Irminic Holy Tides
Taken directly from "Germanic Heathenry; A Practical Guide" by James Hujka Coulter
In figuring the proper times for holy gatherings, we must keep aconsideration for the appropriate lunar phenomena that occurs within a particular cycle (Iul and Sunnawendî excepting). Certainly, there will be times in which a holy tide [heilagmal] will fall within the work week itself, and it goes without saying that coming off a shift or worrying about getting to bed in time for an early start isn’t exactly conductive to the reception of holy magan and benefit! In determining a date that agrees with our normal work-week schedule, always pick the closest weekend to the event at hand (as in accordance to holy lunar movement): Thing, samal (when held apart from votive celebrations), and the like are best placed on the weekend immediately following the new moon, whereas faining and bluostar need to be held on the weekend before the full moon-not after!
In figuring the proper times for holy gatherings, we must keep aconsideration for the appropriate lunar phenomena that occurs within a particular cycle (Iul and Sunnawendî excepting). Certainly, there will be times in which a holy tide [heilagmal] will fall within the work week itself, and it goes without saying that coming off a shift or worrying about getting to bed in time for an early start isn’t exactly conductive to the reception of holy magan and benefit! In determining a date that agrees with our normal work-week schedule, always pick the closest weekend to the event at hand (as in accordance to holy lunar movement): Thing, samal (when held apart from votive celebrations), and the like are best placed on the weekend immediately following the new moon, whereas faining and bluostar need to be held on the weekend before the full moon-not after!
The order of Irminen Holy Tides runs as follows:
Landsegen [Land Blessing]; also: Ewemeoluc, Charming of the Plow, Candlemass.
This is the first holy tide of the new year, following the closing of the Iul season. Landsegen falls within the first half of Hermanod, upon or before the full moon of February. In an agricultural society, farming implements would be/are inspected and prepared, and given a magan-charged blessing that furthers increase and prosperity. The land is likewise blessed to insure fruitful gains and a good crop, and this was done through the sowing of a loaf (made of the various grains grown on the farm itself) into the field. As the old folk-customs have it, it is especially lucky (and a lucky omen besides) should Sunna’s bright life-bringing radiance should come to shine upon the wîhbetti - be it the altar within a permanent haruc, or one’s own house altar; thisis said to indicate a good crop in the forthcoming seasons (especially flax).
Today, we live often quite removed from an agricultural setting, though without a doubt are still dependent on it for our very survival. In this case, we still must ensure the fertility of our arable lands, even if they are not our own. Also, we still have a need for ensuring the luck of our own homestead, whether it rests on a farm or a patch of yard in some crowded development or city, and so, the Landsegen remains an integral part within Irminic cycles despite the particular ‘setting’! In the home, the hearth-fire (now, the ever-burning pilot flames of the stove) is extinguished, and all of the stagnant magan collected over winter is swept out (literally, with a magically crafted and charged broom), the remnants of the old flame would be/are cleaned from the hearth, and a new flame- one full of the fresh magan/luck of the living, vital need-fire is brought in and set within the hearth (or, used to relight the pilots), accompanied by some form
of a fitting yielding made to the husing and taterman. Collectively, these holy processes are instrumental in lending/increasing luck and warding to the home for the rest of the coming year…this is obviously
the source of the later Candlemass which, as other scholars have noted, was probably derived of Cinder-mass in connotation to the hearth rituals associated with this tide.
This is the first holy tide of the new year, following the closing of the Iul season. Landsegen falls within the first half of Hermanod, upon or before the full moon of February. In an agricultural society, farming implements would be/are inspected and prepared, and given a magan-charged blessing that furthers increase and prosperity. The land is likewise blessed to insure fruitful gains and a good crop, and this was done through the sowing of a loaf (made of the various grains grown on the farm itself) into the field. As the old folk-customs have it, it is especially lucky (and a lucky omen besides) should Sunna’s bright life-bringing radiance should come to shine upon the wîhbetti - be it the altar within a permanent haruc, or one’s own house altar; thisis said to indicate a good crop in the forthcoming seasons (especially flax).
