Greetings Welcome to the FOURTEENTH issue of Thunder, a journal dedicated to the thunder gods of Northern Europe.
A VERY HAPPY EASTER/EOSTRE TO ALL OUR READERS
And as a small but solid reminder of the marching of the years, we have another Heathens on Mars cartoon on the back page (yet to be added to this website - watch this space).
After Thorunns heavyweight article in Thunder 13 we have a predictably indignant response from Mike Robertson, and the inevitable thunderous response from the editor. We would also welcome the first article from Hrimalf, may their be many more!
Cover Artwork
We are acknowledging the Chinese year of the Dragon in a very Norse style! This engraving is from the frontispeice of 'Round the Yule Log Norwegian Folk and Fairy Tales' by P C Asbjornsen, published in 1886.
Well maybe a couple of tiny corners! The Thorshof website is built afresh in the Swedish language thanks to the hard work of Hakan Lindh:
TORSHOV http://home.bip.net/gloson/torshov2.htm
Looks beautiful so far, we wish him all the best!
Craft Pattern Notes
Sorry due to high level of scanning and editting required these items have yet to be included on the website.
This issue of Thunder is very craft related, with a Viking shirt design kindly donated by Dave Rushworth in exchange for an advert for his historical pattern books, and Thorskegga's runic sampler design. The tunic design should be made in wool (if you want it to be historically accurate) and is worn over a linen (or cotton) shirt cut to a similar pattern. Decoration can be added with embroidery or tablet woven braid.
The sampler pattern is the Anglo Saxon futhorc, surrounded by a border inspired by Anglo-Saxon cloisonné work. The pattern is suitable for working in modern cross-stitch style, using either cream or grey aida. The border should be worked in metalic gold thread with inserts of blues and reds, while the runes are probably most effective in red. Thorskegga's choice of colours is as follows: Dull blood red. Metallic gold Bright blue Bright red Pale blue
If you prefer a more traditional effect, use tapestry wool and a heavier canvas such as that used for tent stitch 'tapestry' kits, and stitch the whole design including the background.
Please note Mikes views are not shared by Thorshof, HOTH Kindred or Chiltern Kindred, Thorunn's own view that the term 'Odinism' is unacceptable as a blanket term for heathenry or Asatru is acknowledged and approved by almost all the prominent heathens Thorshof is in contact with. That point made Mike can have his pennyworth.
As one who calls themself an Odinist, I was quite fascinated by Thorunn's article in issue 13 of Thunder; for whilst calling on great research and much effort, it did not touch upon why it is that some such as myself would see ourselves as Odinists, and call our faith Odinism.
At this point it is necessary to make it quite clear that such naming owes little to the ways of our ancestors, or how they might or might not have perceived and possibly named their way of religion: rather it for reasons firmly related to a perception of what is relevant to a faith of today. Having said that, there will always be some who cling to the Biblical concept of an all powerful supreme being; too there will be others who attempt to ascribe such primacy to this or that deity, possibly Thor, maybe Odin or whichever they choose, however such concerns are of little interest to a serious Odinist of today. Too if others want to call their way of faith what they will, that is their concern. Therefore I can only see Thorunn's work as being in support of how she perceives her own way of faith; for it has no relevance to an Odinist such as myself!
So why would I call myself an Odinist? Firstly it is for ease of recognition in the world outside heathenism, for whilst such words as Asatru, and the like are readily understood by insiders: an outsider will in most cases respond with a look of total incomprehension. However most people have at least heard of Odin, so at least it shows that I'm not a Christian or whatever, and provides a starting point for any ensuing conversation. Too it avoids the emotive content of the 'heathen' word when dealing with the laity.
The second reason looks to the reality of our faith whatever it might be called, and again this reality itself must deny any suggestion of primacy amongst the various deities. For our faith is about what might be called the 'mystery' or even 'the great thought'; from which all things including Midgard and of course ourselves and our deities sprang. However it is but the one source, so whatever people might call themselves they must be looking to that sole inspiration: thus followers of say Thor, Asatru or whatever will I assume be looking to the same destination as myself, an Odinist. The mystery itself being illuminated by the words and deeds of the various deities of our European roots, as passed down to us through the various myths and other material available to us. The problems innate to much of that material need not be recapitulated here; sufficient to say that it is necessary to discard much of what might be termed the peripheral detail however fascinating it might be, and concentrate on the message. However the message is clear enough to illuminate an entirely coherent faith of today: the faith I would call Odinism..
However when looking to the essence of the message it is possible to see how the various deities of our faith illuminate the mystery in their unique ways: this can at times be confusing for there is without doubt a certain overlapping of roles. This in turn means that the mystery can be accessed through the medium of almost any deity, as without doubt happened in the past, as it does today. So if a person wants to look to say Thor or the Aesir: maybe take an Anglo-Saxon or Nordic approach, that is up to them and of no concern to an Odinist such as myself in the context of this article. However when considering the various deities it is possible to see how they each have a specific major role, besides those areas where their role might be seen as overlapping; thus whilst all as I say can offer access in a wider sense, it is their specific major role that I'm considering here.
To illustrate this, it is easy to see how say Thor, Tyr, Sif, Freya, Frigga, Odin, Balder and so on each have a very specific role, and in that role they are the prime illuminator of a certain aspect of the mystery. However they are all illuminating the one mystery, and to put one or the other in a position of primacy, would negate the concept of the one mystery: better rather to see them in a gestalt form. It is at this point that the role of Odin become clear, ignore concepts of his being a warrior God: rather look to the one aspect where he is the prime illuminator. That is the actual path of the mystery that we must all tread when the time is ripe for us; so his role is telling us what we must do to emulate him upon the path of the mystery.
