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Lughnasadh/Freyfaxi
sun
Summer Solstice/Midsummer
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Sowilo ᛊ / ᛋ
Sowilo is the rune of the Sun. In nearly all Indo-European languages, you will find this word in some form, all originating from the Proto-Indo-European root sóh₂wl̥, meaning “Sun.” This cosmic body represents one of humanities oldest “gods” or divinities, being associated with power, glory, triumph, health, and life. In most Germanic cultures, the Sun was viewed as a goddess, while the Moon represented a god. In the North, this goddess went by the name of Sunna (Sun) and was drawn across the sky by a chariot, chased by the great wolf Sköll (treachery). In other cultures, such as Greek, the Sun was viewed as masculine, residing under the name Hḗlios, which means “Sun, east, day, and sunshine.”
In Latin and in Old Norse, the word for the Sun deified is sól/sōl. The difference is in gender association, as the Roman Sun-god was masculine and the Norse Sun-god(dess) was female in nature. In ancient Vedic, Persian, and Celtic culture, the Sun-god was revered as a masculine force under the various names of (Sanskrit) Surya, (Persian) Mithra, or (Celtic) Lugh. In the Baltic region, we find the Sun revered as goddess under the name Saule, representing the Sun, life and fertility.
When looking at the rune poems, we get a glimpse into common cross-cultural themes surrounding this rune. We see words like “hope, steer, light, holy, shield, and glory” arise, bestowing upon this rune many positive and powerful connotations. The “Old English Rune Poem”
“Sun for seamen is ever a source of hope,
When they ferry over the fish’s bath,
Until they steer their surf-steed to land.”
This poem alludes to sailors and the act of faring across the sea. Sun is “hope” on these voyages, guiding us across the seas as the ancient golden compass. In the gloomy North, they used mysterious “sun-stones” for guidance under the Icelandic name sólarsteinn. These were used for navigation and direction, as they were able to detect sunlight even through the clouds. This was their only means of navigation across the dark northern sea or landscape, pointing them in the right direction whether they could see the Sun or not. Until the voyage was complete, one relied on the sign of the Sun.
In reference to the word “sign,” we can look to another name for this rune in Old English, that being siġel, meaning “Sun.” This word would later evolve into our modern English word sigil, meaning “occult sign, seal, signature, pattern, symbol or design.” This, I believe, references the purely metaphysical and symbolic aspect of this rune, as the Sun is one of humanities oldest symbols, found cross culturally in the form of the wheel or swastika.
In the “Old Norwegian Rune Rhyme,” it is said:
“Sun is the lands’ light;
I bow to holy judgement.”
We see this poem take a more “terrestrial” tone, referring to the Sun more objectively as “land’s light.” The light-side of Sowilo is on the forefront here, echoed further in the second line, as one can clearly see the connotations held in the poem. The Sun is viewed as holy; a divine being able to bestow judgement upon man. This “bowing” to the Sun can be found in Armanen rune yoga and in varying names for the Sowilo rune in later Icelandic sources. One name is kné sýn, translating to “knee-sun,” referring to bowing or praying to the Sun.
The “Old Icelandic Rune Poem” states:
“Sun is the shield of the clouds, and gleaming glory,
And ice’s age-old anguish.”
This poem touches on many elements and aspects of life, the first being Sun as a “shield” to the clouds. This rings strangely, as the Sun resides over the clouds, giving insight into what the Pagan Icelanders thought they needed to be shielded from; perhaps enemies from above? Line two holds similar meaning to the other poems, linking the powers of glory to the Sun. The last line describes the destructive powers of the Sun, referencing it as the “age-old” anguish of ice, a nod to the myth of creation, where fire and ice collided to create the known universe.
