Swain Wodening’s Blog

The reasons why anyone would want to follow Theodism are many. It seeks to get in touch with our ancestor’s spirituality by reconstructing as much of their society as possible. In ancient times, religion and culture were not separate. The belief of the tribe was as much a part of its society as was the law codes. Therefore, in order to reclaim our heritage, to get closer to what the ancient Heathens thought and felt about their religion, Theodism seeks to reconstruct as much as is humanly possible of the intellectual culture. This requires a certain mindset to be sure, but can be done by almost anyone that is willing to do so.

The main problem folks have with Theodism seem to be twofold. The first is thralldom. The idea of entering into slavery is not appealing to most people. I would not find it appealing either. However, thralldom is not like slavery in the sense that you do hard labor and obey every command. It is more like an apprenticeship. It is true, thralls have no rights, and they do have to do most whatever their lord or lady tells them to do. But there are limitations on that. Thralls cannot be abused. For example, I cannot be made to paint my lord’s house. On the other hand I am expected to do physical labor at Heathen get togethers. Physical labor is exchanged for whatever their lord may teach them. Other than work at gatherings and learn, there really is not much else a thrall need do. While they have no rights, they have no obligations or duties either. It has been said, a thrall is the freest person in Theodish Belief in the sense that they owe no one anything other than physical labor. And they can leave the group anytime they want to. Thralldom has been much maligned, largely due to folks’ misunderstanding of it. In truth, it is not that bad a deal.

The other problem many folks have with Theodism is the hold oaths. That is usually due to some problem with oaths they have had in the past, a betrayal or such, so that they cannot see themselves swearing to any lord or lady. But the thing is, Theodish oaths are not like other oaths in Heathenry or paganism. They are based on the oaths of the ancient warband, and the ancient warband was an artificial family with the lord of the warband playing the father, and the lady the mother with all the warriors making up a band of brothers to each other. Thus a theod is an artificial clan with its lord playing the role of the matriarch or patriarch. This is far closer to how a theod is and how its hold oaths operate than the usual non-Theodish comparisons to feudalism.

There are other problems folks have with Theodism. The hierarchy for one thing puts many folks off. However, it serves a good purpose. All men may start off equal, but we all know they do not end up that way. A theod’s hierarchy is there to ensure that those that achieve position do it for right and good reasons. Its intention is to eliminate the chance of popularity and favoritism playing a role, and instead base one’s position in the tribe on one’s deeds to help the tribe. In Theodish Belief, one must earn their position.

So much for the reasons why someone would not want to be Theodish. There are many reasons why someone would want to be Theodish. Theodism reconnects you to your ancestors in a way that I have not seen possible in other forms of Heathenry. By learning the elder tongues, partaking in a tribal society similar to that of ancient Heathenry, one is able to enter into a mindset perhaps close to that of ancient Heathens. Getting in touch with the ancient mindset allows one to better understand the thews or virtues of Heathenry. Besides, finding something similar to the ancient mindset, one is also able to find a close knit family of individuals. Since entire families being Heathen are very, very rare, the artificial family of the theod plays a very important role. It provides much needed support and aide in one’s Heathen life.

Theodism is not for everyone. But I think a lot more folks would become Theodish if they understood it a little more than they do. Theodism always will be the oddball in Heathenry. But more and more Heathen groups are adopting at least some of its principles, and as time goes by, Theodism may not be all that different from the rest of Heathenry.

Fifteen hundred years ago, tribes were made up of families and clans. They were a close knit community of people related by ancestry and blood, and if not that, by marriage. Today’s Heathen finds themselves in a different situation. While entire nuclear families being Heathen is becoming more common, most cannot even claim that they have seventh cousins as fellow Heathens. So where does this leave us in the formation of modern day tribes? It leaves us where some ancient Heathens found themselves after losing family to war, famine, or disease. In their day, one could join an artificial family either a dryht (OE) or drött (ON), a warband, or gild (guild). And what bound these groups? Oaths are what bound them together.

