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<h2>Let's Get A Few Things Straight</h2><p>Each year on the night of April 30th, bonfires light up across central and northern Europe in celebration of Walpurgisnacht—an event often imagined today as a modern echo of ancient pagan spring festivals. But contrary to popular belief, Walpurgisnacht is not a direct survival of a pre-Christian Germanic Heathen tradition. Instead, it is a Christian observance rooted in the veneration of Saint Walpurga, a Christian missionary of the 8th century.</p><figure id="figure-b75juwitpwma1ax727"><img id="b75juwitpwma1ax727" src="https://cdn.durable.co/blocks/363PIYVdPb4N1GqKAMZfo4DYNIjKdG3I3ZMArezyDxlEOm8moBlIIaIuau8T6gzZ.jpg" alt="saint walpurga" title="saint walpurga" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 15%;" data-corners="default" data-aspect="16:9" data-caption="St. Walburga - Church of St. Lawrence, Wœrth (France)" data-positionx="50%" data-positiony="15%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/363PIYVdPb4N1GqKAMZfo4DYNIjKdG3I3ZMArezyDxlEOm8moBlIIaIuau8T6gzZ.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 15%;"><figcaption class="body-normal text-gray-500 mt-2">St. Walburga - Church of St. Lawrence, Wœrth (France)</figcaption></figure><h2>Who Was Saint Walpurga?<br></h2><p>Saint Walpurga was an English Benedictine nun born around 710 CE, who traveled to what is now Germany as part of a missionary effort led by Saint Boniface. She became abbess of the Heidenheim convent and was known for her piety, healing miracles, and educational work. After her death in 777 or 779, her sainthood was promoted by her brother and other ecclesiastical authorities, and her cult spread through parts of Germany.</p><p>The Feast of Saint Walpurga was set on May 1st, the date her relics were transferred (a common basis for saint feast days). The night before, April 30th, came to be known as Walpurgisnacht, or “Walpurgis Night.”</p><p><em><strong>[Source: Hutton, Ronald. (1996). The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press.]</strong></em></p><figure id="figure-7s2wpi6qe3ma1ax727"><img id="7s2wpi6qe3ma1ax727" src="https://cdn.durable.co/getty/1cF46qIIUJ4mTHi23BR3wAk9uH4jWKaAIBJAtl7eJE78y3x20B8n6RkRzWkIhYuq.jpeg" alt="Pictograph Canyon de Chelly Stereoscopic VR" title="Pictograph Canyon de Chelly Stereoscopic VR" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/1cF46qIIUJ4mTHi23BR3wAk9uH4jWKaAIBJAtl7eJE78y3x20B8n6RkRzWkIhYuq.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>Why the Pagan Confusion?<br></h2><p>The association of Walpurgisnacht with witches and bonfires is a much later development, likely from early modern witch panic periods (15th–18th centuries). The Brocken mountain in the Harz region of Germany, where witches were said to gather on this night, became linked with dark folklore. However, this imagery emerged well after Christianization and is not tied to authentic pre-Christian Heathen rites.</p><p>Ronald Hutton, a leading historian on pagan and seasonal traditions, explicitly notes that:</p><blockquote><p>“There is no evidence that the 30th of April had any special significance in the pre-Christian calendars of the Germanic peoples... The association with witchcraft stems from early modern Christian fears, not Heathen ritual.”<br><br></p></blockquote><p><em><strong>[— Hutton, The Stations of the Sun (1996), p. 180]</strong></em></p><h2>Bonfires and Springtime?<br></h2><p>While bonfires are indeed ancient ritual features in many cultures, their appearance on Walpurgisnacht is not necessarily evidence of Heathen origin. Spring bonfires in Germanic areas, such as those on May Day or at Midsummer, have varied in timing and significance. These customs were often co-opted, Christianized, or re-invented in the medieval and early modern periods.</p><h2>Insights from Robert Sass and Aldsidu.com<br></h2><p>Robert Sass, a Saxon Heathen and researcher of historical Heathenry, provides further evidence against the notion of Walpurgisnacht as a pre-Christian festival. In his article on Aldsidu.com, Sass emphasizes that:</p><p>“Many Asatruar have argued with me that Walpurgis Night ‘has to be on a date of a prior Saxon or Germanic tribe’s Heathen holiday as it is so popular today.’ This argument on their end is COMPLETELY false. I could give the simple argument that fixed solar dates were unknown to the Germanic tribes as their calendars were lunar-based.”<br>— Robert Sass, The Origins of Walpurgis Night</p><p>Sass further explains that the pre-Christian Germanic peoples observed three major holidays—Winter Nights, Yule, and Sigrblot—all based on lunar cycles, with no evidence of a festival corresponding to April 30th. He also notes that the celebration of Walpurgisnacht began with the transfer of Saint Walpurga's relics on May 1, 870 AD, and was later formalized by Archbishop Anno II in the 11th century.</p><p>“On May 1, 870 AD, the relics of Walpurga were transferred to Eichstätt, Germany... In the 11th century, Anno II, Archbishop of Cologne... declared a Walpurgis Night to be celebrated on the eve of May Day (April 30th at sundown).”