Written by Dyami Millarson
When speaking of local worship in the context of the theological study of Gothic folk religion, we may understand this as ‘the local manner of worship of the Gods’ and I propose local worship should also be understood as ‘the worship of the Gods in Their local abodes’; for Gothic folk religion is characterised by both these interpretations of local worship.
Written by Dyami Millarson
Old Scandinavian polytheism, a complex and deeply ingrained belief system of the Scandinavian peoples, provides a rich tapestry of folk religious narratives and rituals that remain relevant in modern times. One of the core characteristics of Old Scandinavian religion is what the Dutch call kleinschaligheid, which may be translated as ‘localness’ or ‘the quality of being small-scale.’ The kleinschaligheid of Old Scandinavian religion can be seen in the overlapping roles between local rulers called smákonungar ‘petty kings’ and the Æsir-Gods, Vanir-Gods, and Álfar-Gods, as well as the manner in which the local environment is deeply intertwined with the religious beliefs and rituals pertaining to the Nordic Gods.
The conception of the Gods as smákonungar is closely related to my understanding of the Nordic Gods as lords, and the latter also logically led me to the former; indeed, the former interpretation is but a slight modification of the latter idea, namely it represents the idea that the Nordic Gods are local lords or petits seigneurs ‘petty lords, small lords’ as one may call them in French. In other words, by localising our understanding of the Nordic Gods as lords, we arrive at the interpretation of the Nordic Gods as local rulers. This localisation is, in turn, the result of realising that kleinschaligheid is an essential attribute of Old Scandinavian religion.
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Geschreven door Dyami Millarson
In dit stuk bespreken we het belang van het doorgronden en behouden van de dwarsverbanden van het Dietse volksgeloof en de rol die dit speelt in het behoud van dit afzonderlijke erfgoed aangaande zeden en gebruiken. Het Dietse volksgeloof, geworteld in de gebruiken en overtuigingen van de Germaanse volkeren, kent een rijke geschiedenis en een geheimzinnig web aan onderlinge verhoudingen oftewel dwarsverbanden. Bevreesd zijnde dat nieuw verkregen inzichten over de oude Dietse volkskennis wederom in vergetelheid geraken en verloren gaan, beschouw ik het vastleggen van de dwarsverbanden, die ik ontdekt of gevonden heb, als van wezenlijk belang niet alleen om de diepgaande kennis van het Dietse volksgeloof te doorgronden maar ook ze in mijn schrijven op deze webstee belichten, daar dit bijdraagt aan het behoud van deze inzichten totdat er een werk geschapen kan worden met als doel deze inzichten te bewaren door ze te verzamelen en bundelen, evenals het van groot belang is om te begrijpen hoe de Dietse zeden en gebruiken in de loop der tijd ontwikkeld zijn en zich verspreid hebben. Het behoud van het bewustzijn van de dwarsverbanden van het Dietse volksgeloof is een belangrijk doel, omdat het ons helpt de ingewikkelde verhoudingen tussen de verschillende eigenschappen van de Dietse gebruiken en zeden te begrijpen. Door de dwarsverbanden vast te leggen, kunnen we beter inzicht krijgen in de manier waarop deze gewoonten en waarden in de loop der tijd veranderd zijn en hoe ze met elkaar verweven zijn.
Het vastleggen van de dwarsverbanden van het Dietse volksgeloof speelt ook een belangrijke rol in het behoud van dit afzonderlijke erfgoed bestaande uit oeroude zeden en gebruiken. Door de verhoudingen tussen de verschillende onderdelen van dit volksgeloof vast te leggen, dragen we bij aan het behoud van (de inzichten omtrent) deze zeden en gebruiken voor het nageslacht. Bovendien zorgt het vastleggen van deze dwarsverbanden ervoor dat men een beter begrip krijgt van de invloed die het Dietse volksgeloof gehad heeft op de ontwikkeling van de hedendaagse samenleving. Er zijn verschillende wijzen om de dwarsverbanden van het Dietse volksgeloof vast te leggen. Een van de meest vruchtbare benaderingen is het doorvorsen van oude geschriften, het beschouwen van archeologische vondsten en het verzamelen van volkskundige gegevens om een dieper inzicht te verkrijgen in de wijze waarop deze zeden en gebruiken met elkaar verbonden zijn. Daarnaast kunnen vraaggesprekken met leden van plaatselijke Dietse volkjes en hun mondelinge geschiedenissen gebruikt worden om persoonlijke ervaringen en herinneringen vast te leggen die verband houden met het Dietse volksgeloof. Het heden is van belang om het verleden te begrijpen en omgekeerd; door het heden te onderzoeken, kunnen we het verleden beter begrijpen, en door het verleden te onderzoeken, kunnen we het heden beter begrijpen.
