In our holidays and rituals, it is important to keep in mind that we are not appeasing the gods by buying them off. We are giving honor to the gods by sharing our gifts with them. In ancient times, the giving of a gift was a sign of friendship, trust, respect, and kinship. It not only had a mundane element, but also a magical significance. When one gives a gift to another and a gift is returned (either immediately or shortly after) there is an exchange of might and main or hamingja/luck. To not return a gift means a decrease in one’s personal hamingja or luck.
YULE (JOL) 20th December - January 1st
Yuletide is a traditional, ancient holiday of the Scandinavians and Northern European peoples. Sometimes called Jóltide. Beginning on the Winter Solstice and lasting for 12 nights celebrating all the gods and goddesses of our religion, historically some emphases was placed on Óðinn, Þórr, Njörð, and Freyr.
All of the gods and goddesses being worshiped together is from a myth given to us by Saxo Grammaticus’ Saxonis Gesta Danorun. In the myth, Saxo describes how Mithotyn usurped the chiefdom of the Æsir while Óðinn’s was away traveling. Under Mithotyn sacrifices were to be made to individual gods rather than sacrificing to the gods as a collective whole. When Óðinn, regained his power he re-installed collective sacrifice. Yuletide is briefly mentioned in the Saga of Hákon the Good, in Heimskringla and in Heiðrek Saga. Boar (pork) was traditionally sacrificed and eaten, wishes for the New Year were made, and the traditions of the Yule tree were held. DISTING (Disablot) 31st January
Dísablót: is also an old, tradition in honor of the Dísir. They were often worshipped in the autumn or late winter during a festival or holiday called dísablót.
According to Heiðreks Saga, it was a w oman who smeared sacrificial blood upon the altar late at night for dísablót . Also, there is a reference in chapter 5 of Víga-Glúms Saga which tells that most often it was a celebration of the family, relatives, and close friends. We celebrate, near the end of winter, in February. OSTARA (Ostara) 21st March
Óstara blót: Originally an Anglo-Saxon holiday, it was quickly adopted by the Ásatrú folk along with its patroness. Óstara, is documented in the Anglo-Saxon heathen calendar published by The Venerable Bede in his 8th century, De Temporum Ratione (“Of Times and Seasons”) under the section called, De Mensibus Anglorum (“The Months of the English”).
This holiday occurs on the Vernal Equinox, in March, and is a celebration of the coming of spring and growth. Customs include egg painting and egg hunts, which were later adopted by Christianity since the practices could not be stopped. MAY EVE (Valpurgis) 30th April
Walburga’s Night/May Day: is modern celebration based upon folklore and folk customs of Northern Europe. Originally called (in German) Walburgisnacht, this was a night where, in folklore, witches, pagans, and magic permeated the air before the brighter festivals of May Day occurred.
There is only one documented reference to Walburga, on a 2nd century clay tablet called an ostrakon from the Elephantine in Upper Egypt, which is housed in the State Museum of Berlin. There is the name of a Prefect and lists of references. One such reference concerns, “Waluburg Se(m)noni sibylla” or Walburga sibyl (seeress) of the Semnones. [The Semnones were a Germanic tribe also referenced by Tacitus in his Germania.] The Christian church tried to subvert the celebrations, but finding they could not, merely canonized Walburga into a fictionous womanly saint. Some Ásatrú have associated Walburga with the goddess Freyja in modern aspects, so they honor her on this holiday night with elements of runic magic and seiðr sometimes along with Óðinn in his more magical/runic aspects. Usually observed on April 30th at night. Then, in the morning, May Day folk customs are observed, like the Maypole’s fertility dance, as well as other merriment and fun. MIDSUMMER (Midsumarblot) 21st June
Miðsummer blót:, is the honoring of summer and all of the gods and goddesses collectively. The reason the gods and goddesses are worshipped together is explained in one of the myths given to us by Saxo Grammaticus’ Saxonis Gesta Danorun (see yule above).
