Welcome to the fourth issue of Thunder, the journal dedicated to the thunder gods of Northern Europe. This jouranl is the joint venture of two organisations from opposite sides of the Atlantic. Thunderway Hall in America which promotes the revival of the Anglo-Saxon Thunor cult, and Thorshof in homely Buckinghamshire which encourages research into the Teutonic religion as a whole (though with an emphasis on the cults of Thor, Frey and the Teutonic goddesses). If anyone would like to submit articles, poems, rituals, letters, stories or artwork their assistance would be greatly valued, but please note no political or spiteful submissions will be printed.
Just to prove that we are not all totally obsessed by Thor, here is our first Celtic article, may there be many more!
The Celtic deity clearly identified as the Celtic thunder god is Taranis (reconstructed 'Taranus). This name means 'thunderer' and is derived from a Celtic root word 'taran'.
The Celtic group of languages includes the insular Goidelic and Brythonic languages as well as the continental Gaulish, Lepontic and Celtiberian languages. In the Brythonic languages of Welsh and Breton 'taran' still means 'thunder' but the only surviving direct literary mention of Taranis is amongst the Gaulish gods. A first century c.e. poem by the Roman Lucan mentions the Celtic deities that Julius Caesar had found in Gaul. It describes the cult of Taranis in a scathing passage as 'those who appease with detestable blood the ferocious Teutates, the hideous Esus at his hearth and Taranis at altars no less inhuman than that of the Scythian Diana' (1). Lucan does not read as being the most dispassionate or disinterested of commentators.
The archaeological evidence, although there are only seven surviving inscriptions to him, can be found in Britain, the Rhineland, France and even Yugoslavia (this information is slightly old and I do not know whether that inscription is in Serbia, Croatia or Bosnia-Herzogovina). Some of these inscriptions link his name with Jupiter (Chester in England or Scardona in Yugoslavia) but he was also linked with the Roman god of wealth and the underworld - 'Dispater'. In considering the role of Taranis that such comparisons might bring to mind, it should be noted that Miranda Green has talked (2) of Taranis as a Celtic elemental entity before the Roman era and the comparison with Jupiter being made because of the thunder/lightning connection. Certainly the Roman chief god Jupiter was associated with a number of Celtic deities - both sky deities and mountain spirits. Though the comparison with Dispater may have meant that Taranis was viewed as having underworld (god of the dead) connections.
In the Berne Scholia, ninth century c.e. commentaries on Lucan, the author also compared Taranis to Dispater or Jupiter and says that people were sacrificed to Taranis by being burnt in a tub. Although the commentaries are talking of the types of sacrifice given to each of these 'major' Gaulish gods, it is still a correlation between the Celtic thunder god and the Norse/Germanic thunder god Thor/Thunor/Donar in that the Anglo-Saxon cemeteries have 'cremation' pots with the swastika on them indicating a dedication to Thunor.
However there is also a Celtic Hammer god: Sucellus. His name means 'the good striker'. Archaeological evidence suggests that Sucellus was especially popular in the Rhone and Saone valleys. Miranda Green, in discussing the hammer god (3), has said that the hammer 'may be a noisy symbol of thunder'. Certainly northern Europe's best known thunder god (the Norse Thor) was depicted with a sacred magical hammer (miollnir). Interestingly the length of the shaft of the hammer was significant to both Sucellus's hammer and to Thor's, although in diametrically opposed ways. The Norse myths tell of Loki distracting the dwarf making the hammer, so that the shaft ended rather shorter than usual, whereas the hammer of Sucellus comes at the end of a full length staff.
Certainly the representations of Sucellus have been felt to match those of Jupiter and the author Tertullian stated that Dispater had a hammer. So again, as for the known Celtic 'thunderer' Taranis, there is the comparison with Jupiter and Dispater. Although there may not be any immediately obvious link between the names 'Taranis' and 'Sucellus' but again looking at Thor, who was also called 'Asa-brag' (prince of the Æsir) and 'Hlorridi' (the loud rider), it becomes entirely possible that Taranis ('the thunderer') could also have been called Sucellus ('the good striker') by the Celtic tribes who knew him. Sucellus is also depicted with a cup or a small pot as well as the tall hammer. He is also often shown with a dog and/or as one of a divine pair with a goddess such as Nantosuelta.
In looking at the Celtic mythology that has come down to us we have 'The Mabinogion' for the Welsh or British tradition and the various Irish sources for the Gaelic tradition. The Mabinogion unfortunately, as it was compiled from eleventh century sources, contains 'a few faint memories of pagan deities and beliefs' (4) and there is only the faintest trace of the thunder god. Taran (no description) is described as the father of Glinyeu who was one of seven men who escaped when Evnissyen died in the cauldron and one of the seven men who were taken prisoner by Gwynn later in the book.
