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Monument of Nicholas I. St Petersburg, Russia.

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Наверняка совершаю ошибку, но пусть хоть где-то еще будут эстеты на восточную аушку ~

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Heathenry: The Blót

A blót (blote) is an incredibly important ritual that a heathen can incorporate into their practice. It can be as simple or as ornate as you wish. It can be held alone or with others. It can be indoors or outdoors. It is not binding rules of a blót that makes it special, but rather the reasoning behind it. It is a time where you can set aside everything to honor the gods. So what is a blót anyway?

The word comes from Proto-Germanic blōtą, meaning to worship with sacrifice. The Old Norse word, blóta, has been used within such words as blót-hús (house of worship).

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In Heimskringla, written by Snorri Sturluson, one can get a clear picture of the purpose and feeling of a blót.

The text below speaks of a blót held by Sigurd Håkonsson, son of the first jarl of Hlaðir: Håkon Grjotgardsson.

Sigurd, earl of Hlader, was one of the greatest men for sacrifices, and so had Hakon his father been; and Sigurd always presided on account of the king at all the festivals of sacrifice in the Throndhjem country.

It was an old custom, that when there was to be sacrifice all the bondes should come to the spot where the temple stood and bring with them all that they required while the festival of the sacrifice lasted.

To this festival all the men brought ale with them; and all kinds of cattle, as well as horses, were slaughtered, and all the blood that came from them was called “hlaut”, and the vessels in which it was collected were called hlaut-vessels.

Hlaut-staves were made, like sprinkling brushes, with which the whole of the altars and the temple walls, both outside and inside, were sprinkled over, and also the people were sprinkled with the blood; but the flesh was boiled into savoury meat for those present.

The fire was in the middle of the floor of the temple, and over it hung the kettles, and the full goblets were handed across the fire; and he who made the feast, and was a chief, blessed the full goblets, and all the meat of the sacrifice.

And first Odin’s goblet was emptied for victory and power to his king; thereafter, Niord’s and Freyja’s goblets for peace and a good season.

Then it was the custom of many to empty the brage-goblet; and then the guests emptied a goblet to the memory of departed friends, called the remembrance goblet.

Purpose

While it is more common to hold a blót for the gods, you may also sacrifice to the landvættir (land wights), the álfar, the dísir, or your ancestors. In heathenry, the idea of “a gift for a gift” runs deep within our practice, just as Odin gave his eye for his wisdom. You will most likely never see a heathen get down on their knees and pray to a god (or an ancestor) for help without giving anything in return. Instead, you will see them give a sacrifice (whether it be a physical item or an action) and ask for the strength in helping them achieve what they wish to achieve.

A side note: as a heathen you should be primarily looking to your ancestors for help in your daily life. While it’s important to honor the gods for all the gifts they have given (that is if they’ve taken the time to give you any) - they do not and will never care for you as much as your ancestors do.

A blót does not need to be held just because you have a request. A blót may also be held simply to honor any of the beings I’ve listed above. There is no wrong reason to hold a blót, just so long as it is done with respect.

Specific Blóts

Many heathens hold a blót during a specific time of the year. While a blót can be held anytime, here are only a handful that are held during certain times of the year:

*Winter Nights (vetrnætr)

*Dísablót

*Yule Blót

*Sigrblót

There are many others, some held as a tradition only in certain countries and to certain gods, so feel free to research these if you wish to incorporate them into your practice!

Offerings

While the slaughtering of animals has come out of style for modern heathens, there is still much to give to the gods during a blót. The most popular choice is alcohol, usually mead, or for those who are not able to drink alcohol, juice or any other non-alcoholic beverage will suffice.

A blót can be as simple or as detailed as you wish to make it. The same goes for any offerings you wish to give. Some have even offered weapons, sex, poetry, or food alongside (or rather after giving) their alcoholic (or non-alcoholic) gift.

The important part is not the expense of what you’re giving, so if you cannot afford expensive alcohol, do not think you are not worthy of holding a blót. As I’ve said above, as long as it is done with true intent and respect, then you are doing it right.

Other Items

Along with your drink of choice, you should have something to hold the drink in to pass around. The typical go-to item is a drinking horn, however anything that can hold liquid will be just fine. Along with your horn (or cup) you will also want to have a hlautbowl, or an honoring bowl, for the libation at the end. Some people opt to have a sprig of evergreen so that they may sprinkle the drink that is being offered as a blessing.