In relation to Odin, this rune can be viewed as his “lighter” side, being attributed to his retained eye; the “solar” awareness. Evidence for this can be found in his epithet Báleygr, meaning “flaming eyed.” This type of philosophy can be found further in the Old Irish word súil, which means “eye, hope, expectation,” but also, is a reference to the Sun as well, as the Old Irish believed the Sun to be the “eye of the sky.” One last word-connection to Odin and the Sun is the word solitary, stemming from this sol- root, meaning “one who lives alone in solitude.” This can absolutely be attributed to the Sun, which is a solitary being, but also to Odin, as he is the solitary wanderer, ever-moving like the wind. Sowilo falls under the rule of “Odin’s 9” as well, having the same form whether upside down or right side up. I leave the reader to decide the importance of that connection.
This holy power of the Sun is one of healing, but also, as one can learn from the Thursatru tradition, is a power of cataclysmic destruction. In their tradition, Sowilo represents the fire-sword of Surt, guardian of Muspelheim: the primordial realm of fire. This force of fire is distinct in power when compared to the other fire rune, Kenaz. Sowilo is the ultimate force of cosmic fire and not the metaphysical, inner fires of creation. Sowilo is rather the inward and outward powers of destruction. This destructive energy does not necessarily carry negative connotations, but holy ones; the purifying and purging force of fire. At the end of Ragnarök, Surt will cover the earth in flames and all will be destroyed. However, the offspring of the gods return, Baldr at their helm, as a symbol of the reborn son/Sun. This cycle is mirrored in many traditions, as a constant flux and flow between creation and destruction.
To conclude, the Sowilo rune applies not only to the Sun, but also, conceptions of glory, guidance, sanctity, hope, and light. On a deeper level, it can be used to vanquish impurities and clean slates, representing a purifying, holy, cosmic fire or shield. The Sun and Moon have been viewed as gods for as long as mankind has been able to name them, representing core functions of not only the physical structure of the world, but the structure of sentient beings as well, being linked intrinsically to one another; the holy light of Heaven above and the holy light within man.
-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes
May Day/Beltane
May Day marks the true climax of Spring and transition into Summer in the Northern regions. During this month, lots of plants and herbs begin to emerge after the long winter, bringing a plethora of flora and fauna to the land. On May Day, many Pagans resurrect (uncover) their idols of fertility and parade them through the towns and fields, blessing them for the upcoming agricultural year. In the past, this idol would have been housed in a cart or wagon and was presided over by specific individuals. Sometimes, these exclusive ritual participants were killed after laying eyes on the goddess in the wagon.
Jones & Pennick refer to this in “A History of Pagan Europe,” stating:
“The tribes around the mouth of the Elbe and in the south of modern Denmark are the ones who, as is now well known, worshiped Nerthus, Mother Earth. They saw her as intervening in human affairs and riding among her people in a wagon drawn by cows. The priest of Nerthus would sense when she was ready to leave her island shrine, and then with deep reverence would follow the wagon on its tour through the lands of her people, which would be the occasion for a general holiday, the only time when these warlike people put down their arms. At the end of the perambulation, the wagon and its contents would be washed in a lake by slaves who were then drowned. Noone was allowed to see the goddess on pain of death.”
In many cases, this idol was a goddess, and in others, a god would have taken its place, most notably Freyr. The idol that represented the god/goddess/spirit would be housed in the wagon, other times, a living person was chosen to embody the specific deity. Everyone would treat the person as if he/she was the actual deity themselves, dressing them in flowers and other pleasant things, parading them around in reverence.
Bonfires are customary during this time. Many people perform purification rituals using smoke and various other substances to cleanse themselves for the new year. Birch wood was most commonly used for these purposes and the smoke created would thus be walked through or “bathed” in. This was done to cleanse oneself and family of evil, sickness, and bad luck. Not only people, but livestock were said to be paraded through a pair of fires, ensuring a prosperous year, good health, and good harvests.
In “Celtic Mythology and Religion”, Macbain refers to the writings of Cormac:
“Most authorities hold, with Cormac, that there were two fires, between which and through which they passed their cattle and even their children. Criminals were made to stand between the two fires, and hence the proverb, in regard to a person in extreme danger, as the Rev. D Macqueen gives it, “He is betwixt two Beltein fires.”
