by Dave (Ashheathen), for the Association of Secular Humanistic Heathenry

In October 2003, a practitioner known as "Ashheathen" (Dave) posted this document to alt.religion.asatru — the main Usenet newsgroup for Norse and Germanic reconstructionist religion. The post circulated a working draft of the founding position paper for the Association of Secular Humanistic Heathenry (ASHH), a newly formed organization attempting to build a naturalistic, non-theistic alternative to traditional Asatru.

The document arrived in the context of vigorous online debate: could someone embrace Norse myth, the seasonal calendar, the Nine Noble Virtues, and the communal ceremonies of blot and sumbel without holding literal beliefs in Odin, Thor, or the other Aesir? The ASHH's answer was yes — but with scrupulous care not to claim the name "Asatru" for a practice that departed from its theological core. The paper distinguished "Humanistic Heathenry" as a cultural and ethical framework, not a religion.

The document covers Asatru's origins, the principles of secular humanism, the ASHH mission and core principles, the Nine Noble Virtues, the ritual Fest (a re-framed blot/sumbel), the doctrine of Wyrd and Orlog, and the full Germanic seasonal calendar. It is an artifact of a community working out the boundaries of identity, belief, and practice in real time.

Association of Secular Humanistic Heathenry (ASHH)

Hea' then: haithno [Gothic], hæthen [Anglo-Saxon], heide [German], mistranslation by the Gothic Bishop Ulfilas (4th century c.e.) of hethanos [Armoric], heathen, by association with haithi [Gothic], heath, thence the folk etymology of heathen as 'wasteland dwellers' developed by other Germanic languages. Then, heathen refers to anyone not of the Abrahamic religions, especially a member of a tribe, nation, etc. worshiping many gods. Historically used by Christians to describe others with different beliefs as barbaric, godless, and irreligious. Synonyms: agnostic, atheistic, barbarian, gentile, godless, idolatrous, infidel, irreligious, non-Christian, pagan, profane, skeptic

What is Asatru / Heathenry really all about?

Asatru, pronounced 'asa-true' is the Norse word meaning 'True to the Aesir' (the 'Aesir are the Norse/Germanic Gods) or ‘True to the Ways of the Ancestors”.

Asatru is the modern recreation of the ancient pre-Christian religion of much of northern Europe. The practitioners of this ancient religion of Germany, Scandinavia, the Netherlands, England, and Iceland came to be called "heathens" by the new Christians, for those who clung longest to the Old Ways were the people who lived outside of organized towns, in the heath lands, or wilderness. In Southern Europe, followers of the Old Gods became known as Pagans (from the Latin pagani, country people). Heathen and Pagan became words of derision among the Christians, who were taught that the Pagan-folk were Satan worshippers, or simply Godless. Many Asatruar also believe in the practice of magic, whether through the use of runes (runework and the practice of galdr) or shamanistic practices (which is called seidhr).

In English speaking countries four of the days of the week are named after the ancient Northern European gods and goddesses. Tuesday comes from Tiu's day who is also known as Tyr. Wednesday comes from a compound meaning “Woden’s Day” or "Odin's day," Thursday from "Thor's day" with Friday from "Freya's day." Throughout Scandinavia and northern Europe we find places that were dedicated anciently and named for the gods and goddesses.

What is secular humanism?

Humanism believes in a naturalistic metaphysics or attitude toward the universe that considers all forms of the supernatural as myth; and that regards Nature as the totality of being and as a constantly changing system of matter and energy which exists independently of any mind or consciousness. Humanism, having its ultimate faith in humanity, believes that human beings possess the power or potentiality of solving their own problems, through reliance primarily upon reason and scientific method applied with courage and vision. Humanism, in accordance with the scientific method, believes in the unending questioning of basic assumptions and conviction, including its own. Humanism is not a new dogma, but is a developing philosophy which remains ever open to experimental testing, newly discovered facts, and more rigorous reasoning.

Secular humanists accept a worldview or philosophy called naturalism, in which the physical laws of the universe are not superseded by non-material or supernatural entities such as demons, gods, or other "spiritual" beings outside the realm of the natural universe. Supernatural events such as miracles (in which physical laws are defied) and psi phenomena, such as ESP, telekinesis, etc., are not dismissed out of hand, but are viewed with a high degree of skepticism.

Secular humanists do not rely upon gods or other supernatural forces to solve their problems or provide guidance for their conduct. They rely instead upon the application of reason, the lessons of history, and personal experience to form an ethical/moral foundation and to create meaning in life. Secular humanists look to the methodology of science as the most reliable source of information about what is factual or true about the universe we all share, acknowledging that new discoveries will always alter and expand our understanding of it and perhaps change our approach to ethical issues as well.