Great bonfires, feasts, and games were held all over Northern Europe. We know of this through the collections of folklorists, edicts by church officials disallowing its observances, and writings of early Christians describing the events. The Acts of St. Vincent written in the fourth century describes how pagans in Aquitane, France celebrated a holiday by rolling a burning wheel. Although Miðsummer was not specified, about a thousand years later it appeared in the writings of a monk of Winchcombe, near Gloucestershire. He referred to the burning wheel custom ascribing it to Miðsummer’s Eve which occurred near their celebration of the Feast of St John the Baptist. Then, in the book, The Popish Kingdom, the Protestant writer Thomas Naogeorgus(1570), describes the ancient pagan celebration and some of the customs of its observence, explaining that at one time it was celebrated all over Europe. The 11th-century Anglo-Saxon medical text, Lacnunga, marks Miðsummer as the time to collect certain herbs as at Miðsummer, stating that it occurred on the Summer Solstice. This it is the longest day of the year, and is sometimes associated with the tales of the Nordic god, Balder's death. However, it is still a celebration in which all the gods and goddesses are honored. Some modern customs include the burning of a sun-wheel or a wagon wheel, jumping through bonfires for luck, poetry/lore games, dramatic plays (or Mummer’s Plays), Morris or sword dancing, and the reading Baldrs Draumar from the Poetic Edda. FREYFEST (Freysblot) 31st July
Freyfaxi blót: Sometimes referred to as Harvest blót. This is a modern celebration and is held in honor of Frey, [a god of fertility, agriculture, and harvest.] It occurs during the Autumn Equinox (around Sept. 23rd) and is named after Frey's horse who is kept by a Freysgoði named Hrafnkell. According to the Saga of Hrafnkell Freysgoði, Freyfaxi, was given to the god Frey. It is said that Hranfkell declared death upon any who tried to ride the horse.
During this time, it is said that there were horse fighting tournaments and festivals for the harvest time. It is a time to appreciate the harvest and the workers of the fields which bring the food we eat to our tables. Some customs include the ritual sacrifice and eating of a bread horse, eating local foods, and the ritualized laying down of weapons outside in honor of Frey and as a sign of frith. FALLFEAST (Haustblot) 23rd September
Fallfest: is another joyous festival in the Asatru holy calendar, and falls on the Autumn Equinox, and is the beginning of autumn in the northern hemisphere: the moment when the sun appears to cross the celestial equator, heading southward; [the equinox occurs around September 22 - 24, varying slightly each year according to the 400-year cycle of leap years in the Gregorian Calendar.]
Fallfest represents the second harvest of the season. Bonfires, feasting and dancing played a large part in the festivities. Even into Christian times, villagers cast the bones of the slaughtered cattle upon the flames, cattle having a prominent place in the pre-Christian Germanic world. (Though folk etymology derives the English word "bonfire" from these "bone fires,") With the bonfire ablaze, the villagers extinguished all other fires. Each family then solemnly lit their hearth from the common flame, thus bonding the families of the village together. WINTER NIGHTS (Vetrnaetr) 31st October
Álfablót: is traditional and can be found in many literary sources as a time in honor of the Álfar. This celebration occurs in the late autumn often Ásatrú folks hold Álfablót in October, sometimes referring it as Winter’s Nights.