<br>— Robert Sass, The Origins of Walpurgis Night</p><h2>A Counterargument By FrithTV</h2><p>The YouTube channel FrithTV presents a counterargument asserting that Walpurgisnacht is a historically Heathen holiday.</p><p>They argue that Walpurgisnacht predates the Christianization of Europe and is rooted in ancient Germanic springtime festivals. The video discusses how the celebration was associated with fertility rites, the changing of seasons, and communal gatherings that honored deities and nature spirits. FrithTV suggests that the Christian church later overlaid the festival with the veneration of Saint Walpurga to assimilate and repurpose existing pagan traditions. I disagree with this, because the goal of the Church was to WIPE OUT Heathen practices, not co-opt or preserve them.&nbsp;</p><figure id="figure-e4i70v3fw5ma3z7bbs"><iframe id="e4i70v3fw5ma3z7bbs" src="https://www.youtube.com/embed/31eRceFowks" class="w-full bg-gray-100 " style="aspect-ratio: 16/9;" allowfullscreen="" data-url="https://youtu.be/31eRceFowks?si=sF1iW6doCprn8CFJ" data-corners="default" data-fullwidth="false" data-mce-src="https://www.youtube.com/embed/31eRceFowks" data-mce-style="aspect-ratio: 16/9;"></iframe></figure><h2>Conclusion: Not a Heathen Holiday<br></h2><p>Despite the aesthetic and thematic overlap with spring and fertility motifs common in many Indo-European cultures, Walpurgisnacht is a Christian festival celebrating a specific saint—not a direct survival of a pre-Christian Germanic holiday. The later associations with witches and firelight reflect post-Christian folklore and fear, not the ritual calendar of ancient Heathens.</p><p>For those who seek to engage authentically with historical Heathen practice, it’s important to recognize Walpurgisnacht’s Christian roots and the ways in which later folk traditions have shaped its modern form.</p><figure id="figure-8rzkpime0cma3z990z"><img id="8rzkpime0cma3z990z" src="https://cdn.durable.co/getty/26DymzPWjxfaYUyRoBCgZeafci6QEE8vM5Hqob4cOL5gGmREQ6SZ1f54uPZznaOK.jpeg" alt="Shaman" title="Shaman" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionX="undefined" data-positionY="undefined" data-fullWidth="false"/></figure>

Walpurgisnacht: A Christian Feast, Not a Heathen Remnant

<h2>A Lesson Of Love &amp; Compatibility&nbsp;</h2><p>In the rich tapestry of Norse mythology, few stories capture the bittersweet tension between love and compatibility quite like the marriage of Skaði and Njörðr. Their union, while short-lived and ultimately unsuccessful, offers a powerful moral: sometimes, love alone is not enough to bridge the gulf between two very different souls.</p><p><br></p><figure id="figure-6c16d9wn3hm9ofy8up"><img id="6c16d9wn3hm9ofy8up" src="https://cdn.durable.co/getty/8ANz39x1FxxxNxgIaWCdRNEI6wOVVevDD2I6qa7O5hg7gNh4ZxB5CMS4oIBklTYb.jpeg" alt="Blue twilight landscape of Jokulsarlon Lagoon, Iceland" title="Blue twilight landscape of Jokulsarlon Lagoon, Iceland" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/8ANz39x1FxxxNxgIaWCdRNEI6wOVVevDD2I6qa7O5hg7gNh4ZxB5CMS4oIBklTYb.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>The Marriage of Ice and Sea<br></h3><p>Skaði, the fierce jötunn goddess of winter, skis, and mountains, enters the scene seeking vengeance. Her father, Þjazi, is slain by the Aesir, and Skaði demands compensation. In an unusual twist of fate, she is offered a husband as part of her reparation—on the condition that she chooses him by looking only at the gods' feet.</p><p>Skaði hopes to pick the handsome Baldr, but fate plays a trick on her. She chooses Njörðr, the sea god, mistaking his well-washed feet for Baldr's. So begins a union between two divinities whose hearts belong to opposite worlds.</p><figure id="figure-mqv1sq8v1m9ofy8up"><img id="mqv1sq8v1m9ofy8up" src="https://cdn.durable.co/blocks/22Y8LkpGXMdI2V1liKqNGxAEg7gSNu5IAQhBH5b6lYlcALC4W4TT03PmnpJ5CoeO.jpg" alt="Skadi petroglyph art by Valhyr on Instagram" title="Skadi petroglyph art by Valhyr on Instagram" class="object-cover bg-gray-100" style="aspect-ratio: 16/9; object-position: 50% 40%;" data-corners="default" data-aspect="16:9" data-caption="Skadi petroglyph art by Valhyr on Instagram" data-positionx="50%" data-positiony="40%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/22Y8LkpGXMdI2V1liKqNGxAEg7gSNu5IAQhBH5b6lYlcALC4W4TT03PmnpJ5CoeO.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 40%;"><figcaption class="body-normal text-gray-500 mt-2">Skadi petroglyph art by Valhyr on Instagram</figcaption></figure><h3>A Love Divided by Nature<br></h3><p>At first, there is hope. But almost immediately, the marriage falters under the weight of fundamental differences. Skaði loves the icy mountains and the howl of wolves. Njörðr longs for the soft roar of ocean waves and the cries of gulls. They try to compromise—spending nine nights in Njörðr’s coastal home of Nóatún and nine nights in Skaði’s snowy stronghold in the mountains. But the alternating arrangement brings neither joy nor rest.</p><p>Skaði cannot stand the sea’s constant racket. Njörðr is chilled by the bleak stillness of the mountains. Eventually, they part ways, amicably but inevitably. Each returns to their natural habitat, alone but at peace.