Beltane bonfires are also referenced in “A History of Pagan Europe” by Jones & Pennick, where it says:
“The second great festival of the year was Beltane or Cétshamhain (1 May, May Day). This was the beginning of the summer half of the year, also a pastoralist festival. As at Samhain, the lighting of bonfires was an important rite. Cattle were driven through the smoke to protect them in the coming season. Beltane may be connected with the Austrian deity Belenos, who was particularly associated with pastoralism, or it may simply take its name from the bright (bel) fires which were part of its celebration. Beltane is the only festival recorded in the ninth-century Welsh tales, a time when the Otherworld communicates with the world of humans, either through portents such as the dragon fight in the tale of Lludd and Llevelys, or through apparitions such as the hero Pwyll’s sighting of the goddess Rhiannon.”
Later, around the 12th century, “May Baskets” became common practice in Germanic culture, which involved hanging flowers on strangers’ doorknobs or delivering flowers to friends, family, and the local community. This is still done today in many parts of the world, where people will anonymously leave flowers on people’s doorsteps in honor of the season. Essentially, May Day revolves around life, youth, and the beauty of the natural world around us. Through the blessing and beauty of the May Queen, we are propelled into the new farming season with inspiration and vigor.
As we can see from these various historical accounts, this particular event was of significant importance to not only Germanic and Celtic Pagans, but a pan-European celebration centered around a specific goddess, ritual cleansing, and Sun worship. Plenty of other cultures outside of Europe celebrate this occasion as well, such as some Native Americans, Persians, and Hindus. This renewal of life has been central to human experience for most of its history, promising us the glory of Summer and the proliferation of life.
In “Sorcery and Religion in Ancient Scandinavia,” Vikernes writes:
“On White Queen Monday they travelled the land to collect bacon, flour, eggs and other white food items for the large bride’s race. Dressed in white and wearing ribbons and wreaths of flowers they danced and sang all the way, from farm to farm, women and men, girls and boys, led by the king (alias the May King) and the queen (alias the May Queen), whether they were sorcerers or deities. The king and queen sat in a carriage, drawn by horses or the others in the procession. The queen did all the talking and the ladies and girls sang “Bride, bride, most beautiful bride”, to invite to the race all the women who believed they stood a chance at winning the bride’s race. The females in the procession wore men’s clothes on their upper bodies, and the men wore dresses, because they represented the hermaphroditic spirits. This custom remained even after the belief in spirits was supplemented with a belief in deities.”
On our homestead, May Day generally consists of uncovering our Freyr idol and walking him through the gardens and fields, either in a small mock-wagon or by hand. Once we have visited all the necessary areas, we return the idol to his altar and leave generous offerings for his blessings and fortune. Two fires are built in front of the altar and each ritual participant walks between them, purifying themselves of yearly baggage and giving personal thanks to the great Yngvi-Freyr. By doing this, each person can shed negative, dark, detrimental energies; inspiring wellbeing, clarity, and positive development.
Imbolc
Imbolc, an Old Irish word meaning “in the belly”, is the time of year when we eagerly await the changing weather in order to judge the remaining duration of Winter. On this day, if it snows or is very harsh outside, we rejoice, because according to ancient Irish Celtic tradition, it means that the Winter Goddess, Cailleach (Veiled One), is asleep and Winter will likely end soon. However, if the weather is fair and fine, we can expect Cailleach to be out collecting more firewood and supplies, ensuring a longer and more treacherous Winter ahead. So, during this time, we hope for harsh weather and make offerings to various deities, generally Cailleach (Hel), Odin, and the local spirits in order to gain their favor. It is wise to be cautious of one’s noise production on this day so as to not wake the sleeping Crone.
