The Traditional Heathens
Join us as we dive into the rich tapestry of the Germanic peoples' traditional worldview, ancient practices, spiritual beliefs, myths, and cultural values that have shaped the lives of the Germanic tribes throughout history.
Рейтинг TGlist
0
0
ТипПублічний
Верифікація
Не верифікованийДовіреність
Не надійнийРозташування
МоваІнша
Дата створення каналуБер 16, 2024
Додано до TGlist
Трав 27, 2024Останні публікації в групі "The Traditional Heathens"
Переслав з:
Sumarmál 2025
16.04.202501:08
Our Grand Prize for Sumarmál 2025:
A Handcrafted Lyre!
We are honored to announce a truly special addition to our raffle—an authentic, handcrafted lyre has been donated for the event!
This stunning stringed instrument was built in Alaska using spruce, pine, and black walnut woods. Each piece is custom made and reflects the deep cultural significance of the lyre in early Germanic tradition—an instrument once used by skalds for storytelling, ritual, and honoring the gods.
Lyres like this typically sell for $500–$1000, and the talented craftsman behind this donation will also have one available for purchase during the vendor fair.
This is more than just an instrument—it’s a piece of our shared heritage. Don’t miss your chance to win it!
A Handcrafted Lyre!
We are honored to announce a truly special addition to our raffle—an authentic, handcrafted lyre has been donated for the event!
This stunning stringed instrument was built in Alaska using spruce, pine, and black walnut woods. Each piece is custom made and reflects the deep cultural significance of the lyre in early Germanic tradition—an instrument once used by skalds for storytelling, ritual, and honoring the gods.
Lyres like this typically sell for $500–$1000, and the talented craftsman behind this donation will also have one available for purchase during the vendor fair.
This is more than just an instrument—it’s a piece of our shared heritage. Don’t miss your chance to win it!
Переслав з:Sumarmál 2025
14.04.202501:47
Our next raffle item will be 4 bottles of Black Hills Medu Mead!
1 bottle of Traditional - just honey.
1 bottle of Wild Huckleberry and Dragon Fruit
1 bottle of Apple Ginger Blueberry
1 bottle of Spiced Cherry - cherry, orange, cinnamon, ginger, nutmeg, and allspice.
Bottles are 375ml and normally $10 each.
https://t.me/blackhillsmedu
1 bottle of Traditional - just honey.
1 bottle of Wild Huckleberry and Dragon Fruit
1 bottle of Apple Ginger Blueberry
1 bottle of Spiced Cherry - cherry, orange, cinnamon, ginger, nutmeg, and allspice.
Bottles are 375ml and normally $10 each.
https://t.me/blackhillsmedu
Переслав з:
Germanic Faith
30.03.202518:13
Given our responses during our latest poll, I will start to post different ways you can perform the rites and rituals. Keep in mind that what we will be going over is considered theological reconstruction - a process that aims to restore religious practices to their founding principles. This involves systematically developing religious beliefs and theories backed by source material to form a practical basis for the reconstruction of the rites.
For blóts we have reconstructed the 9 parts that make it a sacred rite. These are derived from the Hávamál. First I will give the blót structure. Most of which stays the same regardless of what blót you perform. The part that changes is the biðja - the prayer.
Helga: Hallowing the grounds with the sacred need fire.
Biðja: A Prayer to the gods. Here you ask for help/protections from the chaos of the Jötuns.
Signa: perform the hammer sign over the offerings, the altar, and the people.
Blóta: Offering the sacrifices to the gods.
Senda: Sending the sacrifices by burning, hanging, drowning, or libation onto the ground.
Sóa: Cleansing which is a form of atonement, done by sprinkling blood/mead/water.
Spá: Divination by the casting of runes.
Sumbl: Toasting to the gods and kinsmen and oath making.
Loka: Ending the rite.
In later posts we will focus on each specific part to offer guidance on how it can be done.
For blóts we have reconstructed the 9 parts that make it a sacred rite. These are derived from the Hávamál. First I will give the blót structure. Most of which stays the same regardless of what blót you perform. The part that changes is the biðja - the prayer.
Helga: Hallowing the grounds with the sacred need fire.
Biðja: A Prayer to the gods. Here you ask for help/protections from the chaos of the Jötuns.
Signa: perform the hammer sign over the offerings, the altar, and the people.
