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{ "@context": "https://www.w3.org/ns/activitystreams", "type": "OrderedCollectionPage", "orderedItems": [ { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/694252059490263047", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/694252059490263047/entities/urn:activity:911268036244529152", "attributedTo": "https://www.minds.com/api/activitypub/users/694252059490263047", "content": "\"The Yuletide\"<br />by Frank Coleman<br /><br />Yule (or Jól in Old Norse) is a time of deep significance for Asatrúar. In fact, the entire month of December is called Ærra Geóla (meaning “Fore Yule” in Anglo-Saxon) or simply “Yuletide” for this very purpose. It is a time when light triumphs over darkness, Sunna (the sun goddess) returns, and so the long dark days of winter begin to lengthen once again toward the promise of spring.<br /><br />The festival of Yuletide begins on Moðraniht (“Mother Night”), the 19th of December, advances toward Yule proper on the eve of the 21st, on through the 22nd (the winter solstice itself), and then ends on Twelfth Night the 31st (New Year’s Eve). This holy tide consists of twelve days, thus “The Twelve Days of Yule,” and thirteen holy nights known as the “little holy nights” or Weihnachten.<br /><br />The Weihnachten of Yuletide conclude the Vetrnætr (“Winter Nights”), a time set aside to honor the dead, and marks the end of the Furious Host (or “Wild Hunt”). It is a period when the departed and other wights (spirits) like those among them called Juhlafolker (“Yulefolk”) are especially active during Yuletide and may call upon your hospitality in exchange for their blessing. In fact, the gods themselves are called Jólasveinar (“Yule-riders”) or Jólin (“Yule-Beings”) at this time of year and the Alfather Odin himself takes the special kenning (knickname) Jólnir (“Yule Lord”) specifically. Even today it is still believed that the Grey-Cloaked Wanderer (Odin, agian) travels Midgarð at Yule and visits from hall to hall in the guise of Old Man Winter! It from these surprise visits, by which he gives gifts or visits misfortune (depending on the hospitality he receives), that we get the figure Santa Claus in modern day Christendom.<br /><br />The month of Yule is not only a time of celebration but also one of great superstition. The 14th of December is known by some as Trowsniht (“Troll‘s Night”), a time when the Unholden (mischievous and often ill-willing wights) became especially active. This is generally the day that most Ásatrúar undertake warding their home and prepare it for guests for the upcoming twelve day festival. Common superstitious practices today are still as they were among our ancient ancestors: An iron nail above the door, burning recéls (dried herbs) as fumigates, and hanging fresh parsley. These will create special Jólagriðs (“Yule Yards“) a space where Jólafriðr (“Yule-frith“ or “Yule Peace“) can be enjoyed by guests, whether invited or not.<br /><br />Just as on Heilganaht (Bonfire Night, Samhain, or All Hallows Eve) Yule has it’s masking traditions. Often on Trowsniht followers of Holda, called Prechten, would dress in costumes either as wild animals or frightening creatures. They would then leap and shout while running through towns and villages giving gifts or tormenting onlookers. Traditionally those dressed beautifully gave gifts while those who were grotesque harassed those who were unfortunate enough to run into them outside. It is believed that the more noise and disruption they caused that night, the greater the luck they would bring the community for the coming year. (Not to mention all the noise and activity might scare away any truly dangerous ill-willing wights! After all, the community was already being harassed...) It was often considered a test of bravery for young people to seek the gifts of the Prechten on such an inauspicious night.<br /><br />The dead travel during Yuletide. Especially ghosts of the departed family who choose to visit their living relatives. As such there is a great deal of tradition surrounding the practice of receiving the dead into one’s home:<br /><br />In ancient times beds where left to ghosts while the family slept in special Yule-beds on the floor often made of straw or raw wool. Still today empty guest beds are given fresh linens and turned down each evening for unseen guests. It is also customary to heat the sauna or draw a fresh hot bath and leave it for the dead during Yuletide before bed. Many also leave the table set and a portion of food out overnight for unseen guests. After a feast, the Julhögar (“Yule-howes“), which were two heaps of bread with cheese topped with an apple, are set aside until the following day as an offering for the ancestors.<br /><br />Many heathenfolk also pour the Drav-öl (draugr-beer or “beer for the dead”) alongside their Julhögar. This drink, after it is left out overnight, was believed to have special might. Tradition dictates that the first person home from worship gets a sip after which the remainder is sprinkled over livestock, the garden patch or cropland to ensure a good year.<br /><br />Often the Drav-öl was a portion of a special brew called the Yule-ale. In Pre-modern Europe, before the invention of refrigeration, brewing traditionally began in late autumn and winter so the first new ales were ready by Yule. This strong beer was specially spiced and even sometimes served warm. Today many Asatrúar instead make spiced “glow wine” (like Finnish glögi) in the spirit of the same tradition. Yule Ale is small beer that is left out in a barrel to freeze, the ice is then scooped out and so the remaining liquid is taken inside and warmed. This smaller amount has a much stronger flavor and a greater alcohol content because the water, which freezes, was removed. This is a process called fractional distillation. Glow wine can easily be made by heating a favorite bottle of wine, usually red, and adding spices. Traditional glow and small beer spices include: Clove, cinnamon, dried orange peel, lemon zest, vanilla bean, fennel, anise and juniper.<br /><br />Another Yuletide tradition is Wassailing. Today modern Asatrúar still gather as their ancestors once did with bowls to sing and toast to bee hives, berry bushes, fruit and nut bearing trees. In fact, these life-giving plants and beasts are especially important to heathens at Yuletide because they provide much of the food that can be stored over the long cold winter. Folks honor the in-dwelling wights of trees by toasting them, pouring a libation at their roots, and hanging gifts in their limbs. Traditional gifts are apples, strings of nuts and berries, images of holy beasts and even little ships (which are associated with the dead). Often foodstuff like cookies, breads and toasts are soaked in hard cider or the Yule Ale and then hung. Wassailing is the heathen ancestor to today’s Christian practice of Caroling.