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[child-of-frigg]

Modern Magic: Maintenance of Nemetons and Natural Altars.

The careful maintenance of areas used for interacting with nature and the energies of the natural world, is equally important as to what offerings are made to the Gods and Goddesses of the forest and the earth. Maintaining these areas such as Nemetons, Moon Gardens, and Wind Gardens, is vital to not only the physical health of the area and the inhabitants, including you, but to also help the flow of natural energies and vibrations.

Firstly debris is moved to maintain a clean ritual area, free from ticks and other dangerous insects(wildlife). The debris is not to be removed from the area, but to be separated into piles and left to mulch, this mulch will be used in later seasons to decorate the grove. Pathways are to be cleared of debris as well, and if desired natural oils such as mint may be used to further deter pests.

The altar, and altar area, are to be kept tidy and decoration kept minimal as this area's energy will change with each ritual. The Nemeton itself, or the center of your personal grove, is to be decorated with ornaments created from natural materials, preferably from items found within the grove or crafted from local materials. This decor should welcome and honour the spirits of the grove, as well as any spirits or deities one wishes to invoke commonly; tree dresses and effigies are encouraged additions to decor as they convey respect.

Certain ritual items, specifically those of the grove, are to be kept within the grove close to the Nemeton to maintain energetic balance. These items may include natural incense, beeswax candles, small idols or stones, and twine or cord for binding/unbinding ceremonies.

Authors note: Incense sticks, cones, salt, and paraffin wax candles can be harmful to the environment and the ecosystem of the grove and are not to be stored within the area.

[child-of-frigg]

Ancient inspiration: A possible link between Odin and the Awen?

While doing research for an upcoming post I came across an interesting fact about Odin's name which could possibly link him to the Awen, the spirits of inspiration. For some time now it seems the connections between Odin and the Dagda have been a highly debated topic, concerning their nature as cunning warriors. As evidence many point to the meaning of Odin's name being comprised of the words óðr meaning fury or ecstasy and inn meaning "the master of" or "perfect example of." However the term óðr has another meaning, inspiration. This means while the Master of Fury, or simply "The Furious" as he's been called is an accurate translation of Odin's name, Master of Inspiration or "The Inspired" would be equally valid, connecting him to the same Indo-European deities of Inspiration which inspired the Awen; in theory.

[child-of-frigg]

Burning Incense?

Consider using a brass bowl filled with salt in place of a traditional wooden incense holder, this salt in turn can be used in warding spells.

Burning natural incense? Sand or soil used in place of salt can be used in gardening spells, and wood incense is a great source of mineral rich carbon which is perfect for garden soil.

[child-of-frigg]

Druidism and Asatru¿: Roots Deeper than the Earth Itself.

Though at first it may be difficult to believe, Druidism/Druidry and Asatru go hand in hand. Though terminology differs, much of what we understand as Druidism can be found not only within the Norse faith along with various Caledonian/Celtic faiths, but within similar Indo-European faiths as well, dating back thousands of years.

From the Spring Equinox to the Winter Solstice, these cosmic events have held significance for tribes all across the world since long before written history, and many of their monuments to the solar bodies that inhabit the night sky can still be found to this day. The stars, grass underfoot, all the mysteries of the cosmos and existence itself brought forth the Druidic faith, the first scientists; whose influence spanned nations. Though the common image of a Druid is that of a bearded man clad in long white robes, this portrayal comes to us from the Romans in their observation of the Celtic people, and only shows a portion of what Druidism once was.

Celtic Druidism as it is understood today is the coalescence of various Druidic faiths, including those of Anglo-Saxon tribes. Many Celtic, and Vikine tribes share their ancestry with that of the Anglo-Saxons, a cultural identity born from interactions with Germanic tribes. These Pagan Anglo-Saxon tribes worshipped Gods still referenced in modern Paganism, such as Ēostre and Wotan, who are closely related theologically to much earlier Proto-Indo-European Gods. Likewise, the Gods and Goddesses of Druidic faith, such as Brigid and Badb, were found to have been worshipped among these tribes, likely stemming from the same Proto-Indo-European faiths which had inspired people to build monuments to the stars.

