The Merseburg Incantations
Are allegedly two ancient Germanic charms written in a 9th century Carolingian (Old High German) manuscript from Fulda. This document was discovered by Georg Waitz in the library of the Merseburg Cathedral in 1841 and published for the first time by Jacob Grimm in 1842.
Eiris sazun idisi
sazun hera duoder.
suma hapt heptidun,
suma heri lezidun,
suma clubodun
umbi cuoniouuidi:
insprinc haptbandun,
inuar uigandun.
Once sat women,
They sat here, then there.
Some fastened bonds,
Some impeded an army,
Some unraveled fetters:
Escape the bonds,
flee the enemy!
Phol ende uuodan uuorun zi holza.
du uuart demo balderes uolon sin uuoz birenkit.
thu biguol en sinthgunt, sunna era suister;
thu biguol en friia, uolla era suister;
thu biguol en uuodan, so he uuola conda:
sose benrenki, sose bluotrenki,
sose lidirenki:
ben zi bena, bluot zi bluoda,
lid zi geliden, sose gelimida sin.
Phol and Wodan were riding to the woods,
and the foot of Balder's foal was sprained
So Sinthgunt, Sunna's sister, conjured it.
and Frija, Volla's sister, conjured it.
and Wodan conjured it, as well he could:
Like bone-sprain, so blood-sprain,
so joint-sprain:
Bone to bone, blood to blood,
joints to joints, so may they be glued.
While it is assumed to be the earliest written record of a Germanic magical verse, the rarity of such early manuscripts is largely due to the simple fact that tribal cultures in continental Europe adhered exclusively to oral traditions. Runes and other petroglypic markings were still coveted as secret symbols of magical empowerment, at least until the Saxon and Norse invasions introduced more complex runic systems evolved for the sake of written language. In fact, written language was never considered a necessity until the Romans turned up. While some Celtic pantheons readily adapted to commercial influences of Roman culture, this was not the case for the Germans as they were more a transient folk of herders and hunters at the time- and why German remains a non-latin language. They simply could not be integrated, given their two entirely different perspectives of existence and self realization. For instance the word "Geist" in the German sense not only refers to a ghost, spirit, or soul spirit, but a conscious realization and communication of self and its ability to design and manifest. In that sense "Zeitgeist" refers to the collective spirit and mentality of a particular period in time. In this it can be seen the German mind generally inclined to perceive existence in terms of spiritual relativity. In essence, spirit is not described as anything immaterial, rather, understood as a life force that generates the construct, the magical power to realize itself in the physical. Thus in a shamanic sense, the journey to the nine worlds represented a journey in conscious realization on so many levels, whereas Ragnarok illustrates that all things are subject to change in order to maintain continuity. As we say in Germany, "that which rests, rusts".
Now having given you some idea of the Germanic mentality, imagine the time Carolingian monks had trying to convert these people. It's one thing to conquer a foreign culture, but another to even get them to understand what you're talking about. Schools and churches only permitted the use of Latin, and a higher education in early Christian society inclined to be reserved either for orphans raised in monasteries, or the sons of rich nobles unfit for battle or marriage for that matter. In the feudal system, serfs were seldom allowed this "privilege" for obvious reasons.Aside from having to farm to earn their keep, they also had to defend the kingdom from rivals when called upon. Especially this left the monks with a problem of communicating their theology according to scriptural standards. Thus they made use of local folkloric allegory in the form of illustration, adapting folk heros and deities into the more devoted role of "patron saints", each represented by a particular animal familiar playing a part in the allegory. Here is a typical example:
Are allegedly two ancient Germanic charms written in a 9th century Carolingian (Old High German) manuscript from Fulda. This document was discovered by Georg Waitz in the library of the Merseburg Cathedral in 1841 and published for the first time by Jacob Grimm in 1842.
Eiris sazun idisi
sazun hera duoder.
suma hapt heptidun,
suma heri lezidun,
suma clubodun
umbi cuoniouuidi:
insprinc haptbandun,
inuar uigandun.
Once sat women,
They sat here, then there.
Some fastened bonds,
Some impeded an army,
Some unraveled fetters:
Escape the bonds,
flee the enemy!
Phol ende uuodan uuorun zi holza.
du uuart demo balderes uolon sin uuoz birenkit.
thu biguol en sinthgunt, sunna era suister;
thu biguol en friia, uolla era suister;
thu biguol en uuodan, so he uuola conda:
sose benrenki, sose bluotrenki,
sose lidirenki:
ben zi bena, bluot zi bluoda,
lid zi geliden, sose gelimida sin.
Phol and Wodan were riding to the woods,
and the foot of Balder's foal was sprained
So Sinthgunt, Sunna's sister, conjured it.
and Frija, Volla's sister, conjured it.
and Wodan conjured it, as well he could:
Like bone-sprain, so blood-sprain,
so joint-sprain:
Bone to bone, blood to blood,
joints to joints, so may they be glued.
While it is assumed to be the earliest written record of a Germanic magical verse, the rarity of such early manuscripts is largely due to the simple fact that tribal cultures in continental Europe adhered exclusively to oral traditions. Runes and other petroglypic markings were still coveted as secret symbols of magical empowerment, at least until the Saxon and Norse invasions introduced more complex runic systems evolved for the sake of written language. In fact, written language was never considered a necessity until the Romans turned up. While some Celtic pantheons readily adapted to commercial influences of Roman culture, this was not the case for the Germans as they were more a transient folk of herders and hunters at the time- and why German remains a non-latin language. They simply could not be integrated, given their two entirely different perspectives of existence and self realization. For instance the word "Geist" in the German sense not only refers to a ghost, spirit, or soul spirit, but a conscious realization and communication of self and its ability to design and manifest. In that sense "Zeitgeist" refers to the collective spirit and mentality of a particular period in time. In this it can be seen the German mind generally inclined to perceive existence in terms of spiritual relativity. In essence, spirit is not described as anything immaterial, rather, understood as a life force that generates the construct, the magical power to realize itself in the physical. Thus in a shamanic sense, the journey to the nine worlds represented a journey in conscious realization on so many levels, whereas Ragnarok illustrates that all things are subject to change in order to maintain continuity. As we say in Germany, "that which rests, rusts".
Now having given you some idea of the Germanic mentality, imagine the time Carolingian monks had trying to convert these people. It's one thing to conquer a foreign culture, but another to even get them to understand what you're talking about. Schools and churches only permitted the use of Latin, and a higher education in early Christian society inclined to be reserved either for orphans raised in monasteries, or the sons of rich nobles unfit for battle or marriage for that matter. In the feudal system, serfs were seldom allowed this "privilege" for obvious reasons.Aside from having to farm to earn their keep, they also had to defend the kingdom from rivals when called upon. Especially this left the monks with a problem of communicating their theology according to scriptural standards. Thus they made use of local folkloric allegory in the form of illustration, adapting folk heros and deities into the more devoted role of "patron saints", each represented by a particular animal familiar playing a part in the allegory. Here is a typical example:
Nonetheless, it didn't keep the common folk from carrying on their oral traditions, as much of their allegorical verse retained everything from herbal pharmacopea and agrarian wisdoms of planting, harvesting and weather reading, down to the treatment and use of materials for building- much of which was inseparable from their mythical associations. In that respect, Roman Catholicism ended up having to absorb it, if it was to be in anyway practical to the locals.