Of course, anything else you see fit is welcome at a blót such as statues of the deities, a lit fire, weaponry, etc. It is supposed to be an occasion that you put your heart into, so include items with meaning.

Hallowing the Space

While one can hold a blót anywhere, just so long as the space has been hallowed, our ancestors mostly held their ceremonies in sacrificial sites. One example is Onsholt, Odin’s Holt, located in Jutland. However, unless you are lucky enough to be in a sacred site, you will most likely have to hallow a new one that is closer to you.

You may use a hörgr (an altar made of stones, a sacred space outside as opposed to a hof which is a sacred building) or a vé (a shrine, like most of us have for the gods within our homes) for your space. You can also hold your blót within a lund (grove), or a haug (sacred mound). While some places, such as sacred mounds, are not within our reach – it is best to create a space that feels right.

Before inviting the gods to witness what you have to offer them, it is important to hallow the space in which you will be hosting them. The ritual of hallowing a space absolutely varies from person to person but generally follows the same outline.

For example, when I hallow a space I have not ever used for ritual purposes, I first make an offering to the landvættir by giving honey, milk, or bread. I then call upon Thor to consecrate and protect the space in which I am about to use. I then hallow each item I will be using for the ritual by making the sign of Mjölnir over each object (think of it as an upside down T) and asking the deities that will be honored to accept each item that will be offered. After, I set up my items as they will be placed for the ritual itself.

The Blót

Depending on who you are with and what you wish to achieve, the ritual will vary greatly. Usually, when holding a blót with a kindred, the Goði or Gyðja will lead. However, your blót does not need to be as intricate as they can sometimes get when working with a kindred.

After hallowing the space, as I’ve mentioned above, you will invoke the deity (or your ancestors, wights, etc) to be present. It is then time to pass around the mead (or whatever liquid you have) and make a toast to the deity. Usually there is more than one round of passing the vessel in which the drink is in. Some people opt to use this time to honor a different deity. In that case, invoke the deity and pass your drinks again. When given the drink you may speak aloud to the deity, honoring their name and their deeds, or you may simply say a simple hail to them such as, “Hail Odin!”. After each round, empty the remaining drink into the hlautbowl and refill your horn.

When the passing of the drink is finished, again, pour the remaining drink into the hlautbowl. At this point, you can take the sprig of evergreen (if you have it) and sprinkle the drink from the hlautbowl all around the space in which you’ve held the blót, or on the altar or shrine, if you have one. You can even sprinkle it on the foreheads of the attendants as a blessing. If you do not wish to do this, you can then pour the contents of the hlautbowl into the Earth and thank the gods (or whoever you invited) for attending.

While the blót can end there, some opt to continue their celebrations after, especially if sharing this time with other heathens. It is a great way to bring frith into the space, and a even greater way to build the bond between you and your folk. Eat, drink, and be merry.

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There are so many other ways to host a blót. As long as it’s done with heart, feeling, and honor – you are doing it right. Thank you for reading.

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Ksenia Svincova art

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My sister just said to me "why should I be sad about robespierre's death? wasn't he evil?" could you respond to this??

The answer to your sister’s question: because Robespierre has wrongfully become one of the most vilified people in all of human history. Because Robespierre was killed in a conspiracy that successfully stained his name for hundreds of years after, because he advocated and fought for equality, and because he’s a great example of what happens when good people and good intentions become overwhelmed by chaotic political circumstances.

Rather than debate violence’s necessity or lack thereof in revolution, rather than inspect the darker portions of power and struggle, it’s generally easier to make an exaggerated cartoon villain of Robespierre. This cartoonish vision is what’s fed to people to this day. We’re taught in school (at least in the U.S.) that Robespierre was a power-hungry maniac who singlehandedly sent hundreds off to the guillotine for the sake of some bizarro sense of purity. Basically we’re taught that Robespierre was evil, that he was Grand Dictator of France, and that we should hate him. Also we’re generally taught history in a way that lacks nuance and removes context. This isn’t to say that one can’t make moral judgements on history, but it is to say that it’s easier to make blanket condemnations than explore the nuances of history that are frequently more grey than black & white.

I would, if you care to discuss this with your sister, let her know that this impression of Robespierre as bloodthirsty dictator is false. Many historians (in fact I would say the majority of historians specializing in the French Revolution) agree this is not by any means an accurate depiction of Robespierre.