Written by Dyami Millarson
In the Germanic or Gothic polytheistic tradition, the Gods are nātūrae natures as one may say in Latin, representing distinct entities or essences of the natural world. This means that the Gods are the constituents that make up the totality of nature. By examining the relationship between the divine and nature in Germanic polytheism, we can better understand the interconnectedness of these traditions and how they shape human understanding of the world around them. The analysis of the Gods as nātūrae emphasises their role as integral components of the natural world. In this view, nature is a collective noun synonymous with the collection of Gods. Germanic or Gothic polytheists traditionally perceive the world around them as a sum of distinct divine forces, each with its own unique characteristics, powers, and purpose. This understanding of the Gods as the constituents of nature reinforces the idea that the natural world is intrinsically linked to the divine.
The Germanic polytheistic tradition, both in its earlier and later forms, recognises the value of examining both the individual parts and the whole of nature. By acknowledging the unique attributes and roles of each God, Germanic polytheists are well-equipped to appreciate the complex and dynamic interplay between these divine forces. This holistic approach to understanding the natural world highlights the importance of each constituent, as well as the collective impact of the Gods. The belief that the Gods are nātūrae serves to strengthen the connection between the natural world and the divine in the Germanic polytheistic tradition. By viewing nature as a collective of Gods, Germanic polytheists inherently acknowledge the sacredness of the world around them. The Germanic traditional perspective fosters a deep appreciation for the environment and promotes a harmonious relationship between humans and the natural world, as also witnessed among the speakers of Schiermonnikoog Frisian.
Written by Dyami Millarson
The relationship between language, culture, and folk religion is complex and interconnected. Each aspect influences and shapes the other ones, creating a dynamic process of coevolution. In this article, we will explore the ways in which language, culture, and folk religion have developed in tandem, as well as how this coevolution has impacted human societies throughout history. Coevolution, in the context of this article, refers to the interconnected and mutually influencing development of language, culture, and folk religion over time. The coevolutionary view, which developed in my mind as I familiarised myself with more and more Frisian languages, cultures, and folk religions, recognises that changes in one aspect, such as language, can lead to adaptations in culture and folk religion, and vice versa. My coevolutionary view of these elements highlights the complex and dynamic nature of human societies, as they constantly shape and reshape each other in response to various internal and external factors.
Language is the primary means by which humans communicate and transmit information. It is through language that we share our beliefs, values, and practices with one another, allowing culture and folk religion to flourish — in fact, it is my long-held view that human culture and folk religion are not even possible without language. As languages evolve over time, so too do the cultures and folk religions they embody. New words and phrases emerge, reflecting changes in societal norms and beliefs. Conversely, as cultural and religious practices evolve, they may in turn influence the development of language. Culture encompasses shared practices among a group of people and one may extend that to include values (such as taboos, virtues and vices); hence the typical Latin expression to render the notion of culture is mōrēs customs and the Dutch way to render the notion of culture is zeden en gebruiken values and customs. With a bit of creativity, one could technically also render culture in Dutch as het doen en laten van een volk the habits and taboos of a people. Culture is both shaped by and helps to shape language and folk religion. As cultural practices and beliefs change over time, they may influence the development of new linguistic forms or the evolution of folk religious practices. For example, a culture that values storytelling may develop a rich and complex oral tradition, which in turn influences the language used within that culture. Similarly, a society that places great importance on rituals and ceremonies may develop a complex system of folk religious practices that are intimately tied to their language and cultural beliefs.
Folk religions are the spiritual beliefs and practices that are deeply rooted in a people’s history and traditions. They are characterised by a strong connection to nature, ancestors, and the spirit world. Folk religions, like languages and cultures, evolve over time, reflecting the changing beliefs and values of the people who practice them. This evolution can have a significant impact on both the associated language and culture. For example, as new religious practices and beliefs emerge within a society, they may be accompanied by new linguistic forms, such as specialised vocabulary, idioms, or metaphors related to those practices. Additionally, the evolution of folk religious beliefs may influence cultural practices and values, leading to changes in societal norms, customs, and even moral codes. It should be added that since the influence between language, culture and folk religion is mutual, the emergence of new linguistic forms and cultural practices may likewise yield novel folk religious practices and beliefs.
