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What is satr

What is satr?

satr is a Norse term meaning literally a faith or belief in Gods, specifically the Old Norse andGermanic Gods known collectively as the sir. satr has its roots in ancient customs andbeliefs, although it is best known from the Viking age when the old world view and the emergingChristian faith clashed and which was the period that the stories and customs were written down.As with many other ethnic or folk religions there was no specific name for the religion, althoughsatr, Vor tru, "our faith," or Forn Sed, "ancient customs/ways" are phrases/words that are usedin the modern world to describe this faith. The religion was part of the culture, and the beliefsrevealed not only in the mythology, but also in the customs, ethics, and laws, much of which hassurvived as a cultural ethos.

Agreed to January 24, 2001

Who are the Gods and Goddesses of satr?

Then spoke Gangleri: "Which are the Aesir that men ought to believe in?" Hrr said: "There aretwelve Aesir whose nature is divine." Then spoke Jafnhrr: "No less holy are the Asyniur, nor istheir power less."

These are the words that introduce the gods and goddesses of the Norse and Germanic people toKing Gangleri in Snorri Sturluson's Edda. Here we find the a listing of the Aesir (gods), Asynjur(goddesses) and other beings of the Norse mythology and brief stories presented from the ancient

mythology in an account written down at the end of the Viking Age. First named is Odin, his sonBalder, Thor and his wife, Sif; Tyr, Njord and his son and daughter, Freyr and Freya, Bragi,Heimdall, Hod, Vidar, Ali, Ullr, Loki, Aegir and his wife, Ran. Also named are many of thegoddesses, who include, among others, Frigg, Freya, Lofn, Var, and Skadi The mythology alsopreserves an account a story of two warring groups of deities, the Aesir and the Vanir whopledged a truce with one another and are referred to now collectively as the Aesir.

In English speaking countries four of the days of the week are named after these gods. Tuesdaycomes from Tiu's day who is also known as Tyr. Wednesday comes from a compound meaning"Odin's day," Thursday from "Thor's day" with Friday from "Freya's day." ThroughoutScandinavia and northern Europe we find places that were dedicated anciently and named for thegods and goddesses who are still honored in this day and age.

1/30/01

What are the beliefs of satr?

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satr beliefs are rooted in the past and in the sacred mythos and cosmology of the Old Norseand Germanic people. As an ethnic or folk religion the authoritative source of belief that canlegitimately be considered satr are the precedents found in the traditions, myths, folklore,literature, laws, customs, and cultural concepts which were shaped by belief in the sir and othersupernatural beings and powers. There is no historical founder or prophet who made revealedpronouncements of law or belief. There is no central authority that lays down dogma or tenets.

There is no injunction to proselytize, or any precedent for intolerance of other beliefs.

This deep respect for tradition and custom is based on a underlying concept, rlog, that is centralto the cosmology and belief system of the old Norse and Germanic people, as well as satrtoday. . The word is a compound, 'r,' something that is beyond or "primal" or "above/beyond theordinary" and "leggja," "to lay," "to place," or "to do." It has the meaning of primal or earliestlaw, the earliest things accomplished or done. These things are sacred and provide the foundationof the Old Norse beliefs and rites of satr. They are symbolized in the mythology by the WorldTree, which grows at the Well of Urdh or Wyrd. The norns water the World Tree with the waterfrom the Well of Urdh which deposits layers of sediment over the roots, demonstrating the active,accretionary, growing nature of reality.

The perception of being is also a reflection of this basic concept. Like the tree, a person continuesto grow and change through experience and study, with each new experience or knowledgegrowing out of that which was experienced or learned before. A particularly numinous qualitycalled hamingja, "luck" or "fortune", can also be accumulated and passed on to ones descendents.In spiritual terms, this legacy can refer to wisdom, personality, or talent, while in practical terms,this can include one's wealth, reputation and external family ties.

2/15/2001

How is satr organized?

satr begins with individuals and families who may associate in small groups called flagi, orlagur (fellowships), godhordhs, kindreds, garths and hearths, among other historically basedterms. They may be entirely independent or may be affiliated in or with a larger organization. Afew larger organizations may be further allianced with one another.

The most common term for an satr religious leader is Goi (masculine form) and Gyia(feminine form), Goar (plural). The word refers to a position comparable to that of a priest, butis translated from the Old Norse as chieftain, as are some similar terms such as Drighten that maysignify essentially the same thing but with more administrative duties in larger groups.

2/17/2001

Are satr and Odinism the same thing?

There are satrar and Odinists who feel that they are the same religion, while many others whoare satrar or Odinist feel there are distinct differences. The term "Odinist" refers to anindividual who is primarily dedicated to Odin, and as such could also consider themselves satr,

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Wiccan, Neo-pagan or simply Odinist, depending on the rites, fellowship and beliefs that theyexpress their dedication to that deity (and associated deities) in.

What are the rites and ceremonies of satr?

The rites and ceremonies of satr are based on cultural observances of the old Norse andGermanic people, many of which continued in the culture and societies that followed without arecognition of the sacral aspect that they were imbued with in the beginning. One such ritual isthe highly ceremonial toast following a formal meal, which parallels the sumbel (ON sumbl). Thesumbel is a ceremony that includes drinking communally and offering up inspired speech thatwas binding in terms of oath and intent, as illustrated in Beowulf and other Norse/Germanicliterature.

A blt, sacrifice or blessing, is an offering to deity or other supernatural beings. The offering maybe a simple sharing of food or drink by an individual to a more elaborate community ceremony.

These ceremonies may be performed indoors, or outside in a natural setting.Additional ceremonies include the naming of a child and its acceptance into the family (ausavatni), burials, healing, blessings in time of need and divination among others.

2/25/2001

Is there magic in satr?

Like many other ethnic or folk religions there are magical components in satr based on a

perception of an interactivity and interconnectivity between the natural and supernatural worldthat can be effected by men as well as gods through various methods. In the Eddas, sagas, andother literature we find both men and gods depicted using and teaching galdr (magical chants andsongs), sei (a shamanistic magic involving altered states of consciousness and communicationwith spirits and gods) and runes (referring to the Norse/Germanic alphabet which had magicalassociations). Divination and auguries were also an important part of the spiritual and religiousviews of the Old Norse and Germanic people.

In modern terms, seidh, galdr, and runes are incorporated in various ways and to varying degreesin both personal and community practice of the religion. As in the past, many do not practice nornecessarily believe in magic or see it as a necessary expression of the faith today.

3/1/01

How does one become satr?

As with any religion, the answer to this question depends more on the individual asking it thananything else. Essentially, you are satr when you feel yourself to be satr. Others will

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recognize you as satr when you behave in a manner consistent with a belief in the Aesir, andindicative of a desire to meet their standards for a "good person". Some feel that a rite of passage,an oath, or a formal renunciation of your previous life is necessary to indicate your new devotion.Others feel that this is not necessary at all - that the gods know the sincerity with whichsomebody claims to be satr. In general, if you can say "I am satr", and really mean it, youhave become satr.

3/23/01

satr FAQ

The satr FAQ was produced in a consensus discussion with the participation of the followingindividuals as part of an effort to create a moderated newsgroup. While the newsgroup is far frombeing a reality, I'm sure that many of you will recognize the level of cooperation and effort toproduce such a document. Please forward and use as appropriate.

