Latest / Random Heathen Ramblings / Random Heathen Ramblings: S6, EP36 [Monthly Live Stream, Sept. 29th 2025]

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Random Heathen Ramblings: S6, EP36 [Monthly Live Stream, Sept. 29th 2025] · Random Heathen Ramblings

0:40
Music. The.
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The. The.
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Music. Picture a burning ship slipping
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beneath the waves, or a mound rising high over a chieftain's
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grave. From Tacitus to Ibn Fadlan, from
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Beowulf to Snorty, funerals in the heathen world were moments
3:55
where the living at the mysteries of death.
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Hello everyone, and welcome to the Random Heathen Ramblings
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podcast where we discuss all sorts of things Germanic
4:11
Heathenry related. My name is Jesse, I'm your host.
4:15
Let's get into it. All right, everybody, we are
5:16
live streaming across Facebook and YouTube.
5:19
So Helen, welcome to all of you that are tuning in and watching
5:22
this month's live broadcast of the Brandon Heathen Ramblings
5:25
podcast. If you don't know, these are
5:28
monthly live streams that I do usually at the end of every
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month on Monday nights. And if you ever miss one, that's
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OK because they get republished later on for that week's podcast
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episode. So this would be replayed on my
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Patreon and elsewhere to all would be fine, folks.
5:48
So just a quick acknowledgement to some of my live viewers.
5:51
Hello, David Klen, good to see you again.
5:54
Always good to see you pop in on these.
5:55
Man, thank you so much for taking the time just to stop in
5:57
and say hi. And of course, Patrick Walsh
6:01
there at the beginning was chiming in.
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We'll be dropping in again soon. Hopefully we'll see you again
6:07
soon, brother. Thank you for your viewership
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and your support. Good to see you here also and
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So you'll see me pop up sometimes on your news feed with
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Hale and hello on YouTube as well.
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So again, thank you all so much for being here.
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We got a a great topic that came in this week that we're going to
7:41
be talking about from a Patreon supporter over there.
7:45
He has been following along for quite some time and his name is
7:49
Michael. So Michael, thank you for this
7:51
suggested topic for this week. Speaking of which, here he is
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tuning in from Facebook. Michael Thacker Hale and good
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evening to you. Thank you again for this topic.
8:03
And this is a topic that Michael had asked in our Patreon chat,
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which again, when you join Patreon and, and you have kind
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of like a Direct Line of contact with me through our our
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community chat there. So again, it's a great way to
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support you get some extra perks along the way.
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Plus you get acknowledgements like this and it helps with
8:22
building content, subject matter, right?
8:25
So I will be happy to take your questions or comments if you
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have them. But what we're going to be
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talking about today are funeral rites, burial rites, things
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pertaining to those customs surrounding heathens, Germanic
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heathens. So this is a question that
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Michael wanted to have, you know, talked about today.
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What's up there? Sculled, it works.
8:47
Good friend there, Blake, over there at Sculled, it works.
8:51
How's it going, man? Good to see you.
8:55
So as you all know, or maybe you don't maybe you don't when it
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comes to these like questions or or or things about Heath and re.
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You know, I'm always keen on trying to find as many good
9:06
source materials as we can find about particular questions, if
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any exist. And fortunately for Michael's
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question when he come when it comes to funeral rites and
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burial customs and things right. One of the things about the
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customs of, of the Germanic people is that while burial
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customs or, or burial, I don't want to say rites per SE, but
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yeah, like the, the practice of, of doing what you do after a
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body has, has, has has died. You know, there's a lot of
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source material that backs up the processes, so we're going to
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kind of go into some of those things.
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I've got a lot of notes, so I'm going to be looking back and
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forth just to make sure that I capture as much as I can.
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You know, we're going to try to talk a little bit about some
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archaeological things, mostly literary evidence such as, you
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know, sources that contain are contained in the Eddas, poems,
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sagas, any other academic work that talks about these things.
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But it's what what's, what's, what's really interesting to
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note when it comes to the like the funeral rites and the burial
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rites of the Germanic peoples is that the, the concept of the
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belief of what happens after death, right?
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Beliefs about the afterlife are somewhat inconsistent.
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And by that I mean, you know, you'll hear some mentions and
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some things in the stories that talk about, you know, going to
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Valhalla or, you know, being captured by, you know, and going
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to Ron if you're like in the in the ocean or if you're in the
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sea sort of thing. Hell is a big one.
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Of course, Hel going to Hell's Hall and and all of that.
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So while the beliefs about what happens in the afterlife aren't
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always consistent across dramatic sources, how funeral
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rites were done in the funerals themselves are pretty
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consistent. They do have a lot of mentions
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in some very important source materials.
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And just as a side note, you know, I'm not going to go too
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deep into what she writes about, but if you're ever really
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interested in exploring the complexities of a heathen
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worldview of death in the afterlife, specifically like the
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Norse and the dramatic views of things, there's a book written
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by HR Ellis Davidson called The Road to Hell.
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And it's a great source for you to it's an academic read, of
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course, but it's a great source. I highly recommend that you can
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find free downloadable PDFs online if you're not wanting to
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buy the book, the card cover book.
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And a lot of people prefer that. They let a lot of people like to
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purchase and have a book on their shelf to reference.
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But if you're not and you just like digital reads and stuff, it
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is a very extensive read. So it would be a it would be a
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very long, you know, PDF that you would have taken up a lot of
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space in your digital storage. But either way, it's accessible.
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It's easily accessible. So it's called the road to hell.
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It's by HR Ellis Davidson very important read reading material
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when it comes to understanding the the world use of death in
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the afterlife among the North. So always I always recommend
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that. But aside from the particular
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source, we're going to look at some, some source materials that
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are primary, considered primary sources, you know, written from
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like the age of when Tacitus was observing the behaviors and,
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and, and customs of the Germanic peoples in his Germania.
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We'll look at some examples of other, we might call observers
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or external parties, sites such as Ibn Fan LAN, when he has an
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eyewitness view of of the, the, the, the burial of a Swedish, of
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the, of a ruse, you know, of a Chieftain of the Swedish ruse.
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We're going to talk about a little bit one of the most
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infamous poems in, in Germanic sources, the old English poem
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Beowulf, because in that poem it is it, there's a very vivid
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description of Beowulf's funeral.
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And then of course, we'll also make some references and
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mentions in the Edas, right, some of the edict poems as well
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as some of the sagas. So plenty of stuff to go
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through. So I think it would probably
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just be good to start with our earliest known sources.
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And you're going to notice a theme when it comes to what the
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dramatic peoples did to their dead.
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First of all, you know what I mean?
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Like how they would properly dispose of the body in in a lot
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of cases, you're going to you're going to hear a lot of repeated
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themes, OK. And that is cremation.