In the Merseburg Incantations, however, the second verse reads more like a Frankish reinterpretation of a Saxon galderdict to include the patrons of other tribes. In academic circles, however, the controversy is over the meaning of "Phol". No deity by that name could be found in any of the oral traditions. Throughout the Teutoberger Forest in Westphalia there are countless remnants of neolithic grave chambers suggesting it was once central to an indigenous megalithic culture. Amongst these, in the vicinity of Bippen are the obscure remnants of a stone circle in what was once an open heath. This circle is one with a phallic center stone named the "Pfaohlenstein". This name has misled numerous academics to assume some association to the "Phol" in the Merseberg Incantations. There was even a bronze plaque mounted there on that assumption. While the Teutoberger Forest is also well known as an important heritage site of the Teutonic peoples to this day, the Pfaohlenstein reference is more apt to define "Phallic Stone" than some forgotten local deity. The fact is the west Germanic peoples never even had a fertility god named "Baldr". This is more likely to have been Frey, and this is where the problem began in course of Carolingian conversion. Namely trying to put Frey into a context of Jesus as illuminator and protector of his flock.
In the Merseburg Incantations, however, the second verse reads more like a Frankish reinterpretation of a Saxon galderdict to include the patrons of other tribes. In academic circles, however, the controversy is over the meaning of "Phol". No deity by that name could be found in any of the oral traditions. Throughout the Teutoberger Forest in Westphalia there are countless remnants of neolithic grave chambers suggesting it was once central to an indigenous megalithic culture. Amongst these, in the vicinity of Bippen are the obscure remnants of a stone circle in what was once an open heath. This circle is one with a phallic center stone named the "Pfaohlenstein". This name has misled numerous academics to assume some association to the "Phol" in the Merseberg Incantations. There was even a bronze plaque mounted there on that assumption. While the Teutoberger Forest is also well known as an important heritage site of the Teutonic peoples to this day, the Pfaohlenstein reference is more apt to define "Phallic Stone" than some forgotten local deity. The fact is the west Germanic peoples never even had a fertility god named "Baldr". This is more likely to have been Frey, and this is where the problem began in course of Carolingian conversion. Namely trying to put Frey into a context of Jesus as illuminator and protector of his flock.
The Doppelgänger in German Folklore
Well known around the world, the term "Doppelgänger" in folklore generally refers to one encountering a fylgia of oneself, an omen of imminent death. One popular tale from Selesia in 1750 tells of a young man named Franz heading home on a rainy night in his uncle's old overcoat. He raises his lantern to see the way better and finds a figure, barely 20 paces before him with a similar lantern raised, shining its light on him from the corner to the potters mill. Franz assumes the figure is waiting for him, but as he proceeds forward, the light disappears around the corner. As he ventures around the corner, he sees the figure still walking ahead of him. However, this time Franz is able to make out the figure's form against the light. It is then Franz realizes the figure is dressed the same, with the collar of the overcoat also turned up. As Franz raises his lantern again to see him better, he is surprised to see the figure do the same. Being as his uncle's overcoat was quite a relic of bygone fashion, it seemed too unlikely to find anything like it anywhere in town. Thus Franz was ever more compelled to confront this gestalt and see his face. However as Franz quickened his pace, so did the figure. He follows the figure, which leads him to the steps of a church where he finally calls out to the figure to reveal himself. The figure suddenly turns, lantern also held high, and Franz is shocked to see his own face staring back at him. He flees back to his uncle's place where he spends the night. When he returns home the next morning, he discovers that the ceiling over his bed had collapsed during the night.
This tale has a variety of versions in Selesian lore, each modified to suit the time of publication, so one can expect that its origins are much older.
http://www.oobe.ch/peuck01.htm
In some cases a doppelgänger is not necessarily an omen, but a subconscious restlessness that seeks to be elsewhere for whatever reasons. Perhaps the most famous of these is the story of Emilie Sagée, however there are a good many cases where people were aided in an emergency by the fetch of a friend or relative while that person was actually hundreds of miles away at home sleeping.
http://en.wikipedia.org/wiki/Doppelg%C3%A4nger
Well known around the world, the term "Doppelgänger" in folklore generally refers to one encountering a fylgia of oneself, an omen of imminent death. One popular tale from Selesia in 1750 tells of a young man named Franz heading home on a rainy night in his uncle's old overcoat. He raises his lantern to see the way better and finds a figure, barely 20 paces before him with a similar lantern raised, shining its light on him from the corner to the potters mill. Franz assumes the figure is waiting for him, but as he proceeds forward, the light disappears around the corner. As he ventures around the corner, he sees the figure still walking ahead of him. However, this time Franz is able to make out the figure's form against the light. It is then Franz realizes the figure is dressed the same, with the collar of the overcoat also turned up. As Franz raises his lantern again to see him better, he is surprised to see the figure do the same. Being as his uncle's overcoat was quite a relic of bygone fashion, it seemed too unlikely to find anything like it anywhere in town. Thus Franz was ever more compelled to confront this gestalt and see his face. However as Franz quickened his pace, so did the figure. He follows the figure, which leads him to the steps of a church where he finally calls out to the figure to reveal himself. The figure suddenly turns, lantern also held high, and Franz is shocked to see his own face staring back at him. He flees back to his uncle's place where he spends the night. When he returns home the next morning, he discovers that the ceiling over his bed had collapsed during the night.
This tale has a variety of versions in Selesian lore, each modified to suit the time of publication, so one can expect that its origins are much older.
http://www.oobe.ch/peuck01.htm
In some cases a doppelgänger is not necessarily an omen, but a subconscious restlessness that seeks to be elsewhere for whatever reasons. Perhaps the most famous of these is the story of Emilie Sagée, however there are a good many cases where people were aided in an emergency by the fetch of a friend or relative while that person was actually hundreds of miles away at home sleeping.
http://en.wikipedia.org/wiki/Doppelg%C3%A4nger
Midsun Traditions
We know that the solstices have been celebrated in Europe since Neolithic times, perhaps even before. This can be seen in numerous stone circle and megalithic chamber alignments. Being as agriculture in Europe goes back as much as 8000 years, we can readily assume these alignments served a well evolved agrarian calendar, solar as well as lunar based. Although not every region had the human resources to create these great monuments, often times they were created out of timber or simply made use of natural landmarks in their line of sight- from a suitable vantage point, where they made their offerings for Sunna's blessings of a fruitful year. Wells and springs were decorated with bows of garlands. Wreaths were hung on poles and trees were decorated. For the summer feast in Celto-Germanic times, these were usually sweet smelling flowers and herbs. Set aside for such feasts were also domestic animals specially masted then ritually slaughtered on a table stone at the sacred site, or spring- preferably on the first full moon of that particular season. People danced, sang and indulged their jovialities around a bon fire. The flowers and herbs were cast onto the embers, young men and women lept over these as part of the purification rites. The festivities usually went on for several days. It was believed that fertility was at its peak and even bread baked around this time would turn out much larger and richer.
When Christianity took over, this became the feast of St. John the Baptist celebrated on the 24th of June, actually the last day of the initial festival. Mind you, it didn't do much change to the old customs, only the name.