Regards,Gydhia Susan Granquist

The FAQ, as published here, was produced by consensus collaboration among and by thefollowing individuals and representatives of various Asatru and heathen organizations:

Susan Granquist, Irminsul Aettir, Greg Shetler, Nik Warrenson, New Zealand satr Fellowshipsatrufellesskapet_Bifrost , Hraesvelg Odinsson, Eagle Kindred, Asatru Alliance Rorik Radford,Steven McNallen, Asatru Folk Assembly , Valgard Murray, Asatru Alliance Jenny Blaine, The

Troth. Bil Linzie, Steward, The Troth, AFA Laurence Hiner Wodalf@aol.com Dirk Buere, MikeDodd

The FAQ archived on sra_thing@yahoogroups.com as part of an agreement to write a FAQ to beused in the effort create a moderated Asatru newsgroup. The proceedings, discussions andreasoning, are archived in the mailing list files, which are public. It is hereby placed in the publicdomain as our gift to to the Gods and the community of Asatru.

Distribution is welcome; please include the above notice

For more information contact the Pagan Pride Project www.paganpride.org - (317) 916-9115.

PMB #119, 133 West Market Street, Indianapolis, IN 46204-2801

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vBASIC BELIEFS v

Although there are many variations in beliefs and practiceswithin this faith, satrers all share a defining personalloyalty to, or "Troth" with, the gods and goddesses of theNorth, such as Odin, Thor, Frigga, the land wights (spirits),and many others; a deep respect for their Germanicreligious, cultural and historical heritage; and a strongdetermination to practice the moral principles followed bytheir predecessors.

satrers take their knowledge of the gods and theuniverse from "the lore" (the Prose Edda, the poems of thePoetic Edda, heroic and family sagas, the historical record,

and folklore); from science (history, anthropology,linguistics, archaeology, etc.); and from their own analysis,insights, and revelations.

satrers work to establish and maintain right relationshipswith those around us: family, community, the gods (ourelder kin), the natural world, and wyrd (fate). satrspirituality is not separate from everyday life, but informsit. satrers see Earth as living, or speak of her aspersonified by a deity.

satrers are true polytheists and know all the gods as realentities with separate and distinct, rounded personalities.Some satrers are called most strongly to the worship ofone or more particular gods within the pantheon.

Magic is not part of satr worship. In fact, manysatrers don't believe in magic at all. Others, however,

practice various kinds of workings (such as rune divination)as a supplement to their religious practices.

vDEATH AND THE AFTERLIFE v

satrers believe that your fate in the afterlife is based onhow you lived, how you died, and the disposition of yourremains. Some go to dwell in the hall of one of the gods inAsgard. Some go to Hel, a pleasant if somewhat dull place,to await reincarnation or the end of this world cycle. Somecontinue to inhabit this world as guardian spirits for theland or for their families.

vWORSHIP v

satr worship may be a group observance or a privateoffering.

A blt (rhymes with "boat") is an offering of food or drink,commonly mead or ale, to the gods. A blt can be assimple as pouring out a bottle of beer to the gods in yourbackyard, or it can be an elaborate community ceremony.However, the intent is always the same. An exchange ofgifts creates a bond between two people. In a blt,satrers thank the gods for their gifts and offer gifts inreturn. This celebrates and strengthens the bond betweenthe gods and humankind.

A sumbel is a series of ritualized toasts. The participants sitin a circle, and a vessel of drink (a drinking horn full ofmead is traditional) is passed around the circle at least threetimes. Words spoken in sumbel are witnessed by gods andhumans alike and carry great weight. The rite of sumbelcan be a profound experience that creates bonds ofcommunity among those who share in it.

satrers regard the gods as honored senior kin, so theyoffer them their best. It is customary, but not required, touse alcoholic beverages in blt and sumbel and to sharefeasts of meat and grain.

Asatruers hold blts and sumbels to mark seasonal holidaysand observe life cycles (such as births and weddings) andas needed to give thanks and request assistance. They alsocommonly hold public ceremonies to witness important

oaths.The most common ritual objects are a patch of groundwhere offerings may be placed in contact with the earth; adrinking horn; a Thor-hammer; an offering bowl; an oathring; and various god-icons such as a statue, spear, sword,spindle, or Brisingamen (golden necklace). Those whopractice rune magic will have a set of rune tiles that theyhave cut themselves.

Most satrers also have copies of several books, includingeditions of the Prose Edda and the Poetic Edda,Heimskringla, and various other sagas and references.There is no sacred text in satr, however.

vHOLIDAYS v

Different kindreds observe different holidays. Thhowever, three nearly-universal observances.

Yule is the only really universal satr holiday. runs from December 21 (Mothers Night) and ladays or more. This is the most important holidayyear. Many traditional Yule symbols have been by the Christian celebration of Christmas: evergrYule logs, holly, etc.

Ostara is typically observed around the spring ewith decorated eggs, outdoor festivals, and bon

holiday celebrates the earth's reawakening after fallow winter.

Winternights is typically observed at the beginniAutumn. This holiday celebrates the harvest andcontemplates the beginning of a more enclosedyearly cycle.

There is generally no specific god or goddess aswith a particular holiday. Each group or individuthose that seem most appropriate to them.

vSTANDARDS OF CONDUCT

satrers are expected to

w honor the gods with regular offerings;

w respect and honor the land and the family;

w live "tr" according to a strict moral code bahonor, courage, and hospitality;

w keep all promises and sworn oaths;

w take bold and decisive action when called fo

w set high goals for themselves;

w be autonomous and yet interdependent withthe satr community; and

w take responsibility for their actions and theconsequences of those actions.

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vSOURCEs v

w The Poetic Edda, The basis for the Norse Myths as weknow them.

w The Prose Edda,by Snorri Sturluson.

w The Germania, by Tacitus. Translated by AnthonyFaulkes. Contains valuable first century C.E.description of Vanic worship.

w Heimskringla, the L ives of the Norse Kings, by SnorriSturluson. Lots of very valuable information in thiscollection of histories, including accounts ofoath-takings.

w Gods and Myths of Northern Europe, by Hilda RoderickEllis Davidson. Surveys all of the myths, and hasreferences to even the least known deities.

w Rites and Religion of the Anglo-Saxons, by Gale Owen.Excellent reference for the Anglo-Saxon branch of theold religion.

w Our Troth, online book on the gods and practices, athttp:/ / www.thetroth.org/ resources/ourtroth/

w Ravenbok, online book on the gods and practices, athttp:/ / www.webcom.com/~lstead/Ravenbok.html

vFor mor e info r mation v

Frigga's Web AssociationP. O. Box 143, Trimble, Missouri, 64492

EIN 73-1500399

http:/ /www.friggasweb.org/

v

Vitu r enn, ea hvat?

Would you know more, or what?

Asatru-Uhttp:/ / www.asatru-u.org/

vHISTORY v

satr is the modern revitalization of the indigenousreligion of Northern Europe.

This religion was almost completely displaced byChristianity in the middle ages. Although the religion wasno longer practiced, many aspects survived in the culture.The old religion left as its rich legacy much of ourtraditional legal and ethical systems and our folk customs.