<br /><br />Another widely practiced heathen custom is the Yule Tree. For our ancient ancestors the always-green coniferous trees where the promise of Sunna’s return and the coming spring. Called “evergreens” for this particular characteristic, they quickly became a symbol of hope during this bleak season. It was believed that these trees were cared for by landvættr (“land spirits”) who’s strength and luck kept the tree alive despite the cold. The practice of bringing these trees into the home and decorating them is an act of stewardship, not unlike the corn dolly tradition during our harvest festivals, which intended to entice these landvættr to remain and supplicate them with pleasing gifts. The Yule Tree is decorated in the same fashion as any tree to be Wassailed and honored. The ancient tradition of the Yule Tree is the historical origin of the Christmas Tree.<br /><br />Other tree-honoring traditions exist this time of year including the Vårdträd (“warding-tree”), which is a special tree that grows within the Innangard of a homestead wherein the warding spirits called Haugbonden were believed to sometimes dwell. If one did not have a scarecrow idol (“Butzemann” or “Taterman”) then this is where the hausblót can be made to honor those wights that dwell inside your homestead but outside the home proper. These were often decorated during this season as well. Think of it like dressing the snowman for winter!<br /><br />When the Yule Tree is harvested it is cut as close to the earth as possible. The remaining limbless trunk becomes the Yule Log. This is trimmed off, kept and carved for a special purpose. This item has a special significance to a heathen household. Just as the trunk is the foundation of the tree so too is the family the foundation of our society. The Yule Log is often shaped into something of mythic significance or the names of family members are simply carved into it. Members of a hearth often swear oaths upon this log, where it is kept as a centerpiece at the household’s high feast and then burned in a fireplace after sundown on the 21st with it's remains kept in the hearth until 22nd.<br /><br />Using the trimmings from the Yule Log, and while shaping the Yule Tree for aesthetics, a wreath is usually also woven. This wreath, is called the “Yule Wreath,” this ring of evergreen represents the Wheel of the Seasons and the twelve months of the previous year. It symbolizes the silver or iron oath-ring that most Asatrúar keep on their stalli (altar) which embodies the spirit their troth (“loyalty to and fidelity with”) the gods and each other. On Twelfth Night oaths are sworn on this wreath that must be fulfilled by the conclusion of the following year. This tradition is the likely origin of the “New Year’s Resolution.”<br /><br />High Feast offers a wondrous spread of many foods but the most important was the Sonargölntr or “Sacrificial Boar.” In ancient times this was a wild animal hunted around the time of Ullrfæst (“Feast of Ullr”) but late-period heathen tradition included a well-cared for and ritually slain swine. It was common practice for heathen folk to swear oaths upon the animal prior to slaughter. During the Yuleblót this animal was slain and it’s flesh would be roasted and served during the Húsel (“Holy Feast”). Today, with grocery stores and modern mega-marts, ham remains a holiday favorite still today!<br /><br />Blóts to Odin, Thor, Balder, Holda and Sunna are all common at this time of year. Today a general sacrifice to all the Holy Wights is considered best practice, with an emphasis on Odin as Jólnir, Thor as Warder, Balder as the god of Spring and Sunna for her quick return.<br /><br />Come the 31st, Twelfth Night, folks will gather once again for a grand Sumble, oathing upon the wreath, and to eat a special fruited cake called the Twelfth Cake. This cake is no ordinary cake. Baked inside is a coin which is believed to contain the luck of the entire Yuletide festival. Twelfth Night is the one evening throughout all Yuletide that every guest was invited to attend who had already partaken in hospitality sometime throughout the twelve day festival. It was the responsibility of the fortunate recipient to bring back the coin the following year, often within a new cake!<br /><br />Gift-giving is a common form of mægancraft (bond-making) between two people and an old tradition during Yuletide. However, unlike modern gift-giving practices, our ancestors gave more out of necessity than desire to impress. Gifts were only given to family, kinsmen and tried (and trú) friends, never to strangers who could do you or your kin harm. The act of gift-giving was a practical one. It was intended to insure the survival on one’s folk through the long cold Lang Reid (“Hungry Gap”) before spring. Foodstuff, medicinal herbs, clothing, blankets, tools and weapons were the most common gifts among our ancient heathens. As a practical people in a living religion we understand that with the advent of grocery stores and modern medicine, gifts no longer have to be entirely out of necessity. Today’s Asatrúar still give homemade gifts per tradition along with a few modern day goodies, like books, music, electronics, etc.<br /><br />During Yuletide no wheel is supposed to turn. That meant no spinning, no whetstones, grinding querns, mill wheels, carts, etc. It is likely that this superstition was related to the sun and the turning of Wheel of the Seasons; suggesting to us that Yuletide was a special period kept and considered outside of normal time. This was truly a time to focus on the mind and allow the body to rest while the soul reaches out. Therefore, even in today’s heathen culture, no excess work may be done during Yuletide except that which is necessary. The majority of the cooking, baking, wood chopping, housework and repairs would have been done prior to Yule. We take as much time off of work as possible too. The rest of the time should be focused on meditation and the festivities.<br /><br />It is no coincidence that Yuletide consists of twelve days and thirteen nights. There are twelve months in our calendar and thirteen moons in the natural lunar year. Asatrú observes a lunisolar calendar. It is a time when our great cycle comes to an end. The Yuletide is a microcosm in which we can examine the months that have passed and gain resolve for those of the future. It is a time of deep introspection wherein we can examine past deeds and plan for real and genuine positive change. As such this is also an ideal and auspicious time for a magico-religious practice. Those Asatrúar who practice runecræft and spá (and not all do) may choose to do so now to gain wisdom on behalf of their households, kindred associations or greater communities.