Mead and Mistletoe

Thoughts on Pagan Spirituality from an ADF Heathen Druid

Tag: wicca

Enchanting The Gods

Recently I came across a great new way of looking at prayer and ritual. The purpose of ritual and prayer should not be to grovel before the spirits for what we want but should aim to enchant the gods and spirits, that is – to attract them to our hearth fire and to become interested in us, and therefore to come and listen to us and grant our requests. How? We make our prayers and rituals as beautiful and inspiring as possible, that the gods and spirits might be enchanted by and attracted to it. We can do this by decorating our altars nicely, using nice smelling incense, drumming or making sweet music and writing our prayers in beautiful formats such as poetry or song. What a great way to look at things!

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Celebrating Yule 2018

Happy Yule everyone. Also known as Midwinter or the Winter Solstice, Yule has its roots in many cultures, including Roman Saturnalia, Christian Christmas and most importantly Scandinavian and Anglo Saxon Yule. It is the longest night and the day when the Sun is “reborn.” Since the summer, the days have been getting shorter and colder, but after Yule they begin to lengthen again as we approach spring. It is a time of light and hope in the depths of cold winter.

The first mention of a midwinter celebration is in the writings of a 4th century Christian who said that at this time pagans celebrated the birthday of the sun by kindling lights, giving presents, feasting and the closure of schools and shops. However this festival of Saturnalia only began in 274ad. By the 8th century there were 12 days of celebration at Christmas. There is little evidence of celebration in Ireland before the 12th century. However, Bede, writing in 730ad said that most important festival of the Anglo Saxons in England had been “Modranicht” or “Mothers Night” on 24th December. This was the night which opened the new year and “they kept watch during it with religious rites.” The word Yule came through Danish rule over England, however there is no mention of it in early Scandinavian literature. Icelandic writer Snorri Sturluson says that there was a three day celebration at this time, including a sacrifice for a good crop. Historian Ronald Hutton says “the consensus between Bede and Snorri, that the winter solstice was a major feast of the ancient Scandinavian and Norse people’s, and opened their year, is still an impressive one.” There are many records from the 4th to 11th centuries of church leaders denouncing revelries, sorcery, divination, dressing in animal skins and feasting to excess at this time of the year. Across European society, it seems to have been a time for role reversal and the relaxation of norms. Hutton says that Welsh literature also shows good evidence for a midwinter “new year’s feast.” He further states that “it was the general custom in pagan Europe to decorate spaces with greenery and flowers at festivals, attested wherever records have survived.” These were often evergreens such as holly and ivy. Despite this, many of the traditional festivities we associate with Christmas now e.g. stockings, Christmas cards, paper decorations and crackers either were invented in the 19th century or came over from Germany at that time. Other traditional Christmas festivities such as the Christmas Tree (in the Rhineland), Yule Log and Wassailing the orchards can be traced back to Tudor times but no further (first mention of Christmas tree is in Strasbourg in 1605).

While the Celtic people’s didn’t celebrate at midwinter as far as we know, the pre-celtic people’s who built monuments such as stonehenge and newgrange to align with the Winter Solstice, probably did have some kind of festival at this time. Celtic Pagans do sometimes get involved with Wren Day on Dec 26th, guising, lighting candles for this the longest night, honouring the winter hag Cailleach,  and the usual Christmas festivities. They also make Yule bannocks.

Norse and Anglo Saxon heathens celebrate Mothers Night (Modrinacht) as a time to honour the “Mothers”. In modern reconstructions, these “Mothers” are interpreted as goddesses and one’s female ancestors, however I think it is more likely the “Modra/ Matres” were the triple goddesses depicted on altars and votive offerings across northern and central Europe. They were linked with fate, prosperity, fertility and therefore probably similar to the Norse concept of the Norns.” Many modern heathens celebrate twelve days of Yule, a time of feasting with the burning of a yule log, meditating on the nine noble virtues, lighting candles, doing divinations and making oaths on New Years Eve.