The surviving Irish mythology tells of the Tuatha De Danaan but there is no Taranis or Sucellus amongst them. Yet I believe that the important thunder god archetype is not missing. There is a god who '...used to work miracles for them, and to apportion storms and fruits...' (5). This god carries a club which is both an instrument of death (at the rough end) and an instrument of life (at the smooth end) in the same way that Thor's hammer was used both to kill (giants) and to bring back life (his goats on the journey to Utgard Loki). This Irish god was 'the good god' or the Dagda. Hilda Ellis Davidson has compared these gods and shown various points of similarity, such as the association with boundaries for both Dagda's club and for Thor's hammer, that both gods had voracious appetites, etc.
The Dagda was known to have a cauldron from which 'no company went away unsatisfied' which echoes the pot with which Sucellus was depicted and Dr. Daithi O hOgain said ' it is reasonable to assume that both the Gaulish 'Sucellos' and the Irish 'Dagdha' were pseudonyms for the same ancient Celtic deity' (6).
Although not under the elemental thunder name, this ancient deity was known throughout the Celtic lands. The early elemental deity growing into a benevolent if wild thunder god who had looked after his people, comparable to Thor.
1. T W Rolleston, The Illustrated Guide to Celtic Mythology, (Studio Editions 1993) page 8.
2. Miranda Green, The Gods of the Celts, (Alan Sutton 1986) page 67.
3. Miranda Green, Symbol & Image in Celtic Religious Art, (Routledge 1989) page 54.
4. Ronald Hutton, The Pagan Religions of the Ancient British Isles, (Blackwell 1991) page 47.
5. John T. Koch (ed) in collaboration with John Carey, The Celtic Heroic Age, (Celtic Studies Publications 1995).
6. Dr Daithi O hOgain, Myth, Legend & Romance: An Encyclopedia of the Irish Folk Tradition, (Ryan Publishing 1990).
H R Ellis Davidson, Myths & Symbols in Pagan Europe, (Syracuse 1988)
Miranda Green, Dictionary of Celtic Myth & Legend, (Thames and Hudson 1992)
Gareth King, Class Notes 1995. Snorri Sturluson (Anthony Faulkes trans) Edda (Everyman 1987)
The Mabinogion (Jeffrey Gantz trans) (Penguin Classics 1976)
Some historians view conversion as a sudden change, an event which drastically and precipitously changes a culture, specifically, but not exclusively, that culture's religious element, what everyone in that culture believes. It is as if, with the conversion of the king (usually the first to be converted) and therefore the nominal conversion of the populace, everyone within the region governed by that king immediately forgot about the religion and beliefs that they had held the day before. It is my belief that the peoples of Scandinavia took a long time to forget their old religion. I will begin to demonstrate this view with evidence that Thor was still known by the people of these countries until relatively recently. It will be the purpose of future papers to ponder the signifigance of this fact.
First, we should look at Thor as he appears in the earliest sources, the Poetic Edda and Snorri Sturluson's Prose Edda, and at Thor's equivalent, Thorkil, in Saxo Grammaticus' Gesta Danorum. We do this in order to show a consistent pattern of Thor's character in the stories. In many of the oldest sources, Thor comes across as a strong, journeying, giant- and monster-killer whose purpose is to defend the Æsir from the giants and cosmic monsters who threaten them.
In Snorri Sturluson's Prose Edda, the prologue gives a description of Thor as warlike and strong: "When he (Thor) was ten, he inherited his father's weapons. He was as beautiful to look at when he came among other people as when ivory is inlaid in oak. His hair is more beautiful than gold. When he was twelve he had reached his full strength." (Faulkes' trans., 1987)
The first section of the Edda, entitled Gylfaginning, or "The Deluding of Gylfi," has three mysterious figures, Hár, Jafnhár, and Þriddi telling myths to King Gylfi. We are told: "The earth was [Odin's] daughter and wife. Out of her he begot the first of his sons, that is Asa-Thor. He was possessed of power and strength. As a result he overcomes all living things." Later, it says: "Thor is the most outstanding of them....He is the strongest of all the gods and men." and then it mentions Thor's three great possessions: the hammer Mjollnir, a girdle of strength, and a pair of iron gauntlets, and it is mentioned later that "Thor is mightiest." In addition, the story of Thor and Utgarða-Loki as told in Gylfaginning, as well as the fishing-story told both in Gylfaginning and the Poetic Edda's Hymiskviða both support this view of Thor as the strongest of the gods.
I now look at the sources to support my characterization of Thor as a traveling god. In the prologue to the Prose Edda, Snorri Sturluson wrote of Thor that when he achieved his full strength, "[t]hen he traveled through many countries and explored all quarters of the world and defeated unaided all berserks and giants and one of the greatest dragons and many wild animals."(Faulkes, 1987) Also, in each of the tales told about Thor in Gylfaginning, for example, Thor journeying to Utgarða-Loki, Thor fishing for the Jormungandr.
