X Marks the Blót

Article from Volume 1, Issue 3 - Beltain 2019

 

In the title, I referenced the Elder Futhark gebō, meaning gift and denoting exchanged powers.  It seemed appropriate when discussing a blót, since it often involves some sort of giving and gift-returning.  After all, Hávamál 42, of the Poetic Edda, tells us to “pay back gift for gift.”  Blót is Old Norse for blood, and in ancient times, the participants in the blessing were indeed sprinkled with the blood of an animal sacrifice.  Nowadays we may be more prone to using animal-shaped cookies or breads, or we give other things to honor the Mighty Ones, at various celebrations in the wheel of the year, to strengthen our bonds with them, much as we might give a birthday or holiday gift to a friend or relative.  Sometimes we also ask for more than just their goodwill and friendship, or we do a separate ritual, for magical purposes, to barter for a specific need.  Even though we are expected to do for ourselves and not whine to the gods to make things happen for us, there’s nothing wrong with offering something of value in order to get something we want!

As for an actual blessing (or blót or ritual, depending on how you want to call it), not much is required, and much is adaptable according to what’s available.  You need an altar.  Ideally, this is a wooden “stall” indoors or a stone “harrow” outdoors, and ideally, blóts are done outside (difficult at best in some of our harsher weather).  Then there should be some sort of drinking vessel, such as a mead horn, but it can be a flagon, chalice, mug or cup.  Of course, this means something to drink is needed, and it can be mead, wine, beer, fruit juice, or whatever feels appropriate.  Next is a blessing bowl.  I prefer a wooden one.  I imagine it would be fine to use metal or ceramic or other natural material, but I’d avoid plastic, out of respect.  The last thing is a piece of evergreen, and even in the city, you can usually find something suitable in a park or even in someone’s yard (but ask permission, please).  Pine, spruce, juniper, fir, live oak, yew and cedar are pretty common.  If you rinse off after use, it can be kept for next time, too!

The fundamental form of the blót can be tweaked to suit any celebratory or magical aim, and to honor or entreat any deity or wight.  First comes the Hallowing, similar but not identical to the Wiccan circle casting.  While it does serve to place us apart in space and time, there is no saluting the elements.  We do make the hammer-sign (vertical line, then horizontal line under it, like an upside-down upper case letter T) in the four cardinal compass points, starting with North.  What is said can be simple, such as “Hammer of Thor, bless this place,” or more elaborate.  I say, in Norse, “Hammer in the North (then East, South, West), hallow this stead and keep out ill.”  I also like to add extra warding for under and over me, as well as “in Midgard.”  Upon returning to the North, you would say a final announcement that the stead has now been made holy and protected.  If you are lucky enough to be able to keep a permanent sacred space, the Hallowing is unnecessary every time.

Next comes the Reading.  Here we read out or recite something appropriate to the subject of the blót.  For example, the story of Idunna’s apples (section 26 of the Prose Edda book Gylfaginning) might be told at the Eostre blót.  After the Reading is the Rede.  The celebrant, or speaker, will tell us of the link to the reason for the blót.  Then comes the Call, when we invite the Mighty Ones (gods and/or wights) to join us as we honor and respect them.  The speaker might say the name of a deity or class of being, followed by a few meaningful words like “Thor, your hammer protects us” and then others present would add “Welcome Thor.”  The Call can go to as many or as few as appropriate to the purpose at hand.  After this first welcome, the speaker then shares further remarks about them, often a well-known kenning.  It could be something like “Jotunn-bane” for Thor, and again, the others would say welcome.  It could be wrapped up by a few words re-referencing the purpose, ending with a hearty “Hail Mighty Ones.”

The Loading permits us to imbue our drink with our own energies and the powers of the Mighty Ones who have joined us.  We visualize the power going into it while it is being poured into the horn (not super-filled, as the remainder of the speaker’s first drink is poured into the blessing bowl).  This is accompanied by a few words describing what we are giving, what we are hoping from the gods, and how it ties in with our purpose.  The Drinking of the energized beverage permits its power to enter us and help us to achieve the goal of the ritual, be it a specific need or a general blessing that will channel into us for the most appropriate benefit.  The speaker drinks first, then empties the rest into the blessing bowl.  We then refill the horn to pass among the others.  Don’t worry: this does not mean the energy has been removed.  I believe it remains in the horn and charges the refill, and it also gets distributed in the next step!  Before drinking, each person makes the hammer-sign over the horn.

After all have drunk (and we must be careful to not drain it completely, because this remainder too goes into the blessing bowl) comes the Blessing, and this part is why you may wish to step back if wearing hard-to-wash clothing, because the speaker, while speaking words of blessing on all the folk, will take the evergreen and sprinkle the blessing bowl liquid on the altar and on you!  Then we have the Giving, when we give back to the gods or wights their share of the power that we put together.  If we are outdoors, the speaker goes to the east of the altar and empties the blessing bowl on the ground.  My feeling is that you can tweak this location and perhaps choose a particular tree or some spot in your garden or some other place meaningful to you.  The speaker reiterates the purpose, naming the Mighty Ones from the Call in a few words, then goes back to face North at the altar.  If indoors, this can wait till after the gathering ends.

The Leaving brings us back into regular space and time as we announce that our work at hand has ended.  The speaker may wax eloquent here, or regale us with only a few well-chosen words that describe the feeling of being true to the Mighty Ones and true to ourselves and our folk as we return to our everyday path.  You will note that there is nothing done like “taking down the circle” which is why I always have trouble coming up with something when I help to do North for the community rituals!  It is pleasant to share food, drink, and fellowship after a blót, and sometimes a symbel may happen, passing the horn and speaking oaths, boasts, poetry or singing.  Such are more meaningful in symbel because they are bound to the Well of Wyrd, but that is another story.

References

Faulkes, Anthony (Trans.) (1995). Edda. Everyman. ISBN 0-460-87616-3

Gundarsson, Kveldulf (1993) Teutonic Religion.  Llewellyn Publications.  ISBN 0-87542-260-8

Hollander, Lee (Trans.) (1990). The Poetic Edda. University of Texas Press. ISBN 0-292-76499-5

Thorsson, Edred (1993). Northern Magic.  Llewellyn Publications.  ISBN 0-87542-782-0

 

Terrie, Grá-auga: Frowe of Island Mountain Hearth, widow of Dave the Mead-Master, vitka, seidhkona, spakona. Started the Montreal pagan community newsletter back in 1991. Elder of Skergard and Montreal Pagan community. One of three founders of Althing Canada.