Hollerbeer Hof 46 - Spring 2020

The Spring 2020 issue of Hollerbeer Hof is now available here.  You can also find a link in the sidebar.

Stay tuned as we format and publish back issues of our beloved newsletter!

Sacred Space Conference

Sacred Space will be held in Hunt Valley, Maryland, from Thursday, March 15 through Sunday, March 18, 2018. 

This year, there are four Urglaawe-related items on the schedule:

• Muunraad (Moonwheel): The Pennsylvania Dutch Lunar Calendar and “Zodiac”
• Oschdresege: Ritual with Introductory Discussion
• Braucherei in the Urglaawe Context 201
• Nine Sacred Herbs of Braucherei and Urglaawe

It's not too late to register!

http://www.sacredspacefoundation.com

Hailstones, Haagel Rune

Yesterday's hailstorm across much of the Deitscherei drew out the topic of Hailstones and the Haagel rune within the Guild of Urglaawe Practitioners of Braucherei and Hexerei.

Hollerbeer Haven 25

The Winter 2015 issue of Hollerbeer Haven is now available in .PDF format.

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. 

Urglaawischi Blanzeheilkunscht Freindschaft - Urglaawe Herbalism Guild

Urglaawischi Fassenkunscht Freindschaft - Urglaawe Fiber Arts Guild

Urglaawischi Iwwerlieferinge Freindschaft - Urglaawe Customs Guild

Urglaawischi Kunnschaftwaerricker Freindschaft - Urglaawe Artisans Guild

Urglaawischi Schpielleit Freindschaft - Urglaawe Musicians Guild

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.

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:

Urglaawischi Blanzeheilkunscht Freindschaft - Urglaawe Herbalism Guild

Urglaawe Fiber Arts Guild - Urglaawischi Fasserkunscht Freindschaft

Thank you!

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:

http://site.distelfink.org/Resources.html

http://www.urglaawe.net

http://www.braucherei.org

http://www.blanzeheilkunscht.com

http://deitschmythology.blogspot.com

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.

Embracing the Dark Half of the Year

This article was written by our kinsman, Daniel Riegel, in December of 2010. Dan passed away in 2011. The loss was painful and devastating, but his contributions to the Urglaawe community became central to the philosophies of the faith, and the community grew stronger through the grieving process.

Dan's words here are particularly relevant as we enter the holiday season. He was always advocating the shunning of the Consumer Culture (as much as possible), and Dan's remarks on the stress that the Consumer Culture has instilled into the holiday season resound loudly today. In fact, this aspect of the chaos of the Consumer Culture has actually worsened since 2010. I am sure most Heathens of all denominations are dismayed by the fact that Black Friday has evolved into a holiday in its own right and that Thanksgiving is rapidly turning into "Black Friday Eve." 

We Urglaawer - and all of our fellow Heathens - have the power not to allow ourselves to miss the treasures of life that occur in the Dunkelheft (Dark Half of the year) by getting caught up in the mayhem that Madison Avenue purposely creates in November and December. 

Hail to the Dunkelheft, and Hail to our brother, Dan!

--------------------------

Embracing the Dark Half of the Year

It is brought home to me this time of year a feeling and state of mind that only comes with the darkening of our world upon the entering of the dark-half of the year.  As Germanic lore passed down to us through Braucherei relates, Holle relinquishes her hold on the Year-Wheel and turns it over to Wodan and upon the doorstep of Allelieweziel/Halloween we recognize the Death of the Spiritual Year and the birth  of a certain darkness….of both the physical world and the spiritual world. 

As the days rapidly shorten and the weather grows colder, people retreat to the comfort of their homes  just as all of our ancestors did.  It is during this time of year that I find myself both gifted and vexed by a deep chance of thought, a shift in the way that I look at the world and myself.  The more I come to learn about how our ancestors dealt with this time of year the more that I come to better embrace and welcome this change in spirit and in mood and outlook.  