Jones and Pennick give us a glimpse into these ancient Celtic customs:
“…the goddess known as Brighde in Ireland, Bride in Scotland and possibly Brigantia in the north of Britain. She had to do with warmth, fire, summer and possibly the Sun, since an Irish legend tells that in winter she was imprisoned in an icy mountain by a one-eyed hag.’ In some places she presided over thermal springs, presumably as the underground Sun, and in Scotland until the mid-twentieth century she was welcomed in at Imbolc (1 February) by the symbolic rekindling of the hearth fire after the house had been springcleaned from top to bottom.”
Reverence for fire and the Sun are important during this day, as soon the warmth of Spring will be arriving, bringing in longer days. Some European tribes marked Imbolc as their official beginning of Spring, but most considered it a celebration (and observation) of the ending Winter and the new beginning that lay ahead. Cleaning of the house and hearth would be essential during this time, preparing the living area for the next year of activities. Animal pens and beds would be changed and laundry would be washed. For those further North or in higher elevations, this day would have likely been celebrated differently, as we will see in the later quoted material.
In “Celtic Mythology and Religion,” Macbain writes:
“Candlemas day is known as La Fheill-Brighde, St Brigit’s day, who is really the canonised fire-goddess, the Vesta of the heathen Gaels. Some customs in regard to her worship were mentioned already, and Martin relates an interesting custom in the Western Isles on Candlemas, showing St Brigit clearly on the aspect of Vesta, the hearth and home goddess. The mistress and servants of each family take a sheaf of oats and dress it up in women’s apparel, put it in a large basket and lay a wooden club by it, and this they call Briid’s-bed, and then they cry thrice, “Briid is come, Briid is welcome.” Next morning they look in the ashes to see the impression of Briid’s club there, and if they do they reckon it a true presage of a good crop and prosperous year, and the contrary they regard an ill omen.”
As with the divination of ashes described above, various other means of prophecy would be undertaken to gather as much insight into the current (and future) situation as possible. Divination is a window into the workings of fate, a way to receive information directly from the wide Web of Wyrd. These cryptic bits of insight would be deciphered by a seer or seeress, sometimes a traveling witch, priestess, or the man of the household (priest). This would be their compass for how to focus their attention and energy as the year unfolded.
In “Sorcery and Religion in Ancient Scandinavia,” Vikernes writes:
“The 7th Sunday before Easter, usually the 1st of Þrúðheimr, was known as Washing, known from Gaelic as Imbolc or Imbolg (“washing”), and was regarded as the first day of spring. Washing lasted for a full week. The Sunday of Washing was called Pork Sunday, and this was the day Hel’s horse arrived with the news that Baldr would return. Everyone therefore gave thanks to Hel on this day. Pork Sunday was the day they transferred the fertility of spring to the women, by whipping their behinds with fresh birch branches. This custom survived well into the age of gods, and a form of this is in fact still practised in parts of Scandinavia.”
Common themes regarding this time of year include fire reverence, goddess worship, special recognition of the Sun, and special veneration to the Winter Crone Cailleach (Hel). Exceptional attention was paid to washing and cleaning, as well as creating a new fire in the hearth of the home. Offerings were made to various deities in order to be blessed with a prosperous year and good health. With Imbolc came the glimmer of Spring and the glorious days of plenty that lie ahead. In many ways, this celebration started the people off on a clean slate.
Lughnasadh/Freyfaxi
Lughnasadh is named after the Celtic Sun god Lugh. This is a time when the first harvests of the year would be brought in and prosperity would begin to be felt amongst the community. Summer is fully in bloom and the golden fields and vibrant flowers mirror the glory of the powerful Sun above. During this time, people would feast and make offerings to the gods with the first fruits of the year. During Lughnasadh, there would be singing, music, games, competitions, and much more, as the people could finally begin to enjoy the rewards of their hard work so far that year. Traditionally, Lughnasadh is the first of the 3 great harvest celebrations, kicking off the sacred celebrations when humans reap the results of what they have sown.