The birth of Asatru (Modern) was brought about in the early days of the Pagan revival, and deals specifically with Forn Sidr (Traditional) which is the first name given to the Norse faiths by Normani tribes. These tribes, along with the Galli (Early Gaulish Nomadic peoples) would make their name as fierce warriors during the Roman Eras, fighting as mercenaries in countless battles across Britannia, and eventually settling in Caledonia, a Tribal Confederacy located in what is now North Britain, equating to Scotland. Here alongside a number of Brittonic, Milesian Scot, and Anglo-Saxon tribes, (as well as later being joined by some Scandinavian tribes from the far North) they would be observed feasting, drinking, and hailing the deities of their faiths by Saint Bede during the eighth century, giving the world its very first written account of the Druidic faiths that had existed for so many centuries prior.

During its revival, the Norse faith would go through a sort of coalescence of its own, combining the beliefs of various Normani tribes in order to give rise to what we know today as Asatru. A reflection of the Northern tribes, the Sagas and Edda's that have helped form the faith are part of a much greater story, a story that continues to unfold even now as our understanding of history grows.

End of Part 1.

[child-of-frigg]

Modern Druidry: The Ushering of Spring.

Throughout the Druidic revival there have existed many variations of different Springtime rituals, the Ushering of Spring following the equinox is one such that is rooted in the understanding of the old ways, following closely to what few records exist of the Druidic rituals and culture.

This ritual is largely centered around the Lady of Spring, however it invokes many old and powerful energies that were recognized by the ancient Druids as essential to their practice, such as the Great Bear and Great Whale. This ritual, like many in the Druidic faith, also utilizes the existence of Nemetons, which are spiritual center points found in Groves. Groves are another essential part of the Druidic faith, acting as a place with which for us to connect with the spirits of the rocks and the trees, and immerse ourselves in the energies of the universe, as well as being places of convening for practitioners of the old ways.

From the variations of this ritual that exist, I've constructed this outline from the most consistent information.

The Guardians: Invoking the Spirits of the Grove.

Each Grove homes a number of natural Spirits such as those of the trees and the rocks, as well as those of the soil itself which life is birthed from. These Spirits, known as Dryads and Devas, are the first to be invoked during the ushering of spring. When invoking them, it is important to first clearly state your intent to celebrate the Spring Equinox, asking that they permit you to do so and protect you as you do. After this initial invocation a call for peace is to be made by each person present in your party, representing each quarter, North, South, East, or West, and calling for peace in the land. Only then may your group take their places surrounding the Nemeton.

Circle Casting and Consecration.

After your group has formed a circle, you must once more invoke the Spirits of the Grove and ask that they join you, hailing the roots and leaves that encompass you as well as the Gods of the wind. A moment of silence is given for the Spirits to take their place before a gift of energy is given to the Grove, allowing the energies of the rituals participants to mingle with that of the forest itself during the ceremony. (Side note: in some instances the giving of energy does seem to refer to the consecration.)

The Consecration is performed with the use of a bowl and natural incense or a candle. Water is poured into your vessel by the ritual leader and the Goddesses and Gods of the waters are hailed, giving thanks for the Waters of the Well. The incense/candle is lit and declared a symbol of Magic and Inspiration, to welcome the Old Gods into the Grove. Once the ritual leader rejoins the circle the Consecration is complete.

Calling the Quarters: Earths Spirits and the Ancestors.

This part of the ritual serves to invoke several Spirits and natural energies, the first of which are referred to as as the Quarters. These consist of:

The Spirit of the North, the Earth Mother, the Great Bear.

The Spirit of the East, the Sky Father, the Great Eagle.

The Spirit of the South, the Fire brother, the Great Dragon.

And the Spirit of the West, the Rain sister, the Great Whale.

