Entschtanning 4: Lenzbutzerei - Spring Cleaning

Of the whole of the components of Entschtanning, Lenzbutzerei, or Spring Cleaning, is probably the easiest one to explain. It seems readily evident that we are to get our affairs into order, to clear out (repurpose, recycle, donate, or discard) unneeded items, and to make way for new life or new projects to begin.

This cleaning is said in Braucherei (and alluded to in the Wonnezeit myth) to be ordained by Holle. By the time the Wild Hunt returns to this realm on Wonnenacht (Walpurgisnacht, April 30), our homes are to be ready for Holle's inspection as the host passes through. 

Another perspective, though, places this cleaning right into the concept of the "baby bump" arc of the Lewesraad. One elderly practitioner of Hexerei described Spring Cleaning as "nesting" ("am Nischde" or "nischtend zu sei"). This simple use of words brings about an expansion of the significance of this time.

Our ideas, resolutions, and plans are, in a sense, our children. While some ideas are put into action immediately, many projects require planning and preparation and need go to through a figurative pregnancy phase before they are executed or committed to physical form. Thus, Entschtanning's Spring Cleaning is as much about those new projects as it is about order in the home. 

The nesting idea also relates to another concept that we will discuss later in Entschtanning: Gemietlichkeet. In humans and animals, nesting is preparation for the arrival of a new life. Typically, this new life is met with unconditional care, love, and a belonging that transcends the difficulties and challenges encountered in birth. This sense of belonging is what we call Gemietlichkeit or Gemietlichkeet in Deitsch. It translates literally to "coziness," but it is much more than that. It is also very much an area of concern for our deities because a sense of belonging can thwart the chaotic force of rootlessness. We will discuss this more on Night 10 of Entschtanning.

Spring Cleaning can be challenging. I admit that, for many years, I did what I could, but I relied on putting out a lot of offerings because my energies were being spent on building our communities. Since the house was cleaned and fixed up in 2019, though, I am intent on keeping the place clean. I sweep daily and dust weekly, etc., but Spring Cleaning will be a lot more intentional. I will ritually mop, wipe down, purge, and and replace items as warranted. With some of these chores, I can find myself going into a meditative state. When sweeping, I strive to symbolically sweep away unwanted energies from my home. I make it a spiritual experience. (Mopping, on the other hand, is just a mess for me).

So, as you undertake your Spring Cleaning, think about what you are removing and what, if anything, you are making room for. As you clear away old items or remove dirt, feel the energy flow better around you in your home. 

Tomorrow we will have a brief discussion on the importance of oaths, specifically in the context of the Butzemann.

Hail!

Entschtanning 3.5: First Urglaawe Podcast!

Victoria Young, Ziewern of Distelfink Sippschaft, has published the first-ever Urglaawe podcast. The topic is Entschtanning! Come find out more about our current observance!

https://holleshaven.com/2020/02/03/entschtanning-episode/

Entschtanning 3: Baerk un Haerdbutzerei - Birch and Cleaning of the Hearth

Yesterday we discussed the goddess Freid and Her role in the home and hearth. Tonight we will expound upon the role of the hearth in Entschtanning and how birch fits into that role.

Birch by itself plays a major role in the Deitsch culture. On a mundane level, it is the source of birch water and of our most well-known beverage, birch beer. On a more spiritual level, though, birch tea serves as the means to remove the stain of death from a decedent's loved ones, and the tree itself represents renewal, rebirth, healing, motherhood, and mystical knowledge.

Several deities bear an association in Urglaawe with birch. Most prominent among them, and in no particularly order, are Freid, Holle, and Berchta. Holle and Berchta seem to be connected to birch mostly through healing and the process of rebirth and renewal. Freid's connections are mostly in the form of motherhood and mystical knowledge. 

Within the oral lore of the Deitsch culture there is a belief that birch's association with renewal and rebirth comes from birch being one of the first trees to grow back after a forest fire, and the trees grow rapidly. Also, the "eyes" of the tree are viewed as the eyes of Berchta or of Freid. In the case of Freid, the eyes are everywhere, and that is one means for Freid to maintain Her knowledge of what is going on here in Mannheem. In the case of Berchta, it is more personal; She is watching "you." Indeed, walking through a stand of birch can sometimes be unnerving if one senses the eyes watching every step!