The importance of oaths in today’s Heathenry is often played down in Heathenry today. Largely, this is because they were once relegated to only those of the Theodish persuasion. Now though, many Asatru and Germanic Heathen groups use oaths. It really does not matter whether it is to a group or an individual, an oath must have give and take in order to truly bind people. That is, the oath must have stipulations attached to it, that each party must fulfill. For example, an oath to a group might include loyalty to the group on the part of the individual, while the group’s side of the oath might include a part on always trusting the individual’s word. One must be careful what they stipulate in an oath, and not ask too much of either party. For example, asking that someone attend each and every rite might be unrealistic, especially if the person has children and family obligations. On the other hand one should not ask too little either. The purpose of an oath is to bind people together, and an oath that asks too little cannot truly accomplish that purpose.

Oaths can and do take many forms. In Theodism the most common oath is the hold oath. A hold oath is an oath from a thane to a lord, and is intended to bind the two together, and through the lord bind the thane to the other thanes. Hold oaths follow the structure of boasts in symbel. In symbel in ancient times when someone would vow to do something, they would first make a gielp (OE). A gielp was a statement of one’s ancestry. Here is part of Beowulf’s gielp:

Wæroðhal! Ic eom Hí
mæg ond magoðegn; hæbbe ic mærða
ongunnen on geogoþ

Wassail Horthgar! I am Hygelac’s
kinsman and thegn I have many great deeds,
done in youth.

Gielps were not reserved for symbel. They could also be made as part of a vow in battle. Below is one found in the poem The Battle of Maldon:

Ic wylle mine &aelig:þelo eallum gecyþan,
þ&aelig:t ic wæs on Myrcon miccles cynnes;
w&aelig:s min ealda fæder Ealhelm haten,
wis ealdorman, woruldges&aelig:lig.

I am willing that my nobility be known to all,
that I am Mercian of a great family,
my grandfather was called Ealhelm,
a wise ealdorman and very prosperous

A gielp could then contain a boast of some deed one has done in the past. For example Beowulf boasted of his swimming contest with Breca. Following the gielp is the béot. A béot in symbel is a vow to do something. Since no intact Heathen hold oaths remain, we can only assume that they included these elements. That is, a gielp would constitute part of the ancient hold oath. The béot would be the oath proper. Below is the hold oath Wednesbury Shire uses:

Thegn: I am _______________ son of _______________, grandson of
______________. (Here the oathing thegn boasts of their deeds).
Greater deeds than these shall I gain, if the ring giver gives me my
wish to hear my oath!

Hlaford: These are mighty works of maegen indeed. Will you be my
thegn so my folk can give thanks for your work and words?

Thegn: Yea.

Hlaford: Bring me a sword. (Another thegn brings the hlaford his/her
sword. The hlaford then points the sword towards the thegn). Plight
your troth then with words of truth.

Thegn: (The thegn kneels before the hlaford) I _____________, am thy
thegn. I will always hold troth with thee in matters of life and limb
and of earthly honour against all mortal men. Never will I bear arms
for anyone against thee or thy heirs, nor by word nor by work, do
ought of what is loathful to thee. And in the fray [I shall ever ward
your life, even at the cost of mine. And] if to enemies you should
fall, I swear- I shall not leave that field alive unless I have
avenged you. By (God or Goddess) and Waer I plight my Troth so that
may this sword smite me should I break these words.

Hlaford: Well, have I heard thy words and wed. I shall work with thee
in frith and troth, stand by thee in need, deal with thee in truth
and honor, and believe and trust in the truth of thy word and thy
word alone, unless there be most strong and clear cause why I should
not. Great gifts shall I give thee when seated in symbel together.
Never shall thee I swike, and I shall speed you in your life as if it
were my own from this day forth. May Woden and Ingui Frea bear
witness to these words, and may Waer hallow this my holy oath.

Of course oaths for a Heathen fellowship need not be as elaborate as this. But it does demonstrate the seriousness that an oath should be approached with. One should not enter into any oath without seriously considering what its consequences should be. The friend of today could easily be your foe tomorrow.