If we look at the historical records in the Saga of Hakon the Good in Heimskringla, section 15 talks of a new Christian king who changed the date of Yule to be the same as the Christian festival of Christmas. It then says “Before him, the beginning of Yule, or the blot night, was the night of Midwinter, and Yule was kept for three nights after.” In section 16, it talks about the fact that they held a Blot (sacrifice) and a Sumble (ritual toasting) on the night. In the Hervarar Saga, it says that on Yule eve, a boar is brought in and oaths were sworn on it. The boar was sacrificed to Freyr/ Ing. In chapter 4 of the Lay of Helgi the son of Hjorvarth in the Poetic Edda, it talks of vows being taken on a boar on yule eve, and a “Kings toast” and a stay of “three nights.” When we then look at Bede, we see that the Anglo Saxons also celebrated an extra night – the 24th November, called Mother’s night, when they stayed up all night and did rituals. Their new year would therefore fall at this time. (They “… began the year on the 8th calends of January [25 December], when we celebrate the birth of the Lord. That very night, which we hold so sacred, they used to call by the heathen word Modranecht, that is, “mother’s night”, because (we suspect) of the ceremonies they enacted all that night”.) The evidence from these texts suggest Yule should begin on the evening of 21st December with a ritual of sacrifice and toasting to the gods, as well as oaths (new years resolutions) being sworn. Then there are three days of festivities, followed by another ritual to the “Mothers” or fates (and probably Frige) to pray for a good fate and prosperity in the coming year, as well as staying up on the night of the 24th December. The saga’s also suggest that there was a minimum amount of alcohol that should be drunk, and that horse meat was eaten (horse sacrifice was important to many Indo-European cultures). Interestingly, this is also the time of the Celtic horse festival of Eponalia, and perhaps is a good time to honour the Anglo-Saxon horse deities/ heroes Hengist and Horsa.

Yule signifies the height of the Wild Hunt, when a ghostly procession led by the god Woden/ Odin, and sometimes Frau Holla, marches across the night sky. It may have been a time when the dead were permitted to leave their mounds and return to the land of the living. The host may have been thought to bring blessing, luck and good harvest in return for offering of food and drink. In southwest England where I am from, this myth has evolved into a belief that it is hell hounds (known as Yeth or Wisht hounds) chasing sinners or the unbaptised. Similarly, myths surrounding Woden/ Odin and Thunor/ Thor may have contributed to our modern Santa Claus. In Grimm’s mythology he talks of several goddesses – Herke, Berhta/ Peratha (or Perchte/ Berchte), and Holda, known to lead the Wild Hunt at this time, and specifically mentions their command that no spinning be done during the Yule period.  Yule can be a time for honouring many of the gods – Woden who leads the wild hunt, Frige as the goddess of the home and hearth, Thunor for stopping the ice giants, Frey/ Ing for prosperity, Sunne and Baldur for the Suns rebirth and the winter deities Ullr and Skadhi.

Modern Neopagans like Wiccans celebrate this day with the myth of the mother goddess who gives birth to the sun god, while Druids tell of a battle between the Oak King and the Holly King, in which the Oak King overcomes the Holly King on this day and rules until Midsummer.

An interesting point made by Philip Shallcrass of the British Druid Order, is that the Sun’s “rebirth” is not actually 21st December/ the Solstice, rather, at the Solstice the Sun appears to stop in the sky for three days before actually being “reborn” or appearing to begin moving again on morning of the 25th December. Perhaps our Pagan celebrations of the rebirth of the Sun need to move to back to the 25th?

In the deepest depths of winter, it is traditional to celebrate Yule with gift giving, spending time with loved ones, decorating with evergreens and lights, having a yule tree and yule log, drinking and feasting. Wassailing is another tradition and in medieval times, villagers in southwest England would go to orchards and wassail the apple trees to scare away evil spirits and ensure a good harvest in the Autumn. To celebrate the cycles of nature and connect with the world around us, we can go out and watch the Solstice sunrise, ringing it in with the sound of bells. We can also go for a walk in nature, toasting the trees, and putting out food for the birds and animals struggling to find something to eat in the cold winter. Boxing day (26th December) was traditionally a time when the rich would give their servants the day off and provide food/ drink for them. I think dedicating this day to helping others would also be a great practice for Pagans. In Scandinavian countries they sometimes decorate with a Yule Goat, thought to be associated with the goats of Thunor, and so I sometimes put a goat ornament on the tree. Being the Anglo-Saxon new year, its also a great time for divination. The house spirit is also often honoured with porridge.

My Yule feast usually includes a nut roast, sage & onion stuffing, mapled brussel sprouts with apple and walnuts, sweet & sour red cabbage, spiced swede mash, cranberry or redcurrant sauce and garlic & herb roast potatoes. I often make a yule log using holly,  decorate a Yule tree with sacred animals and fruits, spend time with family and give presents. This year I will do my main ritual on Modraniht (24th December) to honour Frige and the Mothers, and a second ritual to Sunne on the morning of 25th December. I will eat a Yule breakfast of Gingerbread pancakes.  On the actual solstice I will go for a walk in nature to leave an offering for the nature spirits and I will also wassail the apple tree on my allotment. If there is any snow, I may honour the Cailleach. I’m also considering doing an all-night vigil.

Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.

Albertsson, Alaric. Travels through Middle Earth: The Path of a Saxon Pagan. USA: Llewellyn Publications, 2009.

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I want to be a monk

I’ve written about this before on my previous blog, but I want to spend some time today writing about Pagan Monasticism and my dreams. This might be of interest to you, but it might just be me writing things to myself and that’s fine too.

My biggest dream in life, my big goal and aim in life is to be a Pagan Monk. I want to start or join a Pagan monastic movement. I want to live a life of devotion, contemplation and service to the gods/ kindreds, earth and all life. I don’t want it to be a monastery closed off to the world, but one that is open to the world, helping and serving the community. I want a place set aside to worship the gods, but where anyone in the community can come and do the same. I dream of such institutions across the country and the world.

I want to live a life of contemplative practice, according to a rule of life and a set daily rhythm of prayer and ritual, study and work, all in service to the spirits and the local community. I dream of having a building with rooms set aside with statues of the gods where anyone is able to come and give offerings or pray. I dream of outdoor space where we can hold rituals or give offerings to the local land spirits. It would focus on spiritual practices, both pagan and from other religions around the world. We will emphasise silence and solitude, gratitude, simplicity, humility and compassion.

I want it to be a monastic community which lives in service to others, showing our Pagan values. It would be a monastery with a space set aside for art and music so people can come and engage in the bardic arts. There would be a library for people to learn wisdom and study about Paganism, Nature and the gods. There would be a computer for people to do Genealogy research so they may learn about, and learn to respect, their ancestors. There would be rooms in which guests could stay, as well as a community cafe, so that we may practice and embody the virtues of hospitality and generosity. There would be resources for divination that people may hear the voice of the gods, and there would be pastoral counselling available by trained priests to help those who need spiritual help from an Anam Cara/ Soul Friend. And we would provide teaching to the community both free and at cost where needed. There would be a place to learn herbalism or make/ purchase natural products for health and home. We would brew mead for our offerings to the gods and to help as a source of finance for the monastery. Perhaps we will keep our own bees. Perhaps the monks would live with all things in common, but there would not be celibacy. Any “profits” made would be given away to others in need. It would be a community devoted to serving the community, to fighting for a just and peaceful planet, healing a fragmented and hurting world.

The community will take part in a set rhythm of life, with periods of celebration for the major pagan festivals and new moons, as well as periods of fasting, There would be regular daily prayers at sunrise, sunset and mealtimes. There would be regular prayers for the dead. Rites of passage such as Weddings and Funerals could be held there, and perhaps there would be a place for a woodland burial site.

It will be a community that emphasises our reverence for the Earth Mother, Spirits of Nature and all life. We will seek to live in harmony with nature, from eating veggie/ vegan to recycling and composting, from gardening and growing our own food using permaculture methods, to using renewable energy sources. Harmony will be our goal.

These are my early thoughts on the vision I feel called to in life. Now the challenge is….how can it be achieved?

 

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Celebrating Winter Nights/ WinterFylleth 2018

Winter begins. The veil between worlds thins. We remember the dead. And switch our focus to the inward. Tonight is the full moon of Winterfylleth, the time when the Norse and Anglo Saxons celebrated the end of the harvest and the start of winter. Similarly, next week is Samhain celebrated by the ancient Celts, and Halloween or All Hallows Eve in the Christian traditions.

At this time the earth appears to die, laying dormant through the dark cold times ahead. The leaves are changing colour and falling from the trees. The harvest has been collected from the fields and they lie empty. The livestock have been brought down from the pastures, the weakest animals are being culled for food and people return to their homes for feasting. Summer is over and winter is here. The days are getting much shorter and colder, the frosts have begun and animals are busy making their final preparations for winter. Traditionally it was believed to be bad luck to harvest anything after this date and therefore any remaining harvest is left as an offering to deities or nature spirits. It was a time to give offerings to the gods in thanksgiving for the good harvest the people had.

Historian Ronald Hutton says “A feast with ritual practices…was…well known in both ancient Ireland and ancient Scandinavia, and represented by folk practices in the uplands of Wales and Scotland. There was, however, no common rite as there had been at Beltane.” He further states that “there seems to be no doubt that the opening of November was the time a major pagan festival was celebrated” but that there is no evidence that it was connected with the dead or that it was the new year. Rather, the association with the dead came through Christianity and the development of All Souls Day. However, it was a time to guard against and propitiate supernatural forces.

