Pronunciations, Abbreviations, Etc.

The parenthetical abbreviation, ON = Old Norse

                                                   OE = Old English

                                                   pIE = proto-Indo-European

                                                      L = Latin (used only once, when quoting a                                                                            phrase)

There is a particular character called an eth (ð) that appears in many Old Norse and Old English words that makes the voiced “th” sound (as in “this”). Because I have not, until very recently, found this character or been able to apply it to this project, I have almost always used a “dh” combination in words to signify ð. There are a few circumstances where ð should appear at the end of words, where I simply make it a “d”. My apologies for this error, eventually I hope to correct the posts.

There are several circumstances where I do not to include proper emphases over letters (like failing to make “u” into “ú”), this does effect how a word may be properly pronounced. Again, my apologies and I hope to remedy this down the road. For now, let it be known that

• Asatru is pronouced OW-sah-troo
• blot is pronounced bloat
• all Norse words containing the letter “j” are pronounced “y” (as in “yes”)
• all Old English “sc” clusters are pronounced “sh”

Some Old Norse words end in a final r. At one time, this was properly pronounced as a sort of guttaral “r/z” combination, but has become more and more difficult for contemporary people to pronounce, has become generally obsolete, and often has become a “silent r”.

Colloquialism

Originally this section was going to be much larger than it currently is. However, with the project's due date nearing I must publish this with the contributions in-hand. I hope that his, more than any other section of this project, will grow and evolve beyond what it is now. The following is a list of words/phrases used by tribes/families that are Heathen related.

bumble (n.) “mixing blot and sumbl”, often a pejorative term used from one group toward the ritual practice of another, implying a failure to understand or appreciate proper ritual methods. – Submitted by Phyllis Steinhauser (unnamed tribe/kindred), via e-mail, March 31, 2011.

Chuck Harter (n.) “the ancestor of us all.” A very bad joke at the Whitewolf Midsummer Celebration, 2010. --Submitted by Thomas McGuire (Whitewolf), via e-mail, April 7, 2011.

hammer time (n.) “preparing for a blot or sumbl”, implying the use of the hammer rite as an act of hallowing, blended into a very cheesy joke involving the 1980s hip-hop star, M.C. Hammer. --Submitted by Thomas McGuire (Whitewolf), via e-mail, April 7, 2011.

Divisions, Intensified

       Unlike the monotheistic religions, Heathenry does not claim to be the “One True Way”. It views evangelism as a flagrant and annoying display of arrogance; and threats of damnation or promises of salvation as petty scare tactics and the empty guarantees of cheap salesmen. Since Heathenry doesn't view any man-made, culturally-born faith system as perfect or universally acceptable, the Heathen understands that the Folkway isn't for everyone. Within this viewpoint, however, a huge rift occurs. For decades a debate has raged as to whether or not individuals outside the European ethnic groups should be welcomed inside the Folkway. For some, the concept of ancestry is sacred and they believe that blood and spirit are integrally linked. This more exclusive outlook is called Folkism (n.) and grounds itself in the idea that all people have a spiritual inheritence linked to their specific ethnic identity. On the other side of the tumultuous fence are those who say that biological ancestry has absolutely no bearing on spirituality. This second ideology is called Universalism (n.) a pejorative label, given by Folkish practitioners implying that such thinking leads to a universal, “we are the world”, assimilationist mentality. Some Universalists, however, prefer the term Adoptivists (n.), capitializing on the Germanic concept that adoption is spiritually binding, like marriage or blood, and that blood is therefor unnecessary. Harsh words are often hurled over this ideological fence that detract from the complexities of the issue and create straw-man arguments. For example, Universalist/Adoptivists will often call Folkish people “racist” (n., adj.) a word that should imply true bigotry and fantasies of biological supremecy but has ome to be the assumption that if people have love and loyalty for their own heritage then they must somehow hate others'. Likewise, not only is the label “Universalist” something of a pejorative misnomer in itself, Folkish Heathens often look at Universalist/Adoptivists as imposters who are not really Heathen at all, and who encourage the slow demise of Germanic folk and therefore the Germanic folkway.

       The Folkish principles are based in a holistic way of thinking, in which mind, body, and spirit are integrally linked. We inherit our physical appearances from our ancestors; we inherit our intelligence, psychological abnormalities, and even predispositions toward/against happiness from our ancestors; the Folkish would say that our spirits are also deeply connected with our ancestors. Many Folkish even refer to the Elder Path as a “spiritual birthright/inheritance” and describe it as “coming home”. There are numerous similarities with Heathenry and the tribal folkway of the Native Americans, and Folkish do not hesitate to point out that N. American tribes often demand proof of genetic authenticity for participation. Does this mean N. Americans are all bigots who perceive themselves as biologically superior to others? Not remotely; yet if a European-based Folkish Heathen group wishes for the same autonomy, the accusations fly.