Critics often try to classify secular humanism as a religion. Yet secular humanism lacks essential characteristics of a religion, including belief in a deity and an accompanying transcendent order. Secular humanists contend that issues concerning ethics, appropriate social and legal conduct, and the methodologies of science are philosophical and are not part of the domain of religion, which deals with the supernatural, mystical and transcendent.

Is Humanistic Heathenry a part of Asatru?

Humanistic Heathenry is a modern, secular and naturalistic adaptation of the practices and heritage of our Northern European ancestors. It is a conscious reclamation and updating for the 21st Century of many of the indigenous, pre-Christian beliefs and practices of our Northern European ancestors. This reclaiming of our cultural roots and identity in a humanistic context is a heritage that we hope to pass on to our children. In addition, the combination of our cultural heritage and practices with a Humanist philosophy makes both much more emotionally and psychologically fulfilling.

Humanistic Heathenry is not a religion and it is not Asatru. It is a nontheistic alternative to traditional, modern Asatru. Humanistic Heathens do not believe in the literal existence of the Gods and Goddesses or in the literal interpretation of our folklore. Humanistic Heathens also do not believe in the practice of runework, galdr or seidhr although they may study the runes for their historical interest. Like many Asatruar, many Humanistic Heathens would study the myths and folklore (for example, the Eddas and Sagas) of the ancient Northern European peoples in order to recreate the ancient folkways so that they may be reinterpreted and restructured, if useful, to strengthen the sense of cultural and social identity among those of our heritage.

There are some concepts Heathens hold in common: the belief that the Earth and this life are the primary focus of value, that we are responsible for our own behavior, that freedom, honor, duty, loyalty, love, hospitality and courage are our highest principles. Hatred, racism, homophobia and despising the weak are absolutely not a part of Heathenry. Heathens respect all life, and our traditional folklore teaches us that we are connected to all creation. According to the laws of Örlög our deeds have an effect on our environment, our loved ones and ourselves, and we believe that hate and senseless violence diminish the perpetrator.

Humanistic Heathens value their Northern European identity and the aspects of Northern European culture that offer a genuine expression of their contemporary way of life. Humanistic Heathen communities celebrate seasonal celebrations and life-cycle events (such as weddings and coming of age) with inspirational ceremonies (Fests) that draw upon but go beyond traditional literature.

Humanistic Heathen communities are an expression of the need for cultural solidarity and mutual support. A Humanistic Heathen community provides group identity, adult education, youth education, a setting for public celebrations of holidays and life-cycle ceremonies, and a community voice for the Humanistic Heathen point of view.

The Northern European peoples are an extended family whose shared history, memories, and destiny are commemorated in beautiful holiday celebrations. Humanistic Heathens find meaning in the celebration of life through the historic Heathen calendar and seek to interpret this calendar in a naturalistic way. The birth of a child, coming of age, marriage and even death allow the family and community to reinforce their unity and to articulate the values that make life worthwhile.

Humanistic Heathens want to understand the beliefs and behavior of their ancestors without feeling compelled to agree with the beliefs of the past. They want their children to develop their own convictions honestly - on the basis of knowledge, not indoctrination. They seek to explore the entire range of Northern European experience, past and present and to choose what is reasonable and useful. Skills for survival and happiness are not instinctive. They are acquired. Self-reliance, cooperation, generosity and rationality are daily exercises. They are just as important as academic skills.

Can someone from another cultural background (non-Northern European) practice Humanistic Heathenry?

Yes, although it may not be too appealing to those who are not from a European background. Humanistic Heathenry can be viewed as "Tribalist". We believe that ethnicity and heritage are certainly important as it relates to the belief system associated with a particular culture, but that people, of whatever background, can be accepted into the "tribe" of Humanistic Heathens and be viewed as "one of us". Tribalists make identity a matter of acceptance by the other people of the group or tribe. Part of that acceptance would be demonstrating to what degree the "outsider" has truly assimilated the value system of Humanistic Heathenry and identifies with it. Furthermore, the history and lore of the Northern European peoples tend to confirm the Tribalist view as they adopted Celtic peoples, etc. into their "tribes".

ASHH Mission Statement

The Association of Secular Humanistic Heathenry mobilizes people to celebrate indigenous Northern European identity and culture consistent with a humanistic philosophy of life.