These for Spirits are the first to be invoked, followed by the Spirits of the Three Worlds, Land, Sea, and Sky. Finally the Spirits of the Ancestors are invoked, and the declaration which begins the ritual may commence.

The Declaration: Beginning the Ritual.

The main ritual begins with a Declaration, this clearly states intent to the energies present and hails the Spirit of Nature, as well as the duality of life and death. The Declaration is spoken by the ritual leader, and directly following this each participant is to contribute a dual aspect of nature, for example if the declaration ends with "of Life and Death." The participants contributions may follow along the lines of "of Earth and Sky." or "of Summer and Winter." These dual aspects following the declaration are meant to invoke the many different facets of nature, allowing for a harmonious ritual.

The Ritual Act: Our gifts to The Lady of Spring.

The ritual commences as one participant is chosen by the ritual leader to represent the Lady of Spring in receiving the gifts given. Each participant is to present the Lady of Spring with a gift, and may also present an item they wish to have blessed afterwards. Common gifts include flowers, fruits and berries, as well as small handmade biodegradable items. Common items to be blessed by the Lady of Spring may include garden tools, seeds, or a handful of soil from ones garden.

After each participant has presented their gift and returned to their place in the circle the person chosen to represent the Lady of Spring leads the group in the Ushering of Spring.

"The Spirits of Winter’s Darkness are now behind us. The dark fertile earth of our sacred land is honoured, the start of a new cycle. We now honour the Spirits of Summer’s Light, shining ahead of us. Blessings of Spring!" -The Druid Network, Spring Equinox Ceremony.

After this the Awen chant is recited.

"I shall sing of the awen, which, I shall obtain from the abyss. Through the awen, though it were mute, I know of its great impulses. I know when it minishes; I know when it wells up; I know when it flows; I know when it overflows." -The Druids Garden, Cultivating the Flow of Awen in our Lives.

And with this the Feast may begin.

The Feast: Closing the Ritual.

The feast begins with a blessing led by the participant representative of the Lady of Spring, hailing the Goddesses and Gods of the land once more. Beverages such as ale, mead, and wine are blessed in the name of the Earth Mother, grains (breads) are blessed in the name of the Sky Father, and a measure of each is laid upon the ground as thanks; after this the feasting may commence.

Once the feast is over, and before the ritual is closed, things such as poetry, artwork, and music are shared amongst the group, including handmade instruments and garments, as a testament of inspiration. Respect is once again paid to the Spirits, deities, and energies you have invoked during your ritual, and the energy which each participant lent to the circle is called back. A final blessing is made by the ritual leader for the Spirits of the Grove, and the ritual is declared closed.

With this the ushering of Spring is complete, and the Lady of Spring may begin her work in returning nature to the frozen land.

[child-of-frigg]

The basics of Asatru: Spring Cleaning.

As I briefly mentioned in some previous posts, the month of Einmánuður is seen as a month to prepare for warmer weather, as well as to clean out the remnants of winter. Reverend Björn Halldórson of the 18th century wrote regarding "Spring Work" during the last month of winter, that it was a good time to damn water as the sediment which settled made excellent fertilizer. He also wrote that if one wishes to remove a rock from the ground (most likely in efforts to build a damn) they should do so when the ground is half thawed.

Very little else is said on this topic, most likely due to everyone being preoccupied with spring cleaning.

[child-of-frigg]

Modern Druidry: An introduction to Groves.

While working on a post regarding the ushering of spring I felt it would be helpful to first write a short introduction to the subject of Groves. The concept of Groves has been a large part of the Pagan faiths all the way up to and during its current revival, and are an integral part of Druidic ritualism.

The term Grove in Druidic culture refers to a gathering, or clearing of trees, as well as rock formations that may provide natural seclusion. The space encompassed as a Grove is determined by both physical and non-physical factors such as the area's natural energy, a natural flow of energy such as a creek or pond, or conflicting energies from nearby grounds. Within each Grove there exists a Nemeton, a point of concentration that will determine the flow of energy through the grove, and act as the casting area for rituals and invocations. The Nemeton may sometimes manifest itself in a physical way which will be particular to each Grove, elder Oaks and rocks lined with various Minerals are two such indicators of a physical Nemeton.

