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Articles 

  • Loki - Misunderstood or What.

  • Desparately seeking Loki.

  • Ritual Wagon Progresses

  • The Seasons

  • Landscape

  • The Tradition of Gift Giving

  • Hospitality.  

  • House Wights, Land Wights and us    

  • Yuletide Customs

  • Wuffacynn Yuletide Customs

                                                                          

                       

Loki, Misunderstood or What.

Of all the Gods, of all the cultures I don’t think there is a God who is as greatly misunderstood as Loki, “Google” up Loki on the computer and you will see words like evil used in describing this God of Heathenry from some of the less reputable sites. Indeed I will put my hand up and own up and say that it is only in the recent years that I have come to know and understand Loki better and I realise my own earlier understanding was far from right.

So what caused me to re-examine my stance.

A few years ago at the Mildenhall Megamoot Jez from Nottingham led a Loki pathworking and gave a most inspiring talk, it caused me to question my stance and re-examine my own understanding, as a result I now have what I consider to be a very positive relationship with this much maligned God.

Loki is accused of being the enfant terrible, the bane of the Gods, where there is chaos there is Loki. It can not be denied he caused much mayhem and if you read the mythologies it is quite clear. Yet he also created solutions albeit sometimes, remarkably bizarre. He was a blood brother to Odinn and accompanied both Odinn and Thor on many of their journeyings through the worlds, indeed his companionship was often sought out by the Gods for such journeys, again we see Loki providing the way forward and out of many a scrape. His guile, although sometimes creating further peril would inevitably dissipate the situation. Yet despite his penchant for chaos and mischief the Gods still seek out his company and wisdom.

When the Mjollnir was stolen by the Giant Thrym it was Loki who Thor turned to, it was Loki who was trusted with and donned the falcon cloak to journey the worlds in search for the lost hammer, it was Loki who accompanied Thor to fulfil Heimdallr’s solution to Thrym’s bargain, as Thor dragged up as Freya to retrieve his faithful hammer, Loki dragged up as Freya’s maidservant to accompany him. It was also Loki’s quickness of mind that saved Thor as Freya from being found out at the wedding feast.

Loki’s quality for humour is well known as well as the lengths to which he will go to achieve a response. It was Loki to whom Odinn turned to in order to gain laughter from Skadi, and Loki without any sense of his own dignity went to the extremes of tethering a goat to his own genitals; the resultant performance would have humoured the hardest of demeanours.

There is no disputing that Loki does encompass chaos and mischief, yet he also encompasses some of the qualities of good companionship that you would expect to find in a good friend. He is an enigma, a conundrum, some liken Loki to fire, perhaps he possesses many qualities found in fire, as fire can warm and be a great companion, it can also destroy and cause devastation. But like fire we should not refrain from embracing him for fear of being “burnt”.

Copyright © 2008 Terry  Stannard-Smith. All Rights Reserved.

 

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Desperately seeking Loki.

So where do we go to find the real Loki? Obviously the mythology is the first source, most of us are aware of the works of Snorri Sturlusson, an Icelander who committed to the written word the mythology of the Heathen Gods. Modern translations into English exist perhaps Caroline Larrington’s being one of the more notable. Kevin Crossley-Holland penned his own interpretation and this is widely available and perhaps the most commonly used by a majority of everyday Heathens in this country today. So we see that today’s perception of Loki is drawn from the Sturlusson source material and particularly it is his relating of the death of Baldr that sticks in the craw of many modern Heathens creating a hostility and mistrust of Loki that is quite possibly unjustified. For those of you not familiar with the myth read Crossley-Holland’s retelling. We will look into Sturlusson and his version shortly, also we must look at and consider the other Northern European sources that are out there, according to Our Troth compiled by Kvedulf Gundarsson, we are advised that there are three Northern European sources of this particular myth that differ from the Sturlusson version. These are not so well known or accessible, to find Loki we must consider these other versions.

Firstly Sturlusson:-

He tells that Baldr beloved of his mother Frigg was a kind, caring God he was loved by all, following his own troubled dream concerning his own demise his mother travels the worlds and brokers an agreement that no one will harm her son. Frigg visits all that lives, yet she fails to approach or overlooks the tiny mistletoe. Loki fuelled by mischief and mayhem makes a dart of the mistletoe and tricks Odin’s son Hodr the blind, to throw it at Baldr, killing him. Hel agrees to return Baldr to the Gods providing all that live weep for him. Loki in the guise of a giantess refuses and Baldr is to remain in Helaheim until Ragnarok. Please read either a reputable translation or Crossley-Holland, as this is just the bare bones to this mythology. 

