Forwarded from Hwitgeard
In my Writer's Bloc talk with @NixJeelvy last night we talked about Anglish and Old English. Anglish is a modern linguistic movement of speaking and writing in pure English free from French, Latin, Greek and other loanwords, either reviving 'dead' words from Old English into modern circulation or seeking alternatives using the words we have.
For example; thedeship (þēodscipe) for nationality, sye (sige) for victory, woldry (wuldrig) for glorious, anlet (andwlita) for face, elderdom (ealdordōm) for authority, wlitty (wlitig) for beautiful, ore (ār) for honour, thaning (þegnung) for service, lawly (lahlīc) for legal, worthful (weorðful) for valuable etc.
When such words were replaced because of trends and social status or to make international communication easier in the name of progress, one should question whether something of value was lost to us in which we had no say. This is all too common to us as we see our national identity and culture eroded without our consent, passive observers of civilisational decline. William Barnes, a 19th century poet who wrote in his Dorset dialect and a central figure of what is now called 'Anglish', rejected what he called 'inkhorn words', that is, pretentious words of Latin or Greek origin used by scholars to appear sophisticated or of high social status. Barnes encouraged people to look to their own language, their own 'wordhoard'.
I mentioned in our talk that what drew me to Old English is a realisation that modern English has become the standard language of globalism, the language of trade, commerce and communication, even more so than Esperanto (a Jewish invention) ever was. Unlike those for whom English is a second language, this meant that I was 'trapped' in my own language with nothing to call my own independently from the language of globalism. By learning my ancient tongue, I was not only connected closer to my ancestors, but could think and write in something that was my own, that was English in an national way, rather than English as a cosmopolitan lingua-franca. One may ask "What's the point? It's dead and you cannot communicate with people" but, like many things, this same question will be put to us by our enemies when European art and culture is also gone.
I see such a theme in linguistics to be analogous in many levels to the revival of European paganism/natural religion, which as Stephen McNallen advises; we should "drink from our own well." There are many in the modern world who lack any true identity, alienated by modernity and materialism and cast adrift from any nation or culture to call their own, even in their own homelands. One of the main criticisms I have of Christianity is that it sets its roots in Jewish history, it sees itself as a continuation of their traditions, their history, their status. Christ is king because he fulfils a Jewish messianic prophecy, born of the royal line of the Jewish king David, and will save the land of Israel (and maybe the gentiles if they're lucky). It is therefore impossible to escape from living in the shadow of a foreign people (unless one indulges 'Christian Identity' as a cope and claims descent from 'the real Israelites').
I reject all of this and claim my descent from the English, the land, the folk and the gods of the English.
Famously Alcuin/Ealhwine of York wrote a letter to Bishop Higbald of Lindisfarne in 797, questioning the monks' interest in heroic legends, and asked "Quid enim Hinieldus cum Christo", "What has Ingeld to do with Christ?" The audacity of such a question is astounding. "What has your own way of life, your own traditions, your own language, your own heroes, your own culture to do with the new 'truth' we have imposed upon you?", and now "What have national identity, ethnic homelands and a folk to do with the pursuit of progress, diversity and technological innovation?"
It is for this reason that I find my own native language so interesting and found spiritual truth in the religious traditions of my ancestors. From my own well I have found a deeper and firmly rooted understanding of who I am.
For example; thedeship (þēodscipe) for nationality, sye (sige) for victory, woldry (wuldrig) for glorious, anlet (andwlita) for face, elderdom (ealdordōm) for authority, wlitty (wlitig) for beautiful, ore (ār) for honour, thaning (þegnung) for service, lawly (lahlīc) for legal, worthful (weorðful) for valuable etc.
When such words were replaced because of trends and social status or to make international communication easier in the name of progress, one should question whether something of value was lost to us in which we had no say. This is all too common to us as we see our national identity and culture eroded without our consent, passive observers of civilisational decline. William Barnes, a 19th century poet who wrote in his Dorset dialect and a central figure of what is now called 'Anglish', rejected what he called 'inkhorn words', that is, pretentious words of Latin or Greek origin used by scholars to appear sophisticated or of high social status. Barnes encouraged people to look to their own language, their own 'wordhoard'.
