Friday, December 26, 2014

Krampus is NOT the "Son of Hel"

While I am suddenly indeed seeing this claim that Krampus is the son of Hel, there is no evidence of it in southern Germanic or Alpine lore. Neither Hel nor Loki were known to our folk, and, while I think it is acceptable and sometimes necessary to utilize Scandinavian lore, personal gnosis, or comparative myths to fill in gaps in the lore of the south, the concept of Krampus being the son of Hel omits Berchta and our own lore from the region, including remnants of a horned god. 

This horned god has associations in our own oral lore with some tales from other regions in (and astride) the Alps and in the Deitscherei with the god Holler or the Eternal Hunter, from whom Krampus was perhaps derived. Some may also be led to place Krampus' roots in Wudan, Dunner, an elf-type of entity, or an animal spirit, and a good case can be made for each of them.

My opinion would differ if Krampus were known at all in the north, but he was not. Thus, it smacks of cultural appropriation to remove Krampus completely from the context of the southern lore in order to place him haphazardly in the lore of the far north and to artificially reconstruct his family line to match the north's lore. Links can be drawn, lessons can be learned, and dots can be connected, but the declaration that he is the "son of Hel" completely dismisses the history of the south.

Check out Grimm's "Teutonic Mythology," pp. 514-516. The same post-conversion denigration for Holle and Berchta also impacted house wights, deity companions, etc., and turned them from being understood as beneficent (or even benevolent) to being malevolent. Krampus is likely a product of that same degenerative process While ascribing him to be the "son of Hel" makes for an interesting story, the true story of how our deities came to be the models of the stereotypical depictions of witches and demons is, in my opinion, far more interesting and necessary for us to control. 

Since it was the south that encountered conversion efforts first, it is natural that it would be the deities known in the south who would suffer such profanities against their reputations first. Add to it the fact that goddesses were of such prominence in those regions, one can imagine the vitriol with with the patriarchal church might treat those goddesses.

Tuesday, December 23, 2014

New World Witchery's "Yule Cheer!" Podcast

New World Witchery's second 2014 holiday show includes a mini-documentary on the Krampuslauf Philadelphia parade, including the Urglaawe perspective. 

The various comments on the participatory nature of Krampuslauf Philadelphia are also notable and significant because the meaning and purpose of the 'Lauf go beyond entertainment. 

Give this a listen, folks!

Sunday, November 23, 2014

Krampuslauf Philadelphia

Krampuslauf Philadelphia is a family-friendly, community-based, and community-oriented event held annually in Liberty Lands Park and open to all.

Community Preparation Workshop, December 7 

Krampuslauf preparations are already underway, but the first official Krampuslauf event is the community workshop at iMPeRFeCT Gallery in Germantown on Sunday, December 7 from 12:00-4:00 PM. This workshop features Tucson artist Mykl Wells, who brings his artwork to Philly to help to inspire the 'Laufers as they engage in their own craft work. The workshop provides an opportunity for the community to come together to make lanterns, decorations, and costumes or costume elements for the parade. 

As a clumsy person who is not good with crafts, I can attest to learning a lot a these workshops. They are a lot of fun! Over the course of the last year, I have learned how to make the lanterns and how to make masks.

Banner for the Heathen Contingent

At the workshop, members of the Heathen Contingent for Krampuslauf Philadelphia will also assemble a banner constructed of patches representing the various Heathen traditions. Heathens from all over the country (and farther!) have been invited to send a patch to get added to the banner. Each year, more patches will be added to it, thus creating a living banner. The Pennsylvania Heathens blog has all the details, so folks are invited to send a patch in. 

Costumes for Krampuslauf Philadelphia

Krampuslauf Philadelphia brings together Alpine, Deitsch (Pennsylvania German), Celtic, and other Yuletide traditions that reflect the darker aspects of life and our ability to surmount them. It is a reflection of the Parade of Spirits, or the Wild Hunt, so the costumes feature the representation of the powerful German goddess Berchta and Her entourage of scary masks of the Alpine tradition, gloomy face paint, the soot-covered visage of the Deitsch Belsnickel and the call of Treier Eckhart, Manx Phynoderee and Buggane, and many others. If you do not know what to do, then just make your face up or put on your scariest costume!

