Month: January 2024

A bayberry candle burning in a ceramic holder

Should Fyrnsideras Celebrate Ewemeolc?

RoseLeave a comment

The obvious answer to the title question is that Fyrnsideras can celebrate whatever holy days they want. I’m not your boss. Still, I’d like lay out as best I can the historical basis for an early February festival and why we should—or maybe shouldn’t—call it Ewemeolc.

What is Ewemeolc?

According to most sources, Ewemeolc is a celebration of the lambing seasons and the return of lactation among the animals that Anglo-Saxons and their neighbors relied on. It is the very first celebration of the coming season of abundance after a season of deprivation. To quote Alaric Albertsson, “This is what we celebrate each year at Ewemeolc—renewal and sustenance.”1

Many readers may be completely unfamiliar with this term, or think it sounds suspiciously similar to the name of another pagan holiday, and I can’t really blame them. Researching for this post was, in a word, frustrating. The word “Ewemeolc” does not appear to be widely attested, or even really discussed as far as I can tell. The Venerable Bede, our main source for Anglo-Saxon calendar information, certainly doesn’t mention it at all. Alaric Albertsson lists it as a holy tide in Travels Through Middle Earth quoted above, and every other reference I’ve found so far usually turns out to be citing him. Really, the name is nothing more than a semi-plausible Old English moniker for Imbolc, a celebration of Celtic origin.

Imbolc itself is also somewhat contested, with several theories as to the origin of its name. The most commonly accepted of these today is the idea that Imbolc or Imbolg means “in the belly” and refers to the pregnancy of sheep. Meanwhile, the construction of “Ewemeolc” is based on is a linguistic theory that it meant “Ewe’s milk” from the 10th century that has been discredited.2

With this information we can see that calling the holiday by the name Ewemeolc is a somewhat dubious proposition. It can be argued that there is no need to construct an old sounding name for a reconstruction of a festival that may—or may not—have existed. On the other hand, I have yet to hear anyone suggested a better name for Fyrnsideras to use. But even if we dispatch with the term Ewemeolc, there is no need to throw out the baby with the bathwater; we can still have our early spring festival.

Why Celebrate It?

So, if Ewemeolc isn’t an explicitly attested celebration, why should we consider including it in our sacred calendars?

  1. We do know that the Anglo-Saxons were doing something at that time of year since Bede specifically mentions they offered cakes during Solmōnaþ (roughly February in our calendar).3
  2. Imbolc for all we can debate its etymology is well established as a holiday among modern pagans. A tradition doesn’t have to be old to be valid.

Many Fyrnsideras live in families and communities of mixed traditions. For some of us, a group like the ADF4 provide the only in-person fellowship we can participate in regularly. Finding common ground in our holidays is often a necessity.

Constructing a Fyrnsidish Early Spring Festival

If we want to start with the evidence, we must begin with Bede and his cakes. The hearth cakes of the Anglo-Saxons were more akin to flatbread than what modern readers probably think of when they see “cake.”5 An appropriate modern substitute would probably be some form of oatcake or bannock. (I don’t think the gods would object if you wanted to make a modern cake with tasty buttercream frosting though.)

While digging in to modern Imbolc and Candlemas traditions, another possible modern alternative also caught my eye: pancakes. Personally, I kind of adore the idea of waking up on a chilly February morning and diving into a stack of thick, fluffy buttermilk pancakes. This is also the time of year when trees are tapped for syrup, so it seems very on trend for the season.

Bede tells us nothing about why the cakes were offered, of course. Nor does he give us any indication how those cakes may have differed from the everyday hearth cakes. My personal theory is that they were giving back part of their remaining winter stores to the Earth or some other agricultural deity to ensure the return of spring and the growing season. There was real sacrifice in giving up any part of your food supply this late in the winter.

And so, to go any further in our reconstruction we must look to other celebrations that take place in the early, early spring. Here we can find a few interesting threads to pull: fertility, cleansing, weather prediction, and the increasing light.

