This is a story from the time of Saint Olaf or Olaf Saga Helga, (ie, Holy), or not so in the case of Olaf II. It took place in the year, 1026ce, in northern Norway at a settlement called Jamptaland, a sparsely settled area, that both kings of Norway and Sweden claimed taxes, a border area along the spine of rugged mountains and hostile weather.

The saga tells a story of an ancestor of Snorri Sturleson, 1220ce., the author of the ‘Heimskringla, the History of the Kings of Norway’, and this ancestor is Thorrodd Snorrason.

Now I will let the Saga tell of how this Icelander, Thorrodd Snorrason, made his journey through this wild and hostile area of Jamptaland and the first time in written sources that we see what is meant by the word, “Troll”.

On the orders of King Olaf Thorrodd Snorrasson had remained in Norway and had not received permission from the king to return to his native Iceland. Thorrodd being ill-pleased with not being allowed to travel wherever he chose and wanted to a master of his own fate volunteered to be an emissary to travel to Jamptaland on the orders of Olaf to collect taxes from the people of that land. However, Thrand the White and eleven others has been sent on the same mission to collect taxes and never returned. Thorrodd thought it better to be free and travel so he set off with eleven others to tell of what the King required, that a tax was to be levied.

They arrived east and met a man named Thorar he was the Law Speaker there and was a man of great distinction. They were well received there, and after having stayed there a short time they revealed there mission to Thorar. He repliedthat for an answer to it, other men and chieftains of the district were as responsible as he, and promised he would summon an assembly. Thorar laid the matter before the people, and they all agreed on not wanting to pay the King of Norway any tax. As to his emissaries, some wanted to hang them and make sacrifices. It was decided to detain them until the bailiffs from the King of Sweden arrived, the emissaries were well treated and lodged, and told to wait until the tax was collected, not knowing that the people of the district were to decide what to do with them and the emissaries were lodged two at a time, Thorrodd and a companion stayed at Thorar’s place.

At this time a great Yuletide entertainment was happening with joint drinking. There were many farmers in that settlement and they all drank together at Yuletide. There was another settlement not far away where lived a relation of Thorar, a powerful and wealthy man, who had a grown son. These relatives were to celebrate Yule at each other’s place in turn, first at Thorar’s. The two knsmen drank to one another, and Thorodd, to the farmer’s son. They held a drinking match, and in the evening a contest arose between the Norwegians and the Swedes. As the drinking progressed it became clear to Thorrodd things that he did not suspected and chose to leave the settlement, so Thorrodd and his companion took their clothes and left.

When it was discovered that they had fled, bloodhounds and men pursued Thorrodd and were found hiding in the forest. They were then thrown into to a pit and ill-treated. Being it was the middle of Yule Thorar left to see other kinsmen and left to guard Thorrodd was Thralls that began to get drunk and in the dark one of Thorrodd managed to get out of the pit by standing on his companions shoulders. Thorrodd tried as he could to lift up his companion only to find he could not, so he used a pulley and brought his friend out to the pit. They made there escape and by placing reindeer hooves on backward on their feet walked into the forest. Bloodhounds and men tried to track them but the reindeer scent and the backward marking hoofs fooled the men and dogs.

Thorrodd and his companion traveled through the deserted forest for a long while and then came upon a small farm. They went in and found a man and woman siting by the fire. The man gave his name as Thorir and said the woman sitting by him was his wife. He told him he had to flee the village due to a killing. Thorrodd and his companion were well entertained and afterwards they were given bedding and a place to sleep on the dias. When the fire in the fireplace was about to die down a man came in from another house, he had never seen so large a man. That man wore a scarlet cloak with a gold lace border and a most stately appearance

Thorrodd heard the man reproach the woman and said we hardly have enough to eat why are you doing this, and she said don’t be angry brother, this rarely happens before, rather you give them some help, because you are better able to do than we. Thorrodd heard the large man was named Arnjot Gellini and gathered that the woman of the house was his sister. Thorrodd had heard that Arnjot was a wicked highway man and evil doer.