<br /><br />Another Yuletide tradition is the Yule-buck wherein a goat’s head is placed on a stick and carried about beneath a fur. Unlike those folk in masks on Heilganaht or Trowsniht whose visits were usually benign during the night, the Yule-buck’s was fickle. Thought to represent the embodiment of the unpredictable Wild Hunt, facing the Yule-buck could be genuine blessing or a curse. It’s presence could bring powerful luck or grave misfortune. Also called the Høwe-buck, believed to be bloodless and boneless, it is thought to dwell beneath homes or in the mounds of the dead and bring sickness at this time of year. It was a significant part of many búnt (cult) and warband man-making practices to face and ritually slay the Yule-buck. In fact, slaying of the Høwe-buck is also often included in Mummer’s Plays wherein at Yule Feast the goat is “slaughtered”, covered with a red cloak (representing blood), then a white cloak (representing corpse) and finally a gold cloak (portraying the wíhaz or “shinning form”) where it is hallowed with a hammer and rises again to race out of the hall only to return next Yuletide. Today remnants of the Goat's-headed Yule or Høwe-buck can be seen in Christmas ornaments and parades throughout Europe.<br /><br />Just as during Esotre or Ostara (March 21st, the Spring Equinox) when the young girls of the community would dress “Spring Maids” and bring budding willow branches door-to-door in exchange for gifts so to at Yule do the young men become “Yule Swains.” Between Mother Night and Yule these boys would dress as men and pass out stalks of dried grain door-to-door in-exchange for sweets, money or sips of beer (especially sips of beer!). These stalks of grain, if well-received, were kept and thought to bring luck and prosperity to the household until the following year.<br /><br />When Yuletide has ended every host had a responsibility to “Chase Yule Out.” For example no Yule-ale could be left which meant it had to be all drank on Twelfth Night. This often made for a rather ruckus party! Afterward Yule would then be “beaten out” using birch-sticks. This was often incorporated into the Polterband (literally “nosy-group”) tradition wherein party-goers would bang on pots and pans to scare lingering unseen guests away. All greenery used for decoration would be burned. In fact superstition states that left over decorations attract unwanted ill-willing wights! Finally there is an old Icelandic custom called “bjóða álfum heima” meaning “Bidding Alfs to Home” wherein the house-mother would sweep everywhere, in every corner, then kindle the lights through the house, leaving no shadows; afterward she would walk the homestead with a lantern to hallow the place to ensure that all guest (bidden or not) go home.<br /><br />So, how much tradition do you plan to (re)incorporate into your Yuletide this year?", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/694252059490263047/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/911268036244529152", "published": "2018-11-19T14:53:50+00:00", "source": { "content": "\"The Yuletide\"\nby Frank Coleman\n\nYule (or Jól in Old Norse) is a time of deep significance for Asatrúar. In fact, the entire month of December is called Ærra Geóla (meaning “Fore Yule” in Anglo-Saxon) or simply “Yuletide” for this very purpose. It is a time when light triumphs over darkness, Sunna (the sun goddess) returns, and so the long dark days of winter begin to lengthen once again toward the promise of spring.\n\nThe festival of Yuletide begins on Moðraniht (“Mother Night”), the 19th of December, advances toward Yule proper on the eve of the 21st, on through the 22nd (the winter solstice itself), and then ends on Twelfth Night the 31st (New Year’s Eve). This holy tide consists of twelve days, thus “The Twelve Days of Yule,” and thirteen holy nights known as the “little holy nights” or Weihnachten.\n\nThe Weihnachten of Yuletide conclude the Vetrnætr (“Winter Nights”), a time set aside to honor the dead, and marks the end of the Furious Host (or “Wild Hunt”). It is a period when the departed and other wights (spirits) like those among them called Juhlafolker (“Yulefolk”) are especially active during Yuletide and may call upon your hospitality in exchange for their blessing. In fact, the gods themselves are called Jólasveinar (“Yule-riders”) or Jólin (“Yule-Beings”) at this time of year and the Alfather Odin himself takes the special kenning (knickname) Jólnir (“Yule Lord”) specifically. Even today it is still believed that the Grey-Cloaked Wanderer (Odin, agian) travels Midgarð at Yule and visits from hall to hall in the guise of Old Man Winter! It from these surprise visits, by which he gives gifts or visits misfortune (depending on the hospitality he receives), that we get the figure Santa Claus in modern day Christendom.\n\nThe month of Yule is not only a time of celebration but also one of great superstition. The 14th of December is known by some as Trowsniht (“Troll‘s Night”), a time when the Unholden (mischievous and often ill-willing wights) became especially active. This is generally the day that most Ásatrúar undertake warding their home and prepare it for guests for the upcoming twelve day festival. Common superstitious practices today are still as they were among our ancient ancestors: An iron nail above the door, burning recéls (dried herbs) as fumigates, and hanging fresh parsley. These will create special Jólagriðs (“Yule Yards“) a space where Jólafriðr (“Yule-frith“ or “Yule Peace“) can be enjoyed by guests, whether invited or not.\n\nJust as on Heilganaht (Bonfire Night, Samhain, or All Hallows Eve) Yule has it’s masking traditions. Often on Trowsniht followers of Holda, called Prechten, would dress in costumes either as wild animals or frightening creatures. They would then leap and shout while running through towns and villages giving gifts or tormenting onlookers. Traditionally those dressed beautifully gave gifts while those who were grotesque harassed those who were unfortunate enough to run into them outside. It is believed that the more noise and disruption they caused that night, the greater the luck they would bring the community for the coming year. (Not to mention all the noise and activity might scare away any truly dangerous ill-willing wights! After all, the community was already being harassed...) It was often considered a test of bravery for young people to seek the gifts of the Prechten on such an inauspicious night.