Also, in each poem of the Poetic Edda in which Thor plays a part, he is, or has been, traveling. In Hárbarzljóð, Thor is making his way back to Asgard "on his way back from the east" (Hollander, 1962), and gives an account of the giants he has killed there. In Hymiskviða, as in the fishing-story told in Gylfaginning, Thor travels to the land of the giants in order to row out to the outer sea where the Jormungandr lives. In Lokasenna, Thor is not in attendance at the feast because he was, again, "in the East" (Hollander, 1962), although he comes back immediately when he is called. In Þrymskviða, again, Thor travels to the land of the giants in order to retrieve his hammer, and once more in Alvíssmál, Thor states that he was not present when his daughter was given to the dwarf Alvís: "in Valholl I was not / when was wedded to thee / among gods whom but I can offer" (Hollander, 1962).
Alvíssmál also raises another aspect of Thor, as being crafty enough to keep the dwarf talking until the sun rises and turns Alviss to stone. This craftiness is not typical of stories about Thor, and in two stories, Hárbarzljóð and the story of Thor traveling to Utgarða-Loki, he is made to appear like a fool. I think, though, that we can see a parallel between this and the story of Thor's analogue, Thorkil, in the Gesta Danorum. In the eighth book of Saxo's Gesta Danorum, we come across a story featuring Thorkil, a servitor of King Gorm of Denmark. Gorm wished to discover mysteries, and so sent Thorkil on two journeys, one to Geiruth, and one to the god to which Gorm prayed, Utgarda-Loki. In each story, Thorkil comes across as being wise in the ways of the giants, and crafty in evading their lures, "only he could speak without harm, since he had observed the habits and customs of this race before." I think we can gather from these two sources that Thor knew about the ways and the weaknesses of giants, with such knowledge forming an essential part of his job.
The remaining characteristic of Thor is his role as the defender of Asgard. This can be seen in three stories: the "Master-Builder" story related in the Gylfaginning, Lokasenna, and the story of the giant Hrungnir in Skáldskaparmál. In the "Master-Builder" story, when the giant is delayed in his work, thus having to forfeit his prize, he becomes violent, and Thor is called in to kill him in order to protect Ásgard. In the story of Hrungnir, Óðin wagers his head to the giant that he has the better horse, and after racing to Ásgard Óðin invites Hrungnir in for a drink. When Hrungnir gets drunk, he threatens to carry Valholl to the land of the giants, bury Ásgard, kill all the Æsir, and carry off Sif and Freyja. The gods get tired of this, and call in Thor, but Hrungnir says that Thor would be a coward to kill him unarmed as he was, and so challenges him to a single combat, in which Thor defeats him. In the third story, Lokasenna, it is a little more difficult to see how Thor is protecting the gods. For one, the gods do not call on him to rid the hall of Loki. Instead, Loki accidentally calls on Thor himself. Thor then causes Loki to leave by threats of violence. I see this as Thor defending the gods, not physically as in the other stories, but rather defending their sanctity from defamation.
I will now look at the role of Thor in folk-magic. H. R. Ellis-Davidson, in an article in "Folklore" entitled "Thor's Hammer" states that the remains of some houses in Norway have axe-heads buried with the blade pointing up beneath the floor. In layers below that [the axe head], there is evidence that a previous house had burnt down. She points out that this is in line with an old folk belief that if a hammer or axe was buried under the floor-boards, the house would not be struck by lightning. I think that this shows a continuation of the association of lightening with Thor's weapon, traditionally a hammer, although sometimes an axe (for instance, the Saami thunder-god Horagalles, thought to be a borrowing of Thor, is usually shown with an axe). In an Icelandic magical text dating from the late 1500's, the Galdrabók, Thor's name is mentioned in three separate spells, generally in litanies that also call upon other gods, the Trinity, angels, saints, and demons. In the Huld manuscript, collected by Geir Vigfusson who died in 1880, there is a figure of a man's head which "is used by magicians to call out thieves and other witcheries" (Flowers, 1989). This figure is called a "Þórshamar". In addition, there is a piece of Icelandic folklore that also talks about the Þórshamar:
"If a man owns a 'Thor's Hammer,' he will know who it is who has robbed him if he loses anything. To make this hammer, one must have copper from a church bell, three times stolen. The hammer must be hardened in human blood on a Whitsunday, between the reading of the Epistle and the Gospel. A spike must also be forged out of the same material as the hammer, and this spike one must jab against the head of the hammer, saying: 'I drive this in the eye of the Father of War, I drive this in the eye of the Father of the Slain, I drive this in the eye of Thor of the Aesir.' The thief will then feel pain in his eyes; if he does not return the stolen goods, the procedure is repeated, and then the thief will lose one eye; but should it prove necessary to repeat it a third time, he will lose his other eye too" (Simpson, 1972).
There aren't many folktales about Thor left, but there are some:
"Between Urdebö and Öygard farms, above Lake Totak in Rauland parish in Telemark, lies an alarmingly big rockfall right across the valley. It looks as if the mountain on the whole northern side of the valley has toppled over and filled the whole valley. A very old legend tells how this rockfall got there.