They slept for a while and then Arnjot came to get them up and make ready for the journey. They were given breakfast and skis and departed, Arnjot on his broad and long skis and after some time it became hard for Thorrodd and his companion to keep up with Arnjot, so he told told Thorrodd stand on his skis behind him an to grab his belt and the companion to hang on to Thorrodd and Arnjot ran fast as if unencumbered.

After a third of the night had passed the three men came to a shelter and kindled fire and began to eat, but while the ate Arnjot told them to take care and throw away all bits and pieces of food, whether crumbs or bones. When they had finished eating they hid there leavings a prepared to go to sleep.

In on end of the house was a loft above the crossbeams. Arnjot and the two other climbed up into the loft and Arnjot slept on the outside toward the ladder and with his halberd and sword.

Shortly afterwards a group of twelve men came in, they were merchants traveling to Jamptaland with there wares. They were noisy and cheerful with merriment. They had kindled a big fire and ate their dinner and prepared to sleep and had left the remains of their dinner where they slept. After a short time a big Troll Woman came to the house and when she entered in she swiftly swept everything together, bones and everything she thought edible and devoured it. Then she grabbed the man nearest to her and ripped him to pieces, and threw him on the fire. Then other awoke as if from a bad dream, and jumped up, but she killed them one after the other, so only one survived, he ran under the loft and asked for help. Then Arnjot grabbed him by the shoulders and pulled him up. Arnjot grabbed his halberd and ran it through her between the shoulder blades so the point came out at her breast. She reared up quickly and shrieked fiendishly, and rushed out of doors. Arnjot had to let go his spear and she took it with her. Arnjot cleared away the corpses and set the door and door frame back in the house, for she had broken both when she ran out.

They slept the remainder of the night, and when it dawned they arose and ate their breakfast and when they had eaten, Arnjot said, “now we shall have to part, you must follow the tracks that the merchants made when they came here yesterday, but I shall be looking for my halberd As a reward for what I did for you I will take some of the things these men had brought along. You Thorrodd shall deliver my greeting to King Olaf.

Thorrodd journeyed on and met King Olaf and the King grand Thorrodd permission to leave Norway and return home to Iceland.

Thorgrun Odden
Gothi,
Asatru Folk Assembly

Our lore is resplendent with names and kenning of the Gods and Goddesses; but when we get to the “servants” of the Gods, we are largely left with conjecture. Who are these beings and their tasks? What relationship and service did they perform for the Gods? What relationship did they have with our ancestors and their “spiritual life”? How do we regain something lost to time?
 In this article I will be taking a closer look at Skírnir, Byggvir and Beyla and their relationship with Freyr, the world, and us.

Many of us are familiar with Freyr’s wooing of Gerðr, a tale often discussed in Charming of the Plow celebrations. Freyr, who sat on Odin’s high seat of Hlidskjalf saw a beautiful woman in Jötunheimr who he fell in love with upon sight. On seeing his unease Njörðr and Skaði send Skírnir, a servant of Freyr, to him to find out what is wrong. Freyr tells Skírnir of his want for the woman and Skírnir with a horse and Freyr’s sword rides to Jötunheimr to meet with Gerðr and win her love for his lord, Freyr. Skírnir offers her gifts and upon being refused then offers her curses. After the threat of curses is laid upon Gerðr, she agrees to marry Freyr (heavily paraphrased).

In the wooing of Gerðr, we see the power that Freyr sends to Jötunheimr to win her affections represented in Skírnir. Skírnir in old norse means “shining one”, a cognate of Skírr or “clean/pure/clear”. To me, Skírnir very easily represents the directed male power stemming from the sun being, sent by Freyr to work his will in Jötunheimr. The wight Skírnir, for we know not what else to call him, brings with him Freyr’s sword (or plow) and the wellhouse of Sunna’s power directed at a specific goal/fate. His first attempts at trying to win Gerðr by offering her the promise of Freyr and the gifts he brings are denied by Gerðr. The jötunn is content in her stead and status quo. She is unbidden earth, extremes in all things; both beautiful and ugly. She cannot create other than in the basest of forms. Skírnir brings with him creation, life, and empowering evolution to an otherwise untamed earth. When she refuses his gifts, Skírnir turns to curses. These curses showing her what life will be like if she denies Freyr and his gifts; sun, growth, fertility, evolution. Luckily, after this she agrees to marry with Freyr. Whether you see this as a tale of earth refusal of incoming spring, or a lesson on Freyr and his lore; Skírnir has a powerful role.