[above: Robespierre]

1) Robespierre wasn’t a bloodthirsty sadist.

Earlier on Robespierre argued against the death penalty (1791). He also argued against slavery. Robespierre argued that all men, including the poor and slaves, should all have the same rights. He was quite concerned with poverty and corruption in the Catholic Church. As a lawyer he consistently defended the poor, and would advise them on how to settle out of court (so basically he didn’t make much money from it). This was somebody who was committed to and advocated for equality. He was remarkably less sexist than many of his contemporaries. He fought for women to be accepted into the Academy of Arras in his hometown.

An example of Robespierre’s lack of sadism: he argued against war with foreign powers during the early 1790s. At the time the Girondin faction was calling for war out of hopes that the chaos would reveal the King as treasonous. Robespierre, rather reasonably, thought this was a terrible idea and that it would hurt France. He turned out to be right.

2) Robespierre wasn’t a dictator, and wasn’t even in charge. Also Robespierre did not as an individual send hundreds of people directly to the guillotine. Oh also, all this business about Robespierre wanting to kill all the impure (yes this was taught to me in high school) is patently false.

[above: the Committe of Public Safety, with Saint-Just first on the left, and Robespierre just after him]

Robespierre held some sway since many respected him as principled and consistent, but regarding governmental positions of actual legal power he was only in one for a single year. He served as one of twelve men on the Committee of Public Safety. The members were elected by the Convention (governing body of France at the time). The CoPS would put out arrest warrants, some of which Robespierre signed. Those who received arrest warrants were sent to the Revolutionary Tribunal for trial. Those found guilty were, yes, sent to the guillotine. In Paris nearly a quarter of people who faced trial ended up living. As somebody personally against the death penalty, this is not something I morally approve of, but one has to understand the chaotic, desperate, and fearful context France was living under during this precise time. Robespierre signed the least amount of warrants on the Committee. Later on during the single year he served on the Committee, Robespierre stopped attending meetings regularly. He would only rarely show up. Arguably, he was extremely disillusioned and depressed by the state of affairs during this time. Robespierre wasn’t a mastermind of the Terror (a violent effort to eliminate internal and external enemies of France, a policy voted for and supported by many deputies) but he did support a limited Terror that would be removed as soon as France was stable. France, at the time, was not stable. The political culture at the time was wrought, in my opinion, with fear and paranoia. Many of these fears were justified as there were some conspiracies, including the conspiracy to put Robespierre and his followers to death because 1) people feared he might put them to death, though he was hardly in the state to do so and 2) because they wanted to use Robespierre as a scapegoat for the worst of the Terror. Arguably the most dangerous position to be in during this time was that of revolutionary leader or deputy. Members of the Convention, and their associates, had the most to be worried about. The infamous adage ‘the Revolution devours its children’ comes to mind. Many deputies and their families/friends lost their life in factional disputes, including Robespierre.

3) Robespierre’s legacy was smeared after his death by surviving extremists in order to pin the worst of the Terror on him. 

A scapegoat was needed. This isn’t a flimsy conspiracy theory, either. Participants in the plot confessed to it. There is historical evidence. People did so to save their own heads and remain in power as part of a new government.

4) And now for the fluffy reasons. 

Robespierre’s intense connection with his younger colleague Saint-Just, one that I think was likely homosexual, would be one.

[above: Saint-Just and Robespierre]

There are also his amusing attempts at poetry, his love for birds, his anxiety speaking publicly, his dry sass, his sensitivity, his tendency to break down into tears, and the fact that he survived the death of his mother and his mostly-absent and fully-alcoholic father.

That’s all I’ve got for now!

Also, if you’d like to send her article links, here are two articles. The first is a scholar’s debunking of ten myths about the French Revolution, several regarding Robespierre. The second is a useful and straight-forward article about Robespierre specifically:

http://blog.oup.com/2015/07/ten-myths-french-revolution/

http://www.historytoday.com/marisa-linton/robespierre-and-terror

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Favourite Overwatch Characters + Their Skin — Mercy + Pink

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Personal Interpretations: The Giants

Skadi & Loki, a goddess and a god both with giant parents.

Last night, while working with other art, I had this sudden messy thought plop up in my head that really clicked with how I read Edda, and because this blog is all about me retelling the stories how I understand them, I thought I should put the thought up here too. Kinda like how I work with the elves and dwarves (grouping them together as fae-type creatures for art’s sake).

