Forn Sed

Germanic Neopaganism (also known as Heathenism or HeathenryÁsatrúOdinismForn SiðrVor Siðr, and Theodism) is the modern revival of historical Germanic paganism. Precursor movements appeared in the early 20th century in Germany and Austria. A second wave of revival began in the early 1970s.

Attitude and focus of adherents may vary considerably, from strictly historical polytheistic reconstructionism to syncretist (eclectic), pragmaticpsychologistoccult or mysticist approaches. Germanic Neopagan organizations cover a wide spectrum of belief and ideals.

Forn Siðr

Old Norse Forn SiðrAnglo-Saxon FyrnsiduOld High German Firner situ and its modern Scandinavian (Forn Sed) and modern German (Firne Sitte) analogues, all meaning “old custom“, is used as a term for pre-Christian Germanic culture in general, and for Germanic Neopaganism in particular, mostly by groups in Scandinavia and Germany. Old Norse forn “old” is cognate to Sanskrit purana, English (be)fore and far. Old Norse siðr “custom”, Anglo-Saxon siduseodu “custom”, cognate to Greek ethos, in the sense of “traditional law, way of life, proper behaviour”. In meaning, the term corresponds closely to Sanskrit sanātana dharma, a term coined as a “native” equivalent of Hinduism in Hindu revivalism. In contradistinction toÁsatrúinn forni siðr is actually attested in Old Norse, contrasting with inn nýi siðr “the new custom”, and similarly Heiðinn siðr, contrasting with Kristinn siðr, and í fornum sið “in old (heathen) times”.Forn Siðr is also the name of the largest Danish pagan society, which since 2003 is recognized as a religion by the Danish government, meaning they have the right to conduct weddings, etc.

OdinOdin

Heathenry

Heathen (Old English hæðenOld Norse heiðinn) was coined as a translation of Latin paganus, in the Christian sense of “non-Abrahamic faith”.

In the Sagas, the terms heiðni and kristni (Heathenry and Christianity) are used as polar terms to describe the older and newer faiths. Historically, the term was influenced by the Gothicterm *haiþi, appearing as haiþno in Ulfilas‘ bible for translating gunē Hellēnis, “Greek (i.e. gentile) woman” of Mark 7:26, probably with an original meaning “dwelling on the heath“, but it was also suggested that it was chosen because of its similarity to Greek ethnegentile” or even that it is not related to “heath” at all, but rather a loan from Armenianhethanos, itself loaned from Greek ethnos.

The Miercinga Rice Theod and several other groups, narrow the sense of the word to Germanic Neopaganism in particular, and prefer it over Neopagan as a self-designation.

Some proponents use Heathenry distinctively for strictly polytheistic reconstructionist approaches, as opposed to syncreticoccult or mysticist approaches.While some practitioners use the term Heathenry as an equivalent to Paganism, others use it much more specifically. It is used by those who are re-creating the old religion and world view from the literary and archaeological sources. They describe themselves as “Heathen” in part to distinguish themselves from other pagans whose rituals come from more modern sources.

The term Heathenry is promoted by UK groups such as Heathens For Progress.

 Symbel / Bragafull - Acknowledging ourselves and our acomplishments In Christian thinking “boasting” is seen as something to be avoided, not so in pre Christian Norse culture. Or i should correct myself, boasting in this case is not the empty claims and exagerations we normally associate with the word, but an acknowledging of our own acomplishments AND the help of the Gods and ancestors. In other words a thanksgiving of sorts ,notice that there is no sacrifice in Symbel, since it is not a prayer for something but a thanks for what is allready given. We acknowledge our own part in the acomplishment and thus strenghten ourselves. The Gods are not doing everything for us since they´re not our servants. Gods and men co exist. Thus WE have a place in the equation. At the end of Symbel / Bragafull oaths are often taken, thus further empowering us. These vows are BINDING and taken very seriously. Symbel involved a formulaic ritual which was more solemn and serious than mere drinking or celebration. The primary elements of symbel are drinking ale or mead from a drinking horn, speech making (which often included formulaic boasting and oaths), and gift giving. Eating and feasting were specifically excluded from symbel, and no alcohol was set aside for the gods or other deities in the form of a sacrifice. Accounts of the symbel are preserved in the Anglo-Saxon Beowulf (lines 489-675 and 1491–1500), Dream of the Rood and Judith, Old Saxon Heliand, and the Old NorseLokasenna as well as other Eddic and Saga texts, such as in the Heimskringla account of the funeral ale held by King Sweyn, or in the Fagrskinna. The bragarfull ”promise-cup” or bragafull ”best cup” or “chieftain’s cup” (compare Bragi) was in Norse culture a particular drinking from a cup or drinking horn on ceremonial occasions, often involving the swearing of oaths when the cup or horn was drunk by a chieftain or passed around and drunk by those assembled. The names are sometimes anglicized as bragarful and bragaful respectively. That the name appears in two forms with two meanings makes it difficult to determine the literal meaning. The word bragr ’best, foremost’ is a source for its first element. The form bragafull (but not bragarfull) can also be interpreted as ‘Bragi’s cup’, referring to the Bragi, god of poetry, though no special connection to Bragi appears in any of the sources.  

