Washing of the Distelfink Statue

The Distelfink statue (spelled on the plaque using the Dutchified English spelling of "Distlefink") is a popular target of visitors' cameras at the Berks County Heritage Center along the Tulpehocken Creek. It is also the site of the founding of Distelfink Sippschaft, so it is sort of our mascot. 

Over the years, the paint on the statue has become worn. We reached out to the Heritage Center a few years ago, but it is in this year that solid efforts have begun to restore the beauty to this representation of the symbol of the very soul of the Deitsch folk.

I'd heard a rumor (that turned out to be true) that hex sign craftsman, Eric Claypoole, and Deitsch artist, Rachel Yoder would be repainting the statue. Eric confirmed that there was a plan to do this, and provided me with the name of his contact at the Center, Cathy Wegener.

Cathy and I spoke at length about the statue. She and I share the same zeal for it, and she asked whether some of us would be willing to help the process by washing the old dirt off of the statue to prepare it for repainting. 

This was a great honor, and I accepted the offer eagerly. Many Urglaawer, both in Pennsylvania and in the Diaspora, offered to help in one way or another.

On the day of the washing (Sunday, October 2), the weather was dreary and dismal, which, along with the need to go into work, prevented several of our folks from making the trip to the park. Among the group were Jeni Jumper and her awesome daughters, Bea and Celia. 

However, a few of us did get there, and we had a great time washing the statue (of course, I soaked myself during the rinsing phase). We also had opportunities to talk to patrons of the concurrent Berks County Heritage Festival, which also, unfortunately, had a lower attendance rate than usual due to the weather.

The rain, though, held out for us until we were done with the washing and the placement of offerings. Bea and I planted twelve chrysanthemum plants around the Distelfink. The plants were funded, in large part, by donations from Urglaawer in the Diaspora. These flowers were wonderful gifts.

Celia and Bea chose some gourds, squash, and pumpkins to go onto the statue as offerings, and Bea placed a sprig of chrysanthemum on the Distelfink's beak so it could "build a nest." 

The Distelfink is now ready for repainting, and we had a wonderful experience as a group.

Hail the Distelfink!

Hexenkopf Pilgrimage 2016

Hexenkopf is a strange and sacred place located in Williams Township, Northampton County, Pennsylvania. Long associated with activity on Walpurgisnacht or Wonnenacht, this is Holle's home on this continent. For generations, people have reported seeing a White Lady on the mountain pillar or along the road, especially on the night of April 30. This is where the Wild Hunt ends and the Bright Half of the year begins.

The awesome sign at the barn of the owners greets visitors. We always arrange our visits in advance. The site is on private property, and visitors should always plan to be off of the grounds by dusk.

Young Mugwort plants announce the correct entrance into the woods. After a few more weeks, the growth will be thick.

Magnetite had been mined here, and there are said to be odd magnetic patterns here at times. Other oddities are the common sight of uprooted, upside down trees in locations where they could not simply have fallen. Some are at the very top of the pillar, clearly not having anywhere higher to fall from.

Photo credit: Bob Headley

There are four ponds or pools at the site, some of which have a history of being considered curative. That being said, though, two of them I avoid as they have radon (a common gas in Pennsylvania), one is a former magnetite ore hole that has no radon, and the last is a natural pool that is said to provide water sacred to Holle. This holy water is used at Distelfink's rituals throughout the year. 

The site is challenging because of the huge boulders and the rough brush. Indeed, the name "Hexenkopf" means "Witch's Head" because the rock formation appears like the head of a stereotypical witch depiction in the conical hat. None of us got a good pic of the "hat," but there are several large boulder deposits throughout the site.

Photo credit: Bob Headley

There are all sorts of nooks and outcroppings, including one which is a natural sanctuary, where Distelfink holds its rituals.

Photo credit: Bob Headley

In the middle of the sanctuary is a natural altar.

Photo credit: Michelle Jones

Poison Ivy does abound at the site... Fortunately, so does one of our best plant allies: Jewelweed. It came in handy several times for folks who brushed up against the Poison Ivy. 

This is a wondrous site that ties into the Hexerei myth of the Wonnenacht (Night of Joy) and the Wonnedanz (Dance of Joy, also known as the Witches' Dance).

Photo credit: Michelle Jones

Could this be the rock that the soul of Gedreier Eckhart slept in per the instructions of Holle? Hexenkopf sets one's imagination ablaze.