I mentioned in our talk that what drew me to Old English is a realisation that modern English has become the standard language of globalism, the language of trade, commerce and communication, even more so than Esperanto (a Jewish invention) ever was. Unlike those for whom English is a second language, this meant that I was 'trapped' in my own language with nothing to call my own independently from the language of globalism. By learning my ancient tongue, I was not only connected closer to my ancestors, but could think and write in something that was my own, that was English in an national way, rather than English as a cosmopolitan lingua-franca. One may ask "What's the point? It's dead and you cannot communicate with people" but, like many things, this same question will be put to us by our enemies when European art and culture is also gone.
I see such a theme in linguistics to be analogous in many levels to the revival of European paganism/natural religion, which as Stephen McNallen advises; we should "drink from our own well." There are many in the modern world who lack any true identity, alienated by modernity and materialism and cast adrift from any nation or culture to call their own, even in their own homelands. One of the main criticisms I have of Christianity is that it sets its roots in Jewish history, it sees itself as a continuation of their traditions, their history, their status. Christ is king because he fulfils a Jewish messianic prophecy, born of the royal line of the Jewish king David, and will save the land of Israel (and maybe the gentiles if they're lucky). It is therefore impossible to escape from living in the shadow of a foreign people (unless one indulges 'Christian Identity' as a cope and claims descent from 'the real Israelites').
I reject all of this and claim my descent from the English, the land, the folk and the gods of the English.
Famously Alcuin/Ealhwine of York wrote a letter to Bishop Higbald of Lindisfarne in 797, questioning the monks' interest in heroic legends, and asked "Quid enim Hinieldus cum Christo", "What has Ingeld to do with Christ?" The audacity of such a question is astounding. "What has your own way of life, your own traditions, your own language, your own heroes, your own culture to do with the new 'truth' we have imposed upon you?", and now "What have national identity, ethnic homelands and a folk to do with the pursuit of progress, diversity and technological innovation?"
It is for this reason that I find my own native language so interesting and found spiritual truth in the religious traditions of my ancestors. From my own well I have found a deeper and firmly rooted understanding of who I am.
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Nordic folk is still one of my favorite genres. I discovered it back in 2012 and have been hooked ever since. I only wish different expressions of it would spread to the rest of the Germanic world and see bands singing in Old English, Old Saxon, or Old High German. It would truly be an inspiring movement. This song here, I’ve been meaning to translate it into Old English, as when I sing this song, it speaks to my soul, of a past time, the days of yore, when we were a stronger folk.
https://youtu.be/8aveUs1o6e4
https://youtu.be/8aveUs1o6e4
YouTube
Þat Mælti Mín Móðir (My Mother Told Me) by Hindarfjäll Feat. Peter Franzén
(Check out Læraðs Limum by Hindarfjäll, from the same album: https://youtu.be/Z0hmfY4nD6M)
Grimfrost proudly presents Þat Mælti Mín Móðir (My Mother Told Me) from the album Lärads Grenar. Composed by Einar Selvik and arranged and performed by the Swedish…
Grimfrost proudly presents Þat Mælti Mín Móðir (My Mother Told Me) from the album Lärads Grenar. Composed by Einar Selvik and arranged and performed by the Swedish…
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“Where is my Love” is a song I sang lead vocals on (with lovely accompaniment from a friend). It was written by Clan na Gael, whom I saw in a central California coastal town at strawberry festival back in 1994. In some ways, they helped plant the seeds that would soon lead me home. I went through many phases before returning to Folcsida, and the Celtic path was one step in the journey that became my story.
https://linktr.ee/TheFrithstead
https://linktr.ee/TheFrithstead
Tréow
May we never settle for mediocrity, but always remember that effort is worth more than result. May we rise above the doldrums of all this modern world afflicts us with, & ever seek to better ourselves & those around us. May we honor ourselves, our family, our friends, our fellow kinsmen of the faith, & above all, when our days are numbered & we walk the Hellwegas, may the gods judge us favorably & our ancestors welcome us home with pride and celebration. Sóðlíċe.
https://linktr.ee/TheFrithstead
May we never settle for mediocrity, but always remember that effort is worth more than result. May we rise above the doldrums of all this modern world afflicts us with, & ever seek to better ourselves & those around us. May we honor ourselves, our family, our friends, our fellow kinsmen of the faith, & above all, when our days are numbered & we walk the Hellwegas, may the gods judge us favorably & our ancestors welcome us home with pride and celebration. Sóðlíċe.
https://linktr.ee/TheFrithstead
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The secret of longevity... strong family ties.
