Entschtanning 8: Butzemann, Butzemannsege, Kannsege

The Butzemann, the related honoring Butzemannsege (honoring of the plant spirits within the scarecrow), and the Kannsege (Ceremony of the Corn, which is when those plant spirits are awakened) are among the most "woo" traditions within Urglaawe. It stems directly from Braucherei practice, and it appears to be connected to other scarecrow traditions in neighboring European cultures.

This is, of course, the construction and activation of the Butzemann (note: the plural is Butzemenner).

In Deitsch, a scarecrow is called a "Lumbemann" or a "Butzemann." Within Braucherei and Hexerei, though, there are connotations to those terms that carry into Urglaawe. A "Lumbemann" is a simple scarecrow; a Butzemann is a scarecrow in which the dormant plant spirits have been ritually activated and awakened. You may sometimes hear us saying, with a bit of levity, that a Butzemann is essentially a "zombie plant spirit."

Some 2020 Butzemenner

In a sense, though, there is some truth to this. Remnants of old Germanic lore cite a particularly close connection between humans and plants because we are constructed from plant parts and rely on plants to feed ourselves. Plant spirits are said to be able to be broken into parts and to stay dormant within dead physical plant material until reactivated. These spirits are what gives a Butzemann "life."

The Butzemann is symbolically (and often literally) the father of the coming year's crops. He is traditionally constructed from the remnants of last year's crops (sometimes still containing seed). Do NOT use Elder in the construction of a Butzemann. The mother is the soil, signified at this time by the honoring of the goddess Freid.

The activation rite is called "der Kannsege," or the Ceremony of the Corn. Some of the traditional ritual is under Verbot, but it can be effectively done in an altered format. I have gone over this ritual with numerous informants, and quite a few of them instructed me that the key to the process is to seek the "Anwadde" (the "answer"). Although I had learned of this process during my Braucherei training, it was from other practitioners that I had learned the actual process. The first was a Braucherin who was activating her own Butzemann. She drew a symbol with her thumb over where his pineal gland would be until she received the answer. I asked her to draw the symbol with a pen, and it looked somewhat akin to an Ansuz rune. How old that function or that symbol is unknown, but she was not the only one to use it. Others used the heel of their palm. The Braucher (or adept layperson) "steps out" of this realm and into the Weschtbledder (Western Leaves of the World Tree), which is sort of like Grand Central Station for evolved spirits. The Braucher becomes a bridge for the plant spirits in the Weschtbledder to carry reviving energy through the Braucher and into the Butzemann. The dormant spirits wake up and "answer" the calls of the transitory spirits. The Braucher then closes the bridge, and the Butzemann is awake and active.

Since we discussed the Idise on Night/Day 7, I should mention that these plant spirits are comparable to our evolved ancestors. They are, essentially, the Idise of the plants.

The activated Butzemann must be given a name and I'll be posting some articles below in Comments related to all of this. The named Butzemann often starts a lineage that has a naming convention. Oaths are often taken to the Butzemann and to the plant spirits, often relating to ways they will be honored. The most critical oath, though, is that the Butzemann will be released from his duties by being burned no later than Allelieweziel (starts at sundown on October 30) so that he may join the Parade of Spirits/Wild Hunt.

The Butzemann is shown the turf he is expected to patrol. He is then perched and will stay there through the growing season. Anything that is given to a Butzemann MUST be burned with him; to take it back is considered an act of inhospitality. There are stories about Rumlaefer (wanderering laborers, hobos) from the Colonial Era became hexed because they stole the clothing off a Butzemann.

A Butzemann is most typically burned sometime between the Autumn Equinox and Allelieweziel. They often take with them things we intentionally discard from our lives, but they also take well wishes with them.

Deitsch folklore is riddled with stories about a Butzemann who was not burned by the designated time. It is common in many Deitsch households even today to scare children into staying in bed on Christmas Eve by saying, "The Butzemann will get you!"

At its root, the word "Butz" is akin to a puck or a pucca. A Butz is also the "it" in games like tag, but a Butzemann is not a puck. Instead, pucks are the creatures who are most commonly said to take over the shell of an unburned Butzemann. These pucks are given specific names in Deitsch lore, all of which refer to the "buckled man" (Buckliches Mannli, with numerous spelling variations).