Krampuslauf: The Parade of Spirits
Saturday, December 13, 2014
Liberty Lands Park, Philadelphia
3:00 PM (assembly time)
4:30 PM (parade begins)


Krampuslauf Philadelphia: The Parade of Spirits is a community-oriented event. In order to increase our connection to the regional community, we are adding a new, totally voluntary feature. We invite those who are able to bring a donation to the Mazzoni Center Food Bank and/or to Forgotten Cats. These charities are beneficiaries of Philadelphia Pagan Pride Day's donations, and they have each expressed that our donations have been very helpful to their missions. 

The Mazzoni Center Food Bank provides access to healthy and balanced meals for people who are living with HIV/AIDS in the Philadelphia metropolitan area. They are always in need of canned and packaged food items.

Forgotten Cats is an organization that provides humane Trap/Neuter/Release services to control the feral cat population. They are in need of cat food donations, linens, wet kitten food, and even old newspapers (please, though, not wet or gross newspaper donations).

We will have containers in Liberty Lands Park at the time of Krampuslauf for those who would like to donate an item.

Krampuslauf Philadelphia is on Saturday, December 13, 2014. Folks will start gathering and getting their costumes set around 3:00, and the Parade of Spirits starts at 4:30.

Thank you!

Note: This event is not organized by Delaware Valley Pagan Network, nor it is a Pagan-specific event.

Sunday, November 16, 2014

Heathen Banner for Krampuslauf Philadelphia

We have been having discussions in the Heathen Contingent for Krampuslauf Philadelphia and Urglaawe Fiber Arts Guild groups on Facebook about creating a Heathen banner for Krampuslauf Philadelphia. This project is now a go.

As a "living banner," part of the goal is to have something that can be added to year after year. As we are getting a somewhat later start than ideal, this year's banner will start with a simple design of what ever words we decide to use on a parade style banner that measures approximately 6ft wide x 3ft tall with a border of work contributed by the community. 

To keep it simple and easy this year, we were thinking about smaller "patch" style pieces consisting of decorative stitching, applique, or even painted (fabric markers or paint). These patches should be a finished size of 6in x 3in. Note: If you are using a material that might fray, please leave a 1/2-inch allowance for it to be turned under. Large enough to be seen but small enough that people may have some time to get something done in an afternoon to contribute to the banner. 

Our hope is to have the banner debut at Krampuslauf this year, which, if you have been keeping track is less than a month away! Krampuslauf Philadelphia takes place in Liberty Lands Park in Philadelphia on Saturday, December 13, 2014.

Folks from everywhere are invited to create a patch that represents you or your tradition and to send it patch to us, and we'll add it to the banner.

Distelfink Sippschaft
PO Box 2131
Bristol, PA 19007

Thank you!

Friday, November 14, 2014

Ewicher Yeeger Sege - Hollersege - Railing Against King Frost

Distelfink's observance of Ewicher Yeeger Sege will take place on Saturday, November 15 at the Distelfink's Hof grounds by the Lüsch-Müsselman Graabhof. This is a public event.

1620 Mahoning Drive West
Lehighton, PA 18235
1:00 PM

Ewicher Yeeger

For some more information on Ewicher Yeeger, please see the tale of Allemaengel on the Deitsch Mythology Blog.


The oral lore we have for Holler is  scant. What we know from Hexerei lore is that He is a master hunter and a god of death and of transformation. A remnant of a tale indicates that He destroys tender plants after Allelieweziel to keep the Frost Giants from taking their energies. It is also likely that He is Holle's consort.

Ewicher Yeeger  = Holler?

Although it remains unproven, it has become increasingly accepted within the Urglaawe and Hexerei communities that Ewicher Yeeger and Holler are one and the same. Honoring Holler by name in the Hollersege will be a feature of Saturday's event.