Another interesting item that I only recently learned is that some types of pitch can are made from the dry distillation of birch bark. This fact lends a new perspective to the story of Frau Holle, in which Holle rewards the industrious protagonist by covering her in gold while the lazy antagonist is covered in pitch. A Deitsch word for "bad luck" is "Bech," which  literally means "pitch." From the Urglaawe perspective, the story can be read on multiple levels, one of which is the establishment of Urleeg and the cycle of life, death, and rebirth.

The symbolism of birch runs deep in Urglaawe, particularly during Entschtanning. Another component of the observance is the cleaning of the hearth.

At Entschtanning, we are to let hearth fires go out and to extinguish candles, oil lamps, and any other fire-bearing apparatus, including the oven and furnace (as safety allows, of course). We are then to clean out the apparatus, removing all old coals, candles, wicks, etc. They are to be replaced with new material. New fires are then begun using birch wood in the hearth or fireplace and birch twigs on candles or lamps. This represents the manifestation of new life, whether birth or rebirth, as part of the Entschtanning emergence. 

Tradition holds that embers from the home's hearth are then to be taken to any furnaces or fireplaces in other rooms or buildings on the property. Some Brauchers and Hexes report that they gather at this time of year at the home of their mentor, where the main fireplace or hearth is lit up with birch. Embers from that fire are then taken in ember boxes to the homes of the apprentices to serve as the starter for their new fires. 

By the end of Entschtanning, birch water and birch beer stores from last year are likely depleted, but the birch sap season begins in March, so they will soon be refilled.

So, tonight we honor the spirit of the birch. We also encourage folks to clean their fire areas and to begin a new flame with birch. Bear in mind while doing so that we are at a time of renewal, rebirth, and promise. Take a few moments to meditate to the dancing flames on new opportunities and how to bring into being the things that will help to improve your life and your community. 

Entschtanning 2: Freidsege

Freidsege

A major component of the Entschtanning season is the concept of bringing things into being, making things manifest, and the emergence of existence from ideas. This ties in with the idea that Entschtanning is the "baby bump" phase of the Lewesraad, and brings in the honoring of motherhood and feminine energies in the context of the goddess Freid. The Freidsege is the ritual component of honoring the goddess. 

Who is Freid?

Freid is known by several names within the Deitsch community. For example, Braucherei reports this time of year as being sacred to the Hearth Goddess (Haerdgeddin, Haerdgeddern, or Haerdziebin) or Hearth Lady (Haerdfraa). Some Hexerei practitioners report the names Frigg and Freid, the latter of which shares the same etymology as the Deitsch name for Friday, Freidaag. The name Frigg was originally more prevalent within Urglaawe until late in 2015, when more interviews reinforced the use of the name Freid. Additionally, the availability of Franz Xaver von Schönwerth's Woud and Freid (The Turnip Princess, pp. 171-172. New York: Penguin Books, 2015) presented us with a story that is remarkably similar to the Norse story of Freya, Odur, and the tears of amber. In the case of Freid, though, the tears are of pearl, which, in turn, has a  link in oral tradition to the Hearth Goddess. 

Fertility and Motherhood

The choice of this time for the Freidsege observance stems from the fact that we are usually starting to see the first signs of the return of the fertility of the soil at this time of year, which ties into other components of the observance that will be discussed on later nights. 

Freid is seen as a goddess who is particularly concerned with motherhood, the hearth, the home, and the garden. Over the years, many have noted that Freid and Her Norse cognate, Frigg, have developed an increasingly strong presence within the Heathn community. Anyone who relegates Freid to being at home washing dishes while Wudan or Odin is out changing the universe misses the true power of this benevolent goddess. The home is, perhaps, the most important aspect of one's life. We may be successful in our work endeavors or in our hobbies, but if, at the end of the day, we do not have a safe and secure place to rest our heads, our lives are challenging, at best, and miserable and in jeopardy, at worst. Thus, one cannot underestimate the importance of Freid and Her concerns in our lives.

Family and Personal Effects

Freid Herself is viewed as the consort of the god Wudan, the mother of Balder, and the sister of the twin deities Volla and Voll. Oral reports on the lineage and the familial relationships are relatively scant and sometimes conflicting, so they are under continuing research.

Keys are seen in the lore of most Heathen groups as being a symbol of Freid. These keys represent not only the doors and locks to the home but also the keys to unlock portals to greater understanding of the functions of the universe.

The distaff is the tool of Freid, and spindles are used in Urglaawe rites to hallow the spaced in which a Freidsege would be held. 

