Greetings
Welcome to the ELEVENTH issue of Thunder, a journal dedicated to the thunder gods of Northern Europe, and a joint venture between Thorshof in England and Thunderway Hall in America.
1999 is a special year!
This summer marks the 1000 year anniversary of the Icelandic Althing at which Christianity was accepted as the official religion, as mainland Scandinavian was largely under Christian control at this time this event marked the end of heathenism as a openly practised religion.
Despite the sadness of this event which was followed by a millennium of religious intolerance (before Christian readers scoff remember Nero and his hungry lions?), we suggest that followers of the old faith see this as a new era in which we can start again with a clean slate. Now is the time to really get our act together, find fresh inspiration and heal some of the wounds the faith has suffered in the 20th century. Moving further and further from the macho image of heathenism, outdated Victorian research and continuing to heal the damage inflicted by the Nazi's use of our religious symbolism.
With the world excited by the year 2000 being just around the corner this is an ideal time for plans should be made. So call your boasts, make your oaths and make your corner of Midgard shine that little bit brighter.
Don't despise the 2000 celebrations as a purely Christian festival, we all conditioned to a society which numbers the years, and the existing system is here to stay. (I never cease to be amused by my colleagues who copy the Christian dating system, add a couple of hundred years and call it the 'runic date'!). The start of the 21st century is major milestone for us all, so don't miss out.
Cover Artwork
The 19th June this year saw the handfasting of Thunder editor Thorskegga Thorn and Dragon. Dragon is becoming increasingly well known in heathen circles, as well as being a regular writer for Thunder he is currently treasurer of Midgard's Web and chairman of the Heathen Forum.
The cover of this issue commemorates the event in a rather tongue in cheek way. Thunder readers should not need reminding that in the myths Dragon and Thorskegga's respective patrons tend to battle hammer and claws at the slightest provocation. Frithmoot is an archaic term (though familiar enough for modern heathens who love their jargon) for a meeting place or sanctuary where violence of any kind is outlawed.
THE DAGDA
by Tina Deegan
The most obvious Celtic thunder god to most people is Taranis. The root 'taran', meaning "thunder", still means thunder in both the Welsh and Breton languages. However, Celtic culture covers a number of diverse tribes and societies. I would like to discuss the god who might be seen as fulfilling the thunder god's role in Gaelic society: the Dagda. For those who are unfamiliar with matters Celtic, the term 'Gaelic' is a linguistic term for the Celtic societies in Ireland, Scotland (post purely Pictish period) and the Isle of Man.
Dagda means "good god" but good in the sense of being very skilled rather than in a moral or judgemental sense. This title can also be spelt Daghda or Daghdha and, less commonly, Dagdae or Dagda Mór ("the Great Good God"). He also has some by-names he is known as: Eochaidh Ollathair, which means either "father of many" or "father of all/All-father", and Ruadh Ró-Fheasa meaning "All-knowing noble". This use of the latter title in the sources is to show him as a wise ancestral figure.(1) Miranda Green certainly sees him as a tribal god.(2) It may therefore be appropriate to call him a god of the Gaels. He is listed as a leader of the Tuatha De Danaan ("people of the goddess Danu") and was one of the most important deities.
The thunder god aspect of this deity can be shown in at least two ways. The myths say of the Dagda: 'it was he who used to work miracles for them and to apportion storms and fruits'.(3) This combination of storms, which would include thunder storms, and fertility is most typical of a thunder god archetype. Another indicator is the clear similarities which can be drawn with the Norse thunder god, Þórr or Thor.
The Dagda has a great club which is 'a dreadful iron club --- It has a rough end and a gentle end'.(4) This club was also described as being so big that it took eight men to carry it or it had to be taken around in a wagon which left ruts as boundaries between the provinces in Ireland. An eighth century text (5) tells that when he put the rough end on the heads of nine men (at the same time) it slew them but then he put the smooth end on them and revived the men. Thor is known for his hammer, Mjollnir, and there are not only many tales of him using it to slay the enemies of the gods but there is also a myth where he uses it to bring back to life one of his sacred goats (from just the bones) after he had killed it the night before to provide a stew for his hosts. So the Dagda's club, like Thor's hammer, is a notable instrument of death and life.
Hilda Ellis Davidson mentions a number of other comparisons(6) :
- Thor's hammer was marked on boundary stones while the Dagda's club, through its' carriage in a wagon, marked or dug the boundaries of the provinces.
- This important Gaelic father of the gods was, none the less, a somewhat crude figure even portrayed with his tunic barely covering his bottom. One myth mocks his great appetite and uncouth appearance: Indech and the Fomorians filled a huge hole in the ground with a meaty porridge for the Dagda and threatened him if he did not eat it all. He did indeed eat everything and the Fomorians then laughed at his huge distended belly but, you could say, the Dagda had the last laugh as he still got to have sex with Indech's daughter. A Norse myth tells of Thor cross-dressing as the goddess Freyja, you might say looked ridiculous, to resume his hammer from the giant Thrym and his great appetite was noted with amazement by Thrym.