Samhain is the most widely mentioned festival in Irish mythology and the Gaulish Colignay calendar also mentions it as the end of the pastoral year. It is mentioned as the first festival in the Irish tale of Tochmarc Emire as “Samhain, when summer goes to rest.” It is the time when the Morrighan and An Dagda mate in a river for victory at the second battle of Magh Tuiredh, and it is a time to honour Donn, the father of the Irish race and chief of the sons of Mil. He is the Celtic lord of the dead, the dark one who was drowned in the battle to invade Ireland. He now dwells on a small island named Tech Duinn, the waiting place of the dead before they journey to the Otherworld. In contrast, Historian Peter Berresford-Ellis says that the god Bile is also a god of the dead who transports souls to the Otherworld. Another story related to this time of harvest is the story of why offerings are given to the Tuathe De Danaan. After the Milesians (ancient Irish) conquered Ireland from the Tuatha De Danaan, the land was divided up with the Milesians on the land and the Tuathe De Danaan under the ground. But the Tuathe continued to destroy the crops and stop cows producing milk so an agreement was reached with An Dagda so that the Irish offered a portion of their harvest to the Tuathe De Danaan in exchange for their friendship and blessing on the land. The Cailleach Bheur, the old hag of winter can also be honoured at this time.

For the ancient Celts who split the year into two halves, Samhain marks the transition from the summer half of the year to the winter half, from life to death. They believed that any time or place of transition was sacred. Just like Beltane, at this time the veil between this world and the Otherworld was at its thinnest and therefore the spirit world and human world could interact. As a night of liminality, transition, uncertainty, chaos and danger, it was believed that many otherworldly beings would be roaming on this night.

Bede said October was named “Vuinter-fylleth” as it signified the beginning of winter, while November was named “blod-monath” because “in that month they consecrated to their gods the animals that they were about to kill.” This was when the annual slaughter of livestock occurred to reduce the number of animals kept through the lean months. Hutton says that pagan Scandinavia held its own major festival at the opening of winter, called Winter Nights, on the Saturday between 11th and 17th of October, but that there is no evidence this ever came to Britain.

From the Norse sources (Olafs Saga Helga), it states “that fall, the tidings were told to King Olaf at Thrandheim that the freeholders had held a feast attended by many at WinterNights. There was much drink there. The king was told that there was minni-ale blessed to the Aesir according to old custom. The story continued that cattle and horses were killed and the altars reddened with blood and blot made, and the prayer performed that should be made for good seasons.” And in Gisla Saga, it mentions that Thorgrimr held his Haustblot (harvest blot) at Winternights, to greet winter and “make a blessing to Freyr.” This was because the Scandinavian seasons are slightly different to the British seasons. This was also the time when some areas held Disablot to honour the Disir and there are references to Starkhadr’s grandmother Alfhildr making blessing to the idises and farm woman telling Sigvatr to go away because her household were making a blessing to the Alfar. So we can see that this was a very important time (one of the three important festivals of the year according to Olaf’s Saga). It was the time to celebrate the end of the harvest and the coming of winter with a feast and a sacrifice, particularly to the Alfar or Disir and Freyr. It is possible that the Alfar and Disir are related to the Ancestors in some way, particularly because of the association of the Alfar with the barrow mounds, and this is a belief shared by many modern Heathens. It seems this was a very family orientated and solemn feast at which uninvited guests were not allowed to attend.

Alaric Albertsson writes that this time was considered to be “Winterfinding” by the Saxons and coincided roughly with Halloween. At the beginning of Blotmonath there was much feasting as the weaker animals were culled from the herd and sacrificed to the gods. It was the beginning of the Wild Hunt when Woden road through the countryside gathering dead souls. There is no evidence that the Anglo-Saxons honoured their ancestors at this time, but it seems to fit well with the seasons and the practices of other Pagan people’s in Britain such as the Celts so it is a good time to remember them, perhaps with a Dumb Supper.

While there were fires lit in some areas on Samhain eve e.g. Scotland and Wales, this was not the case in Ireland, where Parshell Crosses were placed in the entrance to the house instead. Other practices at this time have included communal meals, candles being lit and prayers said for the dead, drinking and games, putting pieces of bread on windowsills for one’s ancestors, taking precautions against witches, divination by casting nuts into the bonfire to learn about death and marriage, carrying lights around in turnips and dressing up as monsters while causing mischief. It is also a time to sain and ward one’s property by walking the boundaries with fire and making rowan charms.

Gaelic reconstructionists avoid going out on this evening as the spirits as most active, or if they do, its in disguise. They light bonfires and carry flames around their property to protect and sain it. They carve turnip lanterns, hold big feasts, do divinations, give offerings to the gods and ancestors, leave food out for the dead and light candles for them. Its also a time to play games, sing songs and make a parshell cross.

