Time at Þunresfolc Heorþ

Here at Þunresfolc Heorþ, the Old Ways of the peoples known collectively as the Anglo-Saxons are the first (though not nearly the only) source of inspiration for our Ways. If not for the fact that there is much about the Old Ways of the Anglo-Saxons that we either don’t know, or may be of great difficulty, or be impractical to reconstruct (I’d like to think that most of our lives are worth more than two or twelve hundred shillings), our own experiences of the world around us, and their impact, along with our own histories certainly play a major role in our Way. As it should for any, since we all live who we are every day. It is, at least, my own belief that our customs are inseparable from our identities, and thus encompass our whole selves.

With that being said, we do have knowledge of how the Anglo-Saxons kept time. At the least, in the sense of days, weeks, and months. Or, so far as those being things that can be discussed at a fair length. We will start with the days of the week. A refresher, though I doubt it is needed, the days of the week in Old English are as follows:


I doubt I have to tell any of you which days are which, or of whom they are named. Of course, we speak Modern English. Since the days of the week have only really changed with the language, I’m more than comfortable using the Modern English names for the days of the week.

The lunar months that were used are also, in this case, written down by the monk Bede in ‘Di Temporum Ratione‘, or in English, ‘The Reckoning of Time’. Those months are as follows:

Ærra Géola
Æfterra Géola
Ærra Litha
Æfterra Litha
(Thrilitha, when an extra month was needed, every few years.)

Easy enough. We use these months, and at least try to keep up a calendar. We used the old names on the first calendar we made, but I gave my own names for the months as well. These will be the months for our Year Two. A reminder that I am not a linguist. So someone who is may one day do this, and they will likely get different answers. I’m just a guy who looked at Old English words and came up with ways to fit them to his own speech.  Here they are:

Ere Yule
After Yule
Ere Litha
After Litha
Third Litha (when needed)

Not exactly a huge difference, but again, I find these terms a bit smoother on the tongue. However, to each their own. “Ere” is archaic, but I like the way it fits, and comes from “Ærra” anyway. Personally, I don’t think it a big stretch to use these months to gloss the modern calendar, but I like the lunar calendar. Other than it being what the Anglo-Saxons, and many other ancient cultures used, it reminds me of that history when I look at the calendar we made. I only play a small part in putting the terms in a more casual tongue. I’m glad to be a part of that tradition. So, there you all have it. The days and months as reckoned by us here at Þunresfolc Heorþ! Thanks for reading.


A Few Things I Have Been Thinking About

As changes to the site have happened slowly, I am reminded of how I have changed as well. The way I look at things is much different than when I first started making articles. I stand by much of what I have already said, but the way I understand it has changed. When I started, I set upon myself the task of understanding Heathen worldview as best as I could. That has not changed. I don’t have years upon years, or decades of experience.

At first, one is inclined to see that as a hindrance. There is some truth to that. However, I have found myself learning from many folks who are new, just as I have those who have been in similar practices for many years. One might ask how that works. The answer is actually quite simple.

I don’t like to think of Heathendom as monolithic. It just isn’t. I’ve yet to be convinced otherwise. I would hope that I am right in this. However, we are grouped together in my eyes, by at least sharing the same interest in the Old Ways of Germanic peoples, and some beyond that. I have learned from folks with differing levels of experience, differing views on Reconstructionist methodology, and from some who aren’t Heathen (for lack of better words) at all. All have been of immense value to my learning, and continue to be.

In two and a half years, I have seen new faces arrive and contribute. I have seen different generations of practitioners, or better the schools of thought that come from those generations. I’ve seen some I looked up to fail to live up to my image of them. I’ve seen contemporaries dazzle with quality knowledge. I’ve watched some of those contemporaries grow and their own ideas evolve.

One of the greatest things I have seen is the rise of the Freehold Heathen. A newer school of thought that I wholeheartedly subscribe to, even if I like to pick on some of the founders by sniping at nuances! I am still glad to see it grow, and I hope to become a voice within it. It is the third generation of schools of thought that I have noted. Technically, the fourth, and there are more, but three have been prevalent to my own understanding. The distinctions made are my own.

The first being the school of thought led by Theodsmen and their associates. The second being the early adopters of the term Fyrnsidu. The third being the Freefolk, or the Freeholders. The first two have contributed much, and the third is bound to expand and go its own way. This is great because it gives more options, and more perspectives. In spite of my strong opinions about some individuals, it would be foolish not to see that each school of thought has brought something to the table. The worth of all of these ideas are left to those who learn from them.

Now, some may read this and think that they didn’t add something to that. Admittedly, I don’t think I have, much. However, speakers are only so because there are listeners. Regardless of how good or bad an idea is, that designation belongs to the listeners. We all have our views, and opinions on other views, but that worth is determined by those who hear these ideas, and agree or disagree with them. After all, one cannot give where there is no recipient. What excites me is that whomever contributes the next great idea could be reading this article right now. A new generation, burgeoning with its own ideas could be forming and no one yet knows. I welcome the day when such ideas are laid out for the world to see.

What I have learned in these past couple of years, is that it’s important to have an open enough mind to listen. I’d like to talk a little more about what I have learned so far.

One key thing I have learned is that it’s okay to be different. Echo chambers are not the source of new ideas. They’ll rehash old ideas until they run out of breath, but without permission from whomever started yelling, they will be slow to venture upon new ideas, and likely will rely on the originators to “green light” them. This may work for some people. After all, it can feel intimidating to do the research yourself and possibly come to a different conclusion. An echo chamber wants to hear the same words said back, after all.

For me, this doesn’t work. I find it better to talk about new ideas with folks I trust first. Such who understand that mistakes and misunderstandings happen. It may take time to find such people, however it is better that way. These should be people that don’t just try to tell you the ways it is, unless you’re off the deep end. Instead, those who will give you something to think about. These aren’t the types for echo chambers, but actually want you to truly understand.

This makes me feel sorry for those who don’t have this recourse, and go to a thousands strong group, only to be had like wolves upon a wounded doe. However, I assure anyone in that boat that there are good folks to talk to. Opinions aside, such folks are in all three of the “schools” I have mentioned. For all of the abrasiveness assigned to Heathens, and for every cynical, pompous jackass and cyber bully, and their sycophantic echo chambers, there is another who is willing to help you. I wish all well in finding them.

Regardless of excuses, unless the asker is themselves pushing something horrible (Neonazis and the like, or New Agers trying to sell you something), there isn’t a reason you should put up with ill treatment. If I am not in the mood to deal with a question, I step away. Better that than to sully my own reputation in being untoward for no good reason. That is a lesson, admittedly, that I don’t always remember. However, I’m working on it. It is why I’m not as active as I once was. I don’t want to be the one who shuts down a valid question, or slander a valid expression. We may not be obligated to be kind, but does that give us an excuse to be unnecessarily unkind?

This ties into a lesson I know, but as you can see by earlier sentiments expressed in this article, I sometimes have trouble with, and that is to stay positive. I intend to make more of an effort of maintaining a more positive online, (and general) presence. Folks who have done this have been a great help to me. Maybe one day, I can be that to someone else. After all, such interactions make all parties involved better.