Consider here how time and again the myths of Odin are about gaining experience and knowledge in the interest of being whole: Huggin and Munnin, the loss of his eye, the precious mead, his travels and learning seidr magic. Look too at the delightful myth where Odin had wanted to give victory to one side, but Frigga by turning his bed around ensured that on wakening he looked to the other side and gave them victory: not a good argument for his being a chief of the Gods, but a superb illustration of how he arrived at the correct decision by being whole with his male and female elements.
Again whilst it was Heimdall who brought us the runes; it was Odin through his sacrifice of self to self who gained the enlightenment of the runes: thus showing us that we too must emulate his example. So the main thrust of Odin is of being whole and developing the ability to become whole; and it is in this area where he is the prime deity, our exemplar in fact. A very different main thrust to that of say Thor or Frigga, and one unique to Odin. Therefore the second reason for calling myself an Odinist, has nothing to do with illusions of following a principal deity; but everything to do with calling my faith after the name of the deity best illuminating the path I must in my time follow. Too as said above, others of the pantheon also illuminate that path, but none in the way, and to the extent that Odin does.
I will now ask a question: many knowing of one of Odin being called Allfather see that name as indicative of his being the father of all things: akin in fact to the Christian God, where such an appellation is indicative of his being the all powerful prime instigator. However might it be that this name is in fact more indicative of his task of being the role model to which we must look if we are to become whole: just as a child of today will look to their parents as role models? The previous paragraph will at once attract comment from those who see Odin as a 'tricky deity'; here I would suggest that he is not the least bit tricky, such concepts being an importation from those who expected him to always accede to their wishes. Rather his ways and work are such that our success or failure is not his concern, for it is up to us to succeed or not according to the dictates of Wyrd and our own efforts and skills: whilst he gets on with what he must do.
From the above, I hope it will be clear that the naming of my faith Odinism is nothing at all to do with considerations of supremacy, and everything to do with the realities both practical and theological of a faith of today. A faith where the adherent just as with any other faith must break free of the shackles of oft distorted myths and look to the meaning of those myths rather than the mere words. Further a faith where the adherent must seek to be whole with the entirety of the mystery, and so will in their time and place work with the entire pantheon of the illuminators of the mystery who might be termed Gods and Goddesses: and which are in turn aspects and illuminators of each other. Which in turn negates any argument for or against ideas of supremacy, for how can one aspect of a whole be seen to be superior to another, when they are a part of the one whole?
I would now like to suggest that the root of the many present day problems regarding relationships as between the various deities of our faith and their relative importance lies in the politics of the past, and the influence of Christianity upon our faith. For just as the wearing of the Hammer appears in part to be a reaction to the Christian Cross; so I think various leaders and writers attempted to portray our faith as having a principal deity in emulation of Christianity. Further that there was a political imperative for a then leader to look to a deity which suited concepts of their supremacy, and distanced them and their adherents from day to day constraints. Again an example of this can be seen in Christianity which itself became polarised as between the High Church of the ruling classes and their followers with its obvious political advantages in respect of social cohesion and power: and the Low Church dissenters with their radical political ideas.
At this point it is very easy to see how the common people would cleave to the security offered by Thor and Sif with their links to protection, fertility and stability: whilst the more eclectic Odinic approach would suit the needs of the ruling classes. However such things are a manifestation of the past, and must be rejected in our consideration of our faith of today: for we have our own political and social problems without importing those of our ancestors. Therefore our need is to reject unnecessary arguments and invented differences, in favour of seeking the reality of our faith: which akin to all faiths is in essence the spiritual path of the soul upon its journey to be one with the mystery: to be whole. For this is the core of what I might call Odinism: when shorn of all the political, social and moral baggage which is accreted to all faiths.
(Firstly for those who don't know us well, Mike and myself seldom ever agree on anything. After many years of bickering we now take great delight in trying to provoke one another, so however tense these discussions may seem, rest assured, blood doesn't get spilt.)
So in essence Mike's point is that Heathenry does not support the Christian concept of the supreme deity and Odin should not be seen as such, but Odin has a near if not total monopoly over spiritual and mystical aspects of the religion. Whoa! Has he argued himself into a corner!?.
It seems our other deities such as Freya, Tyr, Frigga, Nerthus etc should be content with 'non magical' tasks such as keeping the crops fertile* and leave the spiritual questing business (i.e. almost anything you could classify as religious!) to Odin.
(* Think about that one, doesn't make sense either does it?)
If Mike wants to worship in this manner, that is up to him, but for him to promote this attitude as the correct path can only lead many heathens astray from the path that is right for them. Not to mention distort the spiritual emphasis away from female deities. Let us take Mike's own interest as an example, he appears to be closest to Tyr and with his military background this is hardly surprising, but he clearly looks to Odin as spiritually superior to him. If you look to the writings of Tacitus (Germania) the god we know as Tyr is clearly of great importance and was clearly considered to be equal to Odin. This early version of the god has influence over warfare, the heavens and justice and appears to be quite similar to the classical Jupiter, furthermore his worship was probably influenced by that of the Roman god.
I cannot see any reason why a devotee of this early Tyr would need to look to any other male deity for help in spiritual matters. I adamantly believe that all of the main deities of Heathenry can be used as a role model for spiritual enlightenment. The goddesses are particularly apt as they are shown to have mastered the spiritual mysteries, while in the myths Odin is still questing for same knowledge.
Remember also the tale of the battle between the Aesir and the Vanir, in which the Aesir where defeated by magic and presumably Odin still had 'learn magic' on his 'things to do' list. To really put this theory to test, let us try to find a spiritual guide aspect in Thor, a god commonly labelled as stupid and therefore only capable of dealing with magic if he can bash it flat with a large hammer.
1. Freya is said to have taught the gods of the Aesir the magical arts when she arrived in Asgard. This would include Thor.
2. There are references in both the sagas and the surviving runic monuments that Thor was asked to perform magic by his worshippers.
