Written by Dyami Millarson

Blóts are sacrificial rituals practiced in Germanic polytheism, traditionally viewed as crucial for establishing and maintaining relationships between humans and the divine. These ceremonies serve not only as acts of devotion but also as means of engaging with the spiritual heritage of the Germanic peoples. By examining the theological significance of blóts, one can uncover how they embody both ancestral practices and divine expectations, functioning as a bridge between the past and the present, between the human and the divine worlds.

Historical Context of Blóts

The practice of blóts can be traced back to ancient Germanic societies, where they served various purposes, including offerings for protection, fertility, and good fortune. The term “blót” itself derives from Old Norse, meaning “sacrifice,” and encompasses a variety of rituals involving the offering of animals, humans (such as unlucky kings, criminals or prisoners of war), weapons, food, or other items to the Gods. These rituals were typically performed during significant seasonal festivals or in times of communal need, indicating their central role in the social and religious life of the community.

Ancestral Continuity and Tradition

One of the foundational aspects of blóts is their connection to ancestral traditions. The performance of these rituals is deeply rooted in the collective memory of the Germanic peoples, where they are seen as a way to honour the practices of previous generations. This aspect can be explored through a theology of continuity, where blóts serve as a means of preserving and transmitting sacred knowledge and cosmological order across generations.

The rituals act as reenactments of primordial events, reaffirming the cosmic balance established by the Gods. Each performance of a blót not only recalls the past but also actively participates in the ongoing narrative of the community’s relationship with the divine. This understanding underscores the importance of ancestral wisdom in the performance of blóts, positioning them as sacred acts that maintain continuity with the divine order.

Divine Favour and Reciprocity

In addition to their ancestral significance, blóts are also perceived as essential for securing divine favour. The practice embodies a theology of sacrificial reciprocity, wherein offerings are made to the Gods with the expectation of receiving blessings in return. This reciprocal relationship reflects a broader understanding of the divine economy, where human actions directly influence the favour and intervention of the Gods in daily life.

Deeds, in this context, refer to the interventions of the Gods, which may manifest as instances of good luck. Blóts are understood as not merely cultural rituals but as vital expressions of devotion that sustain the connection between the human and divine realms. The belief that blóts please the Gods and bring good fortune reinforces the idea that these rituals serve as practical means of achieving desired outcomes, such as successful harvests, health, and protection from misfortune.

Signs and Divine Communication

The theological framework surrounding blóts also encompasses the concept of divine communication. In many Germanic traditions, the Gods are believed to respond to human offerings through signs, omens, and natural phenomena. These manifestations serve as indicators of divine approval or disapproval regarding the rituals performed.

The successful interpretation of these signs is integral to maintaining the relationship with the divine. Humans are tasked with discerning the Gods’ responses and adjusting their practices accordingly, emphasizing a theology of discernment that informs how blóts are understood and enacted. This interaction illustrates the dynamic nature of the relationship between humans and Gods, where rituals serve as conduits for divine engagement.

Ritual Structure and Symbolism

The structure of blóts often includes specific symbolic elements that reinforce their theological significance. Common components of blóts may include the selection of the sacrificial animal, the preparation of the offering, and the accompanying incantations or prayers. Each of these elements carries symbolic weight, reflecting the cultural beliefs and values of the community.

The sacrificial animal, for instance, is typically chosen for its perceived purity and value, symbolising the respect and reverence afforded to the Gods. The act of sacrifice itself is imbued with meaning, as it represents the relinquishing of something precious in exchange for divine favour. This process highlights a theology of mediation, where the blót serves as an intermediary between the human and divine realms, ensuring that the cosmic order is respected and maintained.

Community and Identity

Blóts also play a vital role in fostering community identity and cohesion among participants. The communal aspect of these rituals reinforces social bonds and shared beliefs, as individuals come together to honour the Gods and their ancestors. This collective participation strengthens the cultural identity of the group and serves to reaffirm their shared values and commitments.