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Forwarded from Survive the Jive: All-feed
A handy linguistic diagram informed by ancient genetics that predicts how Indo-European languages in Europe developed in relation to each other
Forwarded from Survive the Jive: All-feed
The native range of the sacred Ash tree (fraxinus excelsior) - holy lands
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A Roman road showing up as ghostly parchmarks within Durobrivae (Water Newton, near Peterborough) Roman town.
This is Ermine Street, the Roman road that linked London to Lincoln and York, and continued as a main north-south route for centuries to come.
We don’t know what the Romans called the road, but the Ermine Street name comes from the Earningas, a tribal group from the early Anglo-Saxon period. The road skirted through their territory in what’s now west Cambridgeshire.
The Earningas gave their name to three other places, all in west Cambridgeshire: Armingford Hundred ('the ford of the Earningas'); Arrington ('the farm of Earna's people'); and Armshold Lane ('the hill of Earna or Earning') which forms part of the parish boundary between Kingston and Great Eversden.
Susan Oosthuizen (1998). The Origins of Cambridgeshire. The Antiquaries Journal, 78, pp 85-109 doi:10.1017/S0003581500044954
https://linktr.ee/TheFrithstead
This is Ermine Street, the Roman road that linked London to Lincoln and York, and continued as a main north-south route for centuries to come.
We don’t know what the Romans called the road, but the Ermine Street name comes from the Earningas, a tribal group from the early Anglo-Saxon period. The road skirted through their territory in what’s now west Cambridgeshire.
The Earningas gave their name to three other places, all in west Cambridgeshire: Armingford Hundred ('the ford of the Earningas'); Arrington ('the farm of Earna's people'); and Armshold Lane ('the hill of Earna or Earning') which forms part of the parish boundary between Kingston and Great Eversden.
Susan Oosthuizen (1998). The Origins of Cambridgeshire. The Antiquaries Journal, 78, pp 85-109 doi:10.1017/S0003581500044954
https://linktr.ee/TheFrithstead
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Forwarded from The Chad Pastoralist
Contemporary witnesses to the pagan priesthood of Anglo-Saxon England are not as full as we might wish them to be. As such, we do not truly know whether the authority or dominion of any pagan priest's domain was so broad as to encompass all godly idols/temples - that is to say, whether each pagan priest saw to the worship of but one deity to whom he or she was given or to the worship of all of the gods and goddesses. Yet, from what witnesses we have, and just from intuition, it would seem that each priest held domain over the idol/temple or grove of a given deity.
Tacitus wrote of the priest who warded the idol and wagon of Nerthus and, likewise, of the priest that served the twin Alcis. It may be that the priests who fettered, flogged, or quelled those found guilty at the Þing, were themselves bound to 'deo imperante quem adesse bellantibus credunt', (the god whom they believe inspires the warrior).
As recalled of the Swedes by Adam of Bremen a thousand years thereafter, 'For all their gods there are appointed priests who offer sacrifices for the people.' In polytheist belief such as ours, this would make for a great many pagan priests, perhaps too many for a given area to uphold. In all likelihood, Adam of Bremen was speaking of those deities whose idols were found at the temple of Uppsala: Wodan, Thor, and Fricco. Yet it may be that there were, further from Uppsala, other holy cults and temples or groves overseen by other pagan priests. In my view, the latter, that being that there were definitely other temples and groves overseen by other priests was certainly the case and is just common sense. This is because paganism varied from clan to clan and had room for different ways of doing things and understanding things.
Tacitus wrote of the priest who warded the idol and wagon of Nerthus and, likewise, of the priest that served the twin Alcis. It may be that the priests who fettered, flogged, or quelled those found guilty at the Þing, were themselves bound to 'deo imperante quem adesse bellantibus credunt', (the god whom they believe inspires the warrior).