We know that the solstices have been celebrated in Europe since Neolithic times, perhaps even before. This can be seen in numerous stone circle and megalithic chamber alignments. Being as agriculture in Europe goes back as much as 8000 years, we can readily assume these alignments served a well evolved agrarian calendar, solar as well as lunar based. Although not every region had the human resources to create these great monuments, often times they were created out of timber or simply made use of natural landmarks in their line of sight- from a suitable vantage point, where they made their offerings for Sunna's blessings of a fruitful year. Wells and springs were decorated with bows of garlands. Wreaths were hung on poles and trees were decorated. For the summer feast in Celto-Germanic times, these were usually sweet smelling flowers and herbs. Set aside for such feasts were also domestic animals specially masted then ritually slaughtered on a table stone at the sacred site, or spring- preferably on the first full moon of that particular season. People danced, sang and indulged their jovialities around a bon fire. The flowers and herbs were cast onto the embers, young men and women lept over these as part of the purification rites. The festivities usually went on for several days. It was believed that fertility was at its peak and even bread baked around this time would turn out much larger and richer.
When Christianity took over, this became the feast of St. John the Baptist celebrated on the 24th of June, actually the last day of the initial festival. Mind you, it didn't do much change to the old customs, only the name.
The Ostara Festival
Despite popular neo-pagan attempts to attribute this Celto-Germanic festival to an alleged Spring or dawn goddess, the name Ostara relates more to what was once called the "Ostermonat" in Old High German. However, the idea of months in those ancestral times were lunar, and the festival itself was usually celebrated on the full moon (or Quorn Planting Moon) following the Vernal Equinox, namely when the Sun rose exactly in the East. Thus, as far as etymology is concerned, "Ost" means "East", and "Monat" : month.
German specialists in anthropology and archaeoforensics have worked meticulously to establish the nature and origins of these festivals and if they were attributed to any particular deities. This is a complicated task, given that Celto-Germanic pantheons were not only tribally secular, but very much influenced by the geographical nature of their location. In the case of Ostara, any relevance of the title itself to a deity of similar namesake could not be found. What was found in numerous places was matrons of sacred springs and other waters usually honoured that the water be blessed, and in turn, used to bless the naming of newborns. This is not to be confused with Christian baptisms, as the evidence well predates even the arrival of the Romans. Rather, the wights or matron of whatever sacred spring or river's namesake were honored with the offering of garlands. Wells were decorated with these garlands, usually topped off with a crown as seen in my photo. Also, note the wooden plaque with "Wasser ist Leben" (Water is Life). Naturally, the eggs served part of that offering as a suitable symbol of rebirth.
People far removed from the homelands of these traditions tend to wonder what bunnies could possibly have to do with all this. Well, the answer is really quite simple if you think back to how people lived without all the modern conveniences we have today. Of all the animals our ancestors hunted or trapped for food, rabbits are the first to have their young after the winter, thus the first available fresh meat. Indeed, young rabbit is traditionally eaten in SW Germany on this occasion as part of the "Osterfest".
Despite popular neo-pagan attempts to attribute this Celto-Germanic festival to an alleged Spring or dawn goddess, the name Ostara relates more to what was once called the "Ostermonat" in Old High German. However, the idea of months in those ancestral times were lunar, and the festival itself was usually celebrated on the full moon (or Quorn Planting Moon) following the Vernal Equinox, namely when the Sun rose exactly in the East. Thus, as far as etymology is concerned, "Ost" means "East", and "Monat" : month.
German specialists in anthropology and archaeoforensics have worked meticulously to establish the nature and origins of these festivals and if they were attributed to any particular deities. This is a complicated task, given that Celto-Germanic pantheons were not only tribally secular, but very much influenced by the geographical nature of their location. In the case of Ostara, any relevance of the title itself to a deity of similar namesake could not be found. What was found in numerous places was matrons of sacred springs and other waters usually honoured that the water be blessed, and in turn, used to bless the naming of newborns. This is not to be confused with Christian baptisms, as the evidence well predates even the arrival of the Romans. Rather, the wights or matron of whatever sacred spring or river's namesake were honored with the offering of garlands. Wells were decorated with these garlands, usually topped off with a crown as seen in my photo. Also, note the wooden plaque with "Wasser ist Leben" (Water is Life). Naturally, the eggs served part of that offering as a suitable symbol of rebirth.
People far removed from the homelands of these traditions tend to wonder what bunnies could possibly have to do with all this. Well, the answer is really quite simple if you think back to how people lived without all the modern conveniences we have today. Of all the animals our ancestors hunted or trapped for food, rabbits are the first to have their young after the winter, thus the first available fresh meat. Indeed, young rabbit is traditionally eaten in SW Germany on this occasion as part of the "Osterfest".
Firewheel Traditions
In continental Europe it’s an old agrarian practice to clear the fields, ditches and woodlots of tinder after mid February. These were heaped in great piles and burnt along the ditches. Although it was understood that the carbons restored fertility to the soil, the fires were also intended to banish the frosts of winter. This is perhaps known to a few of you as the Beltane fire, however the name and time of year, may vary with climate. In southwestern Germany where I live, it is known as the Berchtafeuer or “Fuunkefur” in Alemannisch. Mind you, Berchten is not the only time of the season celebrated with bonfires. There is also the Ostara festival otherwise known as “Walpürgisnacht” and the “Pfingsten” (Whitsun) procession of the Lady in White. Note that the veiled virgin Mary in this procession was once Berchta restored to her youth. Berchta is also known thoughout the germanic regions as Holda or Freya, and closely associated with the sacred birch still decorated for these festivities. Naturally the bonfires lit on these occasions had their place in the rites of purification and renewal. In a number of places around Germany this is still especially heralded with the use of firewheels. Originally these represented the solar wheel and were made of wetted wood, stuffed with straw. Lit afire they are either sent rolling down a hill, or held by birch poles for the men pull them across the fields.
In continental Europe it’s an old agrarian practice to clear the fields, ditches and woodlots of tinder after mid February. These were heaped in great piles and burnt along the ditches. Although it was understood that the carbons restored fertility to the soil, the fires were also intended to banish the frosts of winter. This is perhaps known to a few of you as the Beltane fire, however the name and time of year, may vary with climate. In southwestern Germany where I live, it is known as the Berchtafeuer or “Fuunkefur” in Alemannisch. Mind you, Berchten is not the only time of the season celebrated with bonfires. There is also the Ostara festival otherwise known as “Walpürgisnacht” and the “Pfingsten” (Whitsun) procession of the Lady in White. Note that the veiled virgin Mary in this procession was once Berchta restored to her youth. Berchta is also known thoughout the germanic regions as Holda or Freya, and closely associated with the sacred birch still decorated for these festivities. Naturally the bonfires lit on these occasions had their place in the rites of purification and renewal. In a number of places around Germany this is still especially heralded with the use of firewheels. Originally these represented the solar wheel and were made of wetted wood, stuffed with straw. Lit afire they are either sent rolling down a hill, or held by birch poles for the men pull them across the fields.
All Holies and Remembrance Day
While these days All Holies begins on the eve of October 31st, and Remembrance on November 11, both were originally part of a festive period connected with the Blood Moon. This marked the final closure of the harvest with the slaughter of cattle for smoked meats to endure the winter months. Mythically, this was seen as a time of nature's gradual withdrawal into underworld, often represented by the old stooped crone gathering a bundle of kindling in the forest. It was believed that with this transition, the spirits of the underworld had rule of the roost. Thus the All Holies feast was held to honour the dead; particularly the ancestors, family and kindred. Their graves were decorated with offerings of grains, apples, nuts and other things the season had at it's avail. Torches were lit for the spirits to find their way to these offerings. It is a time of family reunions and kindred gatherings to recount the stories of old. Council elders, chiefs and priests were usually elected at this time for the ancestors to be present. These spirits were formally invited to attend the sitting with a special place set for them at the head of the table. The ceremony was usually concluded with a special solemn eulogy for those who had fallen in battle. Although these holidays have long since been Christianized, the customs haven't really changed much. Tables are still set with place at the head of the table for those past and honoured with a raising of one's glasses in a toast to their memory.