Blóta: Offering the sacrifices to the gods.
Senda: Sending the sacrifices by burning, hanging, drowning, or libation onto the ground.
Sóa: Cleansing which is a form of atonement, done by sprinkling blood/mead/water.
Spá: Divination by the casting of runes.
Sumbl: Toasting to the gods and kinsmen and oath making.
Loka: Ending the rite.
In later posts we will focus on each specific part to offer guidance on how it can be done.
Переслав з:Germanic Faith
23.03.202519:23
Join us on March 25th at 4:00 PM EST for a special live discussion in the Telegram channel Pagan Revivalism. Author and researcher William Reaves, alongside members of The Norroena Society, will dive deep into the ancient heathen cosmology. Together, they'll unravel the fragmented myths and lost wisdom our ancestors left behind-exploring how they truly understood the world, the sacred forces around them, and their place within the great cosmic order. Don't miss this chance to gain insight into one of the most profound and misunderstood aspects of our ancestral tradition.
https://t.me/Pagan_Revivalism?livestream
https://t.me/Pagan_Revivalism?livestream
Переслав з:
Investigations Into Germanic Mythology
22.03.202515:14
From 1790 onward, several Eddic poems were translated into English, individually and in small collections, however, a complete and accurate translation of the entire Poetic Edda would not appear in English until that of Benjamin Thorpe, assisted by his stepdaughter Elise C. Otté, in 1865, at the time of the American Civil War.
Переслав з:Investigations Into Germanic Mythology
22.03.202515:14
The first translation of Voluspa into English were that of Ebenezer Henderson in 1819 and a longer version by Sharon Turner in 1823. Henderson: https://www.germanicmythology.com/works/elderedda/1845HendersonVoluspa.html ; Turner: https://www.germanicmythology.com/elderedda/voluspaTurner1823.html
Переслав з:Investigations Into Germanic Mythology
22.03.202515:14
The FIRST translation of any Eddic poem into English was excerpts from Havamal by Aylett Sammes in 1676, based on the Peder Resen edition of Havamal published in 1665, along with a picture of the idols in the Uppsala Temple, said to be Woden, Thor and Freja (meaning Odin's wife Frigg, rather than the god Fricco, as stated by Adam of Bremen). The text of Sammes' Havamal translation can be found here: https://www.germanicmythology.com/elderedda/1676Havamal.html
21.03.202515:06
In a world driven by pride and vanity, honor belongs to those who live by principle. If we admire what is noble, we learn to become it.
Переслав з:
Viktor Rydberg
19.03.202503:03
INTO THE LABYRINTH
As is well known, the 19th century Swedish researcher and author, Viktor Rydberg devoted a great deal of his effort to mythological research and writings during the 1880s. First were the journal articles with which he began his literary pursuit in this subject, namely Sibyllinerna och Völuspá [“The Sibylline Oracles and Völuspá”], written in response to an article by the Norwegian professor of theology, later Bishop, A.C. Bang; and then Astrologien och Merlin [“Astrology and Merlin”], Rydberg’s response to Sophus Bugge, who initially took Bang's side in the debate. Both of these articles were published in the Nordisk Tidskrift [Nordic Journal], 1881.This sparked intense research into the contents of the eddic poem Völuspá, and the recognition of a chronological order, that caused him to broaden his research to include other eddic poems. As he research developed, he began to reconstruct a timeline of mythic events, inherent in the old eddic and skaldic poems. Initiallly he planned to write a critical commentary on Voluspa, which soon grew into a book, the first chapter of which would be the epic retold in a narrative format, followed by chapters explaining how he arrived at his conclusions.
In 1884, pressured to publish, Rydberg submitted two large essays to the Ny Svensk Tidskrift [New Swedish Journal] under the title Segersvärdet, Åfventyr ur Germanfolkens Mytologiska Epos [The Victory-sword, Adventure from the German People’s Mythologic Epic]. These were later published in book form in Danish translation in 1885 under the title Sejrssværdet, Æventyr fra Gotherfolkens mythologiske Epos [The Victory-sword, An Overview of the Gothic Peoples’ Mythologic Epic], supplemented by a third dissertation Til Bevisførelsen [Toward the Evidence], which contained Rydberg's evidence for two of the most important points in his conception of the epic context of the myths. In the preface to the Danish translation, Rydberg explained that the evidence would be presented in its entirety in a larger forthcoming work.
