Blog

In Germanic Heathenry, acts of giving to the gods, ancestors, and spirits form the core of religious practice. These acts typically fall into two major categories: Blót and Offerings. While often used interchangeably in modern speech, these two forms of sacred gifting have distinct origins, cultural contexts, and ritual purposes. Understanding their similarities and differences not only deepens our connection to the Old Ways, but also helps us engage more meaningfully with the divine and the unseen world.<h3>What Is Blót?</h3><figure id="figure-v2klbjy32ymbtkxdtu"><img id="v2klbjy32ymbtkxdtu" src="https://media.gettyimages.com/id/1323366668/photo/indian-prepares-the-sloth-to-place-on-the-barbecue.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=pPsJITFrC32nShqiKZxVREewRyBmDk4QGuzuhSSMGMQ=" alt="Indian prepares the sloth to place on the barbecue" title="Indian prepares the sloth to place on the barbecue" 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://media.gettyimages.com/id/1323366668/photo/indian-prepares-the-sloth-to-place-on-the-barbecue.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=pPsJITFrC32nShqiKZxVREewRyBmDk4QGuzuhSSMGMQ=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>The Old Norse word blót is rooted in the Proto-Germanic blōtaną, meaning "to sacrifice, to worship." In its most literal and ancient usage, blót was a ritualized act of sacrifice—typically involving animals—performed to honor the gods. The essence of blót was the reciprocal exchange: give to the gods so they will give in return. We have several historical sources to support this:<ul><li>Tacitus, in his Germania (1st century CE), describes the Germanic tribes as engaging in ritual sacrifices in sacred groves and at tribal sanctuaries. He notes the people’s strong aversion to building temples, indicating a connection to the land and natural spaces.</li><li>Adam of Bremen (11th century) provides a detailed—though often dramatized—account of the grand blóts held at the Temple of Uppsala. He describes mass animal and human sacrifices every nine years, where the blood from offerings was smeared on the temple walls and statues, reinforcing the sacredness of the act.</li><li>Ahmad Ibn Fadlan, in his 10th-century account of the Rus (a Norse-influenced people), describes a form of blót-like ritual where animals (and even humans) are offered to the gods as part of funerary and spiritual practices.</li></ul>From just these few sources, we can deduce that to the pre-christian Germanic peoples, blót involved the sacrificial bloof of animals, and in some cases, humans. We also can come to the understanding that blót was done on fixed times of the year for SURE, and very possibly at times not associated with holy tides.&nbsp;<ul><li>Excerpt from Tacitus “Germania” (117 CE/AD) Translation by Robert Sass from Latin “… they (Germanic tribes) 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. All their decisions, all their agreements, are made in this way: night is seen as ushering in the day…”</li><li>Lex Saxonum Law 21, 782 AD: 21. "If anyone shall have made a vow at springs or trees or groves, or shall have made any offerings after the manner of the Heathen and shall have partaken of a repast in honor of the demons, if he shall be a noble 60 solidi, if a freeman 30, if a litus 15. If, indeed they have not the means of paying at once, they shall be given into the service of the church until the solidi are paid."</li><li>Adam of Bremen, Deeds of the Bishops of Hamburg, 1073 AD. “For the Saxons worshiped those who were not gods. Among them they venerated Mercury (Uuoden/Odin), who they were to venerate on holy days, even with human sacrifice. They did not think it was appropriate to confine their Gods in Roman temples or mold them in any likeness of human form. They consecrated groves and they venerated ancestral spirits there with reverence. They valued with reverence leafy trees and springs. They worshiped also a stock of wood of no small size, set up in the open. In the native language, it was called “Irminsul” (strong pillar) which in Latin means “universal column,” as it sustains everything. The excerpts about the beginning, the customs, and the religious observances of the Saxons (the Slavs and Swedes still observe their Heathen rites) we have taken from the writings of Einhard.”</li></ul><h3>What Are Offerings? </h3><figure id="figure-anf8po4nptmbtl7ei0" class=""><img id="anf8po4nptmbtl7ei0" src="https://media.gettyimages.com/id/1469912042/photo/buddhist-offerings-in-hong-kong.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=mkmEX7NqD9E6mZ2R_IqSnxp-Dkfi78_EB_s1UoCj7rA=" alt="Buddhist offerings in Hong Kong" title="Buddhist offerings in Hong Kong" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 60%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="60%" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1469912042/photo/buddhist-offerings-in-hong-kong.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=mkmEX7NqD9E6mZ2R_IqSnxp-Dkfi78_EB_s1UoCj7rA=" data-mce-style="aspect-ratio: 16/9; object-position: 50% 60%;"></figure>Offerings, while often a component of blót, also stand on their own as a less formal, more personal act of devotion or propitiation. Offerings might include food, drink, handmade crafts, coins, or even time and labor. These are placed at altars, grave mounds, sacred trees, or natural sites.Offerings are deeply rooted in the gift-giving economy—a social and spiritual framework explored in Marcel Mauss’s influential book The Gift. Mauss highlights the concept of do ut des ("I give so that you may give"), which underpins much of Indo-European religious exchange, including Heathen practice.