Today, we live often quite removed from an agricultural setting, though without a doubt are still dependent on it for our very survival. In this case, we still must ensure the fertility of our arable lands, even if they are not our own. Also, we still have a need for ensuring the luck of our own homestead, whether it rests on a farm or a patch of yard in some crowded development or city, and so, the Landsegen remains an integral part within Irminic cycles despite the particular ‘setting’! In the home, the hearth-fire (now, the ever-burning pilot flames of the stove) is extinguished, and all of the stagnant magan collected over winter is swept out (literally, with a magically crafted and charged broom), the remnants of the old flame would be/are cleaned from the hearth, and a new flame- one full of the fresh magan/luck of the living, vital need-fire is brought in and set within the hearth (or, used to relight the pilots), accompanied by some form
of a fitting yielding made to the husing and taterman. Collectively, these holy processes are instrumental in lending/increasing luck and warding to the home for the rest of the coming year…this is obviously
the source of the later Candlemass which, as other scholars have noted, was probably derived of Cinder-mass in connotation to the hearth rituals associated with this tide.
Ostarun [fr Ôstarûn: Marks the commencement of Ostara-tide]; also:
Easter, Ostara.
The reverence that our German Fathers and Mothers held for the
glorious Matron of the hale-dawning light was so ingrained within the
Being and urminna of the folk itself that the celebration of her holy
tide simply could not be stamped out -so much so that the incoming
law of the white-christ was made to conform to the deeply rooted
holiness and traditions (which had long served and blessed the folk) in
such a way that even her name itself was not only lent to the foreign
observance, but remained a fixed name for the month in which the tide (properly) falls! Ostarun, like many of the other seasonal celebrations, is one which is kept over some multiplicity of ‘days’, as is indicated by the plural suffix (-ûn) of the name itself! Grimm suggests that …two days were kept at Easter (Grimm, vol I; p. 290), Though this is obviously enough an interpretation of Augustinian influence in which in which one Heathen ‘day’ -measured sunset to sunset- would fall within two of their Roman counterparts. Reckoned properly, this would indicate that Ostarun was formally celebrated over a period of three Roman days, or two Heathen nights. This seems but a remnant of its former duration: if we consider the duration of the Wintranaht celebrations, which lasted for three nights, we would expect that heilagmal which marked the balancing-out or closing of the dreary, cold season to end with at least as many nights that welcomed it! Three is a deeply mystical number among Germanen of both yesteryear and today, marking a numerical holiness to cyclic progressions: Arising-Being-Passing Away to New Arising / Birth-Life-Death / Rebirth, and so-on…triplicity in our workings lends increase to furtherance, and a holistic balance to those processes, and especially in magan-workings and wîh-holy situations, we see a particular adherence to its significance.
Ostarun, as noted above, marks the end of winter and the commencement of the fertile, growing season. Upon this tide, balefires (symbolic of the radiance of the strengthening sun of summer) bespeckled the countryside, in honor and praise of the Goddess of the Dawn and eternal life, and in a magical furtherance of the blessings, abundance and luck which waxes with the dawning of the tide. Before sunrise on the morning of Ostara’s glorious arrival, living waters of holy increase [heilawag] are to be drawn. At the first glimmer of the sun’s radiant beauty, the white maidens -who normally remain hidden from the sights of men- can be seen amongst the trees and rocks, and all throughout the rolling countryside
Easter, Ostara.
The reverence that our German Fathers and Mothers held for the
glorious Matron of the hale-dawning light was so ingrained within the
Being and urminna of the folk itself that the celebration of her holy
tide simply could not be stamped out -so much so that the incoming
law of the white-christ was made to conform to the deeply rooted
holiness and traditions (which had long served and blessed the folk) in
such a way that even her name itself was not only lent to the foreign
observance, but remained a fixed name for the month in which the tide (properly) falls! Ostarun, like many of the other seasonal celebrations, is one which is kept over some multiplicity of ‘days’, as is indicated by the plural suffix (-ûn) of the name itself! Grimm suggests that …two days were kept at Easter (Grimm, vol I; p. 290), Though this is obviously enough an interpretation of Augustinian influence in which in which one Heathen ‘day’ -measured sunset to sunset- would fall within two of their Roman counterparts. Reckoned properly, this would indicate that Ostarun was formally celebrated over a period of three Roman days, or two Heathen nights. This seems but a remnant of its former duration: if we consider the duration of the Wintranaht celebrations, which lasted for three nights, we would expect that heilagmal which marked the balancing-out or closing of the dreary, cold season to end with at least as many nights that welcomed it! Three is a deeply mystical number among Germanen of both yesteryear and today, marking a numerical holiness to cyclic progressions: Arising-Being-Passing Away to New Arising / Birth-Life-Death / Rebirth, and so-on…triplicity in our workings lends increase to furtherance, and a holistic balance to those processes, and especially in magan-workings and wîh-holy situations, we see a particular adherence to its significance.