Written by Dyami Millarson
Often, discussions of Germanic ancestors and their polytheistic beliefs and practices are framed in the past tense, inadvertently distancing us from their experiences and relegating them to the realm of the distant past. To foster a deeper connection with the ancestors and gain a more profound understanding of Germanic polytheism, vikingreligion.com strives to speak in the present tense whenever possible. This approach allows vikingreligion.com to empathise with the human essence of the Germanic ancestors, recognising the timeless nature of their beliefs and practices. Here at vikingreligion.com, empathy and respect for the Germanic ancestors and their ways are key motivators for how each topic is approached. By using the present tense when discussing Germanic ancestors and their polytheistic beliefs, we acknowledge that their experiences are not merely confined to the past but remain relevant and relatable in our lives today. This linguistic shift serves to bridge the temporal divide, helping us better understand and appreciate the nuances of Germanic polytheism.
Speaking in the present tense has the powerful effect of humanising our Germanic ancestors, allowing us to view them not as distant historical figures but as people with whom we share a common humanity. This approach fosters empathy and a sense of kinship, enabling us to better comprehend the essence of Germanic polytheism from a human perspective. Adopting the present tense when discussing Germanic ancestors and their beliefs is a way of acknowledging the spiritual continuity of the practices and beliefs. By recognising the timelessness of their traditions or at least by breaking the constraints of time, we can forge a deeper connection with the Ancestral Spirits and Deified Ancestors, or Æsir and Álfar, that remain alive within us and continue to guide and shape our understanding of Germanic polytheism. Using the present tense to discuss Germanic ancestors and their polytheistic practices serves as an essential tool in overcoming the barriers of othering the Germanic human ancestors through time and distance. By altering our language, we create a more immediate and intimate understanding of the lives and beliefs of the forefathers, allowing us to forge stronger connections with them and engage more deeply with the essence of Germanic polytheism.
Written by Dyami Millarson
Interpretatio Germanica, which I previously discussed here and here, is a concept that highlights the interconnectedness and inherent fluidity of polytheistic religions, particularly among the Germanic peoples and their neighbors. By viewing the Gods of other cultures through the lens of their own polytheism, the Germanic peoples demonstrate a deep-seated understanding of the shared nature of their religious beliefs and practices. This article will explore how this mind-set aligns with the blurring of boundaries between different polytheistic traditions, but first we will talk about the implications of this perspective for our understanding of ancient religious practices, because embracing interpretatio Germanica has profound implications for our knowledge of ancient religious practices. By acknowledging the fluidity of boundaries between different polytheistic traditions, we can gain new insights into the shared aspects of these religions, as well as their influence on one another. This perspective also serves as a reminder of the importance of viewing polytheistic religious practices and beliefs within their broader historical and cultural context, rather than as isolated or distinct phenomena; Germanic polytheism, both in earlier and later times, is traditionally part of a whole polytheistic ecology. Germanic folk religion exists not in a vacuum. At the same time, Germanic folk religion as a whole is undoubtedly unique, otherwise it could not be deemed to be Germanic; since Germanic folk religion is unique, it is specifically Germanic, and the reverse is equally true.
The Germanic peoples have a long history of interaction with neighboring cultures, leading to the constant flow of religious ideas and practices between the Germanic peoples and these various groups. As Terry Gunnar points out on page 58 of his 2015 article Pantheon? What Pantheon? Concepts of a Family of Gods in Pre-Christian Scandinavian Religions which is published in Scripta Islandica: Isländska sällskapets årsbok, “influences concerning religious ideas and practices were continually flowing back and forth between these cultures, new ideas coming north, west, and east with mercenaries, traders and other travellers […]. Some scholars have sensibly noted that the blurring of boundaries should not only be applied to cultures but also to periods of time, and most particularly to the suggestion that there were hard and fast differences between Bronze Age and Iron Age beliefs and practices.” At the heart of interpretatio Germanica lies the notion that the Germanic peoples traditionally recognise the polytheistic religions of the people around them or that they come into contact with as fundamentally the same as their own — please be aware that I include nominally monotheistic religions under the category of polytheistic religions for various reasons (see here and here). By interpreting the Gods of other cultures as their own, they acknowledge the shared nature of their religious beliefs and practices, and additionally, it is perfectly human to make sense of foreign things with familiar things, which also extends to making sense of foreign Gods with familiar Gods. This perspective supports the idea that the boundaries between the polytheistic religions of historically neighbouring peoples or foreign peoples that the Germanic peoples traditionally come into contact with are blurred, with a mutual recognition of their interconnectedness and commonality as well as a human inclination to make sense of what is foreign through what is familiar.