In “Celtic Mythology and Religion,” Macbain writes:
“It is called in Scottish Gaelic “Lunasduinn,” in Irish “Lunasd,” old Irish “Lugnasad,” the fair of Lug. The legend says that Luga of the Long Arms, the Tuatha De Danann king, instituted this fair in honour of his foster-mother Tailtiu, queen of the Firbolgs. Hence the place where it was held was called Tailtiu after her, and is the modern Teltown. The fair was held, however, in all the capitals of ancient Ireland on that day. Games and manly sports characterised the assemblies. Luga, it may be noted, is the sun-god, who thus institutes the festival, and it is remarkable that at ancient Lyons, in France, called of old Lug-dunum, a festival was held on this very day, which was famous over all Gaul.”
Wrestling tournaments, races, and various games would have been held during this time in honor of the god Lugh, who is known for being highly skilled in many different areas. Archery, stone lifting, and weight throwing contests were said to have occurred, continuing into the modern day with summer events like the Highland Games. Sacrifices were also common in Pagan times, generally of a bull, and a feast would be made from its flesh, while a portion of the blood and other pieces were given to the gods.
In “A History of Pagan Europe” by Jones & Pennick, it is said:
“Lughnasadh (1 August, also called Bron Trograin) appears to have been imported into Ireland at a later date, perhaps by continental devotees of Lugh, who in the Irish pantheon is a latecomer, the ildánach, master of all skills, more modern in character than the other goddesses and gods. Correspondingly, Lughnasadh differs from the other three festivals in being agrarian in character, marking the harvest, and baking of the first loaf from the new grain. The deity honoured at Lughnasadh was Lugh, who was said to have instituted the games in honour of his foster-mother, Tailtiu. Tailtiu (Teltown) is in fact the name of the site of the festival in Tara. It is an ancient burial ground, and its name is thought to mean ‘fair’ or ‘lovely’, so if it ever was associated with a presiding goddess of that name, like Demeter in Greece she would have ruled both the Underworld and the fruits which sprang from it.”
In modern Germanic Pagan practice, Lughnasadh is recognized as Freyfaxi or “Frey Day,” replacing the Celtic Lugh with the Norse Freyr. Special and careful thanks are given to Lord Ingwaz/Yngvi/Freyr during this time to honor his power and acknowledge his benevolence. A general sense of peace should be felt on this day as well as an internal feeling of gratitude for all one has in life. As a god of wealth, Freyr makes us reflect on the things that make us feel a sense of prosperity in our lives.
In “Sorcery and Religion in Ancient Scandinavia” by Vikernes, it says:
“The 15th day of Alfheimr was Harvest Sacrifice (No. Slatteblot), also known as Wake-Up-Day, known from Gaelic as the festival of Lugh (“light”). The day marked the beginning of harvest. Before harvest could begin the grain spirit was killed and burned, or it was – in the shape of a goat made from last year’s straw – cut into bits and pieces and buried in the field’s four corners and in the field itself. By the time of the Bronze Age the spirit of light and grain had become a goddess and a god, Sibijo and Fraujaz, known from the Scandinavian mythology as Sif and Freyr respectively. The grain deity was still represented by a straw figure in animal form – usually a goat. In addition to this, the god was cut down with a sax, sickle or scythe in a sword dance. Finally, a symbol of the god, usually a loaf of bread or (in the most ancient of times) a cone, was cut into bits and pieces and buried with the straw animal in the field/meadow. The grain spirit had to die and be buried in the ground for new grain to come. They took the first straw harvested and made a new animal of it, then stored it in a safe place for next year’s Harvest Sacrifice.”
In summary, whether celebrating Lughnasadh or Freyfaxi, this is a time when the first fruits of the year are reaped and specific rituals are undertaken to ensure the fertility of the land. Skills are put on display and the community is brought together under a common aim: prosperity, happiness, and peace. It is important to give thanks to natural and local spirits for their blessings, and to the gods for their gifts. During Lughnasadh, we revel in the light, we feast, and we celebrate our good fortune.
Rahu, Ketu, and the Eclipse
In Vedic astrology, eclipses are seen as a symbol of revenge or as a bad omen.
