Swain Wodening’s Blog

Many years ago, my brother made a case for orthodoxy in an article for Theod Magazine. The need is as great today as it was in the 90s. But just what is orthodox and othopraxic Heathen practice? To me it is all the things we have in common. But what do we have in common? I think I have identified a few things and I will present them here.

First there are the rites. Faining or blot as it is more commonly called follows a basic outline of prayers, blessing, and giving. While other steps may be added, these three things seem to be common for Theodsmen, Asatruar, Odinists, and Irminists. I have never seen a faining deviate from that. This is for a reason, it is how our ancestors did it for it is drawn from the Heimskringla:

It was an old custom, that when there was to be sacrifice all the bondes should come to the spot where the temple stood and bring with them all that they required while the festival of the sacrifice lasted. To this festival all the men brought ale with them; and all kinds of cattle, as well as horses, were slaughtered, and all the blood that came from them was called ?hlaut?, and the vessels in which it was collected were called hlaut-vessels. Hlaut-staves were made, like sprinkling brushes, with which the whole of the altars and the temple walls, both outside and inside, were sprinkled over, and also the people were sprinkled with the blood; but the flesh was boiled into savoury meat for those present. The fire was in the middle of the floor of the temple, and over it hung the kettles, and the full goblets were handed across the fire; and he who made the feast, and was a chief, blessed the full goblets, and all the meat of the sacrifice. And first Odin?s goblet was emptied for victory and power to his king; thereafter, Niord?s and Frey?s goblets for peace and a good season. Then it was the custom of many to empty the brage-goblet; and then the guests emptied a goblet to the memory of departed friends, called the remembrance goblet. (Heimskringla)

Symbel too seems to follow a set outline that varies little from group to group of a round to the Gods, a round to the ancestors, and a open round. Again while other rounds may be added (as is the case in Theodish high symbels), I have not seen this vary from group to group. This is again due to examples in the lore of symbels.

Another thing we hold in common are the major Gods. Whether we are Anglo-Saxon Heathen or Asatru, we seem to all worship Woden/Odin, Frige/Frigga, Thunor/Thor, Tiw/ Tyr, Ing/Freyr, Frea/Freya. All groups worship additional gods and goddesses, but these are the major ones we seem to have in common. In addition, all Heathens seem to have a belief in various wights ranging from land and house wights to the ettins and thurses. And all seem to have some belief in Wyrd, whether it be in the form of karma or predestiny.

Finally, there are the thews as outlined in the Nine Noble Virtues. While there may be additional thews added by groups, the nine seem to be the main ones we hold in common. Most important seem to be hospitality and generosity, followed by bravery. In addition, most groups seem to see achieving a name of renown as a good thing. Akin to the thews is the concept of frith, the peace within the tribe, and grith, the peace between tribes.

These are the things I have found that all Heathens seem to hold in common. While how we approach the Gods, how we perform the steps in the rites, or how we interpret Wyrd may vary, we do have these things in common. And what that amounts to is Heathen orthodoxy. Without these things in common it would be difficult for us as Heathens to interact and understand each other at the same time. But due to these commonalities, I can attend a faining of an Odinist, Theodsman, or Asatruar, and know what is going on. The same is true of symbel, or talking about the Gods.

There has been a lot of talk this past year about regionalism. This is nothing new and has been a topic for most of my Heathen life (which is now in its 23rd year). On the surface it sounds well and good. Organize regional gatherings, form a regional thing, and all will be dandy. Folks will communicate, get together, and do things together. The problem is without a guiding national organization it rarely works out that way. I can name several regional organizations that went the way of the buffalo. All organized with the best of intentions. The Great Plains Ring operated in the Midwest for a couple of years before going belly up, as did the Texas Asatru League, and the Indiana Asatru Council, once one of the most active regional organizations has not seen activity in years. The same can be said of regional lists. The Central States Heathen list was once very active, and even hosted a couple of gatherings. It is now lucky to see twenty posts a month. Regionalism, at least up to now has not worked with a very few exceptions.

I have a theory why and it centers on diversity. With a national organization, all the individuals, kindreds, and fellowships generally share a common interest and common goals. Like attracts like. But with a regional organization, the only common denominator is that of proximity. And more is needed than mere physical proximity for an organization to work. That is why in say, a small area like Dallas-Fort Worth you see more than four fellowships. Beliefs, how rituals are done, customs and traditions, and esp. personalities differ from group to group and do not always mix well. An individual regional group is therefore almost doomed from the start.