Fertility

The source of the sustenance and renewal that Albertsson eloquently discusses in Travels Through Middle Earth is specifically the milk brought about by the lambing seasons, a results of the ewes’ pregnancy. Likewise, this same theme is found in the Imbolc celebrations. It should be noted here that one of the products of this milk—fresh, salty soft cheese—was commonly eaten with hearth cakes. Hmm, did we just solve the mystery of Bede’s cakes?

Many Fyrnsideras do syncretize with Religio Romana, so we can also look to Lupercalia, the Roman festival in mid-February for evidence of a fertility theme. Although, I don’t in any way recommend recreating the Roman method of ensuring human fertility. Getting smacked on the hand with a thong of goat’s hide after it was sacrificed holds zero appeal for me.6

Plutarch also mentions that Lupercalia was said to have been celebrated by shepherds in ancient times (from his perspective). I don’t think this has any bearing on Imbolc celebrations, but I do think it’s a fun coincidence.

Cleansing

Another thread we find in common among other early spring festivals is a focus on purification or cleansing. Spring cleaning continues to be a traditional activity for this time of year into the modern day.

Candlemas, which is a Christian holiday, focuses on the purification of Mary following Jesus’s birth. It’s possible that could have also melded with other local traditions in areas where Candlemas is still celebrated to this day.

Looking back to the Romans again, we also find the February and Lupercalia have cleansing associations.

Weather Prediction

I’ve been calling this an early spring festival, but you could by all rights also say this is a late winter festival. In some places I believe it’s even referred to as midwinter.7 So, spring isn’t really quite here yet with the coming of the lambs. Figuring out just how much longer the winter weather is going to last was therefore top of mind for our agriculturally focused forbearers.

The methods of doing this weather divination vary across the world, and within our geographic areas of concern for our reconstruction purposes. Many involve hibernating animals, while others simply say that foul weather on Imbloc bodes well for an early spring8.

One practice did make its way across the pond to the United States, however. German settlers in Pennsylvania particularly brought with them a custom of looking to a hedgehog or a badger to see what the future weather might hold. Well, their new home didn’t quite have those same animals, and so the tradition of Groundhog’s Day on February 2nd was born.

Goddesses to Honor for Ewemeolc

Pagans of more Celtic leanings often venerate Brigid or St. Brigid during Imbolc. If you are a Fyrnsidere who has some syncretism with Celtic polytheism and venerates Brigid, this may be your go-to. I’m not, so I won’t really go into further detail on that here.

The Earth Mother

I think Mother Earth gives Woden a run for his money when it comes to who has the most names. In Fyrnsidu she is known as Eorthe or Folde. Nerthus and Hludana are names for her from other Germanic traditions. And of course, the Norse call her Jorð. You can find her in Greek traditions as Gaia, and to the Romans she was Terra. Modern druids in the ADF include an invocation to the Earth Mother in every single one of their public rituals.

I think it might be fair to say that Mother Earth or the personification of the Earth is the most widely worshiped entity in modern paganism. In my personal opinion, you could make a case for her being one of the most important deities, because it is through her that we receive many of the gods’ gifts, such as the nourishment for our bodies, the clothes that protect us, and the materials to build our shelters.

At this time of the year in the northern hemisphere, Eorthe is just waking up from her long sleep. Unseen beneath the snow and mud seeds are starting their slow progress towards germination. You could say they are safe in Eorthe’s belly, waiting to be born. Much like the lambs in the bellies of the ewes, no?

Frīg

This is probably a less obvious choice. However, if you venerate Frīg and want to lean into the spring cleaning and human fertility aspects of the season, inviting her to your celebrations just makes sense.

There are several ways to understand Frīg. Personally, I lean more into some of the associations from Norse mythology. I see her as concerned with maintaining order in the home, textile crafts, motherhood, child-bearing, and magic. She is a seer, a weaver of Wyrd and friþ. Beofeld from Wind in the Worldtree has laid out a reconstruction of Anglo-Saxon Frīg that leans more into the Roman interpretatio germanica of her as a Venus figure.9 Beauty, sex, and even war. I don’t actually think this conflicts with my view of her at all, since I see her and the Norse Freyja as the same figure (you can disagree with me, that’s okay).