What about the other source material?

Let us look at what Saxo Grammaticus has to say about the death of Baldr in his Gesta Danorum; here we see a very different story:-

Here we are told that Baldr and Hodr (who in this recounting is not a son of Odin) are rival suitors for the hand of Nanna a daughter of a King of Norway. Baldr and Hodr do battle and despite Odin and Thor fighting on the side of Baldr he is defeated and Hodr wins the hand of Nanna. As a result of this battle Baldr is badly wounded but he recovers. Baldr still wishing to pursue his suit for Nanna continues this feud. Later they again face each other in combat in a field and on this occasion Hodr Kills Baldr with a magical sword named Mistilteinn (Mistletoe).

A tad different from the Sturlusson version! There is a Scandinavian mythology surrounding the magical sword Mistilteinn giving a pedigree of ownership within the Danish and Swedish Kings of the pre-Christian era.

What other sources do we have?

We have accounts in both the Chronicon Lethrense and the Annales Lundenses the latter of these is embodied in the former. These sources were written shortly after the introduction of Christianity to Denmark and claim to deal with reporting the earlier folk lore and history of the pre-Christian Kings of Denmark, similar to the Gesta Danorum both the Chronicon Lethrense and the Annales Lundenses reflect an underlying sentiment that is anti Germanic, they are also very heavily Christian in their literary bias, the latter two exhibiting a stronger slant of bias than the Gesta Danorum. In these works we see Hodr as a Saxon King slaying Baldr in battle. We are also advised that Odin and Thor were incorrectly seen as Gods!!

So here we go three accounts, what we must remember is all of these sources including Sturlusson were written by people who were fervent Christians, this is certainly evident from the text of the European sources, but this debate is for a different article and not this one. Here we are concerning ourselves with Loki’s involvement in the death of Baldr, which only appears in the Sturlusson version, make of it what you will, but I think it should surely provide food for much thought and even a re-appraisal of our attitude and our opinions of Loki. As a footnote it has to be mentioned that some state the lack of Loki’s presence in the Northern European recountings is an omission on behalf of their respective authors. Make up your own mind, but at least now you can do so in possession of a broader base of evidence.

With regard to Loki’s other exploits both Thor and Odin frequently seek Loki out as a companion for their journeyings, and yes he is often the centre and catalyst of much mischief and mayhem, with their resultant outcomes, but note that in spite of the mischief, misdeeds and mayhem, when called upon he always puts right what he upset, and usually with interest. There were also situations where the Gods turned to Loki to solve and rescue situations, the laughter of Skadi for example.

A great deal of benefit has come as a result of his misdeeds, let us consider, if it wasn’t for Loki, Thor would not have his hammer Mjiolnir, a representation of which many of us wear today as a talisman. Odin would also not have his much loved spear Gungnir, or the magnificent arm ring Draupnir, Frey would not have the magical boat Skidbladnir, or the Golden Boar Gullinbursti. And the beautiful Sif who was the original focus in this myth would not have wonderful hair of gold.

Interestingly we also see with this particular myth that again there are differences between the Icelandic and the Northern European sources. From Iceland we see Loki as the trickster gaining entrance as a fly into the chamber of Sif cutting off her hair as she sleeps. Whereas in the European source Sif looses her hair as part of a lovers tryst with Loki whilst Thor was away battling Giants. As they slept under the great tree following lovemaking the squirrel Ratatosk came down from the great World Tree and entwined and knotted the hair of the two lovers, in order to free themselves from each other they had to shear the hair from their heads, Thor finding his wife and realising what had happened sought Loki out and Loki appeased the Gods by the gaining of the aforementioned gifts.

Perhaps it is time to consider that if Loki was valued as a journeyman and companion by the Gods, could it not be considered remarkably arrogant of us believing we know better, to shun him therefore?

In answer to my question at the start of this rant “Where do we go to find the real Loki?” If you are up for it, as well as reading the source that is out there, open yourself up and allow the real Loki to manifest to you, Other than that, if you are still undecided I have presented some information here that will hopefully help you make your own mind up, or at the very least help you open up your mind. Personally I have come to believe that my lifes journey has become richer for his companionship.

Copyright © 2008 Terry  Stannard-Smith. All Rights Reserved.