Ostarun, as noted above, marks the end of winter and the commencement of the fertile, growing season. Upon this tide, balefires (symbolic of the radiance of the strengthening sun of summer) bespeckled the countryside, in honor and praise of the Goddess of the Dawn and eternal life, and in a magical furtherance of the blessings, abundance and luck which waxes with the dawning of the tide. Before sunrise on the morning of Ostara’s glorious arrival, living waters of holy increase [heilawag] are to be drawn. At the first glimmer of the sun’s radiant beauty, the white maidens -who normally remain hidden from the sights of men- can be seen amongst the trees and rocks, and all throughout the rolling countryside
Walburganaht [Walburga Frouwa’s Night] also: Wælburges, origin ofMay Day / May Eve.
Walburganaht is one of the most runic -or mysterious- nights within the Irminic year. Walburganaht is long remembered from times of old as a witches’ holiday, one particularly devoted to the patroness of witches, Walburga Frouwa. According to custom, the witches congregate in the mountains and hills, somewhere outside of the town or city, under the full glory of Mano. Balefires are once again lit, as they are on Osatarun preceding. There are a multitude of folk-customs which have come down to us from as early as the late Heathen/early Christian age which have survived in the form of superstitions, normally in forms that detail the warding of one’s self, home, and crops from the workings of the wondrous women. These obviously stem from post-Heathen sensibilities, though they do reflect the sheer power and pure, awesome might of the tide! On Walburganaht, the intensity and might of the Goddess permeates throughout the dark hours, and is furthered in the collective workings of the gathered witch-hosts. All manner of magical operations are especially potent on this night, and the visions/dreams which come to Heathen during this time are especially significant or foretelling!
Walburganaht is one of the most runic -or mysterious- nights within the Irminic year. Walburganaht is long remembered from times of old as a witches’ holiday, one particularly devoted to the patroness of witches, Walburga Frouwa. According to custom, the witches congregate in the mountains and hills, somewhere outside of the town or city, under the full glory of Mano. Balefires are once again lit, as they are on Osatarun preceding. There are a multitude of folk-customs which have come down to us from as early as the late Heathen/early Christian age which have survived in the form of superstitions, normally in forms that detail the warding of one’s self, home, and crops from the workings of the wondrous women. These obviously stem from post-Heathen sensibilities, though they do reflect the sheer power and pure, awesome might of the tide! On Walburganaht, the intensity and might of the Goddess permeates throughout the dark hours, and is furthered in the collective workings of the gathered witch-hosts. All manner of magical operations are especially potent on this night, and the visions/dreams which come to Heathen during this time are especially significant or foretelling!
Sunnawendî [or, Sunnawende: Sun's Wending] also: Midsummer, Litha. Litha.
Sunnawendî literally translates as (the) sun’s wending, or the sun’s turning, signifying the summer solstice -the pivotal point at which she once again begins to make her way towards her winter-course. Sunnawendî is one of the highest tides within Irminenschaft, and one of two ‘official’ solar observances (the other being Iul), marking both her apex of strength and wholeness, and the start of her cyclic waning. This holy tide is also known as Midsummer: an old and traditional -though misleading- adage, which suggests a medial point, or the literal middle of summer. Such isn’t the case in a true Heathen (lunar) reckoning, though within a more Romanized or outright Augustinian system, the term certainly applies (being the balance-point between the two equinoxes).