       The Universalist/Adoptivist ideals are focused on the principle that “we are our deeds” and that the merit of an individual's actions should outweigh any ancestral and ethnic identity. Many would go as far as to say that blood ancestry means nothing at all, and point to the concept that the Gods are often considered spiritual ancestors (n.) making the distinction between this and biological ancestors. They are quick to point out that the revival of Heathenry is occuring roughly 1000 years after most Germanic peoples had been wholesale converted to Christianity, making the case that Christianity could lay claim to European ancestral spirituality as well.

       The issue is truly complex and the opinions of the actual people on either side of the debate are even more so, as few opinions really fit into the neat dichotomy of Folkish vs. Universalist but usually range throughout it. It is for this reason that a Heathen woman named Kriselda Jarnsaxa devised something that has come to be known as the J-Scale (n., “Jarnsaxa Scale”) in which she mapped out a numerical scale ranging from 1, representing “Extreme Universalist”, to 6, representing “Extreme Folkish”

The J-Scale

       The scale is not perfect and could be debated further. For example, “Extreme Folkish” (6) is not Folkish at all but simply “White Supremecist”, and perhaps should not be on the scale as it could perpetuate the false idea that Folkism taken to its limits is Supremecism. Also, many people (including the scale's creator) find that they fit somewhere in between numbers on the scale, showing further how complex the issue really is. However, in general the scale is a fairly balanced way of gauging where a person fits in the endless discussion of ancestry.

       As tribalism emerges more and more a new form of tolerance emerges with it. Humanity is complex and one cannot know every facet of every life or why certain people feel drawn to particular paths. Many have taken on a mentality that each tribe should decide for itself who is and is not welcome in their halls, and if other tribes take issue with a tribe's acceptance/lack thereof they have every right to cut ties with said tribe. The prevailing view here is that tribes do not have the power to tell other tribes who are worthy Heathens and who are not.

[Further discussions will be written in the future concerning Traditionalism (n.); Reconstructionism (n.); Organicism (n.); UPG (n.); dual trad (n.); etc.]


(Karn-sarn-digit... Citations...)

Gamlinginn. The Orðasafn of Gamlinginn. Albuquerque: Hrafnahús, 1991. Print.

Again, rather than finding fruit for the lexicon itself, Gamlinginn has provided a strong opinion, this time for the case of Universalism in his concluding essays following his ordhasafn. In fact, in three separate essays Gamlinginn repeats the mantra: “Asatru is freely open to anyone who wants to accept it – regardless of gender, race, color, ethnicity, national origin, language, sexual orientation, or other divisive criteria.” Which, one may note, sounds more like a disclaimer on a job application than a proclamation of a spiritual belief system.

Gundarsson, Kveldulf et al. Our Troth. 2nd ed. Vol. 1. North Charleston: Booksurge, 2006. Print.

As a point of reference: there is an excellent section of this volume in which great detail is paid to mapping out various Heathen organizations, their history, and whether they are ideologically “Folkish or Universalist”.

Jarnsaxa, Kriselda. "The 'Jarnsaxa' Scale." Thorswitch's Journal. LiveJournal, 29 Sept. 2006. Web. 24 Apr. 2011. <http://thorswitch.livejournal.com/313325.html>.

The linked website will display both the scale itself and a commentary by Kriselda Jarnsaxa, the creator of the scale.

McNallen, Stephen A. The Philosophy of Metagenetics, Folkism and Beyond.Nevada City: Asatru Folk              Assembly. 2006. Print.

Another point of reference: McNallen (one of the “forefathers” of modern Asatru in America) gives a valuable look at the non-racist concept of Folkism in this collection of short essays.

Tribal Positions/Hierarchy

[Currently Under Heavy Construction = godhi; chieftain/hersir; thul; skald; valkyrie; huskarl; thrall; etc.]

Holy Tides

[Currently Under Heavy Construction = Yule; Easter/Ostara; Midsummer; Winternights; etc.]

