Identificación mediante criterios bioquímicos

Forseti is the god of justice and public judgment. He carries an axe, and may be associated with the hawk. This two-part rite is for a situation where an individual in authority has been chosen lawfully by a community, or is rightfully allowed due to their position in that community, to sit in public judgment over another individual within that community whose actions have caused the need for such a judgment by the community’s publicly stated laws.

There are a few points to make note of in the last statement. The first is “community”. Forseti is a god of the declared community, not of gossip and personal problems amongst a group of friends. Is this an actual formal community of people who have already declared themselves in this way – a kindred, a grove, a guild, a tribe, a church, a legal organization? Does the community have a name? It should, because that name will be used in the ritual. A loose gang of people who all know each other is not the same as a formal community.

The second point is that the individual who performs this ritual must have been publicly chosen to do this work by the entire community. Self-appointed judges are not within Forseti’s scope. If the community has not formally recognized them – which means that the community has to have a system of approving such a role – then you should be calling on another deity, perhaps Frey in his role as God of Frith. Does the role have a title? It should, because that title will be spoken in the ritual.

Third, the individual who is being judged against must also be a member in good standing in the community, and wish to remain that way. (If the judgment is between two people, both should be looking for a way to coexist in the same community peacefully.) Forseti is specifically a God of intracommunity disputes, between members of the same group. In ancient times, when there was conflict between members of two different groups with no higher overarching authority, it was usually solved through a duel – and in that case, Tyr was called upon. If the individual to be judged has already left the group, there is no point. Similarly, Forseti will not come for someone making random judgments at outsiders that they dislike.

This rite has a private part and a public part. Both are important and neither should be omitted. The private part is so that the judge can commune privately with the force of the God of Justice, and have a place to speak out their doubts, or their hopes. The public part shows the witnesses that the judge is also subject to a higher power, and acknowledges this, and asks plainly for the help of the Gods. It’s important that the spiritual “chain of command”, as it were, be visible to the people. It helps reinforce that the judge is not merely acting from their own opinions and ego.

 Part I:

The judge sets up an altar with a purple cloth, a purple candle in a jar, a hawk feather or the figure of a hawk, and an axe. They kneel or sit before the altar and say: “Hail Forseti, Giver of Law, Speaker for Right Action, fair in judgment in all ways. I come before you to ask for your wisdom as I face this task.”

The judge picks up the hawk feather or hawk figurine and touches it to their forehead, and says, “Grant me eyes of keenness that see all points of view, and miss nothing.”

Then the judge picks up the axe and places it gently1

against their forehead. The judge says, “May my mind be as sharp as this blade, and guide my hand to judgment that cuts cleanly in every direction.”

Then the candle is lit, and the judge says, “Son of Baldur the God of Light, bring light into the place of judgment, and may the shadows of confusion be dispelled.”

Part II:

The axe and the hawk feather or figurine should be wrapped in the purple cloth and borne to the place of judgment. Ideally, the candle should be taken to the place of judgment still lit, carried by the judge. This is why it is good to have it in a jar. If there is driving involved, the judge should be driven by someone else, while still carefully holding

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We are assuming that people are adults here and can do such a thing without hurting themselves. In the event that the axe slips and injures in some way, one should assume that it is a grave omen from Forseti about the fitness of the judge, and they should make arrangements to step down immediately.

the lit candle. If it goes out accidentally, it can be relit, but continual failure to stay lit may be an omen.

At the place of judgment, the purple cloth can be unrolled and the candle placed on it. The judge should take the axe and walk around the edges of the space, saying, “I hallow this place in Forseti’s name; in the name of Justice, in the name of Frith, in the name of Right Doing.” The axe is placed back on the cloth, with a repeat of “Hail Forseti, Giver of Law, Speaker for Right Action, fair in judgment in all ways. I come before you to ask for your wisdom as I face this task.”

The judge then turns to face the people, and says, “I am not a God. My judgment is not as the Gods’. But anyone may call on the Gods for aid, and so I do call upon the Son of Light, the Lord of Justice, the sharp blade of discernment, for aid in my judgment. Forseti, guide me; help me to find what is best for my community in the long term, and help me to follow that road. Hail Forseti!”

A Blót to Frigga

Mist, Gyðja of Kenaz Kindred, Canada

This ritual is from the collection of Kenaz Kindred. Our rites are written to celebrate the season, the gods, the wights and the ancestors. For the most part, we use multiple speakers in ritual, to help carry the load of the wonderful (yet sometimes daunting) invocations. We gather our inspiration from many places – not just from any lore, but many poems, sagas and other sources that have spoken to us. All of the pieces borrowed or adapted for our rituals are used with permission. A list of our sources is provided at the end of the ritual. Uncredited pieces are written by Larisa C. Pole (Mist), Gyðja of Kenaz Kindred.