Core Principles

As members of the Association of Secular Humanistic Heathenry:  We affirm our identity as members of the Northern European People. We draw strength from the history, culture, and achievements of our people. We see Northern European history as testimony to the continuing struggle for human dignity and, like the history of other peoples, as a product of human decisions and actions.  We demonstrate our bond to the Northern European people through humanistic celebrations of indigenous Northern European holidays and life-cycle events. We create and use non-theistic Heathen ceremonies and celebrations that invoke the ethical core of indigenous, pre-Christian Northern European history, literature, and culture. Our aim is to foster a positive Northern European identity, intellectual integrity, and ethical behavior among celebrants.  We affirm the value of study and discussion of Northern European and universal human issues. We rely on such sources as reason, observation, experimentation, creativity, and artistic expression to address questions about the world and in seeking to understand our experiences.  We seek solutions to human conflicts that respect the freedom, dignity, and self-esteem of every human being. We make ethical decisions based on our assessment of the consequences of our actions.  We believe that it is human beings that have the responsibility for solving human problems. We are committed, in the enduring human tradition of support for social action and social progress, to community service and actions for social justice. We each take responsibility for our own behavior, and all of us take collective responsibility for the state of our world.  We endorse the promotion of diversity among the peoples and cultures of the Earth, in opposition to the global monoculture of capitalism and political correctness.

We are committed to passing these values on to present and future generations through education and by our example.

Humanistic Heathens believe:

Each Humanistic Heathen has the right to create a meaningful Heathen lifestyle free from supernatural authority and imposed tradition. The goal of life is personal dignity and self-esteem. The secular roots of Northern European Heathen life are as important as the religious ones.

Freedom from supernatural authority

Theistic religions assert that the ultimate source of wisdom and of the power of the solution to human problems are found outside of people - in a supernatural realm. Humanistic philosophy affirms that knowledge and power come from people and from the nature in which they live.

Dignity and self-esteem

Life is worthwhile when each person sees himself or herself as worthwhile. Self-respect is distinct from happiness. Happiness is less the goal of life than the consequence of having attained it. Self-respect is dependent upon autonomy. The autonomous person feels that s/he is responsible for the basic direction of his/her own life and that no one else has the right to usurp that responsibility. Autonomy does not mean that each person is individually self-sufficient. Healthy dependence is horizontal rather than vertical.

Secular Heathen Roots

Northern European Heathenry is an ethnic culture. It did not fall from heaven. It was not invented by a divine spokesperson. The Northern European people created it. It was molded by experiences of the Northern European peoples. Holidays are responses to human events. Ceremonies are celebrations of human development. Music and literature are the expressions of human needs.

The Values of Humanistic Heathenry

The heritage of indigenous, pre-Christian Northern European cultures posits that the basic place of moral judgment is within the human heart and mind. We as human beings with the gift of intelligence are sensible and responsible enough to determine right from wrong and act accordingly. Our cultural heritages teach us through the examples of metaphorical myths, as chronicled in the Eddas, and through various pieces such as the Havamal which directly offer us advice. In modern times, various Asatru organizations (theistic and traditional Heathen organizations representing a more traditional understanding of Heathenry as a religion) have outlined simple sets of values which they hold up as simple guidelines on how to live one’s life.

This set of values (known as the Nine Noble Virtues) has been adopted by the Association of Secular Humanistic Heathenry as an "official" statement of our ethical beliefs. We do this not only as a moral guide for our members, but also to say to the world what it is that we stand for--our good name in the community being important to us.

The Nine Noble Virtues are:

Courage: Courage is the bravery to do what is right at all times. This can be likened to being brave enough to live by the Nine Noble Virtues and for the Six-fold Goal. But as always, what one person believes is right, may not be what another sees as right.

Truth: Truth is the willingness to be honest and to say what one knows to be true and right. It is often better to not say anything at all if one cannot be honest. But likewise, when one does say something, it is best to be truthful and speak what one sees, not what others would like to hear. We also have a caveat on the concept of Truth, and that is that while we should endeavor to speak the truth at all times, do not be fooled into speaking the truth when others lie to you. The Havamal councils us to respond to lies with lies, but then of course if people always told the truth we would not have to do this, but then this is not an ideal world in which we live.

Honor: Honor is the feeling of inner value and worth from which one knows that one is noble of being, and the desire to show respect for this quality when it is found in the world. Of all the Virtues, this one is often the hardest to define, as each person's interpretation of this is different. It could translate as "self-image", or "self-esteem", and is important to recognize that this will be different from person to person.

Fidelity: Fidelity is the will to be loyal to one's Folk, to one's self, and to the larger world. How one interprets the concept of loyalty is largely up to the individual as there are many different levels of loyalty, and hence Fidelity. We must be able to communicate this with others to be able to form the bonds of loyalty that exist on all levels.

Discipline: Discipline is the willingness to be hard on oneself first and then if needed on others, so that greater purposes may be achieved. We must always be hardest on ourselves, to set the example. It is very easy to work at the level of do as I say, not as I do. But in this we dishonor ourselves and we dishonor others. Leading by example is what this is all about.

Hospitality: Hospitality is the willingness to share what one has with one's fellows, especially when they are far from home. This is not the same as giving out all your worldly possessions to anyone who comes by a begging. It is the concept of sharing, which is reciprocated by all Trú folk when they have you as a guest in their homes. It is important to establish and reaffirm the bonds of friendship, and kinship that Hospitality is observed.