\n\nThe dead travel during Yuletide. Especially ghosts of the departed family who choose to visit their living relatives. As such there is a great deal of tradition surrounding the practice of receiving the dead into one’s home:\n\nIn ancient times beds where left to ghosts while the family slept in special Yule-beds on the floor often made of straw or raw wool. Still today empty guest beds are given fresh linens and turned down each evening for unseen guests. It is also customary to heat the sauna or draw a fresh hot bath and leave it for the dead during Yuletide before bed. Many also leave the table set and a portion of food out overnight for unseen guests. After a feast, the Julhögar (“Yule-howes“), which were two heaps of bread with cheese topped with an apple, are set aside until the following day as an offering for the ancestors.\n\nMany heathenfolk also pour the Drav-öl (draugr-beer or “beer for the dead”) alongside their Julhögar. This drink, after it is left out overnight, was believed to have special might. Tradition dictates that the first person home from worship gets a sip after which the remainder is sprinkled over livestock, the garden patch or cropland to ensure a good year.\n\nOften the Drav-öl was a portion of a special brew called the Yule-ale. In Pre-modern Europe, before the invention of refrigeration, brewing traditionally began in late autumn and winter so the first new ales were ready by Yule. This strong beer was specially spiced and even sometimes served warm. Today many Asatrúar instead make spiced “glow wine” (like Finnish glögi) in the spirit of the same tradition. Yule Ale is small beer that is left out in a barrel to freeze, the ice is then scooped out and so the remaining liquid is taken inside and warmed. This smaller amount has a much stronger flavor and a greater alcohol content because the water, which freezes, was removed. This is a process called fractional distillation. Glow wine can easily be made by heating a favorite bottle of wine, usually red, and adding spices. Traditional glow and small beer spices include: Clove, cinnamon, dried orange peel, lemon zest, vanilla bean, fennel, anise and juniper.\n\nAnother Yuletide tradition is Wassailing. Today modern Asatrúar still gather as their ancestors once did with bowls to sing and toast to bee hives, berry bushes, fruit and nut bearing trees. In fact, these life-giving plants and beasts are especially important to heathens at Yuletide because they provide much of the food that can be stored over the long cold winter. Folks honor the in-dwelling wights of trees by toasting them, pouring a libation at their roots, and hanging gifts in their limbs. Traditional gifts are apples, strings of nuts and berries, images of holy beasts and even little ships (which are associated with the dead). Often foodstuff like cookies, breads and toasts are soaked in hard cider or the Yule Ale and then hung. Wassailing is the heathen ancestor to today’s Christian practice of Caroling.\n\nAnother widely practiced heathen custom is the Yule Tree. For our ancient ancestors the always-green coniferous trees where the promise of Sunna’s return and the coming spring. Called “evergreens” for this particular characteristic, they quickly became a symbol of hope during this bleak season. It was believed that these trees were cared for by landvættr (“land spirits”) who’s strength and luck kept the tree alive despite the cold. The practice of bringing these trees into the home and decorating them is an act of stewardship, not unlike the corn dolly tradition during our harvest festivals, which intended to entice these landvættr to remain and supplicate them with pleasing gifts. The Yule Tree is decorated in the same fashion as any tree to be Wassailed and honored. The ancient tradition of the Yule Tree is the historical origin of the Christmas Tree.\n\nOther tree-honoring traditions exist this time of year including the Vårdträd (“warding-tree”), which is a special tree that grows within the Innangard of a homestead wherein the warding spirits called Haugbonden were believed to sometimes dwell. If one did not have a scarecrow idol (“Butzemann” or “Taterman”) then this is where the hausblót can be made to honor those wights that dwell inside your homestead but outside the home proper. These were often decorated during this season as well. Think of it like dressing the snowman for winter!\n\nWhen the Yule Tree is harvested it is cut as close to the earth as possible. The remaining limbless trunk becomes the Yule Log. This is trimmed off, kept and carved for a special purpose. This item has a special significance to a heathen household. Just as the trunk is the foundation of the tree so too is the family the foundation of our society. The Yule Log is often shaped into something of mythic significance or the names of family members are simply carved into it. Members of a hearth often swear oaths upon this log, where it is kept as a centerpiece at the household’s high feast and then burned in a fireplace after sundown on the 21st with it's remains kept in the hearth until 22nd.\n\nUsing the trimmings from the Yule Log, and while shaping the Yule Tree for aesthetics, a wreath is usually also woven. This wreath, is called the “Yule Wreath,” this ring of evergreen represents the Wheel of the Seasons and the twelve months of the previous year. It symbolizes the silver or iron oath-ring that most Asatrúar keep on their stalli (altar) which embodies the spirit their troth (“loyalty to and fidelity with”) the gods and each other. On Twelfth Night oaths are sworn on this wreath that must be fulfilled by the conclusion of the following year. This tradition is the likely origin of the “New Year’s Resolution.”\n\nHigh Feast offers a wondrous spread of many foods but the most important was the Sonargölntr or “Sacrificial Boar.” In ancient times this was a wild animal hunted around the time of Ullrfæst (“Feast of Ullr”) but late-period heathen tradition included a well-cared for and ritually slain swine. It was common practice for heathen folk to swear oaths upon the animal prior to slaughter. During the Yuleblót this animal was slain and it’s flesh would be roasted and served during the Húsel (“Holy Feast”). Today, with grocery stores and modern mega-marts, ham remains a holiday favorite still today!\n\nBlóts to Odin, Thor, Balder, Holda and Sunna are all common at this time of year. Today a general sacrifice to all the Holy Wights is considered best practice, with an emphasis on Odin as Jólnir, Thor as Warder, Balder as the god of Spring and Sunna for her quick return.\n\nCome the 31st, Twelfth Night, folks will gather once again for a grand Sumble, oathing upon the wreath, and to eat a special fruited cake called the Twelfth Cake. This cake is no ordinary cake. Baked inside is a coin which is believed to contain the luck of the entire Yuletide festival. Twelfth Night is the one evening throughout all Yuletide that every guest was invited to attend who had already partaken in hospitality sometime throughout the twelve day festival. It was the responsibility of the fortunate recipient to bring back the coin the following year, often within a new cake!