The Frost Giant Armies

The Frost Giants are aware of Holle's departure on the Wild Hunt, and they begin their advancement toward the Hatzholz (Midgard/Mannheim: where we live) from the Northern Leaves. In some versions of the King Frost tale, the Giants' army includes some familiar names: Dreizehdax, Vatzehvedder, and Fuffzehfux. These are the Giants who come in May in an attempt to destroy the expanding fertility of the land. Their visit at this time of year prepares the way for the arrival of King Frost, who brings the killing frost to the land.

Railing Against King Frost

Regarding King Frost, we will also engage in an old mountain Hexerei tradition of railing against him and his armies. While the Giants ultimately take the land in Holle's absence, the railing weakens their ranks and allows more time for Holler to direct their souls to the Wild Hunt.

This is the first year we are holding this observance at the Graabhof. Its location on a slope of arm of the Blohbarrick (Blue Mountain) is most appropriate as it allows us to honor Ewicher Yeeger on the mountain associated with Him. 

Offerings to Ewicher Yeeger may include deer meat, rabbit meat, and scrapple.

Friday, October 10, 2014

Specialized Guilds

The Guild of Urglaawe Braucherei and Hexerei Practitioners has opened up three new "specialty" or "sub-guilds" toward the goal of advancing the understanding and utilization of Braucherei and Hexerei in the Urglaawe context. These guilds are designed to remain true to the spirit of the practices and to the  cultural context from which they have emerged.

All of these specialties have discussion groups that are currently housed on Facebook. 

There are other specialty guilds planned, plus a method for reasonable and meaningful apprenticeships must be devised.

These guilds are designed to remain true to the spirit of the practices and to the  cultural context from which they have emerged.

Tuesday, October 7, 2014

Retrospective on the Landnemmung (Landtaking) Rites of Urglaawe

As of September 26, 2014, the Alder Zimmerman Graabhof (Old Zimmerman Cemetery) and the Lüsch-Müsselman Graabhof (Lusch-Musselman Graveyard) came under the full legal control of Distelfink Sippschaft Ziewer, Robert L. Schreiwer. The description of the landtaking rites below emanated from discussions within the Urglaawe Braucherei/Hexerei guilds on Facebook on October 5.


Urglaawe landtaking ceremonies are based partially on Braucherei/Hexerei practices, partially on overarching Heathen ways of relating to the land, and partially on the individual claiming the new land.

I was asked a bit about today's ritual, and I realized that there are quite a few steps to it. In the current era, it is rare that one purchases or acquires land so close to his/her earlier residence that a parade of humans, cattle, wagons, etc. could be timed so that the leaders of the migration are arriving at the new destination just as the last of the participants are departing from the old residence. We have had to adjust that practice to fit longer moves, the lower likelihood of cattle, etc. The advantage to this adjustment is that we can avoid having to worry about days where there are superstitions or even Verbots (bans or taboos) on driving cattle or positioning cattle within a move. 

Today I brought with me many items to be included in the ritual, including a Thor's Hammer for burial, several food offerings that have significance in the Deitsch culture and customs and elemental items, which is where the topic starts to relate to the guilds a bit more closely.

The connection of the hearths (or any primary location of fire) plays a major role. In my response to Amy's question, I cited an old Deitsch adage or superstition that homesickness begins when one can no longer see the smoke from his/her mother's chimney or fire. This sentiment is addressed in the transfer of fire. I burned a fire in Bristol this morning. I took the hot embers out, and placed them in an ember box. Ember boxes have a long history of being used to carry "shared" fires within communities, particularly at Groundhog Day. 

In this case, the embers are split at the new site. Some are allowed to cool and are strewn about the new property. The rest are to be used as part of a new fire there (started with birch), thus connecting the two fires. Since I am retaining the house in Bristol, the ember box had a role on the other end, with embers and ashes from the new fire being brought to the fire pit here at home.

Water is one of the easier aspects to transfer. The water from home is poured as part of a verbal claiming of the land, but it is also used to water plants and to clean some objects, etc. 

Earth is also easy. Soil is brought from the first property and used in transplanting, etc.