&nbsp;Offerings are frequent, small acts of reciprocity that help build our relationships with not only the gods and spirits, but with our ancestors. I personally draw a distinction between the more communal, ritualized blót and the individual or household nature of offerings. Where blót requires structure, timing, and preparation, offerings can be spontaneous and personal.Modern Heathens often leave offerings at sacred trees, indoors on ancestor altars, or at natural bodies of water. These might include:<ul><li>Mead or ale poured as a libation</li><li>Pieces of bread or fruit left for land spirits</li><li>Handmade runes or carvings given to honor a deity</li></ul>There are key similarities between blot and offerings, in my opinion. For example,<ol><li>Reciprocity: Both practices are rooted in the idea of gift-for-gift—a sacred cycle of mutual respect and obligation.</li><li>Establishing Relationships: Whether formal or informal, both strengthen ties between humans and the divine, spirits, and ancestors.</li><li>Ritual Context: Both are enhanced by ritual context—spoken words, gestures, and timing matter.</li></ol>I also maintain there are key differences to traditional Blót and Offerings:<table border="1" data-mce-style="border-collapse: collapse; width: 100%;" style="width: 100%;"><tbody><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Features</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Blot</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Offerings</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0); border-top-style: solid; border-right-style: solid; border-left-style: solid;" data-mce-style="width: 33.3325%; border-color: #000000; border-style: solid;">Scale</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Often communal or tribal</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Often personal or household</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Formality</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Structured, ritualized, seasonal</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Informal, flexible, spontaneous</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Substance</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Traditionally animal sacrifice &amp; feast</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Food, drink, symbolic gifts / items</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Location</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Sacred Groves</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Altars, Sacred Groves, Hofs</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Frequency</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Less frequent (e.g only during holy tides)</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">More frequent and ongoing</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Social Role</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Often led by a Gothi or Gythia (priest-class)</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Conducted by anyone, often in private</td></tr></tbody></table><h3>Reclaiming Ancestral Practice Today </h3><figure id="figure-heachzwb78mbtlww1t" class=""><img id="heachzwb78mbtlww1t" src="https://media.gettyimages.com/id/1353122585/photo/pagan-temple-on-akhmavaara-rock-with-wooden-idol-image-of-pagan-god-is-carved-from-trunk-tree.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=o3egARJpVepHmYrge8aZD7-oBjDyS2ZekbT0xvE0KaU=" alt="Pagan temple on Akhmavaara rock with wooden idol. Image of pagan god is carved from trunk tree, Karelia, Russia" title="Pagan temple on Akhmavaara rock with wooden idol. Image of pagan god is carved from trunk tree, Karelia, Russia" 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://media.gettyimages.com/id/1353122585/photo/pagan-temple-on-akhmavaara-rock-with-wooden-idol-image-of-pagan-god-is-carved-from-trunk-tree.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=o3egARJpVepHmYrge8aZD7-oBjDyS2ZekbT0xvE0KaU=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>In the modern revival of Heathenry, many groups and individuals are choosing to reinterpret blót without literal animal sacrifice, instead replacing it with symbolic feasting, shared mead, or ritual acts that honor the spirit of the ancient practice. The essence of the rite remains: the building of bonds through sacred giving.Offerings, meanwhile, have become central to many practitioners’ daily and seasonal rhythms. Whether it’s leaving a small bowl of food for the house wight or pouring mead on the earth to thank Thor, offerings help cultivate ongoing spiritual relationships.Both blót and offerings allow modern Heathens to step back into the ancestral cycle of gift and obligation—not as a transactional religion, but as a sacred bond of respect, reciprocity, and reverence. Blót and offerings are not competing practices but complementary ones. Together, they embody the Germanic worldview where the sacred is relational—maintained through giving, honoring, and remembering. Whether you're standing under the stars with a horn raised high or quietly placing bread beneath a tree, each act of giving ties us to our ancestors, our gods, and the world around us. Further Reading &amp; Sources<ul><li>Germania by Tacitus</li><li>History of the Archbishops of Hamburg-Bremen by Adam of Bremen</li><li>Risala by Ahmad Ibn Fadlan</li><li>Marcel Mauss – The Gift</li><li>Robert Sass (Aldsidu.com) – "Blots done for love of the Gods, outside of the Holidays"</li><li>Terry Gunnell – The Origins of Drama in Scandinavia</li><li>H.R. Ellis Davidson – Gods and Myths of Northern Europe</li></ul>