Another thing I have learned is that no one can do it for you. Once I stopped looking to some folks that I found unsavory, it became all the more important to learn more myself. That can seem daunting to those with a busy life. I have had to work six days a week, in the past, seven. It doesn’t make going through academic tomes the first thing on the mind of the average person. However, work to scrounge up the change for a few ebooks. Save up for that print only one. Read maybe one chapter a day. It isn’t a race, after all! There aren’t any “Best Heathen” trophies as of yet. I also think time to let small pieces stew in the mind means better retention of knowledge.

With that said, as one builds up that knowledge, and comes to grips with it, it’s okay to shape your own understanding. Heathenship wasn’t monolithic in the past, just as it isn’t now. It’s okay to write your own myths, and make your own art to express what you know. It’s okay to be different. These are a few things I’ve been thinking about in my lengthy time away from articles. I hope maybe some of these words help anyone who is living like this. As our practice is an all encompassing lifeway.

World Making

First there was Nothingness. Not light, nor dark. Then, there was cold, and heat. The two came together and they burst! Fire and Ice, breaking apart, and coming back together. From this came the Mists.

The mists spun and churned. From this came two: Fruméoten and Frumur. Frumur fed Fruméoen, and Fruméoten grew to be great and mighty. Then, he grew weary and slept. When he awoke, his first children were crawling upon him! They were the first of the Éotens.

Though Frumur did her best, she could not feed Fruméoten as well as his children. He did not wish to understand this, and so he wanted to end her life, but could not. Frumur ended his first! Fruméoten’s children were hence hated Fruméoten. Though, they feared her as well. These were the first Éotens. So, they would eat from the flesh of their father, and Frumur would go back into the Mists.

In the misty depths, Frumur hid. For the Éotens looked bloodthirsty. Their tally had grown greatly in the time she was not among them. For fruméoten was so great and wide that his first children could feed from him for what looked like all time. Woe it would be for us today had it been Fruméoten who had lived and not Frumur, had we been born at all.

Whilst hidden away, Frumur’s Mægen went forth from her breath. In this, a shape started to come together. Then fell a child, Frumur named him Tíw.  He would be the first of the Ése; of those we call the Gods. Then, from her womb came another child, this one would be named her Eorthe. From them, much more would come.

They fed from Frumur, hidden away. Until one day, they grew up. They would then seek a place amongst the Éotens, and make a life of their own. Though, this was not to be. The Éotens would not have them near. For they hated Frumur, and they would not allow her children a home amongst them. So, they went back to the Mists to their mother, who told them this:

“Son from breath, daughter from flesh. You are not as they are. You are not of one womb as they. Your children will not be as they, either. Long it will be before this shame of the Éotens is forgotten.”

Soon after, Tíw and Eorthe met body to body. From Eorthe came three Sons. The first born, is thought to be Woden, then Thunor, then Ingui. Each unlike his brothers. Woden was still, but crafty. Thunor was swift to anger, but lithe otherwise. Ingui was playful, and loved to be seen. They would grow to be great.

One day, these First Sons had grown. They, like their Mother and Father, sought to live upon the body of Fruméoten. They too were not welcome. They fought, but there were too many. They went back to the Mists. Frumur told them this:

“Take fully apart my body. Flesh from bone. Make your homes upon me, and put upon your Mother what is left.”

The First Sons did not want to do this, but there was no other way, lest the live in the Mists for all time. Thunor took care that she did not feel what was coming. He struck the back of her head, so that she could feel nothing. Woden then choked her, and Ingui wielded a sharpened stone to carve her open.

From this, there was a great flood. Many Éotens drowned in it, and Fruméoten’s body was lost beneath it. The First Sons took the flesh of Frumur, and made worlds from it. Nīht fled from her flesh first, bearing her son Dæg. They gave her hide to their Mother. With Frumur’s flesh, they made land. With her blood, in the great flood, came the seas. Lakes and streams were made from her milk. Of her skin hair came the grasses and trees of green.

Of her bones came the stone hills, and of her teeth, standing stones. From her eyes came Sunne and her kin, the Stars. From the teardrop in her eye came Mona. Of Frumur’s skull came the heavens, to hold all where it needed to be. Thunor took Frumur’s backbone, and held it up until it could stand alone, we now call it Éormensyl. Of the work of the First Sons, they were glad.

From the sea did that which crawls under it come, and then fish were born, some were led to land, and became frogs, toads, and the like. Some kept their hard skinhouse, and were the snakes and the like with legs. Then came those with hairs on their hides.

From the flesh of Frumur, more still came to life. Dwarves came from the Éotens that hid under Frumur’s flesh in the flood. In that time, they became shorter and stayed in the low steads, close to Eorthe, where they thought they would not drown if it would flood another time. Many Éotens who hid in the hair of Frumur’s hide became Elves. They would in time come to the stone hills and the sea, for they were craftier than Éotens.

From Eorthe came many more children, though not like the First Sons. One such child was called Twyfyldan. This child grew and made his own children, from himself. They walked upon two legs, though not in mind were they like the First Sons. They were somewhat dim. They were like Woses, and then Woodwoses, too, were born from him. They would be of greater and greater mind as they were born, and then one day, from his legs were born Mann and Wife, from right leg, and from left. With that, Twyfyldan bled and died. All of Frumur’s children wept at his passing. It would be that the children of Twyfyldan would share this end.

From under the Éormensyl, at the waters that fed it, the Wyrdæ spoke the First Laws. So it was that The Wyrd of the children of Twyfyldan, and all thereafter, would live and then die as their threads were spun by the Wyrdæ. It was that they had a power stronger than that of the First sons, or any before them. All must answer to their Wyrd.

 Mann and Wife were unlike anything else that had been born before. They, in shape were like Ése, but were not Ése at all. As they grew, they were glad in what the First Sons had made, in what Tíw and Eorthe begat. They were glad with it all. The First Sons were glad to see this. Each of the three gave gifts to Mann and Wife.

Woden gave first. He spoke spells of knowledge so that they could learn all that they would need to know, and the thirst to learn more. He have them madness, so they would fight when they had the need. Ingui gave the gift of Will. That they would have the will to make children of their own. That they would seek the wealth of the world so that they could live good lives. Thunor made empty the fields and dales, so that they would have somewhere to live. He taught them how to call upon him if they had need. He hallowed them both, giving speed to Men, in a world they shared with many others.

With that, Mann and Wife went on their way. Their children were many, and in time, they went to every land that would hold them in Middangeard. In thanks, they reared a bull, and when it grew, they gave it to the First Sons. They made the first offering. The Gods gave, and Man gave back. This would begin what still goes to this day.

After this, the First Sons went their own ways. Woden spoke first, “I go now, my own way, brothers. There is much in these worlds I do not yet know, and I will know all that I can. That I too may be known for it.” The other two gave speed to Woden. Ingui then spoke, “I go now, brother. For there is much wealth in the worlds that I would make mine. That I may give gladness to those who seek it, and share their wealth with me.” He went East, and Thunor gave him speed.

Thunor looked around himself. He watched the First Men, and was glad. He went high up so that he could watch over them. “This is where I shall make my home.”