Icelanders never forgot their old religion, and in 1972,satr was recognized as a legitimate religion by theIcelandic government. Since the early 1970's, the religion

has been in a period of rapid growth in Europe, NorthAmerica, Australia, and New Zealand.

satr in North America was formally organized in 1973.Since then, a number of independent kindreds and otherorganizations have been formed (in North America andelsewhere).

vORGANIZATION v

satr worship groups, called kindreds (also godhords,hearths, garths, or fellowships), are essentially autonomous.Some kindreds are associated with national or regionalorganizations which usually operate as federations ofkindreds. There is no central authority.

vROLE OF MINISTERS v

satr religious leaders are commonly called "gothi" (maleform) and "gythia" (female form). Gothis/gythias areselected by the kindreds or communities that they serve;kindreds may have one or more gothis/gythias. Eachkindred has its own notion of what role a gothi/ gythiaplays, but generally gothis/gythias develop and lead ritualsand handle kindred administrative chores. All gothis andgythias are expected to be familiar with the lore and to beable to lead ceremonies.

v

satr

in Brief

v

Prepared by

Reeves Hal l ofFr igga's Web

September 2002

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satr (OW-sah-true) means true to the sir, truein the sense of family loyalty. This defining personalloyalty is commonly found amongst satrars,as wellas a deep respect for our Germanic religious, culturaland historical heritage. Open to worthy folks regardlessof race, ethnicity, gender or sexual orientation, satrcelebrates our religious and cultural heritage, ratherthan promotingpolitical, racial, or social agendas.Although descended from the culture of the Norse,Germans, Anglo-Saxons, and others, satr today is nomore European than Hinduism is Indian,Christianity is Jewish, or Islam is Arabic.

satrars are polytheistic, considering themselvesthe spiritual kin of the gods of the North,which consist

of the tribe of the sir: Odin andFrigg, Thor andSif,Tyr andZisa, and others;and the Vanir: Freyja andFreyr, Njord andNerthus, and others. Most also honorthe spirits of the ancestors and of the land and home.

satr is a living, evolving religion reconstructedfrom the native religions of the Germanic peoples. Itgrew from the same Indo-European source as the Celts,the Greeks, and others. This ancient, shared ancestryhas resulted in some superficial similarities. All wereinfluenced by the religious traditions of their ancestorsand are now independent traditions.

satr groups are known as Kindreds, Hearths,Garths, and by other names. Most satrar prefer towork in groups but many live too far away from othersto do so while others choose to remain solitary.

Traditionally, a community leader or clan chieftainacted as gothi/goi (priest) or gythja/gyja (priestess) at

public feasts. They hosted feasts and lead rituals. In thehome, heads of the household led rituals, everyone washis or her own priest or priestess. Today, the gothi orgythja is dedicated to the study of our ancient lore andstrives for inspiration from the gods of the North, yeteveryone is still their own priest or priestess. The gothior gythja is the host who provides the place for theKindred to gather and makes sure the feast is in orderand that there will be mead and ale. They are knownnot only by their leadership but also by their generosityand hospitality.

The Nine Noble VirtuesA modern convention popular with modern Heathens.

Courage - Truth - HonorLoyalty - Hospitality - Discipline

Industriousness - Self-reliance - Perseverance

Some HolidaysDisting - A holiday honoring the Disir, the femaleancestors, celebrated about February 2.Sigrblt - Feast beginning the summer half of the year,the Spring Equinox, for success in the coming season.Ostara/Easter/Sumarml - A celebration of the firstday of summer which, in Icelandic law, alwaysbegan on the Thursday between the 8th and 15th ofApril.Now often celebrated around the Spring Equinox.May Eve/May Day - A common Germanic festivalcelebrated from April 30 through May 1.Midsummer - A folk-holiday throughout the Germaniclands, especially Scandinavia, on the Summer Solstice.Freyfaxi/Freysblot/Freysfest/Loaffest - A celebration

of the seasons harvest in honor of Freyr on July 31.Winter Nights - Celebration of the harvest in honor ofthe disir, female ancestors and fertility spirits, often cel-ebrated on the Saturday between October 11th and 17th.Yuletide - Beginning at Mother Night, the eve of theWinter Solstice, a celebration honoring the ancestorsand family, and continuing through Twelfth Night, acelebration where New Years resolutions are sworn.

BltThe two forms of ceremony are the Blt, a rit-

ual blessing or feast held for specific religious obser-vances and as needed; and the Sumbel, a formalized rit-ual toasting held whenever there is a need.

Gamlinginns Nine-Point Blt Plan1. The Gathering

The participants gather and arrange themselves.

2. The Hallowing/WardingThe area is made spiritually safe.

3. The Rede/MeaningAn explanation of the purpose of the ceremony.

4. The SignalingA signal is sent to those the ceremony is to honor.

5. The Loading/HallowingThe mead is made holy.

6. The BlessingThe altar and participants are sprinkled with mead.

7. The SharingEach drinks a small quantity of mead,then pours the

rest into the blessing bowl.8. The Giving/Earthing

The mead is poured onto the ground from the bowl.9. The Closing

The ceremony is ended.

Histor

y of the Heathen Reviva1611 CE:Johannes Bureus of Sweden, a

King Gustavus Adolphus, begins drawing aning Swedens runestones. Many have been lonly known to us through his drawings.

1622 CE:Ole Worm of Denmark collectrunestones and other antique monuments of and the Northern countries. Bureus and Worthought of as the founders of modern runic

1642 CE:Bishop Brynjlfur gifts the CRegius to King Frederick III. Afterwards,tpoems began to be published and more wide

1790 CE:The Romantic movement inspiGermans and Scandinavians seeking their n

identity in their own origins and resulted in early literature being translated.1818 CE:The Brothers Grimm, Jacob an

publish their collection of fairy tales.1844 CE:Jacob Grimm publishes Teuton

Mythology, a study of medieval Norse literation to Germanic folklore.

1874 CE:The King of Denmark grants tof Iceland freedom of religion.

1875 CE:The cathedral of Reykjavik, Icsite of the first public satr Blt since 100

1907 CE:German painter and writer LudFahrenkrog founds the Germanic Glaubens Gemeinschaft (GGG), a German Heathen gr

1933-1945 CE:In the Nazi era, Heathensecution by both the Axis and Allies. Their forbidden to meet and some leaders are jaile

1954 CE:The Lord of the Rings by J.R.Ra Christian and scholar of Germanic philololished. Tolkiens Ring Saga was the begininmodern fantasy genre, which inspired interemagic, history, and the native religion of the

1957 CE:In Australia,A. Rud Mills pubseries of books on the elder religion.

1972 CE:Sveinbjrn Beinteinsson foundsatrarflagi of Iceland. In 1973, satras one of the official religions of Iceland.

1973 CE:The Odinic Rite was also movacceptance in England.

1973 CE:Stephen McNallen founded theFree Assembly of America, establishing sas a re-created Heathen religion.

1976 CE:Garman Lord founds Theodism

concentrates on Anglo-Saxon lore and belie

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1986 CE:Rune-Gild UK, headed by author andTroth Elder Freya Aswynn, is founded.

1987 CE:The satr Free Assembly disbands.1987 CE:Edred Thorsson and James Chisholm

found the Troth, an organization dedicated to the pro-motion of the Germanic religion and culture.

1988 CE:The satr Alliance, a small group ofloosely organized member kindreds, was founded.

1989 CE:A Book of Troth by Edred Thorsson, thefirst book on satr published by a major Americanbook publisher is printed by Llewellyn Publications.

1993 CE:The disbanded Rune-Gild UK becomesthe Ring of Troth UK,now the Ring of Troth Europe,

an independent organization affiliated with the Troth.1996 CE:satr is mentioned in the December 16thTime magazine article, Can Thor Make a Comeback?about religion in cyberspace.

Today, Heathenism of all varieties is thriving.

Further Reading

The Poetic Edda. trans. Lee M. Hollander.University of Texas Press, 1986.

Edda (The Younger Edda). trans. Anthony Faulkes.Penguin, 1990.

Heimskringla. trans. Lee M. Hollander. Universityof Texas Press, 1964.

The Sagas of Icelanders. trans Katrina Attwood, etal. Viking Press, 2000.

Crossley-Holland, Kevin. The Norse Myths. NewYork: Pantheon. 1980.

DuBois, Thomas A. Nordic Religions in the VikingAge. University of Pennsylvania Press, 1999.

Ellis-Davidson, Hilda Roderick. Gods and Myths ofNorthern Europe. Harmondsworth: Penguin. 1964.

Ellis-Davidson, Hilda Roderick.Myths and Symbolsin Pagan Europe. Syracuse: University Press. 1988.