This became his magnum opus, Undersökningar i Germanisk Mythologi [Investigations into Germanic Mythology], two large volumes published in 1886 and 1889, the first of which was translated into English by Rasmus B. Anderson. A proposed German translation by Phillip B. Schweitzer came to nothing due to the translator's sudden death and a French translation that was planned by a group of scholars in Lund in 1891 was never completely realized.
In addition, Rydberg published a popular account of his mythological epic in 1887 titled Our Fathers’ Godsaga [Fädernas gudasaga] and an essay “The Heroic Saga on the Rök-stone” [Om Hjältesagan å Rökstenen], which Rydberg read upon his entry into the Royal Academy of Science, History and Antiquities in December 1891, which was subsequently published in the Academy's Handlingar [Proceedings], Vol. 31, no. 11, Stockholm 1893.
As is well known, the 19th century Swedish researcher and author, Viktor Rydberg devoted a great deal of his effort to mythological research and writings during the 1880s. First were the journal articles with which he began his literary pursuit in this subject, namely Sibyllinerna och Völuspá [“The Sibylline Oracles and Völuspá”], written in response to an article by the Norwegian professor of theology, later Bishop, A.C. Bang; and then Astrologien och Merlin [“Astrology and Merlin”], Rydberg’s response to Sophus Bugge, who initially took Bang's side in the debate. Both of these articles were published in the Nordisk Tidskrift [Nordic Journal], 1881.This sparked intense research into the contents of the eddic poem Völuspá, and the recognition of a chronological order, that caused him to broaden his research to include other eddic poems. As he research developed, he began to reconstruct a timeline of mythic events, inherent in the old eddic and skaldic poems. Initiallly he planned to write a critical commentary on Voluspa, which soon grew into a book, the first chapter of which would be the epic retold in a narrative format, followed by chapters explaining how he arrived at his conclusions.
In 1884, pressured to publish, Rydberg submitted two large essays to the Ny Svensk Tidskrift [New Swedish Journal] under the title Segersvärdet, Åfventyr ur Germanfolkens Mytologiska Epos [The Victory-sword, Adventure from the German People’s Mythologic Epic]. These were later published in book form in Danish translation in 1885 under the title Sejrssværdet, Æventyr fra Gotherfolkens mythologiske Epos [The Victory-sword, An Overview of the Gothic Peoples’ Mythologic Epic], supplemented by a third dissertation Til Bevisførelsen [Toward the Evidence], which contained Rydberg's evidence for two of the most important points in his conception of the epic context of the myths. In the preface to the Danish translation, Rydberg explained that the evidence would be presented in its entirety in a larger forthcoming work.
This became his magnum opus, Undersökningar i Germanisk Mythologi [Investigations into Germanic Mythology], two large volumes published in 1886 and 1889, the first of which was translated into English by Rasmus B. Anderson. A proposed German translation by Phillip B. Schweitzer came to nothing due to the translator's sudden death and a French translation that was planned by a group of scholars in Lund in 1891 was never completely realized.
In addition, Rydberg published a popular account of his mythological epic in 1887 titled Our Fathers’ Godsaga [Fädernas gudasaga] and an essay “The Heroic Saga on the Rök-stone” [Om Hjältesagan å Rökstenen], which Rydberg read upon his entry into the Royal Academy of Science, History and Antiquities in December 1891, which was subsequently published in the Academy's Handlingar [Proceedings], Vol. 31, no. 11, Stockholm 1893.
Переслав з:Germanic Faith
19.03.202501:38
For those interested author and researcher William Reaves has started a telegram channel to discuss mythology and heathen related topics!
Переслав з:ODIN'S WIFE
OS
19.03.202501:36
Odin’s wife Frigg is the oldest continually known Germanic goddess. Her name appears in the Anglo-Saxon transliteration of the Roman names of the days of the week. The modern designation of the sixth day, Friday, which corresponds to the Latin dies Veneris, Venus’ Day, is named after her from the Anglo-Saxon Fricg (Frycg), Old Norse Frigg, Old Saxon Frî, Old High German Frîja. That Frigg is identified with Venus, the Roman Goddess of Love, is fitting considering her name is thought to derive from a proto-Germanic word, *friyo, from the Indo-European root *priya, “dear, beloved.”