As was a custom for Germanic and perhaps many other Indo-European groups throughout history; the coming of Allelieweziel meant the culling of livestock herds; die Schlachtzeit or slaughter time.  In preparation for the lean times ahead those animals that were not required for milking, shearing or breeding next spring were slaughtered and most of their meat salted or smoked for storage.   On a personal level we are reminded too to sacrifice and get rid of that we don’t need for the winter ahead; mental and spiritual  burdens that we have collected and built up through the year before.  With the death of the Spiritual Year comes a chance for the  purging of our hearts and lives of that which is unnecessary to hold us over until the next year. We now have a chance to relinquish those distractions and troubles that demand our attention and energy.  

As the fields relinquished their last harvests and folks spent more times indoors the pace of life changed.  Though chores were always plentiful no matter what time of year the shortening days meant less time for that which had to be done outdoors, travel became increasingly difficult with the cold and the focus of mind, heart and hands turned inwards to hearth and home. 

Around the life-sustaining glow of the hearth, fire or woodstove the rhythm of life carried forward at a slower, softer pace. Clothes were sewn and patched, shoes oiled and mended, crafts and objects knitted and carved. Songs were written or sung, stories told and gossip traded.  With the growth of literacy in the last 500 years of Western Culture, journals were filled with thoughts and insights that had no time for the busier months of the year.  The usual business and work that were at the forefront of existence during the warm months slowed down and the focus of life turned in on itself.  While, no doubt the ring of the anvil resounded with usual vigor and the carpenter’s hatchet worked just as much and the overall trades carried on throughout the day there was much more down time.  

Today for most at least I see that this time of year means far more for so many other people.  The warm glow of the hearth and candle light has been replaced by the cold, sterile glow of the television and computer screens filling minds with an endless assault of commercials touting the merits of materialism and greed.    The traditional  anticipation of the warmth and Celebration of Christmas and Yule has become supplanted by an atmosphere of anxiety over the “Holiday Season”.  Rather than staying home and preparing a few meaningful gifts for loved ones they rush to giant box stores and gripe over traffic and credit-card debt in hopes to maintain that ever important material status-quo.  

Combining this artificial stress of the so-called “Holiday Season” with the very natural stress of reduced sunlight and hormone change resulting from the shortened days and one can put together an accurate picture of what this time of year means to so many people.  It is unfortunate that more do not appreciate this time for the spiritual gifts it brings.  

Our ability to be introspective and perhaps a little more detached and secure from  the outside world are gifts  that are free to be cultivated from our own hearts if we so choose and cost us nothing but a little effort.   While the earth gives little to harvest, our minds and hearts have much to offer if only we let ourselves look inside.  

Today’s world, or at least the social landscape is one that is always trying to draw our thoughts and focus outwards to all that is constantly happening throughout the world. News once spread by word of mouth and later by printed paper has now multiplied into several forms of fast-paced, constantly available media that uses sensationalism and urgency to catch our attention.  As perhaps as blasphemous as it sounds, there are very real drawbacks to this glut of information we so freely enjoy.  One’s mind space is increasingly crowded by information, so much of it not at all relevant to one’s immediate existence or well-being.  This information competes for space against rational, spiritual sobriety that is sovereign to every one of us as living beings.  The more we allow our mindspace to be filled with the sensationalism of advertising and media, the less we allow ourselves to contemplate our own existence and the depth of our hearts and minds.  

This time of year the cold evenings  and the early sunsets remind me that time has come to turn at least one ear away from the noise of the world and listen to that which is in our spirit; of all we were, all we are and all we one day become.  As our ancestors simply had more time to contemplate life, know silence and introspection as the days waned and the nights waxed so do we need to take the time to do so.  This time of year we should mend our minds from the turbulence that is modern world outside.   

So with the cold of winter that is knocking on nature’s door, comes not a time of remorse for the light that is lost, but a sense of quiet celebration for what should be a quieting of the world and a quieting of one’s spirit and hearts and the insight and wisdom we may discover in our hearts.  The time has come to embrace the darkness of the world and the darkness and mystery of our own selves.  

