Nott Blot

About Nótt

Nótt is a bit of a mystery, as Night should be.  Over time, many have tried to shed some light on the origins of Night.  Snorri Sturluson’s Gylfaginning tells us that she’s the daughter of Nörfi or Narfi, a jötunn from Jötunheim.  Described as “black and swarthy,” she is nonetheless thrice married.  With her first husband, Naglfari, she had a son, Auðr.  Aside from a brief mention of his existence and relationship with Nótt, Naglfari’s fate is unknown.  Nótt’s second marriage to a fellow by the name of Annar or Ónar produced Jörð.  Jörð, the personification of Earth, was also a concubine of Odin’s and the mother of Thor, thereby making Nótt the thunder god’s grandmother.  As with Naglfari, no one knows what happened to Annar.  Nótt’s third and final marriage is to Dellingr, one of the Aesir.  Together, they produce Dagr, fair and bright like his father.  Dagr becomes Day to his mother’s Night.

Odin put Nótt and Dagr into the sky with a horse and chariot each.  It is mentioned specifically that Nótt rides before her son and that the foam from around the bit of her horse Hrímfaxi produces the morning dew.  Dagr’s horse, Skinfaxi, has such a bright main that it lights up the whole sky.  It should be noted that in the Middle Earth written by J.R.R. Tolkien, the magical horse, Shadowfax, ridden by the wizard, Gandalf, was inspired by Hrímfaxi and Skinfaxi.

There are a number of other mentions of Nótt in other texts like the Alvíssmal where Alvíss, the dwarf, tells Thor the number of names that Nótt, called Nórr, goes by.  Alvíss says that she is called “night” by mankind, “darkness” by the gods, “the masker by the mighty Powers”, “unlight” by the jötunn, “joy-of-sleep” by the elves, while dwarves call her “dream-Njörun (dream-goddess.”  Other than naming her, the other texts are not as illuminating as to her origins or tales and Night remains just a bit mysterious.

The Blót

Hammer Right

Gothi takes the hammer to one side of the ritual space and says:

“We come here to honor Nótt and ask that the gods hallow this space as we laud the Night.”

Gythija takes the hammer to the opposite side of the ritual space and says:

“We ask the gods for their protection and companionship as we celebrate the Darkness.”

“Dream Goddess”

Dream Goddess,

Nótt, mother of Earth and Day,

Night you became,

And Night you remain.

Dream Goddess,

Daughter of Jötunn,

And Wife of Aesir,

Star-studded when clear.

Dream Goddess,

Cloaked in black and mist,

Beautiful in your darkness,

May we always find you wondrous.

Gothi Says:

“Nótt, daughter of Nörfi,

Mother of Earth,

Grandmother of Thor,

the Night is your gift,

and Darkness is oft your name.

Hail Nótt!”

All Say: “Hail Nótt!”

Gythija Says:

“Thrice-wedded,

A mother thrice as well,

Given to one man,

Chosen by two,

Yours is the name we recall.

Hail Nótt!”

All Say: “Hail Nótt!”

Gothi Says:

“Known by dwarves,

Spoken of by elves,

Chosen of the gods,

A Jötunn taken to the Aesir’s bosom

and revered by man.

Hail Nótt!”

All Say: “Hail Nótt!”

Gythija Says:

“Darkness hides our secrets.

During the night, we dream.

In your name, we thank you

for the tales you do not tell

and the comfort you bring us.

Hail Nótt!”

All Say: “Hail Nótt!”

Toasts

The Gothi/Gythija pass the horn and each person makes a toast before passing it on.

Libation

Gothi Says:

“From us to the earth to the gods.”

Gothi pours some of the mead from the horn into the earth.

Gythia Says:

“From the gods to the earth to us.”

Gythija pours the remaining mead on to the earth.

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Effective Web Site Development for Pagan Organizations

Scott Mohnkern is offering the online course Effective Web Site Development for Pagan Organizations through Cherry Hill Seminary starting in September 2010.

 

This course is a non technical course designed for pagan leaders that are looking to establish, or to improve their internet presence.