Frigg is widely recorded as Odin’s wife in sources dating from 750 AD onward. She and Odin have been directly linked since their first appearance together in the anonymous Origo Gentis Langobardorum (The Origin and History of the Lombards). There Odin and Frigg appear as Godan and Frea, engaged in a dispute over whom to show favor, the Winnilies, Frea’s favorites, or the Vandals, Godan’s choice:
“Ambri and Assi, that is the leaders of the Vandals, asked Godan to give them victory over the Winnilies. Godan answered, say thus, ‘I shall give victory to those whom I first see at sunrise.’ At that time Gambara, with her two sons, that is Ybor and Agjo, who were chieftains over the Winnilies, asked Frea, to be propitious to the Winnilies. Then Frea gave advice that the Winniles should come at sunrise, and that their women should also come with their husbands with their hair let down around their face like beards. When it became light as the sun was rising, Frea, the wife of Godan, turned the bed where her husband was lying, putting his face toward the east, and woke him up. And looking at them, he saw the Winnilies and their women having their hair let down around their faces; and he said: ‘Who are these long-bearded ones?’ And Frea said to Godan, ‘Since you have given them a name, give them also the victory.’ And he gave them the victory, so that they should defend themselves according to this plan and gain victory. Since that time the Winnilies were called the Longobards.”
Odin granted them the victory, but in practical terms, they won because their women fought alongside them. We can infer this from the text. Paul the Deacon states, "they should defend themselves according to this plan and gain victory." Tacitus explains why this strategy was necessary. Being few in number, they needed warriors, and so tasked their women to assist at Frigg's behest, and with Odin's blessing. Thus the Lombards were bold in battle. The Lombards or Longobards (“Long-beards”) are the same tribe that Tacitus knew as the Longobardi. Among the tribes listed by Tacitus as devotees of the earth-goddess Nerthus in Germania, chapter 40, the Longobardi play a prominent role. Of them, he says:
“The Langobardi are distinguished by being few in number. Surrounded by many mighty peoples they have protected themselves not by submissiveness, but by battle and boldness. Next to them come the Reudigni, Aviones, Anglii, Varini, Eudoses, Suarines and Huitones protected by rivers and forests. There is nothing especially noteworthy about these states individually, but they are distinguished by a common worship of Nerthus, that is, Mother Earth, and believe she intervenes in human affairs and rides through their peoples.”
Frigg is widely recorded as Odin’s wife in sources dating from 750 AD onward. She and Odin have been directly linked since their first appearance together in the anonymous Origo Gentis Langobardorum (The Origin and History of the Lombards). There Odin and Frigg appear as Godan and Frea, engaged in a dispute over whom to show favor, the Winnilies, Frea’s favorites, or the Vandals, Godan’s choice:
“Ambri and Assi, that is the leaders of the Vandals, asked Godan to give them victory over the Winnilies. Godan answered, say thus, ‘I shall give victory to those whom I first see at sunrise.’ At that time Gambara, with her two sons, that is Ybor and Agjo, who were chieftains over the Winnilies, asked Frea, to be propitious to the Winnilies. Then Frea gave advice that the Winniles should come at sunrise, and that their women should also come with their husbands with their hair let down around their face like beards. When it became light as the sun was rising, Frea, the wife of Godan, turned the bed where her husband was lying, putting his face toward the east, and woke him up. And looking at them, he saw the Winnilies and their women having their hair let down around their faces; and he said: ‘Who are these long-bearded ones?’ And Frea said to Godan, ‘Since you have given them a name, give them also the victory.’ And he gave them the victory, so that they should defend themselves according to this plan and gain victory. Since that time the Winnilies were called the Longobards.”
Odin granted them the victory, but in practical terms, they won because their women fought alongside them. We can infer this from the text. Paul the Deacon states, "they should defend themselves according to this plan and gain victory." Tacitus explains why this strategy was necessary. Being few in number, they needed warriors, and so tasked their women to assist at Frigg's behest, and with Odin's blessing. Thus the Lombards were bold in battle. The Lombards or Longobards (“Long-beards”) are the same tribe that Tacitus knew as the Longobardi. Among the tribes listed by Tacitus as devotees of the earth-goddess Nerthus in Germania, chapter 40, the Longobardi play a prominent role. Of them, he says:
“The Langobardi are distinguished by being few in number. Surrounded by many mighty peoples they have protected themselves not by submissiveness, but by battle and boldness. Next to them come the Reudigni, Aviones, Anglii, Varini, Eudoses, Suarines and Huitones protected by rivers and forests. There is nothing especially noteworthy about these states individually, but they are distinguished by a common worship of Nerthus, that is, Mother Earth, and believe she intervenes in human affairs and rides through their peoples.”