There is no requirement in Urglaawe to build a Butzemann, and not everyone takes the lore behind the Butzemann so literally. However, even those for whom the shamanistic elements do not resonate, it is easy to see the importance of our relationship to plants and our need to respect the Plant kingdom.

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Naming Convention:
https://urglaawe.blogspot.com/2012/02/butzemann-naming-convention.html

Groundhog Day Foods

Groundhog Day contains one wonderful little surprise after another for Heathens, and it has emerged (pun intended) as one of Urglaawe's major observances.

Within the realm of foodstuffs, there are various traditions that serve as symbols of hope, reflections of the Groundhog's actions, and the essence of the season.

Groundhog Day is actually the first day of an observance that we know by a few names: Entschtanning, Uffdredde, or Uffdredding (all of which mean "emergence") in Urglaawe parlance. Our observace shares some roots with the more well known Fasching or Faschtnacht, which is the Christian celebration prior to the beginning of Lent.

The evolution of this within Urglaawe has stretched the Entschanning through twelve days, but we typically are only able to gather as a group for one jam-packed observance of the Groundhog's return as the otherworldly messenger, the celebration of the Idise and of feminine creative energies, the celebration of the hearth goddess (Friggsege), and, although She was not known to us earlier, we also observe the blessings of the goddess Gewwern (Gefion).

More details of this observance will be shared on the other guild groups and on Urglaawe.net. In this post, we will cover the more common food traditions.

Green and White Vegetables

The roots of this tradition are in the crossover between winter (white) and the thawing of the land (green). Most common seem to be cauliflower and broccoli, partially because of their later harvest and also because they tend to keep pretty well. However, other vegetables can be used, too.

"Emergent" Foods

Meat pies, dumplings (including Schnitz un Gnepp), pierogies, stuffed cabbage, etc., are common foods that represent the groundhog within the burrow. Sausages can also fall into this category, so Knockwurst, Bratwurst, etc. are also appropriate, as would stuffed hog's maw.

Scrapple

Many folks eat scrapple on Groundhog Day. While Urglaawe tend now to observe Ewicher Yeeger as a deity associated with scrapple, scrapple was originally made with rabbit, and sometime folks replaced the rabbit with groundhog. However, as is the case with groundhog stew, I am not sure that consuming the otherworldly messenger on the day we honor him is appropriate, so pork-based scrapple would be a better choice.

Birch Beer

Birch beer is widely produced and consumed among the Deitsch communities, and, the fact that it comes from birch is most appropriate for a celebration associated with Frigg.

Corn and Other Seeds

Corn dishes, sunflower seeds, poppy seeds, and others are also appropriate to an observance of forthcoming fertility and potential life.

Soups

Pretzel Soup, Riwwel Soup

Preparation

There is no designated method of preparation for these foods, so be creative!

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SEIMAAGE RECIPE

Let's talk about hog's maw... or, as we call it, Seimaage:

This recipe comes from William Woys Weaver's Pennsylvania Dutch Country Cooking, pp. 142-143.

Yield 10 Servings:

1 cleaned pig's stomach
1.5 cups (8 oz./250 g) diced lean slab bacon
3 cups (350 g) chopped onion
1.3 cups(12 oz/375 g) ground beef, pork, or venison
1.5 teaspoons coarsely grated pepper
.25 teaspoon ground cayenne
1 tablespoon ground marjoram
.5 teaspoon ground cardamom
1 teaspoon dried savory
2 teaspoons sea salt
.5 cup (50 g) rye breadcrumbs or spelt breadcrumbs
3 large eggs
6 cups (2.5 lbs/1.5 kg) diced cooked red potatoes, peeled or unpeeled
clarified butter

Soak the pig's stomach 2-5 hours in salted water then rinse and drain. Put the slab bacon in a large skillet and fry over medium heat until it begins to brown. Remove the bacon with a slotted spoon and pour off the fat. Do not clean the skillet.

Put the skillet back on the stove and add the onion. Fry over medium heat until soft, then add the ground meat. Cook until the meat changes color, then transfer the meat and onion mixture to a deep mixing bowl.

Add the reserved bacon, pepper, cayenne, marjoram, cardamom, savory, salt, and breadcrumbs. Beat the eggs until lemon colored, then add to the meat mixture. Fold in the cooked potatoes.

Turn the stomach inside out. Using a needle and thread, sew up the two smallest holes in the stomach so that they are absolutely tight and will not leak. Turn the stomach right side out and there is no room for air pockets. Sew up the large opening as tightly as possible, leaving only a small space inside for the expansion of the filling.