In the old days there was supposed to have been a whole parish in the valley, Once there was a wedding at one of the farms, and the wedding guests drank and reveled with all their might. Then came a mighty mountain troll called Tor Trollebane, who wanted some ale. He was huge, and he had a huge stomach, but nothing seemed to satisfy him no matter what they gave him to eat and drink. At last they had to refuse him more, for they were afraid that he would drink up all the ale they had and spoil the whole feast for them. But now Tor was really angry. One of the men from a nearby farm saw this. He was a little more kindhearted, and he took Tor along to his farm and let him have a whole barrel of ale he had. And it was not long before the troll had emptied the whole keg. By now Tor was so kindly disposed toward this man that he took him and his family along to a safe place so they could see what would happen. Then Tor took his hammer and smashed the mountain above the valley to bits, and stones rained down over the whole valley. Only the people Tor had taken with him were saved, and to repay the man for the damage he had suffered, he cleared up Urdebö farm for him" (Christiansen, 1964).
Here we see that Thor has been reduced to a mountain troll with a huge appetite. Nevertheless, we can see memories of Thor's older function in Tor's appellation "Trollebane," or "Slayer of Trolls". Similarly, there are some Swedish folktales that tell of someone called "The Drumbeater," apparently a personification of Thunder, who is inimical to trolls.
In conclusion, we can see that in so-called "folk-culture," there have been memories of Thor until quite recent times. I think that this indicates how truly gradual a process like conversion is. I also think that it indicates that a religion which a people held for thousands of years is not so easily forgotten. We see its memory centuries after conversion.
Christiansen, Reidar, ed. and Iversen, Pat Shaw trans., Folktales of Norway, London, Chicago, 1964
Faulkes, Anthony, trans. Edda, London, Vermont, 1987
Flowers, Stephen, Galdrabók, Maine, 1989
Grammaticus, Saxo, Gesta Danorum
Hollander, Lee, trans. The Poetic Edda, Austin, 1962
Simpson, Jacquline, Icelandic Folktales and Legends, London, 1972
I was glad to read Amluth's piece in Thunder 3, and glad also for his call 'to consider the Holy'. I had been giving this some thought myself and welcomed the chance to work my thoughts into shape.
My own sense of what is Holy springs from the roots of our word- hoard. Our Modern English 'holy' is Old English 'hâlig', where 'hâl' is 'whole, unhurt, hale'. Related words are 'hælan' 'to heal, save'; 'hæl' 'well-being, health, good luck, good omen' and 'hælo', 'prosperity, luck' Our greetings are tied to this 'Hail, Hailsa!' is a wish for well-being; 'wassail' comes from 'wes hâl', 'be well' (See 'Word-Hoard' by Barney, Yale UP, 1977). So in the Germanic languages, health, wholeness and holiness are the same thing. This suggests that, to our forebears, that which is holy is that which is whole and full of heath, that which heals or makes whole, that which is wholesome, even 'holistic' (although this comes from Greek 'holos', whole). In short, the holy is good for you.
But of course, it goes beyond this, and perhaps it is what is thought to be 'good for you' that matters.
Consider how we experience our lives, in a world that is at best indifferent and at worst downright hostile. We are born into life, it seems, from darkness, cast up by the waves from an unknown harbour. We spend a short time under Sunna's beams, in the arms of our kindred and loved ones. We learn the words and wisdom of our forebears. We do what we may to live with heart and mind: to do right by ourselves and by others. And then we fare forth... to what unknown shore? With luck, it is to a place on Asgard's benches, but we have no promises. (Faith may keep the Christians tucked in warmly, but for me it's a case not of trusting a God to be true to you, but of trusting yourself to be true to your Gods.) And then, the Gods are in the same longship. They too are woven by Wyrd. We know they are doomed to die, that they will be swallowed by the wolf, struck down by the serpent... or at least this is what has been told. Life, light, thought, memory, none of them are forever, but all must be swallowed at last.
Within this set up, my sense of the holy is very practical: it is a holy thing to strive against annihilation; to keep our fires burning; to do what we may to maintain ourselves, our kin, our sagas and ways, our knowledge and godlore, our folk-name and memory, knowing that we must lose in the end. Or, to be less epic, to be mindful of the health and wholeness of yourself, of your kith and kin, of your culture, and of your Troth.
Here are my thoughts about what follows from the above:
Minding your health is a holy thing; keeping fit as best as you may, eating well etc. Of course, we may not always know who best to stay healthy and there is no one way to do it: to eat meat is no more, nor less holy than being vegetarian, so long as your diet feeds your need. Smoking is good for no one and so might be called unholy (although saying so to a smoker might not be good for your health either...)
More than this, I would call holy the seeing of wholeness in yourself and in others: by this I mean, knowing the depth of oneself, your strengths, your failings: sticking by your word and will; knowing your kin, allowing them to be wholly themselves; and your forebears, knowing their names, their deeds, as best you may.
Supporting the well-being of your kith and kin, and those to whom you are sworn, is holy. Together, we are more able to keep alive our bodies, our names and deeds, our folk-memory. And anything that supports the kinships we are born to, and those we adopt, is holy; more so if it supports our personal might as well: thus generosity, loyalty, troth, are all qualities of worth, gaining wealth, providing food, and giving hospitality are all holy deeds.