My #HeathenHallJoy Story

I had, roughly a couple of weeks ago, come across something new that was going around the Heathen Internet. I’ve seen some folks using it, and I’ll wager some of you have as well. One of those hashtag things I never quite caught on about.  It’s called #HeathenHallJoy. As usual, I’m late to the party, and well out of the loop. I hadn’t posted any statuses on social media with it. The reason why is that when searching for positivity in my life as a Heathen, or Heathendom in general, was at first because I was so caught onto the negative side of things. It is no secret that just about any online gathering of just about anyone is bound to have conflict. Sometimes it is vigorous, intelligent debate. Other times, it is callous bullying. When it comes to the latter, it doesn’t really get anyone anywhere.

All it ultimately does is create animosity where there didn’t need to be any. We don’t all have to get along. We don’t all have to like each other. However, I myself was regrettably caught up in that game after so long of swearing away from it. Sometimes I see someone, or some people say things I don’t like, or feel is wrong, and I just feel like I have to jump in. It achieves nothing. Heels just get dug in deeper.

Regardless, it took me back to a time when I was just starting out, fresh off of Gaulish Paganism. Finding my practices being based more and more off of Germanic ideas, I had finally decided to make that leap. Being a couple of years younger, about twenty four, I still felt I had something to prove. Of course, this is common with people in their early twenties. I was right about having something to prove, but wrong about to whom I had to prove it.

I found people very advanced in knowledge, and at the time, I didn’t feel worthy of approaching them. They were smart people, and they knew it. They had no issue with letting everyone around them know that fact. I thought that this is what you needed to be. It brought to mind the idea of the Germanic “war band” attitiude. These were the people who wanted to emulate that mentality, though more reasonably adapted to the modern day. However, I didn’t talk to them. I’d watched them tear people apart, after all. Who wanted that kind of embarrassment? I didn’t. So, I conformed to a way that those folks would have likely approved of, however, I didn’t dare ask. Nor would I lower myself to people whose character was unknown. After all, anyone can read books and learn something. Even then, I knew I wanted to learn from people who were at least friendly.

I found those people. It was like setting foot on fresh grass after a long winter. These folks kept me at an appropriate distance, but at least seemed approachable. They were welcoming and friendly. Affording me the best an outsider should expect. They didn’t “bro” me, but they didn’t put on airs either. They were straight shooters and honest. If I made sense, they’d say so. If I did not, they were able to correct me without dehumanizing me. Admittedly, though, the first group of people were in the back of my mind.

For some reason, I didn’t want to think anything about practicing Heathenry that would disappoint them. Can you imagine that? I wanted, briefly, to be worthy of people who would never accept me because even if I could learn as they did, I couldn’t look down on people for no good reason. One who is unproven doesn’t need to be greeted with a smile, but they don’t need to be greeted with a scowl, either.

Still, it took a long time to shake that influence off of me, but I finally did. Once I did, I found that I was somewhat different from the latter group of people. However, that didn’t change much of anything. I am still friends with some of them today. This was my warmer welcome to Heathenry. They were the first people to hear my silly ideas, and helped me round them out to make sense. Though we don’t always see eye to eye, their willingness to share their knowledge has made an impact beyond measure. This was my first, as far as meeting other Heathens, #HeathenHallJoy.

The second came from starting to grasp and understand worldview. Learning from other people taught me more, if I am to be honest, than books did. The books helped me see where these folks learned it, but real life examples, and reading through stories often was, and still remains, in my opinion, the superior choice if one can grasp the poetic understanding of the world that the Elder Heathens had. Though my practices are rooted in Anglo-Saxon Heathnendom, Fyrnsidu to be specific, I very much enjoy Norse stories, as much as I do Old English ones, and when more experienced people broke them down for me (both Norse and English stories), I learned the most that way.  When folks more experienced than I broke these stories down, I learned that they weren’t as often about the chest thumping that Viking wannabes seem to get when they read stories.

In time, I would read again these stories and understand them better. Learning through stories, and reading history books have been two of my favorite things since I was old enough to read them. Though some were incredibly dry and boring, the learning was always worth it, and still is. Reading and talking, learning that these weren’t just relics of a bygone age, but that there are many real remnants of these traits in many of us. Including elements of our own society, particularly on the familial and local level. Christianity did erase some things, but mostly, it just diluted them.

I’m not the only one who was raised to value ones mate, family, and close friends above others. Nor am I the only one who was raised to judge people by their deeds. I wasn’t the only person raised to put pride in their name, and to defend it. I wasn’t the only person who was taught that I should pick my company carefully, because I would be associated with what they did.

The irony of hindsight, that pouring through books taught me that my mother taught me the basic, interpersonal parts of Heathenry. All I needed to learn, in that hindsight was ritual, lore, demarcation of sacred vs profane, and worship. The realization of this, since we’ll take into account the two to two and a half years that I have been Heathen, instead of the span of my life makes the second of these a no brainer. Reading great books, and learning to appreciate my upbringing has to be the second #HeathenHallJoy.

The third I will share with you is the reason I keep going. I have learned a lot of life lessons in this pivotal time of my life. It was when I found another with whom to share this hearth, that put me in the position where in order to be a better person, I had to really learn these lessons cannot be understated. At this point, I had to learn that my actions could truly affect another. After all, who would have to deal with me if I got annoyed in an online argument?

However, it is that I see just how much better my life is with her in it that I facepalm at the thought of stupid feuds with strangers behind a screen. Does it matter if they know more than me, or vice versa? Who is giving out “Best Heathen” medals? If negativity is what spawns me to learn, I am learning the wrong way, I believe. It isn’t though. If I am in a group and just end up arguing, I’m in the wrong group. Online arguments rarely make anyone a better Heathen, or anything but more of an asshole, from what I have seen. The world has enough assholes, though, does it not?

This isn’t a lesson I would have cared to learn if not for sharing a hearth. If not for finding the love of my life. Someone who not only has tolerated my practices, but has shared them, and has even had a hand in shaping them. That has been the biggest difference maker. Thanks to her, and the care I must put in my words because when I speak, it is a voice of not only myself, but of Þunresfolc Heorþ, I have learned that it is the positives I should look for, not the negative. Highlighting negative things is a survival trait. However, online interactions aren’t typically life or death. Fight (well, argue) when you must, but otherwise, there’s no reason to stick around toxic places. I have finally learned that. There are toxic people who like to play games, and that’s okay. Let them play by themselves.

Almost anyone with a little time around other Heathens has a gripe or two about Heathenry. Nothing’s perfect after all. However, seeing as how I’ve managed to establish my hearth, cultivate experiences, practice with sincerity and integrity, embrace an identity that it provides, I’m willing to be patient and see if Þunresfolc Heorþ grows to be more than just a hearth. Whether it does, or not, I have been granted much more than I had expected out of life. I never thought a simple laborer with a hearth practice and Thunor cult could be given such a good life. So, my third #HeathenHallJoy is finding the other and better half of Þunresfolc Heorþ, and watching it grow to become something that doesn’t just fit a small convenient label. It is who I am.

Though, with all of this joy going around, and my gratitude, the last #HeathenHallJoy of mine, is that you took the time to read this. So, in spite of my usual lateness: What is your #HeathenhallJoy?