 

 

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Ritual Wagon Progress 

Our earliest source for Ritual wagon progresses is found in “The Germania” the work of Tacitus. This work was completed in the year 98CE and refers to the Germanic homelands, it is obviously well before any settlement in these lands of the Germanic peoples.  When reading “The Germania” it must be remembered that although Rome traded with the Germanic Lands and employed mercenaries from the Germanic tribes, Rome held their Peoples with great distaste and loathing (they never succumbed to the might of Rome). This bias comes across in the writings of Tacitus, although the basic grain of truth is in there if you look beyond the bias.

Back to the plot, Tacitus relates the progress of the Earth Mother Nerthus veiled in a wagon, none may touch the wagon except the priests, none may view the Statue/Icon except the priests, it was a firmly held belief that Nerthus resided in the wagon, certainly for the duration of the progress.

Progress is made with the wagon being pulled by two cows. For the duration of the progress no battles will be fought, all arms must be placed out of sight; indeed all ironworks must be hidden from view. When the progress is complete the wagon is taken to a secluded lake, both wagon and Goddess are bathed and cleaned. Those who are involved with the bathing (usually slaves) are then killed!

Our second reference to wagon progress comes from a period much later (possibly 800 years later)where we have an account from Sweden in the tale of Gunnar Helming, this relates to the autumn progress of Freyr in a wagon throughout the countryside. Reference to Freyr progressing can be found in at least two sources. There is no mention in these sources regarding ritual bathing and sacrifice.

There are some academics who believe that Nerthus was never a Goddess and they point to possible alternative Heathen Gods as the focus of this progress. There are also those who believe that Nerthus was seen early in the history of the Germanic peoples not only as Earth Mother but also as the primary fertility Divinity, they would go further to explain that somewhere along the timeline of history Freyr supplanted her as primary fertility Divinity. This could explain why these later accounts of a “God in a Wagon” differ with the Deity named in the earlier account of Tacitus.

Of course it could just be that no commentary survives of a Nerthus rite from this later historical period.

It is also possible that Nerthus was asked to bless the fields toward the end of winter and the Fertility of Freyr was celebrated at the time of harvest. Unfortunately we may never be able to prove any of these points. From a personal viewpoint this particular line of reason feels comfortable.

We can plausibly assume that as Freyr is a fertility God his progress at this time of year can be associated with harvest thanksgiving.

We know that the Anglo-Saxon calendar gives us Haligmonad (Holy Month) in September, and that academics believe that the name of this month is almost certainly due to some form of harvest thanksgiving. There is no surviving available text that advises us how our Heathen Anglo-Saxon Forefathers celebrated at this time of year, there is also, no archaeological evidence that I can find that would support a wagon procession in this country.

Footnote:-

As a point of interest there are modern day reports of Heathen Reconstructionists making and using a Freyr wagon to celebrate at harvest tide. At the time of writing one particular wagon is taken between two heathen groups in South London at this time of year.

 

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The Seasons

Many Polytheists and Pagans follow a disciplines of festivals that weaves it way through the seasons of the year. But what season do we embrace? Do we embrace the four season year that very much marks the current time or do we hark to former times and embrace the two season year that was prevalent both from our Anglo-Saxon period and times earlier.

Obviously we will be led by our religious leanings with some of those who follow a Heathen faith and also some Druids will be drawn to a two season year (winter and summer), whilst others will be drawn toward the four season model that is very much a part of our social psyche from our upbringing and the way of the world today.

Firstly let us look at the two season year, with the seasons being winter and summer. We certainly know that our Anglo-Saxon forefathers bought this seasonal set up to these lands with them, and there is evidence of this annual seasonal cycle from pre Roman times in these isles.

The Romans and the Greeks however held with a distinct four season year based around their agricultural calendar, and although Roman Paganism during the period of occupation saw us exposed to the four season year this was soon forgotten. It is a strongly held assumption that the concept of four seasons that is with us today originates quite late in our history from the later part of the 16th century.  Evidence suggests and supports the theory that the seasons of Spring and Autumn evolved from slang terms for their respective times of year. Certainly 16th century English slang for what would have been summer ending into winter finding was “Fall” a term that has survived in America but completely disappeared from usage in these lands seeing us adopt “Autumn” from the European Latin route “Autumnus”.

Interesting the slang for the Winter ending/Summer finding time of year Spring survived intact and was never usurped. Obviously it is easy to see the slang in both Spring and Fall, although there appears to be no source that I have found to date that explains the replacement of the label Fall with that of Autumn. Or the survival of the equally slang term Spring.