\n\nGift-giving is a common form of mægancraft (bond-making) between two people and an old tradition during Yuletide. However, unlike modern gift-giving practices, our ancestors gave more out of necessity than desire to impress. Gifts were only given to family, kinsmen and tried (and trú) friends, never to strangers who could do you or your kin harm. The act of gift-giving was a practical one. It was intended to insure the survival on one’s folk through the long cold Lang Reid (“Hungry Gap”) before spring. Foodstuff, medicinal herbs, clothing, blankets, tools and weapons were the most common gifts among our ancient heathens. As a practical people in a living religion we understand that with the advent of grocery stores and modern medicine, gifts no longer have to be entirely out of necessity. Today’s Asatrúar still give homemade gifts per tradition along with a few modern day goodies, like books, music, electronics, etc.\n\nDuring Yuletide no wheel is supposed to turn. That meant no spinning, no whetstones, grinding querns, mill wheels, carts, etc. It is likely that this superstition was related to the sun and the turning of Wheel of the Seasons; suggesting to us that Yuletide was a special period kept and considered outside of normal time. This was truly a time to focus on the mind and allow the body to rest while the soul reaches out. Therefore, even in today’s heathen culture, no excess work may be done during Yuletide except that which is necessary. The majority of the cooking, baking, wood chopping, housework and repairs would have been done prior to Yule. We take as much time off of work as possible too. The rest of the time should be focused on meditation and the festivities.\n\nIt is no coincidence that Yuletide consists of twelve days and thirteen nights. There are twelve months in our calendar and thirteen moons in the natural lunar year. Asatrú observes a lunisolar calendar. It is a time when our great cycle comes to an end. The Yuletide is a microcosm in which we can examine the months that have passed and gain resolve for those of the future. It is a time of deep introspection wherein we can examine past deeds and plan for real and genuine positive change. As such this is also an ideal and auspicious time for a magico-religious practice. Those Asatrúar who practice runecræft and spá (and not all do) may choose to do so now to gain wisdom on behalf of their households, kindred associations or greater communities.\n\nAnother Yuletide tradition is the Yule-buck wherein a goat’s head is placed on a stick and carried about beneath a fur. Unlike those folk in masks on Heilganaht or Trowsniht whose visits were usually benign during the night, the Yule-buck’s was fickle. Thought to represent the embodiment of the unpredictable Wild Hunt, facing the Yule-buck could be genuine blessing or a curse. It’s presence could bring powerful luck or grave misfortune. Also called the Høwe-buck, believed to be bloodless and boneless, it is thought to dwell beneath homes or in the mounds of the dead and bring sickness at this time of year. It was a significant part of many búnt (cult) and warband man-making practices to face and ritually slay the Yule-buck. In fact, slaying of the Høwe-buck is also often included in Mummer’s Plays wherein at Yule Feast the goat is “slaughtered”, covered with a red cloak (representing blood), then a white cloak (representing corpse) and finally a gold cloak (portraying the wíhaz or “shinning form”) where it is hallowed with a hammer and rises again to race out of the hall only to return next Yuletide. Today remnants of the Goat's-headed Yule or Høwe-buck can be seen in Christmas ornaments and parades throughout Europe.\n\nJust as during Esotre or Ostara (March 21st, the Spring Equinox) when the young girls of the community would dress “Spring Maids” and bring budding willow branches door-to-door in exchange for gifts so to at Yule do the young men become “Yule Swains.” Between Mother Night and Yule these boys would dress as men and pass out stalks of dried grain door-to-door in-exchange for sweets, money or sips of beer (especially sips of beer!). These stalks of grain, if well-received, were kept and thought to bring luck and prosperity to the household until the following year.\n\nWhen Yuletide has ended every host had a responsibility to “Chase Yule Out.” For example no Yule-ale could be left which meant it had to be all drank on Twelfth Night. This often made for a rather ruckus party! Afterward Yule would then be “beaten out” using birch-sticks. This was often incorporated into the Polterband (literally “nosy-group”) tradition wherein party-goers would bang on pots and pans to scare lingering unseen guests away. All greenery used for decoration would be burned. In fact superstition states that left over decorations attract unwanted ill-willing wights! Finally there is an old Icelandic custom called “bjóða álfum heima” meaning “Bidding Alfs to Home” wherein the house-mother would sweep everywhere, in every corner, then kindle the lights through the house, leaving no shadows; afterward she would walk the homestead with a lantern to hallow the place to ensure that all guest (bidden or not) go home.\n\nSo, how much tradition do you plan to (re)incorporate into your Yuletide this year?", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/694252059490263047/entities/urn:activity:911268036244529152/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/694252059490263047", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/694252059490263047/entities/urn:activity:887022726126710784", "attributedTo": "https://www.minds.com/api/activitypub/users/694252059490263047", "content": "\"A Religion with Homework\"<br />by Frank Coleman<br /><br />Monday, Tuesday, Wednesday, Thursday, Friday— these are all days of our week, days named after the gods of Northern Europe: Manni, Tyr, Wóden, Thor and Frig (to name a few). It is hard for some to believe but prior to Christianity, which is of Middle Eastern origin, the tribes of Northern Europe had their own indigenous beliefs. The Proto-Celts, Angles, Saxons, Franks, Teutons and continental Germans once shared tribe of deities and religious customs all of which culminated to a similar system of belief, with regional variation. The practice of this religion officially died out in Iceland in the year 700 C.E. (Wodenson, 20) <br /><br />1,314 years later Ásatrú is the modern day reconstruction of this ancient Germanic faith. Its resurgence has taken serious academic effort. Using archeological evidence, the examination of manuscripts, surviving customs, folklore and even clues hidden in our very language we have begun to piece together the beliefs and weltanschauung or “world view” of these indigenous polytheistic pre-Christian European tribes. As a result, it has been appropriately called “a religion with homework” and I agree. (Hudson, Raven Radio)<br /><br />Ásatrú is an Icelandic word meaning “Those who are true to the Æsir and Vanir.” (Gundarsson, 78) They are the two tribes of gods venerated by Ásatrúar, followers of the Ásatrú religion. Ásatrú goes by many different names around the world: Odinsim, Theódism, Forn Seiðr, Heiðinn Siður, for example, but it is the term Ásatrú that is most commonly in use.