May the Mountains guide you!

[badfrankishheathenry-blog]

Ritual Cleanliness

It is important to begin a ritual clean and pure. There is a distinction between interacting with the divine world and the mundane world, and it is vital to pay this distinction utmost respect. We may go about our day only bathing once (or without bathing for several days), engaging in impure practices, or otherwise being “unclean” in a ritual sense. Before beginning a ritual, we must remove these impurities.

Certain practices are unclean and should be avoided before ritual. These largely include those things typically labelled “vices”. Drawing largely from Mediterranean sources, such as ancient Rome and Egypt, we see a tendency towards avoidance of certain impure things, such as eating (more specifically, eating improperly) and sex. The period and extent these things are avoided can vary, but I’d recommend performing a light fast and totally abstaining from sexual activity for one day prior to ritual. The light fast would consist of eating only a simple breakfast that day, and drinking only water. Obviously, if you have certain dietary needs due to health issues, make sure these needs are met. Religion should not endanger your life.

Additionally, it is recommended that one avoid other vices as much as possible throughout the day. I occasionally smoke before ritual, but if smoke is getting on your clothes I would recommend changing. Similarly, do not show up to a ritual drunk. It is best not to offend.

Bodily fluids are certainly a no-no. Some are eager to use their own blood as an offering, but this should only be done in extenuating circumstances. An offering of blood is dangerously similar to a blood oath, besides the general uncleanliness of fluids. Similarly, avoid offering nails or hair. A sacred space should not be spit in, and sacred spaces should be erected a fair distance from a restroom or latrine. When in the wild, it’s only courteous to announce where you intend to relieve yourself to give the wights a heads-up, and I would recommend using the same spot in the future if possible. The obvious exception here is the blood of a bloted animal. The sacrificial blood resulting in a non-human death is clean (human sacrifice is an entirely different bag, but I’d recommend against human sacrifice anyway. They move too much to get a clean cut in).

Bathe before entering ritual or sacred space. This washes you of the impurities collected throughout your day and shows respect to the entities (gods or wights) being contacted. A full, modern bath is preferred, as well as a ritual bath. A ritual bath I personally use (developed entirely by myself, without European influence) is as follows:

Take two bowls and a white rag. Fill one bowl with water, and put only a bit of water in the second. Soak the rag in the first bowl and wipe your face and neck over the second, letting the water drip into it. Soak the rag again and wipe your arms and hands over the second bowl, again letting the water drip in. Finally, cup some water in your hands and rinse your mouth, spitting into the second bowl. Dry off with a clean towel. Be sure to wash yourself with full mindfulness, as this is a ritual bath, cleansing your soul as well as your skin. You should feel as if you are truly being cleansed. You may also wish to pray or meditate before, after, or during the bath, or burn a cleansing incense. Sources also suggest that the Norse, at least, would meticulously comb their hair, so do try to look a bit neat.

Tl;Dr: don’t be grody when you talk to Odin.

On Roman ritual purity: http://www.societasviaromana.net/Collegium_Religionis/purify.php

[heathenstrawberry]

Thor - God of domesticity?

So for some reason, I feel especially connected to Thor when doing dishes. Now hear me out, He is the God of the common man. He is, in many ways, the God of everyday life. Plus it’s an activity that requires very little brain power. I can zen out and let my thoughts wander, and Thor is my Main Dude so maybe it’s natural I should think of Him during this quasi-meditation.

Now logically one would probably expect Frigga to be the one springing to mind during domestic chores but hey, who am I to question their choices? Idk I just wanted to see what others had to say on the matter? Not so much looking for Historical Precedent™, just opinions and experiences. 

[christowitch]

PSA ABOUT ROSARIES

If you make something a call it a Rosary..then it needs to have a specific number of small and large beads and needs to be used for the prayers to the Lord and to Mary. If it does not meet that Catholic criteria.. They are Prayer Beads.

The usage of something called a Pagan Rosary or the usage of a Rosary to worship a deity outside of The Lord….Is appropriation.

Rosaries are specific to the Catholic faith. You can have prayer beads all you want. But call them what they are. Prayer Beads. Not Rosaries.

If you are not Catholic..then your prayer beads are not Rosaries.