The key facts of this article are as follows:
Written by Dyami Millarson
The Germanic world, rich in its linguistic, cultural, and religious history, has often been subject to artificial distinctions and rigid categorisations. An aspect of my work has, however, been to reevaluate these boundaries, highlighting the inherent fluidity and interconnectedness of the Germanic traditions. One example of particular interest in this context can be found in Hampson’s extended use of “Goths” and “Gothic” to refer to the early Germanic peoples in general — a usage that mirrors my application of “Nordic religion” to encompass Germanic religion as a whole. This peculiarity of Hampson’s language, which clearly includes non-Gothic peoples in the narrow sense in the Gothic category, came to light in my recent article on dough and clay idols during my discussion of a quote from his work, where Hampson covered the topic of Julagalt, and so this became the inspiration for the current article, which delves into the topic of the extended use of Gothic and Nordic.
Both the Proto-Nordic and Gothic languages, cultures, and religions share intimate ties to their Proto-Germanic roots; in fact, the Proto-Nordic and Gothic languages, cultures, and religions are almost the same as their Proto-Germanic predecessors. Consequently, using the terms “Nordic” and “Gothic” to refer to all aspects of Germanic identity showcases the linguistic, cultural and religious connections between these groups. This practice also aligns with historical traditions, where Germanic peoples have often claimed the legacy of the Gothic identity. The extended use of “Gothic” and “Nordic” does not negate their original, narrower meanings. Instead, it allows for a more nuanced understanding of the common genealogy and origins of the Germanic languages, cultures, and folk religions. By adopting this broader perspective, we can generate increased interest in the topic and encourage further exploration into the interconnectedness of these traditions.
While it is possible to trace the developments that distinguished Proto-Norse and Gothic from their linguistic ancestor, the lines become increasingly blurred when looking further back in time — an insight which extends to cultural and religious matters as well. This paradox highlights the fluidity inherent in the linguistic history of the Germanic world. Modern times have seen a tendency to draw strict distinctions between various aspects of Germanic identity. However, by acknowledging the fluidity of these boundaries, we can gain a deeper understanding of the true nature of Germanic religiosity. For instance, the non-distinction between animism and polytheism in the Germanic context demonstrates that, upon closer examination, certain distinctions may not be as consequential as initially believed. Whether rigid distinctions hold up to scrutiny is relevant to the discussion of Hampson’s broad use of Gothic and Goths, and I find it wonderful to learn something — as well as adopt something — from a man born in another era; of course, the tradition of using Gothic in a broad sense is not confined to Hampson, but observing this usage again in Hampson’s work brought it to my attention and made me weigh the merits of referring to Germanic religion as Gothic religion, resulting in the view that whilst I already refer to Germanic religion as Nordic religion at times, I might as well refer to it as Gothic religion occasionally; I see merit in doing so, as it helps break down rigid barriers to understanding the interconnectedness of Germanic traditions.
Written by Dyami Millarson
The striking similarities between Viking (Germanic) and Kalash (Indo-Aryan) religions are a fascinating subject of study. Both religions share many common beliefs and practices, despite their distinct cultural and geographical contexts. The Kalash people, residing primarily in the Chitral District of Pakistan, practise an ancient Indo-Aryan religion that bears strong resemblances to the Vedic Aryans.
The Germanic religion, on the other hand, is traditionqlly practised by the Germanic population, including the Vikings although one could extend the term Viking to include all Germanic warriors and all Germanic peoples due to their traditionally warlike, heroic culture which also values peace, since war yields a deeper appreciation of peace among those who have experienced it.
In this article, we will explore the remarkable similarities between the two ancient traditional religions of the Kalash and the Germanians.
Both the Viking and Kalash religions place great importance on the worship of thunder gods. In the Viking tradition, Thor is the well-known god of thunder, while the Kalash revere a thunder god called Indr or Varendr. Thunder gods hold significant influence over the psyches of their respective believers and often appear in various forms and disguises in the religious narratives.
In both religions, the Gods are divided into two groups. In Viking religion, there are the Æsir and the Vanir (compare Æsir-Tívar duality) and there are the Æsir and Jötnar, while the Kalash have different types of Devalog Gods that are originally of Giant or non-Giant descent, and there is a Gods-Fairies duality in Kalash religion (see ‘Worship of Matres et Matronae’ and ‘Æsir and Álfar, Devalog and Varoti’), which resembles the Æsir-Vanir duality. These divisions play an essential role in rituals and festivals.
The archeological record shows that there was an extensive tradition of worshipping female Goddesses of various kinds, i.e. Dísir (including *Mardísir Water Goddesses and Landdísir Earth Goddesses), Ásynjur and Valkyrjur, among the southernmost Germanic tribes living on the Northern borders of the Roman Empire. The Kalash also have female nature spirits called Ja(t)ch, Suchi, or Peri, which parallel the Viking Dísir, Ásynjur and Valkyrjur.