As recalled of the Swedes by Adam of Bremen a thousand years thereafter, 'For all their gods there are appointed priests who offer sacrifices for the people.' In polytheist belief such as ours, this would make for a great many pagan priests, perhaps too many for a given area to uphold. In all likelihood, Adam of Bremen was speaking of those deities whose idols were found at the temple of Uppsala: Wodan, Thor, and Fricco. Yet it may be that there were, further from Uppsala, other holy cults and temples or groves overseen by other pagan priests. In my view, the latter, that being that there were definitely other temples and groves overseen by other priests was certainly the case and is just common sense. This is because paganism varied from clan to clan and had room for different ways of doing things and understanding things.
The above post by the Chad Pastoralist (https://t.me/thechadpastoralist/1114) gives food for thought; adding to my previous posts on religious leaders and their titles. The Anglo-Saxons had many names for their religious leaders, which implies they had multiple roles in which they performed their duties. Although much of Anglo-Saxon Heathen information was destroyed by the invading foreign ideologues, there is enough left to rebuild, if only in part, the structure of the ancient religious Folcsida of our forebears. Theirs was an intricate and complex folk-centered religious system that honored the gods, and gave order and stability to society. As I previously outlined (links below), they were the:
1. Blótere, one who blóts or Sacrifices https://t.me/c/1557050385/543
2. Ǽweweard, a Guardian of the Divine Law https://t.me/c/1557050385/544
3. Weofodþeġn, a servant of the altar https://t.me/c/1557050385/546
4. Þingere, an advocate or intercessor; who intercedes for the folk; in essence, a judge https://t.me/c/1557050385/547
5. Árþeġn, a religious servant or minister https://t.me/c/1557050385/549
6. Ġeruna, a counselor https://t.me/c/1557050385/553
https://linktr.ee/TheFrithstead
1. Blótere, one who blóts or Sacrifices https://t.me/c/1557050385/543
2. Ǽweweard, a Guardian of the Divine Law https://t.me/c/1557050385/544
3. Weofodþeġn, a servant of the altar https://t.me/c/1557050385/546
4. Þingere, an advocate or intercessor; who intercedes for the folk; in essence, a judge https://t.me/c/1557050385/547
5. Árþeġn, a religious servant or minister https://t.me/c/1557050385/549
6. Ġeruna, a counselor https://t.me/c/1557050385/553
https://linktr.ee/TheFrithstead
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Forwarded from The European Race ✨
English and Germanic history 🏴🇩🇪
ANGLO-SAXON QUEEN, from the pagan period (6th century), bearing a ceremonial drinking horn, based on a passage from the epic poem “Beowulf” in which queen Wealhtheow serves mead to the Danish king Hrothgar, the Geatish hero Beowulf and his warriors before they fight the monster Grendel.
THE ANGLO-SAXONS: In the 5th century, the Western Roman Empire was collapsing. The year 410, the Germanic Visigoths sacked the city of Rome. In 455, the Vandals, another Germanic people that had formed a kingdom in North Africa, sacked Rome too. The year 451, the Roman general Flavius Aetius and Attila, king of the Huns, clashed at the battle of the Catalaunian Plains, in northern Gaul. But 451 is also the year that the Romans supposedly lost the province of Britannia to invading Germanic tribes from the Jutland Peninsula: The Jutes, the Angles and the Saxons, who had previously been hired as mercenaries by the Romans in Britain to fight Pictish raiders.
ANGLO-SAXON QUEEN, from the pagan period (6th century), bearing a ceremonial drinking horn, based on a passage from the epic poem “Beowulf” in which queen Wealhtheow serves mead to the Danish king Hrothgar, the Geatish hero Beowulf and his warriors before they fight the monster Grendel.
THE ANGLO-SAXONS: In the 5th century, the Western Roman Empire was collapsing. The year 410, the Germanic Visigoths sacked the city of Rome. In 455, the Vandals, another Germanic people that had formed a kingdom in North Africa, sacked Rome too. The year 451, the Roman general Flavius Aetius and Attila, king of the Huns, clashed at the battle of the Catalaunian Plains, in northern Gaul. But 451 is also the year that the Romans supposedly lost the province of Britannia to invading Germanic tribes from the Jutland Peninsula: The Jutes, the Angles and the Saxons, who had previously been hired as mercenaries by the Romans in Britain to fight Pictish raiders.
