Æhtemen
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Germanic Heathen
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Frīg is the wife of Woden and her name reflects this. Frīg comes from the proto-Germanic word *frijaz meaning ‘free’, from the PIE *priHós meaning both ‘love’ and ‘free’, but closely related is the root priHéh which means ‘beloved’ and ‘wife’.
There is a deep connection between the wolf and the hanged. Both are connected with Woden who is the hanged-god and wolf-god. The wulfhéafodtréo or wulf-head-tree was an OE term for the gallows. OE names for the wolf also connect them to the gallows and the hanged.

The OE word warg (also wearg) meant wolf and outlaw, Tolkien using the name in Lord of the Rings. And it is the root of this word that furthers the connection between the wolf and the hanged. The OE Warg and ON Vargr come from *wargaz meaning ‘strangler’ and the PIE root wargh- meant to choke or strangle.
Sigmund carved this superb Woden pole, perhaps reminiscent of the Anglo-Saxon stapol’s which were large carved wooden pillars. Whether these were carved with the images of gods – we will not know as none survive. However we know of there existence because many places were are named for the stapols that were once there, for example, Stapeley (stapol-lēah) Cheshire – Thurstable (Thunor’s stapol) Essex - Dunstable (stapol on the hill) Bedfordshire – and the dozens of Staplefords and Stapletons that can be found across England.
Forwarded from The Wessex Nomad
New video!

In this February episode of Wyvern Wisdom, I talk about revolting against the likes of AI and give advice and encouragement on how to be more creative yourself.
There is an artist inside of everyone, and it's in your hands to bring it to life.

https://youtu.be/PI4NqTlEwfg
Two month names are given for March in OE, Hlýda and Hrêðmônað. Hrêðmônað is Hreða or Rheda’s month. Hreða is a largely unknown goddess who is mentioned by Bede (but is perhaps the same goddess as the Germanic Hertha). Her name is also found in compound words like hrēð-sigor which meant glorious victory. The name may be connected to hrêðan which meant to rejoice, though Hreða is sometimes thought of as a storm goddess which may be due to the meaning of Hlýda. Hlýdan meant to make a noise, sound or clamour. Hlýde was a torrent of rain and hlynrian meant a thunder storm.
I built this small harrow (ON: hörgr or OE: hearg) which I dedicated to Freyja and the disir. The term is usually translated as "altar" or "shrine" but definitely has association with stones.

In Hyndluljóð Freyja, when praising her devotee Ottar, speaks these words which reveal it was indeed a pile of stones.

He made me a high altar
of heaped-up stones:
the gathered rocks
have grown all bloody,
and he reddened them again
with the fresh blood of cows;
Ottar has always
had faith in the ásynjur
The stone above is all that remains from a hearg at Harrow Weald in London – the name Harrow deriving from the OE hearg. Close by is Grimstone’s lake and Grim’s Dyke which suggest that this hearg could well have been sacred to Woden (Grim).
Forwarded from Saxnotwodfriheristsithu
Storytelling has always played a central role in human history, and the same is true for Heathenry. The oral tradition of storytelling was an essential part of Heathen culture, and it allowed the sharing of myths, legends, and sagas from generation to generation.

These stories were not just entertainment; they held valuable lessons, passed down from the gods and ancestors to teach people about the world and their place in it. The tales of Odin, Thor, and other gods and heroes gave people a sense of identity and helped them connect with their roots.

In addition to the traditional tales, Heathens also value personal stories. Sharing one's own experiences and insights is seen as a way to strengthen the community and create a deeper sense of belonging.

Modern Heathens continue to value storytelling, and it remains an essential part of the religion. Many Heathen groups hold storytelling events and workshops, where people can learn about the myths and legends and share their own stories.

Storytelling is also a way to keep the tradition alive and ensure that it continues to be passed down through the generations. By sharing these stories, Heathens can preserve their heritage and keep their connection to the gods and ancestors strong.

In conclusion, storytelling is a vital part of Heathenry, and it helps to create a sense of community and belonging. Whether it's sharing traditional tales or personal experiences, the act of storytelling connects us to our roots and our past, giving us a better understanding of who we are and where we come from.
Forwarded from The Frithstead (Folcweard)
Hréþ, Fríġe, All-Mother

Hréþ and Hréðe are Anglo-Saxon words with different meanings, but are connected to Hréþ, the mother earth goddess Hréþmonaþ is named after (she’s also known as Fríġe, the wife of Wóden). Hréðe means quick, prompt, glad, & joyful, while Hréþ means violence & cruelty, but also glory, fame, & honor. The goddess Hréþ was associated with both Hréðe and Hréþ, creating a double entendre that showed the complexity of her nature, as well as the nature if the earth itself. This ambiguity allowed our fore-elders to see her as both fearsome & joyful, both destructive & honorable, adding credence to her importance as the All-Mother.

https://linktr.ee/TheFrithstead
It’s the March full moon tonight – seeing in the month of Hrêðmônað or Hrēþ-mōnaþ. Our family hearth will be honouring both Frig and Hrêð (Hrēþ) tonight.

Hrethmonath is named for their goddess Hretha, to whom they sacrificed at this time – Bede.

The name Hretha still holds a lot of mystery. Rudolf Simek compared her to the Roman god Mars – who gave his name to March, whilst Grimm compared Hretha with the OHG Hruod or Hruodâ. Our friends at the Frithstead associate her with Fríġe, wife of Woden (see above).
BIG NEWS: Woden invoked in 5th century runes.
iʀ Wōd[i]nas weraʀ
"He (is) Wodin’s man"
The runic inscription is on one of the Vindelev bracteates. Not only is it a long inscription (34 runes) where most of the words aren’t attested in other runic inscriptions in the Proto-Norse language, but it is also the oldest written source mentioning Óðinn by name. It also reinforces the evidence from other bracteates that the swastika is the symbol of Woden.
art by Sergey Arzamastsev
Forwarded from ᛉ Sagnamaðr Stark ᛉ
A very unique Anglo Saxon buckle, found in Melton Ross, Lincolnshire, 6-7 Century. The area it was found in has recently been identified as a burial ground. The design with the two eagle heads is very reminiscent of the horned headdress that Woden is often depicted wearing. ᚩ
Forwarded from ᛉ Sagnamaðr Stark ᛉ
The Donderbezem (thunder broom) is a protective stave, likely based on the Hagal rune, used in the Netherlands and northern Germany. A likely holdover from pagan Saxon times. It’s either built into brick walls, or occasionally on the ridge of a roof, to protect from lightning strikes and evil spirits.
In the Icelandic Rune Poem,
“ᚼ is cold grain and shower of sleet and sickness of serpents.”
With the recurring theme of serpents as an embodiment of chaos in Indo European religions, it make perfect sense that Hagal rune could serve as a protective stave-and a symbol of Thor himself.
As for the “broom” part of it, in continental Germanic religion, the broom was connected with the hearth. For centuries, it was believed that placing a broom by your door would keep evil spirits from entering your home.
The Donderbezem is also similar to the Slavic Perunika/thunder flower stave, associated with Perun, which is also carved on buildings in Eastern Europe to prevent lightning strikes.
We also find the Donderbezem in the form a broom, as pictured here. As Malcolm points out in the post above, the broom was used to protect the hearth and home. This was because the broom would sweep away bad luck and evil spirits. The term bezem comes from the same root as our English word besom.
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