Industriousness: Industriousness is the willingness to work hard, always striving for efficiency, as a joyous activity in itself. It is vital that we work hard at what we seek to achieve, for without consistent and well-directed effort, our goals will not be reached. But it does not mean that we should work all the time, indeed one should be industrious in ones leisure pursuits as well, and avoid the concept of making work for the sake of having work to do.

Self Reliance: Self Reliance is the spirit of independence, which is achieved not only for the individual, but also for the family, clan, tribe and nation. It is not a concept of denying ones interconnectedness with others, but of ensuring that one can take care of oneself first, then ones family and loved ones, then the extended family (clan), the tribe (ones local grouping) and the nation (all Trú folk no matter where they reside). By being self-reliant we can then share what we have with others and fulfil the duty of Hospitality, the entire better.

Perseverance: Perseverance is the ability to return from defeat and/or failure. Each time we have a setback, we recognize this, and if the purpose is a Trú one we continue until success is won.

It would be hard to get much argument on any of these values from anyone. They simply and briefly encapsulate the broad wisdom of our indigenous, pre-Christian Northern European cultural heritage.

The Six-Fold Goal

Right is the justice of law shaped by the lore of our folk and meted out with good judgement and true by those who can see the truth. This is a goal rationally sought and rationally administered - the rule of rationality and enlightenment in the world.

Wisdom is the hidden lore and powers welling up from the darkest depths of our souls and hovering high over our heads, shining beyond the clouds and leading us on into the unknown. It contains the wells of memory, and its expression is found in the ability to see and understand the whole.

Might is the embodiment of the two fold goal of victory and defense. These require pure power to operate, but must be ruled over by Wisdom and Right to be truly expressed, and serve the goals of Harvest and Frith. Being a natural and intrinsic part of our nature it must find expression and aids us in maintaining the truth, to defend the folkway from things outside the truth of our tradition.

Harvest is the reaping of things of the natural and good cycles of nature, which ensures the continuance of the folk in the world. Harvest not only includes the cycles of nature, but all economic cycles. It is the goodness of plenty, of wealth and physical well being that we should make available for all the folk.

Frith is our own word for "peace". This is where all the parts of the Six-fold Goal are attained and expressed in our society. It is not a state of a lack of movement, but where movement exists in a state of freedom, where we can take our challenges to higher levels of expression.

Love is not as one might consider the love of relationships, between folk, but the intrinsic desire to live. It is the pure force of life that is embodied in our sense of play and pleasure. Such things are right and good and it is indeed Love and Wisdom that hold all of the Six-fold Goals together.

The Nine Noble Values of Heathenry

There is also another set of Nine Noble Virtues that were developed by Asatruar. Humanistic Heathens refer to them as the Nine Noble Values of Heathenry to avoid confusion. They are:

1. Strength is better than weakness. 2. Courage is better than cowardice. 3. Joy is better than guilt. 4. Honor is better than dishonor. 5. Freedom is better than slavery. 6. Kinship is better than alienation. 7. Realism is better than dogmatism. (This is a good justification for Humanistic Heathenry.) 8. Vigor is better than lethargy. 9. Ancestry is better than Universalism. (This is referring to not forgetting or being ashamed of one’s cultural heritage and roots. This does not justify racism or ethnocentrism as they are contrary to the Virtue of Hospitality. "Universalism" - the idea that all peoples of this world are "one and the same," is absurd, and if it prevails, will only succeed in removing the freedom, individuality and uniqueness of the diverse peoples and races that inhabit this Earth! )

The Fest

Humanistic Heathens, if they so choose, have ceremonies they have developed to celebrate the Seasonal Celebrations as well as key life cycle events. These are not mandatory as Humanistic Heathenry is not a religion and it is far more important to embody the Values of Humanistic Heathenry in our everyday lives than it is to perform ceremonies. However, the ceremonies provide a concrete way of reaffirming our commitment to Humanistic Heathenry and its values within a communal or familial context.

In traditional Asatru, the most common ceremonies are known as blots and sumbels. To be respectful of the differences between Humanistic Heathenry and traditional Asatru, we refer to our ceremonies as Fests.

The Fest is the Humanistic Heathen adaptation of the traditional blot

and sumbel of Asatru.

The only tools used for a Fest are: a drinking horn if available (a cup can be used if one does not have a drinking horn), a blessing bowl, and some sort of drink (usually mead, but can be apple juice, wine or beer). By holding a Fest in honor of our ancestors we reaffirm our connection to our indigenous, pre-Christian Northern European heritage and culture.

A Fest is a simple affair where a horn of mead is dedicated to our progress and well being with honor given to our ancestors and then poured as a libation. The Fest consists of three rounds and is our chance to celebrate our Northern European cultural heritage on a more personal level.