What is said in Edda

Giants (jötnar, thursar) are the first living creatures in the universe. The physical world itself was built from the ancestors of all “present day” giants (or those living “one day, once upon a time” when all the mythical stories take place).

Many giants marry the human-like Asgardian gods (Æsir, Vanir) and have human-like offspring with them. That being said, they don’t seem to follow any rules of being a human - they have children who are animals, they shift their sex and/or gender, and they can appear as massive and frightening and friendly and person-sized the next. Many of the giants also have names such as Rumbling-thunder-sound (Farbauti), Wildfire (Logi), Lightning-bolt (Byleist), Thunder-crash (Thrymr) and Glow (Glut). They’re stronger in magic than most gods - they are almost always shapeshifters, and skilled with illusions that make the world look different from what it really is.

How I make sense of this

The giants are both manifestations and concrete building blocks of nature. They live “in the East”, which is often a cold and dark and bad place in Norse mythology, but also just an “unknown”.

This is not about theology or folklore, this is about the inner logic of stories. I draw everyone in Asgard as human in appearance, because that’s the most effective way of telling something to a human audience (I assume you all are). But if I were to draw “what a giant really looks like” I couldn’t pick one right answer. There are so many different shapes to choose from - Thjazi is always mentioned as a great eagle, his daughter Skadi as a young woman, Freyr’s wife Gerd as well, while some giants we meet are massive as mountains or just old women.

And Loki has no constant pick at all. That makes the most sense in-story.

To get the stories to make sense, the giants have no fixed shape. I could call them “elementals” but that doesn’t quite cover names like Old Age (Elli) or Coming Sorrow (Angrboda). But yeah, forces of life and nature. They just pick one body they like best, and if it isn’t suitable, they can shift to another.

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meanings of runes!

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Lövmånad : kaiRuatr : auk : anutr : auk : utamr : rita : stain : at : byrstain : · bruþur : sin  : saR uaR : austr · miþ : ikuari : trik : snialan : sun : lifayaR x - “Gervat and Anund and Otam rose this stone after Byrsten, their brother, who was eastwards with Ingvar, a swift youngling, son of Livö.” 

© Forndom

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God of War: Norse Gods

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Who Has the Right?

Edda as a basis for religion VS Edda as a cultural product

Is Nordic folklore and ancient mythology comparable to theologically revised sacred texts of big, living religions, and why does this blog translate names and terms to English, when there are words that could be used in their Norrönt (Old Norse) form? Your right to revive and practice a folk religion does not override another’s right to embrace their own cultural history. Hi, welcome to my TED talk.

This was supposed to be a short reply but I wanted to share more of my thoughts on the topic. Sparked from a little discussion with @trollkatt who brought up some valid points and worries of her own, but who I have to disagree with, to an extent. This is in no way a callout post, just a way for me to make clear why I write this blog like I do!

Check the blog tag #for starters if you’re interested in reading some more background information about Edda and the viking mythology, and #essays if you want to read more of my musings!

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Ancient Alphabets. Thedan Script - used extensively by Gardnerian Witches Runic Alphabets - they served for divinatory and ritual purposes, as well as the more practical use; there are three main types of Runes; Germanic, Scandinavian/Norse, and Anglo-Saxon and they each have any number of variations, depending on the region from which they originate  Celtic and Pictish - early Celts and their priests, the Druids, had their own form of alphabet known as “Ogam Bethluisnion”, which was an extremely simple alphabet used more for carving into wood and stone, than for general writing, while Pictish artwork was later adopted by the Celts, especially throughout Ireland Ceremonial Magick Alphabets - “Passing the River”, “Malachim” and “Celestial” alphabets were used almost exclusively by ceremonial magicians

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Russian cavalry after the 1805 uniform changes, plate by John Mollo from the book “ Uniforms of the Imperial Russian army”

From left to right:

Trooper of the Ahtyrski Hussars, 1803-1809

Officer of the Orenburg Cossacks, 1801-1809

Junior officer of the Polish lancers, 1807

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I don’t know why I did this.