3. The sagas claim that Thor can influence dreams, strong evidence of shamanic ability.
4. Thor can appear instantly where he is needed, such as in the tale of Building of Asgard's wall. Either his goats can run very fast or he can magically move from one place to another.
5. There has been much academic debate on possible hidden meanings in the Tale of Geirrod, in which Thor trades his hammer for a witchwoman's staff and is forced to cross a river of giantess's urine. Suggestions vary from a journey of shamanic initiation to a creation myth. It is also interesting to note that the staff was the mark of office of the female magic working in the north.
6. Several myths refer to Thor calling on a reserve of magical power to increase his strength (The Lay of Hymir, The Tale of Geirrod). This allows him to increase in size until he stands 'as high as heaven'. If this isn't magical power I don't know what is.
7. Thor fools Hymir by arriving in the form of a young boy, this is an example of shapeshifting, a talent of the god often overlooked.
8. When compared to the classical pantheon, Thor is compared to Jove, thus Jovis Dais is our Thursday. Thor shares many of Jove's attributes including an interest in law and order and his role as benevolent protector. Jove does not suffer from accusations of stupidity and occupies a position of unquestioned supremacy among the Roman gods.
9. Thor is frequently invoked (more so apparently than any other Norse deity) for the consecration and hallowing of religious artefacts and ceremonies. Thus Thor must be considered to be in tune with spirituality.
10. Thor's hammer has no spiritual characteristics and is clearly not the source of Thor's consecrating power. (Its attributes are listed in the Edda, it cannot be broken, cannot miss its mark, can change in size and always returns to Thor's hand when thrown. Although magical these qualities do not explain the symbol was used to hallow.) This strongly suggests that the hammer is used in this context because it is Thor's personal symbol.
11. It is not Thor's hammer that gives him control over the weather and thunder. This power appears to be part of his very being. Again this is a magical ability.
12. Thor is shown on many of the surviving hammer amulets in the form of a bird, probably an eagle. As this symbolism is not explained in the myths and sagas it appears to be a shamanic form of the god which has not been recorded. This would tie in with thunder bird beliefs from across the globe.
13. In the Eddic tale of Balder's funeral celebrations it is Thor who among all the gods acts as a priest and blesses the pyre.
14. Thor has the power to raise the dead (Myth of Utgardaloki)
15. Thor decrees the fate of Starkard in King Gautrek's Saga. This shows he has the ability to manipulate future events.
16. Thor is the companion of Loki, probably the most daring user of magical power among all the gods and goddesses, some of Loki's knowledge must have been passed on.
17. Thor is depicted in later artwork as having a halo of fire and or stars, and is well known for having a fiery gaze. Of all the gods and goddesses described in the myths he is the least 'human' in appearance. This would suggest that it was recognised that Thor is closer to the elemental forces he represents and controls than the other deities, and therefore very much part of the spiritual life force. Before anyone claims that Thor only represents the element of fire, remember he is very close to all four elements.
18. Thor is more associated with star constellations than any other Norse deity. He is also credited with placing the stars Aurvandil (story of Hrungnir) and Thiassi's eyes (version given in the Lay of Harbard) in the heavens. These are aspects of creation.
19. According to Berlams Saga, Thor is the father of nine of the Norns.
20. One of Thor's quests in the myths is the search for a cauldron, cauldrons often represent spiritual knowledge such as the cauldrons of mead won by Odin.
21. Thor's bizarre tactics in Egil and Asmund's Saga (the story of Eaglebeak) suggests a knowledge of the future. As Thor is the brother of the goddess Frigg (who knows the future but doesn't speak of it) and wife of Sif, who Snorri names as a seeress and father of nine Norns this is far from improbable.
22. Again in Eaglebeak Thor blesses the farm so it has an improbable yeild, another aspect of magical ability.
23. Some of the most complex Norse poetry was written in Thor's honour, the obvious examples being the poetic versions of the tales of Geirrod and Hrungnir preseved in Snorri's Edda. Such elaborate work would not have been dedicated to Thor if he was not considered a connoisseur of the poetic arts. His interest in poetic kennings revealed in his intellectual contest with Alvis also suggests this is the case.
24. The heathen Icelandic legal oath named an 'almighty god' alongside Frey and Njord, this is most certainly Thor the patron of the Althing. 'Almighty' suggests that Thor was considered to be well qualified in all aspects of godhood, and not just good at wacking things.
25. If Thor is not able to provide for his followers spiritual needs, why was he so popular in the past and why is he so popular now?
I will let the evidence speak for itself. If Mike wants an end to the bickering about the term Odinism, it will cease when he and others of his ilk stop trying to apply it to folk who do not include the god in their worship and have little interest the battlegod at all. It is a nonsensical term equivalent to calling all monotheists (i.e. Jews and Muslims) Christians, and no one would be surprised if some of them got very miffed. It may be that Odin is better known to the general public than many other deities, but that is no excuse to insult heathens by using an inappropriate blanket term.
As a follower of Thor I would say that Thor is almost certainly now better known and understood by the general public than Odin. Thanks to the complimentary (if laughable) portrayals of the god as a prominent superhero by Marvel Comics Inc and as an intergalactic peacekeeper by the producers of the Stargate television series. So I am first a friend of Thor, second a heathen but never, never, never an Odinist.
Petty Chapman 18 Armitage Road, Huddersfield, West Yorkshire, HD2 2UB. Tel: 01484 512968
Petty Chapman have a wide selection of historical patterns and booklets, these are those that might be of more interest to 'Thunder' readers. Send a SAE for a full list. The pattern included in this issue is from Viking Men's Dress. Patterns for Dark Age Costume £4.50 each:
Early Medieval Kirtle Bust 36'' Basic Tunic 6th century - 14th century chest 40'' Saxon Tunic 8th century - 11th century chest 42'' Rus-Viking Coat: Tatar style - chest 40'' Rus -Viking Coat: Persian style - chest 48'' Rus-Viking Coat: Magyar style - chest 48'' Thorsberg Trousers 4th -11th century - hips 42''. 47'' Simple Front-opening Gambeson - chest 40''
Pattern Handbooks £3.50
Viking Men's Dress AD700-1066
Viking Women's Dress
Medieval Women's Handbook 14th -15th century
Medieval Men's Handbook 14th - 15th century
How to make Medieval Shoes.