Переслав з:
Æsiric Media
16.03.202515:45
Æsiric Media presents
The Return of Paganism
Come Home to ancestral faith
On Spring Equinox, as we celebrate beginning & renewal in our faiths, we'll be releasing a documentary-style inspirational video to those of our native faiths & to those who are considering the Pagan path!
Some of your favorite Pagan Telegram channels are participating in this project, including:
Imperium Press
Aryan Paganism Traditions and Art
Pagan Revivalism
The Norrœna Society
The Frithstead
Germanic Faith
Víðarr Rising
There are many other voices who shared their experiences about Coming Home & how it changed their lives for the better!
We're premiering this grand video Live, on our YouTube channel, on 03/20/25 at 4pm Eastern Standard Time.
Here's the link to the video!
This is a video you won't want to miss! There will be a live chat during the video to share your thoughts.
As we celebrate renewal, as well as the Gods and Goddesses this Spring, let this video inspire to Spring you to Come Home to ancestral faith!
The Return of Paganism
Come Home to ancestral faith
On Spring Equinox, as we celebrate beginning & renewal in our faiths, we'll be releasing a documentary-style inspirational video to those of our native faiths & to those who are considering the Pagan path!
Some of your favorite Pagan Telegram channels are participating in this project, including:
Imperium Press
Aryan Paganism Traditions and Art
Pagan Revivalism
The Norrœna Society
The Frithstead
Germanic Faith
Víðarr Rising
There are many other voices who shared their experiences about Coming Home & how it changed their lives for the better!
We're premiering this grand video Live, on our YouTube channel, on 03/20/25 at 4pm Eastern Standard Time.
Here's the link to the video!
This is a video you won't want to miss! There will be a live chat during the video to share your thoughts.
As we celebrate renewal, as well as the Gods and Goddesses this Spring, let this video inspire to Spring you to Come Home to ancestral faith!
23.02.202522:06
Flyting in Germanic Tradition: The Art of Verbal Combat
In the ancient traditions of our ancestors, words carried weight. They could wound, humiliate, and destroy reputations. This was the essence of flyting—a formalized exchange of insults, often performed before an audience, where wit and the ability to expose weakness was considered a poetic skill. Flyting was not mere name-calling; it was an art, a test of one's mettle, a means to establish intellectual dominance, and, at times, a dangerous game of honor.
Flyting appears throughout the sagas, Eddic poetry, and historical accounts of Germanic peoples. A prime example is Lokasenna ("Loki’s Quarrel"), in which Loki enters a feast and proceeds to insult nearly every god in attendance. He calls out Odin for favoritism, mocks Freyja’s promiscuity, and even insults Thor’s courage. While this might seem like reckless behavior, Loki's flyting serves a deeper purpose: to dishonor the gods and unsettles the social order, at least temporarily. The gods are forced to confront accusations that, while exaggerated, may contain grains of truth.
Outside of Norse sources, flyting appears in Anglo-Saxon poetry as well. Beowulf features a famous instance of flyting between Beowulf and Unferth, who attempts to undermine Beowulf's reputation by questioning his past exploits. Beowulf masterfully turns the insult back on Unferth, highlighting the Dane’s lack of heroic deeds and shaming him before the gathered men.
Flyting wasn’t just entertainment—it was a tool for settling disputes, proving one's worth, and reinforcing social hierarchy. A well-crafted insult could elevate a person’s standing, while a weak response could bring lasting disgrace. Those who couldn’t hold their own in a verbal duel risked losing respect, and in some cases, their place in the hall.
For those in ancient times, understanding the weight of words was crucial. Flyting wasn’t about mindless insults—it was about control, cleverness, and the ability to strike where it hurt most. In a world where honor was everything, one had to be as sharp in speech as they were in battle.