All Druids and most Pagans local to Suffolk (UK), and all Heathens that are to be found within our locality are centred toward or include seasonal acknowledgement within their annual ritual discipline.

Wiccans mark the turning of the year with eight Sabbats (festivals). The four lesser Sabbats mark the Suns passage through the year and consist of the Winter and Summer Solstice and the Vernal Equinox and the Autumnal Equinox. The four greater Sabbats are loosely based upon ancient Celtic Festivals. All of these festivals have a mythology that binds them together and weaves the passage of deities through the year.

Heathenisms in this country are remarkably diverse, drawing on traditions and mythologies from across the Scandinavian/Germanic world with Icelandic interpretation thrown in for good measure. As a result there is no universal calendar of festivals that applies to all Heathens. We within Wuffacynn follow our take on early English Heathenism and look to Bede’s Calendar and our interpretation of this. We celebrate two of the major seasonal festivals. These are Summer finding (Eostre blot) and Winternights (Winter finding). But this is just our interpretation and is not universal to all who embrace Heathenry.

There is also a tremendous diversity within Druidism, with groups celebrating anything from the same eight festivals as Wiccans to anything in between, locally one group follow a five festival year, four of which mark the seasonal progression of the year from various Celtic mythologies (from where Wiccans draw the major Sabbats of their tradition and faith).

Perhaps today our lives are a step or two removed from the seasonal realities and all that goes with them. No longer do we have to worry about the grain harvest failing or potato blight. Fruit is available all year round, and all those little sayings guarding what we could and couldn’t eat at different times of the year no longer apply. You could almost say that we exist in spite of the seasonal flow. Yet the seasons and all they embrace are a reflection of all life and we are not above this, and this is why I believe it is so important that we mark and honour the changing seasons and all they represent. Whether it is two or four or however many ring true for you. Embrace the year and enjoy!

 

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Landscape

We would all lay claim that our faiths have a firm root in the landscape. Some of us see our Gods/Goddesses in our surrounding topography or associated with features in Nature, and practically all of us would certainly acknowledge an Earth Mother. We honour Wight, Bocain, Genius Loci or Yarthling as being the resident spirit of a particular place or landscape. Each one of our Paganisms would have a tradition of honouring these spirits of place and we would claim affinity as a result.

Do we believe that if we are calling to a Bocain (Celtic source name), is what we would hear as a response be different than if we called to a Genius Loci or a Wight. Can there be multiple spirits of place at any one location? what is the definition that we give to these spirits of place, and perhaps does any of the aforementioned matter. Perhaps, also more importantly the focus should be that we are brokering communication with spirits that are to be found in our landscape and homes. 

We come from varied and diverse faiths, can any of us claim exclusivity over the landscape of these beautiful Isles as we believe we are calling to a more ancient spirits of place.  We see certain sites across the country that are considered sacred (or perhaps I should say more sacred as I believe all landscape is sacred) due to the attention paid to them by modern day Pagans. So by association does this give a faith the right to claim exclusivity over these places. 

I think that much of the territorialism that we see within modern Paganisms over our topography is not representative of our heritage. Polytheism which claims many of our faiths today is viewed by many through a Monotheistic mind set, and to go forward we really have to embrace the true freedom that Polytheism offers us. We should be more than happy that what is celebrated and special to us is also celebrated and special to others, and we must also be willing to accept the diversity of approach. Our traditions dictate ways of honouring and we should be happy for others to honour according to their traditions.

All of this said I think that a majority of Todays Pagans are very open and balanced and long may that continue, but unfortunately we are seeing a very small "chink" of what could almost be considered as fundamentalism creeping into our communities, glad to say we have none of that around here.

To me I would say the landscape belongs to all of us who respect it. By whatever name you call to the spirits of place, you will always be heard, but obviously it is dependent upon the disposition of the Wight as to whether they will smile for you. Honour your tradition and make your libations and more importantly honour and celebrate the landscape it is not just the likes of Stonehenge and Glastonbury that are worthy of our honouring, our own back garden, the tree on the park, the local fields and woods are all worthy of our attention the WHOLE of the landscape is sacred, remember that as you go forth and journey out and never forget to see it thus. (See article on "House Wights, Land Wights and us")

 

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The Tradition of Gift Giving.

Heathen Mythology and the Sagas are certainly a must read for anyone who is seriously considering a Heathen Spirituality, and from reading these you will realise that there is a very strong tradition of gift giving within both the realms of our Gods and the early folk of Northern Europe, Iceland and the early Northern folk who migrated to these isles.