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Bodies were burned, cremated, and then the remains were done
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with what they were done with. A lot of times they were buried
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in a mound. OK, Some of them were and, and
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that burial mound could be, you know, a, a family plot or, or
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family on family land on, on old Isle lands.
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And then if you again, if you read HR Ellis Davidson's The
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Road to Hell, you'll understand why that custom was so
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important. And it was believed that the
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part of the, the spirit of that dead person, that relative, that
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family member, by burying their remains on the family land, it
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afforded them the, the, the ability to continue to protect
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and watch over the family. You know, so later on in, in the
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sources, when you read about things like, you know, Valhalla
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being a place for the warrior dead to go.
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And, and if you died at sea, you were taken up by Ron and, and
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all of these sorts of things. These were more or less
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kennings. Valhalla, especially Valhole
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were kennings to describe this the place of of the dead to go
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that that died under those specific circumstances.
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It was as an example, right, If, if, if a warrior died in battle,
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it was not practical or, or possible for their remains to
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be, you know, picked up in the battlefield, brought back to
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wherever they were from or burned and then buried in a
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family mound. It was impractical for that.
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So these warrior dead were said to be chosen to go to either
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Folk, Wagner or Valhol, right? So these were later concepts
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that became something that not necessarily early on believed to
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be a thing, at least from what source material that we know of,
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right. So where we're going to start
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with that is in Tacitus's Germania.
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OK, So this is again one part of of of Germania where he says in
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performing their funerals, they show no state or Vainglory.
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This only is carefully observed, that with the corpses of their
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signal men, certain woods be burned upon the funeral pile.
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They accumulate neither apparel nor perfume.
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Into the fire are always thrown the arms of the dead and
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sometimes his horse arms meaning like weapons, right.
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With sods of earth, only the sepulchre is raised.
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The sepulchre meaning the the the sods of earth with this only
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with sods of earth. Sods of earth is the sepulchre
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race. It's a grave mound, right?
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No timber, no stone structure. This is sodden earth.
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The pomp of tedious and elaborate monuments.
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They contemn as things grievous to the deceased.
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So they wouldn't raise these big tombs and and then monuments
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because they didn't think that it was, it was it wasn't in
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alignment with their perception of things.
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OK, tears and wailings they soon dismiss their afflictions and
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woe they long retain. In women it is reckoned
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becoming, It is reckoned becoming to bewail their loss.
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We'll hear more about this later in Beowulf's funeral in men to
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remember it. So it was, it was befitting and
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it was becoming for the women to sing a dirge or wail and, and,
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and, and it is over sadness, right, to this lament and this
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wailing, whereas it, for the men it was, it was just be stoic and
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remember, and not to cry and all this stuff, right.
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So this is what in general we have learned in the original and
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customs of the whole people of Germany.
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I shall now deduce the institutions and usages of the
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several people as far as they vary one from another, as also
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an account of what nations from thence removed to settle
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themselves in gall. So then he goes on and he talks
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more about some of the specifics of the dramatic tribes.
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But as a general rule, this custom, this was done with
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regards to a funeral pile, right?
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So they were they were accumulated and and lit on fire
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because it says into the fire we're thrown this thing that and
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the other. So as as early as you know, what
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was it like 98 of the common era?
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So before the year 100, right when when Tacitus is is
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documenting his observances of the Germanic tribes, we see
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early examples that cremation, funeral pyres and and stuff were
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the were the method adopted by the Germanic peoples.
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And again, it was once they were burned down, then the mound was
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raised and their remains were put into the mound.
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All right, the other source and I don't have like a written copy
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right in front of me to go. But if you look up even Fadlon
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and the land of darkness, for those of you who are movie geeks
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and and, and like the movie called the 13th warrior, it has
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a very young Antonio Banderas in it.
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This is from like, I think like the mid 90s or, or or before
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that movie. The 13th warrior is a is a
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loose. Is based loosely on Ibn Fadlan
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in the Land of Darkness. His character in the movie is
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Ahmed Ibn Fadlan, right? So he's an Arab Arabic emissary
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traveling with the Swedish ruse at the time.
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And, and he witnesses a, the, the, the ship burial or the, OR
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the funeral practices of a Chieftain.
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And it's described as, you know, him being laid in a ship with
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belongings, things that were his.
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Even a, one of his slaves was, you know, ritually killed and,
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and put into the pyre with him. She was given an, a, a, a
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hallucinogenic or, or mind altering substance.
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So it's some sort of tea or something that she drank and she
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was sexually exploited by the chieftain's men.
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It's a it's a whole thing. Read about it in Ibn Funlan in
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the land of darkness. And anyway, this was another
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custom that was done by the Swedish ruse specifically for a
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Chieftain. Very important person has a high
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status in in their society. So it's not likely that funeral
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customs for the common folk were done with such elaborate means
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right there, you know, having this substance, you know,
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consumed by one of the slaves to alter their state of
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consciousness and then they are sexually exploited and then
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killed and then placed in the pyre with them to burn during
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the cremation process. But that is a source.
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And that is again we see cremation being the method
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adopted by these people. Now one of the most wonderful
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reads and I'm going to, if you guys don't mind, I hope you
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don't. I want to read to you the line
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from Beowulf about Beowulf's funeral.
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The reason why I want to do this is, is kind of twofold.
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Firstly, it is one of the most vivid and famous heathen
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funerals documented in any sources in any literature.
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Secondly, it is it follows the the alliterative meter of poetry
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of, of Germanic poetry, which I'm the kind of a nerd about.
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So I love following, I love, I love reading poetry that that
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adopts that alliterative meter. OK, so if you'll indulge me,
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this will probably just take a few minutes for me to to read.
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It's it's a section of Beowulf and this is the Francis B
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Grummere Grummere translation. And you'll notice very early on
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what I'm talking about with the alliterative meter.
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OK, and I'll do my best to maintain that meter as I read
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it. OK, so here we go then.
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The Baron of Veostan bade command Hardy chief to heroes,
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many that owned their homesteads.
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Hit her to bring firewood from far o'er the folk they ruled for
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the famed one's funeral. Fire shall devour and Wain
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flames feed on the fearless warrior who OFT stood stout in
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the iron shower. When speed from the string, a
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storm of arrows shot over the shield wall.
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The shaft held firm, featly feathered followed the Barb, and
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now the sage, young son of Veilstone 7, chose of The
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Chieftains things the best. He found that band within and
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went with these warriors, one of eight under hostile roof in
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hand. One bore A lighted torch and LED
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the way. No lots they cast for keeping
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the horde, When once the warriors saw it in hall all
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together, without a guardian lying there lost and little,
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they mourned when they had hastily hot hailed it out.
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Deer bought treasure the dragon they cast the worm over the wall
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of the wave to take, and surges swallowed that shepherd of
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germs. Then the woven gold on a wane
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was laden countless quite, and the king was born hoary hero to
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Crone's nest. Then the fashioned, then
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fashioned for him the folk of geets firm on the earth, a
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funeral pile, and hung it with helmets and harnesses of war and
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breastplates of bright as the boon.