The Grove should remain largely untouched aside from the clearing of pathways and areas of significance such as the Nemeton, which although not always located in the center will act as such, and should be decorated with the branches gathered from clearing to form a ring, and to divide the ring into fours with lines pointing North, South, East, and West. Other areas of significance may include natural idols both of the Grove and those created from the materials it offers, as well as areas of tiding meant for convening outside of ritual.

[child-of-frigg]

The Spirit & The Moon: My journey thus far.

I began my spiritual journey years ago, in the same town where I was born after spending much of my childhood away. At first it was merely a quest for understanding, a journey into the cosmos to find peace with existence itself. In time the things which I wished to understand became so much larger than myself, I began to truly understand how infinite the cosmic forces and all their knowledge really were; and that they just like us had names.

My research began with the Spirit itself, the very thing that makes us mortals what we are, our will to fight and to survive, or to die in honour. During this period of my life I explored various different faiths and researched their ideologies and values as well as the roots of their spiritual beliefs, and it was during this time that the cosmic forces which shaped these various faiths became so apparent to me. This led me to my eventual faith as a Pagan, a worshipper of trees and stars, the old Gods, and the very Moon herself. As a Devotee of the Moon I continued my search for answers to the mysteries of the universe, under her light I sought the voice of the universe itself, and there I heard the sounds of ancient energies at work, the winds and the grass speaking to one another in a language long forgotten. The first tribes understood this language, and their children's children inherited this knowledge in repetition long after spreading across the land, spoken by those who would come to be known as the Norse and Gaels.

This language was once understood by tribes spanning the globe, from the East to the West stories have survived that carry its essence, the understanding of nature itself, however the earliest it was ever described in text was in the runes gifted to mankind by Odin, so the path of an Asatruar became clear to me. Having since learned of my Gaelic heritage my understanding thus far of what remains has only widened, and so I chose to begin writing a public journal in hopes of better cataloguing my research, and sharing what I've learned with those who are on similar paths to mine, however far along they may be in their journey.

There is much peace to be found in understanding, and though the universe may always keep its dearest secrets, it will whisper to those who listen.

[child-of-frigg]

Before I get around to revisiting this topic in a stand-alone post I wanted to come back to this ask just because of how impersonal my answer reads. The historical connections between the two faiths although important, do not quite describe how those two things intermingle in relation to my practice; which I sometimes forget is a large aspect of this blog as someone who focuses mainly on research and record keeping.

Firstly a large part of my practice as an Asatruar is centered around heritage, as a means of honouring my ancestors I collect items that tie in some way to their history as I understand it and live partially by their example. When I eventually became aware of my Gaelic ancestry is when I first started researching all the historical connections that I previously mentioned, as well as the practice of Druidry itself.

In both beliefs there is a strong focus on history, not only family history but as I mentioned in my 'Lore Keeper' post there is a focus on record keeping as well, much of which was done orally prior to the eighth century. As someone who loves to research in their spare time I of course found this an easy thing to integrate into my faith, as well as my research into nature. I live in a fairly overgrown area and there are some woods close to my house that I have been working on cleaning up, I'm hoping to grow several different native species around my yard and the woods over the summer months this year that will help feed local wildlife and counteract the effects of a recent blight.

In addition while I was clearing brush in the woods during the previous summer I found what I can only describe as a natural altar which I intend to rebuild, it's fairly close to one of the oldest trees in the woods and will be a perfect place to leave offerings for the woodland creatures; and spirits. As a devotee of Frigg I have a certain duty to all things born of this world, and that is shared by my ancestors belief in the divine mother, or sacred feminine. As the Druids were born from the womb of creation so they held the protection and preservation of all things thus sacred.

