Thorrablót

There is some debate about whether Midwinter sacrifice was performed at midwinter or if it was celebrated in what would have been mid-January by the name Thorrablót. Some modern Northfolk have taken to celebrating this blót in honor of Thorr but that is not what it was celebrated for despite the similarity to the name of the red-bearded one. The name actually comes from the name of the month that the blót was conducted in. It was conducted at the beginning (or first day) of the month of Thorri (462) which began in the middle of January and ran until the middle of February. So the blót got its name not from the god Thorr but from the month in which it was celebrated. Again, despite the similarity of the name it was not named for the god Thorr. How the month of Thorri came to have its name is explained in Orkneyinga Saga. There we are told that King Snær, the descendant of a giant named Fornjótr had three sons and a daughter. They were Thorri, Norr and Gorr and the daughters name was Goi. Thorri was said to be a great performer of sacrifices and it was because of his sacrifices that the month of Thorri and the Thorrablót got their names. So we see from this that the month and the sacrifice came by their name from a descendent of a giant and not the slayer of giants. (463)

Yule is the same festival that Procopius says the Thulites (Northmen) celebrated on the return of the sun after it had been forty days below the horizon. (464) If we take this in a more general term it is the return of the sun from its lowest point which would be the winter solstice. So when the celebration of Yule/Mid-winter was carried out could very well have depended on how far in the Northern latitudes one happened to be.

At this point it would be good to talk a little on the relation of the celebrating of the tides and class and location. Even though one of my main reasons for writing this article was to develop a Holy Night Calendar based on the actual rites there were performed by Pre-Christian Northern European's, it should not be thought that all these rites were performed uniformly throughout Northern Europe. Although the belief and practice of the Northern Way was, for the most part, uniform in most areas, there were variations in belief and in the celebration of the tides. Many of the rites were celebrated not on a certain day but according to the turning of the tides. Northfolk were connected with the land. They cooperated with the spirits of the land and honored them. Some of the accounts of the spring rites relate that they were conducted when the first flower bloomed. Midwinter and Winter Nights might be conducted at different times depending on when winter started and this could vary depending on how far North latitude one was. This also would mean that spring would come at different times of the year depending on location.

Another variation we must take into account is the fact that some deities might be more honored in certain areas, such as Freyr was in Sweden. Another area might hold a special connection with Thorr or Othinn. Also there were also local deities that were honored. Thorgerd Hördabrud could have been an examples of this.

Also we must take into account class. Vanir rites were more often concerned with fertility whereas Aesir rites might be more concerned with issues important to the ruling' chiefs and later on, kings. The farmer would naturally be more interested in ensuring the fertility of his land and therefore might put more importance on Vanir rites. The chief of an area or tribe, on the other hand, might be more interested in insuring success in the defending of his tribe.

Of all the rites I studied, the Spring rite was the most difficult when it came to trying to make sense of the various references I had to it. Some accounts had it being conducted in March, while others had it as late as May. Some had it being celebrated for success in upcoming ventures while others had an obvious connection to fertility. It wasn't until I had written my first draft of this section of the article that I realized what I believe explained the divergent sources I had. I must point out that this is a theory on my part but one I think I can show to be quite possible.

I hope to show that there were two different types of rites that were performed for spring. One was what I would call an Aesir rite, that is, it was performed for success in the ventures that many men would soon be embarking on after the long winter. The second was a Vanir rite that was for fertility of the land and of animals. It is possible that both rites were celebrated in communities or one or the other. As mentioned before we must not forget that spring came at different times depending on the latitude of the location.