Here personal hale is entwined with the Elder-kins': by honouring our elders and those who have fared forth into darkness, we do good by them and ourselves, strengthening our sense of self, bolstering our hamingja and fylgja. The wisdom of our mothers and fathers is great: they knew how to live to rear children; we would not be here if they didn't.
Raising children to their adulthood is holy, if done well: they can carry on the ways and wisdom we hold dear. Conversely, leaving a bairn to die, as is reported of our elder-kin, to ensure the lives of those already born might be thought holy: in times of little, to risk the lives of many for the life of one would be foolish and unjustifiable. Following on from this, misuse of the land is far from holy. Wolfish use of the gifts of the sea and land, and wanton pollution of the waters and soils is unholy, nithing and, ultimately, deadly to all folk.
Religion, of course, should help us to understand the holy: healthy worship with folk can bind strangers into a kinship, a whole folk in which all are known. A hearth, a garth, a kindred, each wins an identity, which makes it a whole. Our stories gives us a sight of the wholeness of the world - from Ginnungagap to Ragnarok, from the Heaven to Hell, from the roots of the tree to the branches, enfolding the nine worlds. Or closer to home, the tales of Jormungand show us the wholeness of Midgarth, what it is and where it ends.
Which brings us to the holiness of the Gods. They too show us a wholeness: in Their hearts, Their mood, Their total commitment to Their individual wills. Shapers of Midgarth, they have seen the whole, or seek to know it. I believe They are concerned with our well-being - They are our kin and our shapers. They have given us the main to keep livestock, grow crops, weave cloth, shape tools: They have brought us speech and won us runes; They support our pillars and hold back the etin's malice. The holiness of our deeds and words keeps the god-lore alive and strengthens the host against the Ragnarok, whilst the neglect of uncut nails lays the keel for Naglfar.
Here is a gift for a gift (another holy weaving): troth to one's self leads through troth to one's kin, to troth with the gods; whilst troth with the Gods leads back to troth with one's kindred and one's self. (Ironically, several of our mightiest gods are themselves 'unwhole' - eye-less, hand-less, or carrying whetstone shrapnel - any thoughts anyone?)
So, for me, anything which strengthens our hearts, our minds, our mood; anything that allows our kindred to wax in might and wealth; anything that keeps us true to the Gods, to the Alfs and to the Disir; all these things are holy. Holiness is not an abstract, disembodied concept. It is not something 'set apart' like Latin 'sacred'. It is implicit in true deeds, in true speech, among true folk; in the remembrance of our Gods and forebears, and in the nurturing of our your - if you want it, it's there. Go get it. Wassail!
The webster sees her goddess in the weaving rooms, and holds sacred her simple spindle.
The warrior sees his god in the din of battle, and in the shining swords on the benches.
The farmer worships the fertile field, and gives the ground gifts of corn cake.
The traveller honours the high heavens, that fire and ice may not harm him.
The seafarer bribes the waves with gold, and trusts his life to his sea steed.
The folk make gifts to the fair forest, and to the elven halls of stone.
The revellers sing praise to the mead horn, and the glutton delights in his food
The merchant glorifies in gold treasures, but loves his wife more than coin.
The goatherd works by the thunderer's beasts, the harsh hilltops are his temple.
My friends, the whole Earth is holy.
A 'whetstone' or 'hone' is a long piece of stone used for sharpening metal blades. As Math has raised the connection between Thor and the whetstone in his article on 'the holy' our search of the Thorshof archives has been concentrated on this issue.
The most definite connection between Thor and the whetstone is given in the story of Thor's battle against Hrungnir. Hrungnir and Thor had agreed to fight a duel and Hrungnir arrived at the duelling place with his favoured weapon, a great whetstone, and his shield. Thor's bondsman Thialfi warned the giant that Thor would attack him from underground and advised the giant to stand on his shield....
'Then Hrungnir shoved the shield beneath his feet and stood on it, and held the whetstone with both hands. Next he saw lightnings and heard great thunders. Then he saw Thor in an As-rage, he was travelling at an enormous rate and swung his hammer and threw it from a great distance at Hrungnir. Hrungnir raised the whetstone with both hands, threw it in return. It met the hammer in flight, the whetstone, and the whetstone broke in two. One piece fell to the ground, and from it have come all whetstone rocks. The other piece flew into Thor's head so that he fell forwards to the ground, but the hammer Miollnir hit the middle of Hrungnir's head and shattered his skull into small fragments, and he fell forwards over Thor so that his leg lay across Thor's neck.'
Thor was rescued from his predicament by his powerful son Magni and the sorceress Groa arrived to heal him. When Thor felt the whetstone working lose he wanted to reward Groa and told her that he had rescued her husband from giantland and he would be waiting for her when she arrived home. Groa was overjoyed and could no longer concentrate on Thor's injury. The fragment of whetstone remained in Thor's skull and there is a belief the throwing a whetstone across a room will cause the god pain.
Edda, Snorri Sturluson, Trans. Anthony Faulkes. Everyman 1987.
