1430
The Official Telegram Channel of the Norrœna Society www.norroena.org https://the-norroena-society.myspreadshop.com/
NOW SHIPPING!
Rasmus B. Anderson’s classic, Norse Mythology: The Religion of Our Forefathers, unveils the spiritual tapestry of ancient Scandinavia. Journey through sagas of Odin, Thor, Loki, and Freyja as Anderson deciphers the cosmology, rituals, and heroic legends that defined the Norse worldview. Grounded in the Poetic and Prose Edda, this seminal work bridges myth and history, tracing how these tales shaped art, literature, and cultural identity. A cornerstone for myth enthusiasts, Anderson’s erudite yet vivid prose preserves the legacy of a pantheon whose echoes still resonate in Western heritage.
This Hamer edition, published on the vernal equinox in 2025 under the auspices of Hamer, an Irminfolk project, is an unabridged and unaltered reproduction of Norse Mythology first published in 1875.
Available in Paperback or limited edition hardcover (150 copies.)
473 pages
https://futhark.org/product/norse-mythology-the-religion-of-our-forefathers-rasmus-anderson-paperback-or-hardcover/
Our first item for our raffle was hand crafted by a heathen artist. This hand axe is made from a hickory handle and the head is forged from a ball pien hammer head.
Length of axe is 12"
Axe head 3.5"
Weight is 7.4 oz
Given our responses during our latest poll, I will start to post different ways you can perform the rites and rituals. Keep in mind that what we will be going over is considered theological reconstruction - a process that aims to restore religious practices to their founding principles. This involves systematically developing religious beliefs and theories backed by source material to form a practical basis for the reconstruction of the rites.
For blóts we have reconstructed the 9 parts that make it a sacred rite. These are derived from the Hávamál. First I will give the blót structure. Most of which stays the same regardless of what blót you perform. The part that changes is the biðja - the prayer.
Helga: Hallowing the grounds with the sacred need fire.
Biðja: A Prayer to the gods. Here you ask for help/protections from the chaos of the Jötuns.
Signa: perform the hammer sign over the offerings, the altar, and the people.
Blóta: Offering the sacrifices to the gods.
Senda: Sending the sacrifices by burning, hanging, drowning, or libation onto the ground.
Sóa: Cleansing which is a form of atonement, done by sprinkling blood/mead/water.
Spá: Divination by the casting of runes.
Sumbl: Toasting to the gods and kinsmen and oath making.
Loka: Ending the rite.
In later posts we will focus on each specific part to offer guidance on how it can be done.
This is our most recent interview doing a deep-dive into Germanic Cosmology!
This is a sequel and companion interview to the Who are the Gods of Germania returning with author & researcher William P. Reaves and the scholars at The Norrœna Society, Mark Puryear and Kyle Davis.
Sometimes the most profound findings of Theology are found by asking basic questions. Previously we discussed the 'Who' of Germanic Faith and in this interview we discuss the 'Where.'
I want to thank our guests for sharing their research, thoughts and theories. Stay tuned to t.me/Pagan_Revivalism for more shows and interviews going deep into ancient faiths and ways!
Gods Love You!
Chapter 1
0:00:00 - 0:07:38
Introductions and origins of Germanic Cosmology
Chapter 2
0:07:39 - 1:47:35
Elements of Germanic Cosmology
Chapter 3
1:47:36 - 1:55:27
Putting it all Together
Chapter 4
1:55:28 - 2:10:00
Final Statments
Join us on March 25th at 4:00 PM EST for a special live discussion in the Telegram channel Pagan Revivalism. Author and researcher William Reaves, alongside members of The Norroena Society, will dive deep into the ancient heathen cosmology. Together, they'll unravel the fragmented myths and lost wisdom our ancestors left behind-exploring how they truly understood the world, the sacred forces around them, and their place within the great cosmic order. Don't miss this chance to gain insight into one of the most profound and misunderstood aspects of our ancestral tradition.
/channel/Pagan_Revivalism?livestream
I’ve placed an order for several different designs, including a black V-neck long sleeve for women and two options, navy well as black long sleeve versions for men. It’ll be about 10 days before the womens V-necks are ready since shipping takes about a week for them and the order won’t be placed until Monday. The men's shirt should be ready next week.
