Þórr siðr
TGlist рейтингі
0
0
ТүріҚоғамдық
Растау
РасталмағанСенімділік
СенімсізОрналасқан жері
ТілБасқа
Канал құрылған күніFeb 12, 2024
TGlist-ке қосылған күні
May 28, 2024"Þórr siðr" тобындағы соңғы жазбалар
14.02.202519:30
“jam quod Thoronis sive Tiermes idem Solem etiam est fanum.”
“Now it is said that the shrine of Thor or Tiermes, is the same as the Sun.”
“Now it is said that the shrine of Thor or Tiermes, is the same as the Sun.”
12.02.202500:48
A prayer to Þórr and Sif I wrote for a brother for the wellbeing of his homestead:
Hail the Holder of Earth,
with his gift of grain all,
and his growth of grass tall;
Dweller in the Good Mother’s embrace, make the rain fall.
Hail the Holder of Earth,
with his gift of grain all,
and his growth of grass tall;
Dweller in the Good Mother’s embrace, make the rain fall.
09.02.202516:25
The Þórr siðr is on X.
Follow the link here to follow.
Follow the link here to follow.
09.02.202516:16
Jan De Vries in his Altnordisches Etymologiches Wörterbuch calls Þórr’s hall Bilskirnir der unvergängliche or the imperishable hall.
The most typical translation found online is “lightning-crack”, but unfortunately this is improbable with how bil and skírr are used in Old Norse; the name undoubtedly derives from bil (to break, crack, or fail) and skirr (to prevent, bar, or to shun).
A more apt translation is “the hall that does not fail” or “the hall that does not break”. These translations are more in line contextually with his home and realm being consistently associated with strength, might and endurance through the use of the þrúð- prefix, which is consistently associated with Þórr.
The most typical translation found online is “lightning-crack”, but unfortunately this is improbable with how bil and skírr are used in Old Norse; the name undoubtedly derives from bil (to break, crack, or fail) and skirr (to prevent, bar, or to shun).
A more apt translation is “the hall that does not fail” or “the hall that does not break”. These translations are more in line contextually with his home and realm being consistently associated with strength, might and endurance through the use of the þrúð- prefix, which is consistently associated with Þórr.
01.02.202522:20
This morning we found a vulture devouring the entrails and picking at the spine from our recent blót which I had offered to Óðinn.
Mjök góðu heilli.
Mjök góðu heilli.
01.02.202518:13
A folk poem from Sjælland about Þórr and his connection to summer:
Thor’s beard in this poem is the thunderclouds, which brings the rain.
The walls the children are under is the roof of the house they must stay in during the long winter.
April is the traditional beginning of summer.
The mottled, or spotted hood/hat is the cirrocumulus or altocumulus clouds; indicative of changing weather.
His hearth is the sun.
There is a deep folk memory throughout Scandinavia of Þórr initiating the summer, with the divine logic of his cult being closely associated with seasonal weather, the growth of the grass, barley, and the health of animals on the farmstead.
Thor med sit skæg
lokker små börn ud under væg;
april med sin brogede hue
jager dem igen ind i sin grue.
Thor with his beard
lures the bairn out from under the walls;
April with his mottled hood
drive them again into his hearth.
Thor’s beard in this poem is the thunderclouds, which brings the rain.
The walls the children are under is the roof of the house they must stay in during the long winter.
April is the traditional beginning of summer.
The mottled, or spotted hood/hat is the cirrocumulus or altocumulus clouds; indicative of changing weather.
His hearth is the sun.
There is a deep folk memory throughout Scandinavia of Þórr initiating the summer, with the divine logic of his cult being closely associated with seasonal weather, the growth of the grass, barley, and the health of animals on the farmstead.
30.01.202500:30
In the end, Þórr didn’t actually take the buck he was offered by the woman, but resigned himself to other goods. It’s actually a funny part of the saga. Give it a read.