Blót and Offerings: Comparing Sacred Giving in Germanic Heathenry

In the grand tapestry of Nordic history and legend, few names capture the imagination quite like Flóki Vilgerðarson. A daring seafarer, an innovator, and an explorer, Flóki holds a unique place in the Norse saga tradition. But how does the historical figure compare to the enigmatic, eccentric character "Floki" from the History Channel’s "Vikings" series? Let’s dive into the sources, separate fact from fiction, and explore how Flóki has been reimagined for modern audiences.<h3>The Historical Flóki Vilgerðarson </h3><figure id="figure-knhv8rc7h8mbfh3k57"><img id="knhv8rc7h8mbfh3k57" src="https://cdn.durable.co/blocks/39eEGQAi62XuRS9viQsPq3zyE6XwQoeLLArn4LjgJQg3PT7wnr4ehriHIn23H36P.png" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 3/2; object-position: center center;" data-corners="default" data-aspect="3:2" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/39eEGQAi62XuRS9viQsPq3zyE6XwQoeLLArn4LjgJQg3PT7wnr4ehriHIn23H36P.png" data-mce-style="aspect-ratio: 3/2; object-position: center center;"></figure>Flóki Vilgerðarson, also known as Hrafna-Flóki (Raven-Flóki), is a semi-legendary figure from the Icelandic sagas, particularly the Landnámabók (The Book of Settlements) and Íslendingabók (The Book of Icelanders). According to these sources, Flóki was the first Norseman to deliberately sail to and attempt to settle Iceland in the 9th century.What sets Flóki apart in these accounts is his use of ravens to navigate—earning him the nickname Hrafna-Flóki. As the story goes, Flóki released three ravens during his voyage. The first returned to the ship, the second circled and returned, but the third flew off and did not return, leading Flóki to believe land lay in that direction. Following the raven's path, Flóki discovered a land of rugged beauty and harsh conditions.However, Flóki’s expedition to Iceland was not an immediate success. The Landnámabók records that he and his crew endured a brutal winter, ill-prepared for the challenges of survival. When the snows melted, Flóki saw drift ice filling the fjords and named the land Ísland—Iceland. Disillusioned by the hardships, Flóki initially returned to Norway and gave a negative report, but others who followed in his wake found the land to be fertile and promising. Flóki would later return to Iceland, becoming one of its early settlers.Flóki’s story, while recorded in medieval sources, is not without questions. As with many saga figures, the historical accuracy of these accounts is debated. Yet his legacy as a pioneering explorer remains foundational in the Icelandic narrative of discovery.<h3>Floki in the Vikings Series: Trickster, Seer, and Shipwright </h3><figure id="figure-n9ovcd0ljmbfh66yh"><img id="n9ovcd0ljmbfh66yh" src="https://cdn.durable.co/blocks/0Ee5MCd83clbw8fQeeSKsycVgfdVJsEFdolADwPJpOByr0Nnp64lZLfK9be1MDjX.jpg" alt="" title="" 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/blocks/0Ee5MCd83clbw8fQeeSKsycVgfdVJsEFdolADwPJpOByr0Nnp64lZLfK9be1MDjX.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>In the Vikings TV series, Floki is reimagined as a complex, almost mythic figure. Played by Swedish actor Gustaf Skarsgård, Floki is a shipbuilder, a spiritual visionary, and an eccentric trickster—a far cry from the pragmatic explorer of the sagas.This fictional Floki is a master craftsman, building the innovative longships that allow Ragnar Lothbrok and his crew to raid and explore distant lands. He is also portrayed as a deeply religious man, devoted to the gods and often at odds with the Christianizing influences among the Vikings. Floki is whimsical, erratic, and often unsettling—a man who seems to dance on the edge of sanity, perhaps even touched by the divine.The showrunners of Vikings crafted Floki as a symbolic figure, embodying the spirit of the old gods, the fading pagan world, and the deep connection between Norse seafarers and their deities. His spiritual visions, dramatic mood swings, and unpredictable behavior create a character that feels almost shamanic—more of a völva or seiðr practitioner than a historical shipwright.Interestingly, while the real Flóki Vilgerðarson is best known for discovering Iceland, the show’s Floki follows a similar trajectory. In the later seasons, Floki leads an expedition to what is implied to be Iceland, depicted as a promised land for the old gods—a poetic echo of the historical Flóki’s journey.<h3>Flóki’s Enduring Legacy </h3>The character of Flóki—both historical and fictional—embodies the spirit of adventure, risk, and the search for new horizons that defines the Viking Age. In the sagas, Flóki’s story is one of hardship, resilience, and the challenges of forging a new life in an unknown land. In Vikings, Floki becomes a symbol of the old ways, a man torn between faith, madness, and the changing tides of history.Whether as a historical figure who helped chart the course of Norse expansion, or as a mythic, tragic character in modern media, Flóki continues to fascinate and inspire. His story is a reminder of the thin line between fact and legend, and how each generation reshapes the past in its own image.<figure id="figure-y7jaesiqjmbfhacpv"><img id="y7jaesiqjmbfhacpv" src="https://media.gettyimages.com/id/1093891920/photo/vikings-ships-on-the-foggy-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=HTBRAgufIxxhMfuKIUOxVGcBedD7VVOgf34HFXxV6aU=" alt="Vikings ships on the foggy water" title="Vikings ships on the foggy water" 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://media.gettyimages.com/id/1093891920/photo/vikings-ships-on-the-foggy-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=HTBRAgufIxxhMfuKIUOxVGcBedD7VVOgf34HFXxV6aU=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>