Through the communal practice of blóts, individuals are reminded of their interconnectedness with both the divine and their fellow worshippers. This aspect can be examined through a theology of community, where the ritual acts as a reaffirmation of the collective identity of the group, bridging the personal and the communal dimensions of faith.

Written by Dyami Millarson

Edda Sæmundar hinns fróda: Edda rhythmica seu antiquior, vulgo Saemundina dicta is the 18th-century Latin translation of the Poetic Edda, or Elder Edda, an invaluable collection of Old Norse epic poetry. Published in Copenhagen in 1787 by Legati Magnaeani et Gyldendalii, this first edition is a seminal text for the study of Germanic religion and poetry.

The Poetic Edda played a crucial role in preserving the religious traditions of the Germanic world and is a vital part of world literature. Once attributed to Sæmundr fróði (Sæmund the Wise), and hence referred to as Saemund’s Edda, the collection contains accounts of Gods such as Othin, Thor, and Freyr, offering insights into the creation, fate, and eventual destruction of the cosmos. Key poems include Völuspá, a prophetic vision of the cosmic cycle, and Hávamál, which presents Othin’s wisdom and ethical guidelines.

The Latin translation made the Edda accessible to a broader scholarly audience in Europe, where Latin was the dominant academic language. By translating the Poetic Edda, scholars ensured that the religious and cultural heritage of the Germanic world could be studied beyond Scandinavia. This accessibility contributed to the 19th-century revival of interest in both Modern Germanic and Ancient Germanic folk religion, influencing scholars well-versed in Latin, such as the Brothers Grimm.

Written by Dyami Millarson

I. Introduction

A. Overview of Gothic Religion

It is traditional since ancient times to use Gothic as a synonym of Germanic, and this article is continuing that ancient tradition.

Gothic religion is a complex set of practices, narrarives, and Deities that were central to paleopagan Gothic societies. It encompasses a wide array of Major Gods, Major Goddesses, and Minor Deities, each with their own unique roles and significance.

Gothic theology includes powerful figures like Othin, Thor, and Freyja, whose stories reflect the values, fears, and aspirations of the people who worshipped them.

A. Introduction to Freyja and Freyr as Major Deities

Major Deities may simply be referred to as Gods. These beings are the protagonists of Gothic polytheism.

Freyja and Freyr, twin siblings, hold esteemed positions in this intricate religious system as Deities with significant sway. Freyja is celebrated as the Goddess of love, beauty, fertility, war, and seidr (magic). She is also the leader of the Valkyries, Dísir, and receives half of the warriors who die in battle in her hall, Fólkvangr, embodying both nurturing and martial aspects.

Freyr, on the other hand, is closely associated with peace, prosperity, sunlight, and fertility. As the progenitor of the Ynglings, Freyr is linked to agrarian-based sacred kingship, symbolising the divine right of rulers and the well-being of the land. Honoured as a god who brings growth, fair weather, and abundant harvests, Freyr represents the blessings of the earth and the harmony between nature and human civilisation.

Together, Freyja and Freyr encapsulate the vital balance of love and war, life and death, peace and prosperity, each representing forces that shape Gothic life.

C. Introduction to Smáfreyjur and Smáfreyar as Minor Deities

Minor Deities may simply be referred to as Spirits or Souls. They are, to be accurate, Lesser Spirits whilst the (Major) Gods are Higher Spirits. There is no hard distinction between polytheism and animism in the Gothic tradition.

Smáfreyjur (“Petty Ladies,” from smár “small, petty” and freyja “lady, noblewoman,” cp. smákonungr “petty king”) and Smáfreyar (“Petty Lords,” from smár “small, petty” and freyr “lord, nobleman,” cp. smákonungr “petty king”) are terms coined to identify or designate Minor Deities. They occupy a unique space within Gothic religion, elevated just above mortals yet below the Major Deities, embodying localised and specific divine roles.

