Tag Archives: Anglo-Nordic Belief

Ancestral Journeys: Religion and Belief in Colonial America

We often get a view of the early Americans as a very puritanical peoples, likened to the caricature of various fundie groups that most of us today might very well have “heard all about”, or seen in some movie or on tv, but few of us have ever actually met or been forced to live among.

Certainly there were some of those back then too of course.

Nevertheless, the age that carried the first Europeans to pioneer North America, was one of great religious upheaval, of the kind that produces extremes at ends both conservative and liberal. Early Protestant surveys of rural districts in Germany reported that the folk were entirely given over to “superstitious practices”, which were no doubt a folkish evolution of the same “Germanic Santeria” that their ancestors had been converted to centuries earlier. And we are certainly familiar with many of the folktales, charms, and customs of the English, which, were their origin was clearly not among the learned, can likewise be assumed to have been holdovers of earlier layers of beliefs (Danish, Norse, Anglo-Saxon) that were no less a part of their own “Anglo-Nordic Santeria” that their own ancestors were converted to centuries prior.

Thomas Morton, while seemingly more a rascal looking to flip off the his puritan neighbours than any kind of believer, erected the first May Pole in North America in the 1630s. The early German settlers of Pennsylvania brought their “Germanic Santeria” with them from the old country, with the German edition of the tome “Long Lost Friend” by John George Hohman’s seeing first publication in 1820. Within a decade of that came the birth of Mormonism, with its highly mystical origins, and the known use of “folk magic” by its founder Joseph Smith. Indeed, by 1897 roughly 14% of the U.S.A.’s 72 million citizens, which is slightly more than 10 million people were reckoned “Spiritualists” with strong beliefs in the spirits of the dead and the ability of some to commune with them!

Not exactly a community of religious prudes, taken as a whole of course.

Indeed, my own ancestor, Edward Dimond, was born 1641, some 51 year before the Salem with hysteria of 1692, and just a short jaunt down the road from Salem in Marblehead, where he came to be renowned as the “Wizard of Marblehead”. It is said that he could often be found wandering among the graveyard at night and muttering to himself. Nevertheless, he was beloved by (most of) the folk, whatever else anyone else might have thought of him, for his bewitching of petty criminals and the magical assistance he reportedly lent to sailors in trouble at sea.

While the hysteria of 1692 did not turn a blind eye to Marblehead, it nevertheless left the Wizard untouched.

Speaking of “religious hysteria”: while 1692 was clearly hysterical and boasted 185 out of the total 308 witchcraft trials that took place in British North America since 1642, it nevertheless witnessed a mere 19 convictions resulting in death. In contrast the remaining 123 witch trials witnessed 37 convictions leading to death. In other words the case of the Salem witch-hunts as a gross, religion-driven travesty of justice, and Anglo-America as religiously intolerant to the core, is profoundly over-stated.

We might also keep in mind that it is not only the accusation of malevolent witchcraft that is (potentially) malicious, but also at times its practice; as our preChristian ancestors very well knew themselves. In fact, one need but look over at present day Africa to see the gross indecencies engaged in both to combat witchcraft, but also in observance of it.

They were not a bunch of promiscuous goddess worshipping college girls back then after all.

My great grandmother, Eva Lott, her great-great-great-great grandfather, was Edward Dimond Junior. He was baptized in 1687 and (formally) adopted into the Dimond kindred ten years after the end of (the brutal) Metacom’s War (1677). He was, either in whole or in part — ie. Edward Dimond Sr. “might only” be a spiritual ancestor — of the Naumkeag-Wampanoag population based upon the best available (DNA) evidence. Whatever the case, and to the point, his brother was Aholiab Dimond, who was himself the father of the famous 18th century Anglo-American seeress Moll (Dimond) Pitcher.

Moll was a classic Anglo-Nordic seeress of the caliber of Veleda as mentioned in Tacitus’ 1st century AD work Germania. Her gifts were not only sought after and praised among the common folk, but also by the wealthy and powerful, and it is said that not a ship would leave harbour without first receiving the blessing of her visions. She was in fact so renowned that nobles from Europe also sought her out for her gift of prophecy. And it is even said that George Washinton once visited her and that she prophecized his victory over the Crown.

She gives us a pretty good indication of the Christianity of Anglo-American culture at the time of the American Revolution, and the type of Christianity the Anglo-American Loyalist carried with them into what would become Upper Canada; where even a Mohawk who had chosen to remain “pagan” could nevertheless be described as pious by learned men of no more than a century later.

Here it is probably also worth noting that the Canadas only had between 4 (certainly) to 6 (possibly) Episcopalian minsters at work within it prior to 1791; when the fire-and-brimstone, saddle-minster, William Losse (of New York) began riding the newly formed and formally endorsed “Kingston circuit” through the lands of my Loyalist ancestors.

By 1817, the British Wesleyans began to arrive from the Maritimes, and by 1833 both branches of Methodism re-converged in the “Wesleyan Methodist Church”.

The Catholic Church wouldn’t establish itself west of Kingston, Ontario until the 1820s.

In the early colonial period, religious resources had been either non-existent or very scarce. For many early pioneers, any church, sect or clergyman was often better than nothing at all.” — Religion, UpperCanadaVillage. com

As late as the 1810s, baptismal records show grown adults and entire families coming forward for baptism, just to give one an idea of scarcity of “formal religious resources” in the region at that early time.

It is from out of this culturo-religious soil that our Heathenry as Anglo-Americans began to slowly reassert itself. As it continues to do on into this day. And without a single drop of blood shed at that.