Flóki Vilgerðarson: The Man, the Myth, and the TV Legend

It's no secert that many cultures have levereged the use of sacred plant medicines to expand their consciousness and develop a closer connection to the Sacred. The question of whether ancient, pre-Christian Germanic tribes engaged with psilocybin mushrooms (or other psychoactive substances) in shamanic contexts is both intriguing and complex. While direct archaeological evidence remains scarce, a combination of historical records, ethnobotanical studies, and comparative analyses offers insights into the potential use of psychoactive fungi among these cultures.<h3>Fungal Entheogens in Pre-Christian Europe </h3><figure id="figure-9wzp7w1seqmbasfr8v"><img id="9wzp7w1seqmbasfr8v" src="https://media.gettyimages.com/id/2170308144/photo/poisonous-red-fly-agaric-amanita-muscaria-a-hallucinogenic-mushroom-growing-in-the-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=qYlqoINuM36Bf9vFAfll8XBVGrgFdWIpdaJa7tzRCCk=" alt="Poisonous red fly agaric Amanita muscaria, a hallucinogenic mushroom growing in the forest." title="Poisonous red fly agaric Amanita muscaria, a hallucinogenic mushroom growing in the forest." class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: undefined undefined;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/2170308144/photo/poisonous-red-fly-agaric-amanita-muscaria-a-hallucinogenic-mushroom-growing-in-the-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=qYlqoINuM36Bf9vFAfll8XBVGrgFdWIpdaJa7tzRCCk=" data-mce-style="aspect-ratio: 16/9; object-position: undefined undefined;"></figure>Amanita muscaria: The Fly Agaric Connection The Fly Agaric mushroom (Amanita muscaria), recognizable by its red cap with white spots, has a well-documented history of use among various Eurasian shamanic traditions. In particular, the indigenous Sámi people of northern Scandinavia have been associated with its ritualistic use. Shamans would consume the mushroom or drink the urine of reindeer that had ingested it to induce altered states of consciousness, facilitating communication with the spirit world . While the Sámi are distinct from Germanic tribes, their geographical proximity suggests potential cultural exchanges. However, direct evidence linking Amanita muscaria use to Germanic shamanic practices remains elusive.Psilocybin Mushrooms: A Murkier History The use of psilocybin-containing mushrooms in ancient Europe is less clearly documented. Some scholars suggest that certain prehistoric European cultures may have utilized these fungi in ritualistic contexts, but concrete evidence is limited .In his book Psilocybin Mushrooms of the World, mycologist Paul Stamets discusses the historical use of psilocybin mushrooms across various cultures, including potential use in Europe. He notes that while there is ample evidence of psilocybin use in Mesoamerica, European traditions are less well-documented, possibly due to the suppression of such practices during the spread of Christianity.&nbsp;<h3>Comparative Perspectives and Modern Interpretations </h3>Insights from "The Awakening of Human Consciousness"The YouTube video "The Awakening of Human Consciousness" by The Why Files explores the role of psychoactive substances in human spiritual development. It posits that the use of entheogens like psilocybin mushrooms may have played a significant role in the evolution of human consciousness, potentially influencing religious and cultural practices across various societies. While the video does not provide direct evidence of psilocybin use among Germanic tribes, it underscores the broader significance of psychoactive substances in human history.<figure id="figure-ianqz1kio9mbassmvu"><iframe id="ianqz1kio9mbassmvu" src="https://www.youtube.com/embed/LeF3n-1sPJY" class="w-full bg-gray-100 " style="aspect-ratio: 16/9;" allowfullscreen="" data-url="https://youtu.be/LeF3n-1sPJY?si=SLYNyEJrME6VllYU" data-corners="default" data-fullwidth="false" data-mce-src="https://www.youtube.com/embed/LeF3n-1sPJY" data-mce-style="aspect-ratio: 16/9;"></iframe></figure>Sami Shamanism and Spirituality The YouTube video "Sami Shamanism &amp; Spirituality" by Nordic Animism delves into the spiritual practices of the Sámi people, highlighting their use of Amanita muscaria in shamanic rituals. The video emphasizes the importance of these practices in Sámi culture and their potential influence on neighboring traditions. However, it also cautions against overgeneralizing or romanticizing these practices without concrete evidence.<figure id="figure-vsmux8famsmbastpj4"><iframe id="vsmux8famsmbastpj4" src="https://www.youtube.com/embed/DWkDsGX404s" class="w-full bg-gray-100 " style="aspect-ratio: 16/9;" allowfullscreen="" data-url="https://youtu.be/DWkDsGX404s?si=hoTjgPD206kiWv5S" data-corners="default" data-fullwidth="false" data-mce-src="https://www.youtube.com/embed/DWkDsGX404s" data-mce-style="aspect-ratio: 16/9;"></iframe></figure><h3>Reflections from Renowned Mushroom Specialists </h3>Paul Stamets Paul Stamets, a prominent mycologist, has extensively studied the historical and cultural significance of mushrooms. He acknowledges the widespread use of psilocybin mushrooms in various cultures but notes the lack of concrete evidence for their use among ancient European tribes. Stamets suggests that the suppression of indigenous practices during the spread of Christianity may have led to the loss of such knowledge .<figure id="figure-4ftu6s7yqmbat0mst"><img id="4ftu6s7yqmbat0mst" src="https://cdn.durable.co/blocks/30XTcA1vpSEghwXJFgnKjkfp7MQNV2wcfbjWPBQ4FQ2usFBJSizj0AL3lZ9f4m5g.jpg" alt="" title="" 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/blocks/30XTcA1vpSEghwXJFgnKjkfp7MQNV2wcfbjWPBQ4FQ2usFBJSizj0AL3lZ9f4m5g.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>María Sabina María Sabina, a Mazatec curandera from Mexico, played a pivotal role in introducing psilocybin mushrooms to the Western world. Her sacred mushroom ceremonies, known as veladas, were deeply rooted in indigenous spiritual practices. While her experiences are geographically and culturally distinct from those of ancient Germanic tribes, they highlight the profound spiritual significance that psilocybin mushrooms can hold within a cultural context .<figure id="figure-re4juw0lwlmbasvw4n"><img id="re4juw0lwlmbasvw4n" src="https://cdn.durable.co/blocks/16KcMuDWLTWP4vHVyjuObhEnaohgtUk3ekNjWngUlGAh1atAR2ZmftmxtrBgNZl6.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 40% 100%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="40%" data-positiony="100%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/16KcMuDWLTWP4vHVyjuObhEnaohgtUk3ekNjWngUlGAh1atAR2ZmftmxtrBgNZl6.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 40% 100%;"></figure>Alan Watts Philosopher Alan Watts explored the intersection of psychedelics and spirituality, advocating for the responsible use of substances like psilocybin to facilitate mystical experiences. While Watts did not specifically address ancient Germanic practices, his perspectives provide a framework for understanding how psychoactive substances can influence spiritual development .<figure id="figure-u1d4ant15pmbat3f88" class=""><img id="u1d4ant15pmbat3f88" src="https://cdn.durable.co/blocks/35XdOy2LAzYMej6UxICQDgyHVh0pJFJEt2TkSHETU7x3xzDv056QvPyWqap4BQyH.jpg" alt="" title="" 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/blocks/35XdOy2LAzYMej6UxICQDgyHVh0pJFJEt2TkSHETU7x3xzDv056QvPyWqap4BQyH.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>The use of psychoactive substances among pre-Christian Germanic and Norse peoples, particularly during the Viking Age, is a subject of ongoing scholarly exploration. While direct evidence remains limited, archaeological findings and historical accounts suggest that certain plants and fungi with psychoactive properties were known and possibly utilized in ritualistic or shamanic contexts.