According to mythology, eclipses are caused by the Chaya Graha (shadow planets) Rahu and Ketu, who were once part of a divine serpent. The story is traced back to a time before creation in the tale of the churning of the ocean, known as the Samudra Manthan. The churning of the ocean represents our consciousness. After an awful and lengthy war, the devas (gods) and asuras (demons) cooperated to churn the galactic material called the Milk Ocean. The churning poured forth several gifts and treasures. They included the goddess of wealth Lakshmi, the wish-fulfilling tree Kalpavriksha, the wish-fulfilling cow Kamadhenu, and Dhanvantari, who carries a pot of amrita and a book of medicine called Ayurveda. Amrita is a Sanskrit word that means “immortality” and is a drink (or nectar) intended only for the gods.
A serpent demon (Svarabhānu) aspired to become invincible. Sitting between Surya (the Sun) and Chandra (the Moon), Svarabhānu disguised himself as a deva and managed to take a sip of Amrita during Samudra Manthan. Surya and Chandra recognized the imposter and informed Mohini (the female form of Lord Vishnu), preserver of life and order, who quickly decapitated him. As they were now immortal, Lord Vishnu needed to find a place for them, so he put them in two specific points in the sky.
The head of the serpent demon (without the body) became Ratu, who fell on one side of the sun. The tail without the head that fell on the opposite side of the sun became Ketu. The sun stopped all movement in order to keep Rahu and Ketu from meeting one another. Twice a year they can create confusion and exact revenge by consuming the Sun and Moon causing the world to suffer from darkness.Rahu swallows the Sun, and Ketu, the Moon. But only for a short while as the Sun and Moon have also taken in the amrita. Offerings of coal, mustard, sesame, saffron and lead are made to appease Rahu. For Ketu, offerings of lead, sugar, saffron and sesame are made along with offering food to a dog with black and white fur.
As seen above, eclipses can be seen as highly inauspicious. Light and power diminish which corrupts their positive qualities and creates disturbances in the natural order of things. It is believed that auspicious work should only be started in the light. Because of this, beginning any new ventures during this period of darkness is not recommended, as it can bring upheavals, obstacles, and turmoil.
#eclipse #vedic #astrology #rahu #ketu
Ostara / Equinox Hails!
The Spring Equinox marks the traditional Easter celebration, the moment when the Sun crosses the equator from south to north. This is when animals like rabbits, deer, chipmunks, and other creatures of the forest begin to have their offspring. Various flora also emerge around this time, dotting the landscape with hints of color. During the Spring Equinox we pay special attention to the great Goddess in her youthful form of Ostara, Goddess of the Dawn. Ostara is associated with the rising Sun in the East, fertility, and light; a beacon of joy and good fortune. To many ancient Germanic Pagans, Ostara was credited with Springs deliverance. From her name we derive the modern word Easter, nodding to the Pagan origins of this holiday. To Ostara we make offerings and pray for a good year, thanking her for the return of the light. In one particular myth, Ostara transforms a bird into a rabbit who would then lay colorful eggs for her, showing us where the core symbolism of our modern holiday came from.
Hailaz Austra!
#ostara #spring #equinox #paganism
Journey to the Sun (New Song!)
This is our last song for the Summer and a celebration of all the experiences of the year thus far.
We hope your Summer was full of great experiences and new lessons learned.
May all beings thrive under the Sun.
May all beings rise to new heights.
Hailaz / Namaste
-Ansuz Society
sun #summer #music #travel
Summer Solstice
Among the many gods, goddesses, spirits, ancestors and beings that we venerate on this endlessly generous Summer Solstice, we would like to give special reverence to the great Horned One who bestows protection and abundance among the wild realms of the land. May his health be mirrored within all of us.
May all beings thrive under the sun.
“Horns pierce the sky,
Soul of the land,
King of the woods,
Lord of the trail.
God of the wild,
And all that roam,
Scents of the Earth,
Flowers and bone.
Flowers and bones.”
ᛋ : ᛉ : ᚷ
Hailaz and happy Summer Solstice!
Ansuz Society 