Gundarsson, KveldlfR. Teutonic Religion. St. Paul,MN: Llewellyn. 1995.

Turville-Petre, E. O. G. Myth and Religion of theNorth, Greenwood Publishing Group, 1964.

On-line ResourcesAmerican Vinland AssociationA Heathen, Non-Profit Religious Organizationhttp://www.freyasfolk.org/main.htmAngelseaxisce EaldrihtAnglo-Saxon Heathenryhttp://www.ealdriht.org/satr AllianceA family-oriented association of independent kindredshttp://www.asatru.org/satr Folk AssemblyBuilding tribes andwalking the spiritual path of ourancestorshttp://www.runestone.org/

satrarflagi (satr Fellowship)The fastest-growing religious group of Icelandhttp://www.asatru.is/english/index.htmAsatru-UOnline courses for learning about satrhttp://www.asatru-u.org/Hrafnar KindredA garth of the Troth with many useful articleshttp://www.hrafnar.org/Irminsul ttirChurch organization & voluntary satrar associationhttp://www.irminsul.org/Jordsvins Norse Heathen PageInformation on Norse Religion and Magichttp://members.aol.com/jordsvin/kindred/kindred.htmThe TrothA networking organization and recognized churchhttp://www.thetroth.org /

For Further Information Contact:

Minnesota Heathensc/o Anthony ArndtP.O. Box 13075Minneapolis, MN 55414

MinnesotaHeathens@asatru.nethttp://groups.yahoo.com/group/minnesota_heathens/

For help with networking, community build-ing, educational support, outreach, prison ministry, or

any other assistance we can provide.

The Northern Way

Every speaker of English is an inheritoture shaped by a Germanic world-view.

- KveldlfR G

We have older beliefs in Iceland. Why s

not bring them back to life? - Sveinbjrn B

satr is the spiritual path of our ancesas such it deserves respect just like the religIndian peoples, the African nations, or any oon Earth.

- Stephe

The spiritual way of the North is known names and traditions. satr, Heathenry, VoElder Troth, Northern Way, Forn Sed, Theomany others.

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To blt (pronounced bloat) is to sacrifice.Bltar (the plural form of blt) strengthen the bondsbetween humans and the gods, our holy kin. Withbltar we honor the gods in a social atmosphere andinvite them to share in our celebrations and give themgifts in return for divine favor.

A blt can be elaborate or a simple matter,performed alone in just a few minutes. When a grouppartakes in a blt, especially if outdoors, calls to thegods are often shouted out and are punctuated by loudHails! echoed by the folk When someone in ansatr ritual says Hail! or hails a god its appropri-ate to repeat after them in a similar tone and loudness.

For a blt our ancestors would have slaugh-

tered a sacrificial animal. Today most Heathens gettheir meat from a grocer. The animal selected for thefeast was treated with honor and often bedecked withgarlands and ribbons. Much care was put into thepreparation of the holy feasts. We honor this traditionby sanctifying food and drink being prepared for a feastby passing it over a flame and making the sign of thehammer, an inverted T, over it and perhaps saying ashort blessing like, Thor hallow this food. To lend anair of sacredness to the feast many will decorate andgarnish the dishes for the feast as they would for anylavish dinner party. During the feast a separate plate isoften set aside for the gods and ancestors.

The Need Fire is the sacred temple fire of theNorthern European traditions. Outside of a temple,these fires were often started with a fire bow. The kin-dling of the Need Fire was itself a sacred act believed

to drive away evil spirits and is today often used asbeginning of the hallowing of the ritual area.

1. Gathering - Participants arrange themselves.

The gathering was traditionally preceded witha procession, a Sith. The processional, the ritual area,and the feast table were decorated with seasonal flow-ers, boughs, garlands, and wreaths appropriate to theholiday being celebrated.

To set the mood, some rituals will start with achant. Some begin rituals by chanting Odin, Vili, Ve,either in three rounds or continuously. It prepares thecelebrants for the ritual and links the participants to theHeathen gods of creation, intensifying the connectionbetween Midgard and the gods.

The start of the ritual is often signaled by

sounding a horn three times.

2. The Hallowing- The area is sanctified.

Rituals are preferably held outside. Whether ina sanctified forest or a particular grove. The perimeterof the ritual area, the v, is often first marked out withwooden stakes, often of hazelwood, which can belinked by rope of natural fiber. It is then sanctified by aprocession of fire. The purpose of the hallowing is notto ward the area but rather to make it more inviting tothe gods. Thor was often invoked by our ancestors tomake something sacred. The formula in Old Norse usedto accomplish this was rr uiki or Thor make thissacred!. The procession was probably counter-clock-wise. A chant or prayer can be added here. The Anglo-Saxon Eldright suggests:

Fire I bear around this sacred site,And bid all men make peace,Flame I bear to enclose,And bid evil spirits to fleeThor make sacred this holy site

Fire I bear around this sacred site,And bid all men make peace,Flame I bear to enclose,And bid outlaws fare away.Thor make sacred, Thor make sacred,Thor make sacred this holy site.Thor make sacred, Thor make sacred,Thor make sacred this holy site.

Some will alternately use the Hammer

Hallowing to sanctify the space. Starting at the North,and rotating clockwise while making the Hammer-sign,at each direction:Hammer in the North, hallow and hold this Holy Stead!Hammer in the East, hallow and hold this Holy Stead!Hammer in the South, hallow and hold this Holy Stead!Hammer in the West, hallow and hold this Holy Stead!

For outdoor rituals, a hrg, or altar of heapedstones, was used. Indoors, altars were made of wood orother materials and called a stall. Idols were often madeof wood the largest examples being from indoor altars,often being at least life-sized.

Once a v has been sanctified it is considereda frigar or peace-stead. To our ancestors this meantthat it was taboo to shed blood, carry weapons, or pol-

lute the ground with bodily wastes within the v.

3. The Rede - An explanation of the cerem

Statement of purpose or why the ritheld this is often followed by a reading of pprose which sets the mythic context of the r

4. The Signaling - those the ceremony is t

are called.

Some kindreds start with a prayer tand Vanir to thank them for their past blessiask their continued blessings upon the kindr

Some kindreds will then offer persoand invocations and welcome new members

The signalling officially begins witthe god or gods to be honored on this occasi

Gothi or Gythia commonly will stand in theElhaz rune, like a Y, for the call.In Indo-European traditions prayer

...included exactly the two components of pdeity, not infrequently in the second person,by a request to the deity (John Lindow, AThor, p. 132). The formula often used in T

Hail (best-known name), (descriptiChild of (parent), lover of (spouse)You who dwell in (name of hall),You who (summarize several relevaWith your (characteristic tool or wCome swiftly to aid meAs I (summarize problem being add

5. The Loading/Hallowing - The mead is m

The Gothi takes up the horn and hi

fills it with mead. The food and drink for thconsecrated by carrying it around the hearthtimes. What, if anything was said is unknowHeini tradition suggests Gods and Elves, m(mead/beer/milk/ meat/bread) holy or in olsir ok Alfar, helgi (meau/bjr/mjlk/kjetta and making the sign of Thors Hamm

The Gothi then holds up the horn afirst to the god being honored that night in efor the blessing of the god(s).

6. The Sharing - Each drinks a small qua

mead then pours the rest into the blessing

The Gothi drinks from the horn ofimbued with the power and blessing of the gis then passed around the circle, either perso

or by the assistant, often referred to as the V

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this role. By drinking, the gathered folk share thepower of the gods among themselves. The horn oftenmakes three rounds, the first round to the gods and thesubsequent rounds varying from group to group. If youare not comfortable drinking from the horn, it is tradi-tional to make your offering and then kiss the rim ofthe horn before passing it on.

