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The Official Telegram Channel of the Norrœna Society www.norroena.org https://the-norroena-society.myspreadshop.com/
"At the beginning of my investigations into Germanic mythology, I did not assume an epic connection between the myths, although Völuspá already refers to one. It was the slow progressing observation that individual fragments of the god- and hero-sagas, which had come down to us in a broken and scattered state, fit into one another at their broken edges, that urged me to collect and compare all the remaining fragments, and it was their own nature, not any presupposition on my part, that gradually cultivated the form in which they appear here as a reunited whole upon which generations have worked from the Proto-Indo-European era up until Germanic heathendom’s latter times. As unpleasant now as this discovery of a continuous epic connection between the myths must be for the nature-etymological school, which holds the isolated state of the myths as its presupposition and which thus far has been predominate in the field of mythology, and as natural as I find it that this school’s adherents cannot suddenly abandon their way of thinking; I am as equally convinced that results acquired through unconditional methodic research will increasingly win the recognition they deserve."
Viktor Rydberg 1889
An interesting depiction of Yggdrassil and the nine worlds, I recently found online at https://www.beingawakened.com/wp-content/uploads/2023/08/representation-of-the-nine-realms-in-norse-mythology-1024x712.png (Artist Unidentified).
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At this year’s Sumarmál, we witnessed something that many would call a sign from the gods.
As anyone in South Dakota knows, spring weather can be unpredictable—sunshine one moment, rain or snow the next. Friday began cold and wet, but we were undeterred. We gathered under a pavilion, lit a fire outside, and held a sumbl. As we introduced ourselves and spoke of our family lines, we saw bonds forming. Hails were given to our ancestors and to one another. That evening closed with a sense of anticipation for what the next day would bring.
Saturday morning remained cold and overcast. The sun refused to break through, and with all our games and the blót planned outdoors, concern began to set in.
Around noon, one of our men rallied others to begin grappling matches, keeping spirits high. Meanwhile, our team of chefs worked diligently to prepare the sacred stew. Then we decided to add the 9 sacred herbs and offering a prayer to the gods.
As we blessed the stew and read aloud from our lore, something changed. The sun emerged. The wind calmed. Warmth returned. What followed was nothing short of perfect weather—just in time for our games and the ritual to begin.
As evening approached, we lit our sacred fire, and our sunwheel, leading the procession to our vé. The fires glowed, the wind remained still, and the moon and stars shined.
At the vé, we performed the Smyrja—anointing the statue of Odin with ghee and the nine sacred herbs. We then held Sigrblót, calling on Odin for victory and blessings for our folk. As we made our offerings, we watched the fire for signs and omens.
Once the ritual concluded and the vé was respectfully broken down, the wind picked up again—as if holding off just long enough for us to complete our work.
That night we returned to the pavilion for more sumbl, handed out trophies to our contest winners, and ended Sumarmál under the stars, grappling and raising our voices in hails to the gods, ancestors, and folk.
It was a beautiful sight to witness—and an even greater blessing to be a part of. Thank you all for the opportunity to be among the folk and our gods. They look upon us with pride as we reforge our ancestral traditions together.
- Kyle Davis
Two of my favorite moments from our Sumarmál gathering.
The first shows a young child after completing our “god hunt,” where we sent the kids out to find hidden statues of the gods. Each one went home with an idol of their own—a gift to connect them with the stories of our people.
The second captures a determined 3-year-old crushing the hammer toss—proving you’re never too young to show your strength!
Before every game, we shared a tale from the lore that tied directly into the activity. Our goal was simple: educate, inspire, and create lasting memories. We want each child (and adult) to walk away with something meaningful—something that brings them closer to our shared heritage.
NEW EPISODE — The Bog — Aefinlogar w/ Mark Puryear
https://hearthfireradio.com/watch?v=dwurRpok
The Norroena Society produced one of the first truly academic level works on heathen religion with their book Aefinrunar, which reconstructs the ritual praxis of the Norse in detail. Now they have produced a new book Aefinlogar, which does the same for Norse law. Mark Puryear of the Norroena Society joins the Boglords for a discussion of Germanic law.