Why is it so important and why is it so prominently reported, and what is the tradition and lore surrounding it?

Certainly from the sagas one can read time and time again of the structure of the giving and receiving of gifts. The idea of a gift begets a gift or even the exchange of gifts is very entrenched within the culture and not just on a physical level, the whole concept runs so deep it has a deeply spiritual meaning and reality.

Within Anglo-Saxon England the whole ideal would be woven with a term called maegen. What is maegan I hear you ask?

The whole concept is very hard to tie down and certainly can’t be achieved with a one-word answer. There is a lot of discussion and debate regarding the anchorage of this word although it would appear to refer to a deeper spiritual inference regarding the spiritual nature of the giving of gifts and the spiritual return that is associated with it. On both a spiritual and an earthly level it creates the obligation of reciprocity, an idea that was taken far more seriously in days of yore than today.

The idea of giving and the creation of the resultant obligation is not something confined to the realms of man it can also be applied to our relationships with Gods/Goddesses, Wights and even Ancestors. Perhaps it could be considered as a universal rule or tenet.

Although so far this may all be sounding rather jolly and good we can’t ignore the darker side to this concept and if you have read any of the Icelandic Sagas you will be aware of the ill intent associated with the giving of gifts that has resulted in all sorts of bad blood, heart ache and feuding.

With all of this in mind I would add that it is possible that if a concept transcends the realms perhaps it could be argued that maybe if it is used knowingly with ill or mal intent, or with corruption of purpose, could there be a universal back lash? I honestly don’t know but maybe a nice idea and worthy of thought and consideration.

Whatever the past has to share with us today within our Kindred we take the whole idea of the giving and receiving of gifts very seriously. We give ourselves willingly to the reciprocity that is associated with the concept. Perhaps most importantly we trust our fellow kin regarding the nature of gifts and with an awareness of maegen we behave respectfully and in true Heathen style responsibly.

 

 

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Hospitality

 The Havamal advises us that:-

“A guest needs giving water, fine towels and friendliness.

 A cheerful word a chance to speak, kindness and concern”

The Havamal is there to advise us on all aspects of protocol and conduct, and members of the Heathen community look toward this wisdom and study it, from it we learn and are guided.

Hospitality is a driving tenet of Heathenry and it is taken very seriously by all who follow this particular Pagan Faith.

Indeed it has to be said that all of the Pagan faiths practiced today are obliged to show hospitality. The tenet of hospitality is taken very seriously by many within the various Heathen/Pagan communities both locally and nationally.

Hospitality should be part of our demeanour; we should embrace it wholeheartedly, yet wisely. The Havamal advises us not only of our conduct as a host but also of our conduct as a guest. Within Wuffacynn our festivals are always marked with a shared meal, whereby our community comes together each providing a dish for the table, this is no mean feat of achievement, yet, willingly and joyfully we provide for the table according to our ability and means, and by so doing through the fellowship of a shared meal we honour our Gods and our kinfolk.

It is right that our hospitality should not just be reserved for those Kin from within our own community, we should always be mindful of the greater community within which we live and should be prepared to extend our hospitality, even though at times this may present challenges. Within the kindred of Wuffacynn we are proud of our track record as we always make a point of extending invites to "outsiders" to join with us in celebrating our festivals. The offer of hospitality should always be made willingly and with pride, it should never be as a result of coercion or intimidation.

The Eddas advise us that our Gods in disguise will travel the Midgarth or Middle Earth, we may encounter them in our daily life and be tested, we will be rewarded or reproached according to our responses to these situations, it is right and proper therefore, that our conduct is always honourable and that we should always be compassionate and fair in our dealings with strangers. 

 

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House Wights, Land Wights and Us

Within Heathenisms there is a very strong belief in Spirits of place (Wights), indeed they are very important to the whole of Heathen culture.

It is the Heathen view that we should have a healthy respect for all otherworldly entities. Some will be kindly toward us and some antagonistic, some will travel from their own realms to ours and some will coexist in our realm, unseen or only seen to some, or even choosing to be seen as and when it suits their purpose.

Protocol dictates that we should attempt to get along with all who share this realm, whether seen or unseen. As with human brethren we get along with some and not with others, indeed some are more kindly disposed to getting along with us more than others.