This story gives two clues as to why the whetstone could be sacred to Thor. Firstly the stone of all other whetstones was struck from the giants weapon by Thor himself. Secondly the whetstone and the god now have a permanent connection through Thor's injury.
Of Thor's temple in Thorsness, Iceland, Eybyggja Saga tells:
'Just inside the door stood the high-seat pillars with the so called holy nails fixed in them, and beyond that point the whole building was considered a sanctury.'
Rudolf Simek suggests that these holy nails are connected to the whetstone in the Hrungnir myth, as we know that one of these pillars was carved with the likeness of Thor.
Eyrbyggja Saga. Trans. H Palsson & P Edwards. Penguin,1989.
Dictionary of Northern Mythology. Rudolf Simek, Brewer, 1993.
Further evidence for Simek's theory is provided by the religious practices of the ancient Lapps. The made crude wooden statues of their thundergod who held a mallet in his hand and knocked an iron nail and a flint into his head to enable their god to make fire.
Gods and Myths of Northern Europe - H R Ellis Davidson Penguin 1964.
Jacqueline Simpson suggests a connection between the whetstones found in Anglo-Saxon graves and the cult of Thunor because of the link between sparks and lightning. A child's cremation urn from Sancton which contained a miniature whetstone was also marked with a swastika (which appears to have been Thunor's symbol among the Anglo-Saxons) gives weight to this theory. Wilson also points out that Sutton Hoo may have been in a Thorist area based on local place name 'Thurstow Went' (dubiously Thunor's Way') which yielded a superb ceremonial whetstone (see front cover).
Anglo-Saxon Paganism. David Wilson. Routledge 1992.
Unfortunately the Sutton Hoo whetstone is now believed to be of Celtic origin (British Museum display notes), but it was still clearly valued by the pagan Anglo-Saxons.
A small symbolic whetstone has been found at a recent Viking dig in north Wales. It was terminated with a metal cap in the shape of a helmet with side plates and a nasal guard.
The concept of the wounded Thunder god is not meant to display weakness, but the god's power. The iron nails and flints hammered into the gods image give the message 'this is no image of a mortal man, but a god of thunder with nature's most violent forces at his command'. The fire of the god and the god himself become one being. This is expressed in other descriptions of Thor, his blazing eyes, his fiery beard, and in later art his halo of fire and stars.
If the whetstone was carried as a religious symbol, especially by the Anglo-Saxons who do not seem to have used the 'Thor's hammer' symbol in their art, then Thor's whetstone fragment could scarely by other than holy!
Frostfire is a UK newsletter for Asatru/Odinist/Northern Tradition groups which successfully brings together news from the various heathen groups. Frostfire also carries relevant articles and appears every two months with alarming regularity. You can almost set your runic almanac with this one! Great value at only £3 for six issues in the UK, £4.50 for Europe and £6 elsewhere. Write to the Editor at: BM Frostfire, London WC1 3XX. Cheques should be made payable to 'Frostfire'. Thorshof is deeply indebted to the Frostfire editor for helping to publicise Thunder and The Wain during their early days.
In July 1997 friends of Thorshof met to discuss modern Asatru costume. The various ideas are summarised here with a more Thorist flavour suitable for our readership. We would emphasise that we are making suggestions for costume not rules, so don't sulk if you don't agree with any of this. Just let us know you own ideas.
FEMALE COSTUME
NEAR AUTHENTIC DARK AGE
We went over the main points of dark age costume and the majority of women present wanted to wear a historically correct dress for religious ceremonies. The Viking and Anglo Saxon dresses were very similar, both being simple tubes of fabric supported by brooches over the shoulders, but the Viking style dress was considered more practical. A simple costume could be made as follows:
1. An ankle length linen (or cotton) underdress made from a large rectangle of fabric sewn up one side and gathered around the neck, short sleeves made up of rectangular pieces sewn to the sides.
2. A 'hanging gown' made from a large rectangle of woollen fabric with a drawstring top which holds the gown under the arms but covering the bust, further secured with straps over both shoulders sewn to the dress front and back The gown should be decorated with braid or embroidery around the base.
3. Two matching brooches pinned where the straps meet the front of the dress supporting a necklace of beads and charms.
4. A shawl or cloak held with a strong cloak pin.
5. Either authentic hand made 'turnshoes' or discreet modern shoes.
6. A traditional headcloth can be worn if desired, alternatively wear a headband of metal or braid.
MODERNISED FEMALE FOLK COSTUME
Find a pattern for a modern strapped dress (e.g. Simplicity pattern 7649) and make it up in a heavy dark coloured fabric. Wear over a white blouse or a short linen underdress. Wear a pair of brooches and a belt for supporting pouches. For the motherly touch wear an embroidered apron.
SIMPLE MODERN OPTION
Wear a long dark coloured skirt and a white blouse worn with a heavy leather belt and lots of suitable jewellery.
POSSIBLE FEMALE ACCESSORIES
Keys, girdle hanger, pouch (for money, runes, godfigures, charms etc.), amber, rock crystal, amethyst or garnet beads, miniature whetstone, spindle, rock crystal balls, fossils regarded as thunderstones - sea urchin (star stone) and belamnites (thunderbolt).