[breelandwalker]

*yawns, stretches, looks at the shitstorm of people being ignorant in the notes of this post….shakes her head*

Christo and Wrath have got it absolutely correct.

There is a specific set of Catholic prayers THAT IS BLOODY WELL CALLED “THE ROSARY.” Rosary beads are exclusive to Catholicism and that particular type of prayer; even other Christian sects do not use them.

Some pagan practices include the use of cakes and wine during ritual, but is it called the Eucharist or Holy Communion? NO. Because it’s not the same thing and it’s not honoring the same deity(ies).

Just as waving burning sage around without the proper rituals and prayers attached is not smudging and should not be called so, strings of beads that are used for prayer are not automatically rosaries. (Edit: It’s not automatically a mala either.)

The accoutrements and tools of worship are shared between some cultures and religions as secular objects; that is, everybody’s got cups, so they used them. Doesn’t mean every goblet is a chalice. Lots of people like pretty beads and they help with counting and focus during extended prayer.

Put down your nonsense about Christians “stealing” things from pagans and knock off this further foolishness of “stealing things back” from Christianity.

Just ruddy call them “prayer beads.” It won’t kill you, I promise.

[darkfyretheumbrawitch-deactivat]

I love @breelandwalker

[breelandwalker]

Man, I haven’t seen this post in AGES. But I’m glad to see that it holds up. :)

[fjorn-the-skald]

Old Norse Word #54 - blót.

To give a very generic, basic, historical definition, Þorrablót was a great sacrificial feast held in “heathen” times, and it marks the beginning of the fourth month of winter in the Old Icelandic calendar: Þorri. It is still celebrated by many people!

[wodneswynn-deactivated-deactiva]

Fun Viking Facts: Just about every insult the Vikings used was pretty much a poetically obtuse way of saying, “I’m not the gay one, dude, you’re the gay one.”

[fjorn-the-skald]

Greetings friend,it is told That odin wanders among us. Do you have some source(s) That descripes those interactions? I know all the ones from the poetic and snorri edda, yet i am not satisfied. I love your blog and respect your knowledge a lot:)

Velkominn (eða velkomin), vinur,(Welcome, friend,)

It has indeed been told that Óðinn wanders far in his quest for knowledge, and that he wanders to test the hospitality of us all. I understand how you would feel unsatisfied by the Eddic material, because I do not think that it has much to say about his wanderings. I do know of a few sagas, though some of these are contained (in some form, whether a summary or a poetic edition) in the Eddas, so perhaps they won’t be completely new for you, in which case I do apologize for not being able to follow up on that request.

Óðinn’s wandering stories tend to involve him interacting with heroes under a different name. After all, he wanders to test their hospitality, but also to give them advice and test their ‘loyalty’ in certain cases. If they fail to treat him well, he denies the hero and his companions their victory. I was planning to summarize the sections from these stories for you by retelling them in a fun way, but I wouldn’t want to spoil anything if you would prefer to read it yourself first in context. So, I have just listed them instead. I have been able to provide more information this way, though, so that will prove even more helpful for you. I have also included links of where you can read these texts.

Óðins ferðir. (Odin’s Journeys.)*

* Of course, I am not going to be able to cover them all. How could anyone keep up and catalogue his vast wanderings? Needless to say, Óðinn often goes by many names, and thus it can be challenging to pick him out in the literature (and that is a considerable undertaking for just one man to make). So, this list should at least expose you (and other folk interested in the wandering one) to reading material beyond the Eddas. In other words it is a start, but not a complete list by any means.

Ǫrvar-Oddr, or “Arrow-Odd”: 

Chapters 19 through 23: Here Óðinn appears as Red-Beard.

Gautreks saga, or “the Saga of King Gautrek”: 

Chapters 1 through 2: It is not for certain (in fact just my own speculation), but I feel that the figure King Gauti might be Óðinn in this saga. 

(In another saga called Bosi and Harraud, Óðinn is said to be his father. It is a bit complicated, but, whether actually Óðinn or not in this particular case, he is very similar to him and, in my opinion, that makes this worth reading in such a context).

Chapters 4 through 7: Here Óðinn appears as Grani Horsehair.