These Minor Deities, biologically divided between female and male counterparts as with men and animals in nature, play crucial roles in the realms of family, community, and nature, embodying specialised, localised Freyr-like and Freyka-like characteristics associated with fertility, prosperity, and protection. They are essential in understanding the full scope of Gothic spirituality, its relationship to everyday life, and the sanctity of biological, sexual duality inherent in the powers that shape the cosmos.

Unlike Major Deities, Smáfreyjur and Smáfreyar often exist as departed Spirits or Souls of elevated or noble individuals who hold sway over Mithgarth during their lifetimes and continue to influence the living world. A person of noble birth like a king or earl, for instance, might become a Smáfreyr, or “small lord,” after death, residing in his burial mound (haugr) and protecting his people (viz. his subjects and servants), his kin (viz. his relatives or family), and his property (viz. land and cattle). Similarly, seeresses may be considered Dísir in life and in death, elevated as protective Spirits above men and below Gods. This blurring of lines between human and divine realms underscores the Smáfreyjar and Smáfreyar’s proximity to humanity and their roles as guardians and guides within Norse society.

D. Significance of Minor Deities in Gothic Culture

While major deities like Odin, Thor, and Freyja often take the spotlight, the minor deities, such as Smáfreyjur and Smáfreyar, hold equally significant roles in Gothic culture. They provide a nuanced understanding of the delicate balance between nature, love, and interpersonal relationships in Gothic society, reflecting the interconnectedness of all aspects of life.

II. Historical Origins and Cultural Significance

A. Association of Smáfreyjur with Freyja and Smáfreyar with Freyr

The Smáfreyjur are closely associated with the goddess Freyja, reflecting her roles on a smaller, more specific scale. They are seen as manifestations of her attributes, embodying love, beauty, and fertility. Similarly, Smáfreyar are linked to the god Freyr, who is associated with fertility and prosperity, and they represent his qualities in localised contexts, emphasising the significance of these deities in the daily lives of individuals and communities.

B. Roles of Minor Deities in Family, Community, and Nature

These minor deities are not mere footnotes in the grand narrative of Gothic religion; they play vital roles in ensuring the well-being of families, fostering harmony within communities, and maintaining the balance of nature and fertility. By invoking the Smáfreyjur and Smáfreyar, Gothic people sought blessings for their households and communities, reinforcing the importance of these deities in their spiritual lives.

C. Delicate Balance Between Man and Nature in Gothic Culture

The roles of Smáfreyjur and Smáfreyar highlight the interconnectedness of human life with the natural world. In Gothic culture, there is a profound respect for nature and a recognition of its rhythms and cycles. The minor deities embody this relationship, reminding individuals of the importance of maintaining a harmonious connection with the environment, which is seen as essential for survival and prosperity.

III. Characteristics and Traits

A. Smáfreyjur (Dísir as Little Ladies)

1. Love and Passion: Smáfreyjur are symbols of love, embodying passion and romantic relationships.
2. Beauty and Charm: These deities are associated with physical beauty and charm, enhancing the attractiveness of their devotees.
3. Fertility and Abundance: They are protectors of fertility, ensuring the abundance of crops and livestock.
4. Magic and Seidr: Smáfreyjur are often linked to magical practices, particularly seidr, a form of sorcery.
5. Protection of Women and the Home: They safeguard women and domestic spaces, fostering a sense of security.
6. Healing and Well-Being: These deities promote health and well-being, often invoked for healing purposes.
7. Wealth and Prosperity: Smáfreyjur are connected to the material well-being of families, symbolising prosperity.
8. Divination and Insight: They provide insights and guidance, often through divinatory practices.
9. Connection to Life and Death: Smáfreyjur navigate the realms of life and death, embodying the cycles of existence.
10. Transformation and Change: They symbolise the potential for transformation and change, guiding individuals through life’s transitions.
11. Battle and War: Akin to Freyja-Vanadís, the Smáfreyjur are martial or warrior spirits. Through their protective and martial nature, the Smáfreyjur reflect Freyja’s dual essence of love and ferocity. They balance nurturing roles with fierce loyalty to their kin.
12. Connection to the Dísir and Valkyrjur: There are those Valkyrjur who carry the element -dís in their theonyms, which aligns them with the Dísir, Smáfreyjur, and their sacred role in Gothic cosmology. Freyja-Vanadís leads the Valkyries, being Smáfreyjur or Dísir who serve as battle-maidens and warlike shieldmaidens, protecting their kin and guiding the spirits or souls of fallen warriors (viz. Einherjar).