Postage is 50p for one item, £1 for up to five and £1.50 for more items. (Petty Chapman also supply woollen fabrics suitable for historical costume work.)
A Tale of Balder inspired by Saxo Grammaticus
Baldur is a good boy. He is playing. Play Baldur play. His toy breaks. Oh dear. Baldur is upset. Run to Mummy, Baldur. Mummy is nice. Baldur is sitting on Mummy's knee. Mummy loves Baldur very much. Mummy puts Baldur down and gets on with her spinning. It is more important. Baldur is not allowed to spin - he will get a slap.
Baldur is in Valhalla at suppertime. Daddy is sitting in the high seat. Daddy is boss of Valhalla. Baldur goes up to Daddy. Daddy is a good boss - all the men know he should be boss because he is the best god. Baldur taps Daddy's shoulder. Daddy says "not now Baldur". Daddy has better things to do. Baldur watches Daddy being boss. Watch Baldur, watch.
Valhalla is full of brave men. They fight all day - fight men, fight. They fall and die. But it is ok because they are in Valhalla and will come back. Baldur likes to watch the men fighting. One day he will be just like them.
…………………..
I was walking through the forest. It was a dull, rainy day, the leaves made the air smell rotten and everything was turning mouldy underfoot. I had nothing to smile about. Then I saw her - she was bathing in a river, shivering because of the cold, with hair tumbling down her back hiding the fairest, most beautiful skin. I crept from tree to tree, trying not to let her see me in case she ran, seeking for a glimpse of her breasts. I wanted to have her, me - Baldur, wanted to marry her before anyone else got there first.
Perhaps I should have raped her then and there; but I wanted to keep her forever, so I didn't. Not that anyone would have really cared if I did. As the vision walked away, I plotted how to capture her. I learned that she was already lined up for another man - Hod. I told everyone I knew of my lust for Nanna (she was called Nanna). The word got around and soon Hod found out.
Hod was a pathetic example of a man - he played the harp, and so I've heard, made Nanna fall in love with him because of it. Never trust a man who does that sort of thing - magic is women's work. When they told me of his so called "love" for Nanna - well, you've got to laugh. Why make someone love you if you can marry them through your status? You see - Hod apparently asked his foster father for her hand, but was told the marriage was too risky because I wanted her too! Everyone has to respect the son of a god, so I guess I'll get her eventually.
Hod has gone up North so I might propose to her while he's gone - his foster father obviously thinks I'm worth her. I did go to her father's house while Hod was away. I demanded to be heard by the family and explained how I was the best suitor for her, given my position in society. On hearing this, her family told me it was her decision (how can you leave it to a woman to make decisions like that). She had the insolence to tell me we were not suited to each other because I was the son of a god and she a mere human being!
When Hod came back on hearing the news, he immediately prepared for a battle, his kinsfolk against mine. My family should have won - we had Thor with a mighty club at the forefront of our men and my father leading the warriors from a little distance - in case he was wounded. Hod was a coward as I had expected of a "man" who plays the harp - he was hardly on the battlefield. He rode behind his army to "direct everyone". But one of his kinsfolk deviously struck Thor between his legs. Thor fell in the clamour of steel-clashes and moaned in agony.
Since he was the bravest of our fighter we lost, and after our defeat I was tormented with nightly visions of Nanna rejecting me over and over again for that rassargr Hod.
(This is a new interpretation of the Baldur Myth based on the Saxo Grammaticus version and showing possible causes of Baldur's character. "Rassargr" is a Norse insult meaning "unmanly". My apologies to the real Odin and Frigga ("Mummy and Daddy" in story) for this excessively negative portrayal of their characters.)
Egil and Asmund were searching for King Hertrygg's daughters and fared far to the north until they reached Jotunheim. One day when they were short of food they came across a herd of fat goats and decided to slaughter one. They were interrupted by a monstrous woman, broader than she was high who spoke with a bell like voice. Egil and Asmund greeted her politely.
The woman introduced herself as Skin-beak, the daughter of Queen Eaglebeak. The travellers gave her a gold ring and asked if she could find them lodgings for the night. Eaglebeak was an old hag who was delighted to have the two young men come to stay with her. She had plenty of food, her goats gave as much milk as cows and her wheat field provided grain every day. She treated her guests with game and venison for supper and suggested that they should all tell the stories of their lives and adventures. Egil and Asmund obliged and told of their adventures. Eaglebeak said nothing much had ever happened to her but she told her tale...
Oskrud was a king of Jotunheim, he had two brothers and eighteen daughters, his youngest daughter was Eaglebeak. Oskrud died and his estate was divided between his relatives, his brothers took the kingdom, his horn and his chess set, while the sisters took the farm and his gold ring. Eaglebeak's sisters picked on her because she was the youngest and forced her to work as a servant. When she complained they beat her. Finally Eaglebeak became so distressed that that she called on Thor for help. She offered him any goat he wanted if he would come and straighten things out between her and her sisters.
Soon after Thor visited the farm, and he slept with the eldest of the sisters. The other giantesses were so jealous that they murdered their sibling after he left. Thor slept with each sister in turn and each one was murdered the following morning. Each sister gave a curse when she died, that if the next eldest survived to have a child by Thor, that child would neither grow nor thrive. Finally Thor slept with Eaglebeak and the child of their union was Skin-beak. The curse held because by then Skin-beak was a yard shorter than when she was born.