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He asked. And they laid amid it the mighty
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Chieftain. Heroes mourning their master
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dear. Then on the hill that hugest of
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Bale fires, the warriors wakened.
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Wood smoke rose black over blaze, and blent was the roar of
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flame with weeping Till the fire had broken the frame of bones
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hot at the heart, in heavy mood their misery moaned, they their
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master's death wailing her woe. The widow old, her hair up bound
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for Beowulf's death, sung in her sorrow, and said full OFT she
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dreaded the doleful days to come.
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Deaths now and doom of battle and shame.
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The smoke by the sky was devoured, The folk of the
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waiters fashioned there on the headland of Barrow, broad and
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high by ocean, fares far described.
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In 10 days time their toll had raised it.
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The battle Braves beacon round brands of the pyre, a wall they
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built the worthiest ever that wit could prompt in their wisest
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men. They placed in the Barrow that
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precious booty, the rounds in the rings that they rent ere
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while Hardy heroes from horde in cave, trusting the ground with
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treasures of earths of Earls, gold in the earth wherever it
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lies, useless to men as of yore. It was then about that Barrow,
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the battle Kane rode ale thing born a band of 12 the meant to
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make to mourn their king chants their dirge and their Chieftain
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honour. They praised his Earl ship, his
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acts of prowess worthy, worthily witnessed.
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And well it is that men their master friend, mightily loved,
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heartily love when heroes he go when hence he goes from life in
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the body forlorn away. All right, so let me just catch
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up there. So Dave is going to work, I
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guess. Yeah.
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Time for me to give him to the plant.
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Have a blessed evening. Till next time.
27:27
Thank you, David. All right, so there was the the
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section of Beowulf that beautifully portrays everything
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in detail that really echoes what was spoken about in Tacitus
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as Germania. Hey there, brother, what's up?
27:47
Adam Cage? Good to see you, brother.
27:49
Thank you for tuning in and watching.
27:50
We just, I just finished reading the, the line from Beowulf of,
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of, of his funeral to, to display and to show the customs
27:59
of the Germanic people in, in how a funeral would be conducted
28:03
or held. So much like what we read about
28:05
in Tacitus Germania, right, That, that his arms and maybe
28:11
his horse were thrown in. So they, they, they threw things
28:13
into the fire. We hear about, you know, women
28:15
weeping. They sung his dirge.
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They, they commemorated him. They sung great songs.
28:24
This is a great example of, of what a heathen funeral would be
28:29
like in ancient times, right? So there it was.
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It was again cremation, right? The body is burned and the
28:38
burial ashes are placed in a mound, right?
28:41
So it's a very simple order to it.
28:44
There's more to this story. I just gave you a section of it
28:47
in the poem. But one of his, one of Beowulf's
28:53
thanes Wigloff, you know, he gives a speech, talks about how
28:56
great Beowulf was. Beowulf's then his, his, his,
29:01
his retainers, then place him in the the pyre with all of his
29:07
grave goods, all you know, his weapons and the and the
29:09
treasures and all of these things.
29:12
His queen obviously is wailing and and lamenting him, sings a
29:17
dirge. The the you know, ashes are are
29:21
once the body is burned and completely rendered down, they
29:24
are placed into the mound. And then once that mound was
29:28
built, 12 warriors circle the mound to again sing songs,
29:34
right, and commemorate their hero and praise their Chieftain.
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So an example of the funeral rites of a very important
29:44
person, highly esteemed, societally important, right?
29:47
You know, you got a some somewhat of a noble presence,
29:53
right? So these are how things would be
29:55
done for for those types. There is some debate with
30:01
whether or not there was ever like what we would consider
30:05
awake prior to the cremation if the body was placed in view for,
30:12
for, for for people to have time with, you know, to, to, to pay
30:19
their respects to or whatever. There is a probability about it
30:24
because even though it is not tested in any sources that we
30:31
have available, there was a funeral that had a symbol
30:37
documented in the Lacsa Della saga, which we'll get to
30:40
shortly. But the in the Lacsa Della Saga,
30:42
it it portrays a funeral stumble.
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So stumble is a drinking ceremony.
30:48
There's there are there's very specific pattern to what stumble
30:53
is in the historical heathen sense.
30:54
But when stumbles are held is usually following a feast of
31:00
sorts. And there is in the Lacsa della
31:02
Saga Chapter 27, it was, you know, the the the funeral of
31:08
Hoskeld was a pretty important and lavish affair.
31:12
You know, he was a important guy, but it was, you know, it
31:15
was done several moons after the actual funeral.
31:18
So it wasn't like right then and there.
31:23
It was something that was commemorated later on for for
31:28
him. So aside from these sources, you
31:34
know, you've got what's up there, Adam, We've got
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beautifully read. Oh, thank you, brother.
31:42
Thank you, thank you, thank you. I appreciate that.
31:44
Beowulf is is it's, it's one of the most awesome poems that
31:48
exist for Heathenry. Even if you're not heathen, it's
31:52
just a great poem to read. And again, I could, I don't know
31:57
if you could tell, but like the alliterative meat or the pattern
32:00
of things, you know, like with again, I'm I kind of nerd out
32:05
with that stuff. So maybe I'm just feeling it,
32:08
but I love it. So in, in, in addition to the,
32:13
the sources that I've already cited, OK, so Tacitus being a
32:17
primary source, they've been Fodlon in the land of darkness
32:20
and his experiences with the Swedish Ruth.
32:22
This is around the 10th century, by the way, they've been Fodlon.
32:25
So, you know, you're getting close to that medieval period or
32:32
in the migration of, of the tribes where they're, they're
32:36
moving north and and, and stuff. But it's still, it is a external
32:40
person, you know, not, not a dramatic person experiencing
32:44
these things and documenting them as they see them.
32:46
No bias. It is what it is.
32:49
And a lot of the things that Ivan Fedlon writes about the the
32:52
Swedish roots are not, are not very complimentary.
32:55
So there's that it's it's it's truthful.
32:59
All right. So then, of course, with
33:00
Beowulf, that is somewheres around the 8th to the 10th
33:04
century of the common era as well.
33:07
And then we get into the the edit poems.
33:09
OK, so we have guilt beginning. We that, that that famously
33:13
writes, you know, talks about Balder's funeral.
33:16
Balder is also burned on a funeral pyre and then ends up in
33:22
hell, the realm hell right HEL not HE double hockey sticks like
33:28
the Christians say, but the hell with the L with the 1L.
33:32
So in guilt beginning boulders placed upon a ship, his body is
33:40
placed upon a ship, his dead body is placed on a ship, and
33:42
then that ship is burned. So here we, yet again, even for
33:45
the gods, for the holy, have a representation of cremation, of
33:50
fire being used to dispose of the deceased.