The design features the sacred runic formula "ALU". Yggdrasil is printed on the front, while the back showcases an image of Odin, Thor, and Freyr seated at Urd’s Well, with an Irminsul and a sunwheel included in the scene.
For any gathering you want to present a captivating aesthetic, creating an atmosphere reflective of our ancestral traditions. The procession pathway will be lined with hand-crafted banners, each bearing a distinct rune from the Elder Futhark. These rune flags will serve as symbolic markers of our heritage. As dusk falls, torches placed along the route will illuminate the banners, casting a warm, flickering light to guide participants forward. Together, the runic imagery and firelight are intended to evoke the solemn beauty of our forebears' rites as we prepare to enter the sacred space.
Читать полностью…
What makes Viktor Rydberg's interpretation of Germanic mythology unique is twofold:
1) Using passages from the Eddic poems, Rydberg shows that the genuine heathen conception of the cosmos places Yggdrasill's three roots in the underworld, and its branches in the heavens. The underworld consists of a warm green land called Hel in the south, and a cold dismal realm called Niflhel in the north. The Bifröst bridge connects the underworld with Asgard, passing outside of the rim of the Midgard plane, as in the map above.
2. He demonstrates that the events spoken of in the Icelandic mythological poems are linked together in an epic chain of events arranged in chronological order from the creation of the world through to Ragnarok. The mythology is in effect, a history of the gods and their interactions with man. This ancient epic originated in Proto Indo-European times and afterwards developed independently in the Germanic region until the conversion to Christianity.
http://www.germanicmythology.com/viktor_rydberg/main.html
/channel/+c4cJNG5sgSlkMWUx
To join the Odin's wife channel click the link.
Odin’s wife Frigg is the oldest continually known Germanic goddess. Her name appears in the Anglo-Saxon transliteration of the Roman names of the days of the week. The modern designation of the sixth day, Friday, which corresponds to the Latin dies Veneris, Venus’ Day, is named after her from the Anglo-Saxon Fricg (Frycg), Old Norse Frigg, Old Saxon Frî, Old High German Frîja. That Frigg is identified with Venus, the Roman Goddess of Love, is fitting considering her name is thought to derive from a proto-Germanic word, *friyo, from the Indo-European root *priya, “dear, beloved.”
Frigg is widely recorded as Odin’s wife in sources dating from 750 AD onward. She and Odin have been directly linked since their first appearance together in the anonymous Origo Gentis Langobardorum (The Origin and History of the Lombards). There Odin and Frigg appear as Godan and Frea, engaged in a dispute over whom to show favor, the Winnilies, Frea’s favorites, or the Vandals, Godan’s choice:
“Ambri and Assi, that is the leaders of the Vandals, asked Godan to give them victory over the Winnilies. Godan answered, say thus, ‘I shall give victory to those whom I first see at sunrise.’ At that time Gambara, with her two sons, that is Ybor and Agjo, who were chieftains over the Winnilies, asked Frea, to be propitious to the Winnilies. Then Frea gave advice that the Winniles should come at sunrise, and that their women should also come with their husbands with their hair let down around their face like beards. When it became light as the sun was rising, Frea, the wife of Godan, turned the bed where her husband was lying, putting his face toward the east, and woke him up. And looking at them, he saw the Winnilies and their women having their hair let down around their faces; and he said: ‘Who are these long-bearded ones?’ And Frea said to Godan, ‘Since you have given them a name, give them also the victory.’ And he gave them the victory, so that they should defend themselves according to this plan and gain victory. Since that time the Winnilies were called the Longobards.”
Odin granted them the victory, but in practical terms, they won because their women fought alongside them. We can infer this from the text. Paul the Deacon states, "they should defend themselves according to this plan and gain victory." Tacitus explains why this strategy was necessary. Being few in number, they needed warriors, and so tasked their women to assist at Frigg's behest, and with Odin's blessing. Thus the Lombards were bold in battle. The Lombards or Longobards (“Long-beards”) are the same tribe that Tacitus knew as the Longobardi. Among the tribes listed by Tacitus as devotees of the earth-goddess Nerthus in Germania, chapter 40, the Longobardi play a prominent role. Of them, he says:
“The Langobardi are distinguished by being few in number. Surrounded by many mighty peoples they have protected themselves not by submissiveness, but by battle and boldness. Next to them come the Reudigni, Aviones, Anglii, Varini, Eudoses, Suarines and Huitones protected by rivers and forests. There is nothing especially noteworthy about these states individually, but they are distinguished by a common worship of Nerthus, that is, Mother Earth, and believe she intervenes in human affairs and rides through their peoples.”