Suggestions for Celebration

  • Have a paganized Æcerbot10 (if you garden).
  • Have a ritual to bless your gardening tools (if you garden).
  • Have a fertility ritual for your local farmers’ market vendors’ gardens.
  • Have a fertility ritual for yourself and your partner, if that’s something you’re interested in.
  • Consider adding a representation of Eorthe to your altar space if you don’t already have one.
  • Eat and offer goat cheese.
  • Bake little offering cakes or rolls.
  • Have pancakes.
  • Do some weather divination, groundhog or badger optional.
  • Do some spring cleaning
  • Take a ritual bath or an ice bath
  1. Alaric Albertsson, Travels Through Middle Earth, Chapter 10 Holy Tides. ↩︎
  2. The reconstruction is on an older theory of the origin of the word Imbolc, which appears in Cormac’s Glossary. Special thanks to Rob Holman of Ingwine.org for pointing me to this.
    

I did not have time personally track down copies of the correct sources for discrediting it, but the Wikipedia article for Imbolc is extremely well footnoted for those who would like to pursue this further. ↩︎
  3. The Venerable Bede, The Reckoning of Time ↩︎
  4. Ár nDraíocht Féin: A Druid Fellowship ↩︎
  5. The Early English Bread Project explains what Anglo-Saxon bread or hearth cakes were like and how to make your own. ↩︎
  6. Plutarch describes the Lupercalia festivities observed by Ceaser in Life of Ceaser. ↩︎
  7. Bex from The witches’ cookery definitely refers to it as midwinter in her Imbolc videos, which you should definitely check out for some fun, witchy food and craft ideas. ↩︎
  8. Here again the Wikipedia article for Imbolc is well footnoted for this subject. I am not any kind of expert on Imbolc and will not pretend to be. ↩︎
  9. Frīg reconstruction from Wind in the Worldtree. ↩︎
  10. The Æcerbot is an Old English charm from after the Christianization of the Anglo-Saxons that seems to have some pagan undertones. It’s a popular choice for adapting to more pagan language. Here are some examples from Wind in the Worldtree and Silver Well Hearth. ↩︎

Further Reading

Eorthe

Frīg

Heathen Offerings in Modern Context

RoseLeave a comment

Disclaimer: While my blog focus is the modern practice of Fyrnsidu and Anglo-Saxon heathenry, this post will be pulling quite a bit from Norse heathen sources and authors because this topic is somewhat universal to the greater modern heathen experience.

If you asked me what I think is the singular, most important concept in all of heathenry, I would be compelled to say that it is thus: reciprocity. And I don’t believe I am alone in that assertion. Many (if not most) contemporary heathen writers spend at least some time on the subject.1 Indeed, it is often discussed in modern pagan circles more broadly. If there is one thing I think a new heathen should have a basic understanding of before entering praxis, it is this fundamental concept.

What is Reciprocity?

Be a friend to your friend, and repay each gift with a gift.

Hávamál 42 – Jackson Crawford’s translation

Diana Paxson sums it up well, I think, in Essential Asatru when she says “Friendship provides a useful model for our relationship with the gods and goddesses and other wights. Like any other relationship, friendship with a god requires mutual respect and attention.”2

Reciprocity, also known as the gifting cycle, is the means by which we build that relationship with our gods. They bless us, and we give them good gifts. Christians do it, too, although I don’t think most of them conceive of it in such terms. They offer their god their time, their money (tithes), their praise, and their faith. In return, they are granted blessings in this life and the hereafter, or so their doctrine goes.