33:56
All sorts of things are burned with him.
33:59
There are goods of, you know, animals, possessions, even some
34:04
dwarves get tossed into, into, into Balder's funeral pyre.
34:11
And there is this, you know, the mythic reflection of his, of his
34:18
existence. You know what I mean, 'cause he,
34:19
he didn't, you know, he didn't. He was most loved, most beloved.
34:26
Everybody mourned for him except for that one figure, right?
34:29
We know about that in that, in that Loki in disguise did, did
34:33
not mourn for Balder, which is why he was not surrendered.
34:38
OK, he was not brought back from hell, but that is a famous
34:43
mythical story of of another funeral that still shows the
34:52
cremation, the burial goods as being a means and a method of
35:00
how the Germanic peoples would execute their funeral.
35:06
All right, so some other material sources or source
35:10
materials outside of these poems and the Ettas, right?
35:13
So the Ettas contain myth and sagas, but let's look at a
35:18
couple of other saga references. I I mentioned briefly before the
35:26
Loxa Della saga. That is a 13th century source.
35:30
So again, we're talking the late Viking Age.
35:35
And, you know, it gives examples of again, of a Hulk loaders.
35:42
I think it was Hulk loaders. Am I saying it right?
35:46
Hoskold, Sorry, Hoskold, his his rather, you know, lavish affair,
35:52
but he's you know, again emulated cremated.
35:59
It shows an airship, not airship, like not like Jefferson
36:04
airship. I'm talking like air, like IOI
36:06
inherited something an air HEIR airship stumble.
36:10
That'd be crazy. Jefferson airship stumble.
36:15
That'd be cool, but not that it is so in anyways the Laxa Della
36:19
Saga. It records a burial and an
36:22
inheritance feast. OK, so the stumble, the airship
36:27
stumble, his funeral is, does have a mound raised for him, of
36:36
course. And it kind of, you know, it
36:42
kind of outlines the the, I guess, like social and legal, I
36:49
don't know, dimensions of funerals, who gets what because
36:52
they're so important, you know what I'm saying?
36:54
So all of these things that we're talking that we're hearing
36:57
about because they're, you know, they're documented in sagas or
37:00
they're documented in poems or they're documented in myth,
37:03
reflects the importance of the person that had this done to
37:06
them, right. Beowulf this great king or Chief
37:09
Balder best and brightest most loved of the gods, the folks you
37:15
know the the the signal men, the chiefs of of in Tacitus as
37:18
Germania. We go again here now to the
37:22
Inglinga saga, which in the Inglinga saga saga, the inglings
37:26
right the kings, the the kings of Sweden who traced their
37:30
lineage back to Ingvi mentions a funeral assemble as well.
37:35
In chapter 22 says King Agne had at the time a gold ornament
37:41
which had belonged to Vispur. This is again, this is a line
37:44
from chapter 22 of the Inglinga saga.
37:47
He now married Scalf and she begged him to make burial
37:51
stumble in honor of her father. He invited a great many guests
37:55
and made a great feast. He had become very celebrated by
37:59
his expedition and there was a great drinking match.
38:05
So one could say that at, you know, at heathen funerals,
38:11
stumble is definitely something that is has been documented.
38:14
And you can even say that there's a drinking match, you
38:18
know, So, so bring the booze for the for the, for the affair,
38:25
right? Groovy man, says Adam Cage on
38:28
Facebook. Yeah, it absolutely is.
38:29
Man, I, I love finding stuff like this out.
38:32
Later on in the England saga, there is a mention of a airship
38:37
stumble. OK, this is later on in chapter
38:40
40. Well, which is when?
38:42
So when Inga Ingyeld took the dominions and the kingdoms of
38:47
his father, there was, as before said, many district kings.
38:52
King Ingyeld ordered a great feast to be prepared in Uppsala
38:56
and intended at that feast to enter on his heritage.
39:00
After King oned his father, he had a large hall made ready for
39:05
the occasion, not one not less sumptuous then that of Uppsal,
39:10
and his hall was called the Seven Kings Hall, and in it were
39:14
7 high seats for kings. Then King Inyald sent men all
39:20
through Sweden and invited to his feast kings, Earls and other
39:24
men of consequence. To this airship stumble came
39:28
King Algout, his father-in-law, Ingvar, king of Fyodnir land.
39:36
Fyodnir Land with his two sons Alf and Agner.
39:41
King Sporfsnyol of Nerik. Listen, I'm not Swedish or nor I
39:46
don't have I'm butchering these names so I'm sorry.
39:50
King Sigvet of Aten Aten is the 8.
39:56
Aten DeLand. Aten DeLand.
40:00
But Granar, king of Sodom and Land, did not come.
40:05
What a what a jerk. How you, how you going to not
40:07
come to the to the King's feast, right.
40:09
What, what a what a jerk. Anyway, so 6 kings were placed
40:13
in the seats in the new hall. But one of the high seats which
40:16
England had prepared was empty because Granard didn't come.
40:19
He must have had something more important to do.
40:22
All the persons who had come got places in the new hall, but to
40:25
his own court and the rest of his people he had appointed
40:28
places at Uppsal. It was the custom at the time
40:31
that he gave, that he who gave an airship feast after kings or
40:36
Earls, and entered upon the heritage, should sit upon the
40:39
footstool in front of the high seat until the full bowl, which
40:43
was called the Bragaful or Braga Beaker, was brought in.
40:49
Then he should stand up, take the Braga Beaker, make solemn
40:52
vows to be afterwards fulfilled, and thereupon empty the beaker.
40:58
Then he should ascend to the high seat with his father, which
41:01
his father had occupied, and thus he came to the full
41:05
heritage after his father. Now it was done.
41:08
So on this occasion, when the full Braga beaker came in, King
41:12
Ingald stood up, grasped a large bull's horn, made a solemn vow
41:17
to enlarge his dominions by 1/2 towards all the four corners of
41:22
the world or die, and thereupon pointed with the horn to the
41:27
four quarters. So just imagine, you know, he's
41:30
got a, he's got a, a horn, probably a drinking horn, I'm
41:32
assuming what it makes it sound like.
41:34
And he's making these ascertations, these, these vows
41:37
of increasing his, his reign and his dominion by half.
41:44
So now when the guests had come drunk or had become drunk
41:49
towards evening, King Ingwell told Sveeth Dog's son, Gautvid
41:55
and Hilvid to arm themselves and their men as had before been
41:58
settled. And accordingly, they went out
42:00
and came up to the new hall and set fire to it.
42:03
So they got them all drunk just to kill them.
42:06
The hall was soon in a blaze and the six Kings with all their
42:09
people were burned in it. So maybe Granar who didn't come,
42:12
maybe he kind of knew, I think what's happening here, right?