A beautiful example of a powerful old Germanic warrior's eulogy was the one spoken in the film "The Thirteenth Warrior":
Lo, there do I see my father.
Lo, there do I see my mother and my sisters and my brothers.
Lo, there do I see the line of my people back to the beginning.
Lo, they do call to me. They bid me take my place among them
in the halls of Valhalla where the brave may live forever.
While these days All Holies begins on the eve of October 31st, and Remembrance on November 11, both were originally part of a festive period connected with the Blood Moon. This marked the final closure of the harvest with the slaughter of cattle for smoked meats to endure the winter months. Mythically, this was seen as a time of nature's gradual withdrawal into underworld, often represented by the old stooped crone gathering a bundle of kindling in the forest. It was believed that with this transition, the spirits of the underworld had rule of the roost. Thus the All Holies feast was held to honour the dead; particularly the ancestors, family and kindred. Their graves were decorated with offerings of grains, apples, nuts and other things the season had at it's avail. Torches were lit for the spirits to find their way to these offerings. It is a time of family reunions and kindred gatherings to recount the stories of old. Council elders, chiefs and priests were usually elected at this time for the ancestors to be present. These spirits were formally invited to attend the sitting with a special place set for them at the head of the table. The ceremony was usually concluded with a special solemn eulogy for those who had fallen in battle. Although these holidays have long since been Christianized, the customs haven't really changed much. Tables are still set with place at the head of the table for those past and honoured with a raising of one's glasses in a toast to their memory.
A beautiful example of a powerful old Germanic warrior's eulogy was the one spoken in the film "The Thirteenth Warrior":
Lo, there do I see my father.
Lo, there do I see my mother and my sisters and my brothers.
Lo, there do I see the line of my people back to the beginning.
Lo, they do call to me. They bid me take my place among them
in the halls of Valhalla where the brave may live forever.
The Germanic Roots of Father Christmas
Hidden away in the popular iconizations of modern day Santa Claus, are the symbologies of bygone European shamanism. In those days, Wotan was the god of visions, traveller of the Nine Worlds. The red and white garments reminds us of the fly agaric (amanita muscaria), a popular halucinogen of shamanic practices of the time. This old folksong from Hoffman von Fallersleben of upper Selesia, gives clue to this personification:
Ein Männlein steht im Walde ganz still und stumm
Es hat vor lauter Purpur ein Mäntelein um
Sagt, wer mag das Männlein sein,
Das da steht im Wald allein
Mit dem purpurroten Mäntelein.
Das Männlein steht im Walde auf einem Bein
Und hat auf seinem Haupte schwarz Käpplein klein,
Sagt, wer mag das Männlein sein,
Das da steht im Wald allein
Mit dem kleinen schwarzen Käppelein ?
Gesprochen:
Das Männlein dort auf einem Bein
Mit seinem roten Mäntelein
Und seinem schwarzen Käppelein
Kann nur die Hagebutte sein.
In Germany, replicas of this mushroom still adorn Christmas trees, garlands and wreaths. Santa's sled drawn by 8 reindeer remind us of the solar wagon drawn by the 8 legged Sleipnir and "Wild Hunt" of old Germanic folklore, whereas reindeer are known by Siberian herders to favour the fly agaric in their forest foragings. It is from their folklore the idea of "flying" reindeer came.
In more modern German folklore there is a character who accompanies Old Nick, known as "Knecht Ruprecht". While Nikolas represents the rewarding of good, Ruprecht with his bundle of sticks is there to exact punishment of the trouble makers. He is, however, is a throwback to the legends of Rübezahl, who is none other than the spirit of Wotan as he was before his trickster attributes came to identified with Loki through the course of Christianization. Rather, Rübezahl's shapeshifting pranks served to bring due justice or reward to the unfortunate. Yule itself, is a celebration of Wotan's journey through the nine worlds and subsequent marriage with Berchta, (Hel, Holle, Holla, Freya) who was not only goddess of the underworld but queen of the dark elves and fae. In pre-Christian times marriage was not a permanent fixture, rather, vows were renewed each year following. In legends, Holla is also known for her charity and justice to the unfortunate.
While the old "Perchten" traditions of this underworld journey are still alive in the fore-Alpine regions of continental Europe, it can be seen in the masks and costumes how these figures were subsequently demonized into the characters of Krampus and Berchta of the "Schiachperchten". Only in remotest Alpine Switzerland is the original "Wildemann" Tradition to be found.
Hidden away in the popular iconizations of modern day Santa Claus, are the symbologies of bygone European shamanism. In those days, Wotan was the god of visions, traveller of the Nine Worlds. The red and white garments reminds us of the fly agaric (amanita muscaria), a popular halucinogen of shamanic practices of the time. This old folksong from Hoffman von Fallersleben of upper Selesia, gives clue to this personification:
Ein Männlein steht im Walde ganz still und stumm
Es hat vor lauter Purpur ein Mäntelein um
Sagt, wer mag das Männlein sein,
Das da steht im Wald allein
Mit dem purpurroten Mäntelein.
Das Männlein steht im Walde auf einem Bein
Und hat auf seinem Haupte schwarz Käpplein klein,
Sagt, wer mag das Männlein sein,
Das da steht im Wald allein
Mit dem kleinen schwarzen Käppelein ?
Gesprochen:
Das Männlein dort auf einem Bein
Mit seinem roten Mäntelein
Und seinem schwarzen Käppelein
Kann nur die Hagebutte sein.
In Germany, replicas of this mushroom still adorn Christmas trees, garlands and wreaths. Santa's sled drawn by 8 reindeer remind us of the solar wagon drawn by the 8 legged Sleipnir and "Wild Hunt" of old Germanic folklore, whereas reindeer are known by Siberian herders to favour the fly agaric in their forest foragings. It is from their folklore the idea of "flying" reindeer came.
In more modern German folklore there is a character who accompanies Old Nick, known as "Knecht Ruprecht". While Nikolas represents the rewarding of good, Ruprecht with his bundle of sticks is there to exact punishment of the trouble makers. He is, however, is a throwback to the legends of Rübezahl, who is none other than the spirit of Wotan as he was before his trickster attributes came to identified with Loki through the course of Christianization. Rather, Rübezahl's shapeshifting pranks served to bring due justice or reward to the unfortunate. Yule itself, is a celebration of Wotan's journey through the nine worlds and subsequent marriage with Berchta, (Hel, Holle, Holla, Freya) who was not only goddess of the underworld but queen of the dark elves and fae. In pre-Christian times marriage was not a permanent fixture, rather, vows were renewed each year following. In legends, Holla is also known for her charity and justice to the unfortunate.
While the old "Perchten" traditions of this underworld journey are still alive in the fore-Alpine regions of continental Europe, it can be seen in the masks and costumes how these figures were subsequently demonized into the characters of Krampus and Berchta of the "Schiachperchten". Only in remotest Alpine Switzerland is the original "Wildemann" Tradition to be found.