- The Dagda had a great cauldron, one of the great treasures of the Tuatha De Danaan, which was a source of never emptying hospitality. Thor went to obtain a cauldron for Aegir's feast for the gods.
Yet in some ways it is the classical thunder god, the womanising father god Zeus or Jupiter with whom this god should be compared. They are father of the gods, with plenty of liaisons with desirable women, and the ability to send thunder is just a small aspect of them.
Although the Dagda has been referred to as a god of the Gaels, in one way mythologically the Dagda (like all the Tuatha De Danaan) preceded the Gaels for Mil Espaine (soldier of Spain) led the final pre-historic invasion where the human Milesians defeated the Tuatha De Danaan. The gods then either "emigrated" from the land or retreated into a sidhe (barrow or hillock) which the Dagda divided amongst the deities. The Milesians were forced though, by the power of the Dagda, to make a peace treaty with him to do homage and offerings it is believed (for there are no recorded mythological details of this treaty. The gods and goddesses became Aes Sídhe or "people of the hills"
The tumulus at Newgrange, Brugh na Boinne, was said to be his sidhe originally. and this included the 'Hall of the Morrigu' and the 'Bed of the Dagda'. This is interesting as there is a myth telling of a sexual liaison between the Morrigan (or Morrigu) and the Dagda at Samhain but his wife is normally said to be Boann (a river goddess). A little hill nearby was called "the comb and casket of the Dagda's wife". However his wonderful house was tricked from him by his son Oengus. On the advice of Manaan MacLir Oengus asked his father to give it to him for a day and a night but when the Dagda went to get it back his son said he had given it to him forever because all time is made up of a day and a night. There was no anger or revenge though despite the fact he was supposed to be quick-tempered.
The Dagda was described in the Mescal Ulad as ' great-eyed, great-thighed, great shouldered man, excessively great and tall, with a fine brown cloak about him'. This crude, powerful and compelling Father god, who is both warrior and source of fertility is also a skilled artisan and a god of the druids. This latter, strongly magical, aspect to him is shown as he 'expertly plays the three kinds of magical music on a harp'. Other examples of his magical skill can be seen when he mixes with warring armies to increase battle but they do not see him or when he worked 'mighty spells' on Elcmar so he could sleep with his wife.
1. Dr. D. Ó hÓgain, Myth, Legen & Romance: An Encyclopaedia of the Irish Folk Tradition, (Ryan Publishing 1990), p. 145
2. Miranda Green, The Gods of the Celts, (Alan Sutton 1986), p. 149
3. John Carey (trans.), 'Tochmarc Étaíne', John T. Koch (ed.) in collaboration with John Carey, The Celtic Heroic Age: Literary Sources for Ancient Celtic Europe and Early Ireland and Wales, (Celtic Studies Publications 1994), p.135
4. 'Mesca Ulad', John T. Koch (ed.) in collaboration with John Carey, ibid, p. 108
5. Quoted in Dr. D. Ó hÓgain, ibid,p.146
6. H.R. Ellis Davidson, Myths and Symbols in Pagan Europe, (Syraceuse 1988), pgs 203-204
Other Sources
Lady Gregory, Gods and Fighting Men, (1904 Colin Smythe © 1970)
Charles Squire, Mythology of the Celtic People, (©1912 Bracken Books 1996)
James MacKillop, Dictionary of Celtic Mythology, (Oxford University Press 1998)
Bernhard Maier (Cyril Edwards trans.), Dictionary of Celtic Religion and Culture, (Boydell & Brewer 1994)
Lei - Kung
The Chinese Thundergod
By Thorskegga Thorn
The early Chinese worshipped a pantheon of gods similar to those honoured in pagan faiths across the ancient world. Over time the beliefs were modified or updated under the influence of Taosism, Confucism and Buddhism. The original deities remain in popular belief today, although honouring them is often considered unsophisticated and superstitious. The gods, their names, attributes, appearance and myths are subject to much regional variation.
The superstitious Chinese attribute thunder to a god called Lei-Kung (Lord Thunder). He is portrayed as an ugly man, with the wings of a bat (2), an eagle's head or an eagles beak on the head of an ape (1,3) and talons for hands and feet (1,3). He wears nothing but a loincloth and has several drums hanging from his waist which he uses to make thunder (1,2,3). He wields a chisel, his weapon against his foes and a mallet. Local traditions differ on their explanation for the use of the mallet, some saying that Lei-Kung used it to play his drums and others that employed it to drive the chisel into his enemies. (1,2,3)
Despite Lei-Kung's demonic appearance he comes across as a champion of heaven and an upholder of justice. Several stories tell of his generosity to mortals who aid him and those he harms in error. Lei-Kung's role among the gods is to punish criminals. His standard prey are wrongdoers who have escaped punishment through mortal justice, especially murderers (1,2,3), people who have sought immortality by illegal sexual means (3) and destroyers of rice crops (3). He is also a fighter of evil spirits. (1)
Some Chinese believe that there is only one thundergod, and this explains why punishment is not always served. If the wrongdoer dies before he can punish them Lei-Kung shatters their tomb as a sign of heavens displeasure. Other traditions make Lei-Kung the head of a whole ministry of thunder consisting of eighty deities who share the task of punishment between them. (3).