<h3>Henbane (Hyoscyamus niger) and the Berserker Phenomenon </h3><figure id="figure-4y0pbs2ezsmbat5btx"><img id="4y0pbs2ezsmbat5btx" src="https://media.gettyimages.com/id/1306093928/photo/weapon-wielding-senior-viking-warrior-in-studio-shot.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=Ty8XHpVoS6DeKwlN6CSZXRtKfTJDaCt6RgpBoM5s1ec=" alt="Weapon wielding senior viking warrior in studio shot" title="Weapon wielding senior viking warrior in studio shot" 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://media.gettyimages.com/id/1306093928/photo/weapon-wielding-senior-viking-warrior-in-studio-shot.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=Ty8XHpVoS6DeKwlN6CSZXRtKfTJDaCt6RgpBoM5s1ec=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>One of the most compelling pieces of evidence comes from the discovery of henbane seeds in a Viking grave near Fyrkat, Denmark. Henbane contains scopolamine and hyoscyamine, compounds known to induce hallucinations, delirium, and a sensation of flight. These effects align with descriptions of the berserkers—Norse warriors who entered trance-like, frenzied states during battle. Ethnobotanist Karsten Fatur posits that henbane, rather than the traditionally cited Amanita muscaria mushroom, may have been responsible for inducing the berserker state, given its more consistent association with aggression and rage .<h3>Cannabis in Ritual Contexts </h3> <figure id="figure-cxaxln9iqmbat8i3j"><img id="cxaxln9iqmbat8i3j" src="https://media.gettyimages.com/id/1337554042/photo/shot-of-a-healthy-cannabis-plant.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=sVpDHMGGoKphXPTx-uV1fVtvT9uhOXnzsuCL6SRDKag=" alt="Shot of a healthy cannabis plant" title="Shot of a healthy cannabis plant" 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://media.gettyimages.com/id/1337554042/photo/shot-of-a-healthy-cannabis-plant.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=sVpDHMGGoKphXPTx-uV1fVtvT9uhOXnzsuCL6SRDKag=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Cannabis sativa seeds have been found in several Viking-age sites, including the Oseberg ship burial. While hemp was commonly used for textiles and rope, the presence of seeds in burial contexts suggests potential ritualistic or medicinal applications. In the Oseberg burial, the seeds were found in a small pouch, possibly indicating their use in religious or healing practices.<h3>&nbsp;Seiðr and Shamanic Practices </h3><figure id="figure-n1yq5ct8zcmbataccn"><img id="n1yq5ct8zcmbataccn" src="https://cdn.durable.co/blocks/37yFonk1vHL0m4yAKgrX9Lga2WqK6jsholC1FMLzKvkmKtPUUFOZWqAm6zjvRU0G.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="Image source: https://vikingr.org/magic-symbols/seidr" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/37yFonk1vHL0m4yAKgrX9Lga2WqK6jsholC1FMLzKvkmKtPUUFOZWqAm6zjvRU0G.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"><figcaption class="body-normal text-gray-500 mt-2">Image source: https://vikingr.org/magic-symbols/seidr</figcaption></figure>Seiðr was a form of Norse magic associated with prophecy and altering fate, often practiced by women known as vǫlur. While the exact methods of inducing the trance states required for seiðr are not fully documented, the use of psychoactive substances like henbane or cannabis remains a plausible component, given their known effects and archaeological presence .<h3>So Did The Ancient Germanic Tribes Use Psychoactive Substances To Access The Spirit World?</h3>While the evidence is fragmentary, tantalizing clues suggest that the pre-Christian Germanic peoples may have used mind-altering plants and fungi as part of their spiritual and shamanic practices.&nbsp;Seiðr: The Shamanic Heart of Norse MagicSeiðr (pronounced sayth-er) is a Norse magical practice associated with prophecy, fate-weaving, healing, and cursing. Often performed by women known as völur, Seiðr involved chanting (galdr), rhythmic drumming, dancing, and trance induction. The sagas describe völur seated on high platforms (seiðhjallr), entering altered states to communicate with spirits or glimpse the threads of fate.While the sagas do not explicitly describe the use of psychoactive substances in Seiðr, scholars such as Karsten Fatur have proposed that plants like henbane (Hyoscyamus niger) may have been used to induce trance states. Henbane seeds have been found in Viking graves, such as the Fyrkat burial in Denmark, suggesting ritual significance. Henbane's psychoactive compounds, scopolamine and hyoscyamine, can induce hallucinations, delirium, and sensations of flight—effects that align with the ecstatic states described in Seiðr.Seiðr's connection to shamanism is further supported by comparative studies with Siberian and Sámi shamanic practices, where the use of psychoactive plants to enter the spirit world is well-documented. The völur, like shamans elsewhere, acted as mediators between worlds, weaving wyrd through their words and actions.Soðsago: The Saxon Echo of SeiðrIn Old Saxon culture, the term soðsago (“Soothsayer” or “threadsayer” and pronounced “sooth-say-yo.”) appears in the Heliand, an epic poem retelling the Christian Gospels in a Germanic style. While on the surface, soðsago refers to truthful speech, its roots lie in the Germanic tradition of sacred utterance: soð (truth) + saga (saying, story). This concept points to a tradition of seeresses, wise women, or ritual specialists who spoke truths that shaped reality—echoes of the völur and their Seiðr.Though Christian scribes likely sanitized the Heliand's language, the survival of soðsago suggests that the power of sacred speech—perhaps once enhanced by trance-inducing substances—remained a recognized concept. The link between soðsago and Seiðr hints at a shared Germanic spiritual framework where words, whether sung, chanted, or whispered, carried the power to influence fate.<h3>Conclusion: A Hidden Thread in the Tapestry of Germanic Spirituality</h3>While definitive proof remains elusive, the convergence of archaeological findings, linguistic clues, and comparative anthropology points to a plausible, though largely forgotten, tradition of psychoactive plant use among pre-Christian Germanic peoples. Seiðr, soðsago, and the artifacts left in graves hint at a worldview where altered states of consciousness were a means to access the Sacred, to speak truth into being, and to weave the threads of Wyrd.As modern seekers and scholars revisit these ancient traditions, a deeper understanding of the spiritual technologies of the Germanic tribes—including their potential use of plant medicine—offers a richer, more nuanced picture of their spiritual lives. Whether through the völur's galdr, the Saxon soðsago, or the berserker's fury, the echoes of a psychedelic past still resonate in the myths and memories of our ancestors.<figure id="figure-di5xvqpv22kmbatyf2c"><img id="di5xvqpv22kmbatyf2c" src="https://media.gettyimages.com/id/1053982470/photo/paganist-temple-in-night-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=oFGZ02EpMATAFQbxFuJvp1M_Muusy7Jaow7DhNvPhog=" alt="" title="" 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://media.gettyimages.com/id/1053982470/photo/paganist-temple-in-night-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=oFGZ02EpMATAFQbxFuJvp1M_Muusy7Jaow7DhNvPhog=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Sources &amp; Further Reading:<ul><li>Fatur, Karsten. Ritual Use of Henbane in Viking Age Scandinavia. Journal of Ethnopharmacology, 2019.</li><li>Heliand: The Old Saxon Gospel.</li><li>Nordic Animism, Sami Shamanism &amp; Spirituality (YouTube).</li><li>The Why Files, The Awakening of Human Consciousness (YouTube).</li><li>Stamets, Paul. Mycelium Running: How Mushrooms Can Help Save the World.</li><li>Alan Watts, The Joyous Cosmology: Adventures in the Chemistry of Consciousness.</li><li>Maria Sabina, as referenced in Sacred Mushroom Rituals.</li></ul>