Air is the interesting one. We have discussed in some threads on the Fiber Arts Guild's site the concept of cloth being used as sources of static energy, etc. Here we see something similar. A cloth is dampened at the first location and is hung out to dry (reflecting a permeation of air). The cloth is then taken to the new location and hung out to allow the air to exude over the new territory. If I had a structure at the cemetery, I would have had that cloth in the middle the kitchen or family room. As part of the return, I dampened the cloth in the dew of the cemetery property (there is no spigot there), allowed it to dry, and brought it back to Bristol. It is hanging outside now.

I think most of us can get the concept of the importance of transplanting herbs or crops to a new location. I have no animal herds to take with me (ten indoor cats do not count), but I ensured that the soil I took and spread out had worms and other critters in it as part of the transfer. I also brought some soil back from the cemetery to here. 

The best I could do with water on the return was to collect some dew on the wet grass and to bring it back in a bottle. lol

Some of the herbs I took happened to be conveniently already in pots. The soapwort, in particular, falls into that category. I had a lot of yarrow in pots already, but I would have gone out of my way to dig some of it up if I did not already have it available. I took up four elder cuttings that recently rooted. Elder is extremely important due to its association with Holle. It is not uncommon to find Elder at cemeteries in this region anyway (in fact, there apparently used to be American Elder on the cemetery grounds but the plants are gone now). 

I had some Mugwort that grew in a pot this year, and that most definitely has importance in Urglaawe spirituality and Deitsch herbalism. Dotted Mint (Monarda punctata) is one of my favorite plants, so I took some of that, and I had some Catmint from the big cutback I had to do earlier this year. Now it has a nice home at the cemetery. I also had some Boneset, which is great for attracting pollinators (and has some highly effective herbalism properties). Last, but not least, I put some Catnip in the ground. If all the farm cats up there don't get it, it will produce a nice crop next year. All of these herbs (particularly Elder, Mugwort, and Yarrow) carry energy from the land they sprang from and will add it in to the soil at the new location.

Landtaking also includes other aspects: walking the perimeter, scattering ashes and salt, offering a portion of the last meal in the old location to the spirits of the new location, and eating a meal at the new location. If there were a permanent structure at the site, I would have done a house blessing, which can take several hours to do. lol

The cemetery is now taken and is connected to my home here in Bristol, and the central section is now dedicated Urglaawe land.

Monday, September 15, 2014

Upcoming Observances and New Facebook Groups

This coming weekend (20.-21. Scheiding or September 20-21) marks the Erntfescht, also called the Harvest Festival or Harvest Home, in English. Distelfink's observance will include a food drive to benefit the Mazzoni Center Food Bank in Philadelphia, PA.

September 28 is Zisasege, or the feast or blessing of the goddess Zisa. 

Also, the Urglaawe community has created two new Facebook groups oriented to the practice of Braucherei and Hexerei in the Urglaawe context. They are as follows:

Thank you!

Wednesday, August 13, 2014

The First Book of Urglaawe Myths

After three years of engaging in interview, piecing together the notes from those interviews, and connecting dots in our folklore, we are pleased to present The First Book of Urglaawe Myths. There is, of course, a reason that it is called the "first" book; there are still more notes to pore through! Cryptozoological creatures, deity interactions, and ancestor interventions are all here!

This little booklet consists of eight myths, most of which have been published on the Deitsch Mythology blog in the past. 

All profits from the sale of this book go to Distelfink Sippschaft's operations, which include engaging with the community to find the myths, remnants of myths, and folklore that is critical to understanding the Heathen mindset in the Urglaawe context.

Saturday, July 19, 2014

Some Basics of Urglaawe

Recently, we have noticed an increase in the mentioning of Urglaawe in social media groups, and some folks have inquired about aspects of Urglaawe that distinguish it from  other Heathen paths. This will be a longwinded post with the intention of providing some insight into Urglaawe and its origins. 

We are fortunate to have a large and longstanding oral tradition within the magical/healing practice of Braucherei and the magical practice of Hexerei (I may open a can of worms with those descriptions because, depending on where in the Deitscherei one lives and one's variant of the Deitsch language, the two terms can describe the same thing or two distinct and independent sides of the same coin). 