MALE COSTUME NEAR AUTHENTIC DARK AGE
1. Woollen trousers either wide and held up at the waist with a draw string and bound close to the lower leg with braid or close fitting like modern ski trousers. If you don't like wool next to the skin use linen or leather.
2. Under tunic of linen reaching just above the knee. This can be decorated at the hem with embroidery or braid if desired.
3. An overtunic of wool again either of close to knee length in a strong plain colour. Edge with embroidery or braid. Wear with a heavy belt.
4. Rectangular cloak or a semi circular cloak with a hood. Cloaks can be edged with braid, fur or embroidery. Use a very strong cloak pin to support the cloak.
5. Either hand made 'turn shoes' or discreet modern footwear.
MODERNISED MALE FOLK COSTUME
Wear a white shirt and dark trousers and a brightly decorated waistcoat ornamented with fabric paint or embroidery. Or be brave and show off your hairy chest! Lots of silver jewellery including arm rings. One item of English folk costume which would lend itself to Asatru events is the smock. This was a knee length linen tunic worn by farm labourers and carters to protect their clothing, but they did wear beautifully embriodered smocks on public occasions.
SIMPLE MODERN OPTION
White shirt, dark trousers and any bright waistcoat that blends in.
POSSIBLE ACCESSORIES
Blunt token knife (carrying any knife without a good reason is now illegal in the UK), pouch, miniature whetstone, thunderstone, pouch containing tinder, flint and a firesteel.
IDEAS FOR DECORATION
Colours:
Red is associated with Thor and also with the Rowan tree which is sacred to him.
Gold is the colour associated with Sif and also fire and lightning.
Green suggests fertility, growth and Thor's mother Earth.
Patterns:
Oak leaves, acorns, rowan leaves and berries, houseleek, corn sheaves, Hammers, axes, whetstones, swastikas, spirals, stars, zigzag lines for lightning, Bearded faces (common in Viking art), Goats, eagles, serpents, dragons
Materials:
Try to keep to natural fabrics if you can. An obvious link to Thor would be the use of goat fur, which can be used to edge cloaks
Many years ago I came across a recipe for 'Thorcake' in a collection of seasonal English customs. A link with the old faith claimed Jean Harrowven, I felt that such a link would be too good to be true but kept my eyes open for other references to the custom as I continued to research the old festivals. In the meantime I put the recipe to the test. Thorcake is a biscuit made of treacle and oats enriched with spices, it makes a good companion to mead.
More recently I found another reference to Thorcake in 'Twilight of the Celtic Gods' which linked the cakes to the practise of leaving gifts on family graves at Hallowe'en. I decided to publish the recipe in the Autumn issue of Thunder and I searched libraries for information on North England customs to no avail. Then weeks after I had given up I found the Thorcake bible in a London bookshop, it is called 'Traditional Food East and West of the Pennines' and contains an article called 'Prodigal Frugality' by Jennifer Stead. As it turns out the root of the name 'Thor' is the Anglo-Saxon 'theorf' or 'tharf' meaning unleavened.
Tharf cake or thard cake was simple fare, rather dull griddle cakes made of oats and water cooked as a biscuit. At festival times these cakes were sweetened with honey or treacle and spices. Although the plain cakes have died out in Northern England the tradition of cooking the richer cakes to celebrate special occasions has survived. The oldest references to Thorcake suggest a strong connection with Hallowe'en while more recently the cakes have become firmly associated with the 5th November - Guy Fawkes Night. Jennifer Stead considers Thorcake to be the descendant of the Celtic bannock, cooked in honour of Samain.
However these simple griddle cakes are as old as the domestic hearth and would have been eaten by Saxon and Celt alike. It is a obvious step to enrich the cakes to celebrate religious festivals and we can say with some certainty that our heathen ancestors produced very similar biscuits to honour their gods. It may be a co-incidence that the cakes bear a god's name, but by adopting this tradition we are following the ways of our ancestors, being holy and eating good food at the same time!
It is interesting to note the chance connection between the old tharf cakes, the everyday food of North English poorfolk and the reference to Thor eating oats and herrings in the Lay of Harbard (Poetic Edda).
Enough waffle! Here is the recipe.
1lb Oatmeal
1lb Plain Flour 1lb Sugar
2tsp Baking Powder
1tsp Coriander Seeds
1tsp Salt 1tsp Ginger
2oz Candied Peel 12oz Butter
1lb Treacle
If your are not feeding a hof full, halve the recipe! If you are you will need a large bowl for mixing! I tend to double the quantity of spices.
Mix up all the ingredients until you have a well mixed dough, squash the mix into thick round biscuits and bake in a moderate oven until golden. You can use biscuit cutters but it is very difficult to cut dough which contains oatmeal, I normally press the dough into the mould rather than stamp designs. Try and find a goat shaped biscuit cutter, they are surprisingly common in cake shops.
'Griddle' cakes can be made for any festival, though this Derbyshire recipe has a warming wintry feel. Try some alternative ingredients more suited to other seasons, fresh herbs, wine, chopped nuts, apples or honey.