Raunächten - The Twelve Sacred Nights and the Perchten
“Raunächten” means “raw nights” which begin after the midnight of Yule and end at midnight of the 5th of January. Aside from being the time when the harbingers of death, cold and hunger descended on the weak and sickly, the fates were also in the process of weaving the shape of things to come for the new year. Hence, the cunning folk carefully observed how each day passed to determine what the forthcoming months would bring; albeit the weather, how the animals behaved, how the wine tasted or if people argued. Whereas, the superstitious went about their affairs cautiously for fear of the impact it might have on the forthcoming. Then on the eve before the 6th of January on which the Perchten begins, the cunning folk went around the community in a procession of lanterns, smudging and blessing each home, which they noted by marking the runes of the three Norns above the main entrance. This ritual was Christianized by marking the initials of the three kings over the entrances, whereas the procession usually involves young children with star-shaped lanterns signing hymns, thus, referred to as the “star singers” (heralding the Star of Bethlehem). Originally the Raw Nights began on the eve of Winter Solstice and were celebrated over the course of 13 days. In ancient calendars, a lunar month was 28 days.
The Perchten is a tradition specific to the mountainous regions of central Europe and involves a variety of festivities and processions to celebrate the underworld goddess Berchta and all the otherworldly demons in her entourage. The object of this was to encourage her to call them back into their alpine enclaves where they were believed to come from. People enjoy dressing up in their various costumes of these fantastic creatures made of wooly sheepskins and horned masks carved of wood. For them it is a wilderness journey much like their shamanic ancestors, celebrated at mountain lodges with plenty of mulled wine and dance on their conclusion. Among these creatures are the ice giants, trolls and the much fabled Krampus, whose mythical existence began as a child snatching boogeyman much like the legends of the Big foot and the Yeti in other mountainous regions of the world. By the 17th century he was adopted by Catholicism as an alterego to St. Nicolas, giving children a birching instead of presents when they were naughty. Hence, he is also well known throughout eastern Europe under a variety of other names.
“Raunächten” means “raw nights” which begin after the midnight of Yule and end at midnight of the 5th of January. Aside from being the time when the harbingers of death, cold and hunger descended on the weak and sickly, the fates were also in the process of weaving the shape of things to come for the new year. Hence, the cunning folk carefully observed how each day passed to determine what the forthcoming months would bring; albeit the weather, how the animals behaved, how the wine tasted or if people argued. Whereas, the superstitious went about their affairs cautiously for fear of the impact it might have on the forthcoming. Then on the eve before the 6th of January on which the Perchten begins, the cunning folk went around the community in a procession of lanterns, smudging and blessing each home, which they noted by marking the runes of the three Norns above the main entrance. This ritual was Christianized by marking the initials of the three kings over the entrances, whereas the procession usually involves young children with star-shaped lanterns signing hymns, thus, referred to as the “star singers” (heralding the Star of Bethlehem). Originally the Raw Nights began on the eve of Winter Solstice and were celebrated over the course of 13 days. In ancient calendars, a lunar month was 28 days.
The Perchten is a tradition specific to the mountainous regions of central Europe and involves a variety of festivities and processions to celebrate the underworld goddess Berchta and all the otherworldly demons in her entourage. The object of this was to encourage her to call them back into their alpine enclaves where they were believed to come from. People enjoy dressing up in their various costumes of these fantastic creatures made of wooly sheepskins and horned masks carved of wood. For them it is a wilderness journey much like their shamanic ancestors, celebrated at mountain lodges with plenty of mulled wine and dance on their conclusion. Among these creatures are the ice giants, trolls and the much fabled Krampus, whose mythical existence began as a child snatching boogeyman much like the legends of the Big foot and the Yeti in other mountainous regions of the world. By the 17th century he was adopted by Catholicism as an alterego to St. Nicolas, giving children a birching instead of presents when they were naughty. Hence, he is also well known throughout eastern Europe under a variety of other names.
Weihnachten & Sylvester
Among the Germanic people it was customary to bind a wreath of evergreen in the form of the sun wheel, which was then burnt on Yule, marking the end of the solar year. The word "Jul" itself means "wheel of life". The twelve "Raw Nights" thereafter were usually devoted to divination, lighting candles and casting runes each day to foretell what the new year would bring. Over the course of Christianisation however, the yule wreath became the advent wreath with four candles, each lit on the Sundays preceding Christmas eve, whereas for New Year's the Germans adopted the old Roman divination practice of casting melted lead in cold water, or "Molybdomancy" as it is called.
This quote from wiki:
Molybdomancy is a technique of divination using molten metal. Typically molten lead or tin is dropped into water.
The method was invented in ancient Greece, and today it is a common New Year tradition in the Nordic countries and Germany and Austria. Classically, tin is melted on a stove and poured into a bucket of cold water. The resulting shape is either directly interpreted as an omen for the future, or is rotated in a candlelight to create shadows, whose shapes are then interpreted.
In Finland, shops sell ladles and small bullions in the shape of a horseshoe for this expressed purpose. Originally made from tin, now they are made from cheaper low-melting alloys based on lead. The practice is known as uudenvuodentina; . World's largest uudenvuodentina, 41 kg, was cast by members of the Valko volunteer fire department in Loviisa, Finland in New Year 2010.
The shapes are often interpreted not only literally, but also symbolically: a bubbly surface refers to money, a fragile or broken shape misfortune. Ships refer to travelling, keys to career advancement, a basket: a good mushroom year, and a horse: a new car.
Among the Germanic people it was customary to bind a wreath of evergreen in the form of the sun wheel, which was then burnt on Yule, marking the end of the solar year. The word "Jul" itself means "wheel of life". The twelve "Raw Nights" thereafter were usually devoted to divination, lighting candles and casting runes each day to foretell what the new year would bring. Over the course of Christianisation however, the yule wreath became the advent wreath with four candles, each lit on the Sundays preceding Christmas eve, whereas for New Year's the Germans adopted the old Roman divination practice of casting melted lead in cold water, or "Molybdomancy" as it is called.
This quote from wiki:
Molybdomancy is a technique of divination using molten metal. Typically molten lead or tin is dropped into water.
The method was invented in ancient Greece, and today it is a common New Year tradition in the Nordic countries and Germany and Austria. Classically, tin is melted on a stove and poured into a bucket of cold water. The resulting shape is either directly interpreted as an omen for the future, or is rotated in a candlelight to create shadows, whose shapes are then interpreted.
In Finland, shops sell ladles and small bullions in the shape of a horseshoe for this expressed purpose. Originally made from tin, now they are made from cheaper low-melting alloys based on lead. The practice is known as uudenvuodentina; . World's largest uudenvuodentina, 41 kg, was cast by members of the Valko volunteer fire department in Loviisa, Finland in New Year 2010.
The shapes are often interpreted not only literally, but also symbolically: a bubbly surface refers to money, a fragile or broken shape misfortune. Ships refer to travelling, keys to career advancement, a basket: a good mushroom year, and a horse: a new car.
Taufr: Ritual of Awakening
The taufr is a clan ritual conducted for family and their kindred to welcome newborns into their circle and bless the infant's journey in life with their hamingja. This is usually done in morning light around the full moon of Midsun; at a sacred spring familiar to the kindred, customarily decorated for the occasion with garlands. The infant is adorned with a crown of wild flowers, and flowers are also individually handed out to the guests by children as they arrive. There is usually soft musical accompaniment as the clan closes a circle around the child by holding hands. The soft music is to encourage the presence of the wights.