42:14
And he's, he's about to get all these people drunk on his wine
42:18
and then his ale and stuff and he's going to off him, right?
42:21
Which is what so happened. Those who tried to came out,
42:25
those those who tried to come out were killed.
42:29
And then King England laid all the dominion these kings had
42:33
possessed under himself and took scat from them.
42:39
So big big big move there by King Ingle and Grandma probably
42:46
made the right choice by not going there because he would
42:48
have been among the other 6 had he done so.
42:54
So this is a stumble. OK, Be careful, I guess, if
42:57
you're going to have a stumble with with relatives or with
43:01
other people of importance following the funeral, things
43:05
could be said about that. So what does this all mean to
43:10
us, right? Why, why, why are these things
43:12
so important? As I mentioned early on in the
43:13
episode, the beliefs of what happened, the beliefs of the
43:18
afterlife and, and the specifics of it, right?
43:20
You go to hell, you go to Val Hall, you go to Bronze Hall, you
43:23
go to the Volkwagner, you go to here, there and everywhere,
43:25
right? It's inconsistent with many
43:28
things, but what is consistent is the means in which the bodies
43:32
are disposed of and and we see this in in multiple sources
43:40
already. So for us in modern times, you
43:45
know, if, if, if a heathen nowadays wanted to take on a
43:52
practice or, or or have like, let's say, hey, when I die, this
43:57
is what I want done. You know, this would be one of
44:01
the historically accurate ways of going about doing it, right?
44:07
Having your body cremated prior to the cremation is the body of
44:13
the preparation of the body. OK, There is.
44:17
I think it's the geese. La Saga talks about the figure
44:22
who is who has died and is being dressed or prepared for their
44:30
for their funeral. And the body.
44:32
One of the things, one of the one of the things that the body
44:35
has done is first of all they are they are dressed in their
44:38
best clothes. The best garments that they had
44:43
to put on ever is what they were adorned in.
44:46
And in the geese. La Saga, for example, were also
44:49
put on hell shoes or hell Skoger I think is the name.
44:54
I forget the the the Norse word for it, but it's hell shoes that
44:58
allow them to to walk the road to hell.
45:04
You could So this this is all very similar to the way modern
45:10
funerals are are conducted. If you think about it, right,
45:12
if, if there's a burial, especially of a body, right, the
45:19
body is, is prepared and embalmed and dressed and you
45:23
know, good clothes, right now there's a suit or a nice dress
45:26
or something that the, that the deceased is, is dressed in and
45:30
the body is prepared for burial. But in these cases, right, for
45:35
the Germanic people's cremation is always the the method.
45:43
We have some sources that might suggest awake prior to that.
45:49
You got to think about it though, in ancient times, the
45:51
practicality of that there really wasn't that we know of at
45:55
least the means of embalming a body to preserve it long enough
45:59
to keep it out for a wake kind of a thing.
46:04
So but there could be that and then you know, the funeral rite
46:12
that is reconstructed from like Beowulf would be a really good,
46:17
I say good meaning like a really good like stable or strong means
46:23
of passing the passing this along.
46:27
So have to go to Maine for a Viking funeral, Adam.
46:30
Why is that? Why would we have to go to
46:32
Maine? What is so special about Maine
46:36
that we would need a quote UN quote Viking funeral for
46:39
brother? Because if you're talking about
46:42
like being placed on a ship in a body of water and having arrows,
46:48
flaming arrows set to to the ship to burn you, there is
46:53
provisions for that here in the state of Tennessee.
46:56
And our brother Wolf is one of the responsible people who made
47:01
that thing. I'm sure he's talked about that
47:04
before. So anyway, the funeral rite
47:06
that's reconstructed in Beowulf, you know, you have the eulogy,
47:10
right? The, the, the, the prayer or the
47:19
story or like or the, the meanie, as it's called prior to
47:23
in many symbols. You have the meanie like that,
47:25
this prayer, this recounting of the person's date of their
47:29
birth, when they were born, who their parents are, who is
47:33
surviving their, that you know, who, who they are survived by
47:38
major events in their life, things of noteworthiness and
47:43
their accomplishments, you know. So the, the, the, the eulogy is,
47:47
is certainly a Germanic practice within the funeral rites,
47:56
placement of grave goods. Once, once the eulogy or the
47:59
meanie is, is complete, you bring the heirs.
48:04
OK, So the family members, those who would inherit what the
48:07
deceased has left behind would come and place anything that
48:11
they would want them with their, with their deceased to be buried
48:15
with or burned with. So again, like it, let's say,
48:20
you know, this is a, you know, let's say it's a modern burial,
48:26
modern funeral, right, where you've got a, a wake situation,
48:30
right? The, the deceased wished to be
48:32
buried. So they're at a, you know, a
48:36
viewing, whether it's in a church or whether it's at a
48:40
Funeral Home or whatever, bringing things for the dead
48:46
gifts. You know, I've done this with a
48:52
dear, dear friend of my wife. Well, no, it's a brother,
48:56
really, my wife's baby brother, not by blood, but by adoption.
49:01
You know, at his funeral, he, he took his own life and, and at
49:08
his, at his funeral, when we were there to, to say our
49:12
goodbyes and stuff. You know, I, I brought a gift, a
49:15
grave gift, you know, for him. I was a mule near.
49:18
And he admired it. Like I remember him at one
49:22
point. He never, I didn't know him long
49:24
enough to, to know whether or not he believed in Heathenry or,
49:28
or had any interest in following that path.
49:30
But he always admired the imagery of the, of the hammer,
49:32
you know, of Thor's hammer. And there was one particular
49:37
hammer that I had that I remember him like saying he
49:40
liked it, you know, he liked the look of it.
49:43
So that was the gift that I gave to him in his coffin, you know,
49:47
and I placed it with him in his hand to, to take with him.
49:51
So this is again, also very historical in Aegil's saga, the
49:59
saga of Aegil's scalograms. And there's there's mention of
50:03
certain figures like Smith's, you know, Iron Smith's.
50:09
These are these were important people at the time, but not as
50:12
important as let's say the nobility.
50:13
Yes, they would make tools and weapons of war and and things
50:17
that were important for the warrior class and the elite.
50:21
So they may have had a higher than average status societally.
50:26
However, when they would die is mentioned in Eagle Saga that
50:32
these Smiths would be buried or burned or whatever with their
50:36
smithing tools, their hammers and, and, and tongs and whatnot.
50:41
Clearly we've seen like through Beowulf's funeral stuff that
50:45
that, you know, warriors were buried with their weapons,
50:48
swords, Spears, Shields, whatever.
50:52
Women. OK, let's talk about that 'cause
50:56
we're, you know, we're talking about men and, and, and figures
50:59
and stories that have, you know, a masculine representation.