The first round, the bede, is said to the gods. Itis custom to dedicate the bede to the god of the holytide being celebrated. It is also customary to only callto the gods of the sir and Vanir unless by priorarrangement with the host. The bede can be an elabo-rate prayer or a simple salutation. The second round isoften the bragafull where the accomplishments and

goals of those gathered are toasted. The third round isoften the minni, drunk in honor of the ancestors. Therounds will sometimes continue as a sumble, a ritualtoasting where ones words are cast directly into Urdswell. When the horn is one-third full, it is emptied intothe blt bowl and the horn is refilled.

The food and drink of the feast are consumedat this point to strengthen the bonds of community inan enjoyable atmosphere with fine food and drink.

7. The Blessing - The altar and participants are

sprinkled with mead.

Traditionally, it was the blood of the sanctifiedanimals which was sprinkled on the walls and altar.Most rituals today will used mead or ale which hasbeen blessed for that purpose. The mead is poured fromthe horn into the blot bowl and then carried by the

Gothi or the assistant. The Gothi dips a twig, preferablyfrom an evergreen, into the bowl and sprinkles the altarand each person saying a blessing to each.

The order of the Sharing and the Blessing areoften interchangeable and depending on the size of thegroup one or the other is often omitted.

8. The Giving/Earthing - The mead is poured onto

the ground from the bowl.

The blt bowl and plates laid out for the godsand ancestors are taken outside and given to the godsand land wights. This is often done by depositing theofferings at the base of a tree, where animals candevour it on the behalf of the gods and wights, or bycasting them into a sacred fire, thanking the gods andspirits.

9. The Closing/Leaving - the ceremony is ended.

The rite is adjourned and often followed by afull sumbel. If a temporary v was constructed, it maybe taken down by simply removing the stakes andthanking the spirits of the land or house.

On-Line Resources

Angelseaxisce Ealdriht(Anglo-Saxon Eldright)http://www.ealdriht.org/husel.html/A Simple Altar Dedication by SwainWodening

http://haligwaerstow.ealdriht.or

g/altar.htmlCIAK - The Blothttp://www.ciak.org/blot.htmHeinihttp://www.goldenfuture.net/heathenry/Raven Kindred - What Happens At A Blothttp://www.webcom.com/~lstead/blot.htmOur Troth, published by The Trothhttp://www.thetroth.or

g/

For Further Information Contact:

Minnesota Heathens

c/o Anthony ArndtP.O. Box 13075Minneapolis, MN 55414

MinnesotaHeathens@asatru.nethttp://groups.yahoo.com/group/minnesota_heathens/

For help with networking, community build-ing, educational support, outreach, prison ministry, orany other assistance we can provide.

A brief guide to satr ritu

Knowest how one shall write,knowest how one shall red

knowest how one shall tint,knowest how one shall try

knowest how one shall ask,knowest how one shall off

knowest how one shall send,knowest how one shall sac

-Havaml 145 (Be

None so free with gifts or food have I fouThat gladly he took not a gift,

Nor one who so widely scattered his weaThat of recompense hatred he had.

-Havaml 40 (Be

Worship: (from Old English weorto respect, to honour, or

to give worth to something.

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Gra's List of Recommended Heathen Reading

March, 2000, Edition

This list contains only books that I have personally read and found to be of value in some

way. Since I haven't read everything, this inevitably means that some excellent books

have been omitted. My personal opinions and tastes are evident throughout; they are nomore and no less than that.

Mostly, I have listed only books that I believe to be in print, or at least easily obtainable.If you find that a work listed here has gone out-of-print or become hard to find, or if you

find errors in ISBNs or other key data, please let me know.

-Ann Gra Sheffield

I. Primary sources

These are listed first on purpose. I firmly believe that simply reading other peoples

interpretations is not enough and that everyone who wants to understand how heathensbelieved and thought in the past should read at least the major sources that survive from

those times.

The sources below are grouped by culture, not in order of importance. If you are new to

all of this, I recommend beginning with the Prose Edda, the Poetic Edda, and Tacitus;

your own developing interests will lead you on from there.

A. The Poetic Edda

This compilation of Old Norse poems about the gods and heroes is the closest thing wehave to a true primary source for heathen religion. Scholars endlessly debate the age of

the poems, but its clear that at least some of them were composed by heathens and have

survived relatively uncorrupted. The easiest translations to find are by Lee M. Hollanderand Carolyne Larrington. You may also run across translations by Bellows, Terry, or

Bray. Specific comments and bibliographic data for each translation are given below.

Hollander's translation is popular with many heathens they find it poetic and moving. I

find its deliberate archaisms grating, however. A more serious complaint is that some

details are inaccurate.

Larringtons translation is the anti-Hollander. It is highly accurate and literal, but she

works so hard to avoid sounding archaic that the poems sometimes have an oddly

classical flavor (e.g., fates instead of norns, sanctify rather than hallow).

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Bellows translation is my personal favorite. It strikes a nice balance between accuracy

and poetry, and it is the one I turn to when reading for inspiration as opposed to fact-

checking.

Terrys edition is the only one I know of that includes The Waking of Angantyr. This

poem is not in fact Eddic (it comes from the Sage of Hervor and Heirek), but it isnonetheless well worth reading.

Bray omits the heroic poems. Nonetheless, her translation is accurate, and she providesthe original Old Norse on the facing page.

Bellows: The Poetic Edda, translated by Henry Adams Bellows. The Edwin Mellon

Press: Lewiston, NY; ISBN 0-88946-783-8. [Reprint of the original.]

Bray:The Elder or Poetic Edda. Part I. The Mythological Poems, translated by

Olive Bray. AMS Press: New York; ISBN 0-404-60012-3. (Reprint of 1908

edition.)

Hollander: The Poetic Edda, translated by Lee M. Hollander. University of TexasPress: Austin; ISBN 0-292-76499-5.

Larrington: The Poetic Edda, translated by Carolyne Larrington. Oxford University

Press: Oxford; ISBN 0-19-282383-3.

Terry:Poems of the Elder Edda (Revised Edition), translated by Patricia Terry.

University of Pennsylvania Press: Philadelphia; ISBN 0-8122-8235-3.

B.

The Prose Edda

This invaluable work was written in the 13th

century by the Icelander Snorri Sturluson to

preserve the stories of his nations heathen past. Snorri was clearly in sympathy with his

forebears, and his Christianity is rarely intrusive. However, he was a highly educated

man of his day, and this sometimes led him to over-systematize his material or force itinto a classical mold.

Two good translations are available. Jean Youngs is more readable and includes themajor myths. The other, by Anthony Faulkes, is harder going, but the translation is both

literal and accurate. Faulkes also includes the sections on poetic diction that Young

leaves out.

The Prose Edda of Snorri Sturlusson: Tales from Norse Mythology, translated by

Jean I. Young. University of California Press: Berkeley; ISBN 0-520-01231-3.

Snorri Sturluson,Edda, translated by Anthony Faulkes. Everyman's Library, J.M.

Dent & Sons Ltd: London; ISBN 0-460-87185-4.

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C. Saxo GrammaticusSaxo was a Danish cleric who wrote to glorify his nations past. He is pompous, long-winded, sanctimonious, and misogynistic. However, he has preserved lore about the

Norse gods that survives nowhere else, and it is worth suffering through his prose to find

it.

Saxo Grammaticus, The History of the Danes, Books I-IX; translated by Peter Fisher;

edited by Hilda Ellis Davidson. D.S. Brewer: Woodbridge, Suffolk; ISBN 0-85991-502-6.

D. Sagas

The sagas constitute the great prose literature of medieval Iceland. Many describe

heathen customs or tell of heathen times. I have listed only readily-available sagas that

have a fair bit of information about heathenism or were just too good to leave out.