</p><figure id="figure-qlafzlhn1em9ofy8up"><img id="qlafzlhn1em9ofy8up" src="https://cdn.durable.co/blocks/7xhpULIgUlmErMFmUEBSYJpH7hDzqfIFCDRkQejPQQwQyyD8l8bVSlYp7y49lgly.jpg" alt="Njord and Skadi" title="Njord and Skadi" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/7xhpULIgUlmErMFmUEBSYJpH7hDzqfIFCDRkQejPQQwQyyD8l8bVSlYp7y49lgly.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>The Moral: Compatibility Matters<br></h3><p>This myth isn’t about failure—it’s about realism. Skaði and Njörðr’s story reminds us that love, even when freely chosen or born of noble intentions, may not be enough to overcome deep-seated incompatibilities.</p><p>Their marriage is not ruined by betrayal or cruelty but by difference. They do not change each other, nor do they demand that the other become someone they are not. They simply acknowledge that their souls are attuned to different rhythms of life.</p><p>In modern terms, it’s a story about values, lifestyle, and environment. You might love someone’s spirit but still struggle to share a life with them if your core needs pull you in opposite directions. The myth offers a mature vision of love—one that values self-knowledge, boundaries, and the wisdom to walk away without bitterness.</p><figure id="figure-iwzolcsayem9ofy8up"><img id="iwzolcsayem9ofy8up" src="https://cdn.durable.co/getty/10Fxe98SCKTqzOXhjRWCuokXpQYDp47R8xK8Pqgh6Hf5mMQF4K8bGzbJKW3aSlEJ.jpeg" alt="Mist rises off lake and forest at sunrise in winter" title="Mist rises off lake and forest at sunrise in winter" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/10Fxe98SCKTqzOXhjRWCuokXpQYDp47R8xK8Pqgh6Hf5mMQF4K8bGzbJKW3aSlEJ.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>A Reflection for Us Today<br></h2><p>Too often, we are taught that love conquers all. But the tale of Skaði and Njörðr shows that respect, self-awareness, and compatibility are just as crucial. Their story urges us to ask deeper questions in our own relationships:</p><ul><li>Can we thrive in each other’s worlds?</li><li>Are our rhythms, values, and environments aligned?</li><li>Are we trying to change one another—or accept what is?</li></ul><p>Sometimes, love is not about merging into one—but about honoring the distance that keeps us true to ourselves.</p><p>And perhaps the greatest act of love is the one that lets go when staying means losing who we are.</p><figure id="figure-nxozd6ns5m9ofy8up"><img id="nxozd6ns5m9ofy8up" src="https://cdn.durable.co/getty/3740RCQ0FvnoD9er9inhPB6H9qIPwixm96c3sd2gZL1aB7uuKDAFuWtRgu6mzCLy.jpeg" alt="The Wall" title="The Wall" class="object-cover bg-gray-100" style="aspect-ratio: 16/9; object-position: 50% 10%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="10%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/3740RCQ0FvnoD9er9inhPB6H9qIPwixm96c3sd2gZL1aB7uuKDAFuWtRgu6mzCLy.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 10%;"></figure><h2><br></h2>

When Love Isn’t Enough: The Story of Skaði and Njörðr in Norse Mythology

<h2>Animism &amp; Heathenry</h2><p>In recent years, a growing number of spiritual seekers and scholars have begun to reframe and re-understand ancient polytheistic traditions through the lens of animism—a worldview that sees all things as alive, sentient, or spiritually significant. For those walking the path of Germanic Heathenry, this perspective not only resonates but helps unlock a deeper, more relational understanding of the ancient ways. Far from being a modern overlay, animism lies at the very roots of Germanic spirituality</p><figure id="figure-xt1s0f1vnbm9fvb6vq"><img id="xt1s0f1vnbm9fvb6vq" src="https://cdn.durable.co/getty/9kdlkNQHxJw581hn8KIQzQ9Gwqp4vGAThUxexrrlW0bJnW1AmoPpePueXS1ZoiMY.jpeg" alt="norse mythology landscape" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://cdn.durable.co/getty/9kdlkNQHxJw581hn8KIQzQ9Gwqp4vGAThUxexrrlW0bJnW1AmoPpePueXS1ZoiMY.jpeg" data-mce-style="aspect-ratio: 16/9;"></figure><h3>What is Animism?<br></h3><p>At its core, animism is the belief that the world is alive with spirit—that animals, trees, rivers, rocks, ancestors, even the wind and weather, possess consciousness or spiritual presence. Rather than separating the sacred from the mundane, animism suggests that the sacred is immanent in all things. It's important to understand that this is not just a belief system, but a relational orientation to the world. In animism, humans are not above or apart from nature; we are embedded in a web of relationships with other beings, seen and unseen, material and immaterial.</p><p>Heathenry is opten framed as a polytheistic tradition, emphasizing deities like Odin, Thor, Freyja, and others. However, to view it solely through the lens of deity worship is to overlook its deeply animistic roots. Let’s look at several key elements where this connection shines through:</p><h2>The Animistic Foundations of Germanic Heathenry<br></h2><p><em><strong>1. Landvættir – The Spirits of the Land</strong></em><br>Perhaps the clearest expression of animism in Germanic Heathenry is found in the veneration of the landvættir—land spirits or wights. These beings are believed to inhabit and guard natural places: forests, rivers, stones, and even individual farms or homes. They are not metaphors, but real presences with whom respectful relationships must be maintained. In Icelandic law, for example, ships approaching the coast were forbidden from displaying dragon-head prows, lest they offend the landvættir. Such customs underscore a worldview in which the land is alive and watching.