Psilocybin, Henbane, and Seiðr: A Journey into the Mind-Altering Rituals of Ancient Germanic Spirituality

One of the more persistent modern myths about ancient Germanic Heathenry is the idea that our ancestors never knelt or prostrated themselves before their gods. The assumption, often rooted in an understandable reaction against Christian liturgical forms, is that a "free man" in the Heathen worldview would never debase himself before any being—even a god. Yet when we turn to historical sources, a different picture emerges. There is compelling evidence that ancient Germanic peoples did in fact kneel, bow, and even fully prostrate themselves in reverence to divine powers and spiritual forces. This article explores that evidence and seeks to restore a fuller understanding of ancient piety.<h3>Tacitus and the Suebi: Humbling Before the Divine </h3>One of the earliest and most cited sources about Germanic religious practice is the Roman historian Tacitus, writing in the late 1st century CE. In his ethnographic work Germania, Tacitus describes the religious behavior of the Suebi, a large Germanic tribal group. He notes:<blockquote>They consider it unworthy of the grandeur of the celestial beings to confine them within walls or to liken them to any human form; they consecrate groves and woods, and call by the names of gods that hidden presence which they behold only with the eye of reverence. (Germania, 9)</blockquote>While this quote is often cited to emphasize the aniconic nature of early Germanic worship, less attention is paid to the physical posture of reverence implied by Tacitus' choice of words. The Latin phrase venerabundi oculi (reverent or worshipful eyes) implies physical postures of submission or awe, including lowering the body or head in reverence. In Roman contexts, such reverence was often expressed through kneeling or bowing. Tacitus also documents that "Reverence also in other ways is paid to the grove. No one enters it except bound with a chain, as an inferior acknowledging the might of the local divinity. If he chance to fall, it is not lawful for him to be lifted up, or to rise to his feet; he must crawl out along the ground." It is clear from Tacitus’ description that not only did the Germanic tribes accept ritual prostration, it was actually required under certain circumstances specifically as a demonstration of the person’s inferior position to the Deity in question. There is no ambiguity about the expected power dynamic nor the appropriate bodily response here.<figure id="figure-lekjojjltmae5w1bj"><img id="lekjojjltmae5w1bj" src="https://media.gettyimages.com/id/1164836832/photo/ancient-wooden-slavic-pagan-idol-of-god-heathen-temple-in-the-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=ym9Qh2rNe7_kjNUs1uTAcCa-DoXrrksdktZleNh5RDc=" alt="Ancient wooden slavic pagan idol of god. Heathen temple in the forest" title="Ancient wooden slavic pagan idol of god. Heathen temple in the forest" 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://media.gettyimages.com/id/1164836832/photo/ancient-wooden-slavic-pagan-idol-of-god-heathen-temple-in-the-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=ym9Qh2rNe7_kjNUs1uTAcCa-DoXrrksdktZleNh5RDc=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>Ibn Fadlan and the Rus: Full Prostration Before the Idol </h2>Perhaps the most direct account of prostration in a Germanic cultural context comes from Ahmad Ibn Fadlan, a 10th-century Arab envoy who encountered the Rus, a Norse-Germanic people operating along the Volga River. In his travel narrative, he recounts a ritual scene involving a wooden idol:<blockquote>He prostrates himself before the large idol and says, ‘Oh my Lord, I have come from a distant land, bringing so many girls of such-and-such price, and so many sables…’ and he continues to speak until he has listed everything he has brought. Then he says: ‘I have brought this offering,’ and he places it before the idol. Then he says, ‘I wish you to do me the favor of sending me a merchant who has many dinars and dirhams who will buy everything I want and not argue with me.’ (Risala, translated by James E. Montgomery)</blockquote>This is not a metaphorical bowing, but full sujūd—prostration with the body low to the ground, forehead to earth—a form of worship common in Near Eastern religions and clearly visible to Ibn Fadlan as analogous. That the Rus would perform such a posture before a god-image speaks volumes about the reverence and submission appropriate to the divine in their worldview.<figure id="figure-kvzmc5qkqmae5w1bj"><img id="kvzmc5qkqmae5w1bj" src="https://media.gettyimages.com/id/1280698547/photo/woman-praying-to-god-concept.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=X-1GiCS7t0vzRI6XdkddHB3dSC1SIcQyvGBcgk2bKRA=" alt="Woman praying to God concept" title="Woman praying to God concept" 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://media.gettyimages.com/id/1280698547/photo/woman-praying-to-god-concept.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=X-1GiCS7t0vzRI6XdkddHB3dSC1SIcQyvGBcgk2bKRA=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>Archaeological Echoes of Veneration </h2>Archaeology also offers subtle but suggestive evidence of bodily worship practices. The placement of votive offerings in bogs, lakes, and groves—such as weapons bent and thrown into peat bogs or miniature tools buried in ritual deposits—suggests ritual acts that included physical gestures of humility and submission. While the act of depositing these offerings itself does not prove kneeling or prostration, the associated context—especially when combined with evidence from contemporary cultures—strengthens the case for postural reverence.In particular, the Oseberg and Gokstad ship burials in Norway contain traces of ritualized death and offerings to the divine, suggesting a theology in which divine beings are not only honored but also petitioned through both ritual and physical submission.<figure id="figure-5szf96o5zmae5w1bj"><img id="5szf96o5zmae5w1bj" src="https://media.gettyimages.com/id/2212431382/photo/wooden-bow-of-th-sunken-old-boat-called-burcio-or-burchio-in-italian-language-in-the-burci.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=i27zSDC3qTjJbshk81ek_M5nzp8UYaIxgtB7pS_rT0Y=" alt="wooden Bow of th sunken old boat called BURCIO or BURCHIO in italian language in the BURCI CEMETERY a suggestive place in the bend of the river SILE in Northern Italy with wrecks of old sunken boats and trees" title="wooden Bow of th sunken old boat called BURCIO or BURCHIO in italian language in the BURCI CEMETERY a suggestive place in the bend of the river SILE in Northern Italy with wrecks of old sunken boats and trees" 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://media.gettyimages.com/id/2212431382/photo/wooden-bow-of-th-sunken-old-boat-called-burcio-or-burchio-in-italian-language-in-the-burci.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=i27zSDC3qTjJbshk81ek_M5nzp8UYaIxgtB7pS_rT0Y=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>Comparative Indo-European Practice </h2>It is also important to consider the broader Indo-European context. Vedic and Hellenic traditions—close linguistic and cultural cousins to Germanic peoples—both include kneeling, bowing, and prostration before gods as standard acts of worship. The Greeks knelt and kissed the earth in reverence to their gods; the Indo-Aryans performed full pranama before their deities. It would be a remarkable outlier for the Germanic peoples to have entirely lacked such gestures of reverence. <h2>Christian Influence or Continuity? </h2>Some modern Heathens assume that kneeling is purely a Christian import. While Christianity certainly codified and expanded postural piety, it did not invent it. Rather, it absorbed and recontextualized existing Near Eastern and Indo-European practices. The error lies in treating kneeling as a uniquely Christian act, when it is in fact a deeply human one—arising in moments of awe, supplication, and reverence across cultures.<h3>Conclusion: Rethinking Germanic Piety </h3>The idea that historical Heathens never knelt or bowed before their gods is not supported by the evidence. While pride and personal honor were deeply important cultural values, they did not preclude gestures of reverence. Rather, those gestures—kneeling, bowing, and even full prostration—were likely seen as appropriate acts before the divine, as long as they were voluntary and sincere.Recovering this aspect of ancestral practice does not mean we must imitate every motion exactly as described in medieval sources. But it does mean being honest about the past, and recognizing that reverence has always included the body. To kneel before a god is not to surrender your worth, but to honor theirs.<figure id="figure-ayv3bkftk7mafiyvyv"><img id="ayv3bkftk7mafiyvyv" src="https://media.gettyimages.com/id/1143734614/photo/bunch-of-bizarre-people-in-nature.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=FW3iW3NidjLljOAWfnCKxOiRKaGNC6ovqIOU2fWYR5U=" alt="" title="" 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://media.gettyimages.com/id/1143734614/photo/bunch-of-bizarre-people-in-nature.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=FW3iW3NidjLljOAWfnCKxOiRKaGNC6ovqIOU2fWYR5U=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Suggested Sources for Further Reading:Tacitus, Germania (translated by J.B. Rives)Ahmad Ibn Fadlan, Mission to the Volga (translated by James E. Montgomery)H.R. Ellis Davidson, Gods and Myths of Northern EuropeNeil Price, The Viking Way: Magic and Mind in Late Iron Age ScandinaviaStefan Brink and Neil Price (eds.), The Viking World