1.Heimskringla

Heimskringlais Snorri Sturluson's huge history of the early Norwegian kings. Some

pieces of it ( King Harald's Saga, for example) have been published as separate works.

Two translations of the whole tome are available:

Snorre Sturlason,Heimskringla, or The Lives of the Norse Kings; translated by

Erling Monsen; Dover Publications, Inc.: New York; ISBN 0-486-26366-5.

Snorri Sturluson,Heimskringla: History of the Kings of Norway; translated by Lee

M. Hollander; University of Texas Press: Austin; ISBN 0-292-73061-6.

The most interesting sections from the heathen perspective are:

Ynglinga Saga. Attributes the founding of nations to the gods, who are portrayed as

earthly kings whom the "ignorant" heathens venerated as gods. Contains some fascinatinginformation about the character and lore of the gods.

Hacon the Good. Raised in England, Hacon comes to Norway a Christian, but his wiseadvisors guide him back to the heathen customs his folk expect.

Hacon the Jarl. One of heathendom's staunchest defenders.

Olaf Trygvason. Forced Christianity onto the Norwegians. There are some inspiring tales

of fidelity to the old gods in the face of persecution and torture. Also contains someintriguing descriptions of heathen customs that Olaf wanted to suppress.

St. Olaf.Like Olaf Tryggvason, only worse. Gets his comeuppance at the Battle of

Stiklastad, when all Norway unites to get rid of him.

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2. Other sagas

These sagas are not part ofHeimskringla. All are available as Penguin paperbacks except

as noted.

Eyrgyggja Saga. Includes the most complete surviving description of a Norse hof, which

is maintained by a great priest of Thor.

Hrafnkel's Saga. The story of Hrafnkel, priest of Frey.

Njal's Saga. The greatest saga of them all. Iceland's decision to convert to Christianity is

part of one of the major episodes.

Egil's Saga. Curmudgeon, warrior, poet, rune-magician, Odhinist - Egil is a fascinating

character.

The Saga of the Volsungs; translated by Jesse Byock. Norse version of the Siegfried

myth cycle. University of California Press Berkeley; ISBN 0-520-06904-8.

E. Other Scandinavian material

R.I. Page, Chronicles of the Vikings: Records, Memorials and Myths. This wonderfulanthology of snippets from the Eddas, sagas, runestones, and chronicles is the best single

source I know of for getting a feel for the Norse world-view. British Museum Press:

London; ISBN 0-7141-0564-3.

F. Anglo-Saxon sources

The greatest of these is, of course,Beowulf. The Penguin translation is easy to find, but

prosaic and lifeless; several good, poetic translations are also available.

Beyond that, look for a collection of translated poetry that includes "The Battle ofMaldon" and "The Seafarer".

G. Classical sources

Views of the Teutonic tribesmen by Greek and Roman writers.

1. Tacitus

Far and away the most important classical source is Tacitus' Germania. Penguinpublishes a paperback edition: Tacitus, The Agricola and the Germania, translated by H.

Mattingly.

2. Other classical sources

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References to the Teuotones, Cimbri, and Heruli tribes are scattered throughout other

classical writers. Check a good library to find English translations; it's probably not worthowning the whole corpus if your only interest is in Teutonic lore. Works to look for

include: Plutarch'sLife of Caius Marius; Tacitus'Annals; Strabo's Geography(Sec. 7.2);

Florus,Epitome of Roman History(Ch. XXXVIII), and Procopius, The Persian WarandThe Vandalic War. There are undoubtedly others I haven't stumbled across yet.

H. Miscellaneous primary sources

TheNibelungenlied. German version of the Siegfried legend. Available from Penguin.

Galdrabok: An Icelandic Grimoire; translated by Stephen Flowers. A collection ofmagical spells from medieval Iceland. Post-heathen, but some of the spells still call on

the old gods along with characters from Christian mythology, and some heathen magical

traditions survive (though sometimes in rather garbled form). This edition also includes

other interesting examples of Germanic magic such as the Anglo-Saxon Nine HerbsCharm and the medieval German Merseberg Charms. Samuel Weiser, Inc.: York Beach,

ME; ISBN 0-87728-685-X

II. Archaeological, historical, and scholarly works

A. Germanic religion1. Works by H.R. Ellis Davidson

For half a century, Hilda Ellis Davidson has been the foremost English-language scholarof Norse religion. All of her books are worth reading; the three listed below should notbe too hard to find and represent some of her best work.

Gods and Myths of the Viking Age. A good survey of the academic perspective on Norse

religion. [Has also been published under the title Gods and Myths of Northern Europe.]Bell Publishing: New York; ISBN 0-517-336448.

The Lost Beliefs of Northern Europe. Intelligently considers the various kinds ofevidence available about ancient Norse religion, gives a historical survey of fashions in

interpretation, and summarizes current thinking about heathen religious beliefs and

practices. A gem. Routledge: London; ISBN 0-415-04937-7

Myths and Symbols of Pagan Europe: Early Scandinavian and Celtic Religions. A

systematic comparison of Germanic and Celtic religion. Syracuse University Press:Syracuse, NY; ISBN 0-8156-2441-7.

2. Other scholarly works on heathen religion

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Gale R. Owen,Rites and Religions of the Anglo-Saxons. Best single source of

information about Anglo-Saxon heathendom, even though some of her interpretations are

debatable. Dorset Press; ISBN 0-88029-046-3.

R.I. Page,Norse Myths. Short but useful introduction to Norse mythology. Page doesn't

seem to like the Vikings much, yet he is fascinated by them. University of Texas Press:Austin; ISBN 0-292-75546-5.

Rudolf Simek,Dictionary of Northern Mythology; translated by Angela Hall. Detailedentries, with references, on all aspects of Germanic religion. An indispensable reference

work. D.S. Brewer: Woodbridge, Suffolk; ISBN 0-85991-513-1.

B. The Vikings(by no means an exhaustive list!)

P.G. Foote and D.M. Wilson, The Viking Achievement. The first and best book to focus

on the whole of Viking culture (not just the raids and mayhem). Comprehensive.

Sidgwick and Jackson: London; ISBN 0-283-97926-7.

James Graham-Campbell, ed., Cultural Atlas of the Viking World. The best "coffee table"Viking book. Wonderful pictures and accurate text. Andromeda: Oxford, England; ISBN

0-8160-3004-9

Judith Jesch, Women in the Viking Age. Definitely feminist in perspective, but providesinformation not available elsewhere (e.g., poetry by women skalds). The Boydell Press:

Woodbridge, England; ISBN 0-85115-278-3.

Gwyn Jones,A History of the Vikings. Focuses on the historical changes that occurred

during the Viking period. Manages to be readable and scholarly, exhaustive andentertaining, all at once. A fine book. Oxford University Press: Oxford; ISBN 0-19-285139-X.

Else Roesdahl, The Vikings. Dry, but full of reliable information from a respected

scholar. Hardback Penguin from the Viking Penguin division; ISBN 0-713-99048-1.

David M. Wilson, The Vikings and Their Origins. Includes more material on pre-Viking

Scandinavian cultures than do most Viking books. Thames and Hudson: London; ISBN0-500-27542-4.

C. The Anglo-Saxons

David Wilson, The Anglo-Saxons. A good basic introduction to Anglo-Saxon culture.

Pelican Books (another Penguin in disguise); ISBN 0-14-02.1229 9.

D. Runes

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Ralph W.V. Elliot,Runes: An Introduction. A nice introduction to runic history and

inscriptions by an academic scholar. St. Martin's Press: New York; ISBN 0-312-03491-1.