Edit: In relation to my faith that's about all there is to it, though I'm almost certainly overlooking some aspects that have seemingly blended into one over the course of the past year. In terms of my general lifestyle, as I said I live partially by my ancestor's example, though I do implement things like the Norse calendar into my everyday life as well being an inhabitant of a Northern region that experiences similar weather to what the Nords would have seen. Aside from my journaling which is somewhat representative of both faiths, I also practice grounding from spring through the fall, and even sometimes during the winter, a Druidic practice shared with many other Pagan and Shamanistic faiths.

This fall I'm actually looking to get into fabric work as well, hand making tapestries and quilts, as well as the Norse practice of Nålebinding which is sort of like knitting, and of course I'll be sharing anything I make here, along with some botanical posts most likely over the course of the summer and fall.

How do you combine Norse paganism and Druidry in your practice. I am interested in following a druid path alongside the Norse, but have not really found much information on this.

Norse Paganism and Druidry have many parallels as they stem from the same age, and in some cases the two even intertwine. A priest of Asatru (the Norse religion) is known as a Gode, and they are very similar to Germanic and Gaelig druids in their practice. In Asatru nature is very sacred, and we do much to connect with it and its energies, such as preserving natural habitats and occasionally returning to nature for short periods of time. Similarly in the practice of Druidry, both Germanic and Gaelig, plants are used for medicinal and ritualistic purposes such as using peppermint to treat colds or burning sage to cleanse energies.

During the late Iron age a group of Normans migrated to Ireland, and it's at this point the two practices merged. More so a combination of magic and science, both the Normans and Gaels found nature to be sacred, and so the study of it became one with the worship of its energies. There is no proper term for this specific sect of Asatru as at the time neither religion had a proper name, but many agree that Forn Sidr (Norse for the old way, referring to Asatru) and Druidry go hand in hand.

[child-of-frigg]

Ostara/Ēostre: The Spring Equinox and The Sun Goddess Héwsōs.

The Spring Equinox like many other Solar and Lunar events, was a significant marker as to the passage of time for the Northern tribes. On this day the sun rises and sets directly from east to west in the Northern hemisphere, marking a significant change in weather as summer quickly approaches and the sun begins to thaw the frozen ground. The deity associated with the Spring Equinox is now commonly referred to as Ostara or Ēostre, this was not always the case though.

Saint Bede of the seventh century was the first to make a written account of the Goddess Ēostre, where he states Pagan Anglo-Saxons held feasts in her honour during the month of Ēosturmōnaþ, the Germanic equivalent of April. For the Germanic tribes this event was to signify the beginning of the summer half of their year, for the Norse this would kick off the last month of winter, Einmánuður. Sources tend to agree that in both cases a Goddess by the name of Ostara or Ēostre was hailed during these months, representative of the sun and the essence of Spring, however this deity seems to be largely absent from Norse mythology barring Idunn who has only recently been associated with the spring season.

The Goddess Ēostre seems to be based on the Proto-Indo-European Héwsōs, meaning 'the Dawn', who scholars agree was the inspiration behind similar deities such as the Greek Eos and the Roman Aurora. Due to the consistency of her characterization she is considered one of the most important deities worshipped by the Proto-Indo-European people, and this firmly suggests an importance in Norse faith as well. The significance of spring flowers is also consistent throughout the worship of Héwsōs, with an emphasis on the colours blue, purple, and yellow which were considered sacred to the spring season by the Nordic, as well as some Western Germanic tribes; be for the colours of spring flowers or the colour of the sunrise itself this seems to be the same for many of the deities inspired by Héwsōs.

[child-of-frigg]

Einmánuður: The last winter month.

This post is late as you can tell from the date in the picture, however the last winter month has finally begun. As the weather warms I will be sharing some different projects as I said in a previous post, and hopefully won't be too busy to do the research I've been meaning to for weeks now.

Sadly because of the warmer weather the snow hut project has come to an end for now, but I'm already working on some ideas for next winter that I think you all will surely find interesting. Until then, stay warm and well fed. Blessed be.