My Thoughts on Reconstructionist Methodology

I’d like to wax a little on Reconstructionism, and where I feel I stand within it. It’s a methodology that is familiar with anyone who has been involved with Polytheistic revivals. Reconstructionism relies on historical and archaeological record, as well as the theories of scholars in order to get a feel of how Elder Heathens and Pagans practiced, what they believed, and their general worldview. All of which are, regardless of how often one employs Reconstructionist methodology, still used nonetheless. That knowledge is where even the least Reconstructionist oriented person gets an idea of what to practice. Whether or not they choose to use it is on them.

Still, Polytheistic Reconstructionist methodology is relatively modern, as well as historically unprecedented. This may be its greatest irony. However, this is something I am a part of as well. I couldn’t say anything against Reconstructionist methodology without saying something against a part of myself. However, I don’t see these types of terms as absolute. I see Reconstructionism as a tool, and only a tool, and at that, a range in a spectrum of approaches to practice.

So, to me, it has always been a tool in the creation of the expression of my own understanding. With said understanding informing both practice and belief. That which it is for likely anyone else. Not that I think that such a statement makes me remarkable. I don’t know how many people have said these things already, and definitely no idea if implication is involved. Anyone who has had a conversation with me online knows that I am terrible with implications. With that being said, I may be saying what other folks are already thinking, but I haven’t heard it.

Why we look back to these older cultures fascinates me, partly because, as I noted a moment ago, the revival of Pagan customs is unprecedented. Nothing like this has existed in history. There aren’t a lot of accounts of anyone saying, “You know how people thought, and what their customs were, like fifteen hundred years ago? Let’s see how much of that we want to revive.” Yet, here we are. For me, there are many reasons as to why I have looked back to move forward.

The first being that I simply don’t fit in well with the over culture. I, like anyone living in the modern Western world know enough about it, but I don’t understand it. If I did, I don’t think there’d be a good reason to Reconstruct a fifth century worldview. It isn’t that I hate the over culture, or want to “rebel”. I simply don’t feel very in touch with it.

There’s some technology that I don’t trust, but for the most part, I’m not against it. In fact, I think the Internet is one of the best things ever invented. However, the attitudes and morals of the over culture simply do not resonate with me. So, naturally, I looked elsewhere to find a meaningful understanding of the world. Though there are of course, good things about the over culture, I’d be a liar if said that I didn’t see it as mostly something I have to put up with.

For that, I eventually found Fyrnsidu. Though, other cultures than those called Anglo-Saxon (a term the pre Christian Old English speakers would not have recognized) have been an influence on my practice. Mostly other Germanic language speaking and Celtic language speaking peoples. There are slighter influences from other Indo-European peoples beyond that, but less so. It’s only fair to note these influences when we must “fill in gaps” of understanding in practice. Thus, to be fair, those influences should be noted now and again. As the notion of a cultural “purity” is one that only exists in the minds of either those isolated by remoteness, or by fools. The practice here is made by making sense of the tools of understanding those in the past gives us.

Taking these older cultures, Reconstructionists are in turn, creating new ones in a way. Local and regional adaptations to practices are being made. We’re aren’t making one Heathen religion. Nor should we. However, I don’t have to tell you all that. As those interested in building customs from older ones communicate and cross pollinate, and different ideas are shared, the blue million customs that will come from it are an inevitability.

Since we all came to this by choice, we have to decide, each of us, our parameters in our processes. There will inevitably be some who try to push practices one way or another. Though this is not always a bad thing, our different backgrounds and experiences will naturally bring us to variations and differing conclusions.

Once worldview is understood (those who do not have even a mediocre grasp of worldview are not those I consider having a practice anything like mine, so they would be considered something else to me) sufficiently, study and time makes everything else fall into place.

What I speak of is how things have worked for me. It has been a wonderful wayfaring, and every time I think I have things figured out, I realize that I still have a lot to learn. These have been my thoughts on the state of practice. More is sure to come.

The Worlds According to Þunresfolc Heorþ


When we look at the subject of cosmologies, we are found wanting with respect to our Old English ancestors. How many worlds did they know? So, as it were, it often falls upon us to look at other Indo-European cosmologies, in order to try to make sense of the worlds. However, when we do this, we need to be sure to ask ourselves, “Does this make sense?” It is not enough to merely “copy and paste” the beliefs of other Indo-European peoples onto our own. We must believe this, too. We must understand it, as well as know it! With that being said, let us take a brief look at what we have to work with.

The Anglo-Saxons

Of course, it makes sense to start with the people who practiced the customs that have inspired us, right? We, unfortunately, don’t have much. Not much was written in the old Futhorc, and literacy wasn’t a big “to do” until the conversion to Christianity. Not that I think that made them less intelligent, because that means you had to be able to absorb more information. This was of course, done orally. Knowledge was spread by word of mouth. You had to learn and remember, since you didn’t have a book around to look stuff up.

That being said, a bit here and there survived conversion and some folks wrote a bit of the old knowledge down. Albeit unintentionally, (Just ask the spirit of Bede! I wonder what he’d think of the Heathen calendars some of us have been making thanks to him…) these Christian boys may well have left us some hints and clues about the Old Ways. One such instance is the ‘Nine Herbs Charm’. In it, while trying to rid the poor victim of “Flying Venom”, caused by elven spears, the charm mentions seven worlds, in line 39:

In Old English:

“(Ƿoden) sette and sænde, on seofon worulde”

In Modern English:

“He (Woden) brought (them) and sent (them) into the seven worlds”

            Seven worlds? No one can say for sure what that means. Some would say that it’s the planets, as perceived by ancient peoples, who counted the Sun and Moon amongst them. That gives us the Sun, Mercury, Venus, the Moon, Mars, Jupiter, and Saturn. It numbers seven, and so that is a fair guess. However, here’s the catch to that: The planets, amongst the people we know of to have named the planets, as far as the Indo-Europeans are concerned, the Greeks and Romans, who, in turn, got the idea from Babylonians, before that, Sumerians, named the planets after some of their gods. Another problem with that is that, according to ‘The Laws of King Cnut’, in its section on “Heathenism” (obviously translated) states this:

We earnestly forbid every heathenism: heathenism is, that men worship idols; that is, that they worship heathen gods, and the sun or the moon, fire or rivers, water-wells or stones, or forest trees of any kind; or love witchcraft, or promote morth-work in any wise.

In other words, what I’m trying to say is that the only sources for planet namings that we have come to us from the Near East, through the Greeks and Romans. Other than the Sun and Moon, the planets, from the naked eye, look like stars. Though the Sun is obviously a star as well, it is, of course, the only one that looks like something other than a small glimmer in the sky. Though I believe the Anglo-Saxons knew there was a difference between stars and planets, by their movement, most likely, I’m not convinced that these are the seven worlds the Nine Herbs Charm was talking about. Thus, we are looking at seven worlds, seven realms. In some way. Let’s see what we get from looking at other Indo-European peoples.

Ancient Greeks

Here, we have more details. The highest realm, Mount Olympus, abode of the Greek gods, of course, the Earth, and the Underworld, ruled by the god Hades. Though, if you look at the Underworld, many destinations are given as possibilities. Some of which are hard to imagine as under the Earth, such as Elysium. However, three key points are: An above world, Olympus. Then there is world in which we live, of course. Lastly, the Underworld, with its different places within, practically differing realms , themselves.