</p><p><em><strong>2. Ancestor Veneration – The Living Dead</strong></em><br>Another central pillar of Heathen practice is ancestor veneration. Ancestors are not simply gone—they continue to exist, guide, and influence the lives of their descendants. Burial mounds were often visited and communed with, offerings were made, and dreams interpreted as visitations. In animistic terms, this reflects the idea that relationships do not end with death, and that the boundary between human and spirit, or life and afterlife, is fluid and permeable.</p><p><em><strong>3. The Alfar and Disir – Spirits of Kin and Land</strong></em><br>Beyond immediate ancestors, Heathen lore includes the álfar (elves) and dísir—entities who may be ancestral, nature-based, or something in-between. Offerings were made to them at mounds and sacred places, and they were seen as protective spirits of the family and land. The blending of nature spirits, ancestors, and divine beings into overlapping categories is a hallmark of animistic thought.</p><p><em><strong>4. Hamingja, Fylgja, and the Soul Complex</strong></em><br>Heathens generally beleive that the soul is not a single, indivisible entity. Instead, it is composed of multiple parts, including the fylgja (a spirit-double or animal guardian), the hamingja (a luck or fortune-spirit, often inherited), and others like the hugr (mind/thought) and hamr (shape/form). Many of these are relational—they can be passed down, shared, lost, or grown.</p><p>This complex understanding mirrors animist concepts of the self as something interwoven with other beings, and capable of moving between worlds.</p><figure id="figure-rsnij10j44m9fvb6vq"><img id="rsnij10j44m9fvb6vq" src="https://cdn.durable.co/blocks/2bihihwdCrakQ8pkOtUAfHKdXt39E1faKSPthS1WZWnyn8SNG3kQtfRmOEBwRDAA.jpg" alt="Rock Carvings in Tanum" title="Rock Carvings in Tanum" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="Source: https://www.rockartscandinavia.com/" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/2bihihwdCrakQ8pkOtUAfHKdXt39E1faKSPthS1WZWnyn8SNG3kQtfRmOEBwRDAA.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"><figcaption class="body-normal text-gray-500 mt-2">Source: https://www.rockartscandinavia.com/</figcaption></figure><h3>Worldview and Practice: Living With the Spirits<br></h3><p>Understanding Heathenry as animistic has implications beyond theology—it affects how we live.</p><ul><li><em><strong>Sacred Reciprocity</strong></em>: Animism implies that relationships must be reciprocal. Offerings, hospitality, and oaths are not symbolic; they are real acts of relationship-building with landvættir, ancestors, gods, and others.</li><li><em><strong>Place-Based Spirituality</strong></em>: Heathen practice is inherently local. The spirits of this land, this stream, this stone are different than those of another place. This resonates with animist traditions that emphasize embeddedness in place.</li><li><em><strong>Divination and Dreaming</strong></em>: Dreams, omens, and signs from nature are taken seriously as messages from spirits. Animistic Heathenry encourages an attentive way of being, one that listens to the world as a chorus of voices.</li><li><em><strong>Ritual as Relationship</strong></em>: Blóts (offerings), sumbels (ritual toasts), and seasonal rites are not just ceremonies, but acts of communication—dialogues with a world full of intelligent presences.</li></ul><figure id="figure-x4aex2ptrm9fvb6vq"><img id="x4aex2ptrm9fvb6vq" src="https://cdn.durable.co/getty/9TgYcaDq64rzxjqAzLplnkzcuPigASZ5OZNeopdEiNeCfYHCP3ibx4vwayqlPR4k.jpeg" alt="environmental conservation" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://cdn.durable.co/getty/9TgYcaDq64rzxjqAzLplnkzcuPigASZ5OZNeopdEiNeCfYHCP3ibx4vwayqlPR4k.jpeg" data-mce-style="aspect-ratio: 16/9;"></figure><p>The concept of <em>wyrd</em>, which refers to the interconnectedness and fate shared by all beings, further reinforces this ethical stance. Heathens understand that their actions have consequences not only for themselves but for the entire web of life. This perspective inspires a commitment to actions that support rather than disrupt ecological balance.</p><h2>Modern Animism and the Rewilding of Heathenry<br></h2><p>Today, a reawakening is taking place. As people seek spiritual paths that are relational, ecological, and rooted in heritage, animism offers a powerful framework. It invites us to:</p><ul><li>Reconnect with the land and its living spirit</li><li>Cultivate personal relationships with ancestors and local spirits</li><li>Approach gods not as remote rulers, but as members of a larger spiritual ecosystem</li></ul><p>Many modern Heathens are reclaiming this animistic lens, shedding the materialist or hierarchical interpretations that crept in through centuries of Christian influence. In doing so, they are rewilding their spirituality—bringing it back into conversation with wind, water, rock, root, and bone.