Ritual

       With the revival of the old beliefs comes a natural revival of the old traditions as well; among these are rituals (n.) that outwardly signify devotion and honor to the Gods/ancestors, and work with the reciprocal nature of things through the concept of gift for a gift (n.). Simply put, the Heathen does not give the Gods gifts in supplication and repentence, but instead as a praise for past blessings or request for future blessings. In fact, an ancient rite practiced by the ancestors was blot (n., ON pl. blotar) which translates as “blessing”. Much controversy surrounds the blot rite within the contemporary Heathen community. Some say that any ceremonial gift to the spirits can be called a blot, whereas others believe that the term should be reserved for blood sacrifice. The argument for using it as an all-encompassing term is that the word “blot” implies no such condition within its literal translation and that confusion has arisen from the Old Norse word blod, meaning “blood”. The argument for using the term specifically for blood sacrifice is that blood is the most powerful spiritual gift that can be given, necessitates a category of its own, and that there are exactly zero historical examples of blotar that didn't involve blood. For those who choose not to use the term for anything other than blood sacrifice, and with actual blood sacrifice being so rare in modern society, terms such as faining (n. from an obsolete Modern English word that means “celebration”) or offrung (n. OE “offering”) are often used. The vessel used to transport the gift from man to god is called a bolli (n. ON “bowl”) and is often made sacred with some form of gandr (n. ON “wand). A husel (n. OE) is the ceremonial feast that follows a blot (and has come to mean a feast that follows faining/offrung as well) and is considered a rite in itself.

       Probably the favorite ritual performed by Heathens today is sumbl (n.) which is a toasting ritual. The participants pass around a horn (n., an organic drinking vessel usually crafted from a bovine horn) filled with mead (n., an ancient European wine fermented with honey rather than sugar cane). There will often be apple juice or some other non-alcoholic beverage on hand for those who wish to participate but abstain from alcohol. The horn in sumbl is concidered symbolic of a “well of deeds”, and as the participants drink the liquid within they replace it with toasts to great beings who have accomplished worthy deeds. Sumbl generally consists of three rounds. The first round is often done to the Gods – either a particular member of the Aesir and Vanir or to the collective tribes. The second round is often dedicated to the ancestors – either a particular one or an entire family line. The concluding round is usually for toasting friends, making boasts, or making oaths (n.). An oath, to Heathens, is a serious, spiritual matter. It is an act of prophesy with personal honor at stake. It is saying, “I will change the future course of events in this specific way”. Oathing at sumbl is particularly serious as it binds those witnessing the oath to help in any way they can. An oath ring (n., usually a wooden ring inscribed with runes) is often used at this time and scyld is set in case the oath is broken.

       A hallowing rite (n.) usually precedes most Heathen rituals and involves carrying fire around a circle to purify and create a frithstead (n., a secure and peaceful inner sanctum). If a torch/fire is not available or impracticle, Heathens will often perform the hammer rite (n.) in which the four cardinal directions will be called using the sign of Mjolnir (n., Thor's hammer). Although Mjolnir has always been known for its hallowing powers, the use of its symbol for creating a frithstead or opening a rite is a very modern development.

       There are other rituals important to the Heathen and often concern rites of passage (n.) such as naming rites for infants, coming into womanhood/manhood, and handfasting (n., marriage).

[Further discussion of rites like seidr (n.) should be added in the future.]


(Oblique Citations. Computers are an abhorrent abomination from the depths of Niflheim...)

DuBois, Thomas A. Nordic Religions in the Viking Age. Philadelphia: University of Pennsylvania, 1999. Print.

A scholar, professor, and trained folklorist of ancient Nordic cultures (encompassing the Scandinavians, Sami, and Finnish), Thomas Dubois discusses the Scandinavian people, both their native practices and practices they adopted from neighboring cultures, during the Viking Age in this scholarly work. It is particularly useful to this project in its description of blot as clearly a blood sacrifice on numerous occasions in the book.

Gamlinginn. The Orðasafn of Gamlinginn. Albuquerque: Hrafnahús, 1991. Print.

Gamlinginn has been a member of the Heathen community for well over two decades and has published a book very similar in nature to this project. “Ordhasafn” means “word list” and that is precisely what the aforementioned book is: a pocket-sized disctionary of commonly used words in Heathenry. However, Gamlinginn has not been as much help concerning the development of this lexical project as he has in contributing to the opposing side to the opinion of blot, claiming that the rite has nothing to do with blood sacrifice – however, he gives no basis for this opinion beyond that it is, in fact, his opinion.

Theodism

[Currently Under Heavy Construction]

Asatru

[Currently Under Heavy Construction]

            …It has become increasingly common among Asafolk (n., “those who live Asatru”, sing. Asaman, Asawoman) to refer to things or people as “tru” (adj.) – playing off the modern English word “true” (honest, valid) and the Old Norse suffix “-tru” (loyalty to/faith in). In this way, modern Asafolk have redefined an ancient lexeme, letting it stand as a hybrid of the two concepts.