Looking to help us spread the word about Sedian belief? Wanting to grow your local community? We have now compiled a basic primer for one to begin their journey into this religion! The Sedian Handbook is here! Only about 40 pages and costing $5.50, this one is a tool for us to get the word out! Get your copy today!
https://a.co/d/8jb1veh
Pagan Revivalism presents:
Germanic Law
This will be another Revivalist interview with the famous devout heathen, accomplished author and Director of the Norrœna Society, Mark Puryear!
We will be discussing the Law-Codes of pre-christian Pagan Germania, which he outlines in his most recent book, 'Æfinlọgr.'
This is a show you don't want to miss, as we unravel the theology, origins, implications and modern applications of the ancestral ways!
The interview will take place, Freyja's Day, 04/25/25, 7pm Eastern Standard Time. After the interview, if we have time, there may be a short Q&A with Mr. Puryear about his book about Germanic Law
Here's the link, and we can't wait to see you here at t.me/Pagan_Revivalism where we bring you the best interviews and deep-dives about ancient faiths and ways!
/channel/Pagan_Revivalism?livestream
We received two more statues to add to our scavenger hunt for the kids! These were hand carved by the very talented Wessex Woodcrafts. I would like to say thank you to him for taking the job on short notice, doing a great job (very detailed), and ensuring it arrived in time for Sumarmál 2025 in the Hills!
On the left is Baldr, son of Odin and Frigg.
To his right is his mother Frigg - the mother of the gods.
The kids are going to love leaving with statues of the gods.
Make sure you check him out and support his work here:
/channel/wessex_woodcrafts
This year's Blaand is done!
I made it a little dryer than my other two attempts. But I think this will be received very well. It's balanced nicely, smells good, and not too strong with cinnamon. The gold always gives it a nice touch!
Our Grand Prize for Sumarmál 2025:
A Handcrafted Lyre!
We are honored to announce a truly special addition to our raffle—an authentic, handcrafted lyre has been donated for the event!
This stunning stringed instrument was built in Alaska using spruce, pine, and black walnut woods. Each piece is custom made and reflects the deep cultural significance of the lyre in early Germanic tradition—an instrument once used by skalds for storytelling, ritual, and honoring the gods.
Lyres like this typically sell for $500–$1000, and the talented craftsman behind this donation will also have one available for purchase during the vendor fair.
This is more than just an instrument—it’s a piece of our shared heritage. Don’t miss your chance to win it!
Our next items for our raffle comes to us from the craftsman at Boarlord LLC.
As a heathen craftsman, Boarlord LLC focuses his energy on providing quality leather of all kinds while aiming to keep the traditional practices alive. He has generously donated a $100 gift card and a pouch called a Pungr. Check out his page here and help support folk economy for your next purchase!
/channel/Boarlord_LLC - telegram
https://www.facebook.com/share/1Bkp9ckeFr/ - Facebook
https://www.boarlordllc.com/ - website
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.
We’re not our ancestors, so who cares?
Some make the argument that our ancestors had their way of doing things, but we’re not them and never will be. That thousands of years have passed and things change.
That’s partly true, as time does changes this world and each generation must live in its own age on our own way, but Heathenry in its very core is an ancestral religion first and foremost. It our traditions that make us strong. Let’s ask ourselves the question: what’s stronger, following a tradition that stretches back thousands of years because our literal Heathen ancestors believed in it? Or following a tradition that that we just started because we like it?
Honoring the past doesn’t mean pretending to be our ancestors - it means carrying forward what they left for us. It means reforging the very chain that connects us to both our ancestors and our very religion itself. We are not here to be them, nor should we, but there is no better or stronger way to remember them then to act in their name through the tradition.
Heathenry isn’t a path of self-made symbols and private reinvention. It’s a folkway and a folkway means thinking in terms of we, not just me. We have attested symbols and enough evidence to reconstruct what was real, so reinvention isn’t needed to the degree many may want. Now, make no mistake, reinvention can be done; provided it doesn’t contradict, denigrate, or replace that which is real within the faith.