- Daniel R. Riegel

December 13, 2010

Der Froschmuun

Heit fangt der Froschmuun uff em Deitsche Muunraad aa. Darrich Urglaawischi Rechenschaft iss der Froschmuun der fimft Neimuun nooch die Oschdre. Fer Leit, die newe me Wasserloch adder re Dell wuhne, watt de Fresch ihre Schtimm glaar aa de schwuhle Summerowed gharicht.

Die, wu unnich em Froschzeeche gebore sinn, schpiggle ihre bezeechendes Gedier, laafend wie en gleeni, ruhichi Form aa, un wandlend, wie en Uffgwaxni, in en wohlbekannti (vielleicht aa iwwerheiflendi) Schtimm. 

Es gebt deel aabassungfehiche Zeeche am Muunraad, un der Frosch schteht zwische denne. Ebwohl en Frosch uff em Land lewe kann, braucht er schtarrick Wasser, um iwwerzulewe un sich zu vermehre. Die Erkenning vun unsere Nutz -- un Schutz -- vun de Wassermittel iss zum Volkbewusschtsei en wichticher Bschtanddeel in daere Yaahrzeit.

Holle's Mill

This post is spurred on by an article in Denali Institute of Northern Traditions' May 2013 issue of True North. The article, The Magical Mill, referred to the presence and role of mills in various European mythologies, including Norse and Finnish.

As is the case with so many European folk religions and traditions, Urglaawe retains lore and knowledge of a major mill from Braucherei oral tradition. “Die Miehl” is by the hall of Holle, and it is in this mill that Holle takes the souls of the departed for processing between lives. 

The mill is said to separate the different pieces of the soul in order to release the returning components. In Urglaawe understanding, the portions of the soul that are released are the Urleeg (Ørlög) and the eternal Hoch (Higher Self; the divine spark). The Glick (Luck/Hamingja) is sometimes also passed from construct to construct. Additionally, the Folyer (Fetch/Fylgia), which, in Urglaawe, is seen as an independent entity that attaches itself to a new soul constructs, is freed to find another symbiotic host. The Urleeg, Glick, and Hoch may remain together or be separated into new soul constructs.  

The purpose for the milling is, in Urglaawe belief, to prepare the Hoch quickly for a continuing upward spiral of advancing consciousness. In the deities’ effort to thwart the forces of chaos (which in Urglaawe feature ignorance, apathy, rootlessness, and unenlightened self-interest along with the physical threats described in the story of Ragnarök), the advancement of human consciousness is one of their biggest investments. 

With each lifetime and variation in the interaction of the soul components, the Hoch is to increase its ability to understand existence and to assert its will into improving the existence. In short, the deities want us to be, at the end of this cosmic cycle, where they were at the beginning of it. It is, therefore, in the deities’ interests to keep the Lewesraad (the cycle of life, death, decay, and rebirth) moving along expeditiously.  

In fact, the Urglaawe view of the Wild Hunt pertains directly to this battle with chaos. In our oral lore, it is Holle who leads the Wild Hunt (though Wudan and She are often together, too). Her purpose is to find any souls that have fallen out of the Lewesraad cycle and to bring them back into it. She is followed through the skies by the souls that She has found or that have sought Her out. It is for this reason that the Deitsch culture associates Allelieweziel (Halloween) with the departure of Holle from this plane.  

In Braucherei, there are intervals in the spiritual year that the veil between the physical and spiritual planes (or among the worlds of the multiverse). Allelieweziel and Grundsaudaag (Groundhog Day), in particular, are times at which many Braucherei practitioners engage in soul work to direct lost or distressed souls towards the Miehl. It is also noteworthy that the same processes and cycles pertain to animal and plant spirit constructs, though they differ from those of humans.  

Holle’s Miehl plays a central, critical role in the purpose of human existence, purpose, and advancement. Many of us believe humanity is currently backsliding due to the dereliction of responsibility for one’s own advancement (another article unto itself), and it up to us to aid our deities’ efforts by striving to live our lives more deliberately, being conscious of the impact of our thoughts, words, and actions.

Hollerbeer Haven 17 - Winter 2013

The PDF version of Hollerbeer Haven 17 (Winter 2013) is now available.

