The Sacred Stew

Taking submissions now for the 2025 Rimebook, our traditional Sedish calendar. Send photo submissions to [email protected]. Upon receiving photos for every month, the taker of the best photo will receive a free physical copy of the Rimebook. Photos must align thematically with the months. For more info on The Frithstead and our Sedish belief, go to thefrithstead.com

Dr. Richard Carrier on how Christianity was spread throughout Europe. @ChristianityExposed

https://t.me/FolkAppalachia/1108 First let's start by going over your statements, Tyler. "There are no communities that warrant a Gothar".. All communities that practice heathenry warrant a Gothar, it is one of the most important roles in the cultural expression of heathenry. Every single religion has a form of priest, the learned men and women that do more than just run a ritual. They counsel members of the community on all matters, they perform all rites of passage including birth, weddings, and deaths and they are law speakers. They maintain the sacred grounds and of course they perform the blóts. "I have met Gothar and have brought Folk around them" What you have likely met is fellow Asatru practicioners who don't take the religion seriously. The same people who deny the lore, then turn around and quote it, like you did with the story of Freya and her husband Od, where you talk about the important lessons to be learned from it, you realize you know that story because it is a part of the lore, right? Yes, a member of the Gothar, in a religious setting would be distinguishable from the rest of the gathered. By their clothing, by their conduct, and by the importance the community places on them. If you and your friends couldn't tell them apart, that says more about who you were around than it does about the importance of the role. After all, those who don't take this seriously can't be expected to see something as a sacred position. "Very few modern iterations of that position exist today. Sure a bunch have titles..." I actually agree with you here. And this is largely because those who practice the version of Asatru you consider to be "ancestral" have never had a class of people educated in the lore, so they have never actually built it. Given that Asatru is not an ancient practice, heathenry has to be reconstructed. Even the rites and customs you do at the AFA were recreated, although very loosely, on ancient customs, they still used the ancient sources to do so. "Back to our sacred texts: we don't have them! They're not written by practicing" Asatru " people"... Yes because our lore - the body of knowledge on our tradition and customs is not new age. It was written a thousand years ago. The text in the form of the poetic Edda was composed - meaning created, in oral tradition during the heathen era. There is little to no debate about this. It was compiled - gathered, during conversion era times. The stories in the poems refer to the mythic histories of the ancient Germanic people and have no obvious foreign influence. When Christians wrote they plainly told us " we are Christians and we do not believe in these old stories" but yet they treated them as heathen mythic tales because they literally tell of the past. The surviving fragments of heathen poetry are polytheists in nature, they have all the hallmarks of traditional oral poetry such as repetition, and they are written in sacred meters that predate Christianity. If you need help learning about this, we can help you. There are plenty of great books and educational information out there to show you how this works. "The Asatru community at large have zero rules or regulations..." Yes, once again I agree and why we always say Asatru has a bunch of new agers and degenerates in it because it has no standards. Do you honestly believe that an ancient culture that relies upon law, family, lore, and ritual as pillars of society would have no standards? Have you taken time to look at how any of this works in any ancient culture? No tribal community would survive with no standards. No religion could be practiced without orthopraxy and orthodoxy. Here's a good example, in Hakon the Goods saga he was a Christian who didn't want to perform blót but the people forced him to in order to maintain the Tradition. Because othropraxy mattered to these people. The gods do much more than just scrapping, Tyler. They create order in the cosmos and are creators. They are protectors and bestow gifts upon us for right action.

In summary, modern norse mythology ideologues have been regurgitating Snorri's work for so long that we have collectively been limited to the worldview he has projected. It is time for us to embrace a deeper understanding than what Snorri has unintentionally limited many of us to.