Even with the Christian  overlay and Gnostic influence, the Heathen core of the practices is evident and well-known within the culture. Urglaawe is, therefore, a relatively new term used to describe the organization of ancient (or ever-evolving) beliefs and practices that live on in our folk culture. Thus, our primary task was more deconstructionist than reconstructionist. We initially had at our disposal 88 interviews with elderly Brauchers and Braucherins, and we have since 2012 conducted an additional 17 interviews of Hexerei practitioners and another 10 Brauchers. The wealth of information exceeded my wildest dreams.

Additionally, some descriptions of Colonial-era Deitsch settlers called some of them "Idol worshipers" and scorned the magical practices that were so common in the settlements. Deitsch historians from the Colonial era forward have left us a record of their understanding of the links between pre-Christian German practice and the living modern Deitsch culture outside of the Plain sects. The freedoms of the Pennsylvania colony allowed underground practices to flourish and to spread down the Appalachians, influencing other magical traditions in areas where the Deitsch settlers were in proximity to practitioners of those traditions.

These traditions sheltered a knowledge and even a relationship with certain deities (though they were often referred to as "helpful entities" by Christian Brauchers), most commonly Holle, Wudan (Odin), Dunner (Thor), Frigg, Berchta, Oschdra (Ostara; yes, we have a few variations on a myth that describes the lady of eastern light as the giver of color, though at least one version of the myth refers to the ladies (plural) rather than one goddess). There are references to other deities as well, and we are adding the awareness of deities from other Teutonic sources as well.

We also have tales of other deities who are not widely known outside of our culture. A couple of examples: Ewicher Yeeger, for whom I had come across one reference in Swiss lore long ago but had difficulty finding it again; Weisskeppichi Fraa, who is the embodiment of Megge (megin, life energy, life force). In my personal experience, She is a distinct goddess from Eir.

What became the Deitsch nation originated in the internal upheaval within the Holy Roman Empire before, during, and after the Thirty Years War. Significant movement of people from one principality or duchy to another led to an influx into the Palatinate, which is whence the largest portion of the earlier migrants came. The influx led ultimately to many regions of the Germanic lands and Switzerland having some bearing on the culture of the Deitsch. However, the largest contributing tribes were Franconian, Alemannic, and Swabian. The resettlement to the US led to a leveling off of language differences and interdependency and intermarriage among the people, and the Deitsch tribe and language were born.

Beginning in 1911, the Commonwealth of Pennsylvania began attempts to suppress the Deitsch culture and language. Considering the deteriorating relationship between the US and Germany, many felt that having such a large and only partially assimilated population in a key state was risky, even though the modern state of Germany did not exist when our ancestors migrated (indeed, there was not even a fully official German language at the time of migration, and the British authorities identified the setters not as "Germans" but as "Palatines." 

This suppression took the form primarily of mockery and ridicule of the Deitsch culture as backward and uneducated. German and Pennsylvania German were banned from use in schools (which continued in practice into my childhood in the 1970s!). Braucherei was targeted by the nascent medical establishment, and the Commonwealth stopped issuing licenses to practice Braucherei; instead, authorities began to harass some practitioners (this still happens on occasion, by the way). Then a murder took place in PA that involved Hexerei, and the sensationalized reporting abetted the government's efforts. The number of practitioners began to decline, and fewer and fewer people were being taught the herbalism and "first aid" Braucherei for the home.

Braucherei is seeing a resurgence of interest, with a decent sized number (that I know of) of practitioners being under age 30. The traditional method of transmission was a master-apprentice relationship (alternating genders: a male Braucher would take a female apprentice and vice versa) in a close relationship that lasted a lifetime, thus forming guilds of masters and former apprentices of succeeding generations). This relationship was typically easily maintained because the parties involved lived close to one another and could spend many days, weeks, months, and years learning the practice. In this era, distance among interested parties and available masters complicates that traditional relationship, and the distribution of printed materials is hindered by Verbots (bans or taboos) on committing many core prayers, chants, and incantations to the written word. The Urglaawe incantations have far fewer Verbots, but we do honor any Verbot that is in place. To do otherwise is to break an oath. I am hoping that we can find reasonable ways to make the practice more accessible.