Preparing for Ritual: Setting Expectations for a Meaningful Experience
One of the best ways to ensure that everyone is aligned and engaged during a ritual is to provide an outline beforehand. This allows participants to understand the structure, their role, and the overall flow of the ceremony. By setting clear expectations, everyone can fully immerse themselves in the experience without confusion or hesitation.
Before we begin, I’ll be sharing the ritual outline so everyone knows what to expect. Take a moment to review it and feel free to ask any questions.
During Sumarmál, we will place three skurð-goð (carved idols) upon a stalli (pillar) positioned at the northern part of our vé. During the rite, we will perform the reconstructed Smyrja ritual in honor of Odin. Each god—Odin, Thor, and Freyr—is mentioned upon a stalli, following the tradition described in Adam of Bremen’s account:
"In this temple, entirely decked out in gold, the people worship the statues of three gods in such wise that the mightiest of them, Thor,* occupies a throne in the middle of the chamber; Wotan and Frikko have places on either side. The significance of these gods is as follows: Thor, they say, presides over the air, which governs the thunder and lightning, the winds and rains, fair weather and crops. The other, Wotan-that is, the Furious- carries on war and imparts to man strength against his enemies. The third is Frikko, who bestows peace and pleasure on mortals. His likeness, too, they fashion with an immense phallus."
Deonildo Pereira Brito did an amazing job with this custom piece of Odin sacrificing his eye at Mimirs well.
"XV. Then said Gangleri: "Where is the chief abode or holy place of the gods?" Hárr answered: 'That is at the Ash of Yggdrasill; there the gods must give judgment everyday." Then Gangleri asked: "What is to be said concerning that place?" Then said Jafnhárr: "The Ash is greatest of all trees and best: its limbs spread out over all the world and stand above heaven. Three roots of the tree uphold it and stand exceeding broad: one is among the Æsir; another among the Rime-Giants, in that place where aforetime was the Yawning Void; the third stands over Niflheim, and under that root is Hvergelmir, and Nídhöggr gnaws the root from below. But under that root which turns toward the Rime-Giants is Mímir's Well, wherein wisdom and understanding are stored; and he is called Mímir, who keeps the well. He is full of ancient lore, since he drinks of the well from the Gjallar-Horn. Thither came Allfather and craved one drink of the well; but he got it not until he had laid his eye in pledge. So says Völuspá:"
Gylfaginning, Prose Edda by Snorri Sturluson
One sat out
when the old one came,
Yggjungr of the Æsir,
and looked into her eyes.
“What would you ask me?
Why do you try me?
I know all, Óðinn,
where you hid your eye,
in the well of
glorious Mímir.
Mímir drinks the mead
each morning
from Valfǫðr’s pledge.
Would you know yet more, or what?”
Völuspá 28 - Translation by Keith Osgood.
Our next donation for our raffle is a hand-carved replica of the famous Lejre statue!
Crafted with care and precision by the incredibly talented Hix Hacks—a name you might recognize from the hit show Forged in Fire—this piece is a tribute to one of the most iconic archaeological finds from ancient Denmark.
Statue is 2" tall
Weighs 0.8 oz
https://www.hixhacks.com/
/channel/hixhacksblades
NEW EPISODE — The Bog — Praxis w/ Pagan Cyberpunk
https://hearthfireradio.com/watch?v=ekCjaZZp
Dave interviews Starkadr AKA Pagan Cyberpunk, focusing on practical questions of what we should do to revive ancestral faith and an ancestral worldview. Starkadr gives us some very useful advice in how to actually begin implementing heathenry in our lives.