Another two servants of Freyr that we know of based only off a few lines in Lokasenna. These wights named Byggvir (barley, seed, seed corn) and Beyla (bean, cow, bee) cognate of proto-norse Baunila (little bean, little swelling) are mentioned but briefly. There is thought that I share, that they represent agriculture and the fruits of success in the harvest. Beyla being the mound and the spirit of gathering and holding of energy. Byggvir being the seed grown from that mound to maturity for food, both for man and animal, as well as drink (mmm, ale!). If we are to look at them as spirits of the gift of Freyr and Gerðr’s union, their role may be just as powerful as Skírnir’s in the sense of agriculture and the growth and harvest.

For us in Alaska this year for Freyfaxi, we will be including Byggvir and Beyla in our ritual. Two of our folk will dress and take on the “persona” of Byggvir and Beyla in a small amount of ritual drama to take the gifts of the folks’ harvest and offer them to Freyr in blot. It is my hope that including the wights that make up our harvest will make a better bond between the folk and Freyr and our joyful bounty is shared with him in thanks for his gifts.

May Freyr and his blessing bring joy and life to you and may your Freyfaxi be blessed.

Hail Freyr!
Hail Skírnir!
Hail Byggvir!
Hail Beyla!
Hail the AFA!

Steve Morrell,
Gothi,
Asatru Folk Assembly

875-1000ce

The Saga begins in Norway with the birth of Ingimund. 

Ingimund fought in the battle of Havsfjord with what would be the first king of all of Norway, King Harald Fairhair.  Contrary to what the Christians have stated, King Harald Fairhair was Asatru and followed the ancient Way. Years after Fairhair had died and the Nation was officially Christian, Harald Fairhair’s remains had been removed from his megalithic tomb and placed in a Christian Church, hence in my opinion retroactively making the first king of Norway a “Christian”, most likely this happened when King Saint Olaf was king of Norway, 1000ce.

The story of Ingimund  is about his most fortunate life, he was of a noble family, and friend of Harald Fairhair and eventually, a founder of a large Settler family of Iceland.

His fortunate survival in the Battle of Havsfjord starts when he meets up with his father, in celebration at a feast on his fathers ancestral estate in northern Norway. Many were invited and among the guests was a Lapp woman, a Seeress. Well, the men and Ingimund prepared a ‘magic’ rite in the old heathen fashion. A High Seat was prepared for the Seeress and she came dressed in fine attire. Many men asked of their future, they all took the news in a different way. The Seeress asked, “why do the young men not ask about their futures?” Ingimund answered, “it is not important to know my future.” She answered, “ I will nevertheless tell you  without being asked. You will settle in a land called Iceland, it is not yet fully settled. There you will become a man of honor and live to a great age. Many of your kinsfolk will be noble figures in that land.” Ingimund did not want to go to Iceland and wanted to stay with his father and keep his ancestral land in Norway.

The Lapp Seeress answered, “what I am saying will come to pass and a sign of this is the amulet is missing from your purse, it now lies in the wood where you will settle, and on this silver amulet the figure of freyr is carved and when you establish your homestead, then my prophesy will be fulfilled”.

The next morning Ingimund searched for the amulet and could not find it.

When the King had won the Battle he gave gifts and Ingimund received friendship of the King and the amulet. Among those that received gifts was Rognvald of More, he became Earl of Orkney.

Ingimund’s father was growing old and ill. Again he travelled to see him. His father, Thorstein said, “now kinsman, It would not seem strange were you to find yourself moving from these ancestral lands and I not allow this to trouble me. The thing which I hold best in my life is that I have not been aggressive towards others, and it is very likely that my life will come o an end in the same peaceful manner because I feel a sickness coming on, now I want to know how my affairs stand. He died shortly afterwards and he was given a fitting burial in the ancient Asatru way.