Heathen gifting tends to look a lot more like actual gifts. Some pagans have altars cluttered with votive offerings, while other tend to stick to incense or libations. Praise in the form of poetry or song can also make a worthy gift. Offerings can range from humble to extravagant, and vary by occasion. For example, you might offer a glass of water with your daily devotions. You also might offer an entire bottle of expensive liquor when you get that big promotion you’ve been chasing.

In Fyrnsidu, the exact what you’re gifting is far less important than the fact that you’re actually doing it. Although, I think there is something to be said for selecting a gift for your gods with the same care you would select a gift for a dear friend.

But why, tho?

If you have a good friend,
and really trust him,
and want good to come of your friendship,
you should speak your mind with him,
exchange gifts,
visit him often.

Hávamál 44 – Jackson Crawford’s translation

I want to be really clear that the purpose of the gifting cycle is not bribery.3 When you begin the process of building a relationship with a spirit (be they a god, an ancestor, or a wight) you should not be doing so with the expectation of immediate return on investment. For one thing, they are not obligated to return the favor if there is no interest on their end in having this relationship. That first gift should be because you are interested and want to engage with them, or perhaps thank them for a perceived gift you’ve already received.

Once a relationship is established, then of course the gods become a source of strength, comfort and support in our times of need, much like our human friends. What issues you bring to a deity will depend upon your individual relationship with them. Like different friends sometimes fulfill different roles in our lives, so too may different spirits.

For many of us, these relationships themselves are the entire point of praxis. We want to feel that connection to something beyond ourselves. Whether the emphasis your praxis is on building relationships with gods/goddesses, ancestors, or landwights is a personal decision.

Offerings for Modern Praxis

There has already been a lot of ink spilled on the subject of why blood offerings are no longer appropriate in modern praxis4 (the possible exception being if you are actually a farmer who processes their own livestock as a regular part of your profession) so I am not going to spend a ton of time rehashing that discussion. Just don’t do it, m’kay?

Having said that, burning incense and purchasing items for offering aren’t always practical. Here I’d like to suggest a few alternatives:

  • Use a wax warmer to offer pleasing scents at your altar. This can be a great alternative to burning incense, and can avoid flames entirely if you select an electric option.
  • Spend time doing an activity that brings you closer to your deity. If you are a crafter, this could be time spent making something for your altar. If you worship a hearth goddess, physically cleaning and cleansing your home could be considered a devotional act.
  • If you cook a special meal, set some aside before you eat. This is an especially great option for ancestors if you’re preparing a family recipe.
  • If you are a wordsmith or musically inclined, write a poem or song for your deity’s glorification or amusement.

A Real-Life Example

A statue of Frig using a drop-spindle and surrounded by children sits on a white cloth. Light blue candles flank the statue. A vase of baby's breath is to the left and a wax warmer to the right. An incense bowl filled with sand and ashes sits in front of the statue.

Ignoring the eye-blinding color of my accent wall, this is a small altar to Frīg near my kitchen. I theoretically tend to it on a weekly basis, but let’s face it, I’m not the world’s most consistent Fyrnsidere.

On Frīg’s Day (Fridays), I change the flowers and light the wax warmer. On special occasions, I burn loose incense, but the wax warmer generally works best for me.

Whenever the urge comes over me, I also make libation offerings. Usually for me this looks like making Frīg a cup of tea, and then making myself one, too. My prayer will sound something like this:

Hail Frīg, hearth mother, spinning goddess
[Some thanks or other acknowledgement]
[A petition if I have one]

Sometimes I may talk more about whatever is weighing on my heart while I sip my tea with her. Often times, I sit quietly and listen with my inner self for her responses. On rare occasions I will do divination. None of this is pre-scripted, and there’s very little ritual to it. Since this is a permanent altar in my space, I don’t feel the need for a hallowing every time.

If this reminds you of inviting a friend or a relative over for tea and a deep talk about important things, well, that’s sort of exactly what it is. This is how I build reciprocity with this goddess. From talking with others, sharing tea with Frīg or Frigg (Norse) seems to be a common practice.

