare the power of the gods among themselves. The horn often makes three rounds, the first round to the gods and the subsequent rounds varying from group to group. If you are not comfortable drinking from the horn, it is traditional to make your offering and then kiss the rim of the horn before passing it on. The first round, the bede, is said to the gods. It is custom to dedicate the bede to the god of the holy tide being celebrated. It is also customary to only call to the gods of the Æsir and Vanir unless by prior arrangement with the host. The bede can be an elaborate prayer or a simple s alutation. The second round is often the bragafull where the accomplishm accomplishments ents and goals of those gathered are toasted. The third round is often the minni, drunk in honor of the ancestors. The rounds will sometimes continue as a sumble, a ritual toasting where one’s words are cast directly into Urd’s well. When the horn is one-third full, it is emptied into the blót bowl and the horn is refilled. The food and drink of the feast are consumed at this point to strengthen the bonds of community in an enjoyable atmosphere with fine food and drink. 7. The Blessing - The altar and participants are sprinkled with mead.
Traditionally, it was the blood of the sanctified Traditionally, animals which was sprinkled on the walls and altar. Most rituals today will used mead or ale which has been blessed for that purpose. The mead is poured from the horn into the blot bowl and then carried by the Gothi or the assistant. The Gothi dips a twig, preferably from an evergreen, into the bowl and sprinkles the altar and each person saying a blessing to each. The order of the Sharing and the Blessing are often interchangeable interchangeable and depending on the size of the group one or the other is often omitted. 8. The Giving/Earthing - The mead is poured onto the ground from the bowl.
The blót bowl and plates laid out for the gods and ancestors are taken outside and given to the gods and land wights. This is often done by depositing the offerings at the base of a tree, where animals can devour it on the behalf of the gods and wights, or by casting them into a sacred fire, thanking the gods and spirits.
9. The Closing/Leaving - the ceremony is ended.
The rite is adjourned and often followed by a full sumbel. If a temporary vé was constructed, it may be taken down by simply removing the stakes and thanking the spirits of the land or house. On-Line Resources
A brief guide to Ásatrú ritual.
Angelseaxisce Ealdriht (Anglo-Saxon Eldright) http://www.ealdriht.org/husel.html/ A Simple Altar Dedication by Swain Wodening http://haligwaerstow.ealdriht.org/altar.html http://haligwaerstow.ealdriht.or g/altar.html CIAK - The Blot http://www.ciak.org/blot.htm Heiðni http://www.goldenfuture.net/heathenry/ Raven Kindred - What Happens At A Blot http://www.webcom.com/~lstead/blot.htm Our Troth, published by The Troth http://www.thetroth.org/ http://www.thetroth.or g/
For Further Information Contact:
Minnesota Heathens
c/o Anthony Arndt P.O. Box 13075 Minneapolis, MN 55414
[email protected] http://groups.yahoo.com/group/mi http://groups.yaho o.com/group/minnesota_heath nnesota_heathens/ ens/
For help with networking, community building, educational support, outreach, prison ministry, or any other assistance we can provide.
Knowest how one shall write, knowest how one shall rede? knowest how one shall tint, knowest how one shall try? knowest how one shall ask, knowest how one shall offer? knowest how one shall send, knowest how one shall sacrifice? -Havamál 145 (Bellows trans.) None so free with gifts or food have I found That gladly he took not a gift, Nor one who so widely scattered his wealth That of recompense hatred he had. -Havamál 40 (Bellows trans.)
Worship: (from Old English weorðscipe) “to respect, to honour, or to give worth to something.”