Bring 2 gallons (8 liters) of salted water to a hard boil. Reduce the heat and add the stomach. Simmer, uncovered, for 3 hours. At the end of 3 hours, preheat the oven to 375 degrees F (190 degrees C). Remove the stomach from the water and set it in a a baking dish, seam side down. Bake for 20-25 minutes, basting often with the clarified butter only until the surface of the Seimawe [Seimaage] achieves a golden brown color.

Serve immediately on a hot platter.

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.

Die Butzemannbrenning

"The Burning of the Butzemann," also known as "Die Butzemannverbrenning" and a few other terms.

The Butzemann is constructed at Grundsaudaag (Groundhog Day) out of selected and preserved remnants of last year's harvest and the lingering spirits of those remnants are then activated (along with the  physical material and the clothing to house them) through a ritual that Urglaawe inherited from Braucherei. He is given a name, which includes the patronymic and surname of his lineage, which is tracked from generation to generation. He then wards over the land that he is assigned. There is even one story of Butzemenner being trained by Dunner to thwart a marauding Frost Giant in mid-springtime.

Throughout the growing season, the Butzemann is nurtured and honored. Around the autumn equinox or as certain crops' harvests are completed, the Butzemann's duties are fulfilled. The activated plant spirit remnants prepare to retire. Due to the activation of the physical material and clothing (or, in our case, the shell) of the Butzemann, it now becomes imperative that the Butzemann be ceremonially burned. Braucherei tradition tells us that the burning must occur no later than Allelieweziel (Oct. 31). Tradition tells us that, if a Butzemann is not burned by the appointed time, the retired plant spirit will follow Holle as She sets out upon the Wild Hunt/Furious Host. Once the plant spirit departs, the clothes or the shell remain activated, thus becoming attractive to other spirits. The neglect of a Butzemann is considered an inhospitable act, thus adding a stain that makes the shell more attractive to baneful spirits.

If a baneful spirit occupies the shell, it becomes what is known as a Butz, which is linguistically related to Puck and pucca. A Butz is very much a bogeyman, and there are quite a few tales of neglected scarecrows wreaking havoc across the countryside. Many Deitsch folks remember being told to get back into bed on Christmas Eve or "the Butzemann will get you!"

Now our Butzemenner have been small so far, mostly due to my lack of artistic ability. Now that more of our folks are embracing the tradition, I expect more human-sized Butzemenner to show up. I should add, too, that there is a Verbot (taboo) in Braucherei against donning any clothing that has ever been on an activated Butzemann. I have encountered several explanations for this forbiddance. The one most cited is that the activation continues to attract spirits, thus inviting madness. Other explanations include 1). viewing the wearing of the clothes as theft of the clothes; 2). the wearing constitutes an effective stealing of the plants' spirits, thus creating a hex and a major stain on the Wurt of the offending party; 3). if the offending party is the landowner, the descendants of the Butzemann (read: next years' crops) may fail as a result of the dishonor done to their father. In a similar vein, each Butzemann should have his own clothes.

Many people seem perplexed by anyone even wanting to wear an item that had been on a scarecrow outside for nine months. This requires one to look at history. In the past, whether distant or as recent as the Colonial era, there were many wanderers and vagrants going from location to location. Sometimes their clothes became more shoddy and tattered than the clothing of the Butzemann. Thus, we can see one reason for which a person might take a Butzemann's clothes. 

A few years ago, a colleague in another Braucherei guild reported to me that their guild's oral lore included a story of a woman who took a section of clothing off of a Butzemann, made some patches from it, and sewed the patches inside the seams of a jacket. She then gave the quilt as a gift to another individual. This, of course, constitutes a hex or a curse.

In recent decades, references have been made to a "Butzefraa" or a scarecrow with female conventional attributes. The fact that our tradition has always had the Butzemann carry masculine attributes is no accident. Allelieweziel is also a time honoring males and masculine energies. In particular, tradition tells us that we are to recognize (and to be grateful for) the contributions and sacfices that males make for their families and communities. The timing of this honoring may have its roots in the culling of herds before winter. Similar awareness and gratitude are expressed to females and feminine energies at Grundsaudaag. Also, the earth is the physical mother of the coming year's crop, and the Butzemann represents the physical father, bringing the spirits of those plants from which the seeds come that give rise to the next crop. 