The earliest reference to Álfablót occurs in Austfararvisur (“Verses on a Journey East”) written by the poet Sighvat Þórdarson to describe his journeys to West Gautland in the autumn of 1080. Many stanzas of this poem describe how he was barred entry from the homes of heathens because of the sacrifices going on. In Kormáks Saga, there is a description of the advice given to a man Kormák injured by a witch-woman concerning an Álfablót sacrifice to help his wounds heal. Some modern customs include the burning of grain, and lighting bonfires. Days of Remembrance
January 9 - Remembrance for Raud the Strong (a Norwegian chieftain whom Olaf Tryggvason killed for refusing to convert. The end of a metal horn was put down Raud's throat; a poisonous snake was then put into the horn and the other end heated to drive it along...). February 9 - Remembrance for Eyvind kinnrifi (whom Olaf Tryggvason tortured to death when he refused to convert, by putting a metal brazier filled with burning coals on his belly). February 14 - Folk etymology has led to this day being called 'Feast of Vali' in modern Asatru. Actually, St. Valentine has no demonstrable associations with Vali, nor to the thinly disguised heathen Lupercalia rites which take place on this day. Nevertheless, many Heathens make blessing to this god at this time. March 28 - Ragnar Lodbrok's day, when we celebrate this famous Viking's sack of Paris. April 9 - Remembrance for Haakon Sigurdsson (Haakon the Great), one of the Jarls of Hladhir, a great defender of Heathenism in Norway during the brutal period of forced conversion to Christianity. May 9 - Remembrance for Gudrod of Gudbrandsdal, whose tongue was cut out by the Norwegian king 'St. Olaf' (not to be confused with Olaf Tryggvason despite the similarity of names and methods. St. Olaf, otherwise known as 'Olaf the Fat' or 'Olaf the Big-Mouthed', was canonized for his efforts to convert Norway by fear, murder and torture). This Norwegian martyr spoke out against the tyranny of the Christian fanatic Tryggvason, and urged others to resist him. For this, the king had his tongue cut out. June 9 - Remembrance for Sigurd the Dragonslayer (known in German versions of the story as Siegfried). July 9 - Remembrance for Unn the Deep-Minded, a woman who was one of the great chieftains of the Icelandic settlement. July 29 - death-date of Olaf the Fat. August 9 - Remembrance for King Radbod of Frisia, who, standing at the baptismal font, changed his mind and refused conversion when told that his place in the Christian Heaven would mean his separation from the souls of his ancestors. September 9 - Remembrance for Hermann the Cheruscan, embodiment of German freedom, who kept Germany from being over run by the Romans and suffering destruction of their culture and language such as was experienced by occupied Celtic Gaul. October 9 - Leif Eriksson Day - Remembrance for Leif Eriksson and his sister Freydis Eriksdottir, leaders of the earliest known European settlement in America. October 28 - Remembrance for Erik the Red. November 9 - Remembrance for Queen Sigrid of Sweden. Wooed by Olaf Tryggvason, the relationship ended sharply when she told him that she had no intention of leaving the gods of her fathers and he slapped her across the face. She was the chief arranger of the alliance that brought him down. November 11th - Feast of the Einherjar, in which the fallen heroes in Valhalla, and in the halls of the other Gods and Goddesses are remembered. November 27 - Feast of Ullr and Skadi, Weyland Smith's Day celebrating the greatest of Germanic craftsmen. December 9 - Remembrance for Egill Skallagrimsson, great Viking Age poet, warrior and rune magician. |
What to Expect When you Come to a Blot/Sumbol
Blót Althouth the actual Blót format can very, the most common are: Blót Simple
Feast/Húsel Húsel is a sacred feast. It is sandwitched between the prayers, and the yielding of gifts. As such it is an intergral part of nearly any rite that is more than a mere libration. It can be as simple as bread, cheese, and mead, or at the other end, the consumption of a whole hog for blót. All preparations for the feast is made prior to the rite. Food and drinkare made sacred, and readied for consumption. Many choose to set aside what is commonly called a Gods' plate, and often an ancestors' plate as well. These plates have one of every type of food prepared for the feast as well as a glass of mead or wine.