After sleeping with Thor Eaglebeak was left with an insatiable lust for men. Desiring Prince Hring of the Smalands she attempted to carry him of from his marriage bed. Her attempt was foiled and to save her life she had to undertake a quest to collect three magical treasures. Her adventures gave her a succession of injuries and her hag like appearance of later life.
(The interesting aspect of this story is Thor's cunning method of removing Eaglebeak's sisters, revealing a crafty personality more often attributed to Loki or Odin. The carefully pre-meditated genocide is certainly contrary to that common Victorian image of Thor as a club wielding oaf with a single figure IQ. The ethical basis of the tale is somewhat alarming, but Thor has no direct hand in the murders, and Eaglebeak pays for her own hand in the killings through the curse on her daughter.
This tale also shows Thor to be a Dark Age sex idol, for if he was anything less the giantesses' terminal jealousy would not have been aroused, nor indeed anticipated. Thor myths with a sexual element were probably very common but the Christian historians have failed to record them. Further evidence for their existence is the parody tale 'The Elf Princess'. The link between Thor and goats seems to be underlined in this story, and the remarkable yield of Eaglebeak's farm is a rare reference to Thor's role as a god of agriculture.)
MIDGARD WEB IS A HEATHEN NETWORKING SERVICE - MEMBERSHIP FREE TO ANYONE WITH E-MAIL, BASIC POSTAGE TO THOSE WITHOUT CONTACT DETAILS By e-mail: midgards_web@bigfoot.com By post: Midgard's Web, c/o Twigshof, 51 Toorack Road, Harrow Weald, Middlesex. HA3 5HR UNITED KINGDOM http://www.bigfoot.com/~midgards_web
Modern Fiction Based Loosely on the Eddas and Sagas
The favoured warriors of Earl Olaf clashed their drinking horns and drank deeply on the first night of winter. The summer had yielded silver and slaves aplenty to the warlord, the torches sparkled on his jewelry and gold embroidered cloak taken in raids from the English princes. It was time to enjoy the rewards of the season's labour, the ale and mead for a hundred nights in the great hall, the precious metals to be worked, reluctant virgins seized from the White Christ.
Thormod the songsmith, younger brother to the Earl and gothi of the warfather, sprang to the rushes beside the hearth. The warriors at the benches crashed the handles of their eating knives on the boards of the trestled tables, in welcome to the skilled one. Thormod silenced the hall with a gesture. He sang of the making of the Nine Worlds, the work of Odin, Vili and Ve. The rough men of Earl Olaf sat quietly lost in the power of Thormod's words. The songsmith switched to another tale, of Sigurd and his battle against the Dragon. Delighted the warriors joined in the familiar folk song, their voices rising to a thunder, shaking the very timbers of the hall.
The song ended and the warriors fell silent and expectant. Thormod cried out 'This is the night we honour Odin the father of battle and lord of all brave warriors.' The warriors chanted the gods name until the songsmith gestured again for silence. 'This year we have fought hard and suffered few injuries, raided hard and taken many treasures from the fat kings of the South. We must offer our thanks to the Allfather, we must make sacrifice. Earl Olaf, what will you give to the war god this year?'
All eyes turned to the Earl where he sat in his carved and gilded high seat. Olaf delayed, as if considering, although both he and Thormod already knew his answer. Olaf smiled, 'We have gained many new women slaves, and we can easily spare one for a gift to the Allfather. But let it not be one of the Christ women whose whining would tire even a gods patience. Give him a woman who knows her duty is to serve her master, give him Thorgerd'.
At their lord's words two of the warriors grabbed the arms of the terrified bondswomen whose fate had just been declared. 'Peasants!' he thought, 'She hardly deserves such an honour'. The girl was dragged to the high seat and bound firmly to the offering pillar, a house post carved with a one eyed head.
Olaf's servants brought the winter nights feast from the hearth fires and the tables soon groaned from the weight of the heavy platters. Thormod slipped away to prepare for the war gods offering while the warriors attacked the roast ox meat with vigour. Toward the end of the feasting a stranger entered the hall. A young man with a scanty golden beard, he was muscular and well dressed, he glowed with health. Curious, Olaf strode down the hall to meet him. Olaf gave the usual cautious greeting 'Who are you and where do you come from?'.
The young man answered, 'My name is Thialfi and I have traveled far. Will you give me shelter in you hall tonight?' The stranger had only given half an answer, but Olaf had drunk deeply and had little concern for whatever threat this half bearded youth could pose. Furthermore Olaf had noted the young mans obvious wealth and was keen to impress him.
'Your are welcome to our feast'. Olaf replied, shouting at the servants to bring the guest food and ale, Come and sit with me beside my high seat, and share in our winternight's sacrifice.
Thialfi paused before the bound slave girl 'A generous gift! One that would certainly please me.'
Olaf snorted with amusement, 'You have a little time while she is still in this world.' The youth strode to the pillar, kissed her roughly and fondled her breasts through her clothing. When he took his place at the table she stared at him in shock. 'Thinks she is too good for Odin that one.' muttered Olaf disdainfully.
'Surely not.' replied Thialfi as he attacked the choice food placed before him.
'I fear so. Slaves are blind to the worlds glory.'
Thialfi grinned, 'Too much work, breaks the back and all they can see is the mud at their feet.'
The warriors had finished their feasting and the servants cleared the tables of the empty platters. The songsmith stood in the doorway, naked except for a wolfskin and a polished bronze helmet of ancient design decorated with curling horns. He held a spear with a head of gleaming silver and the hangman's noose.
Thorgerd stared at spear head, the mixed feelings of hope and terror whirling through her being. She had been at the depths of despair, waiting only for the icy touch of the spear and the wargod's whim. She did not relish the heaven Olaf's men called Valhal, their tales described a hall filled with a thousand thousand warriors. Warriors like them, all crying for ale, quick with their fists when their horns were empty and rough with her body when their flesh was hard. Thor help me, her tortured mind had screamed in desperation. Her grandfather had told her the farmers' god always heard when he was needed, if only it was true.