B. Smáfreyar (Little Lords)

1. Fertility and Growth: Smáfreyar are guardians of fertility and agricultural growth, ensuring bountiful harvests.
2. Prosperity and Abundance: They represent prosperity, contributing to the wealth of communities.
3. Peace and Harmony: These deities promote peace and harmony within communities, fostering cooperative relationships.
4. Celebration and Community Harmony: Smáfreyar are often invoked during celebrations, embodying the spirit of community togetherness.
5. Ancestral Guardianship: They serve as guardians of ancestral traditions, connecting present generations with their heritage.
6. Balance of Life and Death: Smáfreyar help maintain the balance between life and death, underscoring the cyclical nature of existence.
7. Symbols of Prosperity and Stability: These deities symbolise stability and prosperity, reinforcing the foundations of community life.
8. Connection to the Álfar and Einherjar: Smáfreyar are associated with the Álfar, highlighting their roles as guardians of nature and fertility. Freyr leads the Álfar like Freyja leads the Valkyrjur, who are Dísir. The same nomenclature system exists for the souls of elevated females and males: Since the Valkyrjur are Dísir, the Einherjar, led by Othin, are Álfar, the spiritual or supernatural essences of deceased males.
9. Wrath and Revenge: The Smáfreyar adhere strictly to Germanic honour codes, displaying their wrath and vengeful nature when dishonoured. Quick to defend their honour and kin, these Minor Deities must be respected, for their anger is formidable and not easily placated. Like Freyr, they embody martial prowess and are warrior spirits, identifiable with Einherjar, or the martial spirits of men slain in battle and dedicated to Othin in the afterlife. Their sense of honour and justice underscores their duty to uphold and protect their people’s values, embodying a powerful combination of authority and respect or fear in Gothic culture.

IV. Relationship to Major Deities

A. Reflection of Freyja and Freyr’s Roles in Smáfreyjur and Smáfreyar

The minor deities embody and reflect the essential traits and characteristics of Freyja and Freyr, providing localised manifestations of the broader powers represented by these major deities. This connection allows for a more intimate understanding of the divine and its influence on daily life.

B. How These Minor Deities Embody the Traits of Their More Powerful Counterparts

Smáfreyjur and Smáfreyar serve as localised embodiments of the broader powers represented by Freyja and Freyr. They connect divine influences to everyday life through their specific traits, ensuring that the essence of the major deities permeates the mundane activities of their worshippers.

C. Nuanced Perspective Provided by Understanding the Dísir as Smáfreyjur and the Álfar as Smáfreyar

The classification of the Dísir as Smáfreyjur and the Álfar as Smáfreyar provides a deeper understanding of the roles and significance of these minor deities in Gothic religion. This nuanced perspective allows for a richer appreciation of how these deities contribute to the overarching narrative while addressing the specific needs of individuals and communities.

V. Conclusion

A. Vital Role of Smáfreyjur and Smáfreyar in Gothic Religion

The minor deities play a vital role in ensuring the well-being of families, fostering harmony within communities, and maintaining the balance of nature and fertility. Their presence in Gothic religion underscores the importance of all deities, regardless of their size or prominence.

B. Blessings and Support Provided to Families and Communities

Smáfreyjur and Smáfreyar provide blessings and support to families and communities, ensuring love, prosperity, and protection. Their influence is felt in the everyday lives of the people who honour them, reinforcing the value of these minor deities in the spiritual landscape of Gothic culture.