However, we’re actually looking at, not counting the division of the Underworld, at four realms, and not three. The first being the heavens, which are, of course, the top of Olympus, and abode to the Olympian gods. Second, the seas, which are, of course the domain of Poseidon. Third, the Underworld, the domain of Hades. Lastly, the Earth, which is affected, and connected to all three in some way. In this case, I’d like to refer to Emily Lyle’s view, which is found in her book ‘Ten Gods: A New Approach to Defining the Mythological Structures of the Indo-Europeans’, where she discusses this at greater length. I don’t really see this as much of an opposition to Dumezil’s tripartite mindset, but more of a supplement and further breakdown. (I know that it’s kind of expensive, the book, but the PDF that references it in this discussion, thus giving the necessary info is titled ‘On Indo-European Cosmic Structure’ by John Shaw, and it’s free.)


The Norse cosmological view has fallen out of favor with some Anglo-Saxon Heathens, but, is there good reason for this? Or, better asked: Are other Indo-European cosmologies, and other Indo-European answers to questions always, or even often better than what we know of the Norse? Could we really say that, looking at the time span between the conversions of the English and the Scandinavians, that the English in their Heathenry was any closer to the Greeks, Romans, or Vedic peoples than people who were closer in language and culture? I do not think that is the case.

However, the belief that language and a bit of time is all that separated them is a nonsensical answer as well. So, we should look to Norse sources in a fashion that employs common sense, and filling in gaps, as opposed to a wholesale copying of their lore. Filling in gaps is fine, and I’m honestly in the middle when it comes to those more eager to shy away from Norse sources, and those who very eagerly embrace them.

Looking at the cosmologic structure offered by our Norse friends, it is often said they thought of nine realms, as opposed to three, four, or seven. Though, to be fair, the most listed at once is six worlds/realms, as opposed to nine, which is done in the Alvíssmál. In this case, the synopsis of the worlds listed are Midgard, Asgard, Alfheim, Vanaheim, Jötunheim, and Helheim.  In other tales Niflheim, Muspellheim, and Svartalfheim are added, making nine. That’s quite a lot, and only later Hindu cosmologies add more than that. However, it is my opinion that these needn’t be taken literally, and there may not have been a reason for them to have been in the first place. However, it is not a question for me to answer, and is a subject for Norse Heathens to discuss.

Making A Working Model

So, after our brief little exploration there, you might be wondering how a working model might go. After all, we aren’t the only folks that have an idea of how this might be done. In fact, this isn’t even the dominant model in Fyrnsidu. So, out of respect for them, this comes from the custom of Þunresfolc Heorþ. This is a product of study, and intuition. I am making an effort to consider both equally. If we look at all three sources, there is a little that can be pulled from each. We get the number seven from the ‘Nine Herbs Charm’. It is possible to make sense of seven worlds if it is kept in mind that they aren’t quite separate like literal planets, they often overlap and could, in some cases, be thought of as lands, in a sense. The Old English language does give us a wealth of words to use to describe these places. Old English “ham” is said to not quite be cognate to Old Norse “-heim”, this being potentially the case if “-ham” doesn’t mean “world”. I’m not quite convinced that it does.

If that is not the case, then what suffix can be used? I’m going to, in those particular words, use something more simple, like “land” which is more open ended and vague. Some of these “worlds” overlap, and it seems to paint a better picture to use “lands”, which will be more fluid. So, for a more refined Þunresfoc Heorþ cosmology, along with an “axis mundi” that goes well with it, so here goes…


The great pillar, borrowed in name from Old Saxon “Irminsul”. Whether it’s perceived as a pillar or a tree is of little consequence, there are Germanic, as well as other Indo-European sources that could go either way. Personally, I’ve always been fond of perceiving Eormensyl as a tree. Donar’s Oak from the Old Saxons, and the old name of a place in Essex, Thurstable, in Old English, “Thunrestapol” meaning “Thunor’s Pillar”. This fits neatly with Thunor cult (wink), however, the interpretation of this pillar is likely something that varied from tribe to tribe, region to region.

From the Mists

Mist, of course, forms when heated droplets of water rapidly cool. Elementary science, right? So, I actually have to give credit to that part of the Norse creation myth. I think in literal formation, the fire and ice motif work really well. Where I differ from the Eddic interpretation, is that I don’t think that this equates to two whole realms. I think this combination represents a type of creation, and are present throughout the worlds, thus they could not be contained in mere realms, they are just too big. Their product, steam, mist, however, might be more easily seen. As it is harder to see heat or cold. From the mists spring life, and perhaps the worlds.


Mist has the obvious hazy appeal to it that is reflective of the uncertainty of origins. This primal mist is at the bottom of Eormensyl. So, we have what holds the realms, and what may have made them. Let’s learn about the realms, lands, worlds themselves. The term I have given this place is ‘Mistgin’. This comes from the word ‘mist’, of course, and the Old English word ‘gin’, meaning ‘expanse’. The expanse of mists. From here is the essence of origin/ It could be likened to a nebula, which form stars.

Underworld (Hell)

Easy enough, the word Hell has existed in Germanic tongues since well before English or Christianity. It is likely a resting place for the dead, or at least one of them. It is, of course, under the Earth, Middangeard, and would be known for being dark and damp, most likely, as the underground normally is. Though such a place seems ideal in many cases for a place of rest. I’m not sure about reincarnation, but if that is something that happens to people, this would be the place for it to happen. The word “Hell” comes from words meaning “to cover or conceal”. In this instance, it’s pretty clear that burying the dead conceals them. An argument for a womb in which life springs, or is reborn is a case that could be made, even though I am not interested in making it.

Wyrmsele is a part of this as well. This is one that often gets neglected, and I think that is unfortunate. Those who Hell rejects, be it Hellgods, or simply Hell’s residents, may find themselves cast out here. If there are outlaws in life, I do not see why particularly bad people would be accepted into the company of everyone else. This is where the Helldraca from the Þunresfolc myth ‘Thunor and the Helldraca’ lives. So, be it a reasonable historic base, or a naïve hope for justice for those who do terrible things, Wyrmsele is at the roots of Eormensyl.

Middle Realm

That which exists between the Upper and Lower Realms is clearly the Middle Realm. Here is where man lives, and the beings of the living world are. Be they Man, Beast, Elf, Thyrse, or Éoten. The Middle Realm is acted upon by the Upper and Lower Realms. It is influenced by both.


Éotengeard and Útangeard sound close for good reason, they’re relatively close in nature, and the Éotengeard is certainly, without a doubt, Útangeard. This is where Éotens dwell in numbers. The places where man either cannot, or often do not live. Volcanoes, glaciers, great deserts, all hold powerful Éotens. These are all places that Éotens rule. These are forces kept at bay by the gods. A literal world of its own? Maybe not. For all intents and purposes, however, it practically is.


The places that are Ælflands are those places that are not quite places we live, but places we are often near, or may pass through. The woods is a great example, elves can also be found in the sea, and mountains. It is also said that they are found near burial mounds, and could even be spirits of the dead. We may traverse or hike in woods, we may sail on the sea, go through a mountain pass, or visit a burial mound. However, these are not places most people would choose to live. These places can be dangerous, just like elves, but are navigable if you are careful. These environments all reflect the nature of Elves, and so it is this that leads me to believe that they live there.


