TO BE PERIODICALLY UPDATED
// Last Updated – 05/12/2019
I am a polytheist and an animist, and as such, my understanding of divinity is one of immanence and cohabitation and existence. As my focus is on hearthcult, I primarily engage with deities that have a more direct concern with the comings and goings of my house and family. There are “larger gods” whom I frequently give cult to, as well.
The gods are entreated through the establishment and maintenance of sacred space given over to them, as we accumulate various pollutants going about our day to day life. The house, as an image of the universe (imago mundi) forms a natural representation of the cosmology with which we can do this work.
I hold cult predominately with Roman and Germanic (largely Anglo-Saxon, but Celto-Germanic as well) deities. I recognize an uncountable number of divine figures, all of whom could be approached.
What follows are some, not all, of my gods.
Frīg Heorþmōdor is invoked as a patroness deity, in a similar vein as the matriarchal head of a family institution. She is given worship in order to bring blessings upon the house and family, and to protect the home in the wider world. In my practice I also entreat Her in her position as Frīg Wyrdwebbe, Wyrd-weaver, and seeress of the web of Wyrd, as well as Frīg Hǣlugifa, or Health-giver. She is given worth in every domestic rite.
Ianes Fæder, Father Janus, is the Undoer, the one who opens the gate and doors and is ritually invoked prior to every rite given. Also simply called Fæder, Ianes is a primordial deity, the first of the Gods, the two-faced deity which sees both behind and forward. He, along with Frīg Heorþmōdor, are given cult in every domestic rite. Ianes Morgen Fæder (Morning Father) and Ianes Twifeald (Janus Twofold) are two of the most common epithets invoked in my practice.
Ealdfæderas and Ealdmōdru
Perhaps the most gifted group of deities, nearly every rite I perform asks for the guidance, protection, and succor of the Ealdfæderas and Ealdmōdru. They are the collection of my benevolent, ancestral dead, which are remembered as often as possible. It is through them and their actions that I came to be, and my life is shaped inextricably through their actions. They are remembered and invited home during the Forecynn Dagas, and my divine female dead are given cult exclusively on Mōdraniht.
þe Modru and the Matronae
The Mothers and Matronae are perhaps one of the few exceptions to my aversion to blatant syncreticism in my hearth, for I believe that the Anglo-Saxon celebration of the Modru is a continuation of the Celto-Germanic worship of the Matronae and the Matres. Where my Ealdmōdru are my ancestral dead, the Modru are instead the greater feminine deities which are encountered and given cult. I also interpret them as having, alongside Frīg Wyrdwebbe, the only ability to weave the web of Wyrd and to understand the Orlæg. They are given cult on Mōdraniht.
The cult given to Ingui is complex. He is a Lord of the Dead and the Mound, as Ingui Ælfcyning (Elf-King) and Ingui Beorgweard (Mound-Ward), who receives cult on Winterfylleth and Geola. He is given cult during Hærfest as Ingui Æcerweard (Field-Steward), the provider and the god of the fields. And finally, He has a special role as one of the boar gods worshiped as Ingui Swīnen (Ingui of the Swine).
While I am not in the profession of agriculture, I nevertheless reap the benefits of it, and Beowa is worshiped by my hearth in honor of that. Given this blog’s name, I give thanks to Him as Beowa Sulhhandla, the Ploughman. As the barley god and the source for that ever-important grain (which provides me with delicious beer for offerings), I offer to him on Hærfest as Beowa Ealusceop (Brewer). The corn dolly made during Hærfest is done in His name, representing this connection to the soil and earth and providing a haven for the earth spirits prior to the return to the soil at Blostmfreols.