<br /><br />Ásatrú is by definition a form of neo-paganism; “neo” meaning new and “paganism” as defined “One who is not a Christian, Muslim or Jew.” (American Heritage Dictionary, 980) However, to an Ásatrúar being lumped into the very general category of neo-paganism along with such religions as Wicca and other New Age, eclectic or syncretic non-reconstructionist practices tends to be off-putting. Thus the term “heathen” which has been defined as “of the heather (or countryside),” which once referred to those outside the cities who did not immediately convert, becomes an endearing term of distinction. Therefore just as in mathematics all squares are rectangles but not all rectangles are squares; thus while all heathens are pagan not all pagans are heathen. This sets Ásatrú sufficiently apart and allows Ásatrúar to enjoy the distinction of genuinely pursuing their ancestral beliefs as today’s Native Americans do.<br /><br />Today’s heathens practice their faith as closely as their ancestors did. They celebrate their troth, or loyalty to the gods and ancestors, and observe a natural solar-lunar calendar. They mark the passing of the seasons and life-rites with sacrifices, feasts and ritual toasting during which oaths and boasts are made for luck. (Wodenson, 37) Heathen holy days usually correspond with the solstices, equinoxes and regional tides such as the planting season or harvest time. According to Swain Wodening, founder of the Angelseazisce Eldriht, Theódish life rites may include but are not limited to coming of age, marriage, land-taking, child-naming and the funeral.<br /><br />Blót, an Old Norse word meaning “blood” is the word for sacrifice. (Wodening,127) Modern Ásatrúar do practice animal sacrifice, just as their ancient forebearers had. However, it is far less common and only takes place on major holidays. Today most make gifts of home-brewed mead, wine or ale. If an animal is given up it would be done so at a large gathering, in an agricultural setting, where it is humanely dispatched and prepared as food for the feast participants. (Thorsson, 47) While this may seem gruesome to some it is no different than the proscribed use of the Paschal Lamb in Judaism or the preparation of Halal Food in Islam. On days when blót takes place you will often also find the Rite of Symble.<br /><br />A Symble is a series of ritual toasts that consists of several rounds, the most significant of which being the Fulls, Minni, Goelps and Béots. (Wodening, 38) The purpose of a symble is to tie the past with the present and to build luck within a community by fostering positive deeds. In Ásatrú ethic and Þéw, or custom and way, honorable deeds are the very foundation of heathen virtue. (Deeds, 71) The first round is the Fulls, this is when cups are filled and the three most popular gods of the gathering, holy day or season, are wassailed. Next is the Minni. The Minni, or Myne, which means “Memory Cup” in Anglo-Saxon (Wodening, 38) is a toast in honor of those who have passed away. Finally, follows the Goelps and Béots. This is a retelling of one’s past deeds followed immediately by an oath before the gathered witnesses.<br /><br />While Ásatrúar celebrate as their ancestors did they also bring practices from the past into the present by observing the custom as if it were uninterrupted by the conversion. This process, called reification, helps the modern heathen understand the What, How and Why of a religious practice. For example: First they examine what was done, how it was done and then they place it within the context of the time period to discover why it was done. From this they can extrapolate why the custom exists and how it would apply today.<br /> <br />There are many holy-tides in the heathen calendar. Universally observed are those days marked by solar events: Yule, Esotre, Midsummer and Winter Finding. The Yuletide is a twelve day festival which begins on Moðraniht, December 19th, and continues through to Twelfth Night on December 31st. This festival contains Yule, the Winter Solstice itself, which is usually on or about the 21st of December. It is from the festival of Yule that our Western culture has gleaned much of our secular winter holiday traditions including but not limited to gift-giving, decorating trees, wassailing, wreath making and the telling of ghost stories. Esotre is March 21st, the Vernal or Spring Equinox, and the official beginning of spring. It is from this holiday we have acquired the rabbit and the egg symbolism, both of which are tied to Esotre a fertility goddess. Midsummer is the Summer Solstice and Winter Finding is the Autumnal or Fall Equinox. These are the dates on which you will find most Ásatrúar hosting a blót and symble. Other holy days which still bear some significance on our culture are Charming of the Plow (Groundhog’s Day), May Day and Vetranætr or “Winter Nights” (Halloween) to name a few. (Gundarsson, 323)<br /><br />Ásatrú is a minority religion in the United States and around the world. However it is nationally recognized as a heritage religion alongside Lutheranism, a sect of Christianity, in the island nation of Iceland. The most common symbol of faith for an Ásatrúar is Thor’s Hammer, called Mjöllnir. While the United States does not officially recognize any one particular religion heathen men and women who have served in the armed forces may be buried with such a symbol engraved on their headstone. (Natl. Cemetery Administration, emblem #55)<br /><br />The religion of Ásatrú is not without its controversy. Among neo-pagans it is viewed as elitist because of its desire for separation. For those on the outside looking in it is viewed with suspicion due to its focus on Northern European ancestry. In our modern culture, frankly, it is not politically correct to be proud about being white. Many Ásatrúar are very vocal about their pride in their heritage. I feel it necessary to point out that it is not taught in schools that Northern European peoples once lived in tribes, had their own gods or unique culture. For example: We learn about the Greeks, Romans, Egyptians and sometimes even the Native Americans but not about pre-Christian Germanic peoples.