Other Chinese deities connected with thunderstorms include: Tien Mu (mother lightning) who holds mirrors in her hands to shine light down from the heavens, Yu-tzu (master of rain) who sprinkles water from an urn with his sword, Yun-t'ung (little boy of the clouds) who piles up the storm clouds. The wind deity is either Feng-po (the Earl of wind) who releases the wind from a goatskin bottle or Feng-p'o-p'o (Mrs wind) who flies among the clouds on a tiger. (1)
A tale tells of a hunter caught in a violent storm, he saw that the thunder was concentrated around one tree under which a child stood holding a flag. When the child waved its flag the thunder was forced to retreat. The hunter reasoned that the child was an evil spirit as the gods are unable to approach anything unclean, and the flag that was holding the thunder at bay was made of some unclean material. The hunter loaded his gun and shot the flag out of the child's hand. Thunder struck the tree and the hunter still standing nearby was also hit and fell unconscious. When he came to there was a strip of paper laid across him with the inscription 'Life prolonged for twelve years for helping on the work of heaven.' Beneath the destroyed tree lay the body of a great lizard, the evil spirit in its true form. (1)
Another story tells how Lei-Kung became trapped in a tree he was trying to split, he asked a woodcutter to help free him. The woodcutter obliged by driving wedges into the tree and widening the crack until the god could escape. Some afterwards Lei-Kung visited the woodcutter and gave him a book in thanks for his help. The book gave instructions on how to control the weather and cure sickness. Lei-Kung explained that the youth could bring rain by calling one of the thundergod's brothers, but warned him not to ask for thunder unless he really needed to, as he was liable to cause a lot of damage.
The youth used his new talents and became well known for his abilities. One day he drank too much wine and became so drunk that he was arrested. When he was dragged before the court he called on the thundergod. Lei-Kung arrived and every house shook to their very foundations. The terrified magistrate released the youth before Lei-Kung caused any harm. (2)
Thunder does not always strike the deserving and another tale of Lei-Kung tells of an old woman whose arm was broken after been struck by lightning. As women bemoaned her illfortune, Lei-Kung apologised and a bottle appeared before her, the god instructed her to rub it on her arm. The woman did so and the injured arm was cured immediately, the bottle disappeared as mysteriously as it had arrived.
Lei-Kung is not a widely worshipped deity as there is little he can offer his worshippers, but he is often invoked by those wished retribution on people who have harmed them. (1)
There are several parallels between Lei-Kung and the European thundergods in particular
His use of a weapon to represent lightning.
The strong connection between thunder and the eagle, known from both classical mythology and the hammer amulets of Scandinavia.
The association of the thundergod with a benevolent god of justice.
Larouse Enc of mythology
Dragons Gods and Spirits from Chinese Mythology, Peter Lowe, 1980.
Funk & Wagnalls Standard Dictionary of Folklore Mythology and Legend, Harper & Row 1984.
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In Memory of a Saami Noid
by Jim Davis
I bring forth a
forgotten memory;
from the beak of Muninn I speak.
To the nameless Noid;
to
that shaman of the Saami people
the one who beat the drum for Horagalles,
even
when all others had abandon the Way.
You were seized by the followers
of
the gentle god,
and asked to denounce the gods,
to put away forever your
drum.
And you refused to abandon the way
and that led to your martyrdom.
In
the year 1693
at the town of Arjeploy,
they burned you and your drum
alive.
But you never really died,
I can still hear your drum even now,
beating
from the hall of Thruthheim.
(Horagalles means 'Old Man Thorr')
The Feminine Myth
Mike Robertson
I still on occasion hear it expressed that our faith is really for men only, and at best women are second class citizens to be accepted on sufferance. On the other hand, there are books about our faith which refer to such things as 'The Feminine Mysteries', as if there was some aspect of our religion reserved for women only. I would like to suggest that both are wrong; further that to allow such concepts to persist, we are belittling ourselves, and diminishing our faith: offering the following as the basis for my views.
It is necessary to realise that our folk is made up of men and women, too that they are distanced by certain very obvious biological differences in role. This leads to my first point; any folk that was men or women only, would soon vanish: The obvious inference being that both genders are of equal importance to our people, and so to our faith; and if they are of equal importance, I can see no justification for putting one or the other in a premier position. I should also mention our creation legend: where we see the meeting of the fire and the ice: those archetypal opposites, akin to the positive and negative poles, or the male and the female principal so apparent in nature: but I have yet to find anything in that legend suggesting that men or women be granted primacy.