Divisions Within

            While one side of man desires to expand and control, another holds steadfastly to independence, autonomy, and kinship. Even centralized religions, like Christianity, cannot avoid the splinters and severances that seem inherent in anything mankind builds. While cooperation and community are vital aspects to social living (and humans are social animals) some believe that healthy divisions and diversification are just as integral to defining the human race. Indeed, these same people would argue that centralized social/religious systems create a superficial community with no real substance bonding its members and that this is one reason even the most organized, monolithic institutions are bound to divide. These are some of the basic tenets of an emerging political movement known as tribalism (n.). As a whole, Heathenry is composed of small tribes or  kindreds (n. originally meaning a familial group within a tribe, but now generally referring to fictive kin-groups bound by oath to one another). Within each tribe a state of frith (n.) must be attained if the tribe is to survive. Frith has been erroneously translated simply as “peace”, but the concept is far deeper and more complex than that. Frith is a kind of tranquility and comradery that is achieved through actively securing the safety and well-being of all members of the tribe, implying the duty of tribal members to work toward this end and compromise for the good of the community, if needed. Grith (n.) is a similar concept but is less intimate and concerns cooperative intertribal relationships. These relationships sometimes evolve into alliances (n.) that are important for maintaining autonomy yet receiving the benefits of “strength in numbers” when necessary. While there are many tribalists within Germanic Heathenry there are also a large percentage who are not. In fact, Heathens range all across the political spectrum from left-wing liberal, to right-wing conservative, to libertarian (possibly the closest mainstream political ideology to tribalism).

            There are also numerous religious divisions within Heathenry and they deserve considerable attention. There is the Nordic (adj. “northern”, Scandinavian) based sect known as Asatru (n.), a reconstructed word built from the Old Norse dialect and literally translates as “faith in/loyalty to the Gods”. Some translate it as “loyalty to the Aesir” which has given rise to another phrase, Vanatru (n.) to describe those Heathens who feel particularly close to the Vanir. [For a further discussion on Asatru and Vanatru, see the section within the Table of Contents: “Asatru”]

            Because most of the existing Lore was salvaged from Scandinavia, the Nordic tradition has become the most common route to Heathenry. However, Germanic Heathenry must not limit itself to the northernmost Germanic tribes, as all the Germanic ancestors have wisdom to offer. The Theodish (adj.) sect is primarily concerned with the dialect and thew (n. OE “custom”) of the Anglo-Saxon tribes. Theodism is highly tribal in nature and the concept of thew is crucial to its (and any tribal outlook’s) existence. The Germanic people are only recently literate, by historical standards, and so written, codified law is also a fairly recent development. Thews are customs that help preserve the essence of a particular theod (n. OE “tribe”) and can change from tribe to tribe. Thew helps maintain a theod’s autonomy from other theods and its own collective success. This hard-earned success of both the individual and the collective is referred to as luck (n.) and should not be confused with “luck” in the modern sense of “getting something for nothing” or living a catered lifestyle (these latter definitions being “antithetical to the Germanic conception of a good life"). [For further discussion on Theodism, see the section within the Table of Contents: "Theodism"]
            There is also a division within Germanic Heathenry known as Odinism (n.) that is, as its name implies, very "Odin-centered". Odinism sees Odin, the Allfather (n.) as a kind of all-encompassing deity who embodies many of the other Gods' qualities within him -- sometimes to the point that the other Gods are reduced to his hypostases (n., sing. hypostasis, "the substance or essential nature" of a divine being in another form). Likewise, Odinism sees Odin's wife, Frigg (n.), the Allmother (n.), as the ultimate feminine deity and also relegates most of the Goddesses as her hypostases. Due to this, Odinism is often perceived by other Heathens as only vaguely polytheistic. There are many active Odinists, however, who are true and honorable folk. Odinism, particularly the organization known as the Odinic Rite, is very active in Prison Fellowship and works toward helping inmates integrate themselves back into society in healthy and productive ways. Visit their website for further information on the Odinic Rite.

Axenthowes, Gerd Forsta. "Some Theodish Vocabulary." Message to the author. 16 Apr. 2011. E-mail.

          Gerd has been involved in Theodism since the early 1990's. He was involved with Garman Lord's 
          Winland Rice and, under those auspices founded Fresena Theod, which disbanded in 2000. Now he 
          is the Forsta of Axenthof Thiad, which has members in Connecticut, Arkansas, and Minnesota. Gerd 
          has been particularly helpful in regards to the vocabulary within the sub-lexicon of Theodism and is 
         directly quoted in the segment concerning luck.

