S_Wodening
May 20th, 2008, 10:34 PM
Solmonath also called Éowomeoluc by some (an Anglo-Saoxn word either based on the Celtic Imbolec or vice versa) was one of the tides most persecuted by the Christian church. Of its rites, only the blessing of the plow was allowed to continue along with the observation of the ground hog's habitual looking for his shadow. According to the Heimskringla, "In Svithjod it was the old custom, as long as heathenism prevailed, that the chief sacrifice took place in Goe month at Upsala." The Old Scandanavian month of Goe falls in our month of February. These sacrifices were offered frith ok sigr, for frith and victory. Bede mentions Solmonath as the time when the pagan Anglo-Saxons gave cakes to their Gods.
Solmonath was the time when the ewes first began giving birth to their lambs, and ewe milk was thus available. It was also when the thaw began and ground could first be broken for the spring planting. Tied to the first tilling of the year, were the various plow rites. It was possibly this time of year when the goddess Nerthus was taken around to villages, as this is when plows were decorated and taken from village to village in medieval England. Drawing on the Aecer-Bót and the activities of the medieval celebrations, these plow processions may have taken the following form:
Two nights before the blessing, a torch processional would have collected the necessary sod from the corners of the farmstead, probably by proceeding sunwise around the bounds of the land. Those familiar with the Icelandic "landnama" rite should see the original purpose of the torch processionals. By going around the bounds of the land sunwise with torches, and taking the soil of the four corners, the land is being reclaimed for its owners. Then before sunset the next day, this soil mixed with the products of the livestock (milk, honey, tallow) would be set back in the earth. That night a housel may have been held, and at sunrise the plow would have been blessed and used to dig its first furrow (into which was buried the first seed and a cake), pr obably after a processional through the streets of the village. Such rites may have been accompanied by plays depicting the marriage of Heaven and Earth (Fréa and Gerðr or Wóden and Eorðe), as the lines of the Aecer-Bót imply. Ewemeolc was the first fertility rite of the year, and so these rites must have played an important role in the lives of the Elder Heathens. It is also possible that this is when the masked dances took place (dancers dressed as animals), though they ma y well have taken place at Easter. A throughly English holiday, this holiday as it comes down to us has strong Celtic influences. Many features however such as the hallowing of the plow and groundhog festivities appear on the continent, and seem wholely Germanic. Some believe the Dísablót of the Norse also took place at this time, and celebrate it January 31st instead of during Yule.
Hallowing of the Plow
This was also the time when the plows were blessed. Originally in Heathen times this would have been done in the fields. With the Conversion, of course, farmers still feeling this need brought their plows to the village priest.
Groundhog
Watching to see if the groundhog saw his shadow started in Germany, and was there badgers or bears. Over the years it shifted from the observation of those animals to the groundhog. Heathens that have a groundhog handy (which are probably quite few) could go out to onserve them early morning, perhaps even create rites to go with it.
Solmonath was the time when the ewes first began giving birth to their lambs, and ewe milk was thus available. It was also when the thaw began and ground could first be broken for the spring planting. Tied to the first tilling of the year, were the various plow rites. It was possibly this time of year when the goddess Nerthus was taken around to villages, as this is when plows were decorated and taken from village to village in medieval England. Drawing on the Aecer-Bót and the activities of the medieval celebrations, these plow processions may have taken the following form:
Two nights before the blessing, a torch processional would have collected the necessary sod from the corners of the farmstead, probably by proceeding sunwise around the bounds of the land. Those familiar with the Icelandic "landnama" rite should see the original purpose of the torch processionals. By going around the bounds of the land sunwise with torches, and taking the soil of the four corners, the land is being reclaimed for its owners. Then before sunset the next day, this soil mixed with the products of the livestock (milk, honey, tallow) would be set back in the earth. That night a housel may have been held, and at sunrise the plow would have been blessed and used to dig its first furrow (into which was buried the first seed and a cake), pr obably after a processional through the streets of the village. Such rites may have been accompanied by plays depicting the marriage of Heaven and Earth (Fréa and Gerðr or Wóden and Eorðe), as the lines of the Aecer-Bót imply. Ewemeolc was the first fertility rite of the year, and so these rites must have played an important role in the lives of the Elder Heathens. It is also possible that this is when the masked dances took place (dancers dressed as animals), though they ma y well have taken place at Easter. A throughly English holiday, this holiday as it comes down to us has strong Celtic influences. Many features however such as the hallowing of the plow and groundhog festivities appear on the continent, and seem wholely Germanic. Some believe the Dísablót of the Norse also took place at this time, and celebrate it January 31st instead of during Yule.
Hallowing of the Plow
This was also the time when the plows were blessed. Originally in Heathen times this would have been done in the fields. With the Conversion, of course, farmers still feeling this need brought their plows to the village priest.
Groundhog
Watching to see if the groundhog saw his shadow started in Germany, and was there badgers or bears. Over the years it shifted from the observation of those animals to the groundhog. Heathens that have a groundhog handy (which are probably quite few) could go out to onserve them early morning, perhaps even create rites to go with it.