Now to consider specific roles: both men and women have a gender unique function in the continuance of our or any other folk, and there is no point in trying to deny it. Too, the changing conditions of life have influenced those roles in recent years and reduced gender role ascriptions. I will however offer a very simple historical example to illustrate the reason for the assumption of certain tasks as being gender related, too it is one that could be extended in respect of a variety of dangerous activities. Hunting, an essential activity to put meat on the table: it always has been and always will be a dangerous activity; further it is one that makes considerable demands upon those so engaged, in respect of weather, terrain and endurance, besides sheer physical strength for say carrying prey, or just lifting it onto a pack animal. Put such demands against the necessity of a community to have and raise children for it's very survival, and I'd suggest it was natural for women to assume certain essential, but less risky tasks; and men to take on the greater risk of hunting. To put this very bluntly, the loss of one or more men as a consequence of the perils of hunting could be accepted by a small community: but the loss of a similar number of women would be a disaster putting the whole community at risk. Here it must be born in mind that women already carried the very real risks of childbirth, add say hunting to that risk and it would be easy for their number to fall below those required for the community to sustain it's numbers and so survive. However this is not to denigrate women, for they assumed roles, which though less risky were just as vital for the community: roles that demanded no less level of skill and brain power than that of the men. So there was a situation in historical times where the survival and prosperity of the community relied just as much on the women as it did on the men: so any suggestion of there being an understrata of second class members of that community is denied by the facts. Consequently though as is natural certain activities will have been ascribed to the male or the female, such an ascription must not be assumed to reflect worth, or intelligence.
From our legends: it is quite obvious from it that women did assume roles of importance and power, and took a very real part in the decision making process. In fact it is a common theme in the Icelandic saga's of a woman precipitating the situation crucial to the saga. Suggesting that the idea of a women influencing events and the actions of the men, was not something to strike the audience of the day as unusual. Too there is ample evidence of women owning property and taking a full part in the life of the time in every way. In fact it was only with the advent of Christianity that women were relegated to a subservient role in both the family and the activities of the wider community.
Now consider the evidence of our faith: this must be subject to debate for there are varying interpretations of some of the information available to us, and it is necessary to accept that some of the material has assumed a Christian gloss. First I would consider the well known deriding of Odin for learning Seidr magic, which was held to be a female way of working: my interpretation is that whilst the derision is a slant put on to make Odin appear ridiculous in the minds of a Christian audience, and so a better yarn: the real message for us today is that to develop it is necessary to embrace the whole spectrum of our faith, and not say that this aspect is male or female. Further, I must say that what was good enough for Odin is good enough for me. There is another wonderful yarn, sheer pantomime, with Thor in drag pretending to be a bride: a story well enough known not to need repetition. However I'd look at it another way, thinking here about the deeper meaning: I envisage Thor on what might be seen as a shamanic quest. Suggesting that to attain the object of that quest it is necessary for him to transcend his natural gender, and so be able to work at a higher level for the purpose of attaining his aim. I could also mention such things as the tale of Frigga fooling Odin so he supported the wrong side, or Freya taking half of the slain. So from the evidence of our legends I can offer no argument evidence for women being inferior or superior to men.
There is one last point: much of the popular writing about our faith has centred on the Viking raiders, and there can be few of us who at school did not suffer the Christian indoctrination about the sacking on monasteries and the like by savage raiders, besides tales of Alfred and the Danelaw/geld. This has tended to condition people to think of our faith as being the preserve of warriors and raiders; and there are still books suggestive of this, some claiming to be about our faith. Too we must not deny that quite a considerable amount of the surviving writing about our faith relates to the Viking period when a warrior culture was in the ascendancy with a natural skewing of the material to indicate a male orientation: that it was a skewing is supported by material from other lands and periods pertaining to our religion. Too it is vital to realise when looking at the works of writers during the Christian age, that however partial they were to heathen considerations; their education and mindset would be Christian, so it would be almost impossible for them to portray a faith where the female was equal to the male. The effect of this has been condition people into thinking that our faith can only be seen from a male perspective, and is for men only.
I would like to think that the above makes it clear that our faith is not the preserve of men or woman alone: rather it is a folk faith where the tow genders meet in equal partnership. Yet maybe as men and women do not always see things in the same way, it would be best likened to a well balanced seesaw-swaying first this way and then that, but remaining in balance when the swings are averaged out.
I would close by adopting a slightly contentious stance in respect of the so called 'feminine' mysteries of our faith: such things must contradict all the above, and at once import differences due to gender, something which I hope I've made clear is entirely alien to our faith. So whilst I fully accept that women or men might have a gender specific approach to this or that aspect of religion: I cannot accept that our faith has aspects reserved to the feminine, or the male for that matter. If this view is contradicted by historical evidence: I would point out that I'm talking about our faith of today: for just as we have evolved, so has our religion and the Gods and Goddesses to which we look.
Local Studies
The Local Lore Project should be picking up speed later this year, we now have a new co-ordinator for the project Phil Woodward.
The has been a surge of interest in the Chilterns area following the formation of a local heathen group Ciltern Kindred. Recent finds include a detailed article on Anglo-Saxon Slavery in Buckinghamshire by a Dr Bailey, discovered in the county record journal in the local library.
The article gives detailed statistics for the Doomsday towns in the area showing a high reliance on slaves in the society. For example of the 60 inhabitants of Wycombe 8 were slaves. This proportion is typical of the area. Bailey shows a marked correlation between plough teams and slave numbers and suggests that most slaves worked the heavy ox ploughs. Other slaves were probably swineherds or domestic servants.
(Buckinghamshire Slavery in 1086, K A Bailey, Records of Buckinghamshire, Volume 37 of 1995.)