Weddings

Some Deitsch historians, such as Dr. Edwin Miller Fogel (Beliefs and Superstitions of the Pennsylvania Germans. Millersville, PA: Center for Pennsylvania German Studies, 1995.) report on traits associated with Freid, but they are conflated with traits ascribed elsewhere to Holle and Frouwa. However, some of what he describes is supported by oral and practical tradition within the living Deitsch communities. For example, on page 17, Fogel describes a difference in the understanding of Friday. Heathen aspects that remain see Friday as a lucky day because of its association with Freid (Fogel uses the name Frigg). He cites it being a popular traditional wedding day due to that association. However, he notes that, when Christian perspectives dominate, Friday is seen as unlucky, presumably due to Good Friday. 

Amish wedding dress swatches held in a charm box and 
pinned to keep couples together.

The wedding day idea actually turns up quite a bit of lore in Deitsch culture because, until relatively recently, the three popular days for weddings were Tuesday, Thursday, and Friday. The associations with Ziu, Dunner, and Freid play a role in these choices historically. Plain sectarian wedding days are still mostly commonly held on Tuesdays an Thursdays, though the origin of that practice is likely lost to those communities. Some Braucherei and Hexerei practitioners firmly state that blue as a wedding color, particularly on Friday, has its roots in the lore of Freid. Indeed, Amish wedding dresses even now are traditionally blue, and the groom often wears a blue bowtie on the wedding day. 

Spinning and Wurt (Wyrd)

As is the case with much of Heathenry, several of the goddesses of Urglaawe are associated with spinning. This is spinning from the most mundane of functions to the most esoteric and cosmic senses.

Freid is seen as spinning the very material from which the Wurthexe (Norns) weave our Wurt. This to us places Freid so high in the Cosmic scheme that She is essentially a goddess beyond linear time, energy, and matter as well. Many believe that She may not be subject to Wurt Herself, though the matter is up for debate and research. 

It is, though, widely believed that Freid's placement in the cosmic scheme provides Her with clarity and understanding that exceeds that of many (yet, in our lore, not all) other deities. Some Heathens say that Frigg knows all but does not speak; Deitsch lore indicates that She will proactively guide those who follow Her and that She will provide clues regarding that which is to come.

In Conclusion

Freid touches the whole of the Entschtanning season, so you will see references to Her role in subsequent posts about other components of the observance. This short write-up is far from being able to cover the complexity of his powerful, wondrous goddess.

All hail Freid, the Cosmic Seamstress, the Keeper of the Keys, and the Beloved Protectoress!

Entschtanning 1: What's Up with the Groundhog, Anyway?

The Groundhog (Deitsch: Grundsau, actually a "ground sow") bears some similarities to Ratatosk, the squirrel that runs up and down the World Tree, Yggdrasil, bringing news of the nine worlds. 

While we have a Tree of Life (Lewesbaam) in Deitsch culture and in Urglaawe, our forebears saw similar imagery in other contexts as well, including the very land which they farmed. Groundhog burrows are often complex, with different rooms and multiple openings, all of which are used as allegories to the other realms of existence. The forebears thus set an analogy between the burrow and the Nine Worlds.

Thus, the Groundhog is the otherworldly messenger. The Groundhog brings news and prognostication from all of the visited realms. 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.

Within the Deitsch culture, the Groundhog Lodges often present other prognostications, sometimes presented in humorous contexts. Some farmers and some Hexerei practitioners observe the behavior of groundhogs and other animals at this time to make other determinations as well. 

I am not so well versed in some of those, but one practitioner told me that the depth of, and the slope to, the first room in a groundhog burrow can serve as an indicator of wet or dry weather. If the first room is fairly close to the surface or is of a fairly steep slope, then the weather will be mostly dry. If the slope is not steep or if the room is higher than its entrance from the burrow, then one should expect wet weather. There are other behaviors that are examined as well. 

Most historians will grant that Groundhog Day has its roots in heathen-era German practices, but the origins stretch back likely even further. Predicting weather or other things that can impact crops is a practice that transcends cultures, and observing the behavior of animals is an important tool in the forebears' kit. It was certainly not the only tool; lunar phases, historic weather patterns, river depths, etc., all were (and are) considered as well.

Remember that the events in Punxsutawney are not organic. We're not watching the behavior of a groundhog in the wild. Thus, what may seem to be a silly observance with frequent inaccuracies is not the whole of the story. The annual events in Punxsutawney (and other places) certainly helped to keep the essence of the lore alive, but the true significance of Groundhog Day is masked by the commercial pomp and circumstance of the day.