When Sedish folk wear red and our Priest wear white, it’s not about copying outfits from a thousand years ago, but continuing as a living thread on the tapestry woven by the fate, the gods, and our ancestors. We’re not locking ourselves in the past, but showing our folk, most importantly the gods and ancestors, that we know that we belong to something bigger than ourselves. That we are a part of them and while we do live in the 21st century and are creating new traditions, it’s never at the expense of our foundation.
When the Gods gave life to Askr and Embla, they didn’t just breathe into them - they clothed them. The gods marked them with purpose. In our lore, everything matters. Our attire becomes sacred garments that reflect our roles and position. The ancestors weren’t about self-expression, but shared collective identity. Tribal variances were real, for sure, but they practiced the same foundational religion and today, with the rot of division destroying our folk, it’s more important than ever to come together and show unity. This is not to say that we cannot have tribal variation, as we certainly should, but Heathenry can only become strong on an international level when we stop succumbing to the divide & conquer tactics and rid ourselves of the “me”, embrace the “we” and stand up on a solid foundation.
We can make new traditions—that’s natural and even good. But we do it by building on the old ways, not by throwing them aside. Our roots matter. Real strength comes from honoring what came before while shaping what comes next. Anything else is hollow. Change is healthy when it grows from the root, but unhealthy in the long-term when it replaces the root.
To dress as a folk, in colors drawn from the lore, is to say: “We haven’t forgotten” and in a time when modern religion is all about personal feeling and preference, that kind of rootedness matters more than ever.
We are not our ancestors, but we are their children and folkmindedness means remembering that this path isn’t ours to rewrite, but ours to carry forward; not as reenactment, not as costume, not even as a serious intentioned attempt if rooted in “because like it”, but as a living tradition, rooted in who we are together.
We are a folk, children of our ancestors, and children of our gods.
Why wouldn’t you want to carry on their traditions?
thefrithstead.com
Do the Gods Really Care What We Wear?
The sources indicate that the folk wore red during blót and the goðar wore white. Responding to the research and assertions founded upon theological reconstruction, some argue that they don’t believe that our gods will withhold favor if we wear the wrong color because it’s our sincerity, which matters most. This, in and of itself isn’t wrong, but there’s a greater point to be had. Now, I’d like to add that in showing what the sources say and creating an aesthetic for us today based upon the tradition of our ancestors isn’t judging or laying down the law on what a person should or shouldn’t do, and to think that it’s saying that the gods will withhold favor if we wear the wrong color for blót is a mighty assumptive leap.
While it’s true that our clothing doesn’t earn divine favor, it does show our level of seriousness. It tells the Gods (and one another) who’s gathered, who’s leading, and that this moment is set apart as something important and holy. In an age when leadership is often claimed without a solid theological position, clear ritual distinctions matter more than ever. The two-colored approach is especially important in this age when individuals often take on the title of Goði based on charisma or ability to speak, rather than depth of training. A Goði is someone grounded in lore, ritual, law, and the care of the folk, so distinguishing that role through dress is about honoring and revering the position.
The red and white system isn’t about control or rigidity, but about clarity, reverence, tradition, and authenticity. When one see the folk in red, it connects us together as a folk. As Heathenry is an ancestral religion of tradition and continuity, it only makes sense to honor that chain of connectivity in wearing what they wore; not anachronistically, but as a living tradition rooted in our heritage.
Today, many view religion as an internal matter, being solely about personal belief and intent. In this modernist worldview, it’s easy to assume the Gods care more about our sincerity than any outward form, but here’s the issue: our ancestors didn’t treat the sacred as individualized expression. Germanic religion wasn’t built on personal beliefs or feelings, but on tradition and order through ancestral continuance.
Now, while we do try to impress the Gods to earn their favor, we are also attempting to show them that we understand our place in our religion of order and structure.
Sources and ancestral tradition - either they matter or they don’t. And if they don’t, what exactly does matter?