The King arranged a marriage of Vigdis to Ingimund and the King said, “I cannot deny that the may have a purpose and that Freyr might wish his amulet to rest in the place where he wants his seat of honor to be established.”

Ingimund said, “ he was eager to know whether he could find the amulet after digging was done for his high seat pillars.”

Ingimund sent for three Lapp from the north and said, “ I will give you butter and tin if you undertake an errand for me and search in Iceland for my amulet and report back to me the lay of the land.” They said, “ you must shut us up in a shed together and our names must not be revealed”. They told Ingimund that it was a dangerous journey, and described the land where he would settle.

After a good voyage Ingimund landed in the northwest coast of Iceland with his kinsfolk. They wintered and when spring came they set out to look for a place where the snow melted from the mountains early. On the way Vigdis gave birth to a girl named Thordis and Ingimund named this place Thorisarholt or Thordis’s Wood. They then set off up the valley (Vatnsdal) and found good grass and woods. It was lovely to behold. Ingimund took a large land holding and built a great temple a hundred feet long and when he dug the holes for the high-seat pillars he found the amulet as had been prophesied. He named his farm Hof,(Temple) farm.

Closing thought; when Ingimund left his ancestral land did he cover his sacred site, his Hof, with peat and take his high seat pillars with him to Iceland, could it be the ancient Asatru site that was discovered recently and disrespected and destroyed? Just a thought.

Thorgrun Odden,
Gothi,
Asatru Folk Assembly

Marissa Marie Evans, 12, of Joplin, MO, passed away October 9, 2019. She was born June 11, 2007, in Joplin, MO.
Marissa excelled in art, especially drawing and animation. She had a brilliant and artistic mind. Marissa loved nature, climbing mountains, and going to the beach. She was often quiet and shy but always a sweet and loving girl.
She was preceded in death by her grandfather, Jerry Gordon; great-grandparents, Lewis and Helen Gruver and James and Nancy Gordon; and great-aunt, Patricia Gruver.
Marissa is survived by her parents, Charles and Fawn Evans; siblings, Aidan Gordon, Connor Evans and Sariah Evans; grandparents, Starlette Gordon, Lisa VanHoose and Larry VanHoose, and Don Jr and Kathrine Evans; great-grandmother, Laura Ringler; aunt, Adrian Hatlestad; uncle, Donnie Evans III; great uncle, Rodney Gruver; special friends, Mochi and Galaxy and Bread; and many cousins and other family members that will miss her dearly.
Visitation will be held from 10-12, on Saturday, October 12, 2019, at Midwest Cremation and Funeral Services, 2026 W Woodland St, Springfield, MO.
In lieu of flowers, memorial donations may be made to the family to help with expenses.