This is the center of the worlds for us. The safety (supposed to be) of our tribe, kin, and society. This is where man lives, and is affected, because of its central location, possibly, by almost all of the other realms. It is our home. Towns, villages, cities, and probably the countryside where man has control over the land. Where man lives and truly reigns, it is Middangeard.

Above World (Heofon)

The Upper Realm, Heofon, like Hell, is a word that is older than English and Christianity (So let’s take them back, eh?) and can be traced back to Proto Germanic. This is, generally speaking, the home of the high gods. Home of the celestial, as opposed to the chthonic. Birthplace of law and sacred. This is the place of the not only the gods, but perhaps of some dead.


This one is looked at a little controversially, admittedly. However, Neorxnawang, the “Heavenly Meadow” or “Land of No Work” is not at all a foreign concept to Indo-European peoples. It is seen in Greek mythology in the Elysian Fields. It is also mentioned in the accounts of Ibn Fadlan on his visit in the lands of the Rus Vikings. Mag Mell, “land of delight” is found in Irish lore. I’m not sure if, like Elysium, there is a metric of deeds that must be seen as worthy to get in, and I’m not much interested in speculating on that matter. Considering that there were two different methods for treating the dead, burial and cremation, it is but a guess of mine that whether or not someone rests in Heofon or Hell, could be based on how their body was treated after death. As Stephen Pollington puts it in ‘Elder Gods: The Otherworld of Early England’ (page 446, first couple of sentences in the section ‘Ancestors in the Earth’)

“The two places for the dead were the horizontal – the inhumed in their graves – and the vertical – the cremated who escape the material world through funeral fire. This corresponds to the two views of the afterlife: either a journey to another plane, or a sleep in the earth.”


Though I honestly perceive this to be more a matter of multiples than a single place, much as many different cities make up Middangeard, this is where the high gods live. From here, they may make their way down Eormensyl, and some wage war on Éotens, they may be out searching for knowledge, wandering, or who knows what! They’re gods, so they go and do as they choose, with whatever limitations they have. Here, the gods live in their respective dwellings amongst the company they choose, whom, or whatever they may be. Basically, the celestial gods dwell here.


The seven worlds: Hell, Wyrmsele, Éotengeard, Ælflands, Middangeard, Neorxnawang, Ésageard (Ésaburhs)

Seven worlds are spoken of in the ‘Nine Herbs Charm’, and this is what I believe those seven worlds to be. At the most base level, three realms are present. This also doesn’t quite touch on liminal spaces, such as the seas. These are, in my opinion, bridges, of a type between worlds, in the cosmological sense. Oceans lead to, and are likely part of the Underworld, themselves. Admittedly, I live in a landlocked area, and so those of you who live by the sea might have other and better answers. Lakes and rivers are easily seen as between Middangeard and Hell, at least to me. In this, I did my best to paint this out in a way that makes sense to me. It is the worlds as I understand them.

There’s no way for us to completely know these answers. However, customs and myths, at least partially exist to explain these things to us. So, I’ve taken a look at my past understanding of cosmology, and modified where appropriate. If any of it is of use to the reader, feel free to use it. This came from a combination of research and reflection, culminating in understanding. It is that, which is what I believe to be the way it should be. Thank you for reading.


Halfway Through Year One

Summer is coming to Þunresfolc  Heorþ. It’s always a great pleasure to see leaves on the trees again, and comfortable weather. As everything seems to be more lively, it would appear that things are more busy as well. I’ve spent much of the time trying to quit smoking, which has made it hard to focus on anything else. Regardless, here I am. We’re a bit over halfway through the year, and around seven or eight months in as a functioning hearth.

I started Þunresfolc  Heorþ with about a year and a half of Heathen experience, three and a half years of experience as a Polytheist, and about five years in Paganism altogether. Suffice to say that I have learned more in these seven months than I had in all of the time before. The way I learned is different however. At this point, I have been learning by doing. Not by reading, not by watching. I keep my books close by, of course. I try to remember everything I read in them, though I know that isn’t possible. However, once I learned the basics, things started making sense.

To be honest, I don’t know how everyone else expresses what they’ve learned. Nor do I know how they retain what seems like so much of what they read. However, I keep moving on, and that is all one can really do. Heathenry itself seems to be doing the same. The rise in prominence of the hearth cult being one of the biggest examples. I think it is high time that a way of doing is worked out for what seems to be a majority of Heathens who do not have a group that fits well with them to practice. That such people are not caving into pressure otherwise is respectable and shows signs of maturing in the many different faces of Heathenry.

Though, watching the directions of the Heathen world can be a little overwhelming at times from this little hearth, but onward we go. That being said, it’s the little things that have really challenged me. One example is keeping track of a lunar calendar. It’s one of those things you read about, but for me, it has been pretty difficult to do. To be honest, I used to not notice the Moon much, less so truly try to keep time by him. I’d like to tell you that I went from perfect forms of Paganism in the past to being a perfect Heathen, but I know better. Keeping up with a lunar calendar is a weakness of mine. However, I have progressed. We were making sheets month by month, and I’m just glad that we caught that there will be thirteen moons this year. So, we almost have the whole years’ made out.

In this first part of the year, we devised the tides we have chosen to observe, numbered at four (Géol, Ēastretīd, Midsumor, and Harfæst), but I believe we will end up with more than that as time goes by. What I also wonder is if I should tone down on the Old English usage a little. In the sense that it wouldn’t have killed me to type Yule, Eastertide, Midsummer, and Harvest instead, after all that is how I actually speak. This has been another challenge I have been working on. To be honest, I don’t have a good answer for whether or not to do so. Is it more genuine to just type Thunor’s Folk Hearth, or Thunresfolc Hearth? This has been a question I have wrestled with recently.

In spite of these challenges and quandaries, when Cyndre and I light those candles after our ritual cleansing, and that deep breath is taken before those first words are spoken, all of the little nagging questions seem to melt away. At that point, who I disagreed with online, or vice versa, or what this person or that person said, or what I think of this and that person’s practice, or they mine, suddenly doesn’t matter. The connection that comes from ritual, when I speak and hope my ancestors listen, it doesn’t matter which ones were from Berkshire or Kentucky, Heathen, Christian, or whatever. What matters is that I am recognizing, and paying tribute to the connection I share with them.

Recognition and understanding is what matters most at that point. Knowing your place in the great scheme of things. Realizing that thousands of people, and a near infinite amount of decisions big and small are the reason I can type this, and you are reading this. It is at that point that I realize that my actions, like theirs, may have far reaching consequences. That my decisions affect those close to me in more ways than I know. My Innangeard is affected by what I do.

When I make that offering to the House Wight, it doesn’t matter that some think that doesn’t apply to apartments, or whether or not people think a place such as a home has a spirit or not. What matters is that without my home, I am… well… homeless. Exposed to the elements. Lacking in the possibility of frith, which I need to be whole. Without shelter, that is extremely difficult to facilitate. I owe something to the spirit of the place that keeps me. Once again, it is about recognition.

The same goes for any other wight or god. They’re all intelligent, and they’ll accept or reject our offerings at their own accord. However, one cannot always know without doing. Some things we have lost the answers concerning. How lucky we are to be the ones who get to learn and find out. How lucky we are to be here, early in the development of Heathenry, early in its many different forms, and forms to come. The histories of hearths and groups is young, and many of us are getting to write the first pages. I’ve come to appreciate the gravity of the moment.