Gróa's List of Recommended Heathen Reading March, 2000, Edition Edition This list contains only books that I have personally read and found to be of value in some way. Since I haven't read everything, this inevitably means that some excellent books have been omitted. My personal opinions and tastes are evident throughout; they are no more and no less than that. Mostly, I have listed only books that I believe b elieve to be in print, or at least easily obtainable. If you find that a work listed here has gone out-of-print or become hard ha rd to find, or if you find errors in ISBN’s or other key data, ple ase let me know. -Ann Gróa Sheffield
I. Primary sources These are listed first first on purpose. I firmly believe believe that simply reading other people’s interpretations is not enough and that everyone who wants to understand how heathens believed and thought in the past should read at least the major sources that survive from those times. The sources below are grouped by culture, culture, not in order of importance. importance. If you are new to
Gróa's List of Recommended Heathen Reading March, 2000, Edition Edition This list contains only books that I have personally read and found to be of value in some way. Since I haven't read everything, this inevitably means that some excellent books have been omitted. My personal opinions and tastes are evident throughout; they are no more and no less than that. Mostly, I have listed only books that I believe b elieve to be in print, or at least easily obtainable. If you find that a work listed here has gone out-of-print or become hard ha rd to find, or if you find errors in ISBN’s or other key data, ple ase let me know. -Ann Gróa Sheffield
I. Primary sources These are listed first first on purpose. I firmly believe believe that simply reading other people’s interpretations is not enough and that everyone who wants to understand how heathens believed and thought in the past should read at least the major sources that survive from those times. The sources below are grouped by culture, culture, not in order of importance. importance. If you are new to all of this, I recommend beginning with the Prose Edda, the Poetic Edda, and Tacitus; your own developing interests will lead you o n from there. A. The Poetic Edda
This compilation of Old Norse poems about the gods and heroes is the closest thing we have to a true primary source for heathen religion. Scholars endlessly debate the age of the poems, but it’s clear that at least some of them were composed by heathens and have survived relatively uncorrupted. The easiest translations to to find are by Lee M. Hollander Hollander and Carolyne Larrington. You may ma y also run across translations by Bellows, Terry, or Bray. Specific comments and bibliographic bibliographic data for each translation are given below. Hollander's translation is popular with many heathens – they find it poetic and moving. I find its deliberate archaisms grating, however. A more serious complaint is that some details are inaccurate. Larrington’s translation is the anti-Hollander. It is highly accurate and literal, but she works so hard to avoid sounding archaic that the poems sometimes have an oddly classical flavor (e.g., “fates” instead of “norns”, “sanctify” rather than “hallow”).
Bellows’ translation translation is my personal favorite. favorite. It strikes a nice balance between accuracy and poetry, and it is the one I turn to when reading for inspiration as opposed to factchecking. Terry’s edition is the only one I know of that includes “The Waking of Angantyr”. This poem is not in fact Eddic (it comes from the Sage of Hervor and Heiðrek), but it is nonetheless well worth reading. Bray omits the heroic poems. Nonetheless, her translation is accurate, and she provides the original Old Norse on the facing page. Bellows: The Poetic Edda, Edda, translated by Henry Adams Bellows. The Edwin Mellon Press: Lewiston, NY; ISBN 0-88946-783-8. [Reprint of the original.] Bray: The Bray: The Elder or Poetic Edda. Part I. The Mythological Poems, Poems, translated by Olive Bray. AMS Press: New York; ISBN 0-404-60012-3. (Reprint of 1908 edition.) Hollander: The Poetic Edda, Edda, translated by Lee Lee M. Hollander. University of Texas Press: Austin; ISBN 0-292-76499-5. Larrington: The Poetic Edda, Edda, translated by Carolyne Larrington. Larrington. Oxford University Press: Oxford; ISBN 0-19-282383-3. Terry: Poems Terry: Poems of the Elder Edda (Revised Edition), Edition), translated by Patricia Terry. University of Pennsylvania Press: Philadelphia; ISBN 0-8122-8235-3. B. The Prose Edda th
This invaluable work was written in the 13 century by the Icelander Icelande r Snorri Sturluson to preserve the stories of his nation’s heathen past. Snorri was clearly in sympathy with his forebears, and his Christianity Christianity is rarely intrusive. However, he was a highly educated man of his day, and this sometimes led him to over-systematize his material or force it into a classical mold. Two good translations are available. Jean Youn g’s is more readable and includes the major myths. The other, by Anthony Anthon y Faulkes, is harder going, but the translation is both literal and accurate. Faulkes also includes the sections on poetic diction that Young leaves out. The Prose Edda of Snorri Sturlusson: Tales from Norse Mythology, Mythology, translated by Jean I. Young. University of California Press: Berkeley; ISBN 0-520-01231-3. Snorri Sturluson, Edda Sturluson, Edda,, translated by Anthony Faulkes. Everyman's Ever yman's Library, J.M. Dent & Sons Ltd: London; ISBN 0-460-87185-4.