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The most convincing reason for kings to be baptized, however, was the Christian outlook on royalty itself. King ruled by the grace of the Almighty, and to disobey them was to defy God Himself. This «divine right of kings» had no counterpart in German experience. The pre-christian tribes had kings typically chosen by the elders. Their nomination was ratified by the freeman. Some tribes had no king until war threatened, at which time they elected one. Once chose, the king was still subject to the law, and his power was hedged in by the freemen on the one hand and the council of elders on the other. This system of checks and balances came to an end with the coming of Christianity, which centralized royal power at the cost of everyone else. In almost every respect, the rights of ordinary men and women shriveled when our native paganism was replaced by the alien creed.
Asatru A Native European Spirituality by Stephen A. McNallen
Asatru A Native European Spirituality by Stephen A. McNallen
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Forwarded from ȺηтнαѕGαтє
Christians think we have been christian for 1500 years when parts of Europe were only converted several hundred years ago. To this day what christians think of as christian values and culture is actually a holdover of our natural Ethnic culture and values. The majority of christendom is actually just our own ethnic values and culture absorbed into christianity. There is nothing wrong with our values as a people, there never was.. It's okay to return to your ancient Folk Faith🌿
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The Folcsida Ġerímbóc: Part 13
Folcsida Wynter Misseru
Folcsida Wynter Half-Year Seasons
Wynter 1
Wynterfylleþ, Wynter Filling
Sept 22nd - Oct. 21st
30 days
Wynter 2
Blótmónaþ, Blót Month
Oct 22nd – Nov 20th
30 days
Wynter 3
Ǽrra Ġéola, Early Yule
Nov 21st - Dec 20th
30 days
Wynter 4
Ǽfterra Ġéola, Latter Yule
Dec 21st - Jan 19th
30 days
Wynter 5
Sólmónaþ, Sun Month
Jan 20th – Feb 17th
29 days
Wynter 6
Hréþmónaþ, Hréþ Month
Feb 18th - March 19th
30 days
https://linktr.ee/TheFrithstead
Folcsida Wynter Misseru
Folcsida Wynter Half-Year Seasons
Wynter 1
Wynterfylleþ, Wynter Filling
Sept 22nd - Oct. 21st
30 days
Wynter 2
Blótmónaþ, Blót Month
Oct 22nd – Nov 20th
30 days
Wynter 3
Ǽrra Ġéola, Early Yule
Nov 21st - Dec 20th
30 days
Wynter 4
Ǽfterra Ġéola, Latter Yule
Dec 21st - Jan 19th
30 days
Wynter 5
Sólmónaþ, Sun Month
Jan 20th – Feb 17th
29 days
Wynter 6
Hréþmónaþ, Hréþ Month
Feb 18th - March 19th
30 days
https://linktr.ee/TheFrithstead
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The Folcsida Ġerímbóc: Part 14
Folcsida Sumor Misseru
Folcsida Summer Half-Year Seasons
Sumor 1
Éastremónaþ, Easter Month
Mar 20th – Apr 19th
31 days
Sumor 2
þrýmeolċemónaþ, Three Milks Month
Apr 20th – May 20th
31 days
Sumor 3
Ǽrra Líða, Early Calm
May 21th – June 20th
31 days
Sumor 4
Æfterra Líða, Latter Calm
June 21st – July 21st
31 days
Sumor 5
Wéodmónaþ, Weed Month
Jul 22nd – Aug 21st
31 days
Sumor 6
Háliġmónaþ, Holy Month
August 22nd – Sep 21st
31 days
https://linktr.ee/TheFrithstead
Folcsida Sumor Misseru
Folcsida Summer Half-Year Seasons
Sumor 1
Éastremónaþ, Easter Month
Mar 20th – Apr 19th
31 days
Sumor 2
þrýmeolċemónaþ, Three Milks Month
Apr 20th – May 20th
31 days
Sumor 3
Ǽrra Líða, Early Calm
May 21th – June 20th
31 days
Sumor 4
Æfterra Líða, Latter Calm
June 21st – July 21st
31 days
Sumor 5
Wéodmónaþ, Weed Month
Jul 22nd – Aug 21st
31 days
Sumor 6
Háliġmónaþ, Holy Month
August 22nd – Sep 21st
31 days
https://linktr.ee/TheFrithstead
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The Folcsida Ġerímbóc: Part 15
Wynterfylleþ, Wynter Filling
Wynter 1
“The old English people split the year into two seasons, summer and wynter, placing six months — during which the days are longer than the nights — in summer, and the other six in wynter. They called the month when the wynter season began Wynterfylleþ, a word composed of "wynter" and "full moon"
~ Bede
https://linktr.ee/TheFrithstead
Wynterfylleþ, Wynter Filling
Wynter 1
“The old English people split the year into two seasons, summer and wynter, placing six months — during which the days are longer than the nights — in summer, and the other six in wynter. They called the month when the wynter season began Wynterfylleþ, a word composed of "wynter" and "full moon"
~ Bede
https://linktr.ee/TheFrithstead
On the Afterlife in the Germanic Tradition and Modern Misconceptions
Part 1
There is a large portion of modern heathens that claim our tradition did not have an afterlife, or that our afterlife is whatever you want it to be, or that there is no punishment in the Afterlife. These are all lies, lies that can only be perpetuated if you refuse to read the primary sources.