This is a ritual that I wrote and performed at Kitchener-Waterloo Pagan Pride Day. I often have an assistant come with me to public performances to help do the English translations. If the word “assistant” appears in one of our rituals, it is a volunteer from the kindred who offered to help that day. You can replace this word with whatever is appropriate for you or your group.

 First, the Gyðja comes forth and speaks:

For those of you that have never been to an Ásatrú ritual, I would like to welcome all of you and thank you for honouring us with your presence. We would like to note that Ásatrú rituals honour the gods and goddess of the Northern Pantheon. If you don’t know one, that is okay; at this ritual we will welcome you to lift the horn to any god or goddess that you follow, or just to the gods in general. Gyðja: Fé, Vit, Friðr, Grið, Heill.1

Assistant: Wealth, Wisdom, Harmony, Security and Health2

At this point, we perform the Hammer Rite3

. The Gyðja and her assistant walk to the four quarters and perform this rite; alternately, some other ritual of creating sacred space could be used.

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Pronounced “Fay, Veet, Freeth, Greeth, Hayl.”

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Gyðja: I hallow and make holy to the service of Odin and Frigga, and all the gods of the Ǽsir and Vanir and Jötnar, this harrow and stead, banishing all influences unholy or impure. May our minds, in this hallowed place, likewise be hallowed as is our will, to the just service of the gods and goddess of the Northern Tradition.4

If you like, the next part can be a call and response. Hail to the álfar, all ringed round us,

The fathers of the folk.

Hail to the dísir, all ringed round us, The mothers of our might.

Hail to our kin, in the hidden lands, Hail the ancestors on this holy day

The children of earth call out to the Æsir and Vanir. Hear us, eldest and brightest.

To all you shining and deep ones, Wisest and mightiest, cunning and fair, Loving and comforting,

Gods and goddesses, we offer you welcome. To the gods and goddesses of this place,

Ancient and powerful, known to us or unknown, Gods of this place, we offer you welcome. To all the deities of those here gathered, You whom we worship,

You who bless our lives, our patrons and matrons, We offer you welcome.

So, high ones, we call to you as our elders, In reverence and love, to join in our magic. Come to our fire, Æsir and Vanir;

Meet us at the boundary.

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The Hammer Rite was created by Edred Thorsson. Rather than reprinting it here, we encourage people to find it themselves — it is available in his book

Futhark: A Handbook of Rune Magic, and one web search will give you dozens of places where it is available on the internet. The rite essentially calls the quarters, first in Old Norse and then in modern English, calling upon the four dwarves of the sacred directions.

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Guide and ward us as we walk the elder ways.5

Five people come forth to honor Odin, Frigga, the land-wights, Frey, Thor, and Sif.

First Caller:

Odin, master of runes, Wrist for us, good fate, From your rune pouch,

Deal us great fortune, luck and weal, Show us what must be,

Help us to know what lies ahead, Blow us, favourable winds,

That will guide us to promising shores. Second Caller:

An Invitation For Frigga: Hail to you also, fair lady,

Wife of Odin, great mother of many gods,

All-Mother, grace us with your bounty and beauty, Instill in us the graciousness of hospitality, The fierceness of familial love,

The warmth of the kindred, The strength of the warrior.

Through your hands, cunningly craft us good health, Strong families and a strong community.

Weave us together with your distaff, wind us as one, See us through the hard times, and good,

Blessing each day with your warm embrace. Show us, Frigga, to be silent, strong and forgiving. Teach us patience and understanding in all things, For our way of life is in your hands,

And through you may it be well lived! Hail, Frigga! Hail the Queen of Asgard! Third Caller:

To the wights of the land, Here we honour you,

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The land which feeds us and is your domain. Your watchful eyes protect our homes, Your protective power imbues our fields, Ancestors of our families that watches us still, Protect and guard over our harvest,

And watch over the families of our kin and kindred. Hail the Wights of the Land!

Fourth Caller:

Frey, God of bounty,

Your strength and might is felt in the green lush fields And in the yellow hues of autumn.

Your power is felt in the rune of Ing, Which reminds us of the turning tides,

The changing seasons, the rewards of our labours. Frey, smile upon us and grant us great bounty, Let the larders spill forth with your great reward, And let all praise the great king of fertility, Hail Frey! Lord of Peace and Plenty! Fifth Caller:

Thor and Sif, Husband and wife,

The hammer and the grain,

Be with us once again as we prepare to plant our livelihood. Shine on those gathered,

Bring the sunshine back to us

And warm our seeds so that they grow strong and healthy. Bring your strength to our table,

Bring your warmth to our hearts,

See us through the last of the harsh winter That has beaten us down,

Restore our bodies,

So that we can bring this coming crop to fruition In your names.