Basic Outline of the Fest Ceremony:

I. Dedication of the Fest

The leader, taking up a horn/glass of mead or other drink, dedicates the rite to our ancestors, our Northern European heritage and/or the seasonal celebration or life-cycle event being observed.

II. Optional Secondary Activities supporting the Fest: arts and crafts, music, storytelling, etc.

The community or leader may choose to have an appropriate activity at this point.

III. Pass drinking horn among all celebrants for blessing

Members present can make their toast. We should also be aware of the fact that there are some that cannot or do not want to drink alcohol for a variety of reasons. These people, we suggest, kiss the side of the horn rather than drink from it so the Fest may continue. The round ends with the pouring of the remainder of the horn into a blessing bowl. The natures of the toasts (rounds) are as follows:

The first round is always given to our Northern European heritage, culture and larger community. At this time the celebrants express their concerns, admirations, wishes or whatever directly. They may ask for the community’s support in some matter. The horn/glass is then drunk from or kissed and then passed on.

The second round is generally used for people to toast their family, kith or kin (friends and relations). The words they speak at this time have power by being witnessed by the gathered folk and should relate to the purpose of the Fest, particularly if it is to celebrate a seasonal celebration or life cycle event. For example, while honoring the Einjahar, one might express concern about a battle or conflict that a friend is facing. Others may share their wisdom in regards to particular areas of life with other present community members.

The third round is used to honor our ancestors or heroes, or make boasts and vows with all the kindred listening. Rather than a toast, a person might also offer a brag or some story, song, or poem that has significance. The conclusion of each round is marked by the pouring of the remainder of the horn into a blessing bowl.

IV. Sprinkle the folk

After all the rounds have been poured into the blessing bowl the person acting as the leader for the Fest will take a sprig from a tree (traditionally this was from an evergreen tree, such as pine) and use it to bless the gathered folk with the contents of the bowl. In this way the blessings are received back by the celebrants and shared with the community as a whole.

V. Pour the libation to the Earth

After the three rounds, or whatever variation is being used, the leader takes up the blessing bowl with its contents and goes to a near by tree or some other appropriate spot. After choosing an appropriate spot the leader pours out the remainder of the blessing bowl saying:

"From Nature, to the earth, to us. From us, to the earth, to Nature. A gift for a gift! The cycle continues. The Fest is ended".

At this point the gathered people may have a potluck and /or party.

What is the role of Wyrd, Orlog, and Frith in traditional Northern European thought?

Wyrd is one of the most complex of ancient Heathen beliefs for it is the traditional view of the Law of the Universe. To demonstrate Wyrd, the ancient Heathens described it either as a well and a tree or as a great web (cloth) being woven upon a loom. The loom and web model best demonstrates how all things are connected, while the well and tree model best demonstrates how past deeds affect the present.

For Humanistic Heathens, the Web of Wyrd is a metaphorical representation of the interdependence of life. The Web of Wyrd connects all things just as the fibers of a cloth touch many others, so every deed done affects a myriad other things. The Web of Wyrd can be seen in the life cycles and the food chains of the environment, and in our own lives. The Well of Wyrd and the World Tree ensure that past deeds determine what happens in the present. The World Tree is the present and from it drips dew that falls into the Well of Wyrd. There it sinks to the bottom to be drawn back to the present by the roots of the World Tree, or when Wyrd and her sisters water the tree every morning. The dew on the Tree represents actions or deeds being done in the present, while the water in the Well represents deeds of the past. Deeds from the past have their results in the present. Every deed one does has a consequence based upon some previous deed. If the deed is a good one, a Heathen will gain mægen (inner strength), if it is a bad one he or she will incur a scyld or "debt," and lose mægen until he or she can pay that debt with another deed. Therefore, Heathens try to do good deeds and by keeping the Heathen thews or "virtues." These thews encourage Heathens to depend on one's self and to help others, not just for the good of one's self, but for the good of all. Together they form what is known as honor or worth and it is the aim of most Heathens to be honorable by practicing these thews with friend and stranger alike.

Wyrd is NOT fate as some very misguided people might portray. Wyrd is the universal ground from which all is set upon. Wyrd is the warp and woof of all that is becoming. Wyrd is what IS. Orlog, as the life force of Wyrd, means "primal law" or "primal layers". Orlog is the effects of the layers or actions that are done in our daily lives. Orlog is what defines our "destiny". It is often said that only the most heroic and strong of spirit can reshape their orlog and wyrd.