C. Saxo Grammaticus
Saxo was a Danish cleric who wrote to glorify his nation’s nation’s past. He is pompous, longwinded, sanctimonious, and misogynistic. However, he has preserved lore lore about the Norse gods that survives nowhere else, and it is worth suffering through through his prose to find it. Saxo Grammaticus, The History of the Danes, Books I-IX ; translated by Peter Fisher; edited by Hilda Ellis Davidson. D.S. Brewer: Woodbridge, Suffolk; ISBN 0-85991502-6. D. Sagas
The sagas constitute the great prose literature of medieval Iceland. Many describe heathen customs or tell of heathen times. I have listed only readily-available sagas that have a fair bit of information about heathenism h eathenism or were just too good to leave out. 1. Heimskringla 1. Heimskringla Heimskringla is Heimskringla is Snorri Sturluson's huge history of the early No rwegian kings. Some pieces of it ( King Harald's Saga, for example) have been published as separate works. Two translations of the whole tome are available: Snorre Sturlason, Heimskringla, Sturlason, Heimskringla, or The Lives of the Norse Kings; Kings; translated by Erling Monsen; Dover Publications, Inc.: New York; ISBN 0-486 -26366-5. Snorri Sturluson, Heimskringla: Sturluson, Heimskringla: History of the Kings of Norway; Norway; translated by Lee M. Hollander; University of Texas Press: Austin; ISBN 0-292-73061-6. The most interesting sections from the heathen perspective are: Ynglinga Saga. Attributes the founding of nations to the gods, who are portrayed as earthly kings whom the "ignorant" heathens venerated as gods. Contains some fascinating information about the character and lore of the gods. Hacon the Good. Raised in England, Hacon comes to Norway a Christian, Christian, but his wise advisors guide him back to the heathen customs his folk expect. Hacon the Jarl. One of heathendom's staunchest defenders. Olaf Trygvason. Forced Christianity onto the Norwegians. There are some inspiring inspiring tales of fidelity to the old gods in the face of persecution and torture. Also contains some intriguing descriptions of heathen customs that Olaf wanted to supp ress. St. Olaf. Like Olaf. Like Olaf Tryggvason, only worse. Gets G ets his comeuppance at the Battle of Stiklastad, when all Norway unites to get rid o f him.
2. Other sagas These sagas are not part of Heimskringla of Heimskringla.. All are available as Penguin paperbacks except as noted. Eyrgyggja Saga. Saga. Includes the most complete surviving description of a Norse hof, which is maintained by a great priest of Thor. Hrafnkel's Saga. Saga. The story of Hrafnkel, priest of Frey. Njal's Saga. Saga. The greatest saga of them all. Iceland's decision to convert to Christianity is part of one of the major episodes. Egil's Saga. Saga. Curmudgeon, warrior, poet, rune-magician, Odhinist Odhinist - Egil is a fascinating character. The Saga of the Volsungs; Volsungs; translated by Jesse Byock. Norse version of the Siegfried myth cycle. University of California Press Berkeley; ISBN 0-520-06904-8. E. Other Scandinavian material
R.I. Page, Chronicles of the Vikings: Records, Memorials and Myths. Myths. This wonderful anthology of snippets from the Eddas, sagas, runestones, and chronicles is the best single source I know of for getting a feel for the Norse world-view. British Museum Press: London; ISBN 0-7141-0564-3. F. Anglo-Saxon sources
The greatest of these is, of course, Beowulf course, Beowulf . The Penguin translation is easy to find, but prosaic and lifeless; several good, poetic translations are also also available. Beyond that, look for a collection of translated poetry that includes "The Battle of Maldon" and "The Seafarer". G. Classical sources
Views of the Teutonic tribesmen by Greek and Roman writers. 1. Tacitus Far and away the most important classical source is Tacitus' Germania. Germania. Penguin publishes a paperback edition: Tacitus, The Agricola and the Germania, Germania, translated by H. Mattingly. 2. Other classical sources
References to the Teuotones, Cimbri, and Heruli tribes are scattered throughout other classical writers. Check a good library to find English translations; it's probably not worth owning the whole corpus if your only interest is in Teutonic lore. Works to look for include: Plutarch's Life Plutarch's Life of Caius Marius; Marius; Tacitus' Annals Tacitus' Annals;; Strabo's Geography (Sec. Geography (Sec. 7.2); Florus, Epitome Florus, Epitome of Roman History (Ch. History (Ch. XXXVIII), and Procopius, The Persian War and War and The Vandalic War. War. There are undoubtedly undoubtedl y others I haven't stumbled across yet. H. Miscellaneous primary sources