</p><h3>Conclusion: A Living Tradition<br></h3><p>To walk the path of Germanic Heathenry through an animistic lens is to see the world not as a backdrop, but as a community. It means recognizing that every mountain has memory, every stream has story, and every moment is part of a great and ongoing conversation.</p><p>In the end, animism is not something added to Heathenry—it is something remembered. A whisper from the land, calling us home.</p><figure id="figure-lcn5dehsxnm9iyxj1r"><img id="lcn5dehsxnm9iyxj1r" src="https://cdn.durable.co/getty/1b7PXXOE8nEOgr7jFyCagH5qWlrWmGOHe1LFYUvkcXWjim6sWC8GzSHoYRybwiwT.jpeg" alt="An individual Weapon wielding viking warrior in the British highlands" title="An individual Weapon wielding viking warrior in the British highlands" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionX="undefined" data-positionY="undefined" data-fullWidth="false"/></figure>

Roots and Reverence: The Animistic Heart of Germanic Heathenry

<p>The increasing rise in popularity of Heathenry in the United States often gives way to organizing events and gatherings to bring people together on a large scale. From The Viking Experience and NorseForged Gathering in North Carolina, to the Great Northern Viking Festival in Minnesota and the Yule Viking Festivval in Texas, there is no shortage of large scale events to atttend to see people of various paths and beliefs converge and enjoy the sights, sounds, and culture of Medieval Northern Europe. Yet for actual Heathens who want to gather for more than just games and vending, what is there in existence? </p><p>For the most part, Heathens in the U.S have to find local,regional, or national&nbsp; organizations that host gatherings for the community in their areas. National Orgs like The Troth, The Asatru Community (TAC), and the Asatru Folk Assembly (AFA) are probably the most "popular", and they all have problems within them that keep people leary of aligning themselves with such organizations. Each of these organizations can host their own events independently, allowing who they want (or don't want) to attend. So the question has to be asked... is there a "thing" for Heathens in the U.S to attend and meet at a neutral location, regardless of what national org they wish to be affiliated with?&nbsp;</p><p>Let's explore the concepts of such an assembly. A Thing (Old Norse “þing”) was a government assembly of early Germanic society. There is evidence that affirms that even the early Germanic Tribes gathered on fixed dates for important matters. This is documented by the Roman historian and pagan, Tacitus. He states, <em>"They assemble on fixed days, either just before the new moon or just after the full moon. This they reckon to be the most auspicious starting-point for transacting business. Indeed, they do not reckon time by days, as we do, but by nights (i.e., their calendar was lunar). All their decisions, all their agreements, are made in this way: night is seen as ushering in the day…”&nbsp;</em> We also have several sources that confirm that the Saxons specifically had a republic that was governed by the Thing every year. They would meet annualy at Marklo in the middle of Saxony, allowing representation from all classes of their society to attend (nobles, freemen and serfs had equal representation). Later on in Scandinavia, during the Viking Age, Things were the public assemblies of the freemen of a “hundred” (Swedish: härad, hundare, Danish: herred). According to Norway’s Law of the Gulathing, only free men of full age could participate in the assembly. [Ødegaard, Marie (2013). "State Formation, Administrative Areas, and Thing Sites in the Borgarthing Law Province, Southeast Norway." Journal of the North Atlantic 501: p. 44."]</p><p>Based on these details, we can see that Thing was NOT reserved only for the people who were liked, or who others could "get along with". To be called to the Thing was regarded as an important act and therefore most people tried to resolve their conflicts before being escalated at Thing. Once a matter was brought to Thing, it meant that whatever the penalty or fine (Skild) was had to be remitted. In some cases, the penalty was beyond any monetary payments, and people could be sentenced to death or become an Outlaw. Being outlawed meant that anyone could kill you without any consequences, something considered worse than a death sentence.</p><p>Now, in modern times, I think many Heathens hear the term "Thing" or "Alþing" and come to the conclusion that it's just another gathering. From a historical point of view, Thing is more than calling a meeting for various groups to get together and socialize. it's a legal assembly, meant to resolve conflicts that could not be sorted otherwise. While we can likely deduce that the term "Alþing" were more like the Disting in Sweden or the annual Saxon Althing at Marklo, smaller regional Things happened more often for sure. Given that Thing is a legal assembly, that means that laws must be in place. Breaking of said laws brings penalties. I also think it is worth mentioning that Thing was held for a very real purpose. Let's dive into the <em><strong>why&nbsp; </strong></em>of Thing being held.