Although the Butzemann is associated with Allelieweziel and Distelfink's Butzemannbrenning typically takes place on the same day as the Allelieweziel Sege, the two events are actually separate rituals linked together by the need to burn the Butzemann by the Allelieweziel deadline. 

We wish everyone a blessed Allelieweziel. Take some time to honor your ancestors, for they are we, and we are our descendants. 

Macht's immer besser!

Butzemann Naming Convention

In Urglaawe tradition, the naming of the Butzemann follows an old-era Deitsch convention that includes a surname derived from the Butzemann's eldest known ancestor. He then is also given a patronymic as a middle name.

Still small, yet powerful!

Here is an example of how the process works!

At the Kannsege (Ceremony of the Corn) yesterday, we activated the first Butzemann of one of our kinfolk. A Butzemann may either state his own name or be given a name by his landlord. This Butzemann was given the name of Arnold.

Next year, when the material of Arnold's children form a new Butzemann, the new Butzemann will have the surname of Arnoldsen. Yes, the -sen ending is an old Deitsch tradition (appearing even in Lambert's Pennsylvania German Dictionary). While the -n or -in ending is still quite common among Deitsch speakers, the practice of referring to children with a -sen ending is seldom witnessed since the end of the Suppression Era.

So let's say that Arnold's son tells you that his name is Besereis. His full name would be:

Besereis Arnold Arnoldsen

Besereis is the first name, Arnold is the patronymic (name of the father), and Arnoldsen is the name of the clan as it relates to offspring.

Here's where it gets a little muddy!

Around Hoietfescht (late July or early August), Besereis Arnold Arnoldsen's children will be "mature" enough that Besereis will drop the -sen ending from his name. Until his task is done, his name will be such:

Besereis Arnold Arnold.

Now let's assume that Besereis has a son named Deffel. Deffel would take on the patronymic of Besereis:

Deffel Besereis Arnoldsen

The -sen ending is again added until Deffel becomes a full adult around Hoietfescht.

The naming is typically conducted at the moment of activation at the Kannsege. The community bears witness to the lineage of the Butzemann.

So, the four Butzemenner that were activated this weekend bear the following names:

Arnold (technically Arnold der Nei, or Arnold the New)
Otto Eirich Henrichsen
Kunraad Aamet Aametsen
Muunyaager Schtoffel Müsselmansen

Heel zu de Butzemenner!

‎"Es Butzemannslied" (Deitschi Fassing)

‘S danzt en Bi-ba Butzemann
In unserm Haus herum, dideldum,
’S danzt en Bi-ba Butzemann
In unserm Haus haerum.

Er riddelt sich, er schiddelt sich,
Er waerft sei Seckli hinner sich.
‘S danzt en Bi-ba Butzemann
In unserm Haus haerum.

Groundhog Day

Groundhog Day is a multi-faceted observance, both in the Elder tradition of Braucherei and in Urglaawe. February 2 presents us with a thinner "veil" among the realms/worlds, and that the first of the land spirits/wights take this opportunity to return from the Wild Hunt. The groundhog represents the "otherworldly messenger," who (in a manner similar to Ratatosk on Yggdrasil) runs through his burrow, which has openings in each of the nine worlds. Thus, the groundhog brings reports from the other worlds.

For an agricultural people, the upcoming weather would be of primary importance, which is perhaps the root of the reason that the groundhog and his weather prediction has lived on. However, this is typically only one small part of his message. Anyone who has ever been to a Grundsau Lodge on February 2 will know that the groundhog delivers numerous prognostications. Granted, in the Lodges, most of these are in jest, but journey-work done on February 2 or other, more esoteric works, are said to be more revealing.

Second is the tradition of February 2 celebrating the Hearth goddess, who would be Frigg, as well as the feminine creative energies. Female ancestors are also celebrated on Feb. 2, which is consistent with some other Heathen groups' Disir blots at this time of year. As a result of these creative energies, the Butzemann (an activated scarecrow) is ceremonially given birth (more technically, he is given "rebirth" through the remnants of last year's crop). There are ceremonies that Urglaawe has inherited from Braucherei for his rebirth and appointment as protector of the land. He sticks around until he is burned sometime between the autumn equinox and Allelieweziel (Halloween). There are some great stories about what happens after Allelieweziel.