R.I. Page,Reading the Past: Runes. Another scholarly work, shorter and more skeptical

than Elliot's. Useful. British Museum Press: London; ISBN 0-7141-8065-3.

III. Modern heathen writings

A. Religious practice

Kveldulf Gundarsson, Teutonic Religion: Folk Beliefs & Practices of the Northern

Tradition. Dont let the fact that this is a Llewellyn book deter you this is far and awaythe best book on practicing Asatru written to date. It is, alas, out of print, but a copy can

occasionally be found on the shelves of a pagan or large mainstream bookshop. If you

find one, buy it. Llewellyn Publications, Inc.: St, Paul, MN; ISBN 0-87542-260-8

B. Runes and magic

1. Works by Edred Thorsson

Thorsson's works should be approached carefully. He is very knowledgeable, but he does

not always distinguish between scholarly fact and his own speculations. Also, hisinterpretations are colored by his Satanist philosophy. Nonetheless, his work can be very

valuable, and his translations of the Rune Poems are excellent.

Northern Magic: Rune Mysteries and Shamanism. Not very deep or detailed, but

provides a good survey of Thorssons major ideas and also gives a taste of his writingstyle. Try it; if it appeals to you, move on to Thorssons more serious works (see below).Llewellyn Publications, Inc.: St, Paul, MN; ISBN1-56718-709-9.

Futhark: A Handbook of Rune Magic. The first book in Thorssons "rune trilogy", this

book presents his interpretations of the runes of the Elder Futhark and his approach torunic magic. Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-548-9.

Runelore: A Handbook of Esoteric Runology. This book presents a very useful historicalview of the runes and their development. It also gives Thorsson's full translations of the

rune poems. Some of his esoteric ideas are developed more fully here than in Futhark.

Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-667-1.

At the Well of Wyrd: A Handbook of Runic Divination. More interpretations of the runes,

with a focus on divination. Contains his most explicit directions for rune-casting.Probably because I am not a runic magician, this is my favorite of Thorsson's rune books.

Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-678-7.

2. Works by Freya Aswynn

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Northern Mysteries and Magic. Where Thorsson is austere, Aswynn is passionate. Her

writing shows a degree of Wiccan influence, but she nonetheless has some excellentinsights. [Note:Northern Mysteriesis an updated version of AswynnsLeaves of

Yggdrasiland includes a smattering of new material, plus a CD of the authors chants.

The older material has not been reworked, however, and readers who already ownLeavesmay want to think twice before buying this new edition.] Llewellyn Publications, Inc.:

St, Paul, MN; ISBN 1-56718-047-7.

3. Other rune books

Alert readers will notice that the New Age shelves of your local bookstore contain

innumerable books on the runes and Norse magic that are not listed here. The omissionis deliberate.

[Kveldulf Gundarssons Teutonic Magicis an exception to the above blanket

condemnation; it has been omitted solely because it is out-of-print and nearly impossibleto find.]

B. Miscellaneous modern writings

Ralph Metzner, The Well of Remembrance: Rediscovering the Earth Wisdom Myths of

Northern Europe. The author has a New Age bent and is overly influenced by theextreme theories of Marija Gimbutas, but he provides some very interesting perspectives.

The chapter about coming to terms with the Nazi horror and its desecration of Germanic

symbols is eloquent and profound. Shambhala: Boston; ISBN 1-57062-028-8.

IV. Works of imagination

Some of these are out of print, but I've included them because finding used fiction is

usually easier than finding out-of-print scholarly works.

Poul Anderson,Hrolf Kraki's Saga. Reconstruction and novelization of the life of the

semi-legendary hero Hrolf Kraki. Anderson admires "chivalry" and is somewhat out of

sympathy with the Viking Age, but this book is very well researched and an enjoyableread. Baen Publishing Enterprises: New York; ISBN 0-671-65426-8.

Poul Anderson, War of the Gods. Novelization of the life of the Norse hero Hadding.Anderson has, as usual, done his research thoroughly and produced another fine story.

Tor Books: New York; ISBN 0-312-86315-2.

Michael Crichton,Eaters of the Dead. This novel was the basis for the film The

Thirteenth Warrior. The first couple of chapters are taken from the (real) manuscript of

Ibn Fadlan. The rest is Crichton's imaginative interpretation ofBeowulftold in Ibn

Fadlan's style. Ballantine Books: New York; ISBN 0-345-38324-9.

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Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Modern retelling of the

Eddic myths. Beautifully written and accurate. Penguin; ISBN 0-14-00.6056-1.

Stephan Grundy,Rhinegold. A novel based on the Volsung legend. Satisfying. Bantam

Books: New York; ISBN 0-553-09545-5.

Stephan Grundy,Attilas Treasure. Most readers will probably find this sequel to

Rhinegoldmore readable and accessible than its predecessor, but I loved them both.Bantam Books: New York; ISBN 0-553-37774-4.

Diana L. Paxson,Brisingamen. Freyja's necklace surfaces in modern-day California.

This enjoyable novel about modern heathens was penned by the current Steerswoman ofthe Troth. Berkley Books: New York; 0-425-07298-3.

Diana L. Paxson, The Wolf and the Raven. First novel in Paxsons Wodans Children

trilogy about Sigfrid and Brunahild. Avon Books: New York; ISBN 0-380-76526-8.

1997, 2000 by Ann Gra Sheffield. All rights reserved.

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Krasskova, Galina. Exp lor ing The Nor thernTradition. New Page Books, 2005. ISBN:1564147916.

At this writing, this is the only mass-market bookin print by a heathen author that deals directly withtodays heathen religion. Features many beautifullywritten prayers to the gods and goddesses. Theauthor reviews the lore on the deities, giving anumber of her own personal understandings, whichnot everyone will agree with, but which are alwaysthought-provoking.

Wodening, Eric. We Are Our Deeds. Theod, 1998.Order from http://www.theod.net/index.asp.

Deep thinking on ethics and morals from a heathenperspective, written by a highly respected author inthe heathen community.

R. I. Page. Runes. University of California Press,1987. ISBN: 0520061144.

An excellent brief introduction to the history ofrunes (letters used by the Norse and Germanicpeoples for both magical and mundane purposes),with lots of pictures of artifacts.

Paxson, Diana. Taking Up the Runes. Weiser,2005. ISBN: 1578633257.

A compendious tome of rune-lore, presenting thefruits of years of study and personal experiencewith the runes.

Edred Thorsson. FUTHARK. Weiser, 1983. ISBN:0877285489.

___.Runelore: A Handbook of Esoteric Runology.Weiser, 1987. ISBN: 0877286671.

Edred has been involved in satr and studying therunes since the early 1980s; he has a PhD from theUniversity of Texas. Hes written many books onrunes from a heathen standpoint; Runeloreemphasizes academics and theol ogy, andFUTHARKemphasizes magic.

What is The Troth?

The Troth is one of several internationalorganizations that promote the ancient religion ofthe Northlands, known as satr, Heathenry, andby other names. We are incorporated as a non-profitreligious corporation in the state of New York, andare recognized by the U.S. Internal RevenueService as a tax-exempt religious organization. The Troth publishes a quarterly magazine,Id un na , along with other writings on Heathenbelief and practice. We serve as a networking

organization for individuals and kindreds, and wetry to assist our members to form local groups topractice our religion and make i t more widelyavailable. Once a year, the Troth sponsors a majorgathering at which members and interested folksconduct workshops and ceremonies, and discuss anddemonstrate their many skills and practices. TheTroth also conducts a certification program forclergy, incorporating training in lore, theology,ritual, and counseling. The Troth believes that the Gods call whomthey willregardless of race, ethnic origin, gender,or sexual orientation. To hear their call is a joy, anhonor, and also a duty. If you hear that call, andyou are willing to live by our values and honor ourGods, then we invite you to take your place amongfriends and kin, and bring new honor and strengthto our ancient Heathen faith.