Addendum:

Einmánuður is one of few months that can be traced back to multiple sources, and a majority seem to suggest this month began on the day of the Spring Equinox.

[child-of-frigg]

hey, not trying to judge, but I'm having a hard time understanding your introduction post? You use a few Gaelic and Norse things interchangeably and I'm having a hard time following it. So you're an Ásatrú and also reference your druidity? Can you elaborate?

Of course I'd be happy to help explain, as this blog doesn't follow a singular practice I'm sure it can be confusing at times.

Firstly as my introduction states I am a descendent of the Gaelic people, my connection to the Norse is purely religious; though I may be related to some southern tribe from the distant past. I am a devotee of Frigg, Freyja, and Hel, and I of course have a connection to their Gaelic counterparts Brighid, Badb, and the Morrigan, however I began my spiritual journey long before I learned of my heritage and so had already established my faith as an Asatruar.

The reason I freely express my connection to the druidic practices and have integrated them into my faith is simply because the two ideologies are not mutually exclusive, however in a religious aspect it is because these ideologies are beneficial to one another. The Goddesses I follow represent the cycle of life here on earth, and Druidry in its simplest form is the study and preservation of that life in all aspects, including physical and spiritual, both flora and fauna alike.

Aside from that there are some historical connections between the two faiths which I've touched on somewhat in a previous ask. I have been meaning to revisit this topic and will probably do so sometime within the next lunar month, however timing is dependent on how much free time I have to do the research and then verify all my findings. As the coming Lunar month is the last before the summer months my time will be divided between my journaling and preparing for warmer weather.

I hope all this helps, and if you have any other questions please feel free to ask.

[child-of-frigg]

The Norse Calendar: Góa.

In the Norse/Icelandic, Solar Lunar, calendar, the month of Góa falls between mid February and mid March on the Gregorian calendar. Named for the daughter of Þorri, the personification of Winter, Góa is considered a feminine month, with celebrations throughout the month reflecting this.

[child-of-frigg]

Winter Life: Entry One.

The snow hut is fairly spacious, and should offer plenty of warmth once I get a covering for the door. Already it offers shelter from wind and snow, and has ample ventilation and lighting; cutouts in the walls serve as shelves for candles.

It leaves you very aware of the bitter cold outside, the temperature having dropped to twenty degrees below zero here recently I feel all too aware of that. Still I look forward to spending more time in my snow hut, and will soon have the necessities to maybe spend a night or two in it as well; weather permitting.

[child-of-frigg]

Vetr (Vetur): Warmth in the Nordic Winter.

For the ancient people of the North, Winter was sacred to say the least, a time when family, friends, and neighbors alike all played their part in sustaining the warmth and well being of the tribe. For the chieftains this meant opening their doors to the community, to not only the village people, but its livestock as well.

Their long houses served as sanctuary to much if not all of the town during the long harsh winters of the North, and were equipped with pens for livestock, as well as a long narrow fire pit that would keep the long house illuminated and warm. Time was spent crafting and socializing, retelling stories passed down through the winters that now inspire such wonder, and playing in the freshly fallen snow on warmer days.

In preparation for winter, meats, vegetables, and grains were dried or salted, and stored in the long house or in a separate food storage, which would supply thermal refrigeration. Dairy, an added benefit to living with livestock during the frigid winters, may have also been paramount to the survival of the ancient Northern tribes. Milk, cheeses, and skyr, a yogurt-esque dairy culture, were all staples of the ancient Nordic diet and during the long dark winter months would have supplied vitamin D where many would have been lacking regular sun exposure.

Fires would have been maintained constantly, with fir candles and in later periods fish oil lamps being used for excess illumination, a necessity as for many these small fires would be their only source of light for months at a time.

[child-of-frigg]

Ancient Druidry: Alban Arthan. Midwinter, the Great Bear, and the Hero King.