It can certainly be said of the otherworldly folk that we should not take it for granted that they will look kindly towards us, after all the monotheistic faiths that form the mainstream for centuries in these lands has paid scant regard or respect toward them. In spite of this most will respond if we extend the hand of friendship and dialogue

How do we do this and why should we want to do this? They inhabit the land, the woods, the fields, the valleys and hilltops, even our homes will be familiar to them. Although ignored by humanity for centuries they will still choose to live unseen in close quarters with us. Folklore advises us that in times past engaging in dialogue and building respectful relationships with them can be beneficial to both parties. So how do we open a dialogue and develop our relationships with them? As with our Gods and Ancestors, libations are a must if we are to move forward. As and when they feel comfortable they may make known their chosen preference for a libation, but be patient they have lived unnoticed for a very long time and we cannot expect them to come forward straight away just because we want it, they may watch and be curious for a while before they will communicate. Please don’t give up, persevere, and continue with your libations, from my own personal experience I have had a Wight watch for eleven years before brokering communication. So keep offering Mead or whatever your chosen libation is and be patient with the silence for one day when you least expect it you will feel a tug at your sleeve and a little voice will say “hello”.

With regards to Wights of the great outdoors, if we celebrate our faiths in the great outdoors as most of us will do at some point, we should always try to communicate with the Wights of place and gain permission BEFORE we start our rite. Part of that negotiation should entail gaining libation preference in order to kindly respect the Wight in whose domicile we would like to carry out our rite. We should also be prepared to walk away if they do not want us there. After all, we should never arrogantly assume it is our right, just because we want to be there. Again if we return to the same place and repeat the same protocol of dialogue, relationships will be built and it will always have the feel of revisiting an old friend. And even they may reveal their secrets to you. There are two places that are special to me, one in a woodland setting and another on a beach backed by fields with only a few cottages around. Following repeated visits to the woodland I would see deer, foxes and badgers and at our coastal site seals would come and play in the surf for us. Both locations have been known to me for years and it was only when dialogue and libations had been brokered did the revelations of the richness of wildlife become unveiled.

So with a modicum of respect and courtesy, benefits are to be had. So in your home remember you are never truly alone, and when outdoors, remember also, there are ancient spirits unseen who watch over the land who may choose to smile upon us if they are disposed to do so.

 

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Yuletide customs

Trees, Greenery, and Mistletoe

The custom of the dressing or decorating of trees and “decking the halls” with greenery at this time of year is rooted in a number of Pre-Christian cultures.

From Rome during the feast of Saturnalia as part of the celebration, small branches of trees decorated and hung with small gifts would become one of the customs associated with the festival. The giver would hold out the branch for the recipient to take a gift.

Part of the Yule feast (Anglo-Saxon/Scandinavian) custom would also be to bring greenery into the halls to decorate, and the grandest of halls may also have seen an evergreen tree cut down and bought indoors. The custom of “greening” the home continued well into the Christian era, and is well documented. There is evidence from 16th Century Germany of bringing trees into the home and decorating them at this time of year. Perhaps this can be seen as the root for the traditional Christmas tree as we know it today, a custom that was documented during the reigns of the early Georges, and finally gaining popular credence with Prince Albert.

Mistletoe is most probably our oldest indigenous custom either as a standalone “kissing bough” or as part of a bough of greenery incorporating holly and ivy, to create a “kissing bough”. There is a strong mystery tradition surrounding mistletoe that is believed to predate even the Roman incursions to these lands.

The significance of Holly was that it was held to be a great ward against evil, and Ivy was that it was considered mystical as it grew without a great visible root, as could be found with a tree. The greater significance of greenery was that it did not yield to the ravages of winter it held its green throughout the adversity of the season, this was possibly seen to give hope at the pivotal point of the solstice, when although not visible immediately, the light would soon return. From the Northern European faiths, we see traditions of bringing greenery into halls and homes at this time of year. These traditions held their ground especially in Scandinavia, Germany and the UK, to be adopted and absorbed into Christmas traditions.

Twelve Nights/days

It is believed it could be rooted to the Pre-Christian Anglo-Saxon, Germanic, Scandinavian Polytheist faiths of Northern Europe. The first night commenced at Dusk of the night before the winter solstice, and the twelve nights celebration kicked off with the great feast of Mothersnight (Modraniht). Although St Bede reports in his work “De Temporum Ratione” the feast was celebrated on the evening of 24th Dec it is believed it was actually celebrated on the eve of the winter solstice. A number of festivals from other cultures at this time of year saw feasts lasting a period of days. From Roman Paganisms we know of Saturnalia that during its history went from three days up to seven days, finishing up at seven days. Each day of the feast of Saturnalia had a significant focus for religious honouring plus an associated theme for the populace to address. Although the 25th December was officially chosen by Emperor Constantine (approx. 336ce) to celebrate the birth of the Christ, there were several dates from the early period of this faith that were honoured as this holy birthdate. The Emperor Julius declared the 25th December to be so a few years later, although the practice of honouring this date took a while to permeate through and even today the Eastern Orthodox Churches still choose to celebrate the Birth on the 6th January. Within Western Christianity (Catholic/Protestant) the twelve nights/days run from the 25th December with the Birth of the Christ through to the 6th January with the arrival of the wise men (Epiphany).