How can I find out more?

Visit the main website of The Troth athttp://www.thetroth.org/

E-mail the Troth at troth-contact@thetroth.org

The Troth has a network of local coordinators, orStewards, who are happy to answer questions andprovide contacts. To find your nearest Steward, goto h t t p : / / w w w . t h e t r o t h . o r g /me msvc/ stew ards/

Write to the Troth at the address on the front ofthis flyer.

2005, The

PO Box 1

Oldsmar, FL

This material may be reproduced

but may not be altered

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What books should I read if Im

interested in Heathenry?

Heathenry is sometimes called the religionwith homework. Theres a lot of books out there,and we cant possibly list them all here, but hereare some of the most important:

Lee M. Hollander, transl. The Poetic Edda.2nded.University of Texas Press, 1986. ISBN:0292764995.

Carolyna Larrington, transl. The Poetic Edda.

Oxford University Press, 1999. ISBN:0192839462.

The Poetic Edda (dont ask what the word Eddameans; no one seems to know) is a collection ofpoems written down in Iceland in the Old Norselanguage, preserving the lore of our Gods andheroes. Hollander tries to maintain as much aspossible of the poetic flavor of the original aspossible. He did this by using a lot of archaicvocabularyits not always easy to figure out hisinfamous Hollanderese. Carolyne Larringtonstranslation is less poetic but more readable.

Snorri Sturluson, Edda, transl. Anthony Faulkes.Everyman's Library, J.M. Dent & Sons Ltd,1995. ISBN 0460871854.

Snorri Sturluson, The Prose Edda of SnorriSturlusson, transl. Jean I. Young. Universityof California Press, 2001. ISBN 0520012313.

Snorri Sturluson was a remarkable 13th-centuryIcelandic scholar and political figure. Although hehimself was Christian, he respected the old Norsepoetic tradition, and he worried that the old poemswere becoming hard to understand as knowledge ofthe old myths was fading. So he wrote his Edda, apoetry textbook that happens to contain muchinformation about Norse mythology. The Faulkestranslation of the entire Edda includes a lot oftechnical detail on Old Norse poetics. For starters,you can use the partial translation by Jean Young,which only includes the mythological sections.

Kevin Crossley-Holland, The Norse Myths: Godsof the Vikings. Pantheon, 1981. ISBN:0394748468.

The original writings that tell the Norse myths andstories arent always easy to interpret. There areseveral retellings of the myths; this is easily thebest one. Its well-written and faithful to thesources, with plenty of footnotes if you feel likedigging further into the details.

H.R. Ellis Davidson, Gods and Myths of Northern

Europe. Penguin, 1990. ISBN: 0140136274.H. R. Ellis-Davidson is a leading scholar of Norsemythology, and her books convey a great deal ofinformation in a clear, straightforward style. Thisbook is a fine introduction to Norse religion. Alsolook for her Lost Beliefs of Northern Europe(Routledge; ISBN: 0415049377) and Roles of theNorthern Goddess(ISBN: 0415136113)

John Lindow. Norse Mythology: A Guide to theGods, Heroes, Rituals, and Beliefs. OxfordUniversity Press, 2002. ISBN: 0195153820.

Another excellent compendium of Norse mythology(although Lindow is disdainful of modern satr).The highlight is a thorough A-Z dictionary of people,places and things from Norse mythology. There arealso several essays, on topics such as the view oftime in Norse thought, that are also excellent.

Heaney, Seamus, transl. Beowul f: A Nor tonCritical Edition. W. W. Norton & Company,2001. ISBN: 0393975800.

You probably remember this from high schoolEnglish class. This is the single finest epic poemthat has survived from any Germanic culture. Itsavailable in a vast number of translations; we cantlist them all here. The Norton Critical Edition hasa lot of excellent background material, andHeaneys translation, while not the most literal, isa fine work of poetry in its own right.

The Saga of the Volsungs; Jesse ByockUniversity of California Press, 20010520069048.

The Saga of the Volsungs. Jesse ByockPenguin, 2000. ISBN: 0140447385.

The best-known of the mythological sagathe Arthurian legends, the tale of the Vmay be distantly based on historical fact, history is shrouded in myth. Unlike the mless historical sagas of Icelanders, this sa much older legend, in which Odin figure

shaper of events, and magic is ever afoot. .

Smiley, Jane (ed.) The Sagas of IcelPenguin, 2001. ISBN: 0141000031.

These tales of the Viking-era settlers of written roughly 700 years ago, are enteraction-filled tales in their own right. Theypacked with details on everyday life, war, and pagan religion. This book is a selesome of the best. Penguin publishes manylook for Nj al s Sa ga (ISBN: 01404Eyrbyg gja Saga (ISBN 0140445307) legendaryHrolf Krakis Saga(ISBN 014043

Roesdahl, Else. The Vikings. Revised Penguin, 1999. ISBN: 0140252827.

A thorough history of the Viking-erapeoples from Byzantium to America, packewealth of information. This authors pfavorite pocket-sized history of the Viking

Tacitus, The Agricola and the Germania, HMattingly, transl. Penguin, 1971. ISBN0140442413.

Tacitus was a Roman historian whod speon the German frontier. His short treatise Gis a study of the tribes and cultures beyRoman border in the first century AD. Thsingle best primary source for the beliefearly continental Germanic tribes.

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Gras Top Nine Heathen Books

Because my List of Recommended Heathen Reading keeps getting longer, Ive put

together a shorter list to in an effort to help someone who is brand-new to all of this and

doesnt know where to start. Lets begin with the

Top Three Books for the Neophyte Heathen

Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Modern retelling of the

Norse myths. Beautifully written and accurate. Penguin; ISBN 0-14-00.6056-1.

Snorri Sturluson,Edda, translated by Anthony Faulkes. Written by a 13th

-century

Icelander, this invaluable work contains much of the surviving information about Norse

mythology. Everyman's Library, J.M. Dent & Sons Ltd: London; ISBN 0-460-87185-4.

The Poetic Edda, translated by Carolyne Larrington. A collection of medieval poems about

Germanic gods and heroes. Many of the poems are thought to date from heathen times.Oxford University Press: Oxford; ISBN 0-19-282383-3.

These three books will give you the basics of Norse mythology. The additional books

below will give you a broader perspective on Germanic culture and religion.

Six More Books

Beowulf. The great epic poem of the Anglo-Saxons. Any recent verse translation (there

are several) should be fine.

H.R. Ellis Davidson, Gods and Myths of the Viking Age. Written by an eminent scholar,this book is a good introduction to the academic perspective on Norse religion. [Was

previously published as Gods and Myths of Northern Europe.] Bell Publishing: New York;ISBN 0-517-336448.

R.I. Page, Chronicles of the Vikings: Records, Memorials and Myths. This anthology ofViking-Age writings is the best single source I know of for getting a feel for the Norse

world-view. British Museum Press: London; ISBN 0-7141-0564-3.

Rudolf Simek,Dictionary of Northern Mythology; translated by Angela Hall. Detailedentries, with references, on all aspects of Germanic religion. An indispensable reference

work. D.S. Brewer: Woodbridge, Suffolk; ISBN 0-85991-513-1.

Snorri Sturluson,Heimskringla: History of the Kings of Norway; translated by Lee M.

Hollander. This tome contains several sections that reveal heathen practices or beliefs.

University of Texas Press: Austin; ISBN 0-292-73061-6.

Tacitus, The Agricola and the Germania, translated by H. Mattingly. Best primary source

for the beliefs of the early Germanic tribes. Penguin.

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2000 by Ann Gra Sheffield. All rights reserved.