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Tenets of the Gods

Baldr: The brightness of life. Let your presence be inspiring and beautiful to all. Allow your joy to radiate from within and become your aura. Bragi: Believe in the power of your words. Speak carefully with thought and precision. Let your praise empower and strengthen, and your insults dishearten and wither. Eir: Seek the cure. Help those in need, and offer comfort in whatever form you can. Reject the corruption of disease, any affliction can be treated and healed with the right approach. Fenrir: Destroy your chains and those who forge them. Never be cowed or submit in fear, reason should be met with respect but dominion with insurrection. Forseti: Deliver the beneficial compromise. Let peace be brokered and unnecessary conflict be evaded, good faith be honoured and deception be castigated. Freyja: Bask in your glory and empowerment. Let pleasure be a virtue, and self-determination be the basis of your strength. Revel in your emotions for they are your power. Freyr: Advance the endeavour of growth. Nurture life in all its forms and display the beauty of progeneration. Anything can take root and grow given the right conditions. Frigga: Provide and protect. Let all you care for be comfortable and safe, and no need be denied. The fire can warm but also burn. Heimdall: Vigilance and caution. A misstep may bring misery and an unheard word, disaster. The way forward is clear and danger is transparent, when the time is taken to identify it. Hela: Death is but the other half of life. Let stillness be, and quiet guide your thoughts. Endings should be neither sought nor feared, an end is but the opportunity for further beginnings. Idunn: Wisdom in youth. Let the words of babes ring with your consciousness and seek the truth held in their innocence, ignorance is found in the dismissal of the young. Loki: Freedom in fun and change. Do not be bound by norms and civility, evil is often disguised as order, and the fabricated as natural. The good thing is not always the common thing, deviation can lead to delight. Modi: Evolve and progress. Find no contentment in maintaining a status quo. Each day be better than yesterday, see the good of your forebear and strive to excel further. Seek, always, the betterment of your theory and actions. Njord: Ebb and flow, give and take. Action begets reaction, matter demands a void, for happiness there must be sadness, for gain there must be loss. Balance is a virtue, no one approach can suit every obstacle. Odin: Wise and learned. Always search for the opportunity to learn, wisdom is found in the diversity of life. Give your knowledge freely and be gracious in reception, a mind in isolation is a mind that does not grow. Sif: Be proud and know your worth. Demand your place and your right to exist in the world. Pay mind to fair criticism but reject detractors wholly. Take pride in yourself, and seek betterment for your own sake. Sigyn: Steadfast and devoted. Stand firmly for what you believe, keep loyal to that you love. Nothing worth doing is easy, no worthwhile thing is effortless. Love takes work, and ideals require labour. Skadhi: Justice through vengeance. Vileness be met with viciousness, the unforgivable can not be forgiven, though reason may temper rage. Covert, can be calamity, and war kept for a better day. Thor: Powerful protection. Vie for strength in soul and arm, to protect is to persevere against evil, contest not only in arms but in wills. To bring joy against misery, hope against despair, and a hammer against tyranny. Tyr: Honour and sacrifice. Victory is not always decisive, a small win leads to the larger success, a minor loss can avert the grander. Achievement can come in portion just as well as in entirety. Ullr: Mirth in contest. Appreciate fair competition and find joy in the fight, to train you must have a partner, to win - a rival. In loss be grateful for the challenger and in victory, for the challenge. norsegodcalls These are some personal interpretations of the kinds of values and virtues that the gods each have, written up as specific tenets.

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Nordic Languages VS Edda PT 1

MYTHS ABOUT THE LANGUAGE OF MYTHS // Viking Stories 101-blog, 21st of April 2018

PART 1 // PART 2

So why does everyone write Odin differently? Why do I have to see so many misspellings of my favourite Norse deity? Where can I find the real truth of how Jörmungandr’s name is supposed to be said? The truth is that we don’t know, and maybe we shouldn’t even care about that so much. This is an introduction to some present-day Scandinavian languages, their history and the spelling issues with Edda.

Check the blog tag #for starters if you’re interested in reading some more background information about Edda and the viking mythology, and #essays if you want to read more of my musings! 

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Nordic Languages VS Edda PT2

MYTHS ABOUT THE LANGUAGE OF MYTHS // Viking Stories 101-blog, 21st of April 2018

PART 1 // PART 2

So why does everyone write Odin differently? Why do I have to see so many misspellings of my favourite Norse deity? Where can I find the real truth of how Jörmungandr’s name is supposed to be said? Read part one first!

Check the blog tag #for starters if you’re interested in reading some more background information about Edda and the viking mythology, and #essays if you want to read more of my musings!

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