<br /><br />For Ásatrúar there is distinct difference between pride and prejudice. Stephan McNallen, founder of the Ásatrú Folk Assembly, said it best: “We are more like our ancestors than we are anyone else. Therefore, what worked for them should work best for us.” That is the philosophical foundation in a nutshell. Sadly, Ásatrú sometimes attracts white supremacists who seek to use the religion as a smokescreen to further their own political agenda. These people are quickly ferreted out and ostracized. To the educated it’s about world-view, not skin color. The ancient Germanic peoples didn’t care what gods or festivals a stranger people worshipped or observed. They were their gods, their holidays and it was their business. Ásatrú isn’t a salvationist religion, so there is no need for proselytization or to convert anyone. Likewise, there’s no room to hate anyone but your proven enemies. For heathens the focus remains squarely where it should: At home and in the community, where the luck and relationship with the gods is built and maintained. (Champtier, 77)<br /><br />The goal for every Ásatrúar is to develop and enrich their personal troth with the gods and ancestors through the observation of the seasons, celebration of life-rites and by virtuous deeds. A life well-lived should ensure one not only fame here on Midgarð but also a seat of honor with the ancestors in Hel, dwelling in the høwe or in Asgarð alongside the gods in one of many halls depending on one’s local or familial belief. (Hollander,. 25) <br /><br />As new evidence is uncovered and additional knowledge is gained, today’s heathens will grow closer to reclaiming what they believe is their birthright: A renewed faith as if it were unbroken and for next generation of heathens it will require far less homework!<br /><br />WORKS CITED<br /><br />Champeteir. TYR- Myth, Culture Traditon Vol 2 “On Being a Pagan: Ten Years Later” Ultra., 2003. Print.<br /><br />Gundarsson, Kveldulf. Our Troth. Vol 2: Living the Troth North Charleston, Surge Publications., 2007. Print.<br /><br />Hollander, Lee M. The Poetic Edda 2nd Edition Revised translated. University of Texas Press, Austin. 1986. Print.<br /><br />Hudson, Chuck Raven Radio N.d.<br /><br />\"National Cemetery Administration.\" Available Emblems of Belief for Placement on Government Headstones and Markers -. N.p., n.d. Web. 04 Feb. 2014.<br /><br />The American Heritage College Dictionary. Boston: Houghton Mifflin, 1993. Print.<br /><br />Thorsson, Edred Book Of Troth Llewellyn Publications. Woodbury. 1992. Print.<br /><br />Wódening, Eric. We Are Our Deeds: The Elder Heathenry and Its Ethic and Thew. Watertown, NY: Theod, 1998. Print.<br /><br />Wodanson, Edred. Asatru - the Hidden Fortress Parksville. Wodensdag Press., 2006. Print.", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/694252059490263047/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/887022726126710784", "published": "2018-09-13T17:11:37+00:00", "source": { "content": "\"A Religion with Homework\"\nby Frank Coleman\n\nMonday, Tuesday, Wednesday, Thursday, Friday— these are all days of our week, days named after the gods of Northern Europe: Manni, Tyr, Wóden, Thor and Frig (to name a few). It is hard for some to believe but prior to Christianity, which is of Middle Eastern origin, the tribes of Northern Europe had their own indigenous beliefs. The Proto-Celts, Angles, Saxons, Franks, Teutons and continental Germans once shared tribe of deities and religious customs all of which culminated to a similar system of belief, with regional variation. The practice of this religion officially died out in Iceland in the year 700 C.E. (Wodenson, 20) \n\n1,314 years later Ásatrú is the modern day reconstruction of this ancient Germanic faith. Its resurgence has taken serious academic effort. Using archeological evidence, the examination of manuscripts, surviving customs, folklore and even clues hidden in our very language we have begun to piece together the beliefs and weltanschauung or “world view” of these indigenous polytheistic pre-Christian European tribes. As a result, it has been appropriately called “a religion with homework” and I agree. (Hudson, Raven Radio)\n\nÁsatrú is an Icelandic word meaning “Those who are true to the Æsir and Vanir.” (Gundarsson, 78) They are the two tribes of gods venerated by Ásatrúar, followers of the Ásatrú religion. Ásatrú goes by many different names around the world: Odinsim, Theódism, Forn Seiðr, Heiðinn Siður, for example, but it is the term Ásatrú that is most commonly in use.\n\nÁsatrú is by definition a form of neo-paganism; “neo” meaning new and “paganism” as defined “One who is not a Christian, Muslim or Jew.” (American Heritage Dictionary, 980) However, to an Ásatrúar being lumped into the very general category of neo-paganism along with such religions as Wicca and other New Age, eclectic or syncretic non-reconstructionist practices tends to be off-putting. Thus the term “heathen” which has been defined as “of the heather (or countryside),” which once referred to those outside the cities who did not immediately convert, becomes an endearing term of distinction. Therefore just as in mathematics all squares are rectangles but not all rectangles are squares; thus while all heathens are pagan not all pagans are heathen. This sets Ásatrú sufficiently apart and allows Ásatrúar to enjoy the distinction of genuinely pursuing their ancestral beliefs as today’s Native Americans do.\n\nToday’s heathens practice their faith as closely as their ancestors did. They celebrate their troth, or loyalty to the gods and ancestors, and observe a natural solar-lunar calendar. They mark the passing of the seasons and life-rites with sacrifices, feasts and ritual toasting during which oaths and boasts are made for luck. (Wodenson, 37) Heathen holy days usually correspond with the solstices, equinoxes and regional tides such as the planting season or harvest time. According to Swain Wodening, founder of the Angelseazisce Eldriht, Theódish life rites may include but are not limited to coming of age, marriage, land-taking, child-naming and the funeral.\n\nBlót, an Old Norse word meaning “blood” is the word for sacrifice. (Wodening,127) Modern Ásatrúar do practice animal sacrifice, just as their ancient forebearers had. However, it is far less common and only takes place on major holidays. Today most make gifts of home-brewed mead, wine or ale. If an animal is given up it would be done so at a large gathering, in an agricultural setting, where it is humanely dispatched and prepared as food for the feast participants. (Thorsson, 47) While this may seem gruesome to some it is no different than the proscribed use of the Paschal Lamb in Judaism or the preparation of Halal Food in Islam. On days when blót takes place you will often also find the Rite of Symble.