One other thing that is to happen on February 2 in relation to Frigg: we are to clean out our hearths, fireplaces, candlestick, or whatever place we use as our primary spot for fire. After the site or item is cleaned, we are to light a new fire using birch. If there is a central hearth through a community celebration, ember pots may be used to take the new flame from the central fire to the home hearth.

The cleaning of the Hearth is the beginning of the time of Spring Cleaning. We have from now until Walpurgisnacht (April 30) to get our homes in order in preparation for Holle's return. :)

Der Grundsaudaag

Well folks, it’s that time of year again! Time for Punxsutawney Phil to stick his nose out (and hopefully not to get blasted by kinsman Rocky to become part of a Grundsaudaag Schmaus!). Unfortunately, the events in Punxsy are barely even a shadow of the various traditions on this observance, which is one of the largest Urglaawe holidays. Grundsaudaag is far beyond what most folks know Groundhog Day to be. In Urglaawe, there are (at least!) five major themes all coming together on that day.

1). The groundhog is similar to Ratatask, the squirrel that runs up and down Yggdrasil bringing news of the nine worlds. Thus, the groundhog is the otherworldly messenger. Anyone who is familiar with groundhog burrows knows that they are intricately designed with multiple openings. Our ancestors saw an analogy between the burrow and the Nine Worlds. The groundhog brings news and prognostication. For an agricultural people, the short-term weather is naturally something that the people would like to know, which is probably why that particular feature was passed on to the wider American culture.

2). The day of the celebration of feminine creative energies. Braucherei reports the day as being sacred to the “Hearth Goddess,” who naturally would be Frigg. The choice of this time for this observance is that we’re starting to see the first signs of the return of the fertility of the soil.

3). Akin to the second item is the creation of the Butzemann. The Butzemann is a scarecrow who is spiritually activated via a Braucherei ceremony called the Ceremony of the Corn. In Urglaawe, our ceremonies typically consist of Sege (blot), Schmaus (feast), and Sammel (sumble), but for Grundsaudaag, we add the Ceremony of the Corn in as well. Butzemenner are still widely used (beyond the typical scarecrow concept) in the Deitscherei (Pennsylvania Dutch Country). There are numerous superstitions surrounding the Butzemann, particularly that he must be burned by Allelieweziel (Halloween). It is considered the height of bad luck to leave a Butzemann after Allelieweziel. The results of doing so are the things that are used to frighten small children into staying in bed on Christmas Eve lest they be kidnapped by the Butzemann.

4). Also akin to Frigg is the cleaning of the hearth. On this day, we are to clean out our hearths, fireplaces, candleholders, or anything else that fire burns in (most particularly for heat, but since many folks don’t have fireplaces anymore, adjusting with candles keeps with the spirit of the tradition). The fire is to be rekindled with birch (also sacred to Frigg). The rune Berkano is featured in conjunction with the birch.

5). Tradition holds that the first travelers with Holle and Wodan on the Furious Host (Wild Hunt) begin to return to the land at this time, if the groundhog predicts an early end to winter. The belief in Braucherei is that this is the time in which the veil between the physical and spiritual realms is almost as thin as it is on Allelieweziel, so it’s considered an advantageous time to interact with ancestors and to help trapped or lost souls to cross over. Most Urglaawer believe in a life-death-rebirth cycle rather than the Valhalla lore to the north. My sense is that Braucherei, as an Elder tradition, brought forth the rebirth concepts from a time prior to the Valhalla/Folkvang/Ragnarok concepts development to the north (or perhaps the lore did not reach our ancestors in the south or our ancestors did not retain it). Also, as a primarily agricultural people, the life-death-rebirth cycle is so engrained in both the collective conscious and the collective unconscious that it is culturally relevant. While we do believe in the Doom of the Gods, most Urglaawer do not believe that the souls of those who died in battle go to Valhalla to await Ragnarok. Instead, the cosmic day and cosmic night cycles will run and the universe will end with the battle between the deities and their foes. Urglaawe is not centralized, so beliefs do vary from person to person, so your beliefs certainly may vary. Heck, none of us will know till we die anyway... Heh... Though my work using Braucherei’s journeying method (time-cord work) has supported the Urglaawe view, but I guess cultural context does matter and different practitioners using different methods can find results that support their path’s beliefs. There’s room for us all. :)

All this is jam-packed into one day...

Macht’s immer besser!

Rob