This issue continues the discussion of Braucherei in the Urglaawe context with the first installment of a description of Urglaawe philosophy. As this is a complex topic, the next few issues will also continue this discussion.

The featured herb of this issue is Boneset, and, as always, news and pictures of Distelfink events are included.

This is a large file that is intended for professional printing, so please be patient during the download.

Hollerbeer Haven Issues

Hail!

All old issues of Hollerbeer Haven, the Journal of Urglaawe, Braucherei, and Detisch Wisdom, are now available here on Urglaawe.net.

Der Butzemann and Der Kannsege

Through Braucherei we know that plants have spirits that are different from those of humans, but they are still spirits engaged in the birth, life, death, decay, rebirth cycle. Part of the Zusaagpflicht, or the Sacred Duty, is to forge the relationship between humans and plants. The Butzemann bridges both realms. We cultivate his "children" and he, in turn, helps to ensure healthy crops and safe land. The Kannsege represents both birth and rebirth. It is the birth of a new Butzemann but the rebirth of the plant spirits contained within him.

A knowledge of Braucherei would help here, because one may need to move the energy of the plants into the remnants of last year's crop. However, typically, the energies are still present in the remnants.

The remnants are placed into the form of a scarecrow. I typically chant runes over the form while creating him. I physically insert the runes Ingwaz, Othala, Jera, and Fehu into his clothes, but I usually chant other runes, particularly Ansuz, over him. We're working to arouse the plant spirits.

I then insert a symbolic "heart," which often comes from the root of a plant such as maize, sunflower, or other annual. I sew him up (if need be) or tighten the components. Right now, he is just a scarecrow with some runic energy.

During the Ceremony of the Corn, the Ansuz rune plays a major role in the mind's eye. The purpose is to communicate the runic energies of the mind to the runic energy in the scarecrow. We then breathe into the "mouth" of the scarecrow, now activating the plant spirits and giving plant consciousness to the Butzemann.

He is then given a name.  The names in Urglaawe follow old, perhaps antiquated, Deitsch naming conventions.

He is then given numerous blessings and well wishes... Offerings of food are placed before him, and he is given instructions. The instructions include what he is to watch, how he is to protect the land and scare away intruders, and how he is connected to you (he is a manifestation of the land upon which we live). We make an oath to look after him and to tend to him, to the "mother" of his children (the land, hence the lack of a Butzefraa), and to his children.

He is then walked around the perimeter of his turf so he knows what he is to guard. Then he is perched at his post where he should remain throughout the growing season. If his perch breaks, it should be replaced respectfully.

Throughout the growing season, the Butzemann should be given offerings of milk, honey, mead, incense, flowers, etc.

Two important Verbots (taboos) come through Braucherei's lore to us: 1). As his clothes are the Butzemann's only possessions, they must never be used again on a human or another Butzemann; 2). A Butzemann must not remain beyond Allelieweziel (October 31). Otherwise, his spirit follows Holle on the Wild Hunt, leaving behind an activated shell that is attractive to baneful wights.

The burning time can take place as early as Erntfescht (Autumn Equinox/Second Harvest), but, typically, in Urglaawe, the burning takes place as close to Allelieweziel as possible.

Hollerbeer Haven, Summer 2012

The .PDF version of the Summer 2012 edition of Hollerbeer Haven is now available for free download. This is a fairly large file, so please be patient during the download.

This issue covers topics such as our folks' experiences at Trothmoot 2012 and our Hoietfescht and Freyfaxi event/ The plant of the quarter is Monarda Punctata/ 

Mach's immer besser!

Fuffzehfux

Tonight is the observance of the arrival of the Frost Giant called Fuffzehfux (FUFF-tsay-FOOX, with the primary stress of FUFF and secondary stress of FOOX), whose name means “Fifteen-Fox.”

The Oley Freindschaft’s lore of Fuffzehfux again is very similar to that of Dreizehdax and Vatzehvedder, with Dunner’s presence again forcing the retreat, and the Giants give up their attempt to destabilize the land, thus allowing for the planting of all crops and herbs.

The Parryville-Harrity Freindschaft’s variation differs again.