My set-up for my ancestor altar is actually quite similar, and includes a different wax warmer. I often offer coffee and break out my oracle deck when talking with my ancestors.

The “Broom Closet”

Not all of us can practice as openly as we would like for numerous reasons, and I think it is important to take a moment to acknowledge that. Some of my suggested alternative offerings are more suitable for people in this situation than others. I think the wax warmer and the devotional acts are probably the safest options, aside from simply leaving out glasses of water, as I’ve seen other pagan creators suggest.

If this is you, just do your best. I strongly believe that the gods will not fault you for earnest gifts, even if they are a bit stealthy and lacking in ceremony.

  1. Alaric Albertsson discusses reciprocity briefly in Chapter 3 of Travels Through Middle Earth: The Path of a Saxon Pagan (revised edition), which discusses the wéofod and giving offerings.
    “Heathens believe that the exchanges of gifts—in the form of offerings—are ways to develop long-term relationships with the gods, ancestors, or landvaettir.” Patricia M. Lafayllve, A Practical Heathen’s Guide to Asatru. This quote is from the beginning of Chapter 13. ↩︎
  2. Diana Paxson discusses how our relationships to our gods are akin to friendships in Chapter 8: Ways of Devotion in her revised edition of Essential Asatru: A Modern Guide to Norse Paganism. ↩︎
  3. There is such a thing as propitiation, but this is different than the gifting cycle and serves a different purpose. Wind in the Worldtree has a post on this subject titled “Propitiation.” ↩︎
  4. Wind in the Worldtree covers this topic well and in-depth in this post, “Blood Sacrifice.” ↩︎

Further Reading

A top-whorl drop spindle and a bottom-whorl drop spindle crossed and resting against brown and cream wool roving and blue-gray hand-spun yarn.

Who Was Going to Tell Me About Distaff Day?

RoseLeave a comment

My first post for Forþ-weard was about about tailoring your personal sacred calendar to your own praxis. Well, I have a new example for you happening in my own praxis in real time.

I recently—as in, during the last 48 hours—learned of the concept of Distaff Day (this is the part where you can all point and laugh at the silly American). Anyway, as someone whose praxis is largely dominated by Frīg, I am enamoured of this concept. Now, as far as I’m aware, this holiday is wholly Christian in origin1, being the day following the feast of the Epiphany, but it’s also been taken up secularly by people in fiber arts communities (which is how I came to learn of it)2.

In continuing on with that first post about fleshing out your own holiday calendar, I’m thinking I want to find some ways to incorporate Distaff Day into my rotation. Here are the traditions I’m considering starting for myself:

  • I didn’t spin at all during Geol this year more out of coincidence than conscious choice, but I’m thinking having an intentional fiber arts hiatus from Mother’s Night through Distaff Day in the future. There’s precedence for this practice, too.3
  • Scheduling a vacation day from work if January 7th happens to fall during the week and I have the time available.
  • Designating Distaff Day as when I will begin my first project of the new year.
  • Making an offering of my first spun yarn of the new year to ask Frīg’s blessing on my new endeavors.
  • Joining a local yarn spinning event, class or workshop that day if one is available.
  • Treating myself to a new distaff or spindle if needed4

These may seem like small things, but recently I’ve decided that I want to get more serious about devotional craft work—and just generally becoming better at spinning. I love the idea of formalizing and ritualizing the beginning of my crafting year just a little bit to help me in these goals.

So, who wants to join me in celebrating a heathen-ified version of Distaff Day? Let me know if you have any other ideas on how we could celebrate!

  1. If I’m wrong about this, please feel free to point me to some sources in the comments. I’d love to see them! ↩︎
  2. Specifically, I saw this video on YouTube by JillianEve. ↩︎
  3. Jacob Grimm states in Teutonic Mythology V.1 that “In the North too, from Yule-day to New-year’s day, neither wheel nor windlass must go round.” ↩︎
  4. I don’t actually own a distaff of any kind at the moment, and it’s something of a hinderance to my progress with my drop spindles. ↩︎