The Gode welcomes:
Welcome dear child, into the circle of life
to the mother earth, free under the open sky
welcome to Freyja the great mother and Odin the allfather
welcome to your mother and father, your brothers and sisters
welcome into the circle of humankind
welcome your ancestors and all your kindred
May you be strong and healthy
cunning and fair, clear and full of wisdom
May you find peace and fulfilment
Perhaps you will have your own children
and caringly shelter them
just as we welcome you among us
Joy you should have and find your fortune
Dance and music and the pleasure of enchantment
In the name of all gods and goddesses
with the blessings of all good spirits
Just as you wish it, so should it be.
The parents hold the child for all to see, then begin with the water blessing, to awaken the senses of the child by bathing the forehead, eyes, ears, nose and mouth:
We take you into our circle, welcome you into our midst, to the blessed mother earth and all creatures who are her children. We bless you with the water of life and its divine powers of growth and fruition. We give you the name_______.
The grandparents/patron speak:
Welcome to our community, with your father and your mother, your brother and sister and all your kin. We are of one flesh and blood, one family, one tribe, one clan. We will be by your support, watch over you and see to your needs. We will help you as long as we live.
As the Grandparents/patron light the sacred fire:
Now we alight the will fire that is given you. Burn bright, burn long. Give much warmth and little ash. Bring no misfortune, but let it light the way for others. Be free, lively, healthy, strong and clever. Find love and your true path in life. Live well, long and peacefully fulfilled throughout.
They then pass on a talisman to the Gode to be blessed.
The Gode speaks: We give you this talisman from your grandparents (or patron) as a bond of love and thanks that your mother________and your father________ brought you into this world to care for you. With the help of ________(grandparents or patron) we will grow and unfold together, and even when we die, may the flame of life carry on for generations to come.
At the conclusion of this a large horn is then filled with the spring water to be blessed and passed around the circle, each having the opportunity to speak their blessings to the clan and its new kin.
At this point one can call on a particular deity for protection.
________(deity) bless this horn,
We thank the gods and goddesses for this child and ask that you stand by their side.
May the Norns weave this child's destiny with wisdom.
May this child be well throughout and live happily.
Having completed the Blot, Clan leaves an offering to the wights, then moves on to a small feast at their lodgings.
The taufr is a clan ritual conducted for family and their kindred to welcome newborns into their circle and bless the infant's journey in life with their hamingja. This is usually done in morning light around the full moon of Midsun; at a sacred spring familiar to the kindred, customarily decorated for the occasion with garlands. The infant is adorned with a crown of wild flowers, and flowers are also individually handed out to the guests by children as they arrive. There is usually soft musical accompaniment as the clan closes a circle around the child by holding hands. The soft music is to encourage the presence of the wights.
The Gode welcomes:
Welcome dear child, into the circle of life
to the mother earth, free under the open sky
welcome to Freyja the great mother and Odin the allfather
welcome to your mother and father, your brothers and sisters
welcome into the circle of humankind
welcome your ancestors and all your kindred
May you be strong and healthy
cunning and fair, clear and full of wisdom
May you find peace and fulfilment
Perhaps you will have your own children
and caringly shelter them
just as we welcome you among us
Joy you should have and find your fortune
Dance and music and the pleasure of enchantment
In the name of all gods and goddesses
with the blessings of all good spirits
Just as you wish it, so should it be.
The parents hold the child for all to see, then begin with the water blessing, to awaken the senses of the child by bathing the forehead, eyes, ears, nose and mouth:
We take you into our circle, welcome you into our midst, to the blessed mother earth and all creatures who are her children. We bless you with the water of life and its divine powers of growth and fruition. We give you the name_______.
The grandparents/patron speak:
Welcome to our community, with your father and your mother, your brother and sister and all your kin. We are of one flesh and blood, one family, one tribe, one clan. We will be by your support, watch over you and see to your needs. We will help you as long as we live.
As the Grandparents/patron light the sacred fire:
Now we alight the will fire that is given you. Burn bright, burn long. Give much warmth and little ash. Bring no misfortune, but let it light the way for others. Be free, lively, healthy, strong and clever. Find love and your true path in life. Live well, long and peacefully fulfilled throughout.
They then pass on a talisman to the Gode to be blessed.
The Gode speaks: We give you this talisman from your grandparents (or patron) as a bond of love and thanks that your mother________and your father________ brought you into this world to care for you. With the help of ________(grandparents or patron) we will grow and unfold together, and even when we die, may the flame of life carry on for generations to come.
At the conclusion of this a large horn is then filled with the spring water to be blessed and passed around the circle, each having the opportunity to speak their blessings to the clan and its new kin.
At this point one can call on a particular deity for protection.
________(deity) bless this horn,
We thank the gods and goddesses for this child and ask that you stand by their side.
May the Norns weave this child's destiny with wisdom.
May this child be well throughout and live happily.
Having completed the Blot, Clan leaves an offering to the wights, then moves on to a small feast at their lodgings.
The Wights
Wight is an old English term that descends from the Germanic “Wicht”, which describes the “little people” folk legends found thoughout the European diaspora. To the Gaelic peoples, they were known as the “Sidhe”, denizens of ancient mounds and barrows thought to conceal their otherworldly portals. It was generally believed that time was very different in their realms and to lose oneself in their hospitality over several days could mean years in our time. While many tales speak of the riches they hoard in these mounds, it is often at great cost and misfortune to anyone violating their sacred space or too keen to exploit their magical prowess. The same can be said of the underworld dwarves and elves in German folkore, who were believed to be the masters of metallurgy, often jealously guarding any caves from the unwarranted retrieval of ores. Beautiful limestone caves were often revered as their crafted palacial manors, and one didn't dare enter them without an offering for their consent. However, dealing with this folk warranted much the same caution as dealing with the fae. In old high German they were referred to as “Alben” from which the word for nightmare “Albtraum” descends, namely ones dreams being haunted by these otherworldly spirits, often as a prophetic warning. In Iceland and the Faroe Islands, they are called the “Huldufolk” or “hidden people”. It was customary for settlers to build them small lodgings to appease the encroachment of their domain.
Recently authorities in Reykjavik had cause to halt a road construction north of the town when bulldozers persisted in breaking down. The problem appeared to center on the removal of a particular boulder. A couple of Völvas were called upon to consult with the elves, and were informed that although the elves no longer lived in the boulder, they felt it should be removed in a dignified manner and not blown up as had been planned. Inevitably the construction workers followed their advice and formally removed the boulder without incident.
http://www.ismennt.is/vefir/ari/alfar/alandslag/aelvesmod.htm
Wight is an old English term that descends from the Germanic “Wicht”, which describes the “little people” folk legends found thoughout the European diaspora. To the Gaelic peoples, they were known as the “Sidhe”, denizens of ancient mounds and barrows thought to conceal their otherworldly portals. It was generally believed that time was very different in their realms and to lose oneself in their hospitality over several days could mean years in our time. While many tales speak of the riches they hoard in these mounds, it is often at great cost and misfortune to anyone violating their sacred space or too keen to exploit their magical prowess. The same can be said of the underworld dwarves and elves in German folkore, who were believed to be the masters of metallurgy, often jealously guarding any caves from the unwarranted retrieval of ores. Beautiful limestone caves were often revered as their crafted palacial manors, and one didn't dare enter them without an offering for their consent. However, dealing with this folk warranted much the same caution as dealing with the fae. In old high German they were referred to as “Alben” from which the word for nightmare “Albtraum” descends, namely ones dreams being haunted by these otherworldly spirits, often as a prophetic warning. In Iceland and the Faroe Islands, they are called the “Huldufolk” or “hidden people”. It was customary for settlers to build them small lodgings to appease the encroachment of their domain.