Magnusson, Ragnar. "A Treatise on Tribalism." 20 Apr. 2011. File last modified on 13 Apr. 2010. Essay.

          In this essay, Magnusson discusses the historic aspects of tribalism and its place in modern society 
         citing valid sources and speaking with authority on the subject.


Mills, A. Rud. "The Call of Our Ancient Nordic Religion." Cultus Lake: Odinic Rite, 2005. Pamphlet reprint.
          A. Rud Mills could be considered the founder of Odinism. The above essay, though theologically 
          intriguing, borders on total monotheism.

Symbols

[Currently Under Heavy Construction]

Spiritual Identities and Cosmology

[Currently Under Heavy Construction = Gods; jotnar; dvergar; alfar; disir; Audhumla; Yggdrasil/Nine Worlds; etc.]

Continued Discussion of Beliefs and Action

Indispensable to Germanic Heathenry is the complex Law of Reciprocity (n.). All past action is woven into a great interconnected web known as wyrd (n. OE, “that which has become”, derived from IE *wert- “to turn”) and contributes to an individual’s future consequences. Although some Heathens are fatalists (n.) and believe no one can escape predestination, most are not. The three Nornir (n., sing. Norn) are powerful Goddesses and their name is often mistranslated as “Fates”, but they are usually viewed as spiritual entities that contribute to, rather than control, a person’s destiny. Many Heathens are actually fairly transcendental (adj.) in their self-empowering view that all people are the free-willed masters of their destiny, yet are realists (n.) in their understanding that all things are finite and subject to outside forces. The idea of past action laying out the state of the present circumstances and contributing to the course of the future is pivotal to understanding orlog (n., ON “primal layers/waters”). Heathens believe that no person is born a blank slate but is, at birth, the present state of one’s ancestors’ deeds. All people are born into a particular social condition, in a particular environment, with particular genetic gifts and burdens. Man is born into the deeds (or lack thereof) of his ancestors and continues to contribute to the orlog of both the individual and the collective, for good or ill. Because of the reciprocal, sewing/reaping nature of wyrd and orlog the terms are often both used by Heathens in the same way “karma” is used in popular culture (e.g. “weaving ill wyrd” could be the contextual equivalent of “building bad karma”). In truth, the concepts are not so far separated since both Hinduism and Heathenry have the same cultural roots with the proto-Indo-Europeans (n.), a prehistoric people who probably originated in the steppes of what is modern day Ukraine and eventually spread across Eurasia some 4000 years ago and settled as far southeast as the Indus Valley and as far northwest as Scandinavia. Heathens will often use wyrd in the pun, “That was wyrd”, to imply a strange event or circumstance that is simply too strange to be a coincidence. Significantly, wyrd is the linguistic grandsire of the modern English, “weird”.

Instead of begging for forgiveness and eternally forgiving, Heathens pay and expect scyld (n. OE, “debt” – sidenote: scyld can also mean “shield”) when ill deeds are done. If a Heathen is somehow injured (physically, monetarily, emotionally, etc.) by someone else, the Heathen may expect compensation for the trespass and scyld will be set by the injured party, usually with witnesses for both mediation and verification. However, if an individual repeatedly shows poor character and negatively impacts an individual or community, the injured party need not continuously give 3^rd, 4^th (ad nauseum) chances or expect scyld. In other words, Heathens are rarely obligated to “give chances” to others. Forgiveness is not completely absent in Heathenry but it is generally an intimate, personal experience and not obligatory. There are some acts (particular crimes against children, for example) that are considered unforgivable (adj.) by most Heathens. The term unforgiven (adj., v., n.) should not be confused with unforgivable. “Unforgiven” will sometimes be adopted by a Heathen to signify their distinction from the supplicating, monotheistic religions that claim to provide both perpetual forgiveness and eternal bliss.

The term wergild (n. OE “man-price”) is linked to scyld but is usually used in more extreme circumstances; the terms are, however, sometimes used interchangeably.

"Wyrd and Orlog." Wednesbury Shire of White Marsh Theod. White Marsh Theod, 2011. Web. 11 Apr. 2011. <http://www.englatheod.org/wyrd.htm>.

The White Marsh Theod is a published group within the Theodist branch of Heathenry and provides credible                        articles concerning the modern practice of the ancient Anglo-Saxon folkway. As the above title implies, it was 

particularly helpful in this post concerning the concepts of wyrd and orlog.

What Do Heathens Believe?