Norse paganism is the religious traditions of the Germanic tribes living in Nordic countries before and during the Christianization of Northern Europe. Norse paganism is therefore a subset of Germanic paganism, which was practiced in the lands inhabited by the Germanic tribes across most of Northern and Central Europe in the Viking Age. Knowledge of Norse paganism is mostly drawn from the results of archaeological field work, etymology and early written materials.

Some scholars, such as Georges Dumézil, suggest that some structural and thematic elements within the attested Norse religious ideas place Norse paganism within the framework of the pan-Indo-European expression of spiritual ideas as a whole

  Thor (from Old Norse Þórr) is a hammer-wielding god associated with thunder, lightning, storms, oak trees, strength, destruction, fertility, healing, and the protection of mankind. The cognate deity in wider Germanic mythology was known in Old English as Þunor and in Old High German Donar (runic þonar ), from a Common Germanic*Þunraz ”thunder”. Ultimately stemming from Proto-Indo-European religion, Thor is a prominently mentioned god throughout the recorded history of the Germanic peoples, from the Roman occupation of regions of Germania, to the tribal expansions of the Migration Period, to his extreme popularity during the Viking Age, where, in the face of the process of the Christianization of Scandinavia, emblems of his hammer, Mjöllnir, were worn in defiance and Norse pagans personal names containing the name of the god bear witness to his flourishing popularity. After the Christianization of Scandinavia and into the modern period, Thor continued to be acknowledged in rural folklore throughout Germanic regions. Thor is frequently referenced in place names, the day of the week Thursday (“Thor’s day”) bears his name, and names stemming from the pagan period containing his own continue to be used today. In Norse mythology, largely recorded in Iceland from traditional material stemming from Scandinavia, numerous tales and information about Thor is provided. In these sources, Thor bears at least fourteen names, is the husband of the golden-haired goddess Sif, is the lover of the jötunn Járnsaxa, and is described as fierce-eyed, red-haired and red-bearded. With Sif, Thor fathered the goddess (and possible valkyrie) Þrúðr; with Járnsaxa, he fathered Magni; with a mother whose name is not recorded, he fathered Móði, and he is the stepfather of the godUllr. The same sources list Thor as the son of the god Odin and the personified earth, Fjörgyn, and by way of Odin, Thor has numerous brothers. Thor has two servants, Þjálfi and Röskva, rides in a chariot led by two goats, Tanngrisnir and Tanngnjóstr (that he eats and resurrects), and is ascribed three dwellings (Bilskirnir, Þrúðheimr, and Þrúðvangr). Thor wields the mountain-crushing hammer, Mjöllnir, wears the belt Megingjörð and the iron gloves Járngreipr, and owns the staff Gríðarvölr. Thor’s exploits, including his relentless slaughter of his foes and fierce battles with the monstrous serpent Jörmungandr—and their foretold mutual deaths during the events of Ragnarök—are recorded throughout sources for Norse   

Thor (from Old Norse Þórr) is a hammer-wielding god associated

with thunder, lightning, storms, oak trees, strength, destruction, fertility, healing, and the protection of mankind.

 

 

 

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