Let’s look at what the sources say, as they are the foundation of our faith:
• Vatnsdæla Saga (ch. 26): blótklæði (blót clothes) are red
• Njáls Saga (chs. 13, 33): red as feastwear
• Du Chaillu: red was the color of feasts and special occasions
• Strabo’s Geographica: Cimbri priestesses wore white
• Jordanes’ Getica: Gothic priests in white robes
• Indo-European priesthoods (Druidic, Greek, Vedic) all wear white
These facts show a pattern:
red for the folk and white for the priesthood.
thefrithstead.com
The Wisconsin Miðsumar Veizla hosted by Clauson Clan and Wotans Wolves is shaping up to be THE heathen event of the summer! With registration only being open for a few days we already have 20 people signed up including kids! DONT FORGET TO SIGN UP ASAP!! We a diligently making plans, with tons of games, activities, face painting, fellowship and Blót in the works!
There has been quite a few folks that can not attend reaching out asking how they can contribute, so we set this up for donations....
https://jordsvolk-frithstead.square.site/
Do not forget there is also the raffle you can contribute to! 100% of the proceeds of the raffle go to improving the Wisconsin infrastructure and to Folk projects that are currently going on.
We want to thank everyone for their support and can not wait to see you all for this amazing festival celebrating our Folk and Folkways!!
The Sedians have taken the spark that flickers in the hearts of our folk and kindled a sacred flame that burns white hot in our chests.
🔥🔥🔥 This fire is spreading. 🔥🔥🔥
The light of this flame will be the light that guides our folk home to authentic faith and real religious community.
Does that fire burn in your chest?
Will you join us?
Available now. Sedian tree book/journal cover. Red and gold alternating stitching. $90.00 shipping in the US included
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And here is my last commission, simple Baldr and Frigg weohs, 5" tall in tulipwood for the upcoming Sumarmál event over in the US
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We just received another donation for our raffle from our amazing friends at The Irminfolk Odinist Community. These beautiful pieces of jewelry and wax candle will make a great addition to anyone's collection.
I also want to say thank you for sending books to offer during the vendor fair. You will be able to purchase these unaltered reproductions from the Norroena Library:
The Story of Burnt Njal translated by Sir George Webbe Dasent.
The Elder Edda of Saemund Sigfusson translated by Benjamin Thorpe with the Younger Edda of Snorri Sturlason translated by I. A Blackwell.
Teutonic Mythology in three volumes by Viktor Rydberg. (Volume 1 and 2)
The 9 books of Danish History by Saxo Grammaticus in two volumes translated by Oliver Elton (volume 1-2)
Don't forget to check out the Irminfolk and support their upcoming Folkish Summer Hallowing! One of the best Folkish events on the East Coast takes place every year in Pennsylvania.
/channel/irminfolk
https://www.facebook.com/share/1AdaTyumtK/
Futhark.org
O, great Goddess,
glorious beauty!
Radiant rider,
Rays of the dawn
Easter, we embrace
And endow with gifts
Hands high,
Hearts gladdened.
On the 25th of April, we will be hosting the Director of the Norrœna Society, author of Æfinlọgr 'Book of Sedian Law,' scholar and lifelong Heathen Mark Puryear!
We will go over Mark's research into the law codes in the historical Germanic Pagan past, explorations into divine connections, how it relates to honor culture, how they relate to the faith-ways and Mark's thoughts on how they can be reimplemented in our revival and much more!
This is a show you will not want to miss, only here at Pagan Revivalism channel t.me/Pagan_Revivalism
Save the Date, 04/25/25 as we dig deeper into the ancestor's ways, so too will our revival be more faithful and true
CHAPTER III.
NORSE MYTHOLOGY COMPARED WITH THE GREEK.
"Dr. Dasent says the Norse mythology may hold its own against any other in the world. The fact that it is the religion of our forefathers ought to be enough to commend it to our attention.. "
The Religion of our Forefathers by Professor Rasmus B Anderson
https://www.gutenberg.org/files/65910/65910-h/65910-h.htm
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).”