According to John McKinnell, when we look for genuine heathen voices, there are three or perhaps four principle sources:
a) Mythological eddic poems
b) Skaldic verse
c) Viking Age Picture stones
d) Contemporary Christian views of Norse heathenism
Dating the material is problematic. While some of the eddic poems and skaldic verses may have been composed after the conversion of Iceland, in particular those poems preserved only in late paper manuscripts and skaldic verses incorporated into later sagas, there is little debate that on the whole, the bulk of eddic and skaldic poetry contain authentic heathen material. If the physical texts of the eddic poems can only be dated to the thirteenth century, that is not to say that the poems themselves did not originate much earlier. Eddic poetry bears all the hallmarks of oral-traditional verse, including alliteration, repetition and formulaic construction, with direct analogs in both Old English and Old High German poetry. Evidence indicates that the eddic songs are the last vestiges of the ancient oral histories of the Germanic people which Tacitus, writing in the first century AD, says “form the only record of their past,”(Germania 2), and which the Gothic historian Jordanes, writing in the sixth century, confirms, stating that “in the earliest times, they sang of the deeds of their ancestors,” (Getica, ch. 5).”
AI giving us some truth. I asked if AI considers us (the Norroena Society) folkish or inclusive and it's response was spot on. It even used folkish correctly in all regards to the term.
The Norroena Society identifies as a folkish group. Their focus is on the ancestral traditions, history, and religion of the Germanic peoples. They promote what they call "ancestral faith" or "tribal heathenry," emphasizing cultural and ethnic ties to the Germanic folk. Their approach is not universalist or inclusive in the sense of modern multiculturalism; instead, they advocate that Germanic traditions were created by and for the Germanic peoples, and that ancestry matters in the practice and preservation of these traditions.
They are often critical of universalist or eclectic forms of Heathenry, which they view as historically inaccurate and disconnected from the original tribal foundations of the religion. Their research and publications reflect a commitment to reconstructing and practicing the ancestral ways of the Northern European peoples based on history, archaeology, and lore.
If you're looking for a group that blends modern inclusivity with Heathen practice, the Norroena Society is not that group. They explicitly promote a folkish worldview rooted in ancestral and ethnic identity.
What Is FAFP?
What Is FAFP?
From Across the Fire Pit (FAFP) is a joint creative venture between writer and poet Edward England, and the Order of the Sacred Mannerbunde.
The purpose of the project is to share poetry, specifically made by England and members of the OSM, in both written and spoken format.
It is the belief of England that something is missed when poetry is simply read off the page, and in order to truly experience the depth of the furor poeticus, poetry must be spoken and heard.
A presence approaches from across the fire pit…
Substack: https://acrossthefirepit.substack.com
Truth be told, Eddic studies are not really that old, dating only back to the last decade of the 18th century, and for the entirety of that time, Snorri’s Edda has been used as the primary source to understand and interpret the old heathen Eddic and skaldic poems, despite Snorri Sturluson’s open advocacy for Christianity and adoption of the Roman Catholic worldview and history, to explain the old heathen gods and their history.
Читать полностью…
For reference, a Timeline of THE MODERN ERA of EDDIC SCHOLARSHIP BEGINNING IN 1643 WITH THE DISCOVERY OF THE CODEX REGIUS or KING's BOOK manuscript of the Poetic Edda, including foriegn language editions of the Poetic and Prose Eddas can be found here: https://germanicmythology.com/works/eddiccollections.html
Читать полностью…
https://youtu.be/maDWxQ5tGjk?si=4xmjNUv8kKkSrTng
Читать полностью…
INTO THE LABYRINTH
As is well known, the 19th century Swedish researcher and author, Viktor Rydberg devoted a great deal of his effort to mythological research and writings during the 1880s. First were the journal articles with which he began his literary pursuit in this subject, namely Sibyllinerna och Völuspá [“The Sibylline Oracles and Völuspá”], written in response to an article by the Norwegian professor of theology, later Bishop, A.C. Bang; and then Astrologien och Merlin [“Astrology and Merlin”], Rydberg’s response to Sophus Bugge, who initially took Bang's side in the debate. Both of these articles were published in the Nordisk Tidskrift [Nordic Journal], 1881.This sparked intense research into the contents of the eddic poem Völuspá, and the recognition of a chronological order, that caused him to broaden his research to include other eddic poems. As he research developed, he began to reconstruct a timeline of mythic events, inherent in the old eddic and skaldic poems. Initiallly he planned to write a critical commentary on Voluspa, which soon grew into a book, the first chapter of which would be the epic retold in a narrative format, followed by chapters explaining how he arrived at his conclusions.