Wyrd is the weaving together of the sum total of past and present acts and their consequences. In a sense, our Fests and other characteristic practices can be seen primarily as mechanisms for creating times, places and frameworks wherein we can influence our Wyrd by means of especially significant acts and speech, though we frequently fail to recognize and take advantage of those opportunities. One of the fundamental perceptions we have of Wyrd is the tendency of acts to ripple out in all directions from the point at which they take place, creating consequences far beyond what was intended or perceived at the time. Indeed, it could be argued that the "great work" of being Heathen is to become aware of an ever-wider sphere of those consequences, and to become ever more skillful at crafting our interaction with the world so as to produce consequences that appear to us as constructive--and through so doing, to become "truer" to what we see as the appropriate way for people, or at least for us, to be and act in the world. We do the right things through becoming the kind of people who do right things, and it is the conscious, deliberate doing of right things that strengthens our will and increases our power to become that kind of person. For a Heathen, the highest good is found in acting in relationship to others, not sitting quietly and contemplating the universe, although doing so occasionally might turn out to be an effective aid in learning to live in a "true" way.

According to ancient Heathenry, in order to obtain respect and a secure position within their society, it was necessary to become a strong, self-reliant and wise person, and that required experience, maegin and "luck," all of which could be obtained through acting well. One started out with a given set of determining conditions, or orlog, that were the result of inheritance and the community into which one was born, but just as one's orlog at birth was the totality of all the causes that had been laid down to make things what they were, so it was possible to lay down one's own causes, in the form of significant acts, to be woven into the fabric of one's character, that would increase one's inner strength so that one could hope to bring about positive outer changes in one's life. However, the significance of an act depended upon a context of meaning that gave it significance: that is, a set of people who would understand and be affected by the act, and a world view and value system in which the act was both right and powerful.

Frith is thus the natural and indigenous Heathen response to Wyrd. Wyrd was and is how Heathens saw and see the world as functioning. Although Frith is often translated as "peace," it means that only in a very specialized sense: for Frith to remain whole and powerful, the relationships within the frithstead must be maintained correctly, which is to say, according to the traditional laws and principles, with due concern for the rights and dignity of the individuals concerned, but with the interests of the frithstead accorded the highest consideration. The peace within the frithstead that this creates is not simply the negative type of peace in which conflict is rare, but connotes rather the positive state wherein the frithstead's members are actively committed to the common weal.

Frith: The word frith derives from Indo-European *priyas, "one's own." Many other words derive from this root word such as Old English freogan "to love," freodom "freedom," and Old Norse Freyr, the god. According to most Old English dictionaries, the word frith meant "peace, tranquility, security, or refuge." It also referred to the special protection offered by the tribe and the penalty for breaching that protection. A verb form, frithian meant "to make peace with, cherish, guard, defend, or keep." For the Heathen it means the peace and security that must be maintained to ensure the group's prosperity. "Frith" is often translated as "peace", but that does not accurately capture the idea. Frith is the foundation of society and culture, the voluntary abandonment of conflict to pursue a common purpose. A breach of frith can affect the group's luck and orlog.

Tribal Orlog and Maegen ("luck"): Just as individuals have maegen ("hamingja" or "luck") that is determined by their deeds, and an orlog that determines the course their lives will take (again based on their deeds), tribal organizations feel as a whole they do too. As such, the orlog and maegen of a group are determined by its actions as a collective whole. This was the earliest theological basis for Heathen law.

The Seasonal Celebrations

The ancient Northern Europeans knew four major holidays the Spring and Autumn Equinoxes which we call Summer and Winter Finding, and the two solstices which we call Midsummer and Yule. However, there were many other minor festivals and modern Humanistic Heathens and Asatruar have added even more.

Yule (Winter Solstice – Dec. 31)

Yule is the most important seasonal festival of the year. Everyone is familiar with the shortness of the deep winter days, but in the Scandinavian countries this is of even greater importance. At the Yuletide there is almost no sunlight at all, and the climate would have people bound in their homes waiting for the return of Spring. Yule is a long festival, traditionally held to be 12 days or more. After Yule the days began to get longer and the festival represented the breaking of the heart of winter and the beginning of the new year. Yule was traditionally the holiday of either Thor or Frey.

The most important symbols of Yule are still with us today. Most of the supposedly secular customs of Christmas are actually Heathen in origin. Evergreen trees and holly that remained green throughout the long nights and cold were a promise that spring would once again return to the land. These symbols may also have been a connection to the nature spirits who have sway over the return of the warm days. The modern conception of Santa Claus as an elf, for whom offerings of milk and cookies are left, is possibly a modern continuation of leaving offerings for the Alvar and other nature spirits. The idea of children staying up all night in the hopes of catching a glimpse of Santa Claus may be a remnant of people staying awake to mark the long night and remind the sun to return. (In the latter case it's considered an adequate substitution to leave a candle going all night to light the way for the returning sun.)