Sigrblót/Summer Finding

The Sigrblót (Victory blót) also called, Summer Finding, I believe, was an Aesir rite. It was held between the dates of April 9th and 15th. It was held for good luck in raids in expeditions that were about to be embarked upon as well as for success in battle. (465) Sigrblót was mentioned by Snorri as one of the three major feasts that were held by the Northmen. It is quite possible that this blót was done in honor of Othinn who was often sacrificed to in order to gain victory. (466) Some authors have presented this blót as solely for victory in Viking raids which is far from the case. Expeditions for trade and exploration were common as well, perhaps more so. It was also the opening of the fishing season and expeditions that were undertaken in order to make a name and wealth for oneself. This rite was also called Summer Finding because it was the 'opening of Summer' (467) or the 'bringing or fetching in of Summer.' (468) As mentioned before many Northern Europeans had two seasons instead of four. Summer began with what we would consider spring. In Svithjod it is said that in the month of Góe, a great feast was held for peace and for victory of their king. The month of Góe (Gói) was from February 14th to March 13th and this would have been a Summer Finding blót or Sigrblót. In the account it was called the (höfudblöt) or chief blót so it is easy to see how important it was considered. (469)

Ostara (Eastre/Easter)/Walpurgis Day/May Day

The Christian rite of Easter is based on the old Northern rites of spring. The Anglo-Saxons celebrated their spring rite in honor of the goddess Eastre for which the rite got its name and from which the Christian Easter would later take its name. (470)

In my opinion, Ostara and the later Easter rites that the Christians developed from it as well as Walpurgis Day are examples of the Vanir spring rite. Depending on what area you resided in, you might have celebrated the Ostara rite while others celebrated Walpurgis Day. Grimm states this as a possibility as well when he says, "Were the German May-fires, after the conversion, shifted to Easter and Midsummer, to adapt them to Christian worship? Or, as the summer solstice was itself deeply rooted in the Northern Way, is it Eastertide alone that represents the ancient May-fires?" (471) The descriptions for all these rites are virtually identical and it is very easy to see in some cases a direct continuation of Vanir "wagon-rites" from the times of Pre-Christian Northern Way. Grimm says that the arrival of Summer, of May; what we now call spring, was kept as a holiday of old. It was welcomed by sacrifices, feasting and dancing and was a time of great celebration and fellowship. Brides were chosen at this time and proclaimed, servants changed, and houses were taken possession of by new tenants. Bonfires were started at this time as with May Day and these were similar to those started at Midsummer. Grimm notes the similarities between the Northern Easter and the May-Feast. Both where a reception of spring, had bonfires and were celebrated with great merry-making. The so called Easter-games which accompany the Christian Easter such as the Easter Egg hunt were Northern in origin and allowed to continue only because "the church itself had to tolerate (them)." (472) The tradition of colored eggs is one that goes back very far in folk tradition. In modern Russia, eggs are still given as presents on the graves of ancestors at the beginning of spring. Other Easter traditions were Northern in origin as well. The Easter Bunny originates from Ostara as well. The rabbit was holy to her and a major symbol of fertility for obvious reasons. (473) The Christian tradition of Hot Cross Buns is based on a Northern custom as well. It comes from the tradition of the Eastre rite where an ox was sacrificed. Ritual bread was baked and on that bread, the images of the horns of the ox were carved. Later, after the conversion crosses were carved into the buns instead of horns. The word "bun" is derived from the Saxon word 'boun' which means 'holy ox.' (474) The shape of Easter scones (moon shaped) was Northern in origin as well. (475)

The difference between the bonfires of Easter/May-Feast and Midsummer was that the Midsummer fires were normally held in the streets and market places while the Easter/May-Feast fires were held on mountains and hills, that is, places in nature. This is perhaps harkening back to the lunds (holy fields) and ve's (holy enclosure/grove) of the Vanir. Grimm relates some of the customs of these Easter fires. In one account all the cities, towns and villages of the area participate. On the evening of the first or third day of Easter there was lighted great bonfires on every hill and mountain. This is accompanied with great jubilation by young and old alike. On the Weser, they tie up a tar-barrel to a fir tree and set it alight. Men and women dance around the fire with great joy, hats are waved and handkerchiefs are thrown in the fire. It was said that if a person were to climb to higher points and to look out over the land they would see a vast number of hills and mountains lit up with fires. In some places the bonfire was proceeded by a "stately" procession up the hill, carrying white rods. They would sing songs and clash the rods together. (476) It is easy to see the similarities between these descriptions and those of the wagon processions of Nerthus and, later, of Freyr.