C. Deep and Complex Understanding of Nature, Love, and Interpersonal Relationships in Gothic Culture Through These Minor Deities

The roles of Smáfreyjur and Smáfreyar offer a deep and complex understanding of nature, love, and interpersonal relationships in Gothic culture. By emphasising the interconnectedness of human life with the natural world, these minor deities remind us of the intricate web of relationships that sustain existence and the vital importance of honouring them in both myth and reality.

Written by Dyami Millarson

The eighteenth-century work Fakkel der Nederduitsche taale (1722) provides the following etymological explanation of kaboutermanneken:

“KABOUTERMANNEKEN is kabouter-, of kaboldermanneken, van bauderen, bolderen, voor gebulder maken. De ouden zeiden ook bulleman, en bullebak. Dit zal zyn bolderman, bulderbak, hetzelve met kabouterman. Anders ziet in Bulbak. De aaloude Duitſche Vranκen ſchreven ka voor ge. B. v. καruſſe was geruſte, kaſuannen, gezoenen, voor verzoenen. Want men zeide, dat deze duivelmannecκens een gebolder, of geraas, maakten. Daarvan heeft ook een bolderwagen dien naam. De ouden hietten ze ook boldergeſten, of buldergeſten, en pouteergeſten. Wy zeggen mede een kabouter, en wilde kabouter. Men noemen die kaboutermanneκens by verkorting ook wolter, en woutermannecκens. Dan ging b over in w, gelyk wel meer, b. v. baden en waden. Dit laatste, wouterman, quam van walt, wold woud, en beduidde woudalbeirman, gelyk by de heidenſche Romeinen Sylvanus; of ‘t was boſchman, woudman. Dus zegt men, een wilde wouter, zo wild als of hy uit een boſch quam.”

Written by Dyami Millarson

In theological terms, the practice of blóts in Germanic polytheism can be seen as a ritualistic framework that facilitates communion between humans and the divine, shaped by both tradition and divine expectation. This relationship is best understood through sacrificial theology, where blóts are not merely cultural rituals but sacred actions that mediate between the human and divine, fulfilling both human needs and divine will.

a. Tradition and Ancestral Practice

The idea that humans perform blóts because they saw or heard their ancestors perform them reflects a theology of continuity. In this framework, blóts serve as vehicles for preserving and transmitting divine knowledge and cosmic order across generations. The ancestral wisdom embedded in blóts is believed to carry divine sanction, making them sacred actions that align humanity with the divine order established by the Gods in the religious past.

Blóts, therefore, are re-enactments of primordial covenants between Gods and humans. Each performance is a reaffirmation of the cosmic balance, ensuring harmony between humanity and divine forces. This establishes a theology of ritual time, where every blót transcends the present and links the worshippers to a timeless, divine narrative. Humans participate in sacred history by performing the same rites their ancestors did, reaffirming their connection to both divine and cultural identity.

b. Divine Favor and Good Fortune:

Blóts are not only customary but also serve as a means of securing divine favour and good fortune, reinforcing the theology of sacrificial reciprocity. The offerings maintain a reciprocal relationship between Gods and humans, where honouring the Gods brings blessings: health, prosperity, or protection. This idea introduces a theology of exchange, where humans acknowledge their dependence on the Gods, and in turn, receive divine favor.

The notion that blóts please the Gods and bring good fortune reflects a theology of divine covenant, though in a polytheistic context. Instead of a single covenant, there are multiple transactional relationships with various deities, each based on specific roles or desires. Blóts are practical expressions of theology in action, ensuring the continued functioning of both the natural and social order through religious observance.

Blóts are confirmed as pleasing to the Gods through signs, omens, or natural phenomena, tying into a theology of divine communication. In Germanic polytheism, divinity communicates through signs and natural phenomena that indicate divine will. Interpreting these signs is part of a broader theology of discernment, where humans read divine responses and adjust their practices to maintain favor. Successful blóts often yield positive indicators, such as good weather or bountiful harvests, which are perceived as evidence of divine acceptance.