Worldview Wordhoard

Here at Þunresfolc Heorþ, we believe that one of the barest of essentials in practice is to have a firm grasp of Heathen worldview. I’m sure pretty much any other Heathen would say the same thing, of course. What I find, personally, is that over time, the worldview truly becomes a part of you, and you don’t have to spend as much time wondering if your deeds fall into place with said worldview. It goes without saying, that such an ability comes with time. Regardless, and a big part of the reason this site exists is that seeing what I believe before me helps me understand it better. I hope it helps you too.

As a part of a growing and continuous understanding of practice and worldview, I’d like to share a small wordhoard of worldview terms. Take heed that these may sound similar to that which I have written in previous articles, or maybe someone else’s, though I doubt it. Either way, feel free to let me know if the latter is the case. No attempt at plagiarism is being made.

One of my biggest sources when it comes to matters of worldview buzzwords is: We Are Our Deeds by Eric Wodening. A must read for any Heathen, for those of you that are newer. The definitions, however, are based in my own understanding of the words.

Frith– The sense of well-being, wholeness, security, and peace amongst one’s Innangeard, more directly, the household

Grith– A truce and state of ease between two groups of people, it is temporary, and usually meant to serve a particular purpose.

Innangeard– Normally considered to be those to whom you are closest. This would include one’s family, significant others/partners, close friends, at the most extending to one’s immediate community. Some would say this may apply to wights, particularly House Wights, and Land Wights in close proximity.

Utangeard– Anyone or anything not in one’s Innangeard. (Exception: “high gods” which are on their own level, they are neither Innangeard or Utangeard.) This is not an implication that all strangers are somehow bad, as it means as much that which dwells outside of society.

Wéoh– That which is sacred, or set apart. This applies in the sense of something, or some place, set aside for the purpose of either being used in ritual, or place in which contact with ancestors, wights, or gods occurs.

Hálig– Holy. To be whole or complete in the religious sense.

Unhalig– Unholy. That which is repudiated and reviled, outside of good and right.

Synn– Old English word for ”sin”. It carries connotations of both inaction and/or misdeed.

Théaw– Thew. That which is customary.

Heorth– Hearth! In a broader sense, the household.

Sibb– Family and close friends.

Mægen– The energy and force that is contained in all life. The right, good, and holy are said to possess it in abundance. This ties in with Spéd, which is luck.

Spéd– Luck. Not in the sense of coincidence as it is often said to be today. Better so, circumstances. Luck is affected by those with whom you associate. Thus your luck mixes with everyone that you associate with.

Orlæg– The luck that is inherited from birth.

Wyrd– The accumulation of your Orlæg, luck, and deeds. That which is the ever flowing, with regard to your choices, and events that occur in your life.  This is something that is not immutable like fate. It can change through right or wrong deeds, but it is to that we will all ultimately have to answer. Even the gods are not immune to Wyrd.

This is, of course, a short list. Primarily terms that have immediate translations. The Heathen worldview could simply never be contained to a small wordhoard. For those, There will be articles to themselves.

Thunor and the Helldraca

Cold was the chill that gripped the nose of the Éoten Queller. From his long sleep from the Géol Feast, he stirred. His wife, worry struck, had went to wake him. “Husband, you can sleep no longer! To wake you cannot be done! Our cows are gone! Taken in the dark of night. Not even Hama saw it!”

“Does Hama not see all, dear wife? It is like them to stay together if they are cold. Might it be that you did not look long enough?”, Thunor spoke to calm his wife, but his words did not do this. They made it worse! Her face was becoming a hot red not unlike his own in anger. “I trust you, my dear.”, he spoke swiftly. “Let me speak to Hama, and see if he saw anything.”

Thunor stepped out to look over the fields. His wife was right. It was now he who burned, and he made his way to Hama. “I saw nothing, Thunor. Your hot heartedness is more a burden than it is worth, at times! We must sit, and think.”, Hama spoke. “Nay, Hama! We must do!”, Thunor sharply said.

“Do what about which you know nothing?”, Hama did ask. “Aye. The Wyrdæ may know!”, Thunor had said, now he would be swift getting to them.

“We saw your coming.”, the Wyrdæ spoke. “The Deep Dweller, Foul Hoarder, The Wyrm under the Worlds. Under Hell.”, Thunor knew tales of his misdeeds. He was not a foe that Thunor, even, was wanting to fight. He could wend shape, and it was thought that only the Draca was his true body. “What you must do shows itself, son of Eorthe. Go home, ready yourself. We worry not. We were, are, and will be. He fears us, and wisely so.”, the Wyrdæ spoke all at once.

Thunor bristled with anger. He took leave of the Wyrdæ. There are two goats in Thunor’s care that even the Hellwyrm dare not take. Those two are the goats who pull his cart, Grinda and Grista. Steadfast and loyal, they are. “Come forth, and let us go down Eormensyl, my friends!”

They went wind swift, and in a short time they were in Middangeard. What they saw was a most saddening sight. The land was teeming with Ice Éotens, and Eorthe was hidden amongst them. He would look to find her, as all Men hid in their homes. She was unwell. “What has happened here, in this place that was at one time so green? How have Ice Éotens come to hold so much ground since my rest?”, Thunor asked Eorthe when he saw her. “Ice Éotens have hold over the land. To keep your oxen hidden, the Hellwyrm lets them have lordship.”

“They shall have lordship no longer!”, Thunor bellowed with a war cry! His goats went forth, wind swift, and with the might of Heofonfŷr, he smashed into Éoten lines! They came forward to meet him, but met their end. They yelled and howled, cursing his name! Without fear, Thunor kept going. Stout Hearted onward, and Ice Éotens yelling as they were caught in the horns of the goats, and were in the path of Thunor’s hammer.

The Ice Éotens fought back. Their lord would not back down without a fight. They shoved Thunor back, and he shoved forward. Back and forth, Thunor and the Ice Éotens fought. A woman watched the fight, and called Thunor’s name. She had for him a vat. “Come, Thunor! Take this, and drink!”, she shouted. “The sweet smell of mead, I’d never turn it away! But who are you, lady?”, Thunor asked her.

“I’m a friend of your wife’s. They call me Hrethe. I’ve come to give you this to help you fight. My sister, Eastre, will not come home until these Eotens fall.” , and Thunor picked up the vat, and drank the golden brew. Warmed and readied for war, he stepped forth again to meet his foes. He swung Heofonfŷr with all of his might, and the Ice Éotens fell all about him.

As he made his way, one Éoten, so great that even Thunor in mead love had second thoughts about fighting him, stepped in his path to meet him. “So, it is you who have slain my children? How dare you! Foul and ugly swine!”, Freóriga, the Ice Éoten King, yelled.

“Your home is atop the stone hills, and far in the North. You have no right to be here!”, Thunor shouted back. Freóriga picked up Thunor’s goats, and hurled them a furlong away. This made Thunor more angry than before, Freóriga struck Thunor, and Thunor hit the ground. However, Thunor gripped his heavy ice arm, and twisted it, and then with Heofonfŷr, smashed his head! Freóriga was shattered!