Artwork - Loki Taunting Bragi, by W.G. Collingwood (1854 - 1932)
In the ancient traditions of our ancestors, words carried weight. They could wound, humiliate, and destroy reputations. This was the essence of flyting—a formalized exchange of insults, often performed before an audience, where wit and the ability to expose weakness was considered a poetic skill. Flyting was not mere name-calling; it was an art, a test of one's mettle, a means to establish intellectual dominance, and, at times, a dangerous game of honor.
Flyting appears throughout the sagas, Eddic poetry, and historical accounts of Germanic peoples. A prime example is Lokasenna ("Loki’s Quarrel"), in which Loki enters a feast and proceeds to insult nearly every god in attendance. He calls out Odin for favoritism, mocks Freyja’s promiscuity, and even insults Thor’s courage. While this might seem like reckless behavior, Loki's flyting serves a deeper purpose: to dishonor the gods and unsettles the social order, at least temporarily. The gods are forced to confront accusations that, while exaggerated, may contain grains of truth.
Outside of Norse sources, flyting appears in Anglo-Saxon poetry as well. Beowulf features a famous instance of flyting between Beowulf and Unferth, who attempts to undermine Beowulf's reputation by questioning his past exploits. Beowulf masterfully turns the insult back on Unferth, highlighting the Dane’s lack of heroic deeds and shaming him before the gathered men.
Flyting wasn’t just entertainment—it was a tool for settling disputes, proving one's worth, and reinforcing social hierarchy. A well-crafted insult could elevate a person’s standing, while a weak response could bring lasting disgrace. Those who couldn’t hold their own in a verbal duel risked losing respect, and in some cases, their place in the hall.
For those in ancient times, understanding the weight of words was crucial. Flyting wasn’t about mindless insults—it was about control, cleverness, and the ability to strike where it hurt most. In a world where honor was everything, one had to be as sharp in speech as they were in battle.
Artwork - Loki Taunting Bragi, by W.G. Collingwood (1854 - 1932)
Переслав з:
The Norrœna Society
28.01.202520:48
https://www.youtube.com/watch?v=6yJEwvnkTew
Æfinlǫgr: The Book of Sedian Law https://a.co/d/eHj42Y5
Æfinlǫgr: The Book of Sedian Law https://a.co/d/eHj42Y5
26.01.202518:51
Рекорди
24.01.202523:59
639Підписників26.05.202423:59
0Індекс цитування24.06.202405:35
920Охоплення 1 допису09.12.202423:59
161Охоп рекл. допису31.01.202523:59
18.42%ER23.12.202401:19
44.58%ERRПереслав з:Germanic Faith
30.03.202518:13
Given our responses during our latest poll, I will start to post different ways you can perform the rites and rituals. Keep in mind that what we will be going over is considered theological reconstruction - a process that aims to restore religious practices to their founding principles. This involves systematically developing religious beliefs and theories backed by source material to form a practical basis for the reconstruction of the rites.
For blóts we have reconstructed the 9 parts that make it a sacred rite. These are derived from the Hávamál. First I will give the blót structure. Most of which stays the same regardless of what blót you perform. The part that changes is the biðja - the prayer.
Helga: Hallowing the grounds with the sacred need fire.
Biðja: A Prayer to the gods. Here you ask for help/protections from the chaos of the Jötuns.
Signa: perform the hammer sign over the offerings, the altar, and the people.
Blóta: Offering the sacrifices to the gods.
Senda: Sending the sacrifices by burning, hanging, drowning, or libation onto the ground.
Sóa: Cleansing which is a form of atonement, done by sprinkling blood/mead/water.
Spá: Divination by the casting of runes.
Sumbl: Toasting to the gods and kinsmen and oath making.
Loka: Ending the rite.
In later posts we will focus on each specific part to offer guidance on how it can be done.
For blóts we have reconstructed the 9 parts that make it a sacred rite. These are derived from the Hávamál. First I will give the blót structure. Most of which stays the same regardless of what blót you perform. The part that changes is the biðja - the prayer.
Helga: Hallowing the grounds with the sacred need fire.
Biðja: A Prayer to the gods. Here you ask for help/protections from the chaos of the Jötuns.
Signa: perform the hammer sign over the offerings, the altar, and the people.
Blóta: Offering the sacrifices to the gods.
Senda: Sending the sacrifices by burning, hanging, drowning, or libation onto the ground.
Sóa: Cleansing which is a form of atonement, done by sprinkling blood/mead/water.