Because of the central role that Heathen Braucherei plays in Urglaawe, it is a highly spiritual Heathen denomination. As a religion that arises from a primarily agricultural people, the relationship to land, nature, moon cycles, seasons, etc. are central to the daily life and understanding of the world around us. The presentation and perception of some deities is a bit different from those of some other Heathen traditions, though not so drastic as to be unrecognizable. One difference is that Holle is a chief of the pantheon. 

This view may have some of its roots in a myth that ascribes the migration to Holle's work, thus creating an understanding that She is the mother of the Deitsch nation. However, Holle plays a similarly elevated role in old Continental German beliefs, particularly when leading the Wild Hunt. From the Urglaawe perspective, the Wild Hunt is the governance of Holle most of the time because She is hunting for stray souls of the recently departed. She takes them to Her mill to process them and to return the Higher Self to the life cycle - to be reborn as part of a new soul construct. 

The purpose of this cycle is to help humans to evolve in the struggle against chaos. The agents of chaos are most frequently depicted as Giants who share the same characteristics as in Scandinavian lore. However, there are also four "deficiencies" which are tools used by the forces of chaos to undermine the gods' relationship with humans and humanity's progression of consciousness. These tools, which are really weapons, are ignorance, apathy, rootlessness, and unenlightened self-interest. The discussion relating to the threat that these weapons pose exceed the scope of this post, but one will find discussions of how we, as Heathens and Urglaawer, have a responsibility not to play into the hands of the enemies of our deities and of ourselves.

Because we have lived in the same area for over 300 years, sacred sites land wights have a strong presence in myth and worldview. Many different types of wight are known in Deitsch lore, though the nature and condition of some of them are not well described. Regarding the major players, the Giants, Elves, and Dwarves appear in a manner similar to their presentation in Scandinavian lore. The order and manner of creation differs a bit in Braucherei (and is supported by Grimm's reference to the Heldenbuch's description of the creation of the Dwarves in Teutonic Mythology, and there are some theories that humans' balance of physical size and capacity of faculties are a reason that the deities see us as the best candidates for allies in the struggle against chaos.

Braucherei and Hexerei both preset some variation on the Lewebaam (Tree of Life). Most report nine known regions on the tree, though some report twelve. A few also state that, since the Tree is alive, it creates new branches and sometimes loses old ones. There is a fairly common underlying notion that there are many branches on the Tree beyond the nine (or twelve) that we can perceive from our home in the Hatzholz (also called Mannheem or Mannheim) the physical, wooden heart of the Tree). Some Braucherei journeywork incantations refer to a region called Weschtbledder (Western Leaves), wherein spiritual journeys begin and portals to the other regions are easily accessible. Additionally, many sentient beings from other realms frequent the Weschtbledder on missions of their own. 

The end of the multiverse is perceived somewhat differently from Ragnarok in the Urglaawe Gedderdemmerung. The most prevalent belief is that the universe has endured cataclysmic change and started anew as part of a cycle of cosmic expansion and collapse. A common theory is that the force of Wurt (Wyrd) governs this cycle. What is not so clear is whether Wurt is a conscious force or whether it simply "is." In the latter case, the accompanying theory most commonly is that the more advanced forms of life (typically deity but also sometimes Elves, all of whom are subject to Wurt)) view the cycle as something that can be surmounted by increasing consciousness and order among the other inhabitants of the Tree. This is only theory, but it does reveal a question regarding the nature of Wurt. as conscious or unconscious. Regardless of one's individual answer to that particular question, humanity has a role to play in thwarting the doom of the Tree.

These are but a few of the concepts and philosophies within Urglaawe.I hope that folks who are unfamiliar with us find this information to be useful.

More information may be found on the following sites:

Wednesday, April 30, 2014

Hallichi Walpurgisnacht... adder Hallichi Wonnenacht!


Over the years, this blog has provided insight into the Braucherei and Urglaawe observances of Walpurgisnacht. Last year's article was, perhaps, the most informative, and we will refer readers back to that post.