Egils saga einhenda ok Ásmundar berserkjabana, or “The Saga of Egil and Asmund”:

Chapter 13: Here Óðinn appears as the ‘Prince of Darkness’.

Sögubrot:

Chapters 8 and 9: Here Óðinn appears as Bruni, 

Although, I should point out that the translation I use does not explicitly make the connection known (Saxo’s History states this being the case, though). 

Volsunga saga, or “The Saga of the Volsungs”:

Chapters 1 through 2: Here Óðinn appears as himself, as he guides his son Sigi from the ‘underworld’ and helps to begin the Volsung dynasty.

Chapter 3: Now he appears as an old man.

Chapter 10: Now he appears briefly as a mysterious man.

Chapter 11: He appears as a man in a black cloak, but in the midst of a battle with his spear.

Chapter 13: Óðinn appears now as an old man with a long beard.

Chapter 14: Óðinn appears as himself again. This should be familiar, because it is told in the Prose Edda (Skáldskaparmál).

Chapter 17: Here Óðinn appears as an old man again (Fjolnir, but also Feng and Hnikar).

Chapter 18: Óðinn returns as an old man with a long beard.

Chapter 21: He again appears as himself (as well as Hropt, aka Roftar) and speaks with Brynhildr.

Chapter 44: Óðinn briefly appears as a one-eyed man, tall and ancient.

Hrólfs saga kraka, or “The Saga of King Hrolf Kraki”:

Chapter 26: Óðinn appears as a farmer named Hrani.

Chapter 30: Óðinn returns as Hrani.

Ynglinga saga:

Chapters 2 through 9: This may not be what you are looking for exactly, but Óðinn appears here as playing a very earthly role. He appears as himself, but Snorri does not depict him as a god (at this point), but rather a very prominent figure of a distant historical past. 

He is referred to again later, but he does not actually appear.

Ólafs saga Tryggvasonar:

Chapter 64: Óðinn appears as a clever old man.

Harðar saga og Hólmverja, or “The Saga of Hord and the People of Holm”:

Chapter 15: Óðinn appears as a man named Björn.

Bárðar saga Snæfellsáss, “Bard’s Saga”:

Chapter 18: Óðinn briefly appears as a man named Raudgrani.

Other Appearances:

Óðinn plays a role in Ragnars saga Loðbrókar, at least in the AM 147 4to version, but that one is less complete than the NkS 1824b 4to version, which is used in the translation that I have. In that version, though, Óðinn appears disguised as an old man named Roftar (ON: Hroptr), and he healed Sigurd, Ragnar’s son, of a festering wound. To return the favor, Sigurd would dedicate all those he slays in battle to Óðinn. Also, it was Óðinn (in this version) who is responsible for Sigurd’s snake-like markings by sprinkling dust in his eyes, and that gave him his nickname Sigurd Snake-in-the-eye. 

Again, I wish to point out that I have definitely forgotten some of his wanderings in the list above. I have done my best, however, to provide the most that I could think of or locate, so I do hope that you and other find this post helpful! This post actually acts as a bit of a weak peak for a bigger project that I have been working on. Anyway, thank you kindly for asking! I do apologize for taking awhile to answer back, but it took me some time to gather the resources together.

Vera vitur og reika langt.(Be wise and wander far.)

[fjorn-the-skald]

Do you know of any kinds of mermaids or sirens or other sea dwellers in Norse myth? (If there's two things I love, it's mermaids and Norse myth)

Sæl,

Off the top of my head, I cannot think of specific mermaids in Norse mythology. I can, however, recall that there is a Danish fairytale from which Disney made “The Little Mermaid,” and that is called the same thing in Danish: Den lille havfrue. You can read a translation of that for free by following the link.

Yet, there are plenty of sea-related beings and figures in Norse mythology. I am not familiar with specific creatures, like mermaids or sirens, but there are a lot of figures who may fit those roles. After all, Scandinavia has always been a place that had close connection with seafaring. I won’t be able to cover them all, but I can speak of and mention a few of these sea-related figures, at the very least.

As for my sources, you may see them below. All the page numbers listed throughout this post correspond to footnote 1.(1.)

I will start with the major figures, which are two gods that have very strong connections to the sea. There may be others, but I will just limit the discussion to those which are most prominently sea-based. The two gods that I speak of are Njörðr (Njord) and Ægir.