Neo-pagans often celebrate this time with a dumb supper to honour the dead. Martinmas (11th November) was the traditional time to end the slaughter of animals and to taste the first new wine of the season.

For Anglo Saxons and Norse heathens, its a good time to honour Woden as psychopomp and the leader of the wild hunt across the winter skies, or to honour Hel as the goddess of death as well as the ancestors and elves. Frey/ Lord Ing can be honoured at this time as god of the harvest and of the alfar (elves) associated with the barrow mounds.  In ancient times there is evidence of the practice of burning grains on the graves of ancestors as offerings, and it may also be a good time to do “sitting out” – sleeping on old burial mounds or graves in the hope of receiving a message from our ancestors. Anglo Saxon pagans may hold a Sumbel at this time, with toasts to the ancestors.

With the revival of Paganism, the practice of ancestor veneration, a practice of the ancient pagans once dead in the western world, has begun to grow in popularity again. This practice should also be a part of our lives. Winter Nights is a time of remembrance. It is a time to honour those who have died, whether friends, family or ancestors. It is a time to remember them and to be thankful for the role they have played in influencing our lives. They are not gone, they live on within us through our memories and genes, and within the earth as their atoms are reincarnated into a thousand different creations. Winter Nights reminds us that one day, we too must die. It is a time take stock of our lives and to meditate on the cycle of life and death, confronting a topic we too often do our best to avoid.

It is traditional to celebrate this festival by eating a large feast of late harvest foods e.g. pumpkins, apples, nuts, root vegetables and barmbrack bread. It’s also the traditional time for remembering our ancestors and those we have loved and lost e.g. by visiting their graves and putting fresh flowers there. Personally, I build an altar and put photos and mementos of those I have lost recently on it. I also put up my family tree. On Winter Nights I perform a ritual of remembrance, lighting a candle for each person I am remembering and holding a minutes silence in respect. I often have a party with friends, decorate the house and eat traditional foods like Pumpkin soup, Colcannon (mashed potato with kale or cabbage), baked apples and gingerbread. I also carve a pumpkin, make sloe gin, have a bonfire, leave out a meal for the ancestors and drink lots of mulled cider. Apples are a particularly good offering for ancestors to leave at grave sites or on your altar as they are seasonal and represent immortality in folklore. In Cornwall this time is celebrated there as Allantide, where it is customary to give an Allan apple to each family member as a symbol of good luck and children would often put it under their pillows.

Sources:

Ronald Hutton – Stations of the Sun

Our Troth Volume 2

Travels Through Middle Earth – Alaric Albertsson

Path to the Gods – Swain Wodening

www.tairis.co.uk

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Celebrating Harvest Home/ Halig/ Mabon 2018

The Autumnal Equinox, also called Harvest Home, Mabon or Alban Elfed is a time of transition and change, a time of honouring the changing seasons and a time of reflection and thanksgiving (in fact it is often called “The Pagan Thanksgiving”). It is also a time of balance. The Autumn Equinox is the midpoint between the summer and winter solstices, when the day and night is of equal length and light and dark are balanced. It marks the beginning of the dark half of the year for the northern hemisphere, when nights are longer than days.

By the time of the Autumnal Equinox, the earth around us is showing the signs of the journey into winter – with later dawns and earlier sunsets, the weather is cooler and the leaves on the trees are just beginning to turn wonderful colours. The animals are busy preparing for winter – squirrels collecting nuts and acorns while birds prepare to migrate to warmer climates. Most of the grain and fruit harvests have been gathered in and its now time to harvest the apples, grapes, squashes and nuts, to preserve them for winter.

Historian Ronald Hutton writes that the end of the harvest was often celebrated in the medieval times with a harvest feast or supper to reward those who helped gather in the harvest, and ceremonies involving the last sheaf of corn. It often involved a lot of drinking. In the book “Our Troth”, they mention a lot of examples of the last sheaf of corn being associated with Woden in Germany. These include a charm to Wodan from 1593 that talks of it as fodder for his horse, the last sheaf being given to a demon called “Wode,”, the mention in the Southern German Statsregister (1350) of leaving the “Wutfuter” (Wod’s fodder), the last sheaf being left ” for the wolf, as fodder for his horse”, the last sheaf being made into a corn dolly in Niederporing and given the name “Aswald – Ase Ruler”, the last sheaf being a “Waul-Staff” decorated with ribbons and flowers, being called “Wode,” and a few apples being left hanging from the fruit harvest for “der Wod.” All these examples point to the importance of Woden in the celebrations of the end of the harvest. In Scandinavia, the last sheaf was supposed to be left for Woden’s horse. Interestingly in England, the last sheaf is often called the “Harvest Queen” and in  Denmark, it is the “Old Woman.” Perhaps it therefore represents the goddess Earth, a bride of Odin in the Norse mythology.  The Harvest Supper, called the “Mell Supper” in Northern England was a communal supper in which the landowner thanked the workers who helped him gather in the harvest. There was often lots of dancing, singing, entertainment, drinking and food.