Recently authorities in Reykjavik had cause to halt a road construction north of the town when bulldozers persisted in breaking down. The problem appeared to center on the removal of a particular boulder. A couple of Völvas were called upon to consult with the elves, and were informed that although the elves no longer lived in the boulder, they felt it should be removed in a dignified manner and not blown up as had been planned. Inevitably the construction workers followed their advice and formally removed the boulder without incident.
http://www.ismennt.is/vefir/ari/alfar/alandslag/aelvesmod.htm
Scandinavian Magical Labyrinths
Originating in Sweden, these forms are found either shaped with lines of stones or carved out of peat. The earliest are found in the Västerås region of Sweden, dating roughly 100 BC. They were laid out on the “Ting” mounds of sacred burial sites, and appear to have had more of a cult association with the ancient goddesses Ull, Njard and Skädja .
Those dated from around 300AD onward are more commonly found in dense groups on the coast of Sweden and wherever they settled throughout the Baltic. This suggests they had come into popular use in fishing and trading communities; each having their own for ritual uses. In some cases they were used in rituals to calm sea storms or evoke favourable winds for sailing- in others, to insure a good catch of fish or perform a healing. There was a general superstition that shear bad luck was the work of the “little people” namely trolls. To see one on the boat as they were heading out to sea, could only mean trouble. Being as trolls were inclined to follow people like a curse, the object of the labyrinth was to lead them into the center of it, by walking its maze. Upon reaching the center, you then had to run the way back out and immediately head out to sea in order to effectively lose them. Thus such labyrinths are often referred to as “Troll's Circles”. In some places this practice carried on well into the 19th century.
The Saami used altar stones in the center of large labyrinths to make offerings or perform magical rites. It was believed, prophecies made in these enclosures were particularly powerful. More commonly the rites were performed to ward off predators from their reindeer herds.
Originating in Sweden, these forms are found either shaped with lines of stones or carved out of peat. The earliest are found in the Västerås region of Sweden, dating roughly 100 BC. They were laid out on the “Ting” mounds of sacred burial sites, and appear to have had more of a cult association with the ancient goddesses Ull, Njard and Skädja .
Those dated from around 300AD onward are more commonly found in dense groups on the coast of Sweden and wherever they settled throughout the Baltic. This suggests they had come into popular use in fishing and trading communities; each having their own for ritual uses. In some cases they were used in rituals to calm sea storms or evoke favourable winds for sailing- in others, to insure a good catch of fish or perform a healing. There was a general superstition that shear bad luck was the work of the “little people” namely trolls. To see one on the boat as they were heading out to sea, could only mean trouble. Being as trolls were inclined to follow people like a curse, the object of the labyrinth was to lead them into the center of it, by walking its maze. Upon reaching the center, you then had to run the way back out and immediately head out to sea in order to effectively lose them. Thus such labyrinths are often referred to as “Troll's Circles”. In some places this practice carried on well into the 19th century.
The Saami used altar stones in the center of large labyrinths to make offerings or perform magical rites. It was believed, prophecies made in these enclosures were particularly powerful. More commonly the rites were performed to ward off predators from their reindeer herds.
Death in Norse Paganism
The soul
There are at least two currently known interpretations of soul from accounts of ancient Norse belief. The last breath a person took was understood to be an evaporation of the life principle into a source of life that was primeval and common, and which was in the world of the gods, nature and the universe. There was also a "free soul" or "dream soul" that could only leave the body during moments of unconsciousness, ecstasy, trance and sleep. The conscious soul which comprised emotions and will was located in the body and it could only be released when the body was destroyed through decay or immolation. When the body had been broken down, the conscious soul could start its journey to the realm of the dead, possibly by using the free soul as an intermediary.
Funeral
The grave goods had to be subjected to the same treatment as the body, if it was to accompany the dead person to the afterlife. If a person was immolated, then the grave goods had to be burnt as well, and if the deceased was to be interred, the objects were interred together with him. The usual grave for a thrall was probably not much more than a hole in the ground. He was probably buried in such a way as to ensure both that he did not return to haunt his masters and that he could be of use to his masters after they died. Slaves were sometimes sacrificed to be useful in the next life. A free man was usually given weapons and equipment for riding. An artisan, such as a blacksmith, could receive his entire set of tools. Women were provided with their jewelry and often with tools for female and household activities. The most sumptuous Viking funeral discovered so far is the Oseberg ship burial, which was for a woman, obviously of elevated social status, who lived in the 9th century.
It was common to burn the corpse and the grave offerings on a pyre, in which the temperature reached 1,400 degrees Celsius; much higher than modern crematorium furnaces attain. All that would remain was some incinerated fragments of metal and some animal and human bones. The pyre was constructed so that the pillar of smoke would be as massive as possible in order to elevate the deceased to the afterlife.
On the seventh day after the person had died, people celebrated the sjaund, or the funeral ale that the feast also was called since it involved a ritual drinking. The funeral ale was a way of socially demarcating the case of death. It was only after the funeral ale that the heirs could rightfully claim their inheritance.If the deceased was a widow or the master of the homestead, the rightful heir could assume the high seat and thereby mark the shift in authority.
Ancestor worship
The grave is often described as an abode for the dead, and it was also the location of cultic rites. The tradition of putting out food and beer on the tumulus has survived into modern times, in some parts of Scandinavia. This tradition is a remainder of the ancestor worship that was common during early Norse culture. If the dead were taken care of, they would in return protect the homestead and its people, and provide for its fertility.
Afterlife
The ancestor worship of ancient Scandinavians appears to contradict another idea, i.e. that the deceased departed on a voyage to the realm of the dead, a realm which could be situated inside the mountain, on the other side of the sea, in the heavens or in the underworld. There is no logical connection between these two complexes of ideas, and scholars do not have any answers to the question whether the dead would remain for some time in the grave and later depart for the realm of the dead, what the purpose of the grave goods was, or if the ship in the barrow was to transport the deceased to the realm of the dead.
Helgafjell
Helgafjell, the "holy mountain" was one idea of the afterlife which appears in West Norse sources. This mountain could be a mountain formation in the vicinity, and it was so sacred that people could not look in its direction without washing their face first. In the holy mountain, the members of the Norse clans would lead lives similar to the ones they had lived in the world of the living. Some psychic people could look into the mountain and what they saw was not intimidating, but instead it was a scene with a warm hearth, drinking and talking.
Hel
This conception is in stark contrast to Hel's realm, the dreary subterranean abode ruled by its eponymous blue and black giantess Hel. The realm of punishment was a shore made of corpses called Náströnd within Hel. Her realm is separated from the world of the living by a rapid river across which leads the Gjallarbrú that the dead have to pass. The gates are heavy, and close behind those who pass it and will never return again. Hel is the final destination of those who do not die in battle, but of old age or disease. There is reason to assume that the ideas of Hel are coloured by Christian influences which taught that there was a realm of punishment in contrast toparadise. The word Helviti, which still is the name of Hell in modern Scandinavian languages means "Hel's punishment". It is not certain that the notion of Hel was very dark and dreary to pagan Scandinavians. In Baldrs draumar, we learn that Hel had decorated a lavish feasting table when she waited for Baldr to enter her halls. Still, it was probably not a very attractive destination, as the sagas tell of warriors who cut themselves with spears before dying in order to trick Hel into thinking that they had died heroic deaths in battle.
