Swain Wodening’s Blog

Below is the prayer we will be using at Crawanest’s Blessing of the Plow faining. It is adapted from the Anglo-Saxon Æcerbót:

Eastwards, I stand, for mercies I pray,
I pray the great dryhten, I pray the powerful lord,
I pray the holy guardian of heaven-kingdom,
earth I pray and sky
and heaven’s might and high hall,
that I may this bede by the gift of Woden
open with [my] teeth through firm thought,
to call forth these plants for our worldly use,
to fill this land with firm belief.

Erce, Erce, Erce, earth’s mother,
May the all-father grant you, the eternal lord,
fields growing and flourishing,
propagating and strengthening,
tall shafts, bright crops,
and broad barley crops,
and white wheat crops,
and all earth’s crops.
May the eternal Frea grant him,
and his holy ones, who are in heaven,
that his produce be guarded against any enemies whatsoever,
and that it be safe against any harm at all,
from poisons [lyblaca] sown around the land.
Now I bid Woden, who shaped this world,
that there be no speaking-woman [cwidol wif] nor artful man
[craeftig man]
that can overturn these words thus spoken.

(Dig a hole with the hoe, and bury the cakes)
:
Wassail earth, mother of men!
May you be growing in Woden’s embrace,
with food filled for the needs of men.

Field full of food for mankind,
bright-blooming, you are blessed
in the holy name of the one who shaped heaven
and the earth on which we live;

I just finished reading “Pagan Goddesses in the Early Germanic World: Eostre, Hreda and the Cult of Matrons” by Phillip Shaw. I found his work in determining the origin of the name Hreda very good. Indeed, I now agree with him in linking the name with Old English hræd “swift.” However, he also puts forth the idea that Hreda may be linked to a name for the Goths, Hreðgotan, and proposes she may have derived her name from them. Even he admits this is a stretch though. His attempts to find the origins of the name Éostre are not nearly as interesting, but just as convincing. He links Éostre with an Old English cognate to Old Norse austr “the East” that has been lost to us; *éastor.

I do agree with him we should probably not seek to find functions for these goddesses. However, he seeks to localize both goddesses, viewing them much as we do the matronae. He posits a Kentish origin, assuming that Bede got his month names from a Kentish document. He also thinks that the German month names Ostermonat and Redmanot were carried to Germany and France by Anglo-Saxon missionaries, and uses this to back his claim that they were local goddesses. He makes no etymological study of the month names to prove this point. This is
something I would expect a scholar to do. I would expect proof that they are indeed borrowings from Old English. I personally find it more likely that these German month names are native, and that Éostre and Hreda were more widely worshiped than he would have us think.

His section on the matronae is disappointing. It is a mere 12 pages long, and does not go into any detail. His conclusions at the end of these 12 pages is that the matronae were local mother goddesses, and often named for a tribe. The whole point of his section on the matronae is to bolster his claims of Éostre and Hreda being local goddesses.

Overall, it is not a bad book, and I would recommend it to anyone. However, do not expect it to give much detail on the matronae despite its title. The sections on Éostre and Hreda though are worth it, even if I do not agree with all of his claims.

I wish to thank the folks that have reviewed my books so far. Since I put out the request for reviews, I have gotten two more on the second edition of “Hammer of the Gods….” I still want more though. As I said, I like for folks seeking to buy my books to make an informed decision. So if you have read any of my books go to Amazon.com and give them a review!

The last week of December and the first week of January is the time of the Perchtenlauf. The Perchtenlauf is an Alpine tradition of young men dressing in masks and furs and forming processions through the streets of Southern Germany and Austria. These processions are accompanied by bells and drums, and young women are often assaulted with switches. The tradition is often said to be to drive off evils spirits although the original reasons are perhaps unknown. The name is thought to derive from the goddess name Perchta. That means it was perhaps in someway associated with her cult.

A similar custom exists in England called Hoodening. In Kent, horses’ heads or other animal heads or representations of them are carried around house to house. Money or alcohol is requested with each of the visits. The skulls are rigged so that the teeth clack when pulled by a cord. At one time, like the members of the Perchtenlauf, these young men dressed in animal skins. In 690 CE, Theodore, Archbishop of Canterbury in the Liber Penitentialis stated that any that ?on the kalends of January clothe themselves with the skins of cattle and carry heads of animals? do three years of penance. The practice was apparently widespread as there are several prohibitions against it. Burchard of Worms ordered 30 days penance for those that dressed in stag or calf disguises on the first of January. Regino of Prun, writing in the tenth century in what is now Southern Germany and Austria, complained of folk still going about on New Year?s Day dressed as stags. Two masks found at Hedeby dating to the Viking period made of felt, seem to represent a sheep and a cow, and may confirm similar customs amongst the Norse. An illustrated manuscript from the time of the reign of Edward III, and preserved in the Bodleian library of Oxford University shows people in elaborate costumes with animal masks.

It is clear that on or sometime soon after midwinter the ancient Germanic peoples dressed in animal skins and formed processions, and that these customs persisted to modern times. What does this mean to the modern Heathen? I feel that if at all possible, young Heathen men should seek to revive these customs. Some already have, and these processions are becoming more common even in the States. It makes for a good close to the Yule tide, and could prove to be fun for all.

This coming weekend, many Heathen groups and individuals will be celebrating Twelfth Night. But just how Heathen is the concept of Twelfth Night? If we look to the lore, we see mentioned in “Hakon the Good’s Saga” in the “Heimskringla” that Yule was celebrated for three days. Twelfth Night or Twelve Nights of Yule are mentioned throughout the “Heimskringla,” but always in a Christian context. Twelfth Night is also mentioned in the “Anglo-Saxon Chronicle” for the year 878, but again, this is in a Christian context. Every time Twelfth Night is mentioned anywhere in the lore it is in a Christian context. So where does the idea of twelve nights come from? It comes from when the Second Council of Tours in 567 CE combined the West’s celebration of Christmas on December 25th with the East’s celebration of Epiphany on January 6th. The celebration of Twelve Nights of Yule spread from there after that point.

Despite this, many, if not most Heathens celebrate twelve nights of Yule. Should we stop doing this given its Christian origin? I do not think so. While its origins are Christian, celebrating twelve nights fits well with Heathenry. We can celebrate Mothers’ Night, Children’s Day (Christmas Day), and Twelfth Night with many smaller fainings in between. It makes Yule more of a season than a few days of celebration. Besides, the ancient tongues attest to Yule being an entire month, perhaps two months. Both Old English and Gothic have month names that translated mean “Before Yule” and “After Yule.” It is my opinion that this was a later development and that originally there was only one month of about 60 days long called “Yule.” So, technically, we could extend the celebrations to a month or longer!