In this context, blóts are not merely offerings but also acts of divine mediation, where ritual serves as a conduit for interaction between the divine and human realms. The theology of mediation emphasizes that divine favour must be earned and discerned through proper practice and observation of signs, ensuring that cosmic order and balance are maintained.

Written by Dyami Millarson

Vikingreligion.com stands as a unique platform dedicated to the study of Germanic theology and Germanic philosophy. Founded in 2020 as part of the broader work of Operation X, the blog was created to explore the religious dimension of Germanic folk religion from a philosophical, theological perspective. While many scholars and enthusiasts focus on reconstructing Germanic traditions or studying them from a historical or anthropological viewpoint, this blog offers a distinct theological analysis that sets it apart.

The motivation behind vikingreligion.com stems from a personal interest in Germanic theology. As the site’s founder, I take on the role of theologian, aiming to provide an in-depth examination of Germanic religious beliefs and practices. While the term theology is often associated with monotheistic religions and is sometimes avoided by those studying Germanic religious traditions, I believe that applying a theological lens to Germanic religion holds value. The theological approach allows for a structured analysis of the divine and sacred within these traditions, offering insights into their religious significance.

Aside from theology, religious reconstruction and comparative religion are key methods used on the blog. These analytical approaches help in understanding the nuances of Germanic religion by comparing it with other traditions and by attempting to reconstruct elements of its past based on both historical and contemporary sources. By using these methods, vikingreligion.com bridges the gap between ancient practices and modern interpretations.

Another important aspect of the blog is the focus on religion extinction and religion revival. While much attention is given to the extinction of languages and cultures, the decline and possible resurgence of religious traditions often go unnoticed. The Germanic theology blog vikingreligion.com seeks to fill this gap by studying how ancient religious practices fade and how they might be revitalized in the modern world. This specialisation in religion extinction and revival makes the blog a significant resource for understanding how Germanic religions might evolve or resurface today.

In addition to its theological and analytical focus, the blog also delves into contemporary Germanic folklore. Gathering folklore from modern speakers of Germanic languages, I compare these traditions with earlier, documented Germanic folklore and religious practices. By analysing both contemporary and earlier examples of Germanic folklore in addition to ancient examples of Germanic lore, vikingreligion.com provides a comprehensive view of how Germanic religious beliefs have transformed over time and how they continue to influence modern-day folk traditions. This approach helps uncover the underlying patterns and structures of ancient Germanic religion, using modern folklore as a window into the past.

The vikingreligion.com blog is more than just a blog about Viking beliefs or Norse religion. It represents a philosophical, theological exploration of Germanic religion, using a variety of approaches to study its past, present, and potential future. Through a combination of theological analysis, religious reconstruction, comparative religion, and a focus on religion extinction and revival, the blog offers a multidimensional perspective on the spiritual traditions of the Germanic peoples.

Written by Dyami Millarson

• I produced a list of Vættir or Álfar from all around the world.
• I provided an explanation of bog worship.
• I provided a solution* to the Uppręgin mystery.
• I updated my 2022 tentative of systems applicable to Germanic religion.
• I provided an explanation of Meinvættir.
• I provided a solution to the mystery of the Germanic Isis.
• I provided a solution to the mystery of Nerthus.
• I provided a solution to the mystery of the wooden idols mentioned by Ahmad ibn Fadlan.
• I provided an analysis of Heimdallr as a Liminal Deity.
• I provided a linguistic analysis of Latin Ansis.

* All solutions mentioned here are interpretations or systematic attemps at interpretations.

Written by Dyami Millarson

Since it is relevant to understand the rules of a system, my research is focused on identifying and naming principles of Germanic religion, and this has been a focus of mine since the beginning of my folk religious studies. Every once in a while, it is in good order to do a quick recap of principles and gnomic truths we have discussed thus far on this blog.