The Nibelungenlied The Nibelungenlied . German version of the Siegfried legend. Available Available from Penguin. Galdrabok: An Icelandic Grimoire; Grimoire; translated by Stephen Flowers. A collection of magical spells from medieval Iceland. Post-heathen, but some of the spells still call on the old gods along with characters cha racters from Christian mythology, and some heathen ma gical traditions survive (though sometimes in rather garbled form). This edition also includes other interesting examples of Germanic magic such as the Anglo-Saxon Nine Herbs Charm and the medieval German Merseberg M erseberg Charms. Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-685-X
II. Archaeological, historical, and scholarly works A. Germanic religion 1. Works by H.R. Ellis Davidson For half a century, Hilda Ellis Davidson has h as been the foremost English-language scholar of Norse religion. All of her books are worth reading; the three listed below should not be too hard to find and represent some of her best work. Gods and Myths of the Viking Age. Age. A good survey of the academic perspective on Norse religion. [Has also been published under the title Gods and Myths of Northern Europe.] Europe.] Bell Publishing: New York; ISBN 0-517-336448. The Lost Beliefs of Northern Europe. Europe. Intelligently considers the various kinds of evidence available about ancient Norse religion, gives a historical survey of fashions in interpretation, and summarizes current thinking about heathen religious beliefs and practices. A gem. Routledge: London; ISBN 0-415-04937-7 Myths and Symbols of Pagan Europe: Early Scandinavian and Celtic Religions. Religions. A systematic comparison of Germanic Germanic and Celtic religion. Syracuse University Press: Syracuse, NY; ISBN 0-8156-2441-7. 2. Other scholarly works on heathen religion
Gale R. Owen, Rites Owen, Rites and Religions of the Anglo-Saxons. Anglo-Saxons. Best single source of information about Anglo-Saxon heathendom, even though some of her interpretations are debatable. Dorset Press; ISBN 0-88029-046-3. R.I. Page, Norse Page, Norse Myths. Myths. Short but useful introduction to Norse mythology. Page doesn't seem to like the Vikings much, yet he is fascinated by them. University Unive rsity of Texas Press: Austin; ISBN 0-292-75546-5. Rudolf Simek, Dictionary Simek, Dictionary of Northern Mytholog y; y; translated by Angela Hall. Detailed entries, with references, on all aspects of Germanic religion. An indispensable reference work. D.S. Brewer: Woodbridge, Suffolk; ISBN 0-85991-513-1. B. The Vikings (by no means an exhaustive list!) P.G. Foote and D.M. Wilson, The Viking Achievement . The first and best book to focus on the whole of Viking culture (not just the raids and mayhem). Comprehensive. Sidgwick and Jackson: London; ISBN 0-283-97926-7. James Graham-Campbell, ed., Cultural Atlas of the Viking World . The best "coffee table" Viking book. Wonderful pictures and accurate text. Andromeda: Oxford, England; ISBN ISBN 0-8160-3004-9 Judith Jesch, Women in the Viking Age. Age. Definitely feminist in perspective, but provides information not available elsewhere (e.g., poetr y by women skalds). The Boydell Press: Woodbridge, England; ISBN 0-85115-278-3. Gwyn Jones, A Jones, A History of the Vikings. Vikings. Focuses on the historical changes that occurred during the Viking period. Manages to be readable and scholarly, exhaustive and entertaining, all at once. A fine book. Oxford University Press: Oxford; ISBN 0-19285139-X. Else Roesdahl, The Vikings. Vikings. Dry, but full of reliable information from a respected scholar. Hardback Penguin from the Viking Penguin division; ISBN 0-713-99048-1. David M. Wilson, The Vikings and Their Origins. Origins. Includes more material on pre-Viking Scandinavian cultures than do most Viking books. Thames and Hudson: London; ISBN 0-500-27542-4. C. The Anglo-Saxons
David Wilson, The Anglo-Saxons. Anglo-Saxons. A good basic introduction to Anglo-Saxon culture. Pelican Books (another Penguin in disguise); ISBN 0-14-02.1229 9. D. Runes
Ralph W.V. Elliot, Runes: Elliot, Runes: An Introduction. Introduction. A nice introduction to runic history and inscriptions by an academic scholar. St. Martin's Press: New York; ISBN 0-312-03491-1. R.I. Page, Reading Page, Reading the Past: Runes. Runes. Another scholarly work, shorter and more skeptical than Elliot's. Useful. British Museum Press: London; ISBN 0-7141-8065-3.