Snorri's Prose Edda I am not going to do a long diatribe about the history of the prose Edda. Rather, I want to bring attention to the proliferation of the worldview that Snorri's works have created. There is no doubt that Snorri was of importance, a man of culture and an astute student of Old Norse poetry. It was one of his deepest life passions. His passion became a life work that has influenced the world and kept the knowledge of our ancient traditions alive in the hearts and minds of our folk. However, we must also realize his passion was not Norse Mythology but rather specifically skaldic poetry. He loved it so much that was his inspiration for writing the Prose Edda. While Snorri had access to manuscripts that originally recorded our Lore, he was by no means limited in his own writing to keep knowledge accurate and very often took poetic liberty to alliterate things he didn't understand and to fill in gaps of things he did not know. He composed the Prose Edda specifically to teach people how to read and write skaldic poetry. This great piece of work became so popular as a teaching aid for scholars to read and understand ancient Norse mythology it became the principle curriculum for Norse mythology.  Due to this proliferation of Snorri's work in academia, 95% of all new articles, poems, books, and everything concerning Norse mythology were almost exclusively derivative works based on and inspired by Snorri. This is why his works are considered by many people, though erroneously, that the Prose Edda is a primary source for understanding Norse Mythology, which has warped into a worldview among modern heathens affecting the way they understand our lore and native beliefs as this is the primary introduction most have to our faith and mythology, causing many people to cling to this text as the gospel of Norse mythology. This blind attachment has prevented many people from digging deeper into our lore and historical sources. While Snorri's Prose Edda is invaluable to our studies, it is not the only collection of work documenting our history, mythology, and theological understandings. Infact, some works contain vast more mythological information, such as Saxo's Danish History which documents events in much more detail. We have a broad collection of writings documenting our history and lore where one must openly study the entirety of these works to form a much broader worldview of our ancient belief system rather than relying on a single source such as Snorri to limit our understanding and perspective. Snorri wrote and recorded many great things, but he also got many things wrong, missed important details, sometimes he also made things up and took poetic liberty in things he wrote. To broaden our understanding in a way that gives us a reliable interpretation of our lore and theology it is important that we access all of the information in a systematic way where a litmus test can be applied. One such methodology utilizes a ranking system that classifies information by primary source, secondary source, tertiary source and then applies a process for organizing things such as mythological events in chronological order so as to frame things in the mythology saga within context of a historical narrative. This method is biased in two ways. First, this method assumes a pan germanic worldview shared across all of the germanic tribes, not just norse; secondly, this method presumes source authenticity favoring primary source, secondary source and tertiary source (specifically in that order). Some people may apply other methods for interpretation, but I personally and many others consider and apply this method for understanding our lore as the only reliable method of reconstruction that fills in the gaps that Snorri failed to write about or took creative liberty with. We call this the epic method.

Because of the vast polyonomy in eddic and skaldic literature, many people have a hard time understanding the connection and relation of certain names to specific beings. This is the case, especially among individuals constrained to only reading translations, or basing ones understanding of the mythology solely upon the works or derivatives of Snorri and his worldview, limiting one's perspective to the broader corpus of work taken cumulatively. In such a condition, one reads a name transliterated as Griminir and assumes Grimnir must only be its very own being and entity. However, a deeper analysis reveals that Grimnir is a polyonomous name of Odin. The same is the case with many of the gods and goddesses of the germanic pantheon. There are some of the opinion, for example, that Jord and frigga are not the same being, that each is unique and separate from the others. However, as Rydberg points out in his investigation of the identity of our earth mother, there has remained a documented and proven tradition observed from Tacitus to Paul The Deacon which were separated by immense time and geography, that Herralds the longbardian tradition, proving the identity of the two names as one holy earth mother worshipped and admired by the same tribe for at least close to a thousand years. Fjörgyn, Hlóðynn, Fold, and Grund are names, like “Jord,” and they all mean “earth,” Are we to suppose each of these 5 names are all separate earth goddesses? Or shall we understand the polyonomy of names in poetry and see the essence of the one earth mother being described just as Odin is with his many epithets? Frigga is the one that holds the oaths of all creatures of earth. She is the earth mother. She is Hlin, which is an alliterative name for earth, only used in reference to the earth mother herself, Frigga.

In our native myths, we discover that the earth mother goddess is polyonomous like nearly all mythic beings—in Odin's wife Frigg, also called Fjorgyn and Hlodyn. As sons of her and Odin only, Thor (Völusp.) and Balder (Lokasenna) are definitely mentioned. In regard to the goddess Earth (Jord), Tacitus states (ch. 40), as a characteristic trait that she is believed to take a lively interest and active part in the affairs of men and nations (eam intervenire rebus hominum, invehi populis arbitrantur), and he informs us that she is especially worshipped by the Longobardians and some of their neighbours near the sea. This statement, compared with the emigration saga of the Longobardians (No. 15), confirms the theory that the goddess Jord, who, in the days of Tacitus, was celebrated in song as the mother of Mannus' divine father, is identical with Frigg In their emigration saga, the Longobardians have great faith in Frigg, and trust in her desire and ability to intervene when the fate of a nation is to be decided by arms. Nor are they deceived in their trust in her; she is able to bring about that Odin, without considering the consequences, gives the Longobardians a new name; and as a christening present was in order, and as the Longobardians stood arrayed against the Vandals at the moment when they received their new name, the gift could be no other than victory over their foes. Tacitus' statement, that the Longobardians were one of the races who particularly paid worship to the goddess Jord, is found to be intimately connected with, and to be explained by, this tradition, which continued to be remembered among the Longobardians long after they became converted to Christianity, down to the time when Origo Longobardorum was written. Tacitus calls the goddess Jord Nerthus. Vigfusson (and before him J. Grimm) and others have seen in this name a feminine version of Njördr. The existence of such a form is not more surprising than that we have in Freyja a feminine form of Frey, and in Fjorgyn-Frigg a feminine form of Fjörgynr. In our mythic documents, neither Frigg nor Njord are of Asa race. Njord is, as we know, a Van. Frigg's father is Fjörgynr (perhaps the same as Parganya in the Vedic songs), also called Annarr, Ánarr, and Ónarr, and her mother is Narve's daughter Night. Frigg's high position as Odin's real and lawful wife, as the queen of the Asa world, and as mother of the chief gods Thor and Balder, presupposes her to be of the noblest birth which the myth could bestow on a being born outside of the Asa clan, and as the Vans come next after the Asas in the mythology, and were united with them from the beginning of time, as hostages, by treaty, by marriage, and by adoption, probability, if no other proof could be found, would favour the theory that Frigg is a goddess of the race of Vans, and that her father Fjörgyn is a clan-chief among the Vans. This view is corroborated in two ways. The cosmogony makes Earth and Sea sister and brother. The same divine mother Night (Nat), who bears the goddess Jord, also bears a son Udr, Unnr, the ruler of the sea, also called Audr (Rich), the personification of wealth. Both these names are applied among the gods to Njord alone as the god of navigation, commerce, and wealth. (In reference to wealth compare the phrase audigr sem Njördr—rich as Njord.) Thus, Frigg is Njord's sister. This explains the attitude given to Frigg in the war between the Asas and Vans by Völuspa, Saxo, and the author of Ynglingasaga, where the tradition is related as history. In the form given to this tradition in Christian times and in Saxo's hands, it is disparaging to Frigg as Odin's wife; but the pith of Saxo's narrative is, that Frigg in the feud between the Asas and Vans did not side with Odin but with the Vans, and contributed towards making the latter lords of Asgard. -Rydberg

