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Chapter 7. At the Well of Urð 198 (Lappland) to learn sorcery, 46 and Vitgeir, living in Horthaland, one of a band of at least eighty sorcerers who was burnt in a hall with the wizard Rognvald Rettilbeini (son of King Harald Fairhair), when asked by King Harald to cease his practice replied with a verse: ”No harm that we use wizardry, beldames’ bairns and bonders, we, since Rognvald does, Rettilbeini, high-born Haraldsson in Hathaland” 47 Rognvald Rettilbeini, son of King Harald and Snoefrith Svasisdotter (a Saamí and a sorceress by heritage) practiced his art in Hathaland, and collected those bent to that persuasion around him. Apparently, Vitgeir did not feel that their presence in the world was doing anyone harm; he and the seventy-nine others were simply living in sanctuary under Rognvald and since King Harald “reigned peace with good seasons,” 48 one can assume that the only real crime committed by Rognvald was that he was a sorcerer and that his mother had bewitched the King into marrying her. The men and women who were so driven by the knowledge out of the Well of Mímir collected themselves together and lived out their lives on the edge of society neither completely in the wilderness as an outlaw nor protected by the bounds of society itself. These folk’s sense of sanity and community was filled by the Germanic worldview and also by the need of society for the practitioners’ abilities as healers, diviners, psycho-pomps, and poisoners. As the northern countries became Christianized, these people became recognized either as saints or witches (wizards), and in some cases, the two were combined as in the folklore of the Scandinavian parsons and bishops of the early Renaissance who owned “Black Books,” attended the “Black School,” and regularly had dealings with the “Old Gods,” the Devil, and demons. 49 46 Sturluson, Snorri Heimskringla L. Hollander, tr. (University of Texas Press; Austin, TX) 1964, pp. 86-87. 47 ibid., p.88. 48 ibid., p. 81. 49 See Scandinavian Folktales by Jacqueline Simpson (Penguin Books; London, UK) 1988, pp. 121-161.
Chapter 7. At the Well of Urð 199 For these people to function, however, it was necessary that the more ancient Germanic worldview was upheld and retained as can be seen in any of the Germanic manuals of charms, such as Pow-Wows or the Galdrabók, mentioned earlier. As reinforced throughout this entire volume, the ancient Germanic worldview is a viable matrix for collecting, storing, working with, and making sense out of personal experience so that the community of all beings within the Tree, including Lærað Itself, benefit. By grooming the ties that bind all together, all are able to access power/ luck in their own individualized ways and according to their own needs. The bundle of lineages flowing through the Tree, the Waters of Life, are that which maintains the wholeness of the Tree and keep it from falling into eternal decay (the Ragnarök). Over the centuries, society, in general, has lost its sense of overall vision, and, as a result, modern 20th century man is doomed to search for this vision. Until now, those of Germanic heritage have had to look elsewhere for a workable view of the world which has resulted in the hodge-podge, crazy-quilt mess of the New Age. Although everyone has a role within the ancient Germanic worldview, these seekers in particular have a special need for they have tasted the Waters of the Well of Mímir and without a home to go to they wander the world ever searching, but rarely settling to play out their role. At one time, the drinkers of these Waters were relegated only to the fringe of community because of their internal need for the chaos of wilderness, but now this chaos is rampant within the enclosure of modern cities. Because the overall worldview of modern Europeans has been corroded by the acid rains of the industrial age, their sense of community and singleness of purpose has fallen into ruin. The so-called New Age has moved into these communities to fill the gaping holes slightly, but it is rootless without heritage or lineage. Heritage and lineage can be provided, but communities are also in sore need of the ancient healers/ poisoners; these people can bring massive changes that are now so necessary. The Tree/ Waters complex seems to be spewing forth these Drinkers-at-the-Well at an ever increasing rate, but without a single worldview, people of Germanic heritage are floundering, and because of its lost linkages to its own past, this culture carries with it the potential to do the most damage both because of its numbers and its strength of weaponry against other peoples and the environment. Indeed, not only does the potential exist, but this culture already has irreversibly damaged the world it lives in through its lack of foresight throughout the entire industrial revolution, the uprising of the Nazi philosophy, and its continued persecution of indigenous peoples as well as the environment in general. The Tree is in need of seiðfolk more now than ever and this “need” is consistent with the ever-growing number of seekers-of-occult-knowledge. Without access to
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Bil Linzie Drinking at the Well of
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Contents List of Figures . . . . .