Yule is a 12 days long festival, not just a single holiday. The Yule season begins on the winter solstice, which is the Mother Night of Yule, and ends with Twelfth Night/New Years. While one might expect a rather dour theme to a holiday held in the darkness and cold, Yule is a time of feasting and gladness.

Yule is the holiest of all the Germanic feasts. The name is too old for its meaning to be easily traced, but the most common guesses derive it from a root meaning 'wheel', perhaps related to the wheel of the Sun herself, as seen by the sun-wheels which were sometimes burnt in Germany as part of folk-festivities at this time. Yule is also traditionally seen as the border-time between years at which fates are set. It was the practice in Norse Heathen times to swear oaths on a hallowed boar (the living emblem of Frey and/or Freya). This survived in Swedish folk-custom; a large boar-shaped bread or block of wood covered with pigskin was brought forth at Yule for this purpose through the beginning of this century, and boar-cakes are used for Yule-oaths by most Heathens today. Especially meaningful oaths were also sworn on the horn or cup while drinking at the Yule-feast. The 'New Year's Resolution' is probably a somewhat diminished form of the Yule-oath.

The fir- or pine-tree that is carried into the house and decorated is a German custom, brought to America by German immigrants, England by its German royal house, and reaching Scandinavia only at the end of the last century. The tree on which gifts are hung was Heathen in origin; in Germany, those who kept the old custom hid it inside lest their neighbors notice, but in England and Scandinavia, the trees and various wights got their gifts outside. In those latter countries, it was a candlelit and ribbon-bedecked wreath, the ring of which may have reflected the oath-ring or the Yule sun-wheel that was traditionally brought in to decorate the home.

The Yule-log is also an old Heathen custom. This log was supposed to burn all night during the longest night of the year to symbolize life lasting even in the time of greatest darkness, its fire rekindling the Sun in the morning. Its ashes or pieces were used as protective amulets during the rest of the year. Troth folk today who lack large fireplaces often use 24-hour candles instead.

There are simply so many different Yule customs, both ancient and modern, that one has almost limitless possibilities even when staying within Scandinavian and Germanic customs.

Summer Finding (Ostara or Spring Equinox)

Summer Finding is also known as Ostara, the festival of the ancient Saxon Goddess for whom the modern Easter is named. She is a fertility Goddess and her symbols are the hare and the egg. Her name is related to the Germanic words for 'east' and 'glory'; she was probably the embodiment of the springtime. She was known only to the Anglo-Saxons and Germans, not the Scandinavians, who called the feast at the beginning of summer 'sigrblót' (victory-blessing). Heathen folk customs associated especially with Ostara's feast include the painting and hunting of Easter eggs, which, according to German tradition, were brought or laid by the 'Easter Hare' (the earliest form of the slightly diminished American 'Easter Bunny'). Some authors suggest that the Hare was the holy beast of Ostara, slain and eaten only at her blessing; in Germany, bakeries sell hare-shaped cakes at this time of year. Fires were also kindled on the hilltops at dawn, especially in Germany.

Another common folk-custom that still survives in rural areas is the performance of plays at which Summer battles with Winter and drives him out, or at which an effigy embodying Winter is beaten, burned, or drowned.

The obvious folk tradition at this time of year involves eggs. These were colored as they are today, but then they were buried, or more appropriately, planted in the earth. Some have suggested that the act was purely magical, the fertility of the eggs would then be transferred from the animal realm to the plant realm and would increase the prosperity of the harvest. It's also possible that they were left as an offering to the alvar and the spirits of the plants.

May Day (April 30/ May 1)

No true Heathen name survives for May Eve and May Day. This festival marks the beginning of summer in Scandinavia. Originally it was a festive holy day celebrating the first spring planting. In all the Germanic countries, it is seen as a time when witches are particularly active, a belief memorialized in Goethe's description of the witch-moot on the Brocken (Faust, Act I) and Mussorgsky's "Night on Bald Mountain". It is also a night of love: young men are expected to go out into the woods to gather green branches and wildflowers with which they decorate the windows of their beloved (the Germanic equivalent of Valentine's Day).

The Saxons began their May Day celebrations on the eve of May, April 30. It was an evening of games and feasting celebrating the end of winter and the return of the sun and fertility of the soil. Torch bearing peasants and villagers would wind their way up paths to the top of tall hills or mountain crags and then ignite wooden wheels which they would roll down into the fields

The traditional 'Maypole' or 'May Tree' is also a part of the celebration of this feast; in Scandinavia, the 'May Tree' is carried about in processions, a practice which probably goes back to the Vanic fruitfulness-procession of earliest Heathen times.

Traditionally, fires were kindled on grave mounds or other high places on this night. It is traditional for folk to leap through the flames for luck. A fire kindled by friction (the 'need-fire') might also be used to protect cattle against illness or cure them.

In modern times, May Day, also known as International Workers' Day, commemorates the historic struggle of working people throughout the world.

