Anglo-Saxon mythology
From The Book of THoTH (Leaves of Wisdom)
Anglo-Saxon polytheism refers to the Migration Period Germanic paganism practiced by the Anglo-Saxons in 5th to 7th century England
Contents |
Origins and History
The Anglo-Saxons, traditionally (according to the Anglo-Saxon Chronicle) composed of tribes of the Angles, Saxons and Jutes, arrived in Britain from southern Scandinavia, the Netherlands and northern Germany. The Anglo-Saxon gods have the same origins as the those in Germanic mythology and those that became the gods of the Scandinavian mythology. Due to the close contacts that must have remained before the Anglo-Saxons were Christianized, an impression, but only that, of the Anglo-Saxon mythology can be obtained from reading about Scandinavian mythology.
The Anglo-Saxons were a largely illiterate society and tales were orally transmitted between groups and tribes by the Anglo-Saxon travelling minstrels, the scops, in the form of verse.
Sources
Our chief literary source is Bede, who wrote of the old pagan calendar in his De Temporun Ratione.
Only little Old English poetry has survived, and almost none of it is pagan. The epic poem Beowulf is an important source of Anglo-Saxon pagan poetry and history, but it is clearly addressed to a Christian audience, containing numerous references to the Christian God, and using Christian phrasing and metaphor. The monster Grendel, for example, is described as a descendant of the biblical Cain. In fact, the only fragment of poetry dating to the pagan era that has not undergone redaction by Christian editors is the Finnsburgh Fragment.
Some scholars of Anglo-Saxon literature, most notably E.G. Stanley, maintain that no evidence remains of the earlier pagan beliefs, questioning in particular the religious connotations with which the term "wyrd" is translated.
There are, however, many archaeological finds documenting pre-Christian England, notable among these is the Sutton Hoo ship burial. Some of these such as the Franks casket illustrate mythlogical scenes.
Beliefs
The Anglo-Saxons may have believed in Wyrd, usually translated as "fate." They believed in supernatural creatures such as elves, dwarves and giants ("Etins") who often brought harm to men. However, Anglo-Saxon words containing the element "elf" were often translations of Greek or Latin terms (for example, a "wæterelf" for "nymph").
Since the Anglo-Saxon religion was cut short around the 8th century and there is a lack of written material, it is difficult and unjustifiable to ascribe to the Anglo-Saxon gods, about whom little is known other than their names, the same attributes and activities that are recorded for the gods in the Norse mythology.
The Gods
As a polytheistic religion the Anglo-Saxons had many gods which were worshipped at sacred places, typically woods and natural features. There the Anglo Saxons had temples that housed idols of their gods as well as an altar. Pope Gregory instructed Augustine to destroy the idols but use their houses for Christian worship.
| Anglo Saxon | Old German | Norse equivalent |
|---|---|---|
| Wóden also known as Grim | Wuotan | Óðinn |
| Þunor | Donar | Þórr |
| Tíw | Zîu | Týr |
| Seaxnéat | Saxnôte | none |
| Géat | Gausus | Gautr |
| *Fríge | Frîja | Frigg |
| Éostre | Ostara | none |
| Ing | none | Yngvi-Freyr |
| none | Balder | Baldr |
The major gods can be identified by their influence on the English weekday names Tuesday, Wednesday, Thursday, and Friday which come from Tiw, Wóden, Þunor, and Fríge respectively, through the Old English names Tíwesdæg, Wódnesdæg, Þunresdæg and Frígedæg.
The Ése
The Ése correspond to the Norse Æsir: Woden, the leader of the Wild Hunt and the one who carries off the dead. He was one of the chief gods of the Angles and Saxons before the Christian era. He was held to be the ancestor of Hengist and Horsa, two legendary figures from early English history and most of the early Anglo-Saxon kings claimed descent from Woden. He gives us the modern Wednesday ("Woden's day").
Thunor, (AS Þunor). He is the god of thunder, who rules the storms and sky. He also protects mankind from the giants. He was the god of the common people within the heathen community. His name gives rise to the modern Thursday.