furious winds, for the Goðin are doomed, and the end is death.34 6. What is with the Æsir? What is with the Álfar? Jötunheimr is in an uproar! The Æsir are at the þing; Dvergar, the wise ones of the precipice, stand outside the stone doors groaning.35 The Æsir and all the Einherjar dress for war and advance onto the field. Óðinn rides in front of them. He wears a gold helmet and a magnificent coat of mail, and he carries the spear called Gungnir.36 All the holy Goðin shall seek the play of swords, to meet Surtr in battle. Bifröst breaks when they cross the bridge, and the steeds shall swim in the flood.37 7. Óðinn goes against the Fenrisúlfr with Þórr advancing at his side. Þórr will be unable to assist Óðinn because he will have his hands full fighting the Miðgarðsormr. Hati Mánagarmr advances.38 He, the worst of monsters, will fight against Týr. They will be each other’s death.39 8. Then a second sorrow is at hand for HlínFrigga, when Óðinn fares to fight with the wolf. Then will Frigga’s beloved fall.40 Few may see further than when Óðinn meets the wolf.41 Fenrir will swallow Óðinn, and that will be his death. But immediately afterwards42 comes Sigföðr-Óðinn’s mighty son, Víðarr, to battle with his chosen monster.43 There will the son descend from the steed’s back, to boldly avenge his father.44 He will then stride forward and thrust one of his feet into the lower jaw of the wolf. He wears on that foot the shoe that has been assembled through the ages by collecting the extra pieces that people cut away from the toes and heels when fashioning their shoes. Thus, those who want to help the Æsir should throw these extra pieces away. With one hand, he takes hold of the wolf’s upper jaw and rips apart its mouth,45 then, with his sword in his hands, he will pierce the heart of Hveðrungr-Loki’s son [Fenrir],46 and this will be the wolf’s death.47 Then is Víðarr’s father avenged.48 The wolf will devour the father of men [Óðinn]; Víðarr will avenge him: he will cleave his cold jaws in conflict with the wolf.49 9. Then comes the strong son of Hlóðyn-Frigga, Víðarr’s brother, Þórr, the bane of wolves. Óðinn’s son walks to battle with the ormr.50 Jörmungandr comes with frightening suddenness against Þórr and blows poison on him.51 In his rage, Þórr will slay the Miðgarðsormr.52 Fjörgyn-Frigga’s son will walk nine feet before he must boldly collapse from the poison.53 The ormr spits on him, and he will fall to the earth, dead.54 Dead men from Niflhel clear the lands of all people.55 10. Loki will battle with Heimdallr, and they will be the death of each other.56 Heimdallr cuts off Loki’s head, and he himself is struck through by the head, which is grown with spear-like hairs.57 Freyr,58 Beli’s brilliant bane,59 will fare to the fight with Surtr, and it will be a fierce exchange before Freyr falls. His death will come about because he lacks the good sword,60 Gambanteinn,61 which he gave to Skírnir-Óðr.62 Next, Surtr will throw fire over the earth and burn the whole world.63 The sun is blackened, the earth sinks into the sea. The many stars have fallen from the heavens; fire gushes against Yggdrasill, the flames leap high against heaven itself.64 11. What will be after heaven and earth and the whole world are burned? The Goðin will be dead, together with the Einherjar and the whole of mankind.65 The Asatru Edda: Sacred Lore of the North