Our crew:

Photo credit: Michelle Jones

Hail Distelfink!

Distelfink's Press Release for the Parliament of the World's Religions

FOR IMMEDIATE RELEASE: October 10, 2015

BRISTOL, PA: In an historic moment for Heathens across the globe, the Parliament of the World’s Religions in Salt Lake City, UT, will include two presentations by Heathen leaders. The Parliament runs from October 15 through October 19, 2015.

Robert L. Schreiwer is the President of Distelfink Sippschaft, which is an Urglaawe religious organization based in Bucks County, PA. Schreiwer is also Assistant Steer (Vice-President) of The Troth, which is a large international Heathen organization. Schreiwer will represent the Urglaawe tradition of Heathenry in the panel discussion, “Rebuilding the Altars: Reconstructing Indigenous Pagan Faiths for Today.” Mr. Schreiwer says, “This is a significant opportunity for Heathen leaders to engage and to network with leaders of other religions. This event will increase the visibility of Heathenry in the public eye and set a precedent for inclusion in future endeavors.” 

Diana L. Paxson, Elder in the Troth and in the Covenant of the Goddess, and gythja (leader) of Hrafnar Kindred in California, will lead this momentous discussion.  Fellow panelists Erynn Laurie, Elisheva Nesher, Kirk Thomas, and Dr. Gwendolyn Reece will join Paxson and Schreiwer in discussing the distinction between their traditions and Wicca, and the challenge of resurrecting interrupted pagan traditions from the past. Schreiwer’s portion of the discussion will include the influence of the Pennsylvania German  traditional practices of Braucherei (Pow Wow) and Hexerei on Urglaawe. The panel discussion will take place on Sunday, October 18.

Paxson will also speak on “Staving off Ragnarök: A Heathen Response to Climate Change.” This presentation will focus on the Heathen tradition, offering mythology and values that conceptualize this struggle, work with the powers of nature that sustain us, and fight the forces that would destroy our world.

The Parliament is the oldest, the largest, and the most inclusive gathering of people of all faiths and traditions. This year’s Parliament will bring together 10,000 Global and religious leaders, grassroots activists, and practitioners from 50 traditions and more than 80 countries.  Its theme, “Reclaiming the Heart of our Humanity,” includes discussions and presentations on topics critical to our times: climate change and creation care; war, violence and hate speech; and economic inequality and wasteful living.  Parliament attendees can visit the Heathen information booth or Urglaawe altar in the Pagan Faiths space for more insight into these traditions. 

For more information on the Urglaawe tradition, please visit http://www.urglaawe.net. To support the Heathen contingent in their work at the Parliament, please visit
 https://www.gofundme.com/heathen-parliament.

GoFundMe for Heathen Presence at the World Parliament of Religions

A GoFundMe has been set up to help with the expenses of the trip to Salt Lake City for the World Parliament of Religions. 

Your funds will go directly to support the following four attendees of the 2015 Parliament:

- Diana L. Paxson, Elder in the Troth and Gyðja of Hrafnar

- Robert Lusch-Schreiwer, Vice-Steersman of the Troth, Ziewer of Die Urglaawisch Sippschaft vum Distelfink (Distelfink Sippschaft).

- Lorrie Wood, Þyl of Hrafnar

- Angela Carlson, Þórsgyðja, Othala Hearth

Funds are being collected by The Fellowship of the Spiral Path, a pan-pagan umbrella group and 501(c)(3) non-profit based in Berkeley, California. Spiral will receive 5% of the proceeds and administer the funds to Hrafnar (a heathen kindred based in Berkeley and affiliated with Spiral) and Distelfink Sippschaft (a 501(c)(3) non-profit heathen group based in Bristol, Pennsylvania).

Excess funds raised, if any, will be distributed to Hrafnar and Distelfink for their general use.

The group will run an information booth (#878) at which pamphlets and books can be distributed and sold.

At least two heathen related presentations have been accepted for the program:

· “Rebuilding the Altars: Reconstructing Indigenous Pagan Faiths for Today” (Diana Paxson, Rob Schreiwer, Erynn Laurie, Elisheva Nesher, Kirk Thomas and Gwendolyn Reese) October 18, 8:15 a.m., 

· "Staving off Ragnarök: A Heathen Response to Climate Change”, (Diana Paxson) on October 17th at 10 a.m.