The following text has been taken from the Midgard's Web Lore Book, which is an online heathen encyclopaedia currently under construction. It is being steadily filled with practical information which is beneficial to both the heathen scholarly type and those less interested or unable to undertake hard research.
The Lore Book is collecting accurate retellings of all the religious myths, sagas and folktales, summaries of the gods' attributes such as the one below, runelore, rituals of all kinds, patterns for making ritual equipment, textile and costume patterns, festive recipes, songs and all manner of other useful stuff.
To find out more about Midgard's Web write to Midgard's Web c/o Twigshof, 51 Toorack Road, Harrow Weald, Middlesex, HA3 5HR. Or visit the website at http://www.bigfoot.com/~midgards_web and enjoy the articles on this rapidly growing site.
Basic Information on Thor
From the Midgard Web Lore Book
DIVINE RACE:- Aesir
MAIN INFLUENCES:
Weather: Thor has dominion over the atmosphere. He is the one who governs thunder and lightning, winds and pouring rain, fine weather and fertility. (Adam of Bremen).
Agriculture: Inseparable from the weather conditions! Swedish folklore attributes crop fertility to lightning.
Protection: Thor defends not only the world as a whole but also wards the holy places and homesteads (see names of Thor).
Hallowing: The hammer sign is used for blessings of all kinds.
Justice: In northern Scandinavia Thor was the main god of justice and law.
APPEARANCE:
Thor is generally depicted as a well-built red bearded man with a firey stare. In art he is often shown with a halo of fire or stars.
HOLY DAY: Thursday
IMMEDIATE FAMILY:
Father: Odin
Mother: Jord (The Norse Earth Goddess)
Wife: Sif
Mistress: Jarnsaxa
Children: Thrud, Magni and Modi
Stepson: Ull,
Thor is normally said to be the son of Odin and his first mistress Jord (Earth). However in the Edda Thor is also shown as the ancestor of the gods so different interpretations existed.
His wife is Sif, the golden haired, and she is the mother of the god Ull but Thor is not his father. Thor's three children appear to represent his own strength; his sons are Magni (strength) and Modi (anger) and his daughter is Thrud (power).
THE NAMES OF THOR
Oku-Thor - Thor the Charioteer
Atli - Terrible One
Asabrag - Prince of Gods
Ennilang - The one with the Wide Forehead
Eindridi - The one who rides alone
Biorn - Bear
Hlorridi - The loud rider
Hardveur - The Strong Archer
Vingthor - Battle Thor
Sonnung - The True One
Veud/Veurr - Protector of the Shrine
Rym - Noisy One
TREASURES:
The Hammer - Mjollnir (lightning)
The thunderbolt: Thor's weapon against the enemies of heaven and earth. In the myths the hammer is also used in blessings. It has various attributes - it can never be broken, it never misses its mark when thrown, it always returns to Thor's hand, and it can shrink in size so that Thor can conceal it in his shirt.
The Glove - Jarngreipr (iron gauntlet)
An iron glove that allows Thor to catch his hammer even when it is red hot.
The Belt - Megingjord (belt of power)
A magical belt that increases his strength.
SACRED BEASTS
Tanngnjostr and Tanngrisnir (teeth-grinder and teeth barer) The two goats that draw Thor's chariot across the sky.
Eagle: Eagle heads often decorate the Thor's hammer amulets, it is likely that this bird, or a similar bird of prey was strongly connected with Thor.
STAR LORE
Numerous star constellations were connected with Thor in Scandinavia. Ursa Major was 'Thor's wain', Ursa Minor was 'Thor's throne', Polaris was 'the god's nail' (potentially referring to Thor whose images were studded with nails).
In the myths he was also accredited with creating the twin stars 'Thiassi's eyes' (Gemini?) and 'Auvandil's toe' (Venus?).
Thor is also shown in art with a halo of fire or stars.
HOLY PLANTS
Oak Tree: The oak tree is held sacred to thundergods all across Europe and Thor is no exception.
Rowan: The Rowan is known as 'Thor's salvation' because he is saved from drowning by a rowan in the Geirrod myth.
Houseleek: A succulent grown on roofs to protect against lightning fire and illness.
HALLS
Bilskirnir (the one striking lightning with rays of light): Thor's hall in Asgard, the largest of all the heavenly halls. It stands in a region called Thrudheimr or Thrudvangr (power home).
SYMBOLS
Hammer: Thor's hammer is generally shown with a pointed head, a short haft and a large ring through the pommel.
Swastika: The swastika was known as a 'Thor's Hammer' in Iceland. This was probably also the god's usual symbol in Anglo-Saxon England.
Firesteel: Thor has strong connections with fire.
Whetstone: Unused whetstones are often found in heathen graves and one of the myths claims that all whetstones were produced when Thor battled Hrungnir.
There were some sore heads in the Chilterns, the morning after the handfasting at Thorshof, thanks to a large quantity of ale and mead. We offer up our thanks to everyone who helped, the cooks, the musicians, the florist, makers of archways, and most of all to the mighty-wise Math Jones who got us organised, and shocked heathens, neighbours and relatives alike with the power of his holy words.