30.01.202500:25
In Egils saga einhenda ok Ásmundar berserkjabana, a simple offering format is outlined in a statement by a jötunn woman who is being tormented by her sisters:
The format is:
1) Promise to the deity
2) Dedication of an animal
3) Requested action in exchange for the animal
In the instance of this saga, this is not an explicit sacrifice by the petitioner at that moment, but like in other sagas, the long-term cultivation of an animal to give as a sacrifice to the deity at the appointed time.
This is similar in function to the dedication of Freyfaxi by Hrafnkell Freysgoði in Hrafnkels saga. In a later part of the saga, the horse is sacrificed to Freyr.
A similar event occurs in Flóamanna saga, when Þorgils Þórðarson during his tumult with the god Þórr after his conversion, realizes that one of the oxen he has aboard his ship was one he dedicated to him. He had the ox thrown overboard to propitiate Þórr, as Þórr wanted what he was owed.
Hét ek þá á Þórr at gefa honum hafr þann, sem hann vildi velja, en hann skyldi jafna með oss systrum.
I then vow to Þórr to give him a buck of his choosing, but he should make even with us sisters.
The format is:
1) Promise to the deity
2) Dedication of an animal
3) Requested action in exchange for the animal
In the instance of this saga, this is not an explicit sacrifice by the petitioner at that moment, but like in other sagas, the long-term cultivation of an animal to give as a sacrifice to the deity at the appointed time.
This is similar in function to the dedication of Freyfaxi by Hrafnkell Freysgoði in Hrafnkels saga. In a later part of the saga, the horse is sacrificed to Freyr.
A similar event occurs in Flóamanna saga, when Þorgils Þórðarson during his tumult with the god Þórr after his conversion, realizes that one of the oxen he has aboard his ship was one he dedicated to him. He had the ox thrown overboard to propitiate Þórr, as Þórr wanted what he was owed.
28.01.202506:15
“Veizt þú eigi ódauðlig goð vera Óðinn, Þórr ok Frey, Frigg ok Freyju, er konungar göfga?”
“Don't you know that Óðinn, Þórr and Frey, Frigg and Freyja, who are honored by kings, are undying gods?"
Vítuss saga, AM 180 b folio.
“Don't you know that Óðinn, Þórr and Frey, Frigg and Freyja, who are honored by kings, are undying gods?"
Vítuss saga, AM 180 b folio.
27.01.202514:11
Some additional points:
The other instances of prophecy (the primary practice associated with seiðr), Oðinn is not the one prophesying. In Baldrs draumar, he raised up a dead witch in the underworld to tell him what he needed to know.
The instances of prophecy as mentioned in Ynglinga saga 7 are of an euhemerized version of him, and therefore should be looked at with some scrutiny. The saga gives a specific overview of what these different practices and types of magic are, but his association is primarily with galdr, shapeshifting, weather/element manipulation, battle-sorcery, herb-magic, and knowing the language of birds. Some of the practices such as shapeshifting are reminiscent of the Sámi Noadi practices. They are also said to be able to send out their spirit in the forms of animals while their bodies are sleeping.
In the instance of his impregnation of Rindr, Sigurðardrápa denotes this was accomplished by seiðr (seið Yggr til Rindar), but in Grógaldr it is denoted as galdr (þann gól Rindi Rani).
The accusation of the Samsø episode in Lokasenna in my view is really just that, an accusation, which is the premise of the senna style poetic form. Óðinn here is said to have used a drum like völva. He was said to have vitka líki fórtu verþjóð yfir, or have fared in the likeness of a warlock over men. The term vitka used has a connotation of controlling the senses, such as in vitkask, which refers to the recovering of one’s senses, or recovering from being in a swoon. The term vitka is associated with Finns (finnvitka, meaning to bewitch like a Finn), as they (or their mixed descendants) are typically the purveyors of sorcery in the sagas. In this lost story, it’s likely that Óðinn had used sorcery to control the senses of the men on Samsø.
My personal view on the matter is that Óðinn being a god, is not subject to the moralities of men. When in preparation for the Ragnarok, he must do what must be done and use every potential resource possible.
The other instances of prophecy (the primary practice associated with seiðr), Oðinn is not the one prophesying. In Baldrs draumar, he raised up a dead witch in the underworld to tell him what he needed to know.