This is an invaluable opportunity for The Troth, for Urglaawe, and for Heathenry to have representation among the worlds's religions. Your support is greatly appreciated!

Urglaawe Guild Topics

Over the course of the last several months, we have had many discussions within the Urglaawe guild groups on Facebook rise to a point where we needed to keep a more permanent record of them.

To that end, the guilds began to number some discussion topics, and those discussion topics were saved within the Files section of each guild's group page on Facebook.

Now we are beginning to see a need for this information to be shared beyond the guild groups. Thus, on Distelfink Sippschaft's Resources Page, the guild topics now appear as available selections listed under Urglaawe Guild Topics from Facebook. Please note on that page the comment regarding proper citation. 

Hail the Urglaawe!

Distelfink Sippschaft Grows

Yesterday at Distelfink Sippschaft's Hoietfescht celebration, we heard the oath of our new brother, Larry Goble, Jr.

Larry has long been a Friend of Distelfink and an active supporter of our community efforts. He is also the proprietor of A New Vibration, LLC, which is an holistic and healing shop in Blackwood, New Jersey.

Hail, Larry!

First Friday Event (Bristol, PA)

The July "First Friday" night in Bristol, PA, is this weekend (Friday, July 3, 2015).

Vendors in the town will be staying open later and setting up tables on the sidewalk.

The Troth and Distelfink Sippschaft will have a presence at this event.

The Distelfink-The Troth book and product table in front of Spunky Candles and Crafts at 203 Mill Street will be well stocked, so, if you are in the area, come visit our little town and stock up on some good Heathen books. :)

 Make an evening of it and go out to eat at the historic King George II Inn!

Dingsege and Vorsetz (New Year's Resolutions)

The Wonnetzeit (Time of Joy, May 1-June 21) is flying by. Even with the odd weather patterns, the gardens of the Deitscherei are overwhelmingly green, and many plants began to bloom early. We're finding ourselves harvesting some herbs a whole month earlier than usual. 

In the course of our daily lives, we must pause and remember any Vorsetz (New Year's Resolutions; singular is Vorsatz) that we made back in January. Throughout the course of the year, we have checkpoints that help us to keep our Vorsetz obligations. The Wonnetzeit is the time in which all resolutions should be in place and functioning.

Not all Vorsetz are created as equals. Some are simple and easily achieved. Others are a constant battle against one's life experiences. It is for this reason that Distelfink Sippschaft encourages people to undertake only one or two Vorsetz at New Year's Day and to make the Vorsetz small. 

For example, if, on January 1, 2013, you had not already been going to the gym at least four times per week for at least six months, it would be silly to make a Vorsatz that states that you will go to the gym every day for the entire year.  You would be highly likely to falter. A more reasonable oath would be that you will go to the gym three days per week for two months. That oath you may be able to plod through, even if you discover you are struggling with it.

Remember, it is better to succeed with a small oath than to fail with any oath. It is also better to request an amendment or adjustment to an oath than to let it fail. Keep in mind, though, that not all oaths can or will be amended or adjusted.

If you made a Vorsatz before the deities or the community and are not properly progressing, the time to adjust it is now. Distelfink's Dingsege (Thing Ceremony) is coming up on June 22, and one of the considerations we will be undertaking is any oath that a member has that is causing that person a problem in fulfilling. 

If the oath was to the community, we will hear the issue at hand and decide whether to allow for change or find ways to help make the oath successful. If it was taken to the deities, we will help the oath-taker to decide whether/how to proceed in petitioning and making appropriate offerings. 

Dingsege is the ceremony to Ziu (Tyr), and one way to honor Him is to take our oaths seriously. If you have an outstanding Vorsatz that is not progressing, please check yourself on it now. Find ways to make it work or let your community know that you are struggling. Oaths are a serious business.

If you have already completed your Vorsatz, you may always make another reasonable oath for making  personal progress. Hail to you in your success!

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.

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!

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.

Walpurgisnacht

We are a little more than ten days away from Walpurgisnacht, which is, perhaps, the highest holiday on the Urglaawe calendar.

 The Teutonic peoples used a lunar calendar, which means that Urglaawe's "days" actually begin at nightfall. Thus, Walpurgisnacht is the evening of April 30 on the modern calendar, but that reckons to the beginning of May 1 on the Urglaawe calendar. Throughout the Germanic lands (including the Deitscherei), Walpurgisnacht is known as a night of "witch's dances." Urglaawe embraces this concept in so far as it relates to Holle, the spirits of the land, and the spirits returning from the Wild Hunt.