The ceremony was held in the herb garden at Thorshof among the rampant midsummer marjoram and wormwood.
The bride and her maids greeted the dawn with signing, dancing and mead on the Desborough Hillfort, to prove that women really know how to party!
Ceremony for the Handfasting of Dragon Earthson and Thorskegga Thorn on 19th June 1999.
Written by Math Jones
Items required:
Hammer, drum, drinking horn, sword, distaff, keys, rings, an archway, cord, ale and mead.
The ceremony:
The folk are gathered. Dragon and his party take their place in the stead. A horn or dnun calls all to attend.
MATH: Hwaet!
('Speaks to the throng, a welcome and introduction, asking all to honour the rite.)
Folk of the gathering, you are well met!
This day we are here to work a Holy rite in a Holy stead at a Holy tide - to witness dear friends step into wedlock, become husband and wife.
I am no Priest. This is no church.
No power have I under Queen's Law to legalise a marriage
But folk there are here who own me as Godman,
foremost among them the two to be wed.
The honour they do me gives me the means to call on all that is Holy and to fasten their hands and their hearts into true and loving wedlock.
My name is Math, Loafward of Arnstede, father of Aesclin, husband of Hnossa,and I am Godman for this day.
I ask you to witness and honour this rite, to hear the words spoken by two AEthelingas, and to know the true intent to lasting partnership together of Dragon, and Thorskegga Thorn.
(A Drum is beat as all final checks are made, and the horn is prepared.)
MATH: (To the Folk: )
Before all else, we speak to the land to the ghosts and spirits of this place known to many as pixies, fairies, brownies, or elfs.
HNOSSA has filled a horn with ale and brings it to MATH. He hallows it and holds it aloft, speaking to the Alfar and Land-Wights.
MATH: My name is Math, David's son, Lesley's son,
Known and welcomed by the lady of this land!
To wood-elf and field-elf I call this greeting,
And bid you to welcome this gathered throng
HNOSSA (Takes the horn from MATH again, holds it aloft, and speaks to the wights also. )
My name is Hnossa, Tom's daughter, Iris' daughter, Known and welcomed by the lady of this land.
To wood-elf and field-elf I pour out this greeting, And bid you bless this holy rite.
HNOSSA pours out the ale to the wights of the stead.
MATH: (To the folk)
We call now on one, whom the ancients named Thunor, mighty Thunderer;
Red-Bearded Thor, whose token is the Hammer,
to keep our works from ill.
He takes up the Hammer and holds it aloft.
One there is, the Earth's bright boy,
Who rides the skies with rousing thunder,
Awakens the fields, and wards from the fiend
The hearths and halls of Heaven and earth.
Canny Thunder, keep this stead
And holy work from way of harm.
He swings the Hammer thrice:
Hailsa Holy Thunder!
(To the folk)
We call now on all the Powers that bring good into our lives' and which we name as Gods: Frigga, Freya, Ingi-Frey, Woden, Heimdall, Tiw and many more, to watch with us and join our feast.
HNOSSA: (Holding her arms aloft)
Throughout the Worlds, Thunder's kin,
The Gods of folk, the Gods of field,
Have held their troth with Heimdall's children
May all the Gods of earth and Heaven,
Great in their kindness, be greeted here,
With warm welcome and wide-spread arms,
To bring their blessings and broaden our gladness.
MATH: Hailsa Frigga, Hailsa Freyja, Hailsa Ingi-Frey, Hailsa Woden, Hailsa Heimdall, Hailsa Tiw, Hailsa to all the Aesir, the Asyniur, the Wanes, and the keepers of the dead!
HNOSSA: The wights have given us welcome and cheer.
The Gods in gladness gather to our call.
Kin and kind have come to this harrow
All that is right is ready to be done.
MATH: (Turning to Dragon)
Who stands as Groom to the Bride?
DRAGON:(Stepping forward)
I do, Dragon, son of Tony, son of Joan
MATH: Who do you send as head of the Dryht to ask for your bride and bring her safe?
DRAGON: I send David
HNOSSA, and any others nominated, walk to the house. HNOSSA enters, checks aIl is ready and brings out THORSKEGGA, THORUN and any others nominated. DAVID and his party are to see that THORSKEGGA and the procession reaches the stead safely, with no tripping or other ill omens. Together they process, to the beat of the drum, in as elaborate manner as wished, from the house to the harrow.
HNOSSA: The Bride is come, brought by the Drythen.
Let words be spoken her worth to tell!
MATH: I call on Thorun Freysdis to speak for her friend,
so that all may know the worth of this woman, her might and main, and to speak her words `neath Thunderer's gaze.
THORUN:Speaks fine and eloquent words extolling the deeds and virtues of THORSKEGGA. She may also speak of THORSKEGGA's finances, and of any gift or grant SKEGGA intends to bestow on DRAGON.
MATH: I call on David to speak for his friend, so that all may know the worthiness of this man to be wed to this woman, and to speak his words in Heimdall's hearing.
DAVID: Speaks likewise, fine and praiseworthy words about DRAGON. He also may speak of DRAGON's cash value, and of any similar promise of gold!