• Warlock World Principle (see here)
• Overlap between humans and Gods
• Law of Gender Correspondence
• There are many Gods
• Requirement of blood sacrifices
• Gods bear names
• Names possess apotropaic qualities
• Consumption by animals means divine acceptance
• Gods manifest as humans, animals, plants, and nature
• Gods are Spirits
• Sacrificial relationship of names, Gods, and idols (see here)
• The basic building blocks of Germanic paganism are theonyms, sacrificial location, and blood sacrifices
• The greater the Deity, the greater the sacrifices (see here)

Geschreven door Dyami Millarson

Woorden die tot het woordveld van (nood)lot en (on)geluk behoren zijn:

• (Voor)bestemming
• Lotsbeloop
• Toeval
• Voorbeschikking
• Heil en onheil
• Voor- en tegenspoed
• Mee- en tegenvaller
• Ramp
• Ellende

Men zegt dikwijls: Het moet/moest zo zijn. (Voor)bestemming slaat op ‘wat zo moet/moest zijn’. Men zegt ook: ‘Dat is het lot.’ Men legt zich dan neer bij het onvermijdelijke. Voorbeschikking is een ander woord voor (voor)bestemming ofwel lot. Er is de uitdrukking: ‘voorbestemd zijn om’. Dit duidt op de aard van de voorbestemming die betrekking heeft op de afzonderlijke of zonderlinge mens. Men kan heil of onheil, voor- of tegenspoed, ervaren in het leven. Afzonderlijke voorbeelden van heil of onheil, voor- of tegenspoed, zijn meevallers of tegenvallers. Onheil of tegenspoed wordt ook wel ramp of ellende genoemd. Omgevormd tot bijvoegelijk naamwoorden zijn deze laatste woorden ‘rampzalig’ en ‘ellendig’. Iemand kan bijvoorbeeld in een ellendige of rampzalige toestand verkeren. Wanneer men iets niet verwacht had, spreekt men van toeval. Dit zogeheten toeval brengt men dikwijls onuitgesproken in verband met het lot, vooral achteraf of bij nader inzien. Daarom treedt dit slag van uitdrukkingen op in de taal: ‘Wat een toeval, het moest zo zijn/lopen.’ De werkwoorden ‘zijn’ en ‘lopen’ staan in verband met het lot. Men denkt het lot in als een pad dat belopen wordt, weshalve men ook zegt: ‘Het lot heeft zijn beloop.’

Het lot dat is en het lot dat loopt zijn ogenschijnlijk twee verschillende beelden; het lot dat is, is de onveranderlijk aard der gebeurtenissen des levens, terwijl het lot dat loopt, de onveranderlijke gang van gebeurtenissen is. Zowel het lopende als het zijnde lot bezit de eigenschap van onveranderlijkheid. Echter, het lopende lot is het lot voorgestemd als in ontwikkeling; het wordt nog geschapen terwijl de wereld in gang is of een reeks gebeurtenissen in gang gezet is. De uitkomst is al bekend, maar de onderdelen moeten nog aan elkaar geregen worden; de bestemming moet nog bereikt worden. Het zijnde lot is het lot ingebeeld als het begin- en eindpunt dat al gemaakt is. Het zijn van het lot is dus het onbeweeglijke deel, het lopen van het lot het bewegende deel. Waar het lot naartoe en vandaan beweegt zijn reeds bepaald, desalniettemin moeten de twee uiteinden verbonden worden en indien men daaraan gelooft, zal men er ook aan geloven dat als iets anders loopt dan de bedoeling is, dan zal het lot toch de twee uiteinden bij elkaar brengen; het lot in beweging kan de gang van zaken corrigeren om tot het gewenste resultaat te leiden. Het lot is zoals een navigatiesysteem die de koers bijstelt als men de verkeerde afslag neemt; het lot zal volgens dit geloofsbeeld de mens, die van het pad afwijkt, blijven wijzen op het juiste pad en hem ook terugduwen naar het juiste pad om te zorgen dat hij uitkomt op de juiste bestemming.