Bowing to the Divine: Kneeling and Prostration in Historical Germanic Heathenry

An individual Weapon wielding viking warrior in the British highlands

In discussions around morality, particularly in the West, the concept of "sin" often evokes Christian notions of guilt, transgression, and divine punishment. However, within a Germanic Heathen worldview—rooted in the beliefs and practices of pre-Christian Northern Europe—the concept of sin as a metaphysical violation against a universal god does not exist. Instead, ethics were structured around honor, reputation, and reciprocity within one’s Innangard (social circle). Understanding this distinction is key to appreciating how Germanic peoples conceived of right and wrong, and how that continues to shape modern Heathen revival movements.<h3>Sin vs. Scyld: The Weight of Dishonor </h3><figure id="figure-zn0ua3z4jmabhvqzc"><img id="zn0ua3z4jmabhvqzc" src="https://media.gettyimages.com/id/1070357446/photo/portrait-of-a-shaggy-dishevelled-and-furious-witch-with-a-stick-in-his-hands.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=DNDdKFcX5cQmOo0uCYnyqhk_tuV5cYaV6Zu49WI4wGA=" alt="portrait of a shaggy, dishevelled and furious witch with a stick in his hands" title="portrait of a shaggy, dishevelled and furious witch with a stick in his hands" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: undefined undefined;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1070357446/photo/portrait-of-a-shaggy-dishevelled-and-furious-witch-with-a-stick-in-his-hands.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=DNDdKFcX5cQmOo0uCYnyqhk_tuV5cYaV6Zu49WI4wGA=" data-mce-style="aspect-ratio: 16/9; object-position: undefined undefined;"></figure>Eric Wodening, in his seminal work "We Are Our Deeds: The Elder Heathenry, Its Ethic and Thew," provides a thorough exploration of early Germanic ethics. He argues that the closest analogue to the Christian concept of sin is not “evil” or “transgression,” but rather the Old English concept of scyld (pronounced roughly "shield"). While scyld can be translated as "guilt" or "debt," it is important to note that it does not imply metaphysical damnation, but rather a breach of social and familial obligation.<blockquote>To the Heathen mind, scyld was something to be paid off—not something to feel ashamed of forever. It was a social debt, not a spiritual stain. — Eric Wodening, We Are Our Deeds</blockquote>In this worldview, moral failings were not “sins” in the eyes of an omnipotent deity, but actions that brought dishonor, broke oaths, or destabilized the reciprocal relationships upon which society was built. The response to scyld was weregild—a compensatory payment or action to restore balance—not confession and absolution.<h3>Honor as the Supreme Ethical Principle </h3>Honor was not a subjective feeling but an objective measure of one's standing in society. A man was only as good as his word, his loyalty, and his willingness to defend his kin and clan. Breaking one’s word, acting cowardly, or failing to fulfill one’s duties didn’t invoke divine wrath—they invoked social shame, loss of reputation, and often, retribution.The Hávamál—one of the core texts of Norse Heathenry—reinforces this ethic again and again. For example:<blockquote>Cattle die, kinsmen die, you yourself die the same; but the fame of a good man never dies if he wins a good name. (Hávamál, stanza 76)</blockquote>This is the Heathen ethic in a nutshell: deeds matter. Not belief. Not repentance. Your actions echo through your Wyrd—your personal destiny woven with that of your kin and tribe.<h3>Wyrd and Orlæg: Action Shapes Fate </h3>Another crucial layer in understanding the Germanic approach to morality is the intertwined concepts of Wyrd and Orlæg. Wyrd is often mistranslated as “fate,” but it more accurately refers to the unfolding of events based on one's past actions and inherited circumstances. Orlæg is the primal layer of one’s personal fate—established by ancestral deeds and cosmic forces.Within this cosmology, every action adds a thread to the tapestry of Wyrd. Negative actions don’t result in sin, but in consequences that may unfold across generations. Thus, morality is not about obeying rules to avoid hellfire—it’s about maintaining integrity, balance, and legacy.As Wodening notes:<blockquote>The Germanic Heathen ethic was not built on the avoidance of sin, but on the pursuit of right action, in keeping with one’s station, obligations, and ancestors. — Eric Wodening</blockquote><h3>No Universal Moral Code </h3><figure id="figure-pazoi8kecamabi5gjj" class=""><img id="pazoi8kecamabi5gjj" src="https://media.gettyimages.com/id/184764724/photo/viking-warrior-close-up.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=phDsO1rnXnQwcM_7YlF8r7wIRSDiqG57Lv5SgT7_aC0=" alt="Viking Warrior Close Up" title="Viking Warrior Close Up" 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://media.gettyimages.com/id/184764724/photo/viking-warrior-close-up.