Sunnawendî is one of the greatest of celebrations, and may have once originally shared the same duration as its counterpart, Iul. At Sunnawendî, holy fires are lit, maypoles (symbolic of the Irminsul) are erected, and great feasting and celebration is had throughout the lands. Herbs, like Sunna herself, are at their pinnacle of power and potency at this holy time, and so are picked on the eve of the solstice. If holy water is to be drawn, it should be done between the eleventh and twelfth hour on the eve of the solstice. At midnight, those who sit themselves beneath the elder trees can catch a glimpse of the elves, led by their ‘Fairy King’, Ing Fro himself.
Along with the holy phenomena mentioned above, this high-summer tide also marks the time for Thing among Germanic folk. Summer Thing, or ‘Midsummer Thing’ (as its commonly called) is the highest of such holy and legal gatherings, taking precedence over all other (lesser) Things held at other points of the year. This was the custom in Heathen times, and remains so with today’s Irminic folk.
Sunnawendî literally translates as (the) sun’s wending, or the sun’s turning, signifying the summer solstice -the pivotal point at which she once again begins to make her way towards her winter-course. Sunnawendî is one of the highest tides within Irminenschaft, and one of two ‘official’ solar observances (the other being Iul), marking both her apex of strength and wholeness, and the start of her cyclic waning. This holy tide is also known as Midsummer: an old and traditional -though misleading- adage, which suggests a medial point, or the literal middle of summer. Such isn’t the case in a true Heathen (lunar) reckoning, though within a more Romanized or outright Augustinian system, the term certainly applies (being the balance-point between the two equinoxes).
Sunnawendî is one of the greatest of celebrations, and may have once originally shared the same duration as its counterpart, Iul. At Sunnawendî, holy fires are lit, maypoles (symbolic of the Irminsul) are erected, and great feasting and celebration is had throughout the lands. Herbs, like Sunna herself, are at their pinnacle of power and potency at this holy time, and so are picked on the eve of the solstice. If holy water is to be drawn, it should be done between the eleventh and twelfth hour on the eve of the solstice. At midnight, those who sit themselves beneath the elder trees can catch a glimpse of the elves, led by their ‘Fairy King’, Ing Fro himself.
Along with the holy phenomena mentioned above, this high-summer tide also marks the time for Thing among Germanic folk. Summer Thing, or ‘Midsummer Thing’ (as its commonly called) is the highest of such holy and legal gatherings, taking precedence over all other (lesser) Things held at other points of the year. This was the custom in Heathen times, and remains so with today’s Irminic folk.
Hleibmessa [Loaf-mass] also: Lammas.
Loaf-mass falls on the full moon of Aranmânod (Harvest month), and marks the first reaping of late summer, a time when the cereal crops and other early ‘fruits’ are gathered in. In elder agricultural societies, this point of the year would bring about the first availability of grains necessary for brewing ale and baking bread -hence, the name of the month, and of the nature of the heilagmal. At Hleibmessa, we reap what we have sown in our winter’s Landsegen, and so are reminded of the integral role and influence we have in attaining our own prosperities. Our attention and gratitude is given to the Gods who provide for us, but in particular, we celebrate the fullness we’ve been afforded by The Filler and Life-giver, herself: Folla…this holy tide is a perfect opportunity to reflect upon the abundance which she gives us, and for the sustenance which our arable lands provide: those nourishing, living fields that she has truly blessed in life and fertility!
Loaf-mass falls on the full moon of Aranmânod (Harvest month), and marks the first reaping of late summer, a time when the cereal crops and other early ‘fruits’ are gathered in. In elder agricultural societies, this point of the year would bring about the first availability of grains necessary for brewing ale and baking bread -hence, the name of the month, and of the nature of the heilagmal. At Hleibmessa, we reap what we have sown in our winter’s Landsegen, and so are reminded of the integral role and influence we have in attaining our own prosperities. Our attention and gratitude is given to the Gods who provide for us, but in particular, we celebrate the fullness we’ve been afforded by The Filler and Life-giver, herself: Folla…this holy tide is a perfect opportunity to reflect upon the abundance which she gives us, and for the sustenance which our arable lands provide: those nourishing, living fields that she has truly blessed in life and fertility!