III. Modern heathen writings A. Religious practice
Kveldulf Gundarsson, Teutonic Religion: Folk Beliefs & Practices of the Northern Tradition. Tradition. Don’t let the fact that this is a Llewellyn book deter you – this is far and away the best book on practicing Asatru Asatru written to date. It is, alas, alas, out of print, but a copy can occasionally be found on the shelves of a pagan or large mainstream bookshop. If you find one, buy it. Llewellyn Publications, Inc.: St, Paul, MN; ISBN 0-87542-260-8 B. Runes and magic
1. Works by Edred Thorsson Thorsson's works should be approached carefully. He is very knowledgeable, but he does not always distinguish between scholarly fact and his own speculations. Also, his interpretations are colored by his Satanist philosophy. Nonetheless, his work ca n be very valuable, and his translations of the Rune Po ems are excellent. Northern Magic: Rune Mysteries and Shamanism. Shamanism. Not very deep or detailed, but provides a good survey of Thorsson’s major ideas and also gives a taste of his writing style. Try it; if it appeals to you, move on to Thorsson’s more serious works (see (see below). Llewellyn Publications, Inc.: St, Paul, MN; ISBN1-56718-709-9. Futhark: A Handbook of Rune Magic. Magic. The first book in Thorsson’s "rune trilogy", this this book presents his interpretations of the runes of the Elder Futhark and his approach to runic magic. Samuel Weiser, Inc.: York Beach, Bea ch, ME; ISBN 0-87728-548-9. Runelore: A Handbook of Esoteric Runology. Runology. This book presents a very ve ry useful historical view of the runes and their development. It also gives Thorsson's full translations of the rune poems. Some of his esoteric ideas are developed more fully here than in Futhark. Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-667-1. At the Well of Wyrd: A Handbook of Runic Divination. Divination. More interpretations of the runes, with a focus on divination. Contains his most explicit directions for rune-casting. Probably because I am not no t a runic magician, this is my favorite of o f Thorsson's rune books. Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-678-7. 2. Works by Freya Aswynn
Northern Mysteries and Magic. Magic. Where Thorsson is austere, Aswynn is passionate. Her writing shows a degree of Wiccan influence, but she nonetheless has some excellent exc ellent insights. [Note: Northern [Note: Northern Mysteries is Mysteries is an updated version of Aswynn’s Leaves Aswynn’s Leaves of Yggdrasil and and includes a smattering of new material, mat erial, plus a CD of the author’s chants. The older material has not been reworked, however, and readers who already own Leaves own Leaves may want to think twice twice before buying this new edition.] Llewellyn Publications, Inc.: St, Paul, MN; ISBN 1-56718-047-7. 3. Other rune books Alert readers will notice that the New Age shelves of your local bookstore contain innumerable books on the runes and Norse Norse magic that are not listed listed here. The omission is deliberate. [Kveldulf Gundarsson’s Teutonic Magic is Magic is an exception to the above blanket condemnation; it has been omitted solely solel y because it is out-of-print and nearly impossible to find.] B. Miscellaneous modern writings
Ralph Metzner, The Well of Remembrance: Rediscovering Rediscove ring the Earth Wisdom Myths of Northern Europe. Europe. The author has a New Age bent and is overly influenced by the extreme theories of Marija Gimbutas, but he provides some v ery interesting perspectives. The chapter about coming to terms with the Nazi horror and its desecration of Germanic symbols is eloquent and profound. Shambhala: Boston; ISBN ISBN 1-57062-028-8.
IV. Works of imagination Some of these are out of print, but I've included them because bec ause finding used fiction is usually easier than finding out-of-print scholarly works. Poul Anderson, Hrolf Anderson, Hrolf Kraki's Saga. Saga. Reconstruction and novelization of the life of the semi-legendary hero Hrolf Kraki. Anderson admires "chivalry" and is somewhat out of sympathy with the Viking Age, but this book is very well researched and an enjoyable read. Baen Publishing Enterprises: New York; ISBN 0-671-65426-8. Poul Anderson, War of the Gods. Gods. Novelization of the life of the Norse hero Hadding. Anderson has, as usual, done his research thoroughly and produced another fine story. Tor Books: New York; ISBN 0-312-86315-2. Michael Crichton, Eaters Crichton, Eaters of the Dead . This novel was the the basis for the film “The Thirteenth Warrior”. The first couple of chapters are taken from the (real) manuscript of Ibn Fadlan. The rest is Crichton's imaginative interpretation of Beowulf of Beowulf told told in Ibn Fadlan's style. Ballantine Books: New York; ISBN 0-345-38324-9.
Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Vikings. Modern retelling of the Eddic myths. Beautifully written and accurate. Penguin; ISBN 0-14-00.6056-1. Stephan Grundy, Rhinegold Grundy, Rhinegold . A novel based on the Volsung legend. Satisfying. Bantam Books: New York; ISBN 0-553-09545-5. Stephan Grundy, Attila’s Grundy, Attila’s Treasure. Treasure. Most readers will probably find this sequel to Rhinegold more more readable and accessible than its predecessor, but I loved them both. Bantam Books: New York; ISBN 0-553-37774-4. Diana L. Paxson, Brisingamen Paxson, Brisingamen.. Freyja's necklace surfaces in modern-day California. This enjoyable novel about modern heathens was penned by the current Steerswoman of the Troth. Berkley Books: New York; 0-425-07298-3. Diana L. Paxson, The Wolf and the Raven. Raven. First novel in Paxson’s “Wodan’s “Wod an’s Children” trilogy about Sigfrid and Brunahild. Avon Books: Ne w York; ISBN 0-380-76526-8.
©1997, 2000 by Ann Ann Gróa Sheffield. All rights reserved.