Born in October of 1848 in Vienna, Guido Karl Anton List was the son of a prosperous middle-class family who traded and work in the Leather goods industry. Raised a Roman Catholic, List found his love of mythology and history early in life, often acknowledging that his belief in the Germanic Gods, and Wotan in particular, developed during these young years. A scholar, painter, and writer, his big ambition was to live his life doing the things he loved. His father, however, pressured him strongly into taking over the family business. In his spare time, he continued to write and paint. He also took part in several leisure sports clubs, such as rowing and mountaineering. During one of his many trips List purportedly left his group to spend a solitary midsummer atop Geiselberg hillfort. Here, it is said, he reaffirmed his belief in Wotan. Upon the death of his father in 1877 List abandoned his family business in favor of pursuing his writing passion. Despite being an avid believer of Wotan, he married his second wife in a Protestant ceremony in 1899. This didn’t hamper his writing or his influence, however, and by 1902 when his writings took on a different direction, he was a prolific and well-known voice in the nationalist and volkish movements. It was in 1902 that von List had his great epiphany. After a cataract surgery left him blind for eleven months, List was left with much time for reflection and meditation. During this time he discovered the Armanen runes. He called this set of runes the Proto-language of the Aryan race. It was through these runes that von Lists occult idea’s and writings evolved. The popularity of his idea’s exploded amongst the wealthy, middle class of Austria and Germany at the time and the Guido-von-Gesellshaft was born. The von-List society further evolved and on Midsummer of 1911 the inner group called the High Armanist Order was created. While the main group focused on his occult and political ideologies, the inner group was dedicated to the worship of Wotan through his writings and sacred pilgrimages. With food shortages after the war and old-age creeping up on him, von List’s health deteriorated and in May of 1919 he passed away at the age of 71. His body was cremated and the buried in an urn in the Vienna central cemetery,  Zentralfriedhof. Among his many novels, plays, and political manuscripts it was his first dedicated occult manuscript, “Das Geheimnis der Runen” or “The Secret of the Runes,” that really sets Guido von List up as a forefather of modern Asatru, influencing many including the Asatru Folk Assembly’s hero Alexander Rud Mills. So, raise a horn today to remember one of our Hero’s. A staunch volkish man who helped to reawake many of our folk. Hail to Guido von List! —Von List, Guido, and Stephen E. Flowers. The Secret of the Runes. Destiny Books, 1988. Catie Erickson, Gythia Student Asatru Folk Assembly

In the year 9, warriors from 5 German tribes came together as one Folk and defeated the most powerful army the world had ever known. As small tribes scattered across northern Europe, the Germans fought amongst themselves and were easy prey for those around them to exploit and subjugate. For one brief moment, Herman and those who followed him showed us what could be if only we stood together united. The hero that united the tribes and won victory for all of Germania was killed by fellow German nobles who were jealous of his fame and authority.

When our people stand together united under one banner and purpose, we are unstoppable. When jealousy and petty clannishness take hold we are weak and we squander our potential.

Let us all stand together under the Trihorns! Let us stand united by loyalty and love, United by faith in our Gods and devotion to our Folk. Together we are shaping our world and forging a Golden Age for our AFA family.

Matthew D. Flavel
Alsherjargothi,
Asatru Folk Assembly

Eir’s Blessings!

Everybody needs a little extra help sometimes. Every body does, too.
Women, being the frith-y creatures that we are, are uniquely suited to the task of manipulating energy for the purpose of healing. Magic, you could say.

Do you have a health concern and need a little extra energy? Are you battling with a mental illness like depression or PTSD? Is your baby having a hard time with teething?

If you’ve answered yes at all, reach out to us!
Once a month women of the AFA will get together to preform healing rituals all across the globe. If you would like to be included, please send a message to let us know!

At the same time, Women of the AFA! If you are interested helping to create a frithful, healing magic, let us know! It’s easy, but it makes a huge difference to those of our community that need our help!

You can reach us at [email protected]

Our next healing ritual will be on Thursday, September 19th, 2019.

In Frith!

Catie Erickson
Gythia in Training

Officially, the Viking Age in the history books (which of course are written by the victors of wars), begins in the year 793ce with the destruction of the Priory or Abby called Linesfarne an island off the coast of eastern England.

Let’s look back with new information today and see if the story is as simple as told by the Catholic Clerics. According to Fordham University, that a noble from Saxony just across the North Sea in what is today the Netherlands and Germany, one Widikund was fighting against a war lord of the Catholic Church from France, Charlemagne. This battle or more to the point was a long series of attacks from the Franks over a thirty year long period. It seems that the Saxons were holding a yearly assembly where each district would send in 12 men from the three classes of men, the nobles, the freemen and the tenants. There were 100 districts in Saxony that Widikund was in leadership over and at this assembly of 100 districts there was a total of 3200 representatives. This is what Charlemagne attacked. In a day at a place called Verdun he beheaded 3600 men. That was the first attack. Many of the people fled, some to Denmark, as Denmark was still pagan and their king Godfred gave these victims protection, 782ce.