This year, though, a lively discussion was sparked on Facebook regarding the origins and nature of this holiday. The Braucherei lore and current Urglaawe practice, as said earlier, still stand. However, one question was posed by my good friend, Hrafn Skald, who, I hope, will not mind my sharing his query.

Robert-I'm curios to hear where the problems with Walpurgus as a name come in. Do the baelfires have a correlary in Braucheri traditions? I know some see it as a holiday of letting go of old things that are no longer needed (perhaps bad habits or attachments that hold one back too), but I would love to know more about how it is celebrated in your neck of the woods, so to speak.

The answer below reflects some elements of actual Urglaawe belief and practice that had not been expressed in the prior years' posts.

Robert L. Schreiwer Hraffy,the problem is the same as was cited earlier by others: Walburga is a much later, Christian character. In some ways, I'd not mind seeing the term "Walpurgisnacht" disappear from Urglaawe and use one of hte other terms, such as Wonnetdanz (May Dance), Wonnetnacht (May Night), Wonnedanz (Joy Dance), Wonnenacht, (Joy Night) Hexedanz (Witches Dance), etc. However, the term "Walpurgisnacht" is firmly ensconced in Braucherei tradition. 

The expulsion of unneeded things from our lives is typically associated with the completion of yearly oaths around Allelieweziel (end of October / early November). There are exceptions, though, that relate directly to your question. 

Spring cleaning inside the home begins at Groundhog Day and is to end prior to Walpurgisnacht so that the home is ready for Holle's inspection (hence the opening of doors and windows with the welcoming sign). 

Outdoor Spring cleaning typically begins as early as possible, partially depending on the predictions of Groundhog Day. The remnants of last year's crops are still present. Some went into the creation of the Butzemann, and the rest are now in the way of new growth. We are to begin to clear in earnest the remnants, many of which can be burned in the pyres of Walpurgisnacht. Any number of parallels can be drawn to other aspects of our lives at this time. 

It is pouring rain here in the Deitscherei on this Wonnenacht, but my windows and doors will soon be opened with the appropriate welcoming signs placed. I will delay the burning of the pyres of last year's remnants, though, until these heavy rains are gone. However, I will burn candles in the house tonight and welcome the Mother of the Deitsch nation back to the Hatzholz (Mannheem / Midgard). 

Enjoy your time of celebration! Revel in the joys of life, love, friendship, and community!


Tuesday, April 15, 2014

Response to the Overland Park, KS, Accused Shooter's Religion

News media outlets are reporting that the accused shooter in Overland Park was an adherent of Odinism

We abhor the appropriation of any Heathen identity for racist and bigoted agendas. We reject e the abuse of our religion as a justification for hateful and abominable actions. We condemn the violence and hatred that are at the root of this story.

Let us all hail the victims and remember their names:

Terri LaManno
William Lewis Corporon
Reat Griffin Underwood

Our thoughts and prayers go out to the families and friends of the victims of this unconscionable act.

Sunday, April 6, 2014

Allelieweziel Video

As part of his' ethnographic study of Urglaawe, Eric Coombs has produced the first of his videos. This one is Distelfink Sippschaft's Allelieweziel 2013 ceremony. Eric did a fantastic job, and we are grateful that he chose us as the subject of his study.

Thursday, March 27, 2014

En Weltweitichi Landkord vum Urglaawe

Interest in Urglaawe has been increasing in many places. In order to help communities grow, we have created a Worldwide Map of Urglaawe. Folks are welcomed to add a marker to the map and to share whatever information they are comfortable with sharing!

Sunday, March 23, 2014

Hollerbeer Haven 21

The Winter 2014 issue of Hollerbeer Haven is now available as a free .PDF download

Featured in this issue is an article in which Jennifer Milby describes the Urglaawe perspective on Heathen virtues. Although the article is referring specifically to the seasonal focus during Yule, the consideration of the virtues is applicable throughout the year.

Thursday, January 30, 2014

Kannsege and Butzemannsege

An explanation of the Urglaawe Kannsege (Ceremony of the Corn) and Butzemannsege (Ceremony of the Scarecrow) is posted on the Blanzeheilkunscht site.

These are two important rites within the Grundsaudaag ritual that falls on February 2.