</p><p>The Saxon Heathens specifically comprised of around 100 villages (called <em>"gau"</em>) and four major divisions: Eastphalia, Westphalia, Angria (or Engern), and Nordalbingia. It's not hard to comprehend that there would be disagreements and conflict among the tribes which had to ironed out. Furthermore, the Saxons and other Germanic tribes were once divided, and as soon as the christian Franks began attacking the Saxons to force conversions, the only chance they had of surviving was to unite: to create a sort of "Heathen&nbsp; Confederacy". This would be no easy task, and so the annual Thing at Marklo was the time and place for conflicts and differences to be settled. In order to resolve issues, there likely <em><strong>had&nbsp; </strong></em>to be universal Sidu/customs/laws in place that were agreed upon. Any conflict or disagreement that brought a severe offense would only bring division and the confederation would fail. The purpose of Thing, at least for the Saxons, was to bring representatives of all the social classes of all the villages together, confirm their laws, set judgments for internal conflicts, and vote who among the chieftains (Drohtins) would be the designated Theoden if war broke out. Does any of this sound like something that fits in the context of modern time Heathen assemblies?</p><p>Understanding the <em><strong>why&nbsp; </strong></em>and purpose of having Thing in the first place is essential when deciding <em><strong>if&nbsp; </strong></em>modern Heathens need one. I would love nothing more than to see the various groups of Heathens in my state form a confederation and unify under that banner. The reality is that American Heathens are still too divided on a lot of issues. One person saying something that offends another is cause for a whole group to disband and reform with others who like each other more. Small groups can barely resolve internal conflicts, so how in Hel would they be able to unify and resolve bigger issues that arise? I simply don't see it happening in my lifetime.&nbsp;</p><p>My final word on this that if a few Heathen tribes want to network and host a big get-together for the sake of camaraderie, then go for it. I've certainly attended enough of those types of events and enjoyed myself. But those events are not the same as Thing. If... and I mean <em><strong>IF&nbsp; </strong></em>we as American Heathens ever get to a point where an annual Thing is held, it will require people to unify and agree to pursue this undertaking with purpose. Feelings and pride will need to be checked at the door. The leaders who get involved will need to be educated on historical sources. A clear mission or purpose for forming a Thing assembly will be required so that all the tribes summoned know what to expect. It should not a vendor based event that is driven by sales of products or services. It should be a gathering for Heathen tribes to assemble and be united on matters that are important.</p><p>Ultimately, Thing should improve the community, and uphold and teach/share the values of our Germanic Ancestors. Maybe we'll see it happen someday.&nbsp;</p><p>Learn more about the historical Saxon Thing and Norse Althing by visiting this link: <a data-mce-href="https://www.aldsidu.com/post/norse-althing-saxon-thing-anglish-witan" href="https://www.aldsidu.com/post/norse-althing-saxon-thing-anglish-witan" target="_blank" rel="noopener">https://www.aldsidu.com/post/norse-althing-saxon-thing-anglish-witan</a></p>

Alþing In America: Do Heathens Need One?

<h3>Saxo Grammaticus: Chronicler of Danish History<br></h3><figure id="figure-dtq70ug5hem91gwp59"><img id="dtq70ug5hem91gwp59" src="https://cdn.durable.co/blocks/37WecRJWqu9JFHrozX6x2W6Hrdq6iIhEVBj98IVqzpsKRdHfRkcER1MOcphxe01w.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 5%;" data-corners="default" data-aspect="16:9" data-caption="Saxo, drawn by the Norwegian illustrator Louis Moe." data-positionx="50%" data-positiony="5%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/37WecRJWqu9JFHrozX6x2W6Hrdq6iIhEVBj98IVqzpsKRdHfRkcER1MOcphxe01w.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 5%;"><figcaption class="body-normal text-gray-500 mt-2">Saxo, drawn by the Norwegian illustrator Louis Moe.</figcaption></figure><p>Saxo Grammaticus, a Danish historian and scholar of the late 12th and early 13th centuries, is best known for his monumental work, <em><strong>Gesta Danorum</strong></em> ("The Deeds of the Danes"). This ambitious Latin chronicle is the most comprehensive medieval account of Danish history, blending historical facts with legend and myth. It serves as both a national epic and a political document, reinforcing Denmark’s Christian identity and the legitimacy of its rulers.</p><h3>Saxo’s Life and Motivation<br></h3><p>Little is known about Saxo’s early life, but he is believed to have been a clerk or secretary to Absalon, the Archbishop of Lund. Absalon was a key figure in the Christianization and consolidation of Denmark, and it is likely that he commissioned Saxo’s work to promote a historical narrative that supported the ruling Valdemar dynasty. At a time when Denmark was solidifying its position as a Christian kingdom, Gesta Danorum provided a strong literary foundation for national pride and political legitimacy.