There was another defeat for the Saxons and the failure of the Saxons to keep the peace of a conquered people and fight, so angered Charlemagne that he had a formal document drawn up, most likely by the Catholic Church called the Saxon Capitulary, 785. Those that could not flee were put under this document, and many were taken south or put into abbeys if they were women, some just disappeared, thousand, tens of thousands over the 30 year campaign were ‘relocated’. So, if one of the Saxon children was hidden to avoid Baptism, Capital Offence, if one was found venerating a spring, Capital Offence, same also if found out in a holy grove, Capital Offence, speaking against Christianity, Capital Offence and from there, smaller offences and penalties.

The above mentioned Danish King Godfred had helped the refugees from Frisia and Saxony and he took to fighting back and while in Frisia he was murdered. His son or nephew, (seems some confusion here) became the new king and signed a peace with Charlemagne.

In a final battle possible where the Danish King was murdered, Widikund surrendered and was placed in an abbey, 810ce where he died. With this final defeat of the Saxons and Frisians Pope Hadrian wrote a glowing letter about Charlemagne and his crushing the pagans the Pope was so pleased with this that he made Charlemagne the first Holy Roman Emperor and was crowned as such.

With all of this cultural cleansing going others were attempting to fight back and as Professor Torgim Titlestad of Stavanger, Norway writes today, that he calls the attack on Lindnesfarne and Iona a pre-emptive attack against the forces of Christianity. My thoughts are the same and I would add that at the beginning of the Viking Age this in my opinion was the main point of the counter attack, however, people being people, there are always other motives such as just plain greed and lawlessness. Anyway, some Danish ‘Vikings’ attacked Paris and the Viking age began in earnest. Lindnesfarne was a place of intrigue, information about the pagans in Frisia, Denmark, and Saxony, the Bishops and priests were the “internet” of the day right back to Rome.

Just an end note when the monks wrote later that the northmen attacked they were most likely right because it seems that a chieftain from Hordaland, Norway a clan leader, Horda-Kari was a Dragon Slayer.

Thorgrun Odden
Gothi,
Asatru Folk Assembly

Ken Wedel, our beloved kinsman, a father, a husband, and a teacher, passed away unexpectedly on September 3rd, 2019 while recovering from knee surgery.

Ken began bringing his family to AFA events some twenty years, ago, and they have been regulars at our gatheirngs ever since.

Ken was a big man in every sense of the word, looming large and giving off a quiet sense of strength, yet always soft-spoken and gentle, and wise. He was what the vikings would have called a “drengr,” a good man, to be sure, but also a good man to have around – dependable, competent, someone to be looked up to.

He chose teaching as a second career and brought so much to it! He challenged his high school students to be independent thinkers, achieving his own recognition in the process and earning the accolade as a Faculty Scholar at the Lawrence Livermore National Laboratory. His love of the Gods and Ancestors grew ever deeper as time went on. Ken lived his life fully, and whether at work or play, he proudly wore his Thor’s hammer. Ken and his loving wife, Cyndra, raised their children Emily and Nicholas in the Asatru faith. This very weekend, family and friends are coming together to celebrate Emily’s marriage to Lucas Shelton. Ken will be there; there is no doubt. The AFA is family, and family is forever.

Cattle die, kinsmen die,
and you yourself shall die.
But fair fame never dies
for the one who wins it.

There will be a Celebration of Life Service on October 19th, 1 p.m. Tom Hawkins Elementary Multipurpose Room 475 Darlene Lane Tracy, CA 95377

“Joyous then was the Jewel-giver, hoar-haired, war-brave; help awaited the Bright-Danes’ prince, from Beowulf hearing, folk’s good shepherd, such firm resolve. Then was laughter of liegemen loud resounding with winsome words. Came Wealhtheow forth, queen of Hrothgar, heedful of courtesy, gold-decked, greeting the guests in hall; and the high-born lady handed the cup first to the East-Danes’ heir and warden, bade him be blithe at the beer-carouse, the land’s beloved one. Lustily took he banquet and beaker, battle-famed king. Through the hall then went the Helmings’ Lady, to younger and older everywhere carried the cup, till come the moment when the ring-graced queen, the royal-hearted, to Beowulf bore the beaker of mead. She greeted the Geats’ lord, God she thanked, in wisdom’s words, that her will was granted, that at last on a hero her hope could lean for comfort in terrors. The cup he took, hardy-in-war, from Wealhtheow’s hand, and answer uttered the eager-for-combat. Beowulf spoke, bairn of Ecgtheow: “This was my thought, when my thanes and I bent to the ocean and entered our boat, that I would work the will of your people fully, or fighting fall in death, in fiend’s gripe fast. I am firm to do an earl’s brave deed, or end the days of this life of mine in the mead-hall here.” Well these words to the woman seemed, Beowulf’s battle-boast.—Bright with gold the stately dame by her spouse sat down.”