With our love and devotion, May it grow strong and tall!

Hail Thor! Hail Sif!6

Gyðja: For the followers of Ásatrú, the blót represents a form of sacrifice – not of blood, but of our efforts and devotion to our gods. Soon, now, the focus of most Ásatrú rituals will be on preparation for the Wild Hunt, a night of abandon, and looking forward to the festival of Yule which lasts for twelve nights. Today at this festival, the focus is on that of our community – the community of Pagans and Heathens coming together in a united effort to show others that we are not few, but many, and still alive. The blood of our ancestors runs through our veins, and our hearts beat as one, united in the efforts to hold up our community that is built through the efforts of each of us. Individually we represent a variety of paths, but together our strength is clearly present. I would ask you now to join hands with one another.

This part can also be a call and response if you like, or else shouted by the Gyðja.

Let us open our hearts And open our mouths And shout!

Let us send a message! Let us shake the World Tree, From the heights of Álfheim To the depths of Svartalfheim, From the fields of Vanaheim To the benches of Helheim, From the peaks of Jotunheim To the pit of Niflheim, From the halls of Asgarð To the gates of Muspellheim, From the north pole

To the south pole of Midgarð! Let all the worlds know That we are Heathens,

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We are trú, And we are back!7

Gyðja: In Ásatrú, Frigga represents our connection to one another. As the queen of the gods and a mother figure to all, she is the essential mother. As the great teacher and nurturer, she shows us patience, and understanding.

She is known for her great knowledge of all things, but keeps all things secret. She has the ear of the All-Father Odin, and never uses her power for anything deceptive, but instead remains a vigil of womanly power among the gods. To me, she has shown a great deal of perspective and strength. She shows that women can be both mother and warrior, both lover and protector, that women are a force in the universe. In her lessons, however tough, she shows that as a woman, we must learn how to know what is right for the family and often place our own priorities aside for the greater good of our communities.

She has shown me that one’s personal wants are not important, but that the act of selfless giving is that of true sacrifice and one that is honoured and remembered throughout the generations. She shows what is necessary and in her harshness can teach this lesson in ways that cause great pain. But, through this harsh road, there is an overwhelming sense of ultimate gain, by having strong community and family ties we learn what is truly of value, our sense of belonging and togetherness.

At this time we would ask that all of you join us in giving a special offering to Frigga by coming forth and tossing some sage onto the burning charcoal.

The caller who gave the Frigga Invocation steps forth. An Offering to Frigga!

Lady of Asgard,

You who hears the secrets of the All-Father, You who holds his heart in your hands,

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Poem “Shout” by Gary Penzler, accessed via Odin’s Gift online.

In you we seek what we need, And you provide, greatly. Let us remember your gifts,

And honour you with well-wrought work. From our hands and our hearts,

May we aid each other in times of need. Through you, Frigga, we can learn much,

And in you are mysteries that we seek to understand. Wind us in your distaff, dole us fair and just fate, Through you, Frigga we ask, that this life, Be full of love, light, and needed strength. Great Mother, accept our offering,

Not of blood, but of our efforts and devotion, Our love and desire to honour you.

Hail Frigga! Hail Frigga! Hail Frigga!

Gyðja: This blót today is to honour the goddess Frigga, and to honour the spirit of community – to recognize that we as Pagans and Heathens are a strong community bound together with one common voice, a voice that rises above the ashes of oppression, and fights for independence through a faith that is built on a foundation of self- discovery and of deep and profound truth.

In Ásatrú we often use runes to hallow or strengthen the horn. The horn is a sacred vessel that is considered to be a direct connection with the gods and humans. It is through this liquid that we can acquire great wisdom. We would ask that when the horn goes around, if you do not wish to take a drink, just raise it slightly and pass it on to the next person. If you see it running low, please raise your hand so that we may refill it.

We will carve over this horn the rune of Mannaz, the rune of mankind, of our community and our connection to each other, may this rune provide us with the ability to remember our ties to one another, keeping our community in our hearts no matter where we choose to travel.

To the goddess Frigga,

And to the gods of those gathered in this place, As in ancient times we raise this horn,

And offer you sacrifice!

Not of blood, for enough of it is shed,

Nor as an appeasement for we stand in good stead with you, But rather of the sacrifice of our human efforts,

Our struggles, and our devotion.

May it aid us, gods and humankind alike,