51:04
Women were even buried with important things too, you know,
51:08
according to their status. So, you know, we have Volvas and
51:14
and stuff having their ritual attire that they were buried
51:18
with, even spindles, OK. Things that have to do with the
51:25
keeping of the house. It's been documented and shown
51:29
through whether it's archaeological finds that women
51:33
were, were cremated or, or sent off with items that were
51:38
important to them in their household status.
51:43
Yeah. They allow you to put a boat and
51:44
set it on fire in Maine. Yeah, they do in Tennessee, too.
51:47
Talk to the wolf about that. He'll tell you all about it
51:52
because he was, he was a, he was a, I'd say a guiding force.
51:57
You know, he was on the phone with people or so he says years
52:02
ago to get it done for a friend of his, you know, Coast Guard,
52:08
all kinds of stuff on the Cumberland.
52:11
So it can be done. It there's there's, you know,
52:13
red tape or whatever that you got to get through it.
52:15
There's a process for it all, if that's what you want to do.
52:19
But it but it, you know, it can be done.
52:23
So it went again. Once once the grave goods have
52:24
been placed, there is a a dirge or a song sang a lament, you
52:29
know, by a woman by by someone of the female gender, the Tutu,
52:36
a female relative will sing a dirge, A lament, a a song, you
52:41
know, to express the sorrow that's being felt.
52:47
And again, historically that would be done by a woman.
52:52
Then you've got the act of, of either burying the body or
52:56
spreading the ashes. That's right.
52:59
So like in Beowulf, it took them ten days to build the mound.
53:07
Nowadays, you know, obviously burials happen, you know, within
53:13
a week or less. So even if a mound were to be
53:19
built with modern tools and equipment, it would take, I'm
53:26
sure less than 10 days to do that.
53:29
Once the body has been buried in the mound or the ashes have been
53:36
dispersed and, and, and whatever, then there would be
53:40
songs sung, songs of praise, right?
53:43
Songs of of singing of their, you know, greatness to and to
53:51
circle the grave right to to to be in a circle.
53:53
And again, talking about like Beowulf saga, you're in in the
53:57
Beowulf, in the poem of Beowulf there where his, you know, 12
54:00
men would rode around and sung songs riding around his burial
54:04
mount. Following all of that, you've
54:07
got the feast, the funeral feast, bloat, sacrifice,
54:12
whatever and stumble. Of course, the stumble would be
54:19
very commemorative of the deceased.
54:21
You know, of course a mini or prayer or anything primary boast
54:27
to the deceased would be included.
54:30
That should typically be done by, you know, whoever is the
54:34
eldest or closest of that person who had deceased them being kind
54:41
of like next in line. There's their status in the
54:43
family societal structure. The eldest or the most closest
54:47
to the person should conduct that part of the of the, of the,
54:53
of the stumble. Then the brag, the Braggabeque
54:59
or the Braggophel, as we talked about before, is the oath made
55:03
on behalf of all the heirs. You know, usually done by the
55:09
eldest who has kind of taken up that airship by taking up the
55:15
position of, of the person who had deceased, right.
55:19
So this is very specific, of course, like granted, we're,
55:22
we're talking about airships, you know what I mean?
55:26
So an elder of the family dies, whether it's the father, the
55:28
grandfather, you know, at that point, the son is going to
55:33
assume the responsibility of the head of that family after that
55:36
figure dies. So this is a traditional
55:42
Germanic heathen process for for these types of things.
55:49
Obviously not all funerals are going to be like that.
55:51
They're not going to consist of those things, OK.
55:57
But I think to to to talk about this and to and to bring into
56:00
light with what Michael had asked, you know, heathen funeral
56:04
rites. These are what they were, OK.
56:07
And, and this is the process that one could adopt or follow
56:12
for doing such things. Once, once the braggophone is,
56:17
is complete, right? It's, it's, it's then at that
56:21
person's discretion to assume that role or take up the high
56:26
seat of the deceased, you know, that, that, that torch, that
56:30
flame, whatever has been passed on to the person who has now
56:35
assumed that role. Certain things about like this
56:40
are, are not going to apply, you know, but I don't, I don't
56:44
necessarily think that like to Michael's point or, or Michael's
56:49
question when he asked it is, is, is why would you want to
56:52
know about funeral customs or or burial rites for, for, for, for
56:57
anybody who is not close to you? You know, I wouldn't care what
57:01
anybody else does that isn't close to me or I'm not close to
57:04
them. So I guess what we could take
57:09
away from all of this, right? Is that the, the, the, the
57:16
practice of cremation seen across the board?
57:20
OK, there's even and I don't remember where, but I feel like
57:28
it's a a law that got passed later on, like in the Franks
57:36
when the Franks were conquering the Saxons.
57:41
I feel like they had a law that was passed to prohibit the
57:53
burning of bodies because the Christians recognized that as a
58:01
Pagan practice and they wanted to outlaw it.
58:04
They wanted to make it that the pagans could not, you know,
58:10
practice their their their, their ways.
58:18
So if I find that I don't have it right in front of me, but if
58:22
I find that source, I will come back and annotate it at the like
58:28
the the show notes or whatever of this podcast.
58:30
Cause again, these live streams get put out later on.
58:35
So you always can re listen and re watch.
58:36
This will be this will be airing on Spotify and everywhere for
58:39
you to listen to this Thursday. And of course will will remain
58:46
in video format on my Patreon on Thursday as well.
58:50
So for that part of it, if, if I'm able to find that that
58:54
section of that law, if I'm correct, where the cremation was
59:01
prohibited, it was, it's outlawed because the Christians
59:05
didn't want Pagan practices to be continued.
59:08
It was, it was an eradication of those beliefs in the lands at
59:12
the time. I will add it down there to the
59:14
show notes. So, yeah, we, we went through a
59:21
lot of things. You know, I think that pretty
59:26
well covers everything that I had wanted to say.
59:30
There were some. Let's see.
59:32
OK, So we, we talked, you know, source material, right?
59:35
Sagas, myths, poems, etcetera, The Eddas.
59:48
What about archaeological funds? Like I mentioned before, there
59:52
are some things in archaeology that we can look at that support
59:58
the claims that we're that we're making here, right?
1:00:02
So Sutton who? Anglo-Saxon ship burial.
1:00:09
Look that up. That is again, that is
1:00:15
continental. I guess you could you could
1:00:17
probably say it's continental, but they it's it's my post
1:00:20
migration, right. So, so the Saxons who migrated
1:00:22
to Angle land Sutton who right, Anglo-Saxon.
1:00:26
There's definitely evidence of of ship burial practices being
1:00:30
done there. The Osberg and Golkstad burials
1:00:35
there, Norwegian ship burials again.
1:00:37
So that's Norway, Sweden, there are cremation cemeteries in
1:00:43
Uppsala, Burka and Gotland, and we find plenty of again, remains
1:00:52
of well to do and or important societally important individuals
1:00:56
with grave goods. We, you know, talked about like
1:01:01
with the certain vulvas being buried with their ritual attire,
1:01:05
horses being buried with certain people so or buried with their
1:01:12
remains because, you know, you got to figure funeral pyres.