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Preface I don’t consider this vol
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Preface vi relations with the past,
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Chapter 1 World Views Recently, I m
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Chapter 1. World Views 3 will infor
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Chapter 1. World Views 5 fantasy, m
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Chapter 1. World Views 7 Occasional
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Chapter 1. World Views 9 even “ba
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Chapter 1. World Views 11 religious
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Chapter 1. World Views 13 confronta
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Chapter 1. World Views 15 the reali
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Chapter 1. World Views 17 skills an
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Chapter 2. Connections 19 in fact,
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Chapter 2. Connections 21 etc. is t
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Chapter 2. Connections 23 A third t
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Chapter 2. Connections 25 beings li
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Chapter 2. Connections 27 parts go
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Chapter 2. Connections 29 off” th
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Chapter 2. Connections 31 Dreams, v
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Chapter 2. Connections 33 The ritua
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Chapter 2. Connections 35 had an un
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Chapter 2. Connections 37 response
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Chapter 2. Connections 39 to Christ
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Chapter 2. Connections 41 lögr, m.
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Chapter 2. Connections 43 To create
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Chapter 2. Connections 45 In early
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Chapter 2. Connections 47 names wer
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Chapter 2. Connections 49 success o
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Chapter 2. Connections 51 The spiri
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Chapter 2. Connections 53 own linea
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Chapter 2. Connections 55 with many
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Chapter 2. Connections 57 to intera
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Chapter 3. Midgard 59 There are end
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Chapter 3. Midgard 61 from the scie
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Chapter 3. Midgard 63 In the tripar
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Chapter 3. Midgard 65 and in some p
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Chapter 3. Midgard 67 Northern Euro
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Chapter 3. Midgard 69 after the Chr
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Chapter 3. Midgard 71 “Earth wors
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Chapter 3. Midgard 73 he perished w
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Chapter 3. Midgard 75 driven out wh
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Chapter 3. Midgard 77 exchange both
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Chapter 3. Midgard 79 of Eve, or of
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Chapter 3. Midgard 81 The benefits
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Chapter 3. Midgard 83 the animals (
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Chapter 3. Midgard 85 The concept o
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Chapter 3. Midgard 87 have taken th
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Chapter 4 The Sky Connection From t
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Chapter 4. The Sky Connection 91 In
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Chapter 4. The Sky Connection 93 th
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Chapter 4. The Sky Connection 95 Th
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Chapter 4. The Sky Connection 97 th
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Chapter 4. The Sky Connection 99 Fi
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Chapter 4. The Sky Connection 101 B
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Chapter 4. The Sky Connection 103 O
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Chapter 4. The Sky Connection 105 o
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Chapter 4. The Sky Connection 107 ,
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Chapter 4. The Sky Connection 109 t
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Chapter 5. The Underworld 111 only
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Chapter 5. The Underworld 113 “br
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Chapter 5. The Underworld 115 the e
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Chapter 5. The Underworld 117 reade
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Chapter 5. The Underworld 119 cret
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Chapter 5. The Underworld 121 One
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Chapter 5. The Underworld 123 to th
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Chapter 5. The Underworld 125 durin
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Chapter 5. The Underworld 127 The b
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Chapter 5. The Underworld 129 into
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Chapter 5. The Underworld 131 often
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Chapter 5. The Underworld 133 In fo
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Chapter 5. The Underworld 135 would
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Chapter 5. The Underworld 137 well-
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Chapter 5. The Underworld 139 Moder
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Chapter 6 The Sky By far the most d
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Chapter 6. The Sky 143 permeates ev
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Chapter 6. The Sky 145 they could a
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Page 165 and 166: Chapter 6. The Sky 155 The ancient
Page 167 and 168: Chapter 6. The Sky 157 to the Gods
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Page 177 and 178: Chapter 6. The Sky 167 The word “
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Page 211 and 212: Chapter 8 The Making of a Seiðman
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Page 243 and 244: Bibliography 233 [22] Hazlitt, W. C
Page 245 and 246: Appendix A The Ásatrú-Folk Manife
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