Ancient Heathenry was a community religion. Families and villages worshiped together. In his letter to Abbot Mellitus, Pope Gregory mentions that the Anglo-Saxons should be allowed to build huts outside the churches that were formerly temples, hinting that this was a Heathen practice. Such huts according to scholar Flora Spiegel surrounded the temple at Yeavering. These were temporary structures for the purpose of staying at the temple at holy tides. The ancient Heathens, like we do, gathered together for worship. It is therefore very important we do as well.

This is where thinking locally comes in. Every Heathen should if they can strive to find other Heathens in their area, gather together and worship the Gods. Sometimes it seems like most Heathen activity takes place on the internet. But real down to earth activity should take place in the real world. This is where getting to know the Heathens in your area is key. Locating other Heathens in your area should not be hard with the internet. Beyond the internet though you can also meet Heathens from your area at gatherings, or even by posting a notice that you want to meet other Heathens at the local pagan bookstore. Many fellowships host pubmoots or lore and lunches and that is an excellent place to get to know other Heathens. If one cannot find other Heathens in their area, then look for other Heathens in your region. Look for folks you can get together with every few months even if it means driving three or four hours.

Once one has found other Heathens take time to get to know each other. Try to get together for lunch or coffee, talk on the phone, and slowly get to know each other. If you find that they are to your liking, you can look towards forming a fellowship. Forming a fellowship is not hard. All you need is a core group of three or four Heathens, and the will to get together for the holy tides. Once you have met one other Heathen, you can start hosting pubmoots. One way to find Heathens to attend your pubmoots is to use Meetup.com (http://www.meetup.com). For a small sum each month you can host a Heathen Meetup group in your area. Meetup has its own bulletin boards, and mailing system. The great thing about it is that other Heathens will find you. You do not have to look for them. Once you have a core group you can then move from hosting pubmoots to actual worship. By this time, you will want to start organizing the fellowship. There are many ways to organize a fellowship. One can appoint a chieftain and a godhi and go from there, or simply make decisions by consensus (which is how Crawanest Fellowship has operated for over ten years now), or go with the Theodish model. It is really up to the members to decide. Even though I am Theodish, I have found for a mixed group (that is a mixture of different types of Heathens) making decisions by consensus is best. For a group that is all of the same type of Heathen (Universialist, Tribalist, Folkish, ASH, etc.) a more formal structure may be desired.

Heathens should not be individualists. Lone wolves are rare, and ancient Heathens very much had a pack mentality. They ate together, hunted together, went to war together, sowed and reaped crops together, did everything together. They were very much community minded. Often their survival depended on it. Today, we should try to replicate those close knit communities.

One thing for certain, the ancient Heathens did not believe in being forgotten.

Cattle die, and kinsmen die,
And so one dies one’s self;
But a noble name will never die,
If good renown one gets.

Cattle die, and kinsmen die,
And so one dies one’s self;
One thing I know that never dies,
The fame of a dead man’s deeds.
(Havamal 76-77)

As my cousin said, “better to live in infamy, than to die unknown.” What does this mean for the modern Heathen though? We are not exactly in the position to go off to war, win battles, and die a glorious death. This is though actually a narrow view of what the ancient Heathens took to be renown. We know from the Anglo-Saxon Maxims that they also liked to be known for their generosity.

The king shall with money win a queen, with cups and rings; both must first be good with gifts. The spirit must be in an earl, to grow in courage, and the woman to thrive in love with her people, be cheerful-minded, hold counsel, be roomy-hearted, with horses and treasures, at the meadcompany, before companion-protection always at all times, go first to greet the noble one, first fully to the lord?s hand, know counsel, and know advice for him, the owners of the homestead both together. (Anglo-Saxon Maxims I (II))

The ideal ancient Heathen was free with gifts. We also know other virtues were prized.