Njörðr (Njord):

Njord is a Vanir, and he is mentioned by Snorri more directly (that is, not just in the Skáldskaparmál section). Here is what is said about him:

“He lives in heaven in a place called Noatun (Enclosure of Ships). He rules over the motion of wind and moderates sea and fire. It is to him one must pray for voyages and fishing. He is so rich and wealthy that he can grant wealth of lands or possessions to those who pray to him for this.” (23)

There is more about him later in this text, in a section called Skáldskaparmál, which is about poetic dictation:

“How should Njord be referred to? By calling him the god of chariots or descendant of Vanir or a Van and father of Freyr and Freyja, the giving god.” (75)

I tend to see Njord as pertaining more to the riches of the sea. In other words, he, perhaps, represents the reward that the sea offers people; control of the sea and its resources would bring great wealth.

There is more, but that mostly pertains to how he came to be included among the Æsir, or other stories that he is a part of, but not playing a central role in. Ægir on the other hand, of whom we will shortly speak, is perhaps even more associated with the ocean than Njord.

Ægir (Also called Hler or Gymir):

He is generally considered to be the god of the sea, and he is best known for his feast with the Æsir (which goes badly thanks to an eagle that was actually a giant). Him and another god, one named Bragi, talk in great length about the details of poetry. Anyway, Ægir lives on an island, according to Skáldskaparmál, which is called Hlesey. For the most part, Ægir seems to play more of an ‘asker’ role in this text, asking Bragi questions and providing an opportunity for an explanation that will help the reader learn about poetics and mythology. 

Although Snorri (the author of this source I am discussing) kind of negates Ægir’s role quite a bit, once we look into the ways that the sea itself can be poetically referred to, it is obvious that he has strong connections with the sea.

Ægir is actually used as a personification for the ocean or sea at times. Note that these are where his three names come from. For example, this is from Skáldskaparmál:

“What terms for sea are there? It is called mere, ocean (ægir), engulfer (gymir), roarer (hler), main, road, depth, salt, water, swell.” (139)

To quote the poet Arnor:

“Let the court learn how the keen-spirited king of earls pursued the sea, the irresistible prince did not cease to oppose the ocean.” (139)

To quote the poet Ref:

“Gymir’s spray-cold spae-wife (Ran) often brings the twisted-rope-bear (ship) in Ægir’s (Ocean’s) jaws when the wave breaks.” (91)

Here, too, is a portion of a poem in Old Norse containing a reference to Ægir as the ocean:

Alfas began verr ægisítr báls haai málu;

The splendid hater of the fire of the sea (he who likes to rid himself of gold, the generous prince) defend the beloved pf the enemy of the wolf (Odin’s wife Jord-earth or land); (168)

Furthermore, Ægir has nine daughters with his wife Ran. Here are their names:

Himinglæva (Heaven-bright)

Dufa (Dip)

Blodughadda (Blood-haired)

Hefring (Lifting)

Unn (Wave)

Hronn (Wave)

Bylgia (Billow)

Drofn (Comber)

Kolga (Cold One)

Ran (Ægir’s wife):

I am doing this an edit, so I shouldn’t really do too much to change the original post (since some won’t see the edits), but Ran should be considered on her own and not always associated through Ægir. After all, she is considered to be a goddess in her own right, so she ought to be given that respect. 

@bewareimfrench suggested that Ran could be a suitable candidate for a mermaid, and that honestly may not be a far stretch because she is equally as associated with the ocean as Ægir is. Here is a poem of her personified:

Segl skekr of hlyn–Huglar–(hvast drífa skip) rasta,en föll–of gram–Gylligrunn (djúp) hata unna.Né Rán viðr hafhreinumháraust–skapar flaustum–(hrönn fyrir húfi þunnumheil klofnar) frið–deilu.

Sail shake above the prince on the current-maple (ship); tall ships drive keenly; the shallows near Hugl are dangerous to the waves’ horse (ship). Noisy Ran does not create peace for the sea-deer (ships); she causes conflict for cruisers, the entire wave breaks before the slender bow. (180)

I must say, though, that she is not an evil figure, even though that poem may seem a bit negative. It does show, however, that she has considerable power.