Valhalla
Valhalla is an afterlife destination where half of those who die in battle gather as einherjar, a retinue gathered for one sole purpose: to remain fit for battle in preparation for the last great battle; Ragnarök. In opposition to Hel's realm, which was a subterranean realm of the dead, it appears that Valhalla was located somewhere in the heavens. Odin's kingdom was primarily an abode for men, and the women who live there are the valkyries who gather the fallen warriors on the battle field and bring them to Odin's hall where they pour mead for them.
There is little information on where women went, but both Helgafjell and Hel's realm must have been open for women and the lavish gifts that could be bestowed on dead women show that they were understood to have an afterlife as well.
Fólkvangr
In Norse mythology, Fólkvangr ("field of the host"or "people-field or army-field") is a meadow or field ruled over by the goddess Freyja where half of those that die in combat go upon death, while the other half go to the god Odin in Valhalla. Fólkvangr is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson. According to the Prose Edda, within Fólkvangr is Freyja's hall Sessrúmnir. Scholarly theories have been proposed about the implications of the location.
“The Song of Grimner”
XIV. Falcvanger's towers claim my song,
These to Freya's right belong;
Who chief presiding at each feast,
Appoints his place to ev'ry guest:
Half of the slain by her's possest,
But Odin daily claims the rest.
Folkvangr is ninth, and there hath Freya power
To seat her daily guests around the board;
Daily she chooseth unto herself the half
Of fallen heroes, and half Odin owneth.
Freyja said: "Wake, maid of maids!
Wake, my friend!
Hyndla! Sister!
who in the cavern dwellest.
Now there is a dark of darks;
we will both
to Valhall ride,
and to the holy fane."
The soul
There are at least two currently known interpretations of soul from accounts of ancient Norse belief. The last breath a person took was understood to be an evaporation of the life principle into a source of life that was primeval and common, and which was in the world of the gods, nature and the universe. There was also a "free soul" or "dream soul" that could only leave the body during moments of unconsciousness, ecstasy, trance and sleep. The conscious soul which comprised emotions and will was located in the body and it could only be released when the body was destroyed through decay or immolation. When the body had been broken down, the conscious soul could start its journey to the realm of the dead, possibly by using the free soul as an intermediary.
Funeral
The grave goods had to be subjected to the same treatment as the body, if it was to accompany the dead person to the afterlife. If a person was immolated, then the grave goods had to be burnt as well, and if the deceased was to be interred, the objects were interred together with him. The usual grave for a thrall was probably not much more than a hole in the ground. He was probably buried in such a way as to ensure both that he did not return to haunt his masters and that he could be of use to his masters after they died. Slaves were sometimes sacrificed to be useful in the next life. A free man was usually given weapons and equipment for riding. An artisan, such as a blacksmith, could receive his entire set of tools. Women were provided with their jewelry and often with tools for female and household activities. The most sumptuous Viking funeral discovered so far is the Oseberg ship burial, which was for a woman, obviously of elevated social status, who lived in the 9th century.
It was common to burn the corpse and the grave offerings on a pyre, in which the temperature reached 1,400 degrees Celsius; much higher than modern crematorium furnaces attain. All that would remain was some incinerated fragments of metal and some animal and human bones. The pyre was constructed so that the pillar of smoke would be as massive as possible in order to elevate the deceased to the afterlife.
On the seventh day after the person had died, people celebrated the sjaund, or the funeral ale that the feast also was called since it involved a ritual drinking. The funeral ale was a way of socially demarcating the case of death. It was only after the funeral ale that the heirs could rightfully claim their inheritance.If the deceased was a widow or the master of the homestead, the rightful heir could assume the high seat and thereby mark the shift in authority.
Ancestor worship
The grave is often described as an abode for the dead, and it was also the location of cultic rites. The tradition of putting out food and beer on the tumulus has survived into modern times, in some parts of Scandinavia. This tradition is a remainder of the ancestor worship that was common during early Norse culture. If the dead were taken care of, they would in return protect the homestead and its people, and provide for its fertility.
Afterlife
The ancestor worship of ancient Scandinavians appears to contradict another idea, i.e. that the deceased departed on a voyage to the realm of the dead, a realm which could be situated inside the mountain, on the other side of the sea, in the heavens or in the underworld. There is no logical connection between these two complexes of ideas, and scholars do not have any answers to the question whether the dead would remain for some time in the grave and later depart for the realm of the dead, what the purpose of the grave goods was, or if the ship in the barrow was to transport the deceased to the realm of the dead.
Helgafjell
Helgafjell, the "holy mountain" was one idea of the afterlife which appears in West Norse sources. This mountain could be a mountain formation in the vicinity, and it was so sacred that people could not look in its direction without washing their face first. In the holy mountain, the members of the Norse clans would lead lives similar to the ones they had lived in the world of the living. Some psychic people could look into the mountain and what they saw was not intimidating, but instead it was a scene with a warm hearth, drinking and talking.
Hel
This conception is in stark contrast to Hel's realm, the dreary subterranean abode ruled by its eponymous blue and black giantess Hel. The realm of punishment was a shore made of corpses called Náströnd within Hel. Her realm is separated from the world of the living by a rapid river across which leads the Gjallarbrú that the dead have to pass. The gates are heavy, and close behind those who pass it and will never return again. Hel is the final destination of those who do not die in battle, but of old age or disease. There is reason to assume that the ideas of Hel are coloured by Christian influences which taught that there was a realm of punishment in contrast toparadise. The word Helviti, which still is the name of Hell in modern Scandinavian languages means "Hel's punishment". It is not certain that the notion of Hel was very dark and dreary to pagan Scandinavians. In Baldrs draumar, we learn that Hel had decorated a lavish feasting table when she waited for Baldr to enter her halls. Still, it was probably not a very attractive destination, as the sagas tell of warriors who cut themselves with spears before dying in order to trick Hel into thinking that they had died heroic deaths in battle.
Valhalla
Valhalla is an afterlife destination where half of those who die in battle gather as einherjar, a retinue gathered for one sole purpose: to remain fit for battle in preparation for the last great battle; Ragnarök. In opposition to Hel's realm, which was a subterranean realm of the dead, it appears that Valhalla was located somewhere in the heavens. Odin's kingdom was primarily an abode for men, and the women who live there are the valkyries who gather the fallen warriors on the battle field and bring them to Odin's hall where they pour mead for them.
There is little information on where women went, but both Helgafjell and Hel's realm must have been open for women and the lavish gifts that could be bestowed on dead women show that they were understood to have an afterlife as well.
Fólkvangr
In Norse mythology, Fólkvangr ("field of the host"or "people-field or army-field") is a meadow or field ruled over by the goddess Freyja where half of those that die in combat go upon death, while the other half go to the god Odin in Valhalla. Fólkvangr is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson. According to the Prose Edda, within Fólkvangr is Freyja's hall Sessrúmnir. Scholarly theories have been proposed about the implications of the location.
“The Song of Grimner”
XIV. Falcvanger's towers claim my song,
These to Freya's right belong;
Who chief presiding at each feast,
Appoints his place to ev'ry guest:
Half of the slain by her's possest,
But Odin daily claims the rest.
Folkvangr is ninth, and there hath Freya power
To seat her daily guests around the board;
Daily she chooseth unto herself the half
Of fallen heroes, and half Odin owneth.
Freyja said: "Wake, maid of maids!
Wake, my friend!
Hyndla! Sister!
who in the cavern dwellest.
Now there is a dark of darks;
we will both
to Valhall ride,
and to the holy fane."