In this passage from Beowulf ( lines 607-641) we have one of many references to women as cup-bearers, particularly during sumbel. Evidence, in runic inscriptions as well as in literature, abound. What was once a jealously guarded privilege held by women of nobility has become a role that seems little understood by both the men and women of Asatru. Speaking specifically in terms of Sumbel, many Asatruar forgo the use of a horn-bearer altogether in favor of the simpler passing of the horn. Why overlook a simple formality that was so important to our ancestors?

First we must consider the real role of our ancient horn-bearers. The Lady of the Hall was the only women who was ever expected to attend sumbel with the men, and it was she who chose the women who would aid her in the task of keeping the men’s cups full. It was the Lady of the Hall who chose the seating arraignments, usually by rank or dignity. And it was the Lady of the Hall who was the first to handle the horn, offering it in greeting to men as they entered, and most especially, passing the horn during Sumbel — a task that was held in the utmost esteem.

It was considered imperative to our ancestors that the holy drink pass through the hands of a women in between each toast. Widely recognized was the “special provenance” of women — the healing touch, or nourishing main that was so innate in them. They are the frith-weavers, the peace-keepers, and even something as simple as their touch could balance the energy. So from toast to toast, the woman’s touch helped to balance the more contentious energies of the men.

There is also evidence to lend credence to the idea that the horn-bearers, while respectful, were often not just silent witnesses to the sumbel. Often they were sought after to give womanly advice, to help sooth jangled nerves, or to step in and settle tensions between men before the possibility of Frith being broken.

Why is this important? In a world of rampant anti-traditionalism sometimes it is important to take the time to find the small formalities, to bring back the traditional roles of our men and women. We should also consider how the inherent abilities of women can be useful today.

To begin, we consider that women are still frith-weavers and peace-keepers. And men are still contentious by nature. Couple that with the fast pace, generally angry world that we currently live in and the possibility of that chaotic energy mixing into the horn is high. What better way to combat that than by having a women pass the horn from one person to the next? It is not an easy task, however. It isn’t just a matter of handing the horn off. A woman who is chosen to carry the horn becomes the protector of the horn, of the frith of the horn. Thusly, it is her duty to calm an agitated toaster, or to help someone who might need help. Above all things, it is her job to maintain the frith of the hall.

We must also consider the formality, the tradition of the role. It is not uncommon for the horn-bearer to treat the task as a chore. How often has it been seen that the women carrying the horn is disinterested in what is being said? Or that she was fidgety and seemed to wish to be elsewhere? How often as a woman acted as though she would rather not be carrying the horn? While this behavior is generally not seen in the AFA, it can be seen outside of it. But why?

Maybe it is because the women don’t realize the importance of the task. Maybe it is because they don’t understand that they have been honored. There is no real answer to this. What we can do is to simply make sure that our women and our men know that to be chosen to carry the horn is, indeed an honor. It is a recognition of hard work. It is a recognition of dedication. It is the singling out of one woman above the others, not to embarrass, but to rise up. A gythia carrying the horn does so because she understands the enormity of the task, because it is her duty, and because it is her pleasure. For all others it is a recognition and celebration of excellence, and as such it needs to be earned.

By honoring the role of horn-bearer we are endeavoring to fill the horn with the frithful energy of women. We are bringing back traditional roles that we need to help fight back against the anti-traditional world we live in. We are honoring our ancestors by taking up their customs. And above all else, we are elevating our ladies!

Catie Erickson
Gythia in Training