1:01:16
Yes, they got, they got hot, obviously, but they weren't as
1:01:21
effective as like a Crematory nowadays, you know, there's
1:01:27
there's there's going to be a lot of chunks, skulls, bones,
1:01:31
obviously things that are going to be left not completely
1:01:36
consumed by the fire. So those remains that can get
1:01:42
found in these burial mounds have had plenty of of things
1:01:47
found in those sites that make it clear that they are, that it
1:01:52
was a burial site. So you know, ships as a vessel
1:02:01
Pires as as as a as a means to to cremate the body.
1:02:08
But ships the the shape of ships even when there's no water
1:02:11
nearby. But ships as a vessel.
1:02:13
This is very common and and seen throughout attic and and other
1:02:17
parallels within archaeology. The ship is the, is the vessel
1:02:22
to carry the deceased, you know, so to place them in a pattern or
1:02:30
in or in, you know, the, the grave mound as as or the place
1:02:33
in the shape of a ship, very historical.
1:02:38
The pyres, of course, you know, it, it was, it was a, it was a
1:02:44
important, it means of, of transformation, you know,
1:02:47
transforming from one stage of existence to the next.
1:02:50
It wasn't, you know, why, why go through all this motion?
1:02:54
Why do all these things if if this is the end for them, you
1:02:58
know, for the deceased? No, it's not it's it's a
1:03:00
transformation. It's a transition.
1:03:02
And to ease their transition and to guide that transition from
1:03:06
one stage of existence to the next, these these methods are
1:03:11
important. So to observe that and and and
1:03:14
to note that is, is important. I feel airship stumbles.
1:03:19
We talked about that before having, you know, the feasts to
1:03:25
again, you know, any sort of familial inheritance that needs
1:03:28
to be claimed or state claimed to this was an important part of
1:03:31
the of the process. It it it solidified continuity
1:03:36
of lineage. It honors the deceased in that
1:03:41
way is again referring to what we read about in the Inglinga
1:03:44
saga. What's up Dave Rice?
1:03:50
It says indeed. Thank you for joining Dave the
1:03:55
Black Wolf talking about funeral rites, burial rites, all these
1:04:00
things. So I'm not sure I just now
1:04:02
caught your comment and thank you for watching.
1:04:04
Thank you for commenting. But you know, again, you know,
1:04:11
the importance of the of of the funeral of that burial was to
1:04:16
transition to to to get them to the next stage of existence.
1:04:22
One of the things about like, you know, with the heathens is,
1:04:24
you know, we're not we're not so concerned about death or the
1:04:28
afterlife to the to the point of doing things that matter for a
1:04:36
reward later on, right. Everything that is done now is
1:04:39
to secure our honor, to secure the honor, to secure luck, to
1:04:45
preserve the the flame, to preserve the fire, to preserve
1:04:49
that which are descendants receive both physically and
1:04:55
metaphysically. And to once our physical bodies
1:05:00
have died, to to to be transitioned on to the next
1:05:04
stage of existence by our surviving people.
1:05:09
That's where the importance is. You know, we're not doing what
1:05:12
we're doing to to make it to heaven or receive a reward in
1:05:18
the afterlife or whatever. Now it's, it's, we just want to
1:05:20
get to there. We're we're going to get there
1:05:22
anyway. But it's the deeds and stuff
1:05:24
that are done are, are to secure our, our, our reputation, our
1:05:29
luck and, and what is passed down and inherited by our
1:05:34
descendants. So the, the claiming of those
1:05:36
things right in the the airship stumbles, right, claiming,
1:05:41
staking claim to that inheritance.
1:05:46
It's it's, it's part of the process.
1:05:53
So like again, once, once the once these practices had become
1:05:57
outlawed by the Franks initially, right.
1:06:01
So Frankish rule, Charlemagne, he was a real asshole, put laws
1:06:05
in place to, to prohibit certain Pagan practices, cremation being
1:06:12
one of them. I'll find the source.
1:06:15
I'll link it later on. I, I don't remember the which
1:06:18
the Lex Sexonum, I think is the name of the Lexus sexorum,
1:06:22
something like that. It's, it's Latin 'cause that's
1:06:26
what they were speaking and they were, they were leaving their
1:06:30
native languages and, and adopting the churches Latin to
1:06:34
speak. But the, the, the laws were,
1:06:35
were were to prohibit the use of cremation.
1:06:38
So there was a shift at, at at a certain point in history from
1:06:42
cremation to, you know, inhumation in, in consecrated
1:06:46
burial mounds or burial sites, you know, church graveyards and
1:06:49
such, etcetera. So, yeah, any of the sources
1:06:58
that I, again, I'm, I'm, I'm streaming this live right now.
1:07:00
So a lot of the things I talked about already up to this point
1:07:06
are going to be added later on. Yeah.
1:07:09
Ahmed Ibn Fadlan, Dave I I did reference Ahmed or Ibn Falan in
1:07:15
the Land of Darkness and his eyewitness account of the the,
1:07:20
the the burial in the funeral, I guess probably more accurate say
1:07:25
the funeral of the Swedish ruse Chieftain.
1:07:28
Everything leading up to that point, including the ritual
1:07:32
sacrifice to or the ritual death of, of his slave girl and, and
1:07:36
how she was sexually exploited amongst his men and all this
1:07:39
nonsense. So yes, that was definitely a
1:07:41
source that I did mention early on in the show.
1:07:44
But some of the other sources include Tacitus, some of the
1:07:49
other sagas like the Loxadela saga, the England a saga, the
1:07:53
Gisley saga, Baldur's funeral, Beowulf, one of my favorites in
1:07:59
terms of the the vivid depiction of how they did it or what they
1:08:06
did. So but yeah, thank you, Michael
1:08:12
Thacker for raising this question to me and Patreon and
1:08:16
asking for it to be a topic of discussion.
1:08:20
These are great opportunities for people that have not engaged
1:08:23
with me before to engage with me.
1:08:27
Right? We're, we're streaming this
1:08:28
live. So like, we got Dave, we got
1:08:30
Dave Rice, the black wolf commenting there.
1:08:35
Yeah. What we do in life shapes our
1:08:37
ancestors place in the afterlife, which is why we pass
1:08:40
our beliefs to our children so they can continue to lift the
1:08:45
family station. It is.
1:08:46
It's about passing things on. It's about transference.
1:08:50
That's what tradition is. You know, it's, it's about
1:08:53
preserving the flame. It's not about worshipping the
1:08:56
ashes. It's about preserving the flame,
1:08:57
preserving the fire and and what do you do when you are no longer
1:09:02
the fire bearer is you, you, you pass.