Krasskova, Galina. Exp lor ing The Nor th ern Tradition. New Page Books, 2005. ISBN: ISBN: 1564147916. At this writing, this is the only mass-market book in print by a heathen author that deals directly with today’s heathen religion. Features many beautifully written prayers to the gods and goddesses. The author reviews the lore on the deities, giving a number of her own personal understandings, which not everyone will agree with, but which are always thought-provoking. Wodening, Eric. We Are Our Deeds. Theod, 1998. Order from http://www.t http://www.theod.net/index. heod.net/index.asp asp . Deep thinking on ethics and morals from a heathen perspective, written by a highly respected author in the heathen community. R. I. Page. Runes. University of California Press, 1987. ISBN: 0520061144. An excellent brief introduction to the history of runes (letters used by the Norse and Germanic peoples for both magical and mundane purposes), with lots of pictures of artifacts. Paxson, Diana. Taking Up the Runes. Weiser, 2005. ISBN: 1578633257. A compendious tome of rune-lore, presenting the fruits of years of study and personal experience with the runes.
What is The Troth?
The Troth is one of several interna internation tional al organizations that promote the ancient religion of the Northlands, known as Ásatrú, Heathenry, and by other names. We are incorporated as a non-profit religious corporation in the state of New York, and are recognized by the U.S. Internal Revenue Service as a tax-exempt religious organization. organization. The Troth publishe s a quarterly magazine, magazine, Id un na , along with other writings on Heathen belief and practice. We serve as a networking organization for individuals and kindreds, and we try to assist our members to form local groups to practice our religion and make i t more widely widely available. Once a year, the Troth sponsors a major gathering at which members and interested folks conduct workshops and ceremonies, and discuss and demonstrate their many skills and practices. The Troth also conducts a certification program for clergy, incorporating training in lore, theology, ritual, and counseling. The Troth believes that the Gods call whom they will—regardless of race, ethnic origin, gender, or sexual orientation. orientation. To hear their call is a joy, an honor, and also a duty. If you hear that call, and you are willing to live by our values and honor our Gods, then we invite you to take your place among friends and kin, and bring new honor and strength to our ancient Heathen faith. How can I find out more?
Edred Thorsson. FUTHARK. Weiser, 1983. ISBN: 0877285489. ___. Runelore: A Ha ndbook of Esoteric Ru nolo gy. Weiser, 1987. ISBN: 0877286671. Edred has been involved in Ásatrú and studying the runes since the early 1980s; he has a PhD from the University of Texas. He’s written many books on runes from a heathen standpoint; Runelore emphasizes academics and theol ogy, and emphasizes magic. FUTHARK emphasizes
What books should I interested in Heathenry?
read
if
I’m
Heathenry is sometimes called “the religion religion with homework.” There’s a lot of books out there, and we can’t possibly list them all here, but here are some of the most important: Lee M. Hollander, transl. The Poetic Edda. 2nd ed. University of Texas Press, 1986. ISBN: 0292764995. Carolyna Larrington, transl. The Poetic Edda. Oxford University Press, 1999. ISBN: 0192839462. The Poetic Edda (don’t ask what the word “Edda” means; no one seems to know) is a collection of poems written down in Iceland in the Old Norse language, preserving the lore of our Gods and heroes. Hollander tries to maintain as much as possible of the poetic flavor of the original as possible. He did this by using a lot of archaic vocabulary—it’s not always easy to figure out his infamous “Hollanderese”. Carolyne Larrington’s translation is less poetic but more readable. Snorri Sturluson, Edd a, transl. Anthony Faulkes. Everyman's Library, J.M. Dent & Sons Ltd, 1995. ISBN 0460871854. Snorri Sturluson, The Prose Edda of Snorri Snorri Sturlusson, transl. Jean I. Young. University
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Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Pantheon, 1981. ISBN: 0394748468. The original writings that tell the Norse myths and and stories aren’t always easy to interpret. There are several retellings of the myths; this is easily the best one. It’s well-written and faithful to the sources, with plenty of footnotes if you feel like digging further into the details. H.R. Ellis Davidson, Gods and Myths of Northern Europe. Penguin, 1990. ISBN: 0140136274. H. R. Ellis-Davidson is a leading scholar of Norse mythology, and her books convey a great deal of information in a clear, straightforward style. This book is a fine introduction to Norse religion. Also Europe look for her Los t Beli efs of Nor the rn Europe (Routledge; ISBN: 0415049377) and Roles of the Northern Goddess (ISBN: 0415136113) John Lindow. Norse
Mythol ogy: A Guide to the Gods, Heroes, Rituals, and Beliefs. Oxford
University Press, 2002. ISBN: 0195153820. Another excellent compendium of Norse mythology (although Lindow is disdainful of modern Ásatrú). The highlight is a thorough A-Z dictionary of people, places and things from Norse mythology. There are also several essays, on topics such as the view of time in Norse thought, that are also excellent.