 The month of May is called "Wonnet" in Urglaawish (to utilize a rare English adjective for our faith) Deitsch. This root of this word, which has cognates in other Germanic languages, means "joy" or "bliss" and relates to the joy of seeing the return of the warmth to the land. In Urglaawe, this is also extended to the bliss bestowed by Holle among Her people when She returns to Brocken and Hexekopp (Hexenkopf) and thence to the rest of the land.

Instead of "Witches' Dances," we celebrate the "Wonnetdanz," or the Dance of Joy. This dance can present itself in the threading of a Maypole or a Queschtbaam. It can also be as simple as the joy and peace in one's heart at the thought of the coming abundance. In this celebration, we join with the spirits of the land who welcome back their kin and their goddess.

The seeds of change in your life should be planted by Walpurgisnacht. This means straightening out anything that you want to have grow in a different direction or putting new plans into place. The Dark Half (Dunkelheft) of the Year is over, and it is time to turn away from introspection and isolation and to move into the Bright Half (Breechtheft) with our friends, family, kin, and loved ones.

By Walpurgisnacht, Spring Cleaning is to be completed. On the night of April 30 into May 1, open your windows and, if possible, your doors. Place signs under the windows greeting "Walburga!" or "Holle!," thus inviting Her into your home.

Although this year the Spring has come early, there are still obstacles that remain after Holle's return. Those obstacles are the coming of the Frost Giants (Reifries) in mid-May. We'll explore the lore that relates to them as the time approaches.

Hail!

‎"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.

Thor-Glaawe!

This is the season for Distelfink Sippschaft and for Hottenstein Freibesitz (and probably other Urglaawe organizations) to celebrate the Dunnersege, or the Thor Blessing. Amid the readings of Thor and Thrym and of His journey to Jötunheim, we related the importance of Thor, as we call him in Deitsch, Dunner, to our folk.

Items from Deitsch culure that are known to be sacred to Dunner: hammers, houseleeks, goats, fences (defended with some posts turned upside down to create "Dunnerkeil" ("thunderbolts") that resembled Thor's Hammers).

The name of Dunner often was (and still is) used in curses that called for lightning strikes. Because the Deitsch word for "thunder" and Thor's name in Deitsch are both "Dunner," it would make more sense for the curse to call for "Blitz" ("lightning") if it is referring to the natural phenomenon. Since it calls for Dunner, it is far more likely that the reference is to Thor and not to the thunder.

In Braucherei, Dunner's help is requested in times of physical peril, in times when troubles threaten to overwhelm the client, and when the client's general strength of will needs empowerment. Deitsch culture is also aware of Dunner's reputation as a slayer of Giants (think of it as battling chaos and ignorance). We know the names (Dreizehdax, Vatzehvedder, Fuffzehfux) of three specific "Reifries" ("Frost Giants") who challenge the folk every year in May. Dunner beats them back, and after they are gone, it is safe to take outside all outdoor, zone-appropriate plants.

Dunner is the everyman-god. Seen as a patron of the working classes, the farmers, the peasants. He is seen in the flashes of lightning and heard in the boom of the thunder. Heavy rains present us with His power. The bountiful fields represent the golden hair of His wife, Siwwa (Sif). While She is seen in the fruit of the land, He is seen in the cattle, for which He is the defender.

Dunner is not the "god of thunder" or the "god of lightning." He is seen in these forces. In fact, items sacred to him are traditionally placed in certain areas in order to ward off lightning strikes. The most common item would be the houseleek. Planting even a small houseleek plant on the roof of a home is believed to prevent lightning strikes.

Some Scandinavian cultures held Dunner as the overseer of the Thing (our Ding), which was the governing assembly of Germanic cultures. While Urglaawe views Ziu (Tyr) in this role, different tribes had different traditions.

Most of us probably have a view of Thor in our heads already, perhaps influenced by Scandinavian lore, comic books, or the recent movie. This view is pretty consistent with the Deitsch view. Dunner is sometimes not particularly "book smart," and he certainly has no patience for his enemies. However, he also has a "street smart" wisdom, a strong sense of right and wrong, and a stark loyalty to the friends of the gods and goddesses.

Heel zum Dunner!