The story of Ragnarök as told in The Asatru Edda. Here the story of Ragnarök is pieced together and put into a cohesive explanation of the events that are said to unfold. Ragnarökr: There on a hill the joyous Eggþér, Gullveig’s watch, will sit striking a harp; by him, in the Járnviðr, the bright red cock named Fjalarr will crow. 1 Fjalarr arrives to retrieve Gambanteinn for his father, Surtr, who shall use it in the conflagration.2 Gullinkambi, who awakens the heroes with Her-jann-Óðinn, will crow over the Æsir. Another, the soot-red cock in Hel-Urðr’s halls, shall crow in the Underworld.3 2. The whole earth, together with the mountains, will start to shake so that the trees will loosen from the ground, the mountains will fall, and all fetters and bonds will sever and break.4 Then Garmr will bay wildly at Gnipahellir, his bonds will break,5 and the wolf Fenrir will break free. Next will come an event thought to be of much importance.6 Sköll will capture Sól and offer her to Fenrir.7 The wolf will swallow the sun and mankind will think it has suffered a terrible disaster. The stars will disappear from the heavens.8 3. The Wyrd of creation is forebode by the blare of the old Gjallarhorn.9 Heimdallr stands up and blows with all his strength;10 he blows loudly with the horn in the air.11 He wakens all the Goðin, who then hold a þing.12 Óðinn speaks with Mímir’s head,13 seeking counsel for both himself and his followers.14 Mímir’s sons spring up,15 woken from the sleep of ages by the horn’s call. Grasping their weapons, they mount their horses to take part in the battle. Their main purpose is to defend Jörmungrund’s verdant realms from Niflhel’s monster-hordes.16 Yggdrasill’s ash quakes where it stands, the old tree trembles, and the Jötun gets loose; all are frightened one the Helvegir, before Surtr’s spirit [fire] swallows him [the Jötun].17 Nothing, whether in heaven or on earth, is without fear.18 Then Auðhumla will be released from her cave in Niðafjöll.19 4. Hrymr steers from the east and lifts his shield before him. The sea will surge on the land as Jörmungandr writhes in Jötun’s wrath and advances up on the land. The eagle screeches, Niðfölr tears into corpses.20 Then it will also happen that the ship Naglfar loosens from its moorings. On the flooding sea, Naglfar comes floating.21 Gullveig gathers her children for the conflict, then inspires the níðingar in Niflhel into action, while giving them weapons.22 The ship comes from the east, gathering the hosts of Muspellr-Loki, who come over the ocean. Loki is pilot. All of Fífl-Loki’s sons come with Fenrir, Býleistr’s brother [Loki] travels with them.23 The hosts of Muspellr-Loki advance until they reach the plain called Vígríðr. The Miðgarðsormr also goes there. Then Hrymr arrives, accompanied by all the Hrímþursar.24 Víðarr’s spacious land, Vígríðr, is overgrown with branches and high grass,25 and lies a hundred leagues in every direction.26 Meanwhile, the Fenrisúlfr advances with its mouth gaping: its upper jaw reaches to the heavens and the lower one drops to the earth. He would open it still wider, if only there were room. Flames shoot out of his eyes and nostrils. The Miðgarðsormr spews out so much venom that it spatters throughout the air and into the sea. He is terrible and will be on one side of the wolf. 5. Amid this din, the sky splits apart and in ride the sons of Suttungr-Fjalarr. Surtr comes first,27 faring from the south with the destruction of twigs [fire],28 riding with flames burning both before and behind him.29 Then Valtívi-Freyr’s sword, the magnificent Gambanteinn, shines like the sun.30 The sons of Suttungr-Fjalarr have their own battle fylking, which will meet the Goðin at the southern end of Vígríðr.31 I see fire burning, and the earth blazing, many shall suffer the loss of life.32 The sun will have become a black one, earth will sink into the dark sea, Austri’s toil [the sky] will split, all the sea will crash on the fells.33 The stormy sea ascends to heaven itself and flows over the earth, the sky is split; thence come snows and

The First Fimbul Winter Our mythology knows of two fimbul-winters; the first great winter occurred early in the mythological cycle, and the second great winter will precede Ragnarok. The first great winter occurred when Freyja was treacherously delivered into the hands of the frost-giants and all of creation was twmporarily corrupted; when there came from the Elivogs stinging, ice-cold arrows of frost, which killed many of our folk destroying the greenness of the earth and famine spread accross our northern lands. This first fimbul winter, according to the great mythological saga, prompted our folk to migrate and disperse southward, spreading across all of our native homelands of Europe.