But don't forget the mead!
Traditional Food East and West of the Pennines. Edited by C. Anne Wilson. Edinburgh Univ Press 1991.
Twilight of the Celtic Gods. David Clarke & Andy Roberts, Blandford. 1996.
Origins of Feats and Festivals. Jean Harrowgwen. Kaye & Ward Ltd. 1980.
The following poem was written by members of Thunderway Hall based on Jim Davis's poem 'To Thunor' published in Thunder 3. Hildiwulf helped with the Anglo -Saxon.
Betwénan eorðan ond héofonum mid eahtiandre réorde
Between earth and heaven with praising voice
Upweard ic gále tó éadigum Wearde
Upward I sing to holy Warder
Mid móde ond mægenne onmiddan mæðele folces.
With courage and main-strength amid the folk-gathering
Stearc-þéowig Wyrmbana, Stormes Scyppend,
Stark-thewy Wyrmbane Shaper of the storm
Wordfaest Hæleð, Weard moncynnes,
Trustworthy hero Guardian of mankind
Tó wíg ðú rídest on wolcen rád,
You ride to war on the road of clouds
Stearc-þéowig Wyrmbana, Stormes Scyppend,
Flashing lightning stroke brightens your victory
Wið eotenum þearlum on ecge middangeardes,
Against the cruel Jotuns on Midgard's edge
Moncynnes féondum, mid míhte ðú wádest,
Mankind's enemies you go forth with might
Þín homer ðú wierpest, from ðín hond forlâtest.
You throw your hammer cast it from your hand
Hie forfliegað ðín onwealde, feawe ðé wiðstondað.
They flee your power few withstand you
Hyldu úre wið heolstor ond cyldan,
Our Warder against the cold and the darkness
Wið wearg ond wéan, Weard eart ðú þéoda.
Against the criminal and woe you are the guardian of tribes
Ylda ác, ealdfæder stánfæst,
Oak of ages stone-fast forefather
Forlâtst ðú nó léode ðín sóðe
You forsake not at all your true people
ðe ðé gecígan in níede wið cearu sárlíce.
who call on you in need against the painful sorrow
Þín stedefæst folc, stéped in þéowe,
Your steadfast folk exalted in thew
In Þryþhame symblað, Þunor Eallmihtig!
Hold sumble in Thruthheim Thunor all-mighty!
I greet you, holy Rowan tree,
your roots are deep in the rocky soil,
and share the secrets of Earth,
your leafy branches embrace the stars,
crowned with scarlet fire.
Oh Rowan, I hold you sacred
for in your being, Earth and Heaven meet
in divine and fruitful union.
You are a talisman more worthy than silver or gold.
You are blessed by the Goddess
bounteous Earth, who provides us both
with sustenance.
The caring mother who bestows upon us
the joy of life
You are hallowed by the almighty god,
warder of the nine worlds,
Earth's famous son.
You are honoured to be named
Thor's salvation.
Rowan let me take from you,
a branch with bright berries
to mark my threshold.
Let both Earth and the thunderer
protect my home.
Open debate - 27th September 1997 - Does the Prophecy of Ragnarok reflect authentic pagan beleif? Readers of Thunder are invited to voice their opinions, by post or e-mail (skegga@nildram.co.uk). Here are a few pointers!
1. Is Loki the embodiment of all evil or the victim of bad press?
2. Why is the wolf myth duplicated for Odin AND Tyr? Odin's death is the only aspect of Ragnarok clearly shown in Viking Age art.
3. Why aren't the warlike goddesses Freyja and Skadi mentioned?
4. Snorri implies that he has personally engineered Thor's death at Ragnarok.
5. Did the Anglo-Saxons have a parallel myth?
Don't worry if you miss the September date but please let us have some feedback by the end of October 1997.
Freyr and Thor stand as rivals for the control of the elements, fertility and the defence of Earth but for some reason their followers lived together with no obvious friction. We know this because although almost all our knowledge of the Norse/Germanic faith was recorded in Iceland (where both cults were strong) there is no record in all the sagas and myths of any antagonism between them. Even in Eyrbyggja Saga where an act of minor desecration starts a blood feud, there is no resistance to Thorstein's descision to abandon his father's patron and become a priest of Freyr.
Thor's temples were said to contain the images of other gods, and foremost among them would be the Vanir deities Freyr and Freyja. There is only one clue to Thor's close relationship with the Vanir in the Edda's, one of his names is 'Friend of Freyja'.
Because of Thor's friendship with the Vanir, we have decided to set aside a small corner of Thunder to Vanir lore from this coming winter issue, under the care of Thorunn Freyrsfriend.
United Kingdom: Thorskegga Thorn, Thorshof, 106 Oakridge Road, High Wycombe, Bucks, HP11 2PL.
UK subscription is £2 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.
Other countries please write for details.
The Relationship between Thor and Loki, Thorist Star Lore, Notes from the Thorshof Ragnarok debate, The Finnish Thundergod, and lots more.