What he saw after this was what he knew was coming. From a hole that went deep into the ground came the World Bane himself. The noises of Thunor’s bulls could be heard. They were in worry, but Thunor stilled them. They could hear him from high above.

The Hellwyrm spoke. “You take a world away from me, Thunor. I try to lord over this world, and you will not allow it.” “You have neither the right to be lord of anything, nor the good deeds to your name! You have no right to this land, nor right to anything of mine! You have my herd of bulls and cows. If you do not give them back to me, you will die here!” Thunor bellowed, and had no wish to hear anything else the Hellwyrm had to say. For the Great Outlawed, Eormensyl gnawer, lord of Wyrmsele, spoke, atter breathed, when his mouth was open. He of foul deed.

The Hellwyrm was so long that he could wrap himself around all of Middangeard if he wished! His eyes were like looking into death, trapping his foes. Only he had the Mægen to match Thunor, ill Mægen though it was. His skin was hard as stone, bewitching eyes, atter breathed, and fangs as sharp as spearheads. This, the only foe that did not at all fear the World Warder. Thunor, though, had no room for worry.

He struck Thunor with his tail, and Thunor struck it with his hammer. Then he tried to grab it away with his fangs, and Thunor struck his hand! He thrusted, clipped his mouth shut to bit off Thunor’s head, but Middangeard’s Warder held it open! Then the Foul Wyrm closed them, but too late! Thunor backed away, and they looked each other in the eyes. Thunor spun and struck at the Hellwyrm!

Around and around he went, and just as he stopped for but a moment, the Hellwyrm tried to clamp his teeth again, but Thunor backed away, and struck the top of the Foul Wyrm’s head with all his might! Heofonfŷr struck true! The Hellwyrm was dead!

Thunor pulled his body away with all of his might, and his oxen ran to him! Thunor felt weary and tired, he went to his cart, and his goats pulled him home. Behind him, the birds that once filled the land with their song were flying back! The Dawn Maiden, Eastre followed them, and even Sunne looked to be coming back from her wayfaring south.

With Eastre came the worts that healed men, that Woden taught them long ago how to use, and many more. Thunor made his way through, and they followed. He made his way home to a gladdened hall. He ate a few his bulls, and drank many vats of mead. He then went into the arms of his wife, and together they went to their bed. All was hale.

Words on Reputation

I try to put a lot of thought into what I put on this blog. I’ve been a little “out of order” the past few weeks or so. Sometimes, it just happens, and I don’t know why. Of course, I’m sure I’m not the only one. I had three half written articles, and one fully written one. However, the full one was covering the same points as the last article. Fyrnsǽd… I’m a little different from other Reconstructionists… Look how open minded I am… So on and so forth… No. I don’t think I need to point that out, or at least not write another article conveying that same point. What I realize now is that these stumbling blocks are normal, and there isn’t always a deep reason as to why they occur. There isn’t a deep reason, but there is a reason.


It’s one of those basic points of worldview: Reputation. Especially since I realize that I share this Hearth. I can’t soil my own reputation on this blog without the risk of soiling the reputation of the Hearth as a whole. This is what prevents me from writing things without much thought. Reputation is such a key point in Heathen worldview that it took nearly a three week block to figure out that my reservations, based on reputation, might be a good thing to talk about.


I assure you, if I didn’t share this hearth, there would be a lot of posts made with reckless abandon! More posts, but not ones that I could look back on later, and still find satisfactory. It reminds me that the company we keep is of utmost importance. I’ve learned it is wise to keep company with those who bring out the best in us and make us grow as people. Even when we don’t want to grow. Or at least, are so enamored with our comfort zones that we are no longer of service to those we care about. We cannot be of service to our loved ones without being worthwhile people ourselves. Many other traits that the Elder Heathens regarded as positive, such as being honorable, being willing to defend one’s loved ones, being clever in one’s dealings, and being brave are all traits that start within us.


The focus of the Heathen is certainly that of the tribe first. However, without being worthy people, no “tribe” will have us for long. It is certainly not that the focus of the Heathen is the individual. However, it factors in heavy, even among us, whether we would like to admit that or not. What makes a good individual is one that adds to the worth of the “tribe”. However, those outside of our blood, whom we count as one of our “tribe”, are those who have recognized our deeds as worthy, and us theirs, no matter how small they may be.


The tribe comes before the self, but an unworthy self is not worthy of tribe. In the past, it was certainly more evident that all that was good was that which benefitted the tribe. I think that such a point still holds water. However, we face new challenges, and a society that is pretty much all about the self. Such a society would see the Heathen worldview of that which puts the tribe first, as denigrating the value of its individual members. However, I think it does the opposite. In fact, I think each individual matters even more when the people have to rely on each other.


The reason is quite simple. In a tribe, no one can be degraded to a mere commodity, because everyone in it has a place. That place is not easily taken by another. When we are told that we must function with as little help and support as possible, as we are in the United States, at least, as it is ingrained into our history, we learn to treat others as commodities. They have a replaceable purpose. We have little room or reason to compromise, and we are in a society that actually devalues that. In turn, we have a society that treats its members as commodities, because we are taught to be “in it for ourselves”. It is weakness in such people’s eyes to admit that we can’t do it alone. Though some may say it’s possible, how happy are they, those who only live for themselves?


We’re always taught to put ourselves first, and we do so to our own peril. I’m honestly not trying to get into politics, but it is my opinion that there is generally a money trail and financial agenda behind most of the world’s problems. That someone out there is making money off of any given one, or at least most of them. It isn’t that I’m saying money is always bad, and it may be okay to lie and cheat the utangeard to benefit the innangeard, but if you do it too much, it will harm the innangeard, because they will have a bad reputation.


I’ll give you an example. Say I’m a blacksmith, I make decent weapons, but not great ones. I vastly overprice them to back up my claim. So, I’ve cheated the people whom I trade with in the next tribe over. However, my family has three new, strong bulls for meat, my wife is bedecked in rare, exotic jewels, and my children are in line to have a great inheritance. I lied my way to success. I did good for the clan, as they benefitted as well. Now, word gets around that my swords and axes are shit. That neighboring tribe was in a battle. The people who bought my weapons, but they broke on the battlefield. Luckily, the other guys in their tribe had better stuff.


Word gets out that my weapons were garbage. No one buys my weapons anymore. I go broke. My clan suffers. That’s if my luck is good. If it’s bad, people die because of my bad weapons, and it is discovered that I made them, and the neighboring tribe decides to come after me, and there is a battle. How happy will my tribe be, if they find out that my shit weapons were the cause of it? Even if they win, I could be outlawed.


Even in the less severe scenario, it gets out that my weapons are bad, and I gain that reputation in both my own tribe, and the other one for being a cheat and a liar. This means others will not have dealings with me. Chances are, they will suspect that my family knew, and will disassociate from them as well. This means, even in dealing with the utangeard, great care must be taken. We must think carefully how our actions may affect those around us. We must also be careful in how we treat our innangeard, so that they do not feel like they are commodities. When we treat others like they are replaceable, we may one day find ourselves replaced. When we deal with others, it is not only our reputation, but that of our loved ones on the line.


It is because I wanted to think through what I said, that I waited so long to post a new article. However, having a Heathen worldview in a world that doesn’t poses all kinds of new challenges and tests. I’m sure I’ll have more for you all soon.