Perhaps a more significant question is, “How does a Heathen act?” for every Heathen believes “we are our deeds” (n.) and by this means that a man's (or woman's) worth can be better measured by how he lives his life than by who/what he believes in. It is, after all, a human's actions that are our only real sign of what one truly believes. If a man claims to believe in truth, yet lies pathologically, his deeds tell us what he believes and we need no longer listen to his “beliefs”.

            There are a set of upright qualities that many Heathens try to live up to and almost every Heathen has at least heard of. Collectively the set is often referred to as the Nine Noble Virtues (Pr. n.) and (usually) includes courage, truth, honor, fidelity, discipline, hospitality, industriousness, self-reliance, and perseverance. The Nine Noble Virtues (sometimes abbreviated NNV) is a modern term but is believed to embody the qualities the ancient Germanic people revered above others and is promoted in the Lore.

            The Lore (Pr. n.) is the body of medieval writings (among these are The Prose Edda, The Poetic Edda, Heimskringla, and many sagas) composed shortly after the Conversion by Germanic folk about their spiritual and cultural past. The Lore is not considered a “Heathen Bible” as many of the scribes who wrote down the Lore were Christian monks and so it was subject to their interpretation/manipulation. Furthermore, most Heathens are natural skeptics and do not believe anything written is infallible. The Lore is, however, a priceless source for studying the culture in which the Folkway flourished. Ultimately, like most ancient tribal cultures, the indigenous folklore was passed through oral tradition (n.) from generation to generation by poetic storytelling and elaborate memorization. The written Lore is but a shadow of the spoken Lore that once echoed from father to son and mother to daughter in ages past. One should also keep in mind that when Heathens refer to myth (n.) they are not referring to the recent popular definition of “an unfounded or false notion” but rather something that is archetypal and transcends time in a “traditional story . . . that serves to unfold part of a worldview”.

            Indispendable to understanding the beliefs of Germanic Heathenry is the complex Law of Reciprocity (n.). In simple allegorical terms it is the concept that the seeds you plant are the fruits you harvest. It is largely due to the Law of Reciprocity that Heathens find the concept of salvation/damnation to be unacceptable. All past action is woven into a great, interconnected tapestry known as wyrd (n., OE “that which has become”, derived from IE *wert- “to turn”) and contributes to future consequences. Although some Heathens are fatalists (n.) in which no one can escape predestination, most are not. The three Nornir (n., sing. Norn) are powerful Goddesses often mistranslated as “Fates” but are usually viewed as spiritual entities that contribute to, rather than control, a person’s destiny. Many Heathens are actually fairly transcendental (adj.) in their self-empowering view that all people are masters of their destiny, yet are realists (n.) in their understanding that all things are finite and subject to outside forces. The idea of past action laying out the state of the present and contributing to the course of the future is pivotal to understanding orlog (n., ON “primal layers/law”). No person is born a blank slate but is rather the present state of one’s ancestors’ deeds. All people are born into a particular social condition, in a particular environment, with specific genetic gifts and malformities. Man is born into the deeds (or lack thereof) of his ancestors and continues to contribute to the orlog of both the individual and the collective. Because of the reciprocal nature of wyrd and orlog they are often used in the same way “karma” is used in popular culture. Heathens will often use wyrd in the pun, “That’s wyrd”, to imply a strange event or circumstance that is simpy too strange to be a coincidence. Significantly, wyrd is the linguistic grandsire of the modern English, “weird”.

            Germanic Heathenry is a polytheistic (adj.) faith system. Heathens believe in the existence of many gods (but loyal to a select few) yet in many ways also practice animism (n.) since the entire natural world is seen as a spiritual entity with many “lesser” spiritual entities inhabiting it. The word god (n.) itself is Germanic, gender neutral, a title not a name, and implies polytheism within its very roots. Many Heathens will refer to their own gods with the proper noun, Gods, while delegating the common, lower case “g” to all others. The Heathen Gods are composed of two tribes, the Aesir (n., sing. As) and Vanir (n., sing. Van). The Aesir are led by Odin (n.) and are generally courageous, war-like seekers of justice, order, and knowledge. By contrast the Vanir are more often associated with natural laws and natural phenomenon that are favorable to mankind (e.g. a calm sea for voyaging). These rather confining definitions, however, are not carved in stone as most Vanir are warriors and most Aesir have some function of nature associated with them. For example, Frey (n.) is a Vanic (adj.) deity who presides over fertility and prosperity, yet is also a great warrior who will fight in the final battle, the ragnarok (n., ON “doom of the gods/powers”). Likewise, Thor (n.) is one of the greatest warrior Aesir ever to be and he is also the God of thunderstorms. While thunderstorms may be unfavorable to someone at a picnic or standing under a tree, the reality is that they are vital to life – water feeds the photosynthetic world as lightning enriches the soil with nitrogen. Some believe this melding of traits occurred due to the truce and bond built between the two tribes of Gods after the first war when they pitted themselves against one another. However, the peace-bringing Vanir were obviously already war-like enough to bring that war to a stalemate. Perhaps the lesson to be learned is “si vis pacem, para bellum” (L. “If you wish for peace, prepare for war”).