Spá: Divination by the casting of runes.
Sumbl: Toasting to the gods and kinsmen and oath making.
Loka: Ending the rite.
In later posts we will focus on each specific part to offer guidance on how it can be done.
Переслав з:Sumarmál 2025
16.04.202501:08
Our Grand Prize for Sumarmál 2025:
A Handcrafted Lyre!
We are honored to announce a truly special addition to our raffle—an authentic, handcrafted lyre has been donated for the event!
This stunning stringed instrument was built in Alaska using spruce, pine, and black walnut woods. Each piece is custom made and reflects the deep cultural significance of the lyre in early Germanic tradition—an instrument once used by skalds for storytelling, ritual, and honoring the gods.
Lyres like this typically sell for $500–$1000, and the talented craftsman behind this donation will also have one available for purchase during the vendor fair.
This is more than just an instrument—it’s a piece of our shared heritage. Don’t miss your chance to win it!
A Handcrafted Lyre!
We are honored to announce a truly special addition to our raffle—an authentic, handcrafted lyre has been donated for the event!
This stunning stringed instrument was built in Alaska using spruce, pine, and black walnut woods. Each piece is custom made and reflects the deep cultural significance of the lyre in early Germanic tradition—an instrument once used by skalds for storytelling, ritual, and honoring the gods.
Lyres like this typically sell for $500–$1000, and the talented craftsman behind this donation will also have one available for purchase during the vendor fair.
This is more than just an instrument—it’s a piece of our shared heritage. Don’t miss your chance to win it!
Переслав з:Investigations Into Germanic Mythology
22.03.202515:14
The FIRST translation of any Eddic poem into English was excerpts from Havamal by Aylett Sammes in 1676, based on the Peder Resen edition of Havamal published in 1665, along with a picture of the idols in the Uppsala Temple, said to be Woden, Thor and Freja (meaning Odin's wife Frigg, rather than the god Fricco, as stated by Adam of Bremen). The text of Sammes' Havamal translation can be found here: https://www.germanicmythology.com/elderedda/1676Havamal.html
Переслав з:Sumarmál 2025
14.04.202501:47
Our next raffle item will be 4 bottles of Black Hills Medu Mead!
1 bottle of Traditional - just honey.
1 bottle of Wild Huckleberry and Dragon Fruit
1 bottle of Apple Ginger Blueberry
1 bottle of Spiced Cherry - cherry, orange, cinnamon, ginger, nutmeg, and allspice.
Bottles are 375ml and normally $10 each.
https://t.me/blackhillsmedu
1 bottle of Traditional - just honey.
1 bottle of Wild Huckleberry and Dragon Fruit
1 bottle of Apple Ginger Blueberry
1 bottle of Spiced Cherry - cherry, orange, cinnamon, ginger, nutmeg, and allspice.
Bottles are 375ml and normally $10 each.
https://t.me/blackhillsmedu
Переслав з:Germanic Faith
23.03.202519:23
Join us on March 25th at 4:00 PM EST for a special live discussion in the Telegram channel Pagan Revivalism. Author and researcher William Reaves, alongside members of The Norroena Society, will dive deep into the ancient heathen cosmology. Together, they'll unravel the fragmented myths and lost wisdom our ancestors left behind-exploring how they truly understood the world, the sacred forces around them, and their place within the great cosmic order. Don't miss this chance to gain insight into one of the most profound and misunderstood aspects of our ancestral tradition.
https://t.me/Pagan_Revivalism?livestream
https://t.me/Pagan_Revivalism?livestream
Переслав з:Investigations Into Germanic Mythology
22.03.202515:14
The first translation of Voluspa into English were that of Ebenezer Henderson in 1819 and a longer version by Sharon Turner in 1823. Henderson: https://www.germanicmythology.com/works/elderedda/1845HendersonVoluspa.html ; Turner: https://www.germanicmythology.com/elderedda/voluspaTurner1823.html
Переслав з:Investigations Into Germanic Mythology
22.03.202515:14
From 1790 onward, several Eddic poems were translated into English, individually and in small collections, however, a complete and accurate translation of the entire Poetic Edda would not appear in English until that of Benjamin Thorpe, assisted by his stepdaughter Elise C. Otté, in 1865, at the time of the American Civil War.
Увійдіть, щоб розблокувати більше функціональності.