 

Information is available at the Cherry Hill Seminary Site

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Body Modification and Northern European Magic

Body Modification and Northern European Magical Practices

In the northern European magical traditions, whether that be divination, sigils, bind runes, Nithing posts, or similar practices, a significant visual component is involved.   In today’s society where permanent body modification is now a common practice, it is important to consider the spiritual/magical implications of using imagery of this type in a body modification.  To better understand the issues, we need to examine northern European magical practices and how they fit in with imagery.

On the Nature of time and fate

Briefly, the northern Europeans didn’t believe in a deterministic fate.  Any given individual can chose what path they wish to be on subject to the constraints of their Hamingja.  Hamingja is the fortune (good or ill) of an individual or family based upon the reputation and acts of that individual or family.  If we have done certain acts in our past it reflects what options we have available to us (and how easy those options are to exercise) in the future.  As a simple example, if for the last two hours I’ve been following a path up a mountain, and I’m 10 feet away from the top.  At that point it’s probably a lot easier just to climb up to the top than it is to turn around and go back to the bottom.  If I’m driving a car, and suddenly the car in front of me slams his brakes, it is very difficult for me to avoid the accident at that point.   However, 2 hours earlier, if I’d decided not to drive, or even 30 minutes earlier had decided on a different route, it would have been far easier to avoid the accident.  This concept of past acts having an effect on our choices extends not just to ourselves, but to our families as well.  What choices we have with respect to our paths can be affected by the choices our parents made, and their parents made.

On Divination

I classify divination as “passive” magic.  We’re using our abilities, and the abilities of the gods, to examine what path we are on.   We use divination as a tool of observation.  While divination is not typically related to Body modification, it’s important to remember that northern European divinatory practice is about showing us the path that we’re on and where we’re headed, and not definitely what our future holds.   Divination can tell us how hard it may be to move off our path, but the choice to change paths always remains.

Active Magic

On the opposite side of divination are magical practices that are not designed to examine our path, but to have an effect on our path and the paths of those around us.  From Bind Runes, to Nithing poles, to Rune Galdr (the chanting of runes), magic in this category is focused on the idea of us changing (or maintaining our paths).  This magical practice uses the will of ourselves, both on a conscious level and subconscious level, and the will of those around us (again, on both levels) to direct our paths.  In addition we use this magic to ask for “assistance” from the gods with respect with whatever work we are doing.  We don’t ask them to cause the change for us; rather, we ask for their guidance and assistance in making the change.  As we engage in this type of m

agic, we commonly use visual symbols, either in the form of rune staves/bind runes or points of focus as a tool for focusing our attention (our will) on what we desire to occur.   This visual representation affects will on a variety of levels:

  1. It affects us consciously, as we know why we created the image, and we know what purpose it serves.
  2. It affects us unconsciously, because the image likely has meaning to us that isn’t always at the front of our minds.
  3. It affects others consciously when they see it.   While they may not know what the purpose behind the image is, it can possible cause them to react in certain ways based upon their perception of it.
  4. It affects others unconsciously as well if they see it, as certain subconscious thought processes may be triggered by the imagery.
  5. It serves as a ‘sign to the gods’ that we may be looking for their help with respect to a given situation.   We are willing to take responsibility for it, but if they’d like to bless us, we’d appreciate it.
It’s important to remember that with body modification, we are creating an image that can have an impact on all five of these items permanently.  Typically when we do a magical working, we don’t think of it as lasting forever.   We ask for the blessing of good crops, we tend our fields well, and we hope that Thor blesses us with rain.  When we do a body modification (such as a tattoo) we’re making a permanent decision about how we want our own will, and the wills of those around us to be directed, and we’ve created a permanent statement to the gods about how we want their blessings.  Because this type of magic is an exercise of will, both on a conscious and subconscious level, and is requesting specific types of “blessings” from the gods, one should not get this type of permanent modification lightly.  I generally recommend that if you’re considering a tattoo that contains certain northern European magical practices that you draw it on with ink pen first, or use henna, and see how it changes your life.  Will it have the same effect as a tattoo?  No, but it can give you an indication of whether or not there’s something deep subconsciously that’s triggering this image that you don’t want to draw out.  It can also tell you whether you’ll draw out the magical will of others in ways that you wouldn’t prefer.
You can also see whether or not this attracts the “attention of the gods” in a positive or negative way.

See:



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