\n\nA Symble is a series of ritual toasts that consists of several rounds, the most significant of which being the Fulls, Minni, Goelps and Béots. (Wodening, 38) The purpose of a symble is to tie the past with the present and to build luck within a community by fostering positive deeds. In Ásatrú ethic and Þéw, or custom and way, honorable deeds are the very foundation of heathen virtue. (Deeds, 71) The first round is the Fulls, this is when cups are filled and the three most popular gods of the gathering, holy day or season, are wassailed. Next is the Minni. The Minni, or Myne, which means “Memory Cup” in Anglo-Saxon (Wodening, 38) is a toast in honor of those who have passed away. Finally, follows the Goelps and Béots. This is a retelling of one’s past deeds followed immediately by an oath before the gathered witnesses.\n\nWhile Ásatrúar celebrate as their ancestors did they also bring practices from the past into the present by observing the custom as if it were uninterrupted by the conversion. This process, called reification, helps the modern heathen understand the What, How and Why of a religious practice. For example: First they examine what was done, how it was done and then they place it within the context of the time period to discover why it was done. From this they can extrapolate why the custom exists and how it would apply today.\n \nThere are many holy-tides in the heathen calendar. Universally observed are those days marked by solar events: Yule, Esotre, Midsummer and Winter Finding. The Yuletide is a twelve day festival which begins on Moðraniht, December 19th, and continues through to Twelfth Night on December 31st. This festival contains Yule, the Winter Solstice itself, which is usually on or about the 21st of December. It is from the festival of Yule that our Western culture has gleaned much of our secular winter holiday traditions including but not limited to gift-giving, decorating trees, wassailing, wreath making and the telling of ghost stories. Esotre is March 21st, the Vernal or Spring Equinox, and the official beginning of spring. It is from this holiday we have acquired the rabbit and the egg symbolism, both of which are tied to Esotre a fertility goddess. Midsummer is the Summer Solstice and Winter Finding is the Autumnal or Fall Equinox. These are the dates on which you will find most Ásatrúar hosting a blót and symble. Other holy days which still bear some significance on our culture are Charming of the Plow (Groundhog’s Day), May Day and Vetranætr or “Winter Nights” (Halloween) to name a few. (Gundarsson, 323)\n\nÁsatrú is a minority religion in the United States and around the world. However it is nationally recognized as a heritage religion alongside Lutheranism, a sect of Christianity, in the island nation of Iceland. The most common symbol of faith for an Ásatrúar is Thor’s Hammer, called Mjöllnir. While the United States does not officially recognize any one particular religion heathen men and women who have served in the armed forces may be buried with such a symbol engraved on their headstone. (Natl. Cemetery Administration, emblem #55)\n\nThe religion of Ásatrú is not without its controversy. Among neo-pagans it is viewed as elitist because of its desire for separation. For those on the outside looking in it is viewed with suspicion due to its focus on Northern European ancestry. In our modern culture, frankly, it is not politically correct to be proud about being white. Many Ásatrúar are very vocal about their pride in their heritage. I feel it necessary to point out that it is not taught in schools that Northern European peoples once lived in tribes, had their own gods or unique culture. For example: We learn about the Greeks, Romans, Egyptians and sometimes even the Native Americans but not about pre-Christian Germanic peoples.\n\nFor Ásatrúar there is distinct difference between pride and prejudice. Stephan McNallen, founder of the Ásatrú Folk Assembly, said it best: “We are more like our ancestors than we are anyone else. Therefore, what worked for them should work best for us.” That is the philosophical foundation in a nutshell. Sadly, Ásatrú sometimes attracts white supremacists who seek to use the religion as a smokescreen to further their own political agenda. These people are quickly ferreted out and ostracized. To the educated it’s about world-view, not skin color. The ancient Germanic peoples didn’t care what gods or festivals a stranger people worshipped or observed. They were their gods, their holidays and it was their business. Ásatrú isn’t a salvationist religion, so there is no need for proselytization or to convert anyone. Likewise, there’s no room to hate anyone but your proven enemies. For heathens the focus remains squarely where it should: At home and in the community, where the luck and relationship with the gods is built and maintained. (Champtier, 77)\n\nThe goal for every Ásatrúar is to develop and enrich their personal troth with the gods and ancestors through the observation of the seasons, celebration of life-rites and by virtuous deeds. A life well-lived should ensure one not only fame here on Midgarð but also a seat of honor with the ancestors in Hel, dwelling in the høwe or in Asgarð alongside the gods in one of many halls depending on one’s local or familial belief. (Hollander,. 25) \n\nAs new evidence is uncovered and additional knowledge is gained, today’s heathens will grow closer to reclaiming what they believe is their birthright: A renewed faith as if it were unbroken and for next generation of heathens it will require far less homework!\n\nWORKS CITED\n\nChampeteir. TYR- Myth, Culture Traditon Vol 2 “On Being a Pagan: Ten Years Later” Ultra., 2003. Print.\n\nGundarsson, Kveldulf. Our Troth. Vol 2: Living the Troth North Charleston, Surge Publications., 2007. Print.\n\nHollander, Lee M. The Poetic Edda 2nd Edition Revised translated. University of Texas Press, Austin. 1986. Print.\n\nHudson, Chuck Raven Radio N.d.\n\n\"National Cemetery Administration.\" Available Emblems of Belief for Placement on Government Headstones and Markers -. N.p., n.d. Web. 04 Feb. 2014.\n\nThe American Heritage College Dictionary. Boston: Houghton Mifflin, 1993. Print.\n\nThorsson, Edred Book Of Troth Llewellyn Publications. Woodbury. 1992. Print.\n\nWódening, Eric. We Are Our Deeds: The Elder Heathenry and Its Ethic and Thew. Watertown, NY: Theod, 1998. Print.\n\nWodanson, Edred. Asatru - the Hidden Fortress Parksville. Wodensdag Press., 2006. Print.", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/694252059490263047/entities/urn:activity:887022726126710784/activity" } ], "id": "https://www.minds.com/api/activitypub/users/694252059490263047/outbox", "partOf": "https://www.minds.com/api/activitypub/users/694252059490263047/outboxoutbox" }