</p><h3>The Structure of Gesta Danorum</h3><figure id="figure-wlzp5kmmfubm91h2hry"><img id="wlzp5kmmfubm91h2hry" src="https://cdn.durable.co/getty/cXzh9dgypBtsLspvQTEEvMdNntsFxH7rSbFojYBoQXAXybjjmtfJ5D6p7rKWnRf9.jpeg" alt="Big Antique Book On Top Of Stack Of books In Dark" title="Big Antique Book On Top Of Stack Of books In Dark" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/cXzh9dgypBtsLspvQTEEvMdNntsFxH7rSbFojYBoQXAXybjjmtfJ5D6p7rKWnRf9.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p><em><strong>Books I–IX: The Legendary and Mythical Past</strong></em><br>The first nine books present a semi-mythological history of Denmark, drawing heavily from Norse mythology, oral traditions, and heroic sagas. These sections feature legendary Danish kings and warriors, many of whom have supernatural or divine origins. Saxo portrays the early Danish rulers as noble and heroic figures, often engaged in battles with giants, trolls, and other mythical creatures.</p><p>A particularly famous story from this section is that of Amleth, a prince whose tale later served as the inspiration for Shakespeare’s Hamlet. Amleth feigns madness to survive after his uncle murders his father, eventually avenging his father’s death—an archetypal tale of betrayal and revenge that resonates across cultures.</p><p>Saxo also recounts the exploits of the shield-maiden Lagertha and the legendary Viking hero Ragnar Lothbrok, figures who continue to inspire modern retellings in literature and television.</p><p><em><strong>Books X–XVI: Historical Accounts of Danish Kings</strong></em><br>The latter half of Gesta Danorum transitions from myth to history, chronicling Denmark’s rulers from the early medieval period to Saxo’s own time. Here, he presents accounts of actual Danish kings, their wars, and their interactions with neighboring European powers. His narrative highlights Denmark’s role in the broader context of medieval Christendom, depicting its kings as pious Christian rulers who expand and defend the faith.</p><p>Saxo frequently emphasizes the conflict between paganism and Christianity, portraying the conversion of Denmark as a heroic struggle. He credits leaders like King Harald Bluetooth and King Canute the Great with advancing the Christian cause, portraying their reigns as a triumph of civilization over barbarism.</p><p>The final books focus on more recent events, including the reign of King Valdemar I and the military campaigns against the Wends, a Slavic people of the Baltic region. These sections reflect Saxo’s contemporary political concerns, reinforcing the idea that Denmark was destined for greatness under its Christian rulers.</p><h3>Themes and Influence</h3><p>Saxo’s writing is deeply influenced by classical historians such as Livy, Virgil, and Cicero, and his Latin prose is often elaborate and grandiose. His historical method combines fact and fiction, creating a sweeping narrative that is both entertaining and politically useful. By linking Denmark’s past to the great civilizations of antiquity, Saxo sought to elevate its status within medieval Europe.</p><p>Despite its biases and mythical embellishments, Gesta Danorum remains a crucial source for understanding early Scandinavian history and Norse mythology. It not only preserves pre-Christian traditions that might have otherwise been lost but also provides valuable insights into how medieval historians shaped national identity through storytelling.</p><p>Saxo Grammaticus’ contribution to medieval historiography ensured that Denmark’s past was recorded for future generations, leaving a lasting legacy in both historical and literary traditions. His work continues to be studied today, offering a rich blend of mythology, history, and political ideology that shaped the Danish cultural heritage.</p><figure id="figure-v72ncje8hnm91h4drv"><img id="v72ncje8hnm91h4drv" src="https://cdn.durable.co/getty/2crlJHrGgpPET7XED1KB1ZT7LrE5HXahOPQdbaKAxQr9o8vCjH5MRIssh8Mx4Nmi.jpeg" alt="Rune stone and viking age building" title="Rune stone and viking age building" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/2crlJHrGgpPET7XED1KB1ZT7LrE5HXahOPQdbaKAxQr9o8vCjH5MRIssh8Mx4Nmi.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>

Who Was Saxo Grammaticus?

<h2>Embracing Heathenry: A Journey Through Literature</h2><p>Heathenry often gets dubbed as "the religion with homework"; a statement true enough of ANY religious or spiritual practice. I am going to attempt to compile a reading list that is inspired from many knowledgeable minds, including some of the top books on Heathenry and spirituality that can enhance your practice and broaden your perspective.</p><figure id="figure-8zy9m300xmm8ufpep1"><img id="8zy9m300xmm8ufpep1" src="https://cdn.durable.co/getty/2830h8qajAq4xFV4HR2J39kK5NCh4SakJsMVQcSqo5XIaQyM30NRnIMYv7GOmNot.jpeg" alt="norse mythology" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://cdn.durable.co/getty/2830h8qajAq4xFV4HR2J39kK5NCh4SakJsMVQcSqo5XIaQyM30NRnIMYv7GOmNot.jpeg" data-mce-style="aspect-ratio: 16/9;"></figure><h3>Lore &amp; Mythology:</h3><p>Before diving into advanced practices, it's crucial to establish a solid foundation. One of the most recommended readings by Heathens is <strong>"The Poetic Edda"</strong>, a collection of Old Norse poems that are central to Norse mythology and Heathenry. This text provides insights into the gods, cosmology, and the moral values of ancient Norse culture.