Fríge is the goddess of love, and is the wife of Woden. She is one of the most powerful Goddesses, this position being threatened only by Freya. Her day is Friday, due to her associations with Venus, but there is also the belief that Friday is named for Freya instead.
Tiw is the god of warfare and battle, and gives us Tuesday. There is some speculation that he is a sky-god figure and formely the chief god, displaced over the years by Woden.[1][2]
The Wen*
- It should be noted that the term "Wen" is by and large a linguistic reconstruction based on a possible Old English form which might have been cognate to the Old Icelandic word "Vanir". The closest reference to a likely Old English or Anglo-Saxon variant stems from a reading in Bede in which he makes a play on words and refers to the cultus surrounding (in his words) the "God of this Age" as 'vanitas', or in Modern English 'vanity'. He might have been making a veiled reference to a vernacular term for Anglo Saxon polytheism as he understood it which would have been 'uuanisc', or 'Wen[n]-ish'.
The Wen correspond to the Vanir: Ingui-Frea/Frea-Ingwina/Ing/ was one of the most popular Gods. He is above all the God of fertility, bringing abundance(wonne) and fruitfulness to the crops, herds, and the Folk. Though he is a fertility God, he is also connected to warfare to a degree; however, this warfare is defensive, as opposed to offensive, and is not to create strife and havoc. After all, peace is necessary for a good harvest and a productive community, while needless warfare destroys any prospect of peace and abundance. The Yngling royal line of Sweden claimed descent from him.
It is also possible that Ingui was the original progenator of the Anglian kings in England, as he is found listed to varying degrees in the regnal lists proceeding manuscript C of the Anglo-Saxon Chronicle. Richard North has theorised that Woden was a later addition to the kings list's following a late transition in Anglo Saxon polytheism which is recorded in Bede's 'Ecclesiastical History of the English Nation' in which an otherwise unnamed pagan priest called 'Coifi' hurls a spear into a Deirian temple in the midst of a festival thus destroying the temple and the idols housed within. If Coifi was a descriptive title, and not an othewise unattested proper name it could be taken as a type of hood in use among the continental Christian clergy from which the Bishop Paulinus would have come to England. Paulinus/Coifi is thought to have rode out in imitation of the god Woden and destroyd the Vanic temples, leading to a more Aesir dominated brand of polytheism towards the close of the pagan period in England. It is known that Paulinus was described as 'terrible in aspect' (much like Woden/Odin) and that there is at least one example of his being worshipped in the guise of Woden. Thus, a late example of Christian pragmatism would have resulted in effectively combatting the Vanic polytheistic faith of the Anglo-Saxon's under the concept that it would be easier to combat an Aesir dominated faith from which the church could more easily euhemorise into long dead heros than a seasonal Vanic religious cycle of life-death-rebirth in which they would have a much harder time seperating the English from.
Freya is said to be the most beautiful of all the goddesses, and is therefore described as the Goddess of Love. She is not to be mistaken with Frige, however; Freya's dominion is erotic love, whereas Frigga's is love expressed within marriage. She had the distinction of leading Woden's valkyries onto the battlefield to claim the fallen soldiers. Like her brother, Fréy, she is connected to abundance and wealth; however, her wealth is primarily in precious metals and gems. She is also a Goddess of Magic, having taught Woden seiðr.
Neorð is Frey and Freya's father, and is the God of the seas and commerce. He is called upon by fishermen and sailors who depend upon good seas. Like his son and daughter, his realm is that of wealth; namely, the wealth of the sea. He married the giantess Sceadu, though the marriage was not successful as neither of them could tolerate the other's element; Sceadu her mountains, and Neorð his sea. [3][4]
Other Gods and Heroes
Hengest and Horsa, who are named in historical sources as leaders of the earliest Anglo-Saxon incursions in the south, may also have been or acquired deific status. The name Hengest means "stallion" and Horsa means "horse"; the horse in the Anglo-Saxon mythos is a potent and significant symbol. It should be borne in mind that the Anglo-Saxons are attributed with the huge horse carvings on chalk hillsides, notable examples being the White Horse of Uffington and the Westbury Horse. Less well known, and now largely lost, but thought to have been similar in size to those two, is the Red Horse of Tysoe near Banbury in Oxfordshire. The name Tysoe means Tiw's hill, the hill of the god of war.