MATH: Words have been heard on the worth of this twain. To their kindred I speak: Shall you now take this other as one of your kindred, and give to this marriage your blessing?
With hope, the families of THORSKEGGA and DRAGON agree willingly and with gusto!
MATH: To the folk In elder days, it was custom for the Groom to pay to the family of the bride, a deal of silver and gold. In no sense was this to buy her as chattel or goods, but rather to recognise the worth of the woman, and her wealth-making gifts, and to honour the Luck and the Hamingja she brings from her heritage. In token of this, and to remember those who went before, and to honour the worth of her parents, our Groom will now pay to her father a Bride Price of golden honey, wrapped in golden chocolate, chosen in honour and love!
DRAGON bestows his gift upon his Father in Law, then returns to his place at the Harrow. (It was in fact three large gold bars of Toblerone!)
MATH: All is rightly bestowed. Be you ready to speak your oaths?
The oaths are sworn on their wedding rings, resting on the Hammer.
(A ritual hammer had to be specially made for the ceremony, and carved with a dragon so that both bride and groom could swear on their holy symbol, clever eh?)
DRAGON:My name is Dragon and this is my oath
Before this gathering, who I call on to witness,
That I do take this woman, whom I hold to be worthy in heart and mind,
To be my lady and wife;
To share with her in life and love
In health and wealth, in sorrow and sickness,
And with her I plight my troth
That I shall honour and love her
As best I may, as long as I may
So help me you Powers of Heaven and Earth!
SKEGGA: My name is Thorskegga Thorn and this is my oath
Before this gathering, who I call on to witness: That I do take this man, whom I hold to be worthy in heart and mind,
To be my lord and husband;
To share with him in life and love
In health and wealth, in sorrow and sickness; And with him I plight my troth
That I shall honour and love him
As best I may, as long as I may
So help me you Powers of Heaven and Earth!
DRAGON:I give you my sword in token of my might;
I give you my keys in token of my hearth;
And with this ring I seal our wedlock for as long as you do wish it.
SKEGGA: I give you my distaff in token of my wealth;
I give you my keys in token of my hearth;
And with this ring I seal our wedlock for as long as you do wish it.
As MATH speaks, HNOSSA winds a cord of gold lightly around the joined hands of DRAGON & THORSKEGGA. She pours a horn of mead.
MATH: Dragon and Thorskegga, in each other your troth is plighted.
Be you aware of the Wyrd you have woven
And measure your deeds, so should you together
Prosper in Luck, prosper in Frith,
And each be worthy of the others's best.
He is takes the horn of mead from HNOSSA holds it aloft:
Do we ask now from As and Van,
From Goddess and Dis, a gift for this twain:
That both should meet with bliss and gladness
On their faring together. May their fires be bright, Their harvest full, their homes well warded!
He pours out a blessing of mead upon them. They step through the arch together, and kiss. HNOSSA brings the mead to SKEGGA. She dnnks a draught, serves one to DRAGON, and then pours the remainder to the Gods.
(The arch was built out of basketweaver's hazel and decorated with bindweed, roses and representations of elves.)
Thorshof Events
All events at Thorshof in High Wycombe unless otherwise stated, all who come in frith are welcome but please contact Thorskegga before attending for the first time. There is no charge for attendance but afternoon snacks are always very welcome .
31st July 1999 – 12.00 noon for 1.00pm. Central London venue.
Private room at the Bricklayers Arms, 31 Gresse Street, London WC1. Nearest tube station Tottenham Court Road. This is an open moot for anyone interested in traditional North European textile skills and the use of textile skills in modern heathenism. Hosted by Thorskegga, co-ordinator for the Frigga's Web clothcrafters guild in the UK and Pat Deegan distributor of the Frigga's Web journal 'Lina' in the UK. Frigga's Web is a US group dedicated to Frigga which is doing great work promoting practical lore on crafts, family issues and an increasing number of more general issues.
This first moot is an opportunity to discuss past and future projects and plan future meetings. It is anticipated that six-monthly moots will be held for practical worshops on various textile crafts. These could cover anything from spinning, weaving, costume, needlework, natural dyeing, to making ritual equipment such as banners, altarcloths and wallhangings. Contributions towards the hire of the room are welcome but not obligitory.
(UK membership of Frigga's Web is available from PO Box 16071, London, SE16 3EZ. Annual subscription is £7.50 which includes four copies of the excellent journal Lina. Cheques should be made payable to P Deegan)
21st August 1999 – 12.00 noon for 1.00pm
Debate on the Nature of Divinity. What kind of being are the heathen gods? What level of interaction is there between us and the dieties. To what extent do they share human ethics?
4th September 1999 – Midgard Web Elections and Open Heathen Thing 12.00 noon for 1.00pm
London meeting: Bricklayers Arms, 31 Gresse Street, London WC1.
12th September 1999 – 12.00 noon for 1.00pm
London meeting: City walk to be organised by Mike Robertson, full details to be disclosed nearer the event.
October 1999 – day yet to be arranged 12.00 noon for 1.00pm.