Gift giving

Rooted in many cultures the giving of gifts at this time of year appears across the cultural spectrum. As stated earlier in this article we see the custom of hanging small gifts to branches of trees to be given out.

The idea of a Santa like figure being the giver of gifts is believed to be rooted again in a Scandinavian root. A number of deities from the northern families of Gods/Goddesses are associated with this. Odin, Thor and the winter Goddess Holda, are all found in folklore customs to be the bearers of gifts with the familiar caveat of “to children who have been good”. Interestingly there are a number of folklore customs especially in Germany/Austria as to what lays ahead for children who have been naughty (Krampus tradition).

During the early period of Christianity when the celebration of the birth of the Christ was moved to align with these winter festivals, we see this custom adopted, and over time the rise of Saint Nicholas/Santa Claus as the giver of gifts in Christmas lore.

Turkey and Feasting

It is believed that the Turkey was first introduced to the UK in 16th Century, by a gentleman called William Strickland. Strickland (from east Yorkshire) is said to have traded for six birds with Native Americans he encountered on an early voyage to America. It is reported that Henry VIII was the first English monarch to have Turkey grace his Christmas table. It took a long time to gain popularity among the populace and it is believed it was not until the 1700’s that Turkey became more commonly widespread on the Christmas table. Goose appears to have been popular for the table of the populace at the midwinter feast from the middle ages right through to modern times, although with the turkey gaining in popularity from the 1700’s onwards the Goose has subsided as the central focus for the feast/meal at this time

Generally speaking Christmas was considered a feast for grand fare and during the middle ages there was a great difference between the great class divide – The halls and castles serving Swan, Peacock, Bittern, Venison, the greater the feast the better. Whereas the classes of artisans and small traders would aim for meat, any kind as the central stay of the feast. Of serfdom they would be lucky if they could beg or steal meat, maybe a rabbit killed or something poached from the lands of the gentry, maybe carp from the river, some who could “go without” earlier in the year would do so in order to raise a pig just for the festive season, with the on cost of smoked meats for the hardest part of winter beyond the feast. Otherwise it would be a vegetable potage.

Pre-Christian feast custom for the early English Yule feast would see a wild boar or pig slain to feed the house or hall or even the community, this custom appears to have survived well into the middle ages.

Yule log

Another custom with a possible strong rooting in our Pre-Christian Anglo-Saxon culture with strong evidence of associations with Scandinavia and Germany. It is not exactly clear how this custom was followed as there are a number of diverse regional versions and opinions. There are also a large number of regional customs associated with it. 

 

Playing of games

Games and entertainment appear across many cultures and feature as part of many festivals, not just at this time of year. I think we must include within this storytelling, and the re-enactment of stories. The reciting of poetry would also fall within this as in early times poetry was in the form of great lengthy epic works, for example, Beowulf. In pre-Christian Anglo-Saxon England, religious festivals whatever the time of year would be very much community affairs, featuring not just a communal meal but entertainment and the playing of games. Historically games are not as we see them today (Monopoly around a table), they are more likely to have been games on a large scale i.e. Community against neighbouring community, which would reflect the communal basis for feasting during this early period. Not much is known about the exact detail of games played during this early period in England but if we look to the post Christian period, we see many examples of games equivalent to the pre cursor of modern-day rugby/football with a bit of freestyle wrestling thrown in for good measure. Mummers plays that are re-enactments of tales from faith or the mysteries of faith are very possibly a good echo or shadow of former pre-Christian times, whereby tales could be re-enacted to entertain and educate. Dance which we believed could have formed part of rites and rituals, again come into their own, perhaps more socially at the times of great gatherings and feasts. All of the aforementioned can be found within the modern-day Christmas celebration. I would add that in former times before the advent of television and computer games they would form a more central role within the tradition of celebration at this time and it is plausible to accept their rooting to pre-Christian England.