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=phDsO1rnXnQwcM_7YlF8r7wIRSDiqG57Lv5SgT7_aC0=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Unlike the Abrahamic traditions, Germanic Heathenry had no set of universal commandments. Morality was situational, relational, and contextual. What mattered was how an action affected the tribe, not whether it was “right” in an abstract sense. Killing, for example, was not inherently wrong; killing a kinsman unjustly was a deep breach of frith (peace and trust). The grith (peace) of the hall had to be maintained—but on the battlefield, violence could be honorable.<h3>Friþ&nbsp;and the Innangard/Utangard Divide </h3>Central to Germanic morality was the maintenance of Friþ —a sacred peace among the members of a kin-group or tribe. Acts that violated this peace (such as betrayal, theft from kin, or oath-breaking) were deeply dishonorable and could result in exile. This exile placed one utangard—outside the bounds of lawful society, effectively rendering them as outlaws.Again, this is not “sin” as a violation of divine law—it is a practical, cultural system for maintaining order and survival in harsh environments.<h3>Conclusion: Ethics Without Sin</h3>To a modern Heathen attempting to reconstruct or revive ancestral ways, the absence of sin as a religious concept opens a path to a more responsibility-centered morality. Instead of seeking forgiveness for abstract transgressions, one must act with integrity, courage, and honor, taking full accountability for one's deeds. Wodening’s work helps us understand that the Germanic way is not about avoiding damnation but building Worth (mægen) through living well.<figure id="figure-ilkh8ufdjmabiecyo"><img id="ilkh8ufdjmabiecyo" src="https://cdn.durable.co/covers/162ucMFos4Z12ewoT4Yo0VNor0YbKK9ZJwefcuduqkyXaNqbDAf0UnB5ELs5ZOc1.jpg" alt="" title="" 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/covers/162ucMFos4Z12ewoT4Yo0VNor0YbKK9ZJwefcuduqkyXaNqbDAf0UnB5ELs5ZOc1.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Key Sources:<ul><li>Wodening, Eric. We Are Our Deeds: The Elder Heathenry, Its Ethic and Theirs. Anglo-Saxon Books, 1998.</li><li>The Hávamál. Translated by Carolyne Larrington, Oxford World's Classics.</li><li>Bauschatz, Paul. The Well and the Tree: World and Time in Early Germanic Culture. University of Massachusetts Press, 1982.</li><li>Byock, Jesse. Viking Age Iceland. Penguin Books, 2001.</li></ul>

Sin In Germanic Heathenry: Ancestral Ethics Beyond Guilt

<h2>Let's Get A Few Things Straight</h2>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.<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? </h2>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.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.”[Source: Hutton, Ronald. (1996). The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press.]<figure id="figure-7s2wpi6qe3ma1ax727"><img id="7s2wpi6qe3ma1ax727" src="https://media.gettyimages.com/id/1479507629/photo/pictograph-canyon-de-chelly-stereoscopic-vr.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=ilm8qmSKhQKc7JuvjMWWOU8-tx0UoI0YqtyThxgl-iY=" 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://media.gettyimages.com/id/1479507629/photo/pictograph-canyon-de-chelly-stereoscopic-vr.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=ilm8qmSKhQKc7JuvjMWWOU8-tx0UoI0YqtyThxgl-iY=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>Why the Pagan Confusion? </h2>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.Ronald Hutton, a leading historian on pagan and seasonal traditions, explicitly notes that:<blockquote>“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.” </blockquote>[— Hutton, The Stations of the Sun (1996), p. 180]<h2>Bonfires and Springtime? </h2>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.<h2>Insights from Robert Sass and Aldsidu.com </h2>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:“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.” — Robert Sass, The Origins of Walpurgis NightSass 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.“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).” — Robert Sass, The Origins of Walpurgis Night<h2>A Counterargument By FrithTV</h2>The YouTube channel FrithTV presents a counterargument asserting that Walpurgisnacht is a historically Heathen holiday.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;<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 </h2>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.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.<figure id="figure-8rzkpime0cma3z990z"><img id="8rzkpime0cma3z990z" src="https://media.gettyimages.com/id/1058844150/photo/shaman.jpg?b=1&s=2048x2048&w=0&k=20&c=MrXeRHosmlucnkq7smH3Lg1rxiYPY_z5ZK2XL0g4ZG4=" 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>

Random Heathen Ramblings

Blog

Blót and Offerings: Comparing Sacred Giving in Germanic H...

Flóki Vilgerðarson: The Man, the Myth, and the TV Legend

Psilocybin, Henbane, and Seiðr: A Journey into the Mind-A...

Bowing to the Divine: Kneeling and Prostration in Histori...

Sin In Germanic Heathenry: Ancestral Ethics Beyond Guilt

Walpurgisnacht: A Christian Feast, Not a Heathen Remnant