Wintarnaht [Winter Nights: First of winter-nights / commencementof winter] also: Heilagnaht, Hallows.
The outset of winter is a holy time in which we witness the death of summer, and an increase in Sunna’s waning. In Germanic-Heathenreckonings, winter ‘officially’ commences upon the full moon at this time of year, as is remembered in the Anglo-Saxon name of both the heilagmal and the month in which it falls: Winterfylleþ, or Winter Full-moon. For our agrarian ancestors, this was a time of thinning out the herds, of slaughtering livestock for not only winter provision, but as a means in having a more manageable burden of feeding through the long, slow, slumbering season. This great slaughtering would, needless to say, spill large quantities of life’s-blood, an attraction for ghosts and other unseen wights.
Doing so could obviously prove highly unlucky or even malefic, and so our elder kin would set aside a place at the table for those shadowy walkers at the feast (which would follow the very next day), leaving them a due serving of food for their satiation and delight. This is the origin of today’s Halloween celebrations (and the Christian All-Hallows feast) which normally fall on October 31 / November 1 on the common calendar. Over ages upon ages of practice, an annual or seasonal cycle has been set that established the irremovable holiness of the celebration, one that we can still sense today! As they say, the ‘veils’ that separate the world of the living from that of the dead are thin, and even now, walkers roam freely between them at this time of year. For that, Irminen maintain the traditional observance as an important holy tide.
The outset of winter is a holy time in which we witness the death of summer, and an increase in Sunna’s waning. In Germanic-Heathenreckonings, winter ‘officially’ commences upon the full moon at this time of year, as is remembered in the Anglo-Saxon name of both the heilagmal and the month in which it falls: Winterfylleþ, or Winter Full-moon. For our agrarian ancestors, this was a time of thinning out the herds, of slaughtering livestock for not only winter provision, but as a means in having a more manageable burden of feeding through the long, slow, slumbering season. This great slaughtering would, needless to say, spill large quantities of life’s-blood, an attraction for ghosts and other unseen wights.
Doing so could obviously prove highly unlucky or even malefic, and so our elder kin would set aside a place at the table for those shadowy walkers at the feast (which would follow the very next day), leaving them a due serving of food for their satiation and delight. This is the origin of today’s Halloween celebrations (and the Christian All-Hallows feast) which normally fall on October 31 / November 1 on the common calendar. Over ages upon ages of practice, an annual or seasonal cycle has been set that established the irremovable holiness of the celebration, one that we can still sense today! As they say, the ‘veils’ that separate the world of the living from that of the dead are thin, and even now, walkers roam freely between them at this time of year. For that, Irminen maintain the traditional observance as an important holy tide.
Iul [Yule: Iulzît, the Yule-tide commences] also: Jul, Yule, Yuletide.
Iul is one of the great tides of the Irminic year, the ‘other’ of the two solar observances within the calendar. As Sunna turns onto her winter course at Sunnawendî, she now likewise turns in her faring upon the winter solstice -though now towards her summer course, where she will (from this point on until Sunnawendî) wax in her power and radiance. Iul is a particularly high and holy season, one full of the celebration and closeness of kin (living and dead) and of households. The term itself (in its dialectual variations) is among the oldest in Germanic languages, meaning to turn, wheel or to wheel about. Some linguists further add that Iul indicates the turning of the year, agreeing with ageless Germanic-Heathen custom which recognizes the heilagmal as both the culmination of one year, and start of the next. Iulzît begins on the longest night of the year (that ofthe solstice), and is widely known within Germanic triuwa as Muoternaht: Mother’s Night. This most holy eve marks the pivotal point of the year itself, and is a night full of power and deep mystery.