</p><p>Another essential read is <strong>"The Prose Edda"</strong> by Snorri Sturluson. This work offers a comprehensive overview of Norse myths and legends, serving as a guide to the symbolic and allegorical aspects of the tradition. Many people will contest that Snorri's Christian bias is leaked in his Prose Edda, so take that as you will.</p><h3>BASIC UNDERSTANDING OF CULTURE:</h3><p>Cultural Anthropology - Kottak Conrad (This is a great book but you can always search on Youtube for an "Intro to Anthropology" course lecture which there are several). Introduction to Cultural Anthropology: is a Youtube lecture found here. <a data-mce-href="https://youtu.be/vt0ykSUHj1E" href="https://youtu.be/vt0ykSUHj1E" target="_blank" rel="noopener">https://youtu.be/vt0ykSUHj1E&nbsp;</a></p><p>Gods and Myths of Northern Europe - Hilda Roderick Ellis Davidson<br></p><figure id="figure-ocg7mzxdbm8ufpep1" class=""><img id="ocg7mzxdbm8ufpep1" src="https://cdn.durable.co/getty/12GBmrbb6KcF8rRstE5tlspxD2xjqWvf5RJSgKNYsIJHkaR1YzU941jS8zJUlrFQ.jpeg" alt="Saxon And Norse Gods" title="Saxon And Norse Gods" class="object-cover bg-gray-100" style="aspect-ratio: 16/9; object-position: 50% 75%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="75%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/12GBmrbb6KcF8rRstE5tlspxD2xjqWvf5RJSgKNYsIJHkaR1YzU941jS8zJUlrFQ.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 75%;"></figure><h3>WORLDVIEW OVERVIEW:<br></h3><p>The Ethical World Conception of the Norse People - AP Fors (Primer for Culture of the Tuetons)<br>We Are Our Deeds - Eric Wodening<br>Culture of the Tuetons - Vilhelm Gronbech</p><p><strong>REFINING WORLDVIEW:</strong><br>The Norse Concept of Luck - BS Sommer<br>Honor in German Literature - George Fenwick Jones<br>The Gift - Marcel Mauss<br>Honour and Shame: Problems in the Comparative Analysis of Moral Systems - Michael Herzfeld<br>The Well and the Tree - Paul C. Bauschatz<br>The Germanization of Early Medieval Christianity - James C. Russell<br>Signals of Belief in Early England - Alexandra Sanmark and Martin Carver</p><figure id="figure-exc8muwqtem8ufpep1" class=""><img id="exc8muwqtem8ufpep1" src="https://cdn.durable.co/getty/9Y904FB6Tl2wrNXA3BASOIcOLdYxRoCa0oxiqbynBmgmnj98lHh9WGJAh33NSAGQ.jpeg" alt="runes" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://cdn.durable.co/getty/9Y904FB6Tl2wrNXA3BASOIcOLdYxRoCa0oxiqbynBmgmnj98lHh9WGJAh33NSAGQ.jpeg" data-mce-style="aspect-ratio: 16/9;"></figure><h3>ON SACREDNESS AND DIVINITY:<br></h3><p>The Sacred and the Profane - Mircea Eliade<br>The Idea of the Holy - Rudolf Otto</p><h3>ON DEATH:</h3><p>The Road to Hel - Hilda Rodrick Ellis Davidson<br>"Feasting the Dead: Food and Drink in Anglo-Saxon Burial Rituals" by Christina Lee</p><h3>ON RITUAL AND SACRED SPACES:</h3><p>The Meadhall - Stephen Pollington<br>Lady With a Mead Cup - Michael J. Enright<br>A Piece of Horse Liver - Jon Hnefill Adalsteinsson<br>Sacrifice - Henri Hubert and Marcel Mauss<br>Indo-European Sacred Space - Roger D. Woodard<br>The Cuisine of Sacrifice Among the Greeks - Marcel Detienne and Jean-Pierre Vernant<br>Ritual Theory, Ritual Practice by Catherine Bell<br>&nbsp;<br>&nbsp;</p><figure id="figure-8d3a4s50rm8xfxeqw" class=""><img id="8d3a4s50rm8xfxeqw" src="https://cdn.durable.co/getty/13iLX231mNNLG0Voy3fFlMn3pFEsTAACdIuSHJChogiG8mf1t47cHWeWN0RZf0uv.jpeg" alt="Churchill's Inukshuk" title="Churchill's Inukshuk" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 45%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="45%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/13iLX231mNNLG0Voy3fFlMn3pFEsTAACdIuSHJChogiG8mf1t47cHWeWN0RZf0uv.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 45%;"></figure><h3>ON THE HEARTH CULT:<br></h3><p>The Tradition of Household Spirits - Claude Lecouteux<br>Demons and Spirits of the Land - Claude Lecouteux</p><h3>RITES OF INITIATION AND COMING OF AGE</h3><p>The One-eyed God: Odin and the (Indo-) Germanic Männerbünde - Kris Kershaw<br>Rites and Symbols of Initiation - Mircea Eliade</p><p><br></p><figure id="figure-m1vwp817hvm8xg0hvw"><img id="m1vwp817hvm8xg0hvw" src="https://cdn.durable.co/getty/1aq1wXKu6c0FaV9qwZWTx0Yvb1OPjv97l4XWQeTkKl7mZogkM0GDFalev4Ip0aC5.jpeg" alt="old books" title="old books" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/1aq1wXKu6c0FaV9qwZWTx0Yvb1OPjv97l4XWQeTkKl7mZogkM0GDFalev4Ip0aC5.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p>Whether you're new to Heathenry or an experienced practitioner, these books offer valuable insights into the spiritual and practical aspects of this rich tradition. By exploring these texts, you can deepen your understanding and enhance your spiritual journey. Happy reading!</p>

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Alþing In America: Do Heathens Need One?

Who Was Saxo Grammaticus?

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