In 1884, pressured to publish, Rydberg submitted two large essays to the Ny Svensk Tidskrift [New Swedish Journal] under the title Segersvärdet, Åfventyr ur Germanfolkens Mytologiska Epos [The Victory-sword, Adventure from the German People’s Mythologic Epic]. These were later published in book form in Danish translation in 1885 under the title Sejrssværdet, Æventyr fra Gotherfolkens mythologiske Epos [The Victory-sword, An Overview of the Gothic Peoples’ Mythologic Epic], supplemented by a third dissertation Til Bevisførelsen [Toward the Evidence], which contained Rydberg's evidence for two of the most important points in his conception of the epic context of the myths. In the preface to the Danish translation, Rydberg explained that the evidence would be presented in its entirety in a larger forthcoming work.
This became his magnum opus, Undersökningar i Germanisk Mythologi [Investigations into Germanic Mythology], two large volumes published in 1886 and 1889, the first of which was translated into English by Rasmus B. Anderson. A proposed German translation by Phillip B. Schweitzer came to nothing due to the translator's sudden death and a French translation that was planned by a group of scholars in Lund in 1891 was never completely realized.
In addition, Rydberg published a popular account of his mythological epic in 1887 titled Our Fathers’ Godsaga [Fädernas gudasaga] and an essay “The Heroic Saga on the Rök-stone” [Om Hjältesagan å Rökstenen], which Rydberg read upon his entry into the Royal Academy of Science, History and Antiquities in December 1891, which was subsequently published in the Academy's Handlingar [Proceedings], Vol. 31, no. 11, Stockholm 1893.
For those interested author and researcher William Reaves has started a telegram channel to discuss mythology and heathen related topics!
Читать полностью…
Posters are in: 24"x36"
https://theheadshoprc.com/collections/norse-mythology
These statues were made by:
https://www.etsy.com/shop/ExclusiveWoodenCraft
Thank you to all who have donated so far!
#Germanic_Law, #history, #lore,#Æfinlǫgr
~ Historic law: the Oath ring -
A ring weighing two ounces or more should lie on the stalli in every chief Hof, and this ring should every Goði have upon his arm at every law-Þing at which he should be at the head of affairs, having first reddened it in the blood of a neat (cow) which he had sacrificed himself there. Every man who was there to transact any business, as by law provided by the court, should first take an oath upon that ring and name for the purpose two or more witnesses and repeat the following words:
“I call to witness in evidence” he was to say, “that I take oath upon the ring, a lawful one, so help me Freyr and Njǫrðr and the Almighty Ás, to this and that I shall in this case prosecute or defend or bear witness or give award or pronounce judgment according to what I know to be most right and most true and most lawful, and that I will deal lawfully with all such matters in law as I have to deal with while I am at this Þing.”(1)
If a man swears a false oath on the ring, he pays to the king his wergeld and he redeems his hand with another wergeld; each one of his oath-helpers pays his wergeld.(2) He who does this is an oath-breaker, a váravargr, and he must atone.
Landnamabók part 4, chapter 7
Gutalag Title X, changed to fit the Sedian model
https://norroena.org/historic-law-the-oath-ring/
On 3/25/25, Pagan Revivalism will have the returning scholars from the Norrœna Society, as well as the returning guest, scholar, author William P. Reaves discussing the Cosmology of Germanic Faith.
We will discuss:
• The primordial origins of Germanic cosmology
• The origins and functions of Norns and the web of Wyrd
• A most detailed breakdown of Yggdrasil and the nine realms
• Analyzing and critiquing the theories surrounding Germanic cosmology
• And much more!
We will also have a question and answer segment afterwards from you the audience!
This is a live show you do not want to miss, only here on Pagan Revivalism channel on Telegram.
As we grow in faith, these high-level discussions are a must for understanding the depth of ancestral faith. Save the date, 03/25/25 and can't wait to see you all there!
Gods love you