Midsummer Day (Summer Solstice)

The summer solstice was second only to Yule in importance to the ancient Northmen. One idea for midsummer is to remain awake all night and mark the shortest night of the year, then at sunrise to perform a Fest while greeting the Sun (who was traditionally seen as a Goddess). Folk traditions include the making of wreaths, the kindling of fires, the burning of a corn dolly (human figure made out of straw), and the adornment of fields, barns, and houses with greenery. Model Viking-ships are also sometimes made out of paper or thin wood, filled with small flammable offerings, and burned at this time.

Midsummer is the high point of the year, the time when deeds are brightest and the heart is most daring. This is the time when our Viking forebears, having got their crops safely planted, sailed off to do battle in other lands. It is a time for action and risk, for reaching fearlessly outward.

Another midsummer custom is the rolling of a flaming wagon wheel down a hill to mark the turning of the wheel of the year. If fire would otherwise be a hazard, one could parade a wheel covered with candles for similar effect. It is also a time for general merriment and in the Scandinavian countries many of what we know as the traditional May Day rituals such as May Poles and Morris Dances were celebrated at Midsummer rather than in May.

Winter Finding or Frey-Faxi (Autumnal Equinox)

There does not seem to be a great deal of distinctive traditional lore about the Autumnal Equinox that would distinguish it from the Harvest festivals found worldwide. It seems to have been overshadowed to some extent by the Winter Nights that Heathens celebrate at the equinox rather than at the more traditional time of mid-November.

Winter Finding should be treated as a general harvest festival. Even more so than other holidays, a large feast is appropriate at this time, perhaps concentrating on local vegetables and grains more than meat.

Winter Nights (October 13-31)

The Winter Nights is the traditional festival honoring the family ancestors. It is a time to remember your family, the dead, and your ancestors. Winter Nights marked the end of harvest and the time when the animals that were not expected to make it through the winter were butchered and smoked or made into sausage. It was especially a time of honoring the ancestors and the powers of fruitfulness, wisdom, and death. It marks the turning of the year from summer to winter, the turning of our awareness from outside to inside. Among the Norse, the ritual was often led by the woman of a family - the ruler of the house and all within.

One of the commonest harvest customs of the Germanic people was the hallowing and leaving of the "Last Sheaf" in the field, often for Odin and/or his host of the dead, though the specifics of the custom vary considerably over its wide range. The Wild Hunt begins to ride after Winter Nights, and the roads and fields no longer belong to humans, but to ghosts and trolls.

The Winter Nights feast is also especially seen as a time to celebrate our kinship and friendship with both the living and our earlier forebears. It marks the beginning of the long dark wintertime at which memory becomes more important than foresight, at which old tales are told and great deeds are toasted as we ready ourselves for the spring to come. It is a time to think of accomplishments achieved and those that have yet to be made. Winter Nights also marks the beginning of a time of indoors work, of thought and craftsmanship.

A sumbel that toasts ones ancestors and passed on friends would be in order. If a feast is held, it should be quiet and respectful of the character of the season. Another idea is a silent "mum feast," a custom which is found the world over. Many Heathens begin the celebration of Winter Nights around October 13 and continue the observance through Halloween with many of the traditional Halloween customs.

Einherjar (November 11)

The other major festival celebrated by virtually every Heathen and Asatruar group around the world is Einherjar, or the feast of the fallen. This is held on November 11, Armistice or Veterans Day, and honors those who have fallen in battle and were traditionally seen as having “joined Odin's warriors in Valhalla”. Heathens generally hold a quiet ceremony and honor our ancestors and relatives who have died in war or served. Humanistic Heathens also honor those who have given their lives for our country.

In Conclusion

Humanistic Heathens believe that the goal of living is to lead a worthwhile and useful life, and we reject both the decaying fabric of modern culture as well as the phony moralisms of those who would plunge us back to the dark ages (i.e. the religious right). Our values are based on individual liberty, tempered with responsibility, as outlined in the Nine Noble Virtues: Courage, Truth, Honor, Fidelity, Discipline, Hospitality, Industriousness, Self-Reliance, and Perseverance. In keeping with this independent spirit, we reject religious hierarchy and dogma, even as we respect learned teachers and the ways of our Northern European ancestors.

If you are interested in Humanistic Heathenry and ASHH, please contact us at [address removed] You can also join our group discussion at Wassail!

Colophon

Written by Dave (handle: Ashheathen), founder of the Association of Secular Humanistic Heathenry (ASHH), and posted to alt.religion.asatru on October 16, 2003. The document is described as a working draft revised from an earlier posting, incorporating community feedback.

Original Message-ID: <[email protected]>

Preserved from the Usenet archive for the Good Work Library by the New Tianmu Anglican Church, 2026.

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