Lets dispel each of these three assertions in quick succession.
The first is the claim that we did not have an afterlife. There are references to Hel in at least 4 poems of the Poetic Edda, the Prose Edda describes the location when Hermod travels to Hel in the failed attempt to bring Bældæg (Baldr) back.
Part 1
There is a large portion of modern heathens that claim our tradition did not have an afterlife, or that our afterlife is whatever you want it to be, or that there is no punishment in the Afterlife. These are all lies, lies that can only be perpetuated if you refuse to read the primary sources.
Lets dispel each of these three assertions in quick succession.
The first is the claim that we did not have an afterlife. There are references to Hel in at least 4 poems of the Poetic Edda, the Prose Edda describes the location when Hermod travels to Hel in the failed attempt to bring Bældæg (Baldr) back.
The Folcsida Ġerímbóc: Part 16
Wynterfylleþ, Wynter Filling
Wynter 1
Hærfest Emnyht, New Year’s Day
Wynterfylleþ 1, 2022
September 22, 2022
Þunresdæġ, Thursday
Wynternyht - Fréanblót
Wynter Nights - Fréa’s blо́t
Wynterfylleþ 18, 2022
October 9, 2022
Wynternyht - Gydenneblót
Wynter Nights - Goddesses’ blо́t
Wynterfylleþ 19, 2022
October 10, 2022
Wynternyht - Ylfablót
Wynter Nights - Elves’ blо́t
Wynterfylleþ 20, 2022
October 11, 2022
https://linktr.ee/TheFrithstead
Wynterfylleþ, Wynter Filling
Wynter 1
Hærfest Emnyht, New Year’s Day
Wynterfylleþ 1, 2022
September 22, 2022
Þunresdæġ, Thursday
Wynternyht - Fréanblót
Wynter Nights - Fréa’s blо́t
Wynterfylleþ 18, 2022
October 9, 2022
Wynternyht - Gydenneblót
Wynter Nights - Goddesses’ blо́t
Wynterfylleþ 19, 2022
October 10, 2022
Wynternyht - Ylfablót
Wynter Nights - Elves’ blо́t
Wynterfylleþ 20, 2022
October 11, 2022
https://linktr.ee/TheFrithstead
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On the Afterlife in the Germanic Tradition and Modern Misconceptions
Part 2
In Gesta Danorum there is a story about King Hadingus being dragged into the underworld, where he sees rich men and nobles and a river with strong rapids and filled with weapons. Crossing a bridge they come across two equally matched armies fighting each other. This is clearly a depiction of Hel and the Anherġas of Wælheall.
The above not only strongly dispels the idea that there wasn’t an afterlife, it also destroys the belief that the afterlife can be whatever you wish it to be.
Onto the final point that there was no punishment in the Germanic cosmology. Usually this is followed with the statement that punishment is a Christian concept. It is not.
Part 2
In Gesta Danorum there is a story about King Hadingus being dragged into the underworld, where he sees rich men and nobles and a river with strong rapids and filled with weapons. Crossing a bridge they come across two equally matched armies fighting each other. This is clearly a depiction of Hel and the Anherġas of Wælheall.
The above not only strongly dispels the idea that there wasn’t an afterlife, it also destroys the belief that the afterlife can be whatever you wish it to be.
Onto the final point that there was no punishment in the Germanic cosmology. Usually this is followed with the statement that punishment is a Christian concept. It is not.
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