New Years Resolutions

This custom is rooted within the Scandinavian/Germanic/Anglo-Saxon pre-Christian religions and would be very much a part of the twelve nights of feasting. A public oath would be sworn at a feast over a ritual toast (sumble). The nature of the oath is believed to be of a character building/improving nature.

Within these ramblings I have tried to cover the central tenants (bare bones) of Christmas celebrations and I am sure there is much that I have omitted, as I haven’t looked at customs local to regions of the UK, indeed, I haven’t delved into customs from either Wales, Scotland, or Ireland. Maybe a challenge for you the reader.

 

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Wuffacynn Yuletide Customs

Perhaps it would be safe to assume that both the winter and the summer solstice were important to our Anglo-Saxon Forefathers. Bede advises us in his work “de temporum ratione” that the months either side of both solstice were named respectively Aerra Geola (Early Yule month) and Aefterra Geola (Later Yule month) for the winter Solstice period, and Aerra Litha (Early Litha Month) and Aefterra Litha (later Litha Month) for the Summer Solstice. Although we know little of the customs relating to the Litha celebrations we have plenty of source to explore regarding the Geola (Yule) celebration.

Currently the period around the winter solstice dominants most of the world with celebration, primarily today due to Christmas. But many of the customs and practices that are associated with this Christian celebration predate Christmas.

What I am hoping this article will achieve is to home many of these customs to their respective sources and explain how, and what we in Wuffacynn celebrate to mark this time of year.

Bede advises us that the Anglo-Saxon new year starts at dusk on 24th December, which in the time of Bede would have represented the start of the 25th December, as dusk was the start of a new day. This night according to Bede is known as Modranicht or Mothersnight.

Although, I would add that we now believe this to equates to dusk of the night preceding the winter solstice.

We understand that from this night the twelve nights of Yule would commence. It is a night when the Matronalia would be honoured with a Blot (feast). The Matronalia would be three of the motherly Goddesses from Heathenry. Unfortunately, today we do not know which three motherly Goddesses were honoured at this feast, indeed we do not know if the Goddesses honoured were universal to all Heathen practice in this country or whether it was for individual Heathen communities to designate their own Matronalia pertinent to them. Today in Wuffacynn we call upon the Matronalia of Frigg (as All Mother of Heathenry), Perchta (Matronly Goddess from a German Root) and Holda (Matronly Goddess of Winter and again from a German/Scandinavian Root). In drawing our Matronalia together we looked for Goddesses with a common root. All three of our chosen Matrons are linked to leading the Wild Hunt from various sources of folk lore, and that is what drew us to them. We have been honouring them now for several years and it is always a wonderful evening. But what other customs do we embrace for our Mothersnight?

We will always honour our ancestors with sumble at our celebrations, but at our Mothersnight Blot we will focus toward our Mothers line and female ancestors (Disir).

There is strong evidence from many faiths and traditions regarding the giving of gifts at this time of year. There is plenty of evidence of this that can be homed to the broader Heathen base of folklore from across the Scandinavian/Germanic lands. Although this is not exclusively a Heathen custom as there is evidence of this from other European Polytheist Pagan Faiths. We embrace this custom, although not in the grandiose materialistic way that dominates current times.

Another custom that we embrace at this time of year, that was found across most northern countries and also other areas across Europe is the bringing of greenery into the home to quote a famous Christmas Carol “Deck the halls with bows of Holly”.  Holly and Ivy along with other evergreens will form the theme of our home decorations for the feast and season.

The tradition surrounding the dressing of trees is another custom that is found in many cultural roots. within Heathen origins we see trees both bought indoors and dressed (as part of decking the halls) or dressed and honoured in situ where they were growing. Celebrating Mothersnight on the winter solstice was a time to look forward and possibly turn our thoughts and energies to the year starting and the new hope that is associated with it. A time when we are aware that although the winter may yet reveal her worst, the nights will soon be drawing out, and just around the corner the hope of growth and green returning will soon manifest and be evident. With all of this in mind we choose to honour the tree with fine words in sumble. In the current age many trees are “sacrificed” to the cause of decorating our homes at this time of year and we believe that this sacrifice is worthy of fine oratory in sumble.

There is a lot of diversity and contradiction surrounding customs relating to the Yule Log and this is not easy to home this due to this “fog”. Within Wuffacynn we will dress a log and adorn it with a candle. Like the tree the Yule log will be the focus of fine oration in sumble before being placed on the fire. A small amount of ash will always be kept from the fire to be incorporated in the following years Yule fire.

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