The instances of prophecy as mentioned in Ynglinga saga 7 are of an euhemerized version of him, and therefore should be looked at with some scrutiny. The saga gives a specific overview of what these different practices and types of magic are, but his association is primarily with galdr, shapeshifting, weather/element manipulation, battle-sorcery, herb-magic, and knowing the language of birds. Some of the practices such as shapeshifting are reminiscent of the Sámi Noadi practices. They are also said to be able to send out their spirit in the forms of animals while their bodies are sleeping.
In the instance of his impregnation of Rindr, Sigurðardrápa denotes this was accomplished by seiðr (seið Yggr til Rindar), but in Grógaldr it is denoted as galdr (þann gól Rindi Rani).
The accusation of the Samsø episode in Lokasenna in my view is really just that, an accusation, which is the premise of the senna style poetic form. Óðinn here is said to have used a drum like völva. He was said to have vitka líki fórtu verþjóð yfir, or have fared in the likeness of a warlock over men. The term vitka used has a connotation of controlling the senses, such as in vitkask, which refers to the recovering of one’s senses, or recovering from being in a swoon. The term vitka is associated with Finns (finnvitka, meaning to bewitch like a Finn), as they (or their mixed descendants) are typically the purveyors of sorcery in the sagas. In this lost story, it’s likely that Óðinn had used sorcery to control the senses of the men on Samsø.
My personal view on the matter is that Óðinn being a god, is not subject to the moralities of men. When in preparation for the Ragnarok, he must do what must be done and use every potential resource possible.
27.01.202514:09
Heill Þórr!
25.01.202519:01
There is no need for exhaustive rhetoric, nor a need for explanation on why we commit ourselves to our ancestral customs. The Gods established the customs, setting them down as law, and our forefathers maintained them for generations.
We are now in the age of reclamation, where we as true believers must reaffirm our faith in the Gods by practicing the customs as they have been passed down to us in the existing literature and material culture that we are fortunate to have. This will set the next generation of our kind up for success as we continue to rebuild.
Here is a look at some of the perspectives of historical heathens on the why behind their practice:
The same sentiment is echoed by Ásbjörn of Meðalhús in his speech to king Hákon the Good, when the king bade his subjects to convert to Christianity in Hákonar saga góða:
Not everything needs a debate or a dissertation.
Keep it simple, keep it direct, and keep the customs.
We are now in the age of reclamation, where we as true believers must reaffirm our faith in the Gods by practicing the customs as they have been passed down to us in the existing literature and material culture that we are fortunate to have. This will set the next generation of our kind up for success as we continue to rebuild.
Here is a look at some of the perspectives of historical heathens on the why behind their practice:
Altera sa est opinio bona de majoribus suis, qui existimant non suiss ineptos, ut nescirent, quid pro numine deberent venerari.
The other is a good opinion of their elders, who think that they are not so stupid as to not know what they should venerate as a deity.
Lapponia, Johannes Schefferus
Imo hanc putant se debere illis reverentiam, ut ne recedant ipsorum instititutis, & per hoc inscitiæ vel impietas eos argo.
Indeed, they think they owe them this reverence, so that they may not depart from their own inclinations, and thereby accuse them of ignorance or impiety.
Lapponia, Johannes Schefferus
Superstitiones majorem suorum diligunt plurimum, ac pro ratione istoc afferunt, quod sic vixerint & majores, quos parentes antiquos appellant, talesque ritus adhibuerint & usurparint. Accedit & tertia causa, inveterata consuetudo. Nam & ipsa aegre traditur oblivioni, cum presertim legis instar habeat.
Superstitions of their elders they love the most, and as a reason they adduce that their elders, whom they call their ancient ancestors, lived thus, made use and adopted such rites. There is also a third reason, long-standing custom. For even this is hard to forget, since it has the appearance of law.