Then the young man had come, Thialfi, an unusual name, only known to her from myths and stories. He had come to her, and whispered reassurance, unnoticed beneath his coarse embrace. Her plea had been heard and Thialfi sent for her protection.
But the songsmith advanced with the silver point shining before her eyes, and again she imagined its blade sliding into her flesh.
Thialfi quietly rose from his bench and stepped between them. 'The girl is mine!' he said loudly and clearly in the silent hall.
'She belongs to me, I have already claimed her.' replied the startled songsmith. 'Stand aside, least you be tied to the post beside her.'
'No.' Thialfi pressed 'she is mine. Or has the warfather forgotten the bargain we struck only an hour ago?'
The songsmith hesitated, something about the youth's confidence unnerved him. To interrupt a sacrifice in this manner was nothing less than suicide, but to claim he had bought the girl from Odin himself? 'Who are you?' asked the songsmith coldly.
'I have given my name already wise one,' the young man said mischievously 'I am Thialfi, known to every poet in the Northlands, the brave slayer of mighty warriors'.
'You overrate your fame, you are not known in this hall.'
'Maybe because I fight beside a warrior who is even better known.'
'Hah, would that be Arnolf the seldom mentioned or Kollbard the unheard of?' asked the songsmith nastily.
'No,' replied Thialfi, 'Asa Thor'.
'Now I know you lie!' cried the songsmith triumphantly.
'That peasant slave of the prince of goats would never interfere with Odins affairs! And now you will pay for your sacrilege with your life.' Thormod thrust the spear at Thialfi intending to kill him, but the youth caught the shaft in a vice like grip and pushed it aside. Olaf shouted for his warriors to seize the knave who dared to disturb the rite. The men reached for their weapons but were checked by Thialfi's confident voice....
'In an ancient age Asyniur Freyja
taught the trier of trolls and dragons
mastery of magic mysteries and charms,
the better to battle bold foes of Midgard.
'Now Thor has Thialfi, Thrudvangr's bondsman,
servant and shield bearer, loyal sword companion.
Much might he taught me that master of battle
sword lore and spell lore that I might stand.'
The song ended, Thialfi whispered a word of power. Thormod's spear shaft shattered and the glinting silver head thudded on the packed earth floor. Thormod backed away aghast. Many spoke of magic, some even threatened its use, but never had the gothi seen such a demonstration of the skill. Whilst the warriors stared in silence and frozen in uncertaincy, Thialfi freed the bondgirl, sawing through the ropes with his knife. As he drew Thorgerd away from the pillar Olaf cried in indignation 'No! She has been given to Odin, she must die.'
'You can dedicate her to anyone you like.' Thialfi replied 'But Odin will never have her. When the offering is unwilling the gift goes astray, and this one belongs to Thor. Give Odin a willing sacrifice if you want to gain his blessing.' Thialfi pointed his arm in a great sweep, indicating all the warriors in the hall 'Who will it be, who will buy the next seasons victory with their life?'
The warriors were silent, none spoke, none came forward. Thialfi laughed and looked Olaf in the eye 'So you are all too good for Odin, all blind to the glories of the world.' He bent and picked up the spear head from among the rushes, snatched the broken shaft from Thormod's unresisting hand. With a whispered word the spear was whole once more. Thialfi raised it high so the blade shone in the light of the torches 'I keep my bargain with the father of battle, a life for a life.' Thialfi turned, again meeting the Earl's gaze 'Olaf, I give you to Odin!'
Olaf regarded the young man calmly, ignoring the horrified cries of the warriors, he drew his great broadsword, and smiled. 'Will I see you later Thialfi?' Thialfi grinned and nodded. Thormond came forward, still shaking from shock with the noose in his hands, and laid it around his brothers neck. Olaf called out to his god, and the songsmith heaved on the rope and Thialfi plunged the spear deep into his heart.
As the warriors tended the body of the dead Earl, Thialfi put an arm around Thorgerd and lead her out of the hall. In the cold wind of the first night of winter she finally felt safe and clung to her saviour. 'You are free now.' Thialfi said gently, 'Where will you go?.'
'I don't know. But thank you, for everything.' She was shivering, Thialfi pulled off his fine scarlet cloak and wrapped it round her shoulders.
'You could come with me.' Thialfi suggested 'I must confess, I came courting.'
Thorgerd stared at him in disbelief, then laughed, lifting the six ounce gold brooch on his cloak, 'What would you want with a serving girl? You could have anyone.'
'I don't want anyone, I want you.'
Thorgerd shook her head. 'You are welcome to claim your reward, you have certainly earned it, but you will soon tire of me.'
'I will have to convince you then,' Thialfi lifted her in his arms and swung the girl around 'if I wasn't serious would I bring you here?' Even in the darkness, Thorgerd sensed something had changed, the bitter wind was gone, replaced by the cooling breeze of a warm summers evening. A great hall rose beside them, but it wasn't Olafs, its timbers reached so high that the clouds parted around it. 'Follow me,' said Thialfi pulling her hand, 'if you find a cloak pin daunting I had better find some more humble surroundings to persuade you of my interest.'
He brought her to a large barn, pushed open the door and fumbled for lantern and firesteel. Thorgerd smelt hay and horses, and heard the stamp and whinney of wakeful steeds in the warm darkness. Thialfi held the light high revealing a ladder to the hayloft above 'Your chamber my lady.' He said with a grin.
Thorgerd smiled and climbed the steps easily in her short servant's gown, and clambered up into the mound of fresh hay above. Thialfi climbed after her, hung the lantern from a nail on the rafters and turned to face her. 'Do you know the name Hlidskjalf?' he asked.