Thoughts and Ponderances on the thrall…

The thrall…

According to the mythic ideals found within the Rigsthula, the thrall caste of the elder hierarchy were representative, not only of the lowest rung in the tribal hierarchy as is often spoken of, but also of the first generation of men, Hence, the mean and dirty Thrall is the issue of parents whose names translate as “Great Grandmother” and “Great Grandfather”. The poem further relates how the god Heimdal — whose name directly translates to Brightness of the Home and implies the fire of the hearth and its own full range of connotations — visited the humble dwelling of Great Grandmother and Great Grandfather, where he graciously received their crude and simple hospitality. And of how nine months later Great Grandmother gave birth to a lad who was sprinkled with water and named Thrall. According to the poem Thrall and his issue “established the yard” (lögðu garða), and are attributed the qualities of a simple, but otherwise physically strong and fundamentally capable, self-sufficient folk accustomed to hard work and rude pleasures. The poem also quite clearly implies that they were both hospitable (within their means) and properly pious. Hence the manifestation of the spirit of kinship among them. Hence the sprinkling with water at birth; which is an ancient birth/naming/acceptance custom that long precedes the coming of Christianity to NW Europe.

And this picture of the thrall is not remarkably different than that painted in Tacitus’ 1st AD Roman survey of Germanic society where we read,

Thralls in general do not have particular duties about the house and estate allotted to them, as our slaves do. Each has control of a holding and home of his own. The owner demands from him a stated quantity of grain, live-stock, or cloth, as he would from a tenant. To this extent the slave is under an obligation of service; but… To flog a thrall, or to punish him by imprisonment and hard labour, is very unusual

A wise thew that last bit, in a hierarchical society in which every one was subject to someone, even if only to the community as a whole and its divine progenitor, and so not surprisingly found reflected in the nature of the Thing system. As we read in Tacitus’ work once again,

Execution, imprisonment, even flogging, are allowed to none but the priests, and are not inflicted merely as punishments or on the commanders’ orders, but as it were in obedience to the will of the god…

Getting back to the Rigsthula and its inter-generational (ie. not simply hierarchical) nature; as it proceeds we find that it is Grandmother and Grandfather, with the spirit of Heimdal between them, that give issue to Churl (Freeman), while it is Father and Mother that give birth to Earl (noble). And it is only to his latter, Earl, the mortal vessel most fit to receive and bequeath his divine blessings on the whole community, that Heimdal directly returns, first to test, and then to foster as his own.

Indeed, while Heimdal does again return to the first generation of Earl’s offspring, it is only to one of them. At it is to the last born at that, and all that implies regarding succession and worthiness. This lad is named Kon, called Kon the Younger, which, in keeping with the hierarchical theme of the poem, is word play on the Old Norse word konungr, which is cognate to the Old English cyning, from whence we get the modern word king. The word carries the technical meaning of “offshoot of (-ing) the related people (cynne, kin)” and perhaps even carries the implications of “Ing of the Kin”, ie. the embodiment of the god Ingui-Frey.

And yet, for all of what might be perceived as “preferential treatment” of Earl and King by Heimdal, we find the Eddic poem Voluspa opening with a call for attention to “all of Heimdal’s holy children, both high and low”, which we know from the Rigsthula includes the caste of thralls.

Thralls were not wretches, as they often regarded by modern Asatruar. Much less were they despicable nithings. At worst they were characteristically luckless in one manner or another (or many), but no less definitively then any other of the offspring of Mannus.

Of the upbringing of the various castes that made up preChristian Germanic society, Tacitus once again relates,

In every home the children go naked and dirty, and develop that strength of limb and tall stature which excite our admiration. Every mother feeds her child at the breast and does not depute the task to maids or nurses. The young master is not distinguished from the slave by any pampering in his upbringing. They live together among the same flocks and on the same earthen floor, until maturity sets apart the free and the spirit of valour claims them as her own.

And this is how life remained for much of the folk, under most usual circumstances; working and living and facing life’s challenges together. And even as far back as Tacitus, it was a dynamic hierarchy, in which the caste of one’s birth vouchesafed nothing, and the potential of the individual, as a child of Mannus, was given its due. A thrall could rise out of his caste, a churl could fall into thralldom, and being the first born of the reigning king was no safe assurance that you yourself would one day be king.

“A king’s son, an uppity thrall…”, after all.

While the Germanic peoples had been exposed to the international slave trade network since at least the time of Tacitus, and came to take part in it and fall under its dehumanizing influence no less than the “heathen savages” of Africa or the Americas — who likewise observed their own native forms of “slavery” — it is nevertheless worth noting that on the eve of the Norman Conquest that the thrall population of Anglo-Nordic England is reckoned to have been about 10% of the total population. Statistically this means that only one in ten Englishmen were slave-owners at the time; though in reality Anglo-Nordic dwellings were not defined by single person dwellings and slave populations would have been concentrated among the most affluent. Suffice it to say that the English have never characteristically been a race of slave-owners, and that our native culture was conducive to the maintenance of the humanity of the thrall, and so the overall health and integrity of the community.

A thrall, while characteristically humble of means and perhaps even ability, perhaps best defined once again as lacking luck in life, was nevertheless (and as a general characteristic once again) self-sufficient and quite capable under most circumstances of providing for themselves at a subsistence level.

In contrast, take your typical modern Westerner, high or low, no matter their religion or atheism, put them in a time machine and send them back to 7th century England or 1st century Germania… and thralls wouldn’t remain the lowest rung in society for very long.