The Germanic and Kalash religions both associate bodies of water with souls. The Germanic word for sea, for instance, is derived from the word for soul. This connection between water and souls is evident in the religious practices of the Kalash people as well as in the Germanic archeological record and in both the earlier and later Germanic lore.
The Viking and Kalash religions both feature central Goddesses who embody similar roles and characteristics and their names alliterate. In the Viking tradition, Frigg and Freyja are two such Goddesses, while the Kalash have Ja(t)ch and Jestak. These Goddesses tend to be associated with domestic life, family, and marriage.
Divine poetry in religions uses epithets to describe their Gods and Goddesses. For example, Indr, the Kalash Thunder God, appears in various forms or (dis)guises, such as Sajigor, Shura Verin, and Balumain.
The Viking and Kalash religions both feature a hierarchy of gods and nature spirits. In the Viking tradition, there are the Æsir and the Álfar, while the Kalash have Devalog and Varoti.
Brother-sister relationships among Deities are also present in both religions. The Vikings have brother Freyr and sister Freyja, which is a parallel to the brother Njörđr and sister Njörđr/Njörun, while the Kalash have Dezau and Dezalik. These sibling deities often embody similar attributes and roles in their respective pantheons.
Both the Viking and Kalash peoples hold trees and stones in high reverence, believing them to be inhabited by spirits. The oak tree, in particular, is sacred to both cultures, and stone worship is evident in the practices surrounding cairns, mountain faults, and Huldufólk.
Mountains play essential roles in both religions. The Vikings and the Kalash both venerate mountains, as they are considered sacred spaces. In Kalash culture, the higher part of a village is seen as more sacred. Similarly, the Norse people held sacred mountains like Helgafęll in high regard.
Horses are venerated in both religious traditions due to their association with the Gods. In Viking religion, the Æsir are closely linked with horses, such as Othin’s famous steed Sleipnir. The Kalash also connect their Gods with horses and often depict their invisible deities with drawings of horses. Horse sacrifices were practiced in both cultures, emphasising the divine importance of horses.
Both the Norse and Kalash religious practices involve blood-sprinkling rituals. This act serves as a way to connect with the Gods and seek their blessings. The Norse traditionally sprinkle blood on people as part of blót rites. In one Kalash rite, blood from a sacrificed goat is sprinkled on the forehead of a patient seeking healing.
Fire is an essential element in both the Viking and Kalash religions. It is closely associated with sacrifices and rituals in both cultures. The veneration of fire and hearth is believed to have existed in Germanic religion, particularly in the context of domestic religion. Similarly, the Kalash people place great importance on fire in their religious practices.
Both the Viking and Kalash people believe in offering blood tributes, or blóts, to the Gods. Blood-consuming or vampiric Gods require sacrifices as a sign of devotion and worship.
Both religions have a rich tradition of divine poetry, often called chants in the Kalash culture
Both the Viking and Kalash religious traditions involve purity-based taboos and a strong concern for maintaining sacred spaces. These taboos serve to protect the sanctity of religious spaces where ancient rituals may be performed.
The worship of the sky and daylight can be seen in both religious traditions. In Viking religion, Týr, Tívi and Tívar are connected with an Indogermanic root for sky and daylight. Similarly, Devalog, the Kalash equivalent of Tívar, is cognate with the Kalash word di sky, heaven.
Both the Vikings traditionally venerate trémęnn (wooden idols) as explained in this article. The Kalash depict their Gods in the form of horse heads. These idols serve as a focal point for worship and represent the presence of the divine.
Both the Germanic and Kalash peoples place great importance on the practice of hospitality. This custom is deeply ingrained in their respective cultures and reflects their shared values of generosity and community.
The Germanic and Kalash peoples both traditionally believe in supernatural shamans. The Hermanic peoples believe, for example, in supernatural seeresses, whilst the Kalash believe that the betans, i.e. shamans, are supernatural.
Whilst the Kalash people venerate wheat, the Germanic peoples had dough idols, as evidenced by the concept of matblót as discussed here. Later Germanic folklore also preserves a tradition of Grain Spirits, who may be called Korngeister or Korndämonen in German.
From the Germanic ancestral perspective, which I have explained here, Kalash polytheism is underlyingly the same as Germanic religion; following this tradition, the Kalash and Germanic peoples are using different names for the same Deities, and the Kalash and Germanic peoples have developed similar notions of appropriateness for how to honour the Gods. Likewise, it is the ancestral view of the Romans, Greeks, Celts and Slavs that the Germanic peoples traditionally worship the same Gods as they do.
Viking Religion 