The Iul-log is set aflame, initiating the burning of the oak-fueled Iulfire, which is kept well-stoked and brightly ablaze throughout the evening, drawing weal-bringing magan and well being to the house, home and all within. Today’s Irminen, like the Heathen of old spend the duration of Muoternaht (that is, from sundown to sundown)
‘wakeful’ -and for good reason: the first night of the new year is long held to provide omens or signs for what will come in the unfolding months ahead; the urlag of men can be read, and wurt most easily understood at the height of the dark hours (around mid-night)( With the multiplicity of nights at this Heilagmal, its important topoint out that Heilawag is to be drawn at or just before midnight on Muoternaht!) We also remain wakeful so as to witness the first lucky glimpse of the full glory and brilliance of Sunna’s rising in her hale re-turn of truly awesome might!
Traditionally, Muoternaht is sacred to Frija, and it is an ancient custom among Germanic Heathen to leave a yielding of milk for her at the table on this night. This simple, yet meaningful act brings the Mother’s blessings and luck to the household. Runic work is most magically potent at this time of year, and the crafting of runic talismans and other magical implements is particularly magan-ful during the Twelves (Twölven: the Twelve Nights of Iul). If holy water is to be drawn, it should be done on the eve of the solstice, between the eleventh and twelfth hour. According to Germanic legend, the Wild Hunt (led by Wodan) makes its rounds at Iul (during the Twelves). In later legends, we find a reference to a Frau Gauden (Also: Frau Gaue, Frau Gode, Frau Wode- all derived of the name of the God, Wodan. who is said to accompany the God or ride in his stead at the head of the Host. Other legends speak of Holda (named elsewhere as Berchte or Perahta) in a similar or same capacity, lending convincing evidence of an assimilation or confusionof earlier myths surrounding one and all involved.
Iul is one of the great tides of the Irminic year, the ‘other’ of the two solar observances within the calendar. As Sunna turns onto her winter course at Sunnawendî, she now likewise turns in her faring upon the winter solstice -though now towards her summer course, where she will (from this point on until Sunnawendî) wax in her power and radiance. Iul is a particularly high and holy season, one full of the celebration and closeness of kin (living and dead) and of households. The term itself (in its dialectual variations) is among the oldest in Germanic languages, meaning to turn, wheel or to wheel about. Some linguists further add that Iul indicates the turning of the year, agreeing with ageless Germanic-Heathen custom which recognizes the heilagmal as both the culmination of one year, and start of the next. Iulzît begins on the longest night of the year (that ofthe solstice), and is widely known within Germanic triuwa as Muoternaht: Mother’s Night. This most holy eve marks the pivotal point of the year itself, and is a night full of power and deep mystery.
The Iul-log is set aflame, initiating the burning of the oak-fueled Iulfire, which is kept well-stoked and brightly ablaze throughout the evening, drawing weal-bringing magan and well being to the house, home and all within. Today’s Irminen, like the Heathen of old spend the duration of Muoternaht (that is, from sundown to sundown)
‘wakeful’ -and for good reason: the first night of the new year is long held to provide omens or signs for what will come in the unfolding months ahead; the urlag of men can be read, and wurt most easily understood at the height of the dark hours (around mid-night)( With the multiplicity of nights at this Heilagmal, its important topoint out that Heilawag is to be drawn at or just before midnight on Muoternaht!) We also remain wakeful so as to witness the first lucky glimpse of the full glory and brilliance of Sunna’s rising in her hale re-turn of truly awesome might!
Traditionally, Muoternaht is sacred to Frija, and it is an ancient custom among Germanic Heathen to leave a yielding of milk for her at the table on this night. This simple, yet meaningful act brings the Mother’s blessings and luck to the household. Runic work is most magically potent at this time of year, and the crafting of runic talismans and other magical implements is particularly magan-ful during the Twelves (Twölven: the Twelve Nights of Iul). If holy water is to be drawn, it should be done on the eve of the solstice, between the eleventh and twelfth hour. According to Germanic legend, the Wild Hunt (led by Wodan) makes its rounds at Iul (during the Twelves). In later legends, we find a reference to a Frau Gauden (Also: Frau Gaue, Frau Gode, Frau Wode- all derived of the name of the God, Wodan. who is said to accompany the God or ride in his stead at the head of the Host. Other legends speak of Holda (named elsewhere as Berchte or Perahta) in a similar or same capacity, lending convincing evidence of an assimilation or confusionof earlier myths surrounding one and all involved.