Blog

<p>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.</p><h3>Tacitus and the Suebi: Humbling Before the Divine<br></h3><p>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:</p><blockquote><p>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)</p></blockquote><p>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 <em><strong>"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."</strong></em></p><p><br>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.</p><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<br></h2><p>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:</p><blockquote><p>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)</p></blockquote><p>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.</p><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<br></h2><p>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.</p><p>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.</p><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<br></h2><p>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.<br></p><h2>Christian Influence or Continuity?<br></h2><p>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.</p><h3>Conclusion: Rethinking Germanic Piety<br></h3><p>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.</p><p>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.</p><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><p>Suggested Sources for Further Reading:</p><p><em><strong>Tacitus, Germania (translated by J.B. Rives)</strong></em></p><p><em><strong>Ahmad Ibn Fadlan, Mission to the Volga (translated by James E. Montgomery)</strong></em></p><p><em><strong>H.R. Ellis Davidson, Gods and Myths of Northern Europe</strong></em></p><p><em><strong>Neil Price, The Viking Way: Magic and Mind in Late Iron Age Scandinavia</strong></em></p><p><em><strong>Stefan Brink and Neil Price (eds.), The Viking World</strong></em></p>

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

An individual Weapon wielding viking warrior in the British highlands

<p>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.</p><h3>Sin vs. Scyld: The Weight of Dishonor<br></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><p>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.</p><blockquote><p>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</p></blockquote><p>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.</p><h3>Honor as the Supreme Ethical Principle<br></h3><p>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.</p><p>The Hávamál—one of the core texts of Norse Heathenry—reinforces this ethic again and again. For example:</p><blockquote><p>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)</p></blockquote><p>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.</p><h3>Wyrd and Orlæg: Action Shapes Fate<br></h3><p>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.</p><p>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.</p><p>As Wodening notes:</p><blockquote><p>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</p></blockquote><h3>No Universal Moral Code<br></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><p>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.</p><h3>Friþ&nbsp;and the Innangard/Utangard Divide<br></h3><p>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.</p><p>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.</p><h3>Conclusion: Ethics Without Sin</h3><p>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.</p><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><p>Key Sources:</p><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><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://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?<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://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>

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://media.gettyimages.com/id/477653017/photo/blue-twilight-landscape-of-jokulsarlon-lagoon-iceland.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=9-q6CUSdLsnybUCopmkJ7om1r9oUASZrMBVNgHPSCSY=" 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://media.gettyimages.com/id/477653017/photo/blue-twilight-landscape-of-jokulsarlon-lagoon-iceland.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=9-q6CUSdLsnybUCopmkJ7om1r9oUASZrMBVNgHPSCSY=" 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://media.gettyimages.com/id/2185769893/photo/mist-rises-off-lake-and-forest-at-sunrise-in-winter.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=aUiM2oiJ-BIqev_RX0Vz302tAXi8sGWCK924hFEYMBg=" 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://media.gettyimages.com/id/2185769893/photo/mist-rises-off-lake-and-forest-at-sunrise-in-winter.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=aUiM2oiJ-BIqev_RX0Vz302tAXi8sGWCK924hFEYMBg=" 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://media.gettyimages.com/id/147312665/photo/the-wall.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=M75WVbcQmjWzrst6HkiT6KyqZUsUg_MTv7Lee3r_pHg=" 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://media.gettyimages.com/id/147312665/photo/the-wall.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=M75WVbcQmjWzrst6HkiT6KyqZUsUg_MTv7Lee3r_pHg=" 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://media.gettyimages.com/id/2183882870/photo/water-spirit.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=6FJ72KctRyzkUoC-KVb6zVgCWXHIfmnAevd0OM95UGo=" alt="norse mythology landscape" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://media.gettyimages.com/id/2183882870/photo/water-spirit.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=6FJ72KctRyzkUoC-KVb6zVgCWXHIfmnAevd0OM95UGo=" 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://media.gettyimages.com/id/1797927298/photo/defocused-background-of-green-tree-and-lake-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=zlFJjXvHzcNKwQkm2Oswo4hhlkQp5XOIxQny38U2IW0=" alt="environmental conservation" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://media.gettyimages.com/id/1797927298/photo/defocused-background-of-green-tree-and-lake-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=zlFJjXvHzcNKwQkm2Oswo4hhlkQp5XOIxQny38U2IW0=" 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://media.gettyimages.com/id/1180376158/photo/an-individual-weapon-wielding-viking-warrior-in-the-british-highlands.jpg?b=1&s=2048x2048&w=0&k=20&c=UwJ9t7J7T8bH84Vxr5mYsgaeehQ6gAOrhLTHg8KC5uE=" 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>

Random Heathen Ramblings

Blog

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

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

Roots and Reverence: The Animistic Heart of Germanic Heat...

Alþing In America: Do Heathens Need One?