            [There will be more on the subject of godly function and crossover, particularly with Dumezil (Pr. n.) and tripartite (n.), in the future.]

(Due to continued technological abominations, this bibliography is not in alphabetical order)
Wódening, Eric. We Are Our Deeds: The Elder Heathenry - Its Ethic and Thew. Watertown: Theod, 1998. Print.
          This profound work by the Theodish author Eric Wodening popularized the phrase “We are our deeds”. Unfortunately 
           the book is currently out of print and very hard to find copies of.
Hollander, Lee M., trans. The Poetic Edda. Austin: University of Texas, 1990. Print.
          This primary source is a prime example of the Lore of Heathenry.
Snorri, Sturluson. Edda. Anthony Faulkes, trans. London: Dent, 1987. Print.
           This primary source is another prime example of the Lore of Heathenry.

Asatru for Beginners. Dir. Varangianguard01. YouTube. Web. 12 Apr. 2011. <http://www.youtube.com/watch?v=2e1NkDAFYoo>.

           A link to this video can be found by clicking on the heading of this post. This Youtube expands the 
          basic understanding of Asatru (and much of Germanic Heathenry). There are some things that 
          should probably be modified to make the video a bit more accurate but the overall message is pretty 
          solid and it serves as a good introduction.

"Definition and More from the Free Merriam-Webster Dictionary." Dictionary and Thesaurus - Merriam-
          Webster Online. Merriam-Webster, Inc. Web. 08 Apr. 2011. <http://www.merriam-
          webster.com/dictionary/myth>.

During the discussion of myth, the M-W Dictionary is used to show both the used and unused form 
                of the word by Heathens.

What's In A Word?

          The term heathen (adj., n.) was originally (and still is, in most circles) pejorative. It implied ignorance, illiteracy, and low class particularly in regards to those who were not converted to one of the Big Three (monotheistic religions: Christianity, Islam,  Judaism). A synonym for heathen is pagan (adj., n.) but has slightly different implications. As organized  Christianity took hold of ancient Europe it targeted the aristocratic classes. This was, to say the least, an ironic twist to Christianity's humble beginnings as a message of hope to the poor and oppressed. Many modern practitioners of the ancient Germanic spiritual path have adopted the term Heathen (Pr. n.) as both a way to commemorate those ancestors who refused to convert even on pain of death and an outward acknowledgment of accepting the same doom if need be. Some practitioners dislike the term and keep a safe distance from it, as its social implications are still often very negative. There is, however, a sweet irony in calling one's self a Heathen when the path has also been nicknamed “The religion with homework” (n.) because it is very hard to develop a mature or well-rounded understanding of the faith without rigorous research in mythology, history, anthropology, archeology, and linguistics. Germanic Heathenry (n.) itself is the modern revival of the indigenous, organic folkway of the Germanic tribes. It is important to note that, until the arrival of Christianity, the ancient peoples of Europe felt no need to label their spirituality with a specific name and if asked would have likely said something translatable to “Our Way, the Way of Our Folk”. For this reason, many practitioners refer to the path as their folkway (n.) rather than using the word “religion” (indeed, there is no Germanic equivalent for that word). Another purpose behind casting off a word like “religion” is that many see it as too confining and dogmatic. There are certainly religious aspects to the spiritual path (e.g. priest-like classes and rituals) but that is only one part of Heathenry. The folkway of Germanic Heathenry penetrates every aspect of the true Heathen's life and contributes to every step a Heathen takes.

            Because naming the spiritual path is a fairly modern development and the path is not centralized, numerous names for the folkway have developed. Some terms synonymous with Germanic Heathenry among practitioners are Forn Sidh (ON for “Old Way/Custom”), Irminenschaft, the Elder Path, and the Folkway. There are also branches of Heathenry such as Asatru, Theodism, and Odinism that will be discussed at some length later.