For the ancient Astronomers of the Iron Age, Midwinter was a time to observe and celebrate the heavens as the days grew longer once again, pushing back the perils of the dark and cold. For more than five-thousand years the Druidic people have honoured the suns rising in the Eastern sky, shining its light unto Mother Earth as to conceive new life in the Spring season. While sharing some traditions with Jul such as the use of evergreens in decoration, and the burning of a Jul log, there are still many important distinctions to be made between the two Sabbats.

Alban Arthan, meaning 'Light of Winter' or 'Light of the Bear' in Brythonic, is the Celtic festival of Midwinter. Marked by the constellation of the Great Bear in the Northern Winter sky, and the shortest day of the year, the Winter Solstice, it is a time when the power of darkness is honoured. A time of great fear for the people of the ancient Winters, as the grounds froze and crops died leaving many to starve, ceremonies were held in the name of the Divine Mother, Womb of Creation. Believed by the ancient Druids to promote fertility in the earth, and usher in a prosperous year, these ceremonies welcomed the sun as it rose in the Eastern sky and days began to lengthen gradually.

During these ceremonies, as with many Winter traditions, candles and fires were lit to honour various deities and to warm the frozen land. Brighid, 'the bearer of the flame of inspiration', represents the reborn sun shining into the darkest days of the year, as his flame shines into the darkness of the mind and soul. The Cauldron of Dagda, the God of life and death, is held as a symbol of promise during this time as it was said he could feed each of his many followers from the cauldron, and so it would be that nature would bear fruit once again and care for all beings living on Earth.

In modern times Alban Arthan is also seen as a celebration of the Hero King, Arthur Pendragon, who was believed by the Druidic people to be the reincarnation of the Mabon, or Sun Child, who would bring warmth, light, and life back to earth in its time of greatest need. Just as the sun brings life back to earth each spring, it is said that the Mabon will be resurrected when the people need him most. A symbol for peace and freedom, the story of Arthur Pendragon shows us that nature, and magic, are forces to be reckoned with, to be understood, not controlled.

[child-of-frigg]

The basics of Asatru: Jul (Yule) Traditions and Decorations.

Jul, typically celebrated from December twentieth through January first, is a celebration of the rebirth of the sun after the Winter solstice on December twenty-first. In Asatru Winter is seen as a season of peace, and the twelve days of Jul serve to celebrate some of the many aspects of life on earth.

Traditionally as it is with many Pagan and Heathenestic Sabbats, the twelve days of Jul are also a time to hail a number of Gods that are associated with the winter season, the most pertinent of them being Sunna, Goddess of the sun. Nott and Mani, Goddess of the night and God of the moon, are also honoured during Jul as the nights grow longer and shorter like a tide bringing in the sun. In Scandinavia it is also traditional to leave food out for the household spirits and Elves, known as Tomte or Nisse. This of course began the American tradition of leaving cookies out for Father Christmas who in Sweden is called the Jul Tomte, meaning Jul Elf.

Decorations for Jul are meant to invite spring, as well as reflect the resilience and rebirth of nature. Holly, evergreens, and dried leaves are most commonly used, as well as mistletoe and candles that may be used around the house or on a Jul altar. Jul altars are used primarily during the twelve days of Jul, a candle being burnt atop a Jul log with each proceeding night honouring various gods and aspects of life. On the Twelfth, or Thirteenth night for some Odinists, the log is then burned and its ashes are used to ward off evil spirits throughout the year, before then being used to ignite the subsequent years Jul fire thus completing the cycle of rebirth.

Addendum: The Nine Noble Virtues.

Odinists primarily center their Jul celebrations on what are known as the Nine Noble Virtues, which consist of courage, truth, honour, fidelity, discipline, hospitality, self reliance, industriousness, and perseverance. These Nine Virtues, alongside Nine Values, and Nine Charges, are reflected upon during Jul in some Odinic groups as vows to the gods, or rites of man. During Jul Odin is honoured in his aspects as the God of death and transition, leading the Wild Hunt in collecting the souls of the dead and ushering out the dead old year itself. It is also common for Odinists to honour Freyr during this time as a symbol of growth and promise, and Thor for defeating the frost giants.