Introduction Heathenry Heathenry is a term used to describe the religious practices of two main groups of people, one historical and one modern. The original Heathens were the pre-Christian North European peoples who lived a thousand and more years ago in the lands around what is now called the North Sea. These included the peoples of Anglo-Saxon England, Scandinavia, Germany and Frisia (Friesland). Modern Heathen groups around the world are reviving these old practices and call their religion by various names including Asatru, The Northern Tradition, Odinism, Forn Sed, Germanic Pagan Reconstructionism or, simply, Heathenry. In Iceland, which did not convert to Christianity until the 11th Century, Heathenry has once again become an official (nationally recognised) religion. Heathens work to build healthy relationships with gods and goddesses, ancestors, spirits of the land, and others in their communities, both through holy rites and through their day to day actions. Sources There are literary sources that tell us how Heathenry was practised before the advent of Christianity. The main such sources include medieval Icelandic Eddas and Sagas, Anglo-Saxon poetry, the works of the 8th century English monk Saint Bede, and the Germania by the Roman historian Tacitus. Although most of these were written in Christian times, they record the religious beliefs and practices of a culture that existed before Christianity came to Northern Europe. Archaeological evidence continues to be discovered which supports this picture of Heathen religion obtained from such classical and medieval literature. Alongside these historical sources, modern Heathens experience their own, personal, understanding of their religion as lived today, and their own relationship with their gods. Gods and other beings Heathenry, like all ancient European pagan religions, is polytheistic and recognises a large number of gods and other spiritual entities. Although the Heathen gods are best known from Norse Mythology (and often called by Anglicised versions of their Old Norse names) they were honoured by many peoples outside of Scandinavia. For example, the god known to early Germanic tribes as Wodhanaz became Odhinn in Old Norse, Woden in Anglo-Saxon and Old Saxon, and Wuotan in Old High German. Some of the most well known Heathen gods are enshrined in our English days of the week. Tuesday is named after Tiw (Tyr), Wednesday after Woden (Odin), Thursday after Thunor (Thor) and Friday after the goddess Frige (Frigg). In addition to the better known 'major gods', the names of several dozen local or tribal gods are known through medieval literature, runic inscriptions, and votive stones. Most Heathens choose to actively honour a subset of gods with whom they have developed personal relationships, although offerings are also often made 'to all the gods and goddesses'. Heathens relate to their gods as complex personalities who each have many different attributes and talents. For example, whereas Thor is popularly known outside Heathen circles as the mighty hammer-wielding God of Thunder, in Eddic poetry he is called by names such as Deep Thinker, Man's Well-Wisher, and Consecrator Thor, revealing a gentler side to his nature. In addition to gods, Heathens recognise and relate to a wide variety of spiritual beings or 'wights'. These include the Norns - who are three female entities who weave the web of wyrd - and the Disir - who are female ancestral spirits attached to a tribe, family, or individual. Heathens also work with 'hidden folk' such as elves, brownies, dwarves and etins (giants and other not so pleasant folk). They interact with the housewights who live in their homes and the landwights who occupy features of the landscape such as streams, mountains, forests or fields. Having a relationship with landwights is an important feature of Heathen religion and outdoor Heathen rituals will not proceed until the permission of landwights is sought and obtained. Another characteristic of Heathen religion is the respect given to ancestors in general. These may be a person's literal forebears, or may be people now dead who have inspired them in some way. The Norse gods in history Carolyne Larrington, Tutor in Medieval English at St John's College, Oxford; Heather O'Donoghue, Vigfusson Rausing, Reader in Ancient Icelandic Literature in the Department of English at Oxford University and John Hines, Professor of Archaeology at Cardiff University discuss the role of theology and the gods in the Vikings' daily lives. Structure There are no central authorities in Heathenry and no single organisation to which all Heathens belong, though there are national and international organisations created to facilitate networking between Heathens. There is no widely recognised priesthood, although sometimes individuals may be recognised as godhis and gydhjas (priests and priestesses) within their own communities. Many Heathens belong to small groups made up of Heathen friends and family members. These groups are sometimes called 'hearths' or 'kindreds' and meet for religious rituals in members' homes or in outdoor spaces. Some hearths and kindreds have recognised leaders. Others are entirely egalitarian. Top

Rites, festivals and practices Rites and celebrations The main rites celebrated in Heathenry are called blot (pronounced 'bloat') and symbel (pronounced 'sumble'). Heathen groups and individuals hold feasts and celebrations based around blot and symbel at rites of passage (such as weddings or baby-namings), seasonal holidays, oath-takings, rites in honour of a particular god or gods, and rites of need (in which gods are asked for help). A blot was originally the ritual sacrifice of an animal to one or more gods, elves or ancestors. A feast followed afterwards at which the meat was shared amongst the participants. Blots were held to honour the gods or to gain their favour for specific purposes such as peace, victory, or good sailing weather. A modern blot centres around the offering of food or drink (often mead) to the gods and tends to be followed by a feast. It may be a simple rite or a more elaborate one depending on the purpose of the blot and the number of participants. In an indoor blot where food is offered, it is common to lay a place for the god, ancestor or elf at the table. In an outdoor blot offerings are often thrown onto a fire. Symbel is a ritual drinking ceremony in which one or more drinking horns or other vessels are filled with mead (or another appropriate drink) and used for toasting or boasting. It is common for modern Heathens to pass the horn(s) around all those participating after liquid is blessed. The first round of toasts may be to the gods, the second round to wights or ancestors, and the third round may be to whatever else the assembled Heathens wish to toast. There may be many more rounds, or the symbel may stop after a designated number. A separate libation (drink offering) may be given to the gods, landwights or housewights, or some of the contents of the horn may be poured out as an offering to them. As well as major offerings to the gods or elves, Heathens like to leave gifts for their domestic hidden folk: the wights who live in their garden and house. For this purpose, many Heathens keep a special bowl to leave offerings in the house of cakes and ale, or may leave food or drink on or near a small garden altar. Festivals Different Heathen communities and individuals celebrate different cycles of seasonal holidays based on their cultural affiliations, local traditions, and relationships with particular gods. There is no fixed calendar of Heathen festival dates. The three Heathen festivals most commonly celebrated in the UK are Winter Nights - usually celebrated in October or November, Yule - a twelve day festival that begins around the time of the winter solstice, and a festival for the Anglo-Saxon goddess Eostre in the spring. Magic and seership Magic and seership were practised by some individuals within ancient Heathen cultures, and this is also the case with today's Heathen community. Some Northern European magical practices being revived by Heathens include the carving of runes onto talismans and the chanting of charms called galdor. Some Heathens are also rediscovering Northern European shamanistic practices known as seidh (pronounced 'sayth'). In a ritual called 'oracular seidh' a seer or seeress answers questions or gives advice to participants. Many modern Heathens also practice runic divination. Although magic was part of ancient Heathen culture, it did not play a part in the religious rituals of blot and symbel. Therefore, it is not seen as an intrinsic part of the religion. Although all Heathens share a belief in the ability of the gods to enact change in the world, they do not all believe in the ability of magicians to do so. Top