Sumble Sumbles, in literary evidence, were always contained within a hall or enclosure. This was because the containing of the sacred event is, in a holy way, separated from our normal, everyday life and occurs in a metaphysical concept of altered space and time. In this way, we are connected with our ancestors on multiple levels. The sumble is as much of a holy event as the blót or fórn. The Roman historian, Tacitus, refers to such a ritual in his Germania remarking how amazed he was that these Germanic tribesmen would lay out the most personal of things before everyone. Other references of sumble are numerous. Beowulf, Heimskringla, and the Saga of the Jomsvikings, are just a few examples. A sumble is, in its most basic form, rounds of sacred toasts and drinking. The toasts, boasts, and oaths said in sumble go directly into the Well of Wyrd and are heard by the gods. It should always be taken seriously, because by participating in a sumble, one is affecting the luck and wyrd of everyone present for good or ill. Proper etiquette for sumble is to listen intently to each toast and to say, “Hail.” when the person drinks in the might and main of the toast. [Of course, If one has a cold, does not drink alcohol, or for some other reason cannot communally drink from the same horn as others, they should instead kiss the side of the horn. It will not be seen as strange or odd, in any way, to the other participants.] Although it is ok to share in each others exuberance, Laugh, cry, offer support, encouragement or congratulation try not to interrupt or make to many comments when others have the drinking horn, to much shouting, talking loudly, or the starting of unnecessary side conversations are all improper etiquette. It is EXTREMELY improper to ever become intoxicated at a sumble. when others have the drinking horn
The Sumble-Drighten is the person whom is in charge of the sumble. He/she declares the opening of the sumble, the beginnings of the rounds, and also the ending of the rounds is solely determined by the Sumble-Drighten. The Thule guards the luck of the hall/group. It is the Thule’s duty to speak up and challenge any boast or oath which may be dangerous to the luck of the group or offensive to the gods. Dangerous boasts/oaths would entail someone possibly falsifying a deed they did not do, or bragging about something they intend to do which may be unattainable. If a participant is challenged by the Thule, they do have a chance to re-affirm their boast/oath and may call upon someone present to “speak for them” as support. No one should be offended if this occurs. The Thule is warding the luck and örlög of the group/hall. If the challenged participant does not fulfill his/her boast/oath, then in effect, the gods have been notified and the group is saying, “We gave him the chance to back out before it was too late. So if he fails, the consequences are all on him, not us.” The Valkyrie, preferably a woman, blesses the drink and pours at least the first horn-full. This is because it was believed that women had a magical healing and/or nourishing property to them. Tacitus in Germania noted the reverence that the early Germanic Tribes had for their women. This is also why it was such a big deal in the sagas for the lady of the hall to pour a guest a drink, personally. This proclaimed, “This person is important, full of luck, and highly respected.” Sometimes, sumbles are dedicated in specific ways for the contents of their rounds. The most common are that the 1st round is to gods and wights, the 2nd round to heroes and ancestors, and the 3rd is usually an “open” round for boasts, personal toasts, or oaths. Further rounds may continue, going into feats of poetry, song, and the like. But, it is important to be sure that the overall atmosphere of the sumble always stays sacred and does not turn into “just a party”. At the end of each round, the remaining of the holy drink is poured into a hlautbolli. Then, some is taken back from the hlautbolli and ladled into the drinking horn, the horn is then re-filled with more blessed drink, and the next round commences. This is how the gods share drink with us and help to give their divine inspiration. LESSER FEASTS
Þing´s Tide: is a modern holiday based upon old heathen, Icelandic influences concerning their AlÞingi which is usually held in August but may very from one group to the next. It is a 'religious' event in that that it is associated with the god, Týr, [ god of law, order, self-sacrifice, and community.] Many groups take this time to honor Týr. Its primarily a time for inter-group & community decisions, it is also a time for frithweaving [the settling of disputes.]
Einjerher blót, modern American Ásatrú celebration in November to honor the Fallen Slain or veterans of Wars or Conflicts. This is also a time commemorate their own heroic ancestors. It is also sometimes called, Ancestor blót, it is a time to honor and talk about direct ancestors on a more personal level, sharing personal stories and family legends. Se mónaþ is nemned on Léden Novembris, and on úre geþeóde blótmónaþ, forðon úre yldran, ðá hý hǽðene wǽron, on ðam mónþe hý bleóton á, ðæt is, ðæt hý betǽhton and benémdon hyra deófolgyldum ða neát ða ðe hý woldon syllan |