There is also Jormungandr (also called the Midgard Serpent):

Jormungandr is a giant serpent who is a child of Loki’s and the giantess Angrboda. This is said about Jormungandr:

“…[Odin] threw the serpent into that deep sea which lies round all lands, and this serpent grew so that it lies in the midst of the ocean encircling all lands and bites on its own tail.” (27)

Jormungandr is involved in a few stories, such as being magically disguised as a giant’s cat that Thor could not pick up or also Thor’s fishing trip with a giant named Hymir. Jormungandr is often used poetically to refer to both Thor (because Jormungandr is arguably Thor’s greatest foe, besides giants in general) and Loki (the father of such a creature).

There are also figures known as Sea-Kings and these are their names:

I believe that most of these names don’t refer to actual deities, but rather famous semi-historical figures (namely Vikings) that came to be used to refer to the ocean and sea. A Viking, after all, is a king of the sea, for it is the sea that guide a Viking to treasure and wealth (and perhaps Njord guides them to this as well, since it is treasure they seek).

“Atli, Frodi, Ali, Glammi, Beiti, Ati and Beimuni, Audmund, Gudmund, Atal and Gestil, Geitir, Gauti, Gylfi, Svendi.

Gæir, Eynef, Gaupi and Endil, Skekkil, Ekkil, Skefil and Solvi, Half and Hemlir, Harek and Gor, Hagbard, Haki, Hraudnir, Meiti.

Hiorolf and Hraudung, Hogni, Mysing, Hunding, Hviting, Heiti, Mævil, Hialmar, Moir, Hæmir, Mævi, Rodi, Rakni, Rer and Leifi.

Randver, Rokkvi, Refiner, Leifnir, Næfil, Ræfil, Nori, Lyngvi, Byrvil, Kilmund, Beimi, Iorek, Iosmund, Thvinnil, Yngvi, Teiti.

Virfil, Vinnil, Vandil, Solsi, Gautrek and Hun, Giuki, Budli, Homar, Hnefi, Horvi, Sorvi. I can see no more sea-kings.” (155)

These name often appear in poetry, especially in Icelandic sagas. Here is an example from Brennu-Njáls saga, and now you will understand the reference (I have bolden their names):

The shaping gods drove ashorethe ship of the keeper of bells (Thangbrand);the slayer of the son of the giantess (Thor)smashed Bison on the sea-gull’s rest (sea);no help came from Christwhen the sea’s horse (ship) was crushed;I don’t think God was guardingGylfi’s reindeer (ship) at all.

Thor drove Thangbrand’s beast (ship)of Thvinnil far from its place;he shook and shatteredthe ship and slammed it ashore;never will that oak (ship) of Atal’s field be up to sea-faring again;the storm, sent by him (Thor),smashed it so hard into bits. (2.)

And lastly, these are the various ways to which the sea or ocean can be referred to, poetically speaking (Kennings). 

Most we have discussed in some manner, but such references give interesting insight into the figures of Norse mythology that are actually associated with the sea (I have bolded names of personified figures):

“How shall sea be referred to? By calling it Ymir’s blood, visitor to the gods (Ægir), husband of Ran (Ægir), father of Ægir’s daughters (Ægir),…, land of Ran and of Ægir’s daughters and of ships and of terms for sea-ship, of keel, steam, planks, strake, of fish, ice, sea-kings’ way and roads, no less ring of the islands, house of the sands and seaweed and skerries, land of the fighting-tackle and of sea-birds, of sailing wind.” (91)

“What terms for sea are there? It is called mere, ocean (ægir), engulfer (Gymir), roarer (Hler), main, road, depth, salt, water, swell.” (139)

“Sea, every-lying, salt, ocean (Ægir), main, wetness, swim, flat one, dead calm and bay, resounding, overhang, emptiness, brawler, rocker and mere, sucker, suck, same, swallower, maelstrom and fjord.

Sound, creek, good passage, fluid and expanse, tempest, depth, breaker, dark, flood and surf, swell sparkler, engulfer (Gymir) and flower, rumbler and unquiet, surge, fen, snatcher.

Crashing, wake, league, fishing-ground, inlet and fishing-bank, water, deep and submersion, cove, tarn and canal, storm, ditch, pool, current, stream and brook, channel, spring, fount, eddy, waterfall and firth.