Groundhog Day is actually a visceral observance. It comes from a time when people had few reliable means of knowing when they could plant, and they relied upon their relationship with nature and with the animals to make determinations about the consumption of remaining food stores and to plan for the planting. 

Thus, this weekend we shall honor the Groundhog and remember our interdependence on the animal kingdom around us.

Planning for Entschtanning

PLANNING FOR ENTSCHTANNING

This post is not about the actual Entschtanning ritual, but it is about the education piece for the Urglaawe community in the Deitscherei and the Diaspora. Entschtanning begins at sunset on February 1 (February 2 by our reckoning) and ends at sunset on February 13 (February 14 by our reckoning).

Entschtanning is our most complex observance. When meeting in person, we have to squeeze twelve days of effort into one day for the sake of practicality, since we don't all live near enough to one another to meet up several times during Entschtanning.

The actual ritual that folks do can still feature everything that is necessary, but the Discussion can be fanned out so that the information about the ritual comes in smaller chunks. For example, it is possible to hail the Matronae at ritual without having to go in depth on them on site the day of the ritual; that information could be explored on a day prior to or after the actual ritual.

Arranging it this way may help to ease the overflow of information that comes all at once when folks are beginning to learn about the observance.

Again, due to practicality, group ritual does not always fall on February 2. In years when it doesn't, we can focus on just one piece of the Entschtanning observance (notably, Grundsaudaag for February 2). The next day we could, perhaps, focus on the cleaning of the hearth, and then the other aspects can be spanned out.

Regarding February 2, the only aspect of Entschtanning that really has to take place on that exact date is Grundsaudaag.

The cleaning of the hearth is associated with February 2, also, but we have also done that on different dates when our ritual did not fall on February 2.

The Butzemann needs to be explained well before Entschtanning so that people who are interested have time to collect materials and to build some understanding. The Butzemannsege pretty much needs to happen at our group ritual, but solo practitioners may conduct that at anytime during Entschtanning (and technically they could do it all the way up to the Fall Equinox).

So, regardless of the date of our ritual, we can share the educational piece in smaller bits throughout Entschtanning.

We write posts daily throughout Entschtanning, focusing on individual topics and, when possible, connecting something learned on one day to a related topic on the next day.

1: February 2 (GRUNDSAUDAAG): We can post about the significance of the Grundsau and what Entschtanning means.

2: February 3: Discussion about Freid.

3: February 4: The importance of birch and the cleaning of the hearth.

4: February 5: An explanation of the general spring cleaning and how it turns back up in the lore of Wonnenacht.

5: February 6: The importance of oaths.

6: February 7: Zusaagpflicht

7: February 8: Explanation of Idise and feminine energies, including Gewwern

8: February 9: Explanation of Butzemannsege, tipping off from the fact that the spirits we are appealing to in the Weschtbledder bear some similarity to being Idise for the plants in the physical realm.

9: February 10: Matronae

10: February 11: Gemietlichkeet and the sense of belonging.

11: February 12: Explanation of our understanding of Fastnachts/Fettkuche. Greasing the tools

12: February 13 (LICHTFESCHT): Mindshifts - the emergence from the complications of being adherents to a non-dualistic religion in a society rife with dualism. Emergence of change; resolutions going into effect. Moving toward Oschdre and the rebirth.

NOOCHYUUL - BERCHTOLDSDAAG

Noochyuul ("after Yule") begins at sunset today and is mostly a quiet period that lasts until sunset on February 1. This is the time when resolutions are begun and are most challenging.

Berchtoldsdaag begins tonight, too. This is a larger event in Switzerland than here. The lore there involves compulsion to drink (not a fan) and elements perhaps akin to the Lord of Misrule.

The very scant lore I have come across indicates that the tradition may be rooted in testing one’s mettle and ability to succeed at the resolutions that were made.

Various versions of who Berchtold is exist. One is that it honors Berchtold V, the Duke of Zähringen, who founded Bern in 1191. Another cites it being related to a monk named Berchtold of Engelberg.

What survives in a shred of our Hexerei lore is yet another theory, which is that it is is connected to Berchta. Indeed, costumes depicting creatures related to Berchta used to be common in the past. However, the tiny bit of lore we have essentially assigns Berchtold as the consort of Berchta, and He is thus a god by our lore's assessment.

This is still something that requires a lot of research, but, until we learn more, the Urglaawe community is using the information that we have as a starting point and honoring Berchtold from sunset on January 1 through sunset on January 2.