This Yuletide has been one of note up on Thor’s Hill.
On Christmas night, we had 50mph winds which raged through the hillside in our town, which knocked down one of the tivered pines in the holy grove. Þórr chose this tree in particular for his likeness.
I felled what remained of the tree and shaped it. This morning, I dug a pit for the pillar and within it I placed the dirt I collected from Helgafell, a stone from Þórsá, and an ancient thunderstone from Sweden that I had buried underneath the old pillar at our former holystead.
On the Yule Moon, we are offering up another goat to sanctify his likeness.
Heill Véurr ok Véþormr!
On Christmas night, we had 50mph winds which raged through the hillside in our town, which knocked down one of the tivered pines in the holy grove. Þórr chose this tree in particular for his likeness.
I felled what remained of the tree and shaped it. This morning, I dug a pit for the pillar and within it I placed the dirt I collected from Helgafell, a stone from Þórsá, and an ancient thunderstone from Sweden that I had buried underneath the old pillar at our former holystead.
On the Yule Moon, we are offering up another goat to sanctify his likeness.
Heill Véurr ok Véþormr!
Forwarded from Survive the Jive: All-feed
Doesn't resemble the big dipper to me TBH.
I have never seen a single example of a Germanic swastika with a clear connection to stars/constellations or the alleged representations of the annual seasons in any of the hundreds of examples I have seen.
Additionally the claims it represents the constellation do not hold up to scrutiny when you consider the actual reality of how they saw the stars back then.
The linked article explains that:
-all constellations rotate
-the lines making the swastika don't exist
-to draw the four arbitrary positions would require a conception of a 4 part year (which Heathens did not have -the year had 2 halves)
-The only places where the big dipper can be seen going in a full rotation are so far north that the stars are barely visible in summer anyway, only winter.
-in the viking age the pole was located between the north star (polaris) and β of the little dipper - so not around the pole star as claimed
other points of my own:
Since the zoomorphic germanic swastika (specifically the bird varian) originates in Scythian art and can also be a triskele or a shape with more than 4 birds, it is not clear the number 4 has any significance to it
- the geometric Germanic swastika was borrowed from either celtic, etruscan or Roman art and none of those were far North enough to recognise the rotation of the big dipper around the pole star.
-Numerous contexts of the Germanic swastika pertain to high status Odinic individuals and there is no particular association of the aristocracy, Odin or the ravens used to make the zoomorphic variants with the stars or this specific constellation (except a claim by Cleasby & Vígfusson that it was called Odin's wagon)
-There is no actual reference to "Óðins vagn" as many claim, in Norse literature. Rather Grimm infers something like this from 15th c. Dutch "Woonswaghen"
-The Swedish chronicle calls it karlwagen and Grimm connects this to Thor since karl is a suffix for Thor's name in Sweden.
I hope Mr. Sagnamaðr will watch my forthcoming Swastika video and reassess his opinion of this symbol
I have never seen a single example of a Germanic swastika with a clear connection to stars/constellations or the alleged representations of the annual seasons in any of the hundreds of examples I have seen.
Additionally the claims it represents the constellation do not hold up to scrutiny when you consider the actual reality of how they saw the stars back then.
The linked article explains that:
-all constellations rotate
-the lines making the swastika don't exist
-to draw the four arbitrary positions would require a conception of a 4 part year (which Heathens did not have -the year had 2 halves)
-The only places where the big dipper can be seen going in a full rotation are so far north that the stars are barely visible in summer anyway, only winter.
-in the viking age the pole was located between the north star (polaris) and β of the little dipper - so not around the pole star as claimed
other points of my own:
Since the zoomorphic germanic swastika (specifically the bird varian) originates in Scythian art and can also be a triskele or a shape with more than 4 birds, it is not clear the number 4 has any significance to it
- the geometric Germanic swastika was borrowed from either celtic, etruscan or Roman art and none of those were far North enough to recognise the rotation of the big dipper around the pole star.
-Numerous contexts of the Germanic swastika pertain to high status Odinic individuals and there is no particular association of the aristocracy, Odin or the ravens used to make the zoomorphic variants with the stars or this specific constellation (except a claim by Cleasby & Vígfusson that it was called Odin's wagon)
-There is no actual reference to "Óðins vagn" as many claim, in Norse literature. Rather Grimm infers something like this from 15th c. Dutch "Woonswaghen"
-The Swedish chronicle calls it karlwagen and Grimm connects this to Thor since karl is a suffix for Thor's name in Sweden.
I hope Mr. Sagnamaðr will watch my forthcoming Swastika video and reassess his opinion of this symbol
The Universe Space Tech
Does Ursa Major draw a swastika in the sky?