Even when there are common interests a regional group may fail. The Angelseaxisce Ealdriht was a very successful Anglo-Saxon organization and operated quite well as a national organization. It was decided in its eighth year to encourage regionalism. Regional groups were formed, and it operated a short while in this fashion. Then internal disagreements lead to a decision to dissolve the organization. The Angelseaxisce Ealdriht broke into its two largest regional groups, Miercinga Theod and New Anglia Theod. Within three years both organizations were gone, and what had been a very successful national organization was relegated to Heathen history.

The sad fact is I fear that regional groups need the guiding hand of a national organization to work. A national organization can provide resources such as websites and publishing, not to mention clergy that a regional organization may lack. It can also provide a common interest, and mediate should disagreements arise. To date, there are only a few regional efforts I have seen succeed over the years. Perhaps, someday, I will be proven wrong.

Do not get me wrong, I am all for regionalism. I think regional organizations are a wonderful idea. There are advantages to them. And I wish all the luck in the world to anyone trying to organize one. I simply do not think an independent regional organization can succeed. I have seen far too many fail. I would say if someone wants to do a regional effort, do it within the confines of a national organization. This way you have a guiding hand to help with the effort. You also have the advantage of attracting those of like mind. Sure, you are going to limit yourself. Not everyone is going to want to be affiliated with the Troth, AFA, or GFS in your region, but you will at least have the stability needed to survive and succeed.

And if one does not want to affiliate with a national organization, then let the regional effort be organic. Instead of setting out to organize a regional group, start by hosting gatherings, perhaps hosting a regional list, and do this for several years. Invite all the kindreds in the region and solitaries as well. Do not even think about a regional group until everyone knows everyone very well. A year or two is not enough time for that to happen in my opinion. Wait for five years before even thinking of a regional group. Otherwise, I fear all efforts will be doomed to failure. Hopefully, it will not always be that way.

Most Heathens know how to do symbel (Old Norse sumbel), or some form of it. What many do not know, is there is a proper format to make an oath during symbel. Just as symbel has rounds so too do the oaths have their parts as well. To see this, look at Beowulf’s oath to slay Grendel:

The first part is what is called a gielp (OE), a boast of one’s ancestry:

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

Then comes the béot (OE) or the oath to do something. In Beowulf’s case, slay Grendel. To preserve space, I am not quoting it here (Beowulf was a wordy fellow), but suffice it to say he reiterates his oath to slay the beast several times, and that he was sent for this purpose. A description of such an oath is found in the Heimskringla:

The first day of the feast, before King Svein went up into his father’s high-seat, he drank the bowl to his father’s memory, and made the solemn vow, that before three winters were past he would go over with his army to England, and either kill King Adalrad (Ethelred), or chase him out of the country. (Heimskringla, Gordon translation)

A proper symbel oath consists of two parts the gielp or boast of one’s ancestry, and the béot or vow to do something. Both can be as elaborate as one wants. One can do as Beowulf and keep their gielp simple, or one can name their ancestry for several generations. The same goes for the béot. One can be elaborate as in Beowulf’s case, boasting he has done many glorious deeds, or keep it just to what one plans to do.

One can surmise that there is a reason oaths were structured so. Stating one’s ancestry calls up the tribal orlæg (örög) and wyrd laid down by one’s ancestors. The hope being just as they were successful, so might you be. Similarly boasting of past deeds in the calls up one’s own wyrd to do the same. But please do remember in symbel there is a proper way to oath, if you want the best results.

The elder Heathens were blessed with sacred groves, temples, Heathen burial mounds that had been there for centuries, none of which we have here in the United States. It is therefore up to us, like the Icelanders when they first came to Iceland to establish our own sacred space. This is not as hard as it may sound. First we must look at how to separate what we want to be sacred space from ordinary space. For that we look to the Icelandic Eyrbyggja Saga.

Eftir það fór Þórólfur eldi um landnám sitt, utan frá Stafá og inn til þeirrar ár er hann kallaði Þórsá, og byggði þar skipverjum sínum.

Hann setti bæ mikinn við Hofsvog er hann kallaði á Hofsstöðum. &THORN:ar lét hann reisa hof og var það mikið hús.

Thereafter Thorolf fared with fire through his land out from Staff-river in the west, and east to that river which is now called Thors-river, and settled his shipmates there.