Weyland, Wayland, or Welund - a mythic smith. Originally, he was an elfish being, a shape changer like his wife, a swan maiden and Valkyrie. His picture adorns the Franks Casket, an Anglo-Saxon royal hoard box and was meant there to refer to wealth and partnership.[5]
Eorðe, whose name means "Earth," is the wife of Woden, by whom she gave birth to Þunor. She is also the daughter of the Goddess Niht. Her worship is generally passive, as opposed to active, though she is called on for "might and main." Her latent strength can be seen in her son, Þunor.
Eostre, according to Bede, is a Goddess tied with the "growing light of spring," and embodies purity, youth, and beauty, as well as the traditional rebirth and renewal concepts. Her symbols are hares and eggs, which symbolize the beginning of life and fertility. The current Christian festival of Easter is thought to contain elements of a pre-Christian festival in honour of Eostre; hence the name Easter.
Niht is the Goddess of Night, and also the mother of Eorðe. The Norse night was the daughter of Narvi. She was married three times; the first to Naglfari by whom she had Aud; the second, to Annar by whom she had Eorðe; and the third to Dellinger Daeg.
Sigel is the Goddess of the Sun, called Sunna by modern Heathens. Her day is, of course, Sunday.[6][7]
Holy Symbols
There are many holy symbols in Anglo-Saxon religion, which are generally shared by all of Heathenry. Some of these symbols are:
- Swastika
- The Swastika, also known as the Sun Cross or Fylfot, is generally indicative of the potental of the rising sun. For early Heathens, it was linked to Þunor and, as such, was probably a symbol closely related to lightning. Due to its early origins, instances of the Swastika in Indo-European and non-Indo-European culture are numerous.
- Boar
- The boar is a symbol which is linked to Frey and Freya which symbolizes protection from harm. In particular, Heathens wear the insignia of the boar to attract the protection and blessings of Freya.
- Raven
- The raven is a symbol of Woden, and is associated with victory during battle and death. The latter, Norse, equivalent of Woden had two ravens, named Huginn and Muninn, ("thought" and "memory") that travelled the world gaining information for him.
- Hammer
- The hammer of Þunor, also known as Mjollnir, symbolizes hallowing and the blessings of Þunor, the supremacy of the Ése, and the representation of Heathenry. It is a sacred tool, used by Þunor for hallowing, and also represents the survival of the Folk.
- Sun Wheel
- The Sun Wheel is a symbol designating the sun in its various positions throughout the year. It is also a symbol belonging to Woden, and is sometimes known as Woden's Cross.
Practices
Since Anglo-Saxon religion and its revival organizations are a subset of Heathenry in general, many of its central practices are also shared by other religions such as Asatru.
- Blót
- November in Old English was known as blótmónað, as this passage points out:
- Se mónaþ is nemned on Léden Novembris, and on úre geþeóde blótmónaþ, forðon úre yldran, ðá hý hǽðene wǽron, on ðam mónþe hý bleóton á, ðæt is, ðæt hý betǽhton and benémdon hyra deófolgyldum ða neát ða ðe hý woldon syllan.
- "This month is called Novembris in Latin, and in our language the month of sacrifice, because our forefathers, when they were heathens, always sacrificed in this month, that is, that they took and devoted to their idols the cattle which they wished to offer." ([8]
- It is significant to note that the English word "bless" comes from the word Blot, both of which signify blood, which denotes the sacrificial aspect.