'Yes, it is the throne from which Odin can see all the nine words, or so Thormod says.' Thorgerd pondered, 'But Olaf's shepherd says it belongs to Freyr.'
'They are both correct, many gods own a Hlidskjalf, Thor has one too. When you called for help I was watching there and I saw you, and wanted you. Thor gave me leave to claim you.'
'I still cannot imagine what you see in me.'
'A pretty face and a shapely figure,' Thialfi replied, 'but more than that too. From the Hlidskjalf I saw the strength of your spirit, in your fear it burned bright and fierce. I want an adventurous wife, not an unsoiled maid fit only for embroidery'.
'Then maybe I do qualify.' Thorgerd muttered looking down at her hands roughened from hard menial work. Thialfi embraced her and kissed her warmly, Thorgerd laughed with joy and guided his hands, finally she knew she was free, knew she had come home.
Thorgerd struggled from slumber, someone was calling her. She was lying naked in the hay with Thialfi's warm body beside her. A smiling woman was holding onto the loft ladder with one hand and thrust a large cloth bundle onto the hay. 'I thought you might need some breakfast lass. It is always the last thought on a mans mind. All very well rescuing a maid from certain death by violence, but from starvation? That's another matter.'
'Thank you mistress.' said Thorgerd. Like Thialfi the woman was adorned with golden brooches, and her hair swept up in a knot behind her glistened like gold, even in the dim light of the barn. 'Asyniur Sif?' Thorgerd asked.
'Indeed' the goddess replied 'and you can tell your sleepy friend to come and find me when he feels like earning his keep. But for now I have something else for you.' She tossed Thorgerd a small rosy fleshed apple. 'From Idunn.' she said and climbed down the ladder leaving the lovers alone. Thorgerd stared at the apple in her hand as Thialfi stretched beside her and yawned mightily. He rolled and learnt over the edge of the hayloft.
'Mistress!' he called down, 'What do you see? A boy or a girl?'
'A girl,' Sif replied 'quick with her wits and quicker with a sword, just like her father.'
Thialfi turned and gave Thorgerd a beaming smile 'Remember, never underestimate the woman of Asgard, they are always one step ahead of you.'
Thorgerd grinned and took a bite from the apple 'I will enjoy reminding you, and so it would appear, will your daughter.
(This tale is modern fiction but is well rooted in Norse Mythology. Professional warriors followed Odin the god of battle, while farmers followed Thor or Frey and the goddesses, and so in this imaginary hall of Olaf, the warrior's priest's beliefs differ greatly from those of the peasantry.
Amazingly one eyed faces carved in pillars survive in Norway's stave churches. The method of sacrifice is borrowed from King Gautrek's Saga, naked men wearing horned helmets and bearing weapons are found on Early Medieval Art and may represent the priests of Odin or Woden. Thialfi was originally a peasant's son who became Thor's personal servant (thanks to Loki's interference) and acts in the myths as his traveling companion (Myths of the giants Utgardaloki, Hrungnir and Geirrod).
Thor's wife the goddesses Sif is also called Sybil, hence her knowledge of the future. Idunn's apples represent immortality. Thorgerd is a goddess known from the Sagas and was known as the 'wife' of her devotee Earl Hakon, she is mentioned nowhere in the Edda's so I hope she does not mind being included in Thor's household.)
NEW PROJECTS
Bairn Young Heathens Journal Bairn is a new organisation for children and young teens into Norse/Anglo-Saxon spirituality. Producing magazine Kithcraft' twice a year it will soon have an interactive website. Yearly membership is likely to cost around 3 pounds. For a free copy of Kithcraft Issue 1, please contact Hrimalf (see below) with your details (name address and age). Please include a phone number so your details can be verified if necessary. If you are under 18, for legal reasons, please ask a parent or guardian to write a paragraph or so in your letter or e-mail showing that they don't mind you receiving the magazine. The editor, Hrimalf, can be contacted at: hrimalf@frostheim.f2s.com c/o PO Box 1085, Wolverhampton WV10 8YW, or c/o the Thorshof address
Dragon Chronicle
Dragon, Thorskegga's long suffering better half, is continuing his Dragon Studies project, an investigation into the history, mystery, mythology and lore of Dragons around the world and adds to this the editorship of The Dragon Chronicle, which he has recently taken over from the founder Ade Dimmick, who has had to resign for health reasons. His first issue will be #18 later this year. The subscription cost is currently under review so please e-mail or write to Dragon c/o Thorshof for details.
The Thing On Saturday 11th March 2000, at Conway Hall, Red Lion Square in London, a Holy Heathen Thing was held. This was the third such Thing to be held in London since February 1999, and fulfilled the charge undertaken by Math Jones and Pat Deegan, known as Thorunn, to organise it. The Thing was held in conjunction with the First Heathen Conference, organised by the Heathen Forum. At least forty were in attendance, from diverse groups within Heathendom, and a deal of debate and socialising broadened the scope of the event. Thorunn, acting as Thing-Gydhia, opened the Thing with a holy rite: pouring blots for the wights of the stead and for the Gods and Goddesses, asking their welcome, their blessing, and their help. Math was sworn in as Lawspeaker, along with two others chosen from the gathering: Hrimalf and Adam, known as Widsith. This was the first of the Things to actually have a claim brought before it. Speaking on oath, and on behalf of himself and one other, a party made a claim for harm done to their reputations. Both had been accused of making a series of harassing and abusive phone calls. The accusations were made in an open letter sent to the Heathen group they belonged to by the solicitor of the one who had been the target of these phone calls Since it was an open letter, the contents had been made known to the whole of the Heathen group, of which they were both respected members, doing harm to their good names. This letter was read out to the Thing. The aggrieved party then made absolute denial of the charges made, stating that neither of the accused had done any such deed. He also read a second letter from the local Police Authority supporting his denial of many of the points raised in the first letter. Asked what redress was sought, he asked for a full retraction and apology. The Thing Wardens had been advised about this claim in advance, and notification had been sent to the second party inviting his attendance. A respectful reply had made clear that his attendance was not possible. Even so the Thing asked whether the second party, or a representative, was present. When none came forward, a call was made for any who knew the second party, and who wished to speak to their good, to do so. Again, none came forward. The Lawspeaker then made clear that with only one side being heard, no judgement or doom could be found on the matter, and that no ill should be thought of the second party for being unable to attend. He also stressed that the assumption of the Thing was that the second party had acted with true and honourable intent, believing the accused to be the ones guilty of harassment. A further invitation would be sent to him, outlining the claim and inviting him to speak his part at a future Thing.