Herfring (lifting), roller, white one and offing, Hronn (wave), Ran (plunderer), Kolga (cold one) and Himinglæva (heaven-bright), Drofn (comber), Unn (wave) and sweller, Dufa (dip), Bylgia (billow), shoal and bore, Bloughadda (bloody-haired). (160-1)

Of course, I have by no means have covered everything (even what I have covered is only a summary of what is actually said), but that should give you more than enough of an idea about the role of the sea, and related figures/  creatures, in Norse mythology. I hope this has been interesting! I enjoyed researching the information for you.

Vera vitur og reika langt.(Be wise and wander far.)

FOOTNOTES:

1. Snorri Sturluson, Edda, Anthony Faulkes trans. (repr., 1987; London: J.M. Dent, 1995). You may also read this for free online via Viking Society for Northern Research.

2. Robert Cook trans., Brennu-Njáls saga, in The Complete Sagas of Icelanders, vol. 3, edited by Viðar Hreinsson, Robert Cook, Terry Gunnell, Keneva Kunz, and Bernard Scudder. (Reykjavík: Leifur Eiríksson Publishing, 1997), 125.

[edderkopper]

Another one of my favorites is the fossegrim. He’s a water spirit who’s supernaturally good at playing the fiddle. He’s said to be willing to teach humans the skill, for the right price (usually a lamb or goat offered in the correct way.) Then, according to Grimm, he’ll slice the person’s hands on his fiddle strings and imbue them with his unholy powers.

It’s kinda like “The Devil Went Down to Georgia” only Norse.

[cousinnick]

Norse Mythology and Advice

Be steadfast like Sigyn, but don’t take any shit.

Be shining like Freyja, but know to put yourself first above all others. 

Be humble like Iðunn, but know that you hold powers unimaginable that even they don’t see. 

Be careful and shrewd like Frigg, but know when to cherish what you have before it’s gone. 

Be wild and free like Skaði, but know that there is no shame in longing for what is home. 

Be strong in your convictions like Hel, but know when to have your heart turn toward a worthy cause. 

Be enchanting like Gerðr, but know that your radiance is something they can never take from you.

Be a comforting pillar like Sif, but know that it is alright to ask for a helping hand in return. 

Be clever like Loki, but know that not everyone can distinguish between cunning and harmful trickery.

Be righteous like Njörðr, but do not bend others to your will and mind like a tyrant.

Be proud of achievements like Bragi, but do not forget the many hands that go into one great piece of work, and dole out thanks accordingly. 

Be tender and loving like Freyr, but don’t forget how to fight for your survival with tooth and nail. 

Be forever fighting for your loved ones like Týr, but be weary of those who would call you friend and kin only to feed you to the wolves. 

Be full of grace and charm like Baldr, but know that not every battle can be fought with the power of soft speech and courtesy when life is on the line.  

Be a lover of justice like Forseti, but know that not everyone is looking for advice to their ills.

Be ever keen of eye like Heimdallr, but know that not all secrets that your gaze sees should be shared in others company. 

Be blameless like Höðr, but know that even then, all our hands will be stained blood red with some lie or deed eventually.

Be willing to stand tall by your own merits like Ullr, but do not shy from friendly hands that would see you whole and hale to the end.  

Be ferocious and strong like Þórr, but know when to stay hand upon weapon and offer kind word instead. 

Be a searcher of knowledge like Óðinn, but be mindful that while we cannot know everything, that does not mean we should stop seeking. 

[veado-bela]

Loki is trash, and not in a good way. But reblog anyway. Because yes.

[wodneswynn-deactivated-deactiva]

Why would you go to the trouble of reblogging this just to shit-talk somebody’s god?  Plz explain

[gefdreamsofthesea]

TBH if Loki is trash, Odin is King Trash in every sense of the word.

[bywandandsword]

@other Freyr’s folk

To y’all, does it seem like Freyr has different vibes throughout the year or is that just me?