According to Bede, September was called haleg-monath (holy month) for the ancient Anglo Saxons and Hutton says “it can be surmised that this was derived from religious ceremonies following the harvest.” Bede further says that this was the month when the heathens “paid their devil tribute in that month.” Interestingly Jason Mankey has suggested the Autumn Equinox could be renamed “Halig” after Bede’s original name for September – I really like that idea.

I am not aware of any evidence or mythology to suggest that this day was celebrated by the Druids in ancient Gaelic cultures. However, there are a few ancient Irish temples which line up with the sun at the spring and autumn equinox which suggests that pre-Celtic people’s might have considered the day sacred. It is also very close to the time of Michaelmas which may have absorbed previous festivities in ancient Irish culture at this time, for example – picking carrots on the eve before, an emphasis on giving to charity and the beginning of the apple harvest and hunting season.

In modern times, Druids honour the Green Man of the forest by offering cider libations to trees. It is also good to celebrate this time by visiting an orchard to pick apples, making jams and cider or eating a meal of autumnal fruits and vegetables, especially carrots, apples, nuts, grapes and squashes. It is a time to make gratefulness lists and also to remember those who have a lot less than us and to perhaps volunteer or give some food away to others.  In Gaelic cultures the Last Sheaf was often identified as “Cailleach”, the old woman of Winter, so she is a suitable deity for Druids and Celtic Reconstructionists to honour at this time. Additionally is the Mabon or Maponus, mentioned in the Welsh Mabinogi. It’s also potentially possible that 29th September was a day focused on Gwyn ap Nudd, the Welsh lord of Annwn (the Otherworld) as September was referred to as Gwynngala in Cornwall.

For Heathens, this can be a time to honour a variety of gods. First there is Ing/ Freyr (though he might be more traditionally honoured at Winternights), a lord of fertility, king of the Aelfe and has the title “Harvest God.” The Vanir as a whole may be honoured at this time, as may the Earth Mother. Idunna may be honoured as goddess of the apple because today begins the apple season, Njord because its the end of the fishing season or Aegir as god of brewing. It would also be very appropriate to honour Woden at this time given his historical association with the last sheaf in Germany and Scandinavia. Meanwhile Neo-pagans celebrate it as a day of balance, when the night and day are equal and nature is declining. In Christian cultures it has become known as Michaelmas (celebrated Sept 29th).

For me, this is a time to give thanks for the abundance of nature. It is a time to party and celebrate with all the wonderful food that is around. It’s one of my favourite times of the year because its so beautiful at this time as the leaves are turning. I love to decorate my altar with fruits, vegetables, nuts and leaves, as well as making leaf garlands to hang around the house. I will have a big feast of waldorf salad (filled with autumn nuts and fruits like grapes and apples), carrot, butternut squash, and lentil salad ( I use carrots from my allotment), and fruit bread.

Here are some videos…

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Celebrating Hlafmaest/ Lughnasadh/ Lammas 2018

Happy Hlafmaest Everyone. Hlafmaest/ Lughnasadh/ Lammas is the “feast of first fruits” or “feast of loaves” held on 1st August each year to celebrate the beginning of the grain and potato harvest and the start of Autumn. It ushers in the end of hunger and a bountiful abundance of crops.

For the ancient Irish, Lughnasadh was one of the four Fire festivals mentioned in the Irish tale of Tochmarc Emire. It is named after the god Lugh, the Fair One, and is the only festival to be named after a deity. However, he is not a god of the harvest, but rather “a patron of all human skills with a special interest in kings and heroes.” It was said to have been started by him as a funeral feast and sporting competition in commemoration of his foster mother, the goddess Tailtiu, who died of exhaustion after clearing the plains of Ireland for agriculture. Historian Peter Berresford-Ellis says it was “an agrarian feast in honour of the harvesting of crops.” The festival evolved into a great tribal assembly where legal agreements were made, political problems were discussed and huge Olympic-style sporting contests were held. It was a time of peace and was also one of two festivals where hand-fastings have been traditionally held.