- Symbel
- A ritual drinking feast in which mystical revelation was achieved through drinking alcohol, usually mead. This mystical revelation is typically associated with divination, and the quest for good fortune by alignment with the forces of destiny, the wyrd. The participants at symbel other than the drinkers themselves were the symbelgifa, the giver of the symbel or host, the scop or poet (the entertainment), the alekeeper (the server of the ale), and the þyle who was charged with keeping order (to a greater or lesser extent).[9]
- Husel
- The Husel is a sacred feast in which the Folk gather to feast with their friends, ancestors, and Gods. It is a time of communing with one another, with the great heroes of the past, and the Gods of the Folk. It generally has the features of a blood sacrifice, libation, and communion feast. The process is begun with a Blot, or the slaughter of the animals for food. This was usually done by smothering or drowning, and the meat was boiled and prepared for the blessing. The alcohol and food was then hallowed by having the King pass it over a fire, and then performing the Hammer sign upon it to cause it to be sanctified. A toast was offered to Woden; to the King's health; then to Njord and Frey. The Bragafull, or King's toast, was then performed. The participants then drink to their dead kinsmen, much like the minni of Symbel and the minni of a funeral. The feast itself then begins, and it is thought that afterward, the remainder of the food was offered to the Gods, either by burning or by dumping into a sacred well.[10]
Christian Prohibitions of Magic and Other Practices
Early Christian prohibitions on the Anglo-Saxon practice of magic (see seid and völva) in all its shapes and forms are particularly revealing of how strong a belief in the supernatural was held, and are the primary source for knowledge of Anglo-Saxon paganism:
- "If any wicca (witch), or wiglaer (wizard), or false swearer, or morthwyrtha (worshipper of the dead), or any foul contaminated, manifest horcwenan(whore), be anywhere in the land, man shall drive them out."
- "We teach that every priest shall extinguish heathendom, and forbid wilweorthunga (fountain worship), and licwiglunga (incantations of the dead), and hwata (omens), and galdra (magic), and man worship, and the abominations that men exercise in various sorts of witchcraft, and in frithspottum (peace-enclosures) with elms and other trees, and with stones, and with many phantoms." (source: 16th Canon Law enacted under King Edgar in the 10th century)
A magic item that survived destruction by the clerics is the Franks Casket, an Anglo-Saxon royal hoard box with runic inscriptions (whalebone, early 7th century). It bears scenes of Roman and Germanic background as well as a picture of the Magi adoring Christ. These carvings along with runic inscriptions were meant to influence the fate, O.E. wyrd, of its owner, a warrior king. The image of the “Holy three Kings” may have saved the box from purgatory.
It is possible to conclude from the foregoing that magical practice was rife, and that water, tree and stone worship in various forms were also practiced by the Anglo-Saxons. Interesting also is the mention of frithspottum, relating as it does to the core concept of frith, ostensibly meaning "peace" but having much deeper significance and a far broader spread of implications.
Literature
- Brian Branston, The Lost Gods of England, Thames and Hudson, 2nd ed. (1974), ISBN 0500110131
- Kathleen Herbert, Looking for the Lost Gods of England, Anglo-Saxon Books (1995), ISBN 1898281041
- Gale R. Owen, Rites and Religions of the Anglo-Saxons, Barnes & Noble Imports (1982), ISBN 0389201286
- Stephen Pollington, The Mead-Hall: The Feasting Tradition in Anglo-Saxon England, Anglo-Saxon Books (2003), ISBN 1898281300
- E.G. Stanley, The Search for Anglo-Saxon Paganism, Rowman and Littlefield (1975), ISBN 0874716144
- E.G. Stanley, Imagining the Anglo-Saxon Past : The Search for Anglo-Saxon Paganism and Anglo-Saxon Trial by Jury, D.S.Brewer (2000), ISBN 0859915883
- Michael WoodIn search of the Dark Ages, Checkmark Books (2001), ISBN 0816047022
See also
- Theodism
- Germanic paganism
- Germanic Christianity
External links
- Anglo-Saxon Heathenism, the historical Anglo-Saxon religion.
- Miercinga Ríce Website, modern Anglo-Saxon paganism with information the historical aspects.
--Angel 16:29, 1 June 2006 (CDT)