The Saga of the Volsungs;
Jesse Byock, tran University of California Press, 2001. ISB 0520069048. The Saga of the Volsungs. Jesse Byock, trans Penguin, 2000. ISBN: 0140447385. The best-known of the “mythological sagas”. Lik the Arthurian legends, the tale of the Volsung may be distantly based on historical fact, but thi history is shrouded in myth. Unlike the more less historical “sagas of Icelanders”, this saga tell a much older legend, in which Odin figures as th shaper of events, and magic is ever afoot. . . Smiley, Jane (ed.) The Sagas of Icelanders Penguin, 2001. ISBN: 0141000031. These tales of the Viking-era settlers of Icelan written roughly 700 years ago, are entertainin action-filled tales in their own right. They’re als packed with details on everyday life, war, tradin and pagan religion. This book is a selection some of the best. Penguin publishes many other look for Nj al ’s Sa ga (ISBN: 0140447695 Eyr byg gja Sag a (ISBN 0140445307) and th legendary Hrolf Kraki’s Saga (ISBN 014043593X) Roesdahl, Else. The Vikings. Revised editio Penguin, 1999. ISBN: 0140252827. A thorough history of the Viking-era Nors peoples from Byzantium to America, packed with
What books should I interested in Heathenry?
read
if
I’m
Heathenry is sometimes called “the religion religion with homework.” There’s a lot of books out there, and we can’t possibly list them all here, but here are some of the most important: Lee M. Hollander, transl. The Poetic Edda. 2nd ed. University of Texas Press, 1986. ISBN: 0292764995. Carolyna Larrington, transl. The Poetic Edda. Oxford University Press, 1999. ISBN: 0192839462. The Poetic Edda (don’t ask what the word “Edda” means; no one seems to know) is a collection of poems written down in Iceland in the Old Norse language, preserving the lore of our Gods and heroes. Hollander tries to maintain as much as possible of the poetic flavor of the original as possible. He did this by using a lot of archaic vocabulary—it’s not always easy to figure out his infamous “Hollanderese”. Carolyne Larrington’s translation is less poetic but more readable. Snorri Sturluson, Edd a, transl. Anthony Faulkes. Everyman's Library, J.M. Dent & Sons Ltd, 1995. ISBN 0460871854. Snorri Sturluson, The Prose Edda of Snorri Snorri Sturlusson, transl. Jean I. Young. University of California Press, 2001. ISBN 0520012313. Snorri Sturluson was a remarkable 13th-century Icelandic scholar and political figure. Although he himself was Christian, he respected the old Norse poetic tradition, and he worried that the old poems were becoming hard to understand as knowledge of the old myths was fading. So he wrote his Edda Edda, a poetry textbook that happens to contain much information about Norse mythology. The Faulkes translation of the entire Ed da includes a lot of technical detail on Old Norse poetics. For starters, you can use the partial translation by Jean Young, which only includes the mythological sections.
Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Pantheon, 1981. ISBN: 0394748468. The original writings that tell the Norse myths and and stories aren’t always easy to interpret. There are several retellings of the myths; this is easily the best one. It’s well-written and faithful to the sources, with plenty of footnotes if you feel like digging further into the details. H.R. Ellis Davidson, Gods and Myths of Northern Europe. Penguin, 1990. ISBN: 0140136274. H. R. Ellis-Davidson is a leading scholar of Norse mythology, and her books convey a great deal of information in a clear, straightforward style. This book is a fine introduction to Norse religion. Also Europe look for her Los t Beli efs of Nor the rn Europe (Routledge; ISBN: 0415049377) and Roles of the Northern Goddess (ISBN: 0415136113) John Lindow. Norse
Mythol ogy: A Guide to the Gods, Heroes, Rituals, and Beliefs. Oxford
University Press, 2002. ISBN: 0195153820. Another excellent compendium of Norse mythology (although Lindow is disdainful of modern Ásatrú). The highlight is a thorough A-Z dictionary of people, places and things from Norse mythology. There are also several essays, on topics such as the view of time in Norse thought, that are also excellent. Heaney, Seamus, transl. Beo wul f: A Nor ton Critical Edition. W. W. Norton & Company, 2001. ISBN: 0393975800. You probably remember this from high school English class. This is the single finest epic poem that has survived from any Germanic culture. It’s available in a vast number number of translations; we can’t list them all here. The Norton Critical Edition has a lot of excellent background material, and Heaney’s translation, while not the most literal, is a fine work of poetry in its own right.