Lapponia, Johannes Schefferus
The same sentiment is echoed by Ásbjörn of Meðalhús in his speech to king Hákon the Good, when the king bade his subjects to convert to Christianity in Hákonar saga góða:
“..en nú vitum vér eigi hvárt heldr er, at vér munum frelsi þegit hafa, eða mantu nú láta þrælka oss af nýju með undarligum hætti, at vér munim hafna átrúnaði þeim, er feðr várir hafa haft fyrir oss ok alt forellri, fyrst um brunaöld, en nú um haugsöld, ok hafa þeir verit miklu göfgari en vér, ok hefir oss þó dugat þessi átrúnaðr.“
“…but now we know not if we indeed have got our freedom, or if you would thrall-bind anew in this strange custom, that we must forgo the faith which our fathers and all our fore-elders had before us, first in the Burning Age, and now in the Mound Age; they were much greater than we, and all the same this faith has availed us well…”
Not everything needs a debate or a dissertation.
Keep it simple, keep it direct, and keep the customs.
23.01.202522:12
Þórshelgr offerings of meat from our recently slaughtered buck, and homemade bread.
I recently gave another thunderstone to Þórr, which now sits around his neck. It was found buried on a farm in Scandinavia in accordance to ancient thunderstone traditions.
Til árs ok friðar.
I recently gave another thunderstone to Þórr, which now sits around his neck. It was found buried on a farm in Scandinavia in accordance to ancient thunderstone traditions.
Til árs ok friðar.
Медиа контентке
қол жеткізе алмадық
қол жеткізе алмадық
20.01.202515:39
A beautiful morning up on the Hill.
20.01.202505:19
This is a great investigation on the traditional giehtadit method of slaughter of the Sámi people. This exact method is detailed in conjunction with reindeer sacrifices to Þórr in Schefferus’ Lapponia.
Traditional folkways such as slaughter methods, butchering techniques, and meat preservation are all elements of culture that runs deep. Intertwined with a people’s diet and the rituals of daily life, these ways of life are passed down intergenerationally through the family line. This is an aspect of folk culture that many in the pagan sphere today neglect to cultivate due to a lack of exposure to these traditions, or the false view that they are unnecessary in the current world we live in.
https://pastoralismjournal.springeropen.com/counter/pdf/10.1186/s13570-021-00224-2.pdf
Traditional folkways such as slaughter methods, butchering techniques, and meat preservation are all elements of culture that runs deep. Intertwined with a people’s diet and the rituals of daily life, these ways of life are passed down intergenerationally through the family line. This is an aspect of folk culture that many in the pagan sphere today neglect to cultivate due to a lack of exposure to these traditions, or the false view that they are unnecessary in the current world we live in.
https://pastoralismjournal.springeropen.com/counter/pdf/10.1186/s13570-021-00224-2.pdf
Рекордтар
19.02.202523:59
1.2K
Жазылушылар30.06.202423:59
600
Дәйексөз индексі28.01.202523:59
4K
1 жазбаның қамтуы20.10.202423:59
628
Жарнамалық жазбаның қамтуы25.01.202522:14
4.97%
ER28.01.202523:59
343.02%
ERR14.02.202519:30
“jam quod Thoronis sive Tiermes idem Solem etiam est fanum.”
“Now it is said that the shrine of Thor or Tiermes, is the same as the Sun.”
“Now it is said that the shrine of Thor or Tiermes, is the same as the Sun.”
28.01.202506:15
“Veizt þú eigi ódauðlig goð vera Óðinn, Þórr ok Frey, Frigg ok Freyju, er konungar göfga?”
“Don't you know that Óðinn, Þórr and Frey, Frigg and Freyja, who are honored by kings, are undying gods?"
Vítuss saga, AM 180 b folio.
“Don't you know that Óðinn, Þórr and Frey, Frigg and Freyja, who are honored by kings, are undying gods?"
Vítuss saga, AM 180 b folio.
27.01.202514:09
Heill Þórr!
01.02.202522:20
This morning we found a vulture devouring the entrails and picking at the spine from our recent blót which I had offered to Óðinn.
Mjök góðu heilli.
Mjök góðu heilli.
Көбірек мүмкіндіктерді ашу үшін кіріңіз.