But he set up for himself a great house at Templewick which he called Templestead. There he let build a temple, and a mighty house it was. (Eyrbyggja Saga, Morris & Magnusson translation)

Another example of taking land for a temple is given in the Landnamabok:

Þar er nú heitir á Svertingsstöðum. Hann reisti þar hof mikit…..Þat land fór Jörundr eldi ok lagðg;i til hofs.

“There he called it Svertingsstöðum. He there build a temple…. That land, Jörundr carried fire around where he later laid his temple.” (Landnámabók)

We know then that sacred space was created by carrying fire around it. Another way of making something sacred was to invoke Thunor (Thor). Several runestones have the Old Norse phrase “Þorr uiki ” or in English “Thor make sacred.” Therefore, one can create sacred space by invoking Thunor and carry fire around the area intended for ritual use. This is of course, if one has land set aside for the purpose. Ideally, what one intends to be a sacred site should be beautiful in appearance. A wooded grove or a clearing, a field where wild flowers bloom all would make good choice. Once one has taken an area, one must go about setting up a h¨rgr (Old Norse) or wéofod (Old English). For this I prefer stone, though there is nothing to keep one from using a temporary altar of wood that can be taken down and set up with each use. As for position of the altar, the Icelandic accounts tell us that the idols or wéohas (Old English) stood in the middle of the temples as did the altar. However, the temple at Yeavering showed what is presumed to be the altar stood in the south. Traditionally, modern Germanic Heathenry has favored the North. I have always favored placing the altar in a central position or in the North. Once one has erected an altar, they may want to do other things. Going by the words stafgarðr in Old Norse and friðgeard in Old English, sacred areas were enclosed. One could therefore, if they wished put in a hedge or a privacy fence. Of course, one would also want to consider whether this would affect the natural beauty of the site. Other embellishments can be made. One can carve wéohas or idols and place them before the altar or on it if they wished, or you could use the more artistic renditions that can be purchased over the internet. Other embellishments could be added such as stepping stones leading to the altar, or runes and symbols carved into the altar its self. Of course, most folk are not going to have access to land, and must instead use their own home.

My brother and I when we had more space, had an entire room dedicated to worship. In the North sat the altar. The altar was an old bureau with the writing flap removed. On it were placed our oaken blot bowl, our oath ring, and other items that we used symbolic of the Gods. On the wall, hung the Wednesbury Theod banner and my shield rested against the other wall. In Kjalnesinga saga, we are told that the walls were covered with tapestries and other wall hangings. One could easily use prints of paintings of the Gods or if they are ambitious make their own tapestries. If one cannot dedicate an entire room to sacred use, a wall or portion thereof could be used. In it would be placed an altar, and on the walls around it one could place Heathen decor. Regardless, there is no reason one cannot have their own sacred space, no matter how small it is.

Many have found Asatru or Heathenry in prison. One of the local fellowship whose rites I attend found Asatru in prison. At one time I was against prison ministry. My attitude was these people have committed crimes against society, they should have no rights, have no honor, and therefore certainly not be Heathen. Then I met Bob (name has been changed). He served ten years in prison. He found Asatru while in prison. Bob is an upstanding individual despite his record. I would accept his word on almost anything. We did have to reteach him some things about Asatru, for example, how to do rites. One of his teachers in prison was Wiccan and this shown through in the first rite he did for us (can anyone say High Towers?). But Bob is certainly an upstanding Heathen.

Now I see the need for prison ministry. If a prisoner wants to be Heathen, they are going to be. And they are going to seek information in any form they can find it. This may be through a Wiccan teacher, or in worst case scenarios, through White Supremacists organizations. I do not have time to go to prisons nor the desire to to teach. I have donated books though, and corresponded with prisoners, as well as helped some chaplains, and I do support those that do go into the prisons to teach. Not everyone in prison is a rapist or child molester. Many are there because of drug charges and other victimless crimes, and if given a chance can turn their lives around.

One should not, go in blind though. I always request to know what crime a prisoner committed. Their response determines whether or not I will communicate with them further. I do not correspond with rapists or child molesters, and other serious offenses such as murder depends on the reasons the crime was committed. I also make it clear that I will not help the prisoner take advantage of the system. Religious freedom in prison does not include sacred knives or sledge hammers, and I have seen prisoners request both (my response to the chaplain was that all they needed besides book was a Thor’s hammer necklace, and a blot bowl). Still, I do try to help.

Many Heathens have served time. And many of then found Heathenry in prison. By helping them, we enable them to make a smoother transition back into the free world. Prison ministry is not for everyone. But it certainly does help those that wish to learn but are incarcerated a great deal.