The Saga of the Volsungs;
Jesse Byock, tran University of California Press, 2001. ISB 0520069048. The Saga of the Volsungs. Jesse Byock, trans Penguin, 2000. ISBN: 0140447385. The best-known of the “mythological sagas”. Lik the Arthurian legends, the tale of the Volsung may be distantly based on historical fact, but thi history is shrouded in myth. Unlike the more less historical “sagas of Icelanders”, this saga tell a much older legend, in which Odin figures as th shaper of events, and magic is ever afoot. . . Smiley, Jane (ed.) The Sagas of Icelanders Penguin, 2001. ISBN: 0141000031. These tales of the Viking-era settlers of Icelan written roughly 700 years ago, are entertainin action-filled tales in their own right. They’re als packed with details on everyday life, war, tradin and pagan religion. This book is a selection some of the best. Penguin publishes many other look for Nj al ’s Sa ga (ISBN: 0140447695 Eyr byg gja Sag a (ISBN 0140445307) and th legendary Hrolf Kraki’s Saga (ISBN 014043593X) Roesdahl, Else. The Vikings. Revised editio Penguin, 1999. ISBN: 0140252827. A thorough history of the Viking-era Nors peoples from Byzantium to America, packed with wealth of information. This author’s person favorite “pocket-sized” history of the Vikings. Tacitus, The Agricola and the Germania, H. Mattingly, transl. Penguin, 1971. ISBN: 0140442413. Tacitus was a Roman historian who’d spent tim on the German frontier. His short treatise Germani is a study of the tribes and cultures beyond th Roman border in the first century AD. This is th single best primary source for the beliefs of th early continental Germanic tribes.
Gróa’s Top Nine Heathen Books Because my “List of Recommended Heathen Reading” keeps getting longer, I’ve put together a shorter list to in an effort to help someone who is brand-new to all of this and doesn’t know where to start. Let’s begin with the
Top Three Books for the Neophyte Heathen Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Vikings. Modern retelling of the Norse myths. myths. Beautiful Beautifully ly written written and accurate. accurate. Penguin; Penguin; ISBN ISBN 0-14-00.6056-1. 0-14-00.6056-1. th
Snorri Sturluson, Edda Sturluson, Edda,, translated by Anthony Faulkes. Written by a 13 -century Icelander, this invaluable work contains much of the surviving information about Norse mythology. Everyman's Library, J.M. Dent & Sons Ltd: London; London; ISBN 0-460-87185-4. The Poetic Edda, Edda, translated by Carolyne Larrington. A collection of medieval poems about Germanic gods and heroes. Many of the poems are thought to date from heathen times.
Gróa’s Top Nine Heathen Books Because my “List of Recommended Heathen Reading” keeps getting longer, I’ve put together a shorter list to in an effort to help someone who is brand-new to all of this and doesn’t know where to start. Let’s begin with the
Top Three Books for the Neophyte Heathen Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Vikings. Modern retelling of the Norse myths. myths. Beautiful Beautifully ly written written and accurate. accurate. Penguin; Penguin; ISBN ISBN 0-14-00.6056-1. 0-14-00.6056-1. th
Snorri Sturluson, Edda Sturluson, Edda,, translated by Anthony Faulkes. Written by a 13 -century Icelander, this invaluable work contains much of the surviving information about Norse mythology. Everyman's Library, J.M. Dent & Sons Ltd: London; London; ISBN 0-460-87185-4. The Poetic Edda, Edda, translated by Carolyne Larrington. A collection of medieval poems about Germanic gods and heroes. Many of the poems are thought to date from heathen times. Oxford University Press: Oxford; ISBN 0-19-282383-3. These three books will give you the basics of Norse mythology. The additional books below will will give you you a broader broader perspective perspective on Germanic Germanic culture culture and religion. religion.
Six More Books Beowulf . The great epic poem of the Anglo-Saxons. Any recent verse translation (there are several) should be fine. H.R. Ellis Davidson, Gods and Myths of the Viking Age. Age. Written by an eminent scholar, this book is is a good introduction introduction to the academic perspective on Norse religion. [Was previously previously published published as Gods and Myths of Northern Europe.] Europe.] Bell Publishing: New York; ISBN 0-517-336448. R.I. Page, Chronicles of the Vikings: Records, Memorials and Myths. Myths. This anthology of Viking-Age writings is the best single source I know of for getting a feel for the Norse world-view. British Museum Press: London; ISBN 0-7141-0564-3. Rudolf Simek, Diction Simek, Dictionary ary of Norther Northern n Mytholog Mytholog y; y; translated translated by Angela Hall. Detailed entries, with references, on all aspects of Germanic religion. An indispensable reference work. D.S. Brewer: Woodbridge, Suffolk; ISBN ISBN 0-85991-513-1. Snorri Sturluson, Heimskr Sturluson, Heimskringla: ingla: History History of the Kings of Norway; Norway; translated by Lee M. Hollander. This tome contains several sections that reveal heathen practices or beliefs. University of Texas Press: Austin; ISBN 0-292-73061-6. Tacitus, The Agricola and the Germania, Germania, translated by H. Mattingly. Best primary source for the beliefs of the early Germanic tribes. Penguin.
©2000 by Ann Gróa Sheffield. All rights reserved.