The claim that the swastika symbol originates from the movement of the Ursa Major constellation around the North Star may seem credible at first glance. But is this true?
Forwarded from Germanic Paganism
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For this Yule season we present to you the harrowing Bergbúa þáttr (Tale of the Mountain Dweller). A 13th century account of two men and their encounter with a jötunn in Iceland. The being recites to these men a poem which some scholars say may be a warning of the impending disaster Ragnarök.
For those who prefer YouTube simply click here.
Written and narrated by Þórr Siðr
Music by Glenn Bokay
For those who prefer YouTube simply click here.
Written and narrated by Þórr Siðr
Music by Glenn Bokay
It is profane to offer meat to the Gods that has been slaughtered and blessed under the Kosher and Halal laws, as these are ritual slaughtering methods which include prayers to dedicate the animal to a foreign god.
If you are going to offer meat, find a farm that does it without such methods — or raise it and slaughter it yourself.
If you are going to offer meat, find a farm that does it without such methods — or raise it and slaughter it yourself.
This is a great investigation on the traditional giehtadit method of slaughter of the Sámi people. This exact method is detailed in conjunction with reindeer sacrifices to Þórr in Schefferus’ Lapponia.
Traditional folkways such as slaughter methods, butchering techniques, and meat preservation are all elements of culture that runs deep. Intertwined with a people’s diet and the rituals of daily life, these ways of life are passed down intergenerationally through the family line. This is an aspect of folk culture that many in the pagan sphere today neglect to cultivate due to a lack of exposure to these traditions, or the false view that they are unnecessary in the current world we live in.
https://pastoralismjournal.springeropen.com/counter/pdf/10.1186/s13570-021-00224-2.pdf
Traditional folkways such as slaughter methods, butchering techniques, and meat preservation are all elements of culture that runs deep. Intertwined with a people’s diet and the rituals of daily life, these ways of life are passed down intergenerationally through the family line. This is an aspect of folk culture that many in the pagan sphere today neglect to cultivate due to a lack of exposure to these traditions, or the false view that they are unnecessary in the current world we live in.
https://pastoralismjournal.springeropen.com/counter/pdf/10.1186/s13570-021-00224-2.pdf
Þórshelgr offerings of meat from our recently slaughtered buck, and homemade bread.
I recently gave another thunderstone to Þórr, which now sits around his neck. It was found buried on a farm in Scandinavia in accordance to ancient thunderstone traditions.
Til árs ok friðar.
I recently gave another thunderstone to Þórr, which now sits around his neck. It was found buried on a farm in Scandinavia in accordance to ancient thunderstone traditions.
Til árs ok friðar.
“If a man is to realize in full measure the potentialities of his own being, he must first of all learn to know the people of his own kin and his own people’s history and literature. This knowledge constitutes our cultural roots. Without it we become drifting vagrants, scrubs, or tramps, culturally speaking.”
Ole Edvart Rølvaag, 1907.
Ole Edvart Rølvaag, 1907.
Jan De Vries in his Altnordisches Etymologiches Wörterbuch calls Þórr’s hall Bilskirnir der unvergängliche or the imperishable hall.
The most typical translation found online is “lightning-crack”, but unfortunately this is improbable with how bil and skírr are used in Old Norse; the name undoubtedly derives from bil (to break, crack, or fail) and skirr (to prevent, bar, or to shun).
A more apt translation is “the hall that does not fail” or “the hall that does not break”. These translations are more in line contextually with his home and realm being consistently associated with strength, might and endurance through the use of the þrúð- prefix, which is consistently associated with Þórr.
The most typical translation found online is “lightning-crack”, but unfortunately this is improbable with how bil and skírr are used in Old Norse; the name undoubtedly derives from bil (to break, crack, or fail) and skirr (to prevent, bar, or to shun).
A more apt translation is “the hall that does not fail” or “the hall that does not break”. These translations are more in line contextually with his home and realm being consistently associated with strength, might and endurance through the use of the þrúð- prefix, which is consistently associated with Þórr.
A prayer to Þórr and Sif I wrote for a brother for the wellbeing of his homestead:
Hail the Holder of Earth,
with his gift of grain all,
and his growth of grass tall;
Dweller in the Good Mother’s embrace, make the rain fall.
Hail the Holder of Earth,
with his gift of grain all,
and his growth of grass tall;
Dweller in the Good Mother’s embrace, make the rain fall.
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“jam quod Thoronis sive Tiermes idem Solem etiam est fanum.”
“Now it is said that the shrine of Thor or Tiermes, is the same as the Sun.”
“Now it is said that the shrine of Thor or Tiermes, is the same as the Sun.”