Practical workshop. Seithr magic, led by Einar of Frithmoot. To be held in the reconstructed hof with half the herb garden on the fire.
16th and 17th October 1999 - Thorshof will be supporting the London Halloween Festivalas usual. Further details in next issue of Thunder.
20th November 1999 – 12.00 noon for 1.00pm
Practical workshop, 'god-forming' ie taking on the roles of various dieties.
11th December 1999 – 12.00 noon for 1.00pm
Practical worshop. Bannermaking revisited.
12th 13th 14th November 1999 – re-enactors market at Blackbird Leys Leisure Centre, Blackbird Leys, Oxford. Accessible by public transport – take Blackbird Leys bus from Oxford Railway Station. Highly recommended for heathens. Source of reproduction jewelry, weapons, affordable natural fabrics, hand woven braid, drinking horns etc.
Other thundergod articles to look out for:
'Mjolnir, Hammer of Thor' academic article by Thorskegga is in the current issue of the Talking Stick Journal.
'Bjorn goes Fishing' Thorskegga's reconstruction of the Norse serpent fishing myth to be published shortly in the Dragon Chronicle.
'Alfhild and the Dragon Sword' Thorskegga's latest tale, set in the 12th century with a fictional story-line but full of heathen lore - goddesses, dragons, ghosts, true love and the use and abuse of blunt implements. This will appear in the first issue of Vangelf, a new prestigious heathen journal.
These articles can also be found on the Thorshof website
Please note we do not keep back issues as such, but copies of the text of individual issues are available for 50 pence each. Please note that the text of all previous issues are available on the Internet on the Thorshof website.
Thunder 1: Thunor - Rainman or God of Thunder? Gautrek's Saga, The
Asgardsreien, Blind Man's Buff.
Thunder 2: Thor and the Goddesses, Old Frisian Thuner Biad, The Folk's
Noisy Friend, Hill Figures.
Thunder 3: Perun, Latvian Solstice, Tor Trollbane, Perkunas/Perun, The
Holy, Thorolf's Holy Mountain.
Thunder 4: Taranis, Thor Folk Belief & Folk Magic, The Holy,
Whetstones, Costume Notes, Thorcake.
Thunder 5: Thorist Star Lore, Thorr's Roots, Thunorrad, Ragnarok Debate,
The Finnish Thundergod.
Thunder 6: Banner Making, Needlework Design, Music Reviews, Thor in Surrey
and Sussex, The Axe of Thor, Origin of Ragnarok, The Comitatus Relationship in
Post Conversion England.
Thunder 7: Thunor Placenames in the Landscape, Thorshof Local Lore Project, Thunder Flowers of England, Sif the Thor enhancer, Thorbiorn's Ritual to Thor.
Thunder 8: Loki special issue various articles on the Trickster, Keeping Pagans Online, The Staff of Jord, Our Heathen Faith.
Thunder 9: A Heathen Thing, Fulla, The Desborough Hundred, Using e-mail, Norse Beast Design, Various letters, poems and rites.
Thunder 10 : Loki, How Sif got her Golden Hair, Donner's Dirge, Thing Report, Dreams of Thorgils of Floi, The Troll in the Chimney, Using the World Wide Web, The Anglo-Saxon Rune Poem Part 1.
NEXT ISSUE & COMPETITION
Issue 11 was thrown together in rather a hurry due to the hard work that went into the handfasting at Thorshof, not to mention the drinking afterwards, so it is lacking some articles which our overworked Hofgythja did not have time to include. Math Jones has donated an American Indian thunder story to continue our current international theme. While the generous editor of the Dragon Chronicle has allowed us to reprint an article on Rumanian thunder dragons.
The next issue will concentrate on runes, as we are now three behind on the Anglo-Saxon futhorc series. Please can everyone with any rune knowledge be it academic, occult, romantic or simply crazy, please send us you thoughts on the next SIX of the Anglo-Saxon runes, to make that issue really special. Jim Kirwood has generously donated his rune inspired images and Thorskegga has a lot of painting to do. The next runes are:
Os
Rad
Cen
Gyfu
Wynn
Haegl
If anyone needs a copy of the rune shapes or the rune poem we will happily supply these.
Thorshof will donate a £20 book token for the best effort, so get scribbling, or painting! Poems are welcome.
Thorshof reserve the right to use any material in Thunder.
United Kingdom: Thorskegga Thorn, Thorshof, 106 Oakridge Road, High Wycombe,
Bucks, HP11 2PL. UK Subscription is £3 for four issues. Please make
cheques payable to 'Thorskegga Thorn'. Thunder is also available on the WWW at
http://homepages.nildram.co.uk/~skegga or search for 'Thorshof'. Thorshof can
be contacted by e-mail on skegga@nildram.co.uk
United States Jason Hutchinson, PO Box 68, Hopkins, MN 55343, USA. US
Subscription is $8.00 for four issues. US Version can be found on
http://www.scc.net/~hutch E-mail hutch@scc.net Other countries please write for details.
All artwork in this issue is by Thorskegga Thorn and under her copyright. This issue was produced on StarOffice 5.0 with considerable help from e-dragon