He craves for water, who comes for refreshment,
drying and friendly bidding,
marks of good will, fair fame if ’tis won,
and welcome once and again.
(Havamal 4)

Hospitality was also desired in the ideal ancient Heathen. What these verses go to show us is that more than battle prowess was required to achieve a name of renown. One also had to demonstrate certain virtues such as generosity and hospitality, and possess certain traits such as wisdom. These are things modern Heathens can achieve. One should gift their friends and family often, and welcome other Heathens into their home. My former wife, Teresa Canote was almost ideal in this. Never did someone leave our home empty handed or not well fed. I know of many other Heathens of which I can say the same. This is a way to ensuring one’s name is remembered, that they are not simply forgotten like so many internet Heathens are. One must be active in the Heathen community to do this, at least locally. You cannot exactly be generous with folk if you do not know anyone save on the net. Gifts need not be of a monetary value either. I do not make a lot of money, and what I do have goes for care of my son and his future (all the profits from my books go into a trust for him, all else to his support). However, I have used my ability to write to give the gift of knowledge to folk. It is the one thing I can give freely. Others can do the same. Perhaps you are good with your hands, capable of weaving beautiful cloth, or good at wood working. Both can be applied to make wonderful gifts cheaply for other Heathens. Some of my most prized things gifted me have been hand made. Something as simple as composing a poem for someone can mean a lot.

As Heathens we are expected to do as the ancient Heathens did. And one thing they did was try to make sure they were remembered. This is something we can achieve by being free with gifts and welcoming others in our homes.

In my last post I explored Wyrd and free will, and found that, yes, some things in our lives at least are predetermined. This raises the question, if we are not in control of the events in our lives, then how can we be held accountable? The answer is simple, we are in control to a degree. As Siegfried Goodfellow pointed out in his comment on my last post, Wyrd was glossed by Latin words meaning “chance” and “accident” neither of which are predestined. Now one could argue that with Wyrd nothing is left to chance, but accident? “Accident” seems to fly in the face of predestination.

Going back to the Starkaðr myth, each blessing and curse Woden (Odin) and Thunor (Thor) do is vague; shall live three lifetimes, shall commit a heinous crime each lifetime, and so forth. No where is it specified what those crimes would be, or the circumstances surrounding them. It is a crime to kill someone in our society, but I know of few that would want to hold the killer of a known child molester accountable (and those few are attorneys and judges). I suspect it was similar in Starkaðr’s day. We know from his first crime, the circumstances were suspect as far as it being a crime. The sacrifice of King Vikar was determined by lot, he was chosen, and Woden personally told Starkaðr that he wanted the king as a sacrifice. It was only a crime in the sense that Starkaðr tricked Vikar into going through with what he thought was a mock sacrifice, and it turning out to be real. Sometimes, the situation is specific. Helgi Hundingsbane blames the Norns for his killing of Högni.

Still, I get the feeling we have some control over situations where the outcome is already preordained. That is, I may be destined to have a car accident, but I may be able to say minimize the damage to myself and others with my control of the car. A more personal example is, I was probably destined to have bipolar II, but I have managed to minimize its impact on my life these last few years by staying on medication. Even where things are preordained, we have some sense of control. And this is where honor comes in. We cannot be held accountable for certain events in our lives that have been preordained. What we can be held accountable for is how we behave in those situations.

Over and over we see the ancients lament events in their lives, sometime entire lifetimes as being due to the Norns. Yet, there are many more examples of lives where the Norns are not even mentioned, where the hero or heroine lays no blame on the Norns. Does this mean that events in their lives were not preordained? That is very doubtful. All humans have an orlæg (örlög), a wyrd that predetermines some of their lives. We can see this from the lore, and from later folktales. What it does mean is that they probably lived their lives in such a way that the bad things that happened to them had minimal impact. If that is so, when we find ourselves in a situation that seems beyond our control, that feels as though the outcome is preordained, and nothing we can do can change it, we can choose to behave honorably, to refuse to stoop to anything beneath that of an honorable Heathen. We can never be sure how much of our lives are predetermined. We can be sure some of our lives are though. The best we can do is live with honor, and hope that holds for us in the end.