(Annotated Bibliography not in alphabetical order due to computer glitch.)
Magnusson, Ragnar. "Assimilate." 7 Apr. 2011. File last modified on 13 Apr. 2010. Essay.
           An amateur writer in the fields of history (particularly ancient Teutonic people) and tribalism, Ragnar 
           Magnusson buttriced his scholarly essays with valid source material and, in doing so, has made 
           himself a source as well. The essay "Assimilate" deals with the issue of medieval assimilation tactics 
           used by the Church and politicians, and is important for this project in its historic discussion of 
           ancient  Heathenry and Christianity.

"Definitions and More from the Free Merriam-Webster Dictionary." Dictionary and Thesaurus - Merriam-
           Webster Online. Merriam-Webster, Inc. Web. 08 Apr. 2011. 
           <http://www.merriam-webster.com/dictionary/heathen>.

            The Merriam-Webster Dictionary is a reliable source to show common understandings of words 
           within society. The M-W Dictionary is used more in this project to show contrasts between popular 
           usage and Germanic Heathenry than to give definitions used within the subculture itself.
Gundarsson, Kveldulf, et al. Our Troth. Vol. 1. North Charleston: Booksurge. 2006. Print.

Gundarsson is well known in the Heathen community and has published a vast array of works, the 

least of which not being the above named book. In the opening chapters of Our Troth Vol. 1, a 

detailed discussion of the ancient European world is layed out, from the Stone Age to the Viking 

Age and deals with several of the topics mentioned above. 

"Irminenschaft." Irminenschaft.net Irminen-Gesellschaft. Web. 23 Apr. 2011.
                <http://www.irminenschaft.net/>.
                This website is a thorough analysis of Germanic Heathenry as a worldview and provides 
               information pertinent to this project as a whole but in particular a discussion of Irmenschaft.

Introduction

Every day lexicon plays an integral part in both our ability to communicate with others and define ourselves. The dictionary definition for lexicon is, humorously enough, “the vocabulary of a language, particularly in dictionary form”. However, the true depth of lexicon, when considering its abstractions and cultural implications, is profound. To understand a culture’s lexicon is to gain access to the inner workings and worldview of that culture, as language (and the vocabulary that acts as its skeletal structure) is nothing less than a people’s outward expression of the lens with which they survey the world.

            Just as a lexicon cannot truly confine itself to a neat, orderly definition, so it is with the formation and development of one. Like matter, never created ex nihilo, new lexicons are born from old lexicons out of some necessary adaptation in communication. By studying the source of a lexicon and the individual lexemes within one we obtain vital knowledge about both the lexicon and the respective culture surrounding it.

            Every subculture has a particular lexicon that is used by its members – both to express ideas their mother language is unequipped to handle and to create a sense of belonging within the group (to be “in the know”). There is one spiritual subculture that has created its own lexicon through a sort of hybrid between modern and ancient Germanic words. The subculture is known by some as Germanic Heathenry (an umbrella term, with subcategories/sects such as Asatru, Theodism, etc.). Often called “the Viking religion” by outsiders – a grave injustice to the depth of the spiritual path and is analogous to reducing Christianity to the label: “the Crusader religion” – it covers a far broader spectrum than that brief time period or those particular famous conquerors. Times have changed in recent years and smaller, tribal folkways can now thrive without the threat of overt persecution from larger, monotheistic religions. Germanic Heathenry is among the revived ancient folkways to rise from the sacrificial ashes of its martyred ancestors.

            The words and phrases used in this lexicon vary greatly from sect to sect and tribe to tribe. Like their ancestors, Heathens do not operate with a pope or a centralized hierarchy; while many terms are used to mean similar ideas across tribal lines, even these more “universal” Heathen terms can vary. It is important to treat the subject of vocabulary within Heathenry holistically and as a discussion rather than as a series of one sentence dictionary definitions. The fact that definitions vary so widely within the folkway and that centralization is often looked at with almost irrational fear (and at the very least, intense suspicion) gives us insight into the diversity of personalities within. There is no neat box in which to place the followers of the Old Ways; there is no simple mold to define them and categorize them. They are some of the best specimens of humanity and some of the worst. Furthermore, the revival of the Elder Path – particularly its subculture community – is relatively young and in a transitional stage much like puberty: filled with both conflicting emotions and youthful zest. Germanic Heathenry is anything but static, ever growing and constantly adapting, much like the ancient culture it fostered. So shall it be with its lexicon.

An annotated bibliography will appear at the bottom of each blog posting, giving credit and reference material to specific work within the body. I have been a diligent student of the Elder Path for over 6 years now and am also something of an authority on the subject as well. Full annotations will not be given to repeat citations.