hlafmaest harvestAnglo Saxon Christians also held their feast of Lammas at this time. The Anglo-Saxon chronicle refers to it as “first fruits” and historian Ronald Hutton says that it was customary at this time to reap the first of the ripe cereals and bake it into bread. This is why the festival was known as Lammas or Loaf-mass. Hutton states that “the importance of the first day of August was already so well established by 673 that Archbishop Theodore of Tarsus decreed that the annual synod of the newly established Church in England should be held then. It would seem very likely, therefore, that a pre-Christian festival had existed among the Anglo-Saxons on that date” and “the same feast was…celebrated in different ways and under different names all over Celtic, Saxon, or Norse Britain.” He goes on to say that in the middle ages this was an important time for holding fairs, paying rents, electing local officials and opening up common lands. Modern heathens follow the example of Garman Lord in naming the festival Hlafmaest, the feast of bread.

An Anglo Saxon charm recommends breaking up the bread that has been blessed on  or hallowed on this day, and sprinkling it in the four corners of the barn to protect the harvested crops. Meanwhile folk practices suggest this was a time when the first sheaf of the harvest was honoured, either by being turned into a corn dolly or given as an offering (by leaving it lying in the field, burning it or throwing it into water). Alternatively it might be hung up in the house to keep away bad luck.

English folk songs of this time tell of John Barleycorn (personification of Barley), who is cut down at the harvest. Meanwhile in Norse tales, Freyr has a servant called Byggvir (Barley) who may be associated with the Harvest. Byggvir is sometimes also related to the Anglo Saxon figure “Beowa” (Old English for “Barley”), mentioned in the royal lineages as the son of Scyld and the grandson of Sceafa (Old English for “Sheaf”). Perhaps he is also related to Beowulf, as a Beowulf is mentioned as the son of Scyld Scefing.

In England, the end of July is often associated with hot weather and storms, which makes Thunor a great god to celebrate at this time. He was often seen as a god of the common man, especially of farmers and fertility. In Norse myth he has a wife called Sif, whose golden hair may be associated with the harvest, and which Loki cuts off in one tale.

For Anglo-Saxon and Norse pagans, there are many gods who may be honoured at this time – Thunor and Sif for the summer rains and the protection of the harvest, Tiw as god of the Thing, or Byggvir/ Beowa/ John Barleycorn/ Scyld or Sceafa as representation of the harvest itself. This is also a festival that lends itself particularly well  to myth tellings or re-enactments, such as the story of Beowulf or of Loki cutting the hair of Sif.

Another important historical practice in England at this time is the picking of bilberries (the English version of blueberries), which often occurred on the first Sunday of August. Similarly, the first of the year’s potatoes are often ready to be pulled up at this date, and as I have an allotment this year, I shall celebrate by  harvesting some.

As this was traditionally a time when the Thing was held for the Norse in Iceland, and when elections of local officials were once held in Britain, it makes sense that this would be a good time for our Pagan groups to elect new officials or hold annual general meetings to decide important issues.

In Celtic wales, this was a time when people would hike up the Brecon Beacons, perhaps harking back to the old practice of making pilgrimages to hill tops to honour the gods and leave offerings. Perhaps we could use this as an opportunity to go hiking, and leave an offering when we reach the top of some nearby hill or mountain?

Throughout Celtic cultures this has been a time to visit fairs or to hold annual competitions, games and equestrian activities (this is a feast of the warrior). One can carry out saining rites to protect the home or visit holy wells. It is a time to be thankful for the harvest, make bannocks, cheese or Lample Pie, and to enjoy the bounties of nature.

Hlafmaest or Lughnasadh is a time to be grateful for the food on our table and to remember that the hot days of summer are coming to an end as we approach the cold part of the year. It is the time to briefly rest before the hard work of reaping what has been sown begins. It’s traditional to celebrate this time by making corn dollies which represent the spirits of the fields (ask a farmer if you can cut some corn), baking bread, holding sports competitions, selling your crafts at summer fairs and hiking to hilltops with offerings. It is also a good time to pray for or work for peace. Offerings are given to Lugh, Thunor, Tiw or Beow in the hopes of a good harvest. I will be celebrating this festival by doing an ADF ritual, making some bread (one for me and one for a neighbour as an act of kindness), opening the Mead that I brewed at Midsummer, going hiking, having a feast of seasonal foods such as sausages, potatoes, sweetcorn and blueberry gravy, and spending time in nature. Sometimes I also pick bilberries/ whortleberries. Have a great Hlafmaest everyone.

Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.

Albertsson, Alaric. Travels through Middle Earth: The Path of a Saxon Pagan. USA: Llewellyn Publications, 2009.