No other claims were made, although one wished to speak on oath regarding someone whose work he greatly respected, but who seemed to be disliked in many quarters. He expressed his frustration at not being told specific instances to justify this unpopularity. Since this was a personal matter for him to resolve himself, the Lawspeaker only commented that no claims had ever been made against this person at Thing, and that the good someone does in their life is not wiped out by the harm they may do. However, one did stand to speak on oath of an openly admitted attempt by this party to do her harm. No claim for redress was made in this case. Another speaker suggested that the first contact that person directly and make his own judgement. With no further claims made, Thorunn called an end to the hearings, and the floor was given to any who wished to speak on other matters. Once again the Thing seemed to have the general support and approval of the gathering, which was the largest to date. Questions were asked as to how folk might be encouraged to attend, especially those named in claims. The Thing recognised that none could be obliged to attend, nor should any ill be thought of those who did not. Suggestions included the posting of claims on the World-wide Web, or allowing written statements to be sent for reading at the Thing. However, no changes were made to the present format of the Thing. On the second point, it was considered preferable for statements to be made in person. Two further points were clarified:
i) that the power to amend the Thing laws was in the hands of the gathering, not the Lawspeakers;
ii) that those nominated as Thing Wardens need not also act as Godfolk or Lawspeakers, although they have that option. Rather, the duty of the Thing Warden/s is to set and publicise the time and place of the Thing, to liase with those involved in any claim, and to find folk to fill the roles of Godfolk, Lawspeakers and scribe.
Further to this and looking to the future of the Thing, wardens were sought to organise the next. Thorunn declined to stand again, looking for a rest from her many activities. Thanks were given for her past efforts. Math was again nominated and approved, as was Widsith, to hold a further Thing in London six to twelve months hence. Thorskegga Thorn and Caer, both of the Ciltern Kindred, also volunteered assistance. Adrian Garbett of the Svartland Kindred undertook to instigate a Midlands Thing. He will base this upon the Thing Bones shaped by Math, allowing him to devise a fitting rite and even a code of laws, whilst keeping to the spirit of the original Thing. The Thing was deemed to have been worked aright by the Thing Gydhia, who closed the ritual with thanks to the High ones, the wights and the folk gathered. Comments: In all three Things, the Lawspeakers have been Math Jones, also Thing Warden, and two others who volunteered on the day. However, the method of selection is not fixed and can be changed to suit the circumstances of each Thing. The Thing Warden is charged, however, with finding by whatever method at least one Lawspeaker. It is worth considering, before the Lawspeakers are sworn in, getting the formal spoken approval of the gathering. Likewise for the Thing Wardens. This could be as simple of asking the folk to say Aye to each appointment. Most people who spoke at the Thing, stood to do so. This should be encouraged. Likewise, the speaker identifying her/himself to the gathering. As part of the claim, evidence was presented for inspection. However, being sworn on the ring and with no reason to doubt them, speakers can be taken at their word alone. As to the publicising of claims, the current practice is not to name parties in print. Rather let all be seen to be done rightly (or not) at the Thing itself. A site has now been established on the World-wide Web, at http://www.thing.f2s.com/. News of future Things will be posted here. It is hoped that all parties with web-sites of their own, who support the Thing, will establish internet links with this Thing-site. Math Jones
The Heathen Forum held its first open Heathen Conference on 12th March 2000. Grateful thanks to everyone who worked their buts off to make the conference the roaring success that it was! The HOTH Kindred performed the opening ceremony and gave numerous talks throughout the day. Highlights of the event were Jackie's long awaited debut, a wonderful talk by Aid of Svartland on the meaning of community and Math's Thing. The event was closed by a Ostara ceremony run by Mike Robertson. Plans for further conferences will be considered at the Heathen Forum meeting in May this year. The Forum meeting will be held in the Midlands, contact Dragon c/o Thorshof or Mike editor of Frostfire if you want to attend.
If you haven't been to Thorshof meeting before please request permission to attend as this is a private address. 13th May 2000 Open fire cookery - Thorshof. Please check before attending, the Hof is currently in the middle of a demolition site and is a no go area. Back up plan is to have a discussion on the spirituality of food origins, food preparation, historical culinary use of sacrificial offerings and feast foods. 10th June 2000 Website Workshop - Thorshof This is being held at a different address to usual so please tell us if you want to attend in plenty of time. 8th July 2000 The Thorshof moot will be combined with the Midgard's Web moot in Central London, details to follow.
1st May 2000 - May celebration Chiltern Kindred Open Ceremony Celebration of May and Beating the Bounds 12.00 to 5.00, High Wycombe Park. Ask Thorskegga or Dragon for details if you want to attend. Pagan Parade and Beltane Bash, Central London. 28th & 29th May 2000 Members of Midgard's Web will be giving talks and performing a mummers play. The street parade is great fun, come and help us shake the flag of heathenry.
SUBSCRIPTIONS & SUBMISSIONS
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All artwork in this issue is by Jim Kirkwood and Thorskegga Thorn and under their copyright. This issue was produced on StarOffice 5.0.