In that version, Fuffzehfux is reputed to be more cunning than his two compatriots. Rather than coming forward boldly, he attempts to sneak around across the countryside to make sporadic attacks on the land. However, Dunner had trained the Butzemenner during the Vatzehvedder attack to combat the Frost Giants. Each Butzemann now defends his turf against Fuffzehfux. Fuffzehfux is said only to be successful on lands without a Butzemann’s presence, though Dunner does remain present to oversee the Butzemenner in their actions and eventually steps in to force Fuffzehfux to retreat into the mountains in the north.

The overarching theme of this version is that Dunner has now fully prepared each Butzemann to defend his land against any baneful wight attacks. If a Butzemann can thwart a Frost Giant, then he could also thwart entities like a Hexewolf. The Frost Giants desist, and the full planting  goes forward.

Rob  :)

Vatzehvedder

Now with Dreizehdax (I guess I should try to provide an approximate pronunciation: DRY-tsay-DAX, with DRY being the primary stress and DAX being a secondary stress) has fled, we observe overnight tonight the arrival of Vatzehvedder (FAHT-tsay-FED-dahw with the primary stress on FAHT and secondary stress on FED. The ending –er sound in Deitsch differs strongly from an –er ending in either English or Deutsch).

The interpretation of this Frost Giant’s name is one that has posed some challenges. A literal reading of it would present the name of “Fourteen-Fathers,” but that makes little sense in the context of the oral lore. An audio transmission of the name would provide another option: “Fourteen-Feather” or, perhaps more significantly, “Fourteen-Quill.” The current-era spelling of this name would thus be “Vatzehfedder,” however.

In the case of “Fourteen-Quill,” there is a possible link between the reference to the quill and a porcupine. If this is the case, then the understanding of the Frost Giant’s name would reflect upon his disposition as “Fourteen-Porcupine.” This is, however, only a theory.

The lore of Vatzehvedder, as transmitted with the Oley Freindschaft Braucherei guild, is very similar to that of Dreizehdax. The Frost Giant attempts to bring chaos to the land but is forced by Dunner to retreat.

A variation of the lore is transmitted through the Parryville-Harrity Freindschaft. The Dreizehdax portion is the same, and, indeed, Dunner does force Vatzehvedder’s retreat. However, in this version, Dunner provides instruction to the Butzemenner (plural of Butzemann or the scarecrow that was spiritually activated at Groundhog Day) on how to combat the Frost Giant. This is seen as part of the Butzemann’s preparation for protecting the property and crops throughout the season. The Butzemenner learn from Dunner and observe Him removing the chaotic threat from the land.

The last Frost Giant will visit tomorrow night.

Dreizehdax

Overnight tonight is the observance of the arrival and retreat of the Reifries (Frost Giant) Dreizehdax (Thirteen-Badger), who attempts to undermine the restored order of the land that was established by Holle's return on Walpurgisnacht.

Dreizehdax is thwarted by Dunner and is forced to retreat.

Hail Dunner! :)

A Dictionary of Urglaawe Terminology

The first widely accessible Urglaawe book is now available on Lulu.com.

This book is a repository of the terms, concepts, symbols and mythological references used in the Heathen path of Urglaawe. The entries include the cultural values, spiritual awareness, and wisdom carried through the centuries in the oral lore of the Elder healing practice of Braucherei, which is also known as Pow Wow. Included in the entries are traditions and customs that are part of the living Deitsch, -- Pennsylvania German or Pennsylvania Dutch -- folk culture. Adherents to Heathen paths, including Ásatrú, Irminenschaft, Theodism, Forn Sidr, Odinism, and other traditions, will find these entries useful as they provide another voice to the totality of the Teutonic folk experience.

Hollerbeer Haven

Hollerbeer Haven, formerly Hollerbeier Haven, the journal of the Three Sisters Center for the Healing Arts, is now a quarterly publication of Distelfink Sippschaft! 



We are making Hollerbeer Haven 14 - Volume 5, Issue 1 - Spring 2012 available in .PDF format at no cost. Former active subscribers to the Three Sisters Center guild will receive printed copies of the first three issues.

We hope you find it enjoyable!