1:09:04
There has to be that transition. And and this is, this is a, a
1:09:08
rich and and intricate part of our heritage.
1:09:14
Many people's of course, I'm not, I'm not excluding anybody
1:09:16
else, but in a, in a dramatic sense, it is passing things
1:09:20
along, right, passing that fire, carrying this flame.
1:09:22
Now this is your flame to carry and teaching them and teaching
1:09:26
our, our children and our descendants what that means, you
1:09:30
know, guiding them through those, those processes and
1:09:32
giving them the, the, the tools to be able to carry that flame
1:09:35
themselves as well. Because we're not going to be
1:09:38
carrying it all the time. We, we carry it up to a certain
1:09:40
point and then we give them the flame to carry on.
1:09:46
And it's about feeding that flame, right?
1:09:47
It's about, it's about nurturing it.
1:09:49
It's about being wordy warders of the Bale right being, you
1:09:59
know, giving those gifts to the ghostly halls.
1:10:03
It's, it's, it's important, man. It is, it's, it's, it's
1:10:07
intricate. It, it's, it's the backbone, I
1:10:11
believe of, of our, our, our heritage as, as, as heathens, as
1:10:17
dramatic people. But but definitely we see it
1:10:22
echoed throughout through the stories, through the lore,
1:10:26
through the sagas. This is so much about what the
1:10:30
Germanic peoples believed in, you know, and what they held to.
1:10:34
So how we continue to preserve that that flame and do so
1:10:39
holistically do so do so well to honor their memory and to give
1:10:43
our our future, our descendants something strong and something
1:10:47
valuable and something beautiful to carry forth, not not isolated
1:10:53
to, you know, hate and fear and bigotry or any of that nonsense.
1:11:02
So, yeah, this is, I mean, this is, this is one of those things
1:11:07
where I feel, you know, you can the death cults and, and, and
1:11:11
thinking about death and in the afterlife again, it it's not so
1:11:14
much something that was focused on by our ancestors as as a
1:11:17
means of earning some reward later on.
1:11:22
It's, it's, it's, it's what we're doing is, is shaping our
1:11:26
place, you know, or, or shapes our ancestors place in, in, in
1:11:32
our descendants place, you know, so we're, it is important, but
1:11:36
we're not like dwelling on, well, what happens when I die?
1:11:39
I mean, what happens happens, what happens while we're alive,
1:11:45
right? That's what that's that's what
1:11:49
really matters, right? Dave Rice Nostrand Yeah.
1:11:55
You know, this is one of those things where punishment in the
1:12:03
afterlife. You know, so much of this show
1:12:06
was was focusing on funeral rites and burial rites.
1:12:11
But how can you have that conversation without also
1:12:14
including the, the concepts that that came through, whether it be
1:12:18
in later sources or not, about a, an afterlife of discomfort,
1:12:26
even punishment, right? So Nostrand and Neath and and
1:12:30
and the, you know, these, these entropic figures, these monsters
1:12:35
that get depicted in stories in the myths and Nostrand, right?
1:12:41
The the that the the corpse shore and then and just where
1:12:46
the dishonorable dead end up. I go back to right.
1:12:54
I got, you know, we we looking at like the earlier sources,
1:12:56
like the Tacitus, right and and and Germania, but also where the
1:13:02
the conceptual world views of the afterlife.
1:13:06
Very, very, I guess, deeply talked about through the road to
1:13:14
hell, HRLS Davidson, which I mentioned early on in the show.
1:13:19
Where did, where did those concepts come from?
1:13:23
The the idea that there would be punishment to certain types
1:13:29
because one of the one of the, the like one of the, the types
1:13:32
of people that get talked about being banished to nostrum is,
1:13:39
is, is the yeah, oath Breakers and kinslayers, right?
1:13:46
And they were, they were outlawed in life.
1:13:52
You know what I mean? Like they were like these these,
1:13:54
these were societal taboos. You did certain things and you
1:14:02
got yourself neathed. So did the did the did the idea
1:14:10
or the concept of that transferring into the afterlife
1:14:15
come from a pre Christian Pagan idea of that?
1:14:19
Or was it something that got brought into with the church?
1:14:24
I think the latter. Hello loland ah sign hi from
1:14:29
NYC. Ah native New Yorker like
1:14:32
myself. Welcome to the live stream.
1:14:34
Thank you for commenting. I was, I was in New York, not
1:14:40
New York City. I'm, I'm from Long Island
1:14:42
originally, but I was in New York, Orange County just a few
1:14:46
months ago, back in back in July to visit some family and stuff.
1:14:50
So welcome to the show. Yeah.
1:14:52
We're just talking about concepts of death in the
1:14:56
afterlife. The, the, the, the funeral rites
1:14:58
has been kind of the chunk of this show this week.
1:15:03
But yeah, Nostrand, I don't aside from that, like what
1:15:09
other, what other source material can we say had a, had
1:15:15
any place in, in, in, in affirming that worldview?
1:15:22
You know, I feel like they believe that everything was, you
1:15:25
know, you, you, you, you, you, you did bad during life and that
1:15:29
was that was it, You know, you were outlawed.
1:15:31
You were, you were removed from society, from the cult, from,
1:15:34
from, from the safety of your tribe, from the safety of the
1:15:38
people and you were at the whim of the wild of, of bandits, of
1:15:47
vandals, of, of any of those nefarious types.
1:15:53
I said vandals like funny enough, like vandal is a is a
1:15:56
they they are a tribe of of of Germanic people, which is where
1:16:01
we get our word vandalism from. I'm not mistaken.
1:16:06
The vandals were like kind of the go in and fuck shit up type
1:16:10
of people. And that's where we get, you
1:16:15
know, our our modern word vandalism from who else we got
1:16:21
here. Hello skeet.
1:16:22
So what's up? Says hi.
1:16:24
I've been here the whole time. Was just doing some things while
1:16:27
listening. Awesome.
1:16:29
Well, I recognize the screen name, so Skeet.
1:16:33
So thanks for tuning in and watching over here on YouTube.
1:16:39
Believe I'm going to have you up on an upcoming episode in here
1:16:42
in the coming months. Dave Rice says that is correct.
1:16:53
OK. Well, yeah, so thank you.
1:17:02
What to say? Listen, I, you know, I don't,
1:17:05
I'm not a I'm not a walking encyclopedia.
1:17:07
I'm not a walking book. I will remember certain things
1:17:09
and I and I know I've, I've read or seen certain things from
1:17:12
somewhere. So if I can't provide an exact
1:17:14
source, you know, that's, that's not how my mind operates.
1:17:19
I, I do try to have something if I know that I'm getting into the
1:17:23
conversation, I do try to come prepared like I did today with
1:17:28
the, with the, everything that Michael had asked about with
1:17:31
funeral rites, burial rites and stuff.
1:17:34
But it is an interesting thing to, to explore right?
1