Like, over the summer he was all Freyr of the Green and Growing. The imagery and feelings I got were of flowers and golden sunlight and the general feeling of carefree pleasure. In the fall, it shifted and he felt more like Freyr of the Barrows, the Harvest King, Freyr of the Culling, and there was a lot more of a ‘gotta get shit done’ vibe and death imagery, especially natural or necessary death. And now, in the middle of winter, I’m getting Freyr of the Evergreens, Freyr of the Light in the Long Night. It feels more solemn, still and quiet, more anticipatory. 

Y’all ever get any of this?

[psychopompathy]

YES AND YES. All of the above, but also a sort of celebratory warmth I can’t name in the winter? Like a sort of “it’s cold out, come in and drink mead by the fire” sort of vibe, sometimes.

[bywandandsword]

Yes! That too!

[thequietpagan]

…..okay so I’m kind of new to the Freyrsperson thing, but this whole post is very relatable.

[birch-b0nes]

Yes to all of this!

[awhiffofcavendish]

“Who cares? I’ll be dead by then” is one of the most toxic, worthless, socially destructive opinions to ever be conceived and embraced by human beings. 

So we made a societal ethos out of it.

[bibliotecha-secreta-deactivated]

Elder Mother

The Elder Mother is the guardian of the Elder tree in English and Scandinavian folklore. 

The Elder Mother was said to appear on moonlit nights as an old lady dressed in a black gown with a white shawl.

Until recent times, in various parts of England and Scandinavia in order to take wood from the elder tree one would have to ask the Elder Mother first, or else ill luck would befall the woodsman. The woodsman would have to ask the Elder Mother like so:

“Old girl, give me some of thy wood and I will give thee some of mine when I grow into a tree.”

A tale from Somerset depicts the Elder Mother negatively, a witch that a farmer sees as an elder milking his cow. The farmer shoots at the witch with a silver bullet but misses and is chased back into the farmhouse. The old grandmother, however, picks up the burning coal from the fire with a shovel and throws it at the elder tree, burning cinders, and thus the witch is dead. 

Another from Northamptonshire tells the tale of man who cut a stick from an elder, and saw that the tree was bleeding. Later he meets the local witch and sees that she has a bloodied bandage on her arm.

“Elder is the Lady’s Tree, burn it not or cursed ye be.”

In addition, it was thought that witches were able to turn themselves into elder trees.

[everythingvikings]

[bywandandsword]

everythingvikings:

Link to the Collection

[mererecorder]

Spirit of the Forest by Emerald-Depths

[aelfcynn]

300x300 icons for any heathen whose gender or sexual/romantic orientations could best be described as ‘nebulous’ or ‘galactic’. Or, any heathen supporting a universal welcome.

[mythicalmodernity-blog]

Expanding on Njord & Swans

“To me the wailing of | wolves seemed ill,    After the song of swans.“

These are the spoken lines of Njord in the Prose Edda, near the end of the book Gylfaginning. What is interesting about these lines is that it draws the only blatant association between an animal and Njord in any of the Eddas. 

Swans.



Keep reading

[the-wizardess-deactivated201706]

Reblog if your blog is mostly Asatru, Viking, Pagan, Celtic, Medieval, Occult, Heathen, Fantasy, Folk, etc.

Another one of these big ‘ol posts.

My dash seems to be really lacking in this sort of stuff at the moment. Where did you all go?

I’ll check out every blog, and I’ll follow if I’m diggin’ it.

No racist/white supremacist/right wing blogs please.

Also maybe give it a reblog if I’m already following you so that I can find like-minded people?

[ninthnorseniche]

Sacrifices/ offerings

Hello Again. I am curious if anyone has any good suggestions for modern sacrifices/ offerings to the gods that don’t involve blood. Specifically for Freya and Frigg. I know that something like this is largely personal but I just need a jumping off point :) thank you all for supporting me on my journey

[elreki-deactivated20170817]

Several people I know give Freya strawberries. I give her flowers or wine sometimes.

Frigga is goddess of spinning yarn, so basically any craft with thread and yarn would be cool. Alcohol, meat, bread, milk, and butter are all very traditional offerings for Norse deities.

Most often I give them incense in a smell that I think they would like. For Freya, it’s been lavender, lilac, opium, or strawberries.

You can also do art, write poems, sing songs, make playlists, or even read to them. They are both mother goddesses and I think they would like their children to read them stories sometimes!