Ellis, Peter Berresford. A Brief History of the Druids. London: Constable & Robinson Ltd, 2002.

http://www.tairis.co.uk

http://www.gaolnaofa.com/festivals/

http://gaelicfolkway.webs.com/feiseannaomh.htm

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Ancestry, Runes, Honour and Mission

So this is just going to be a general update on some things that have happened in my life over the past few months which I wanted to share.

Firstly, I took a DNA test recently. I had a story in my family that one of my ancestors was a Japanese witch who married a British army captain and I wanted to confirm or disprove the story. When the DNA test came back, there was no trace of Japanese so I unless it can be proven by DNA tests from other family members, I’m going to assume that was just a legend or mistake for now.

However, some very interesting things did come out of the DNA test. Originally from South West England, I was unsure if I would have primarily Celtic or Anglo Saxon ancestry. This is important to me because, while I side with the Universalists in the Folkish vs Universalist debate, for me personally, I want to honour the gods of my ancestors. I started off my Pagan journey focused on the Celtic gods but felt more of a call to the Anglo Saxon ones over time and I was unsure if this was the way I should be going, or whether I should focus more on the Celtic ones still. Well, the DNA tests came back and showed a few interesting things. Firstly….one test showed that within the last 10 generations, my ancestry is 95% British (plus a little Eastern Europe and Scandinavian thrown in), and as I expected after doing some family history studies, about 27% is from central south England, but there was also something very unexpected – 26% was from South East England – which is most definitely not Celtic. There was some from South Wales and Cornwall (so I have about 15% Celtic ancestry), but most of it was clearly from Anglo Saxon areas. This confirmed to me that Anglo Saxon was probably the right path for me, but then there was a second test – this one looked at the direct male line all the way back through history, and it showed that my Haplogroup was from the Germanic branch of the R1b Fatherline. Apparently this is associated with Western Germany and to find it outside Germany suggests its from the “Germanic migrations that have shaped much of Europe over the past two millennia” – in other words, probably the Anglo Saxons. Together these tests have really confirmed for me that honouring the Anglo Saxon gods is the way to go. Of course, DNA tests have issues and we are only at the beginning of the science right now, but it’s the best I’m going to get for the forseeable future so I’m happy to go with it.

Secondly, a few years ago I made some runes on clay. I ended up taking them all around the world with me and some of them ended up getting lost. I have been meaning for a while to create a new set so that I can do divinations properly. I finally got the motivation to do this today and created a new set of runes – this time on small disks of wood. Now that I have an allotment, which came with some tools such as a Saw, it has made it much more feasible to do things like make the wood disks. I therefore went to a local woodland and found some suitable wood. I made the rune disks and then carved the runes with a penknife. I also painted them red. They came out pretty well. Here is a picture…

Another big thing that’s been playing on my mind for a year or two now is “purpose” i.e. what is the purpose of life, and in particular what is the purpose of my life. The truth is that I don’t think we can ever know. I’m not sure if there is an overall purpose for life that everyone should follow, or whether we each have our own unique purposes. I also don’t know if a purpose is something we have to create for ourselves as the existentialists suggest, or whether it’s something that the gods/ earth mother decide for us. Nevertheless, I have come up with a “mission statement” to guide me as a purpose of my life for now. I would like to share it here…

My mission in life is to “Live an honourable and contemplative life of service and devotion to the Earth, the Kindreds and all life.”

Of course this could change over time but for now I’m happy with it. It helps give my life direction and helps me make important decisions. One of my long term goals is to set up a Pagan monastery and that fits in well with this. In that mission statement I have also emphasised the importance of living “honourably” because I have come to the conclusion recently that “honour” is probably the most important pagan moral virtue and aim of life for a Pagan….it certainly was in the Paleo-Pagan cultures of the past. I intend to do a blog on this pretty soon.

I have also been working through the OBOD and BDO Ovate courses, and the ADF Clergy Preliminary courses which I am hopeful will be completed by the end of June and I will then begin my main studies to become an ADF priest. On my previous blog Nature Is Sacred, I mentioned that one of the things that came out of the OBOD Bardic course I did last year was the inspiration to join the Navy Reserves (something the gods confirmed to me by giving me the rune Ing in a divination – which talks about going over the sea in a boat)…. I’m glad to say that I was able to join this month.

Well that’s pretty much it for now. I do intend to get back to the Heathenry50 challenge posts soon, but my grand plans for doing a post every week have been thwarted by life lol. Finally, please don’t forget to subscribe by email, like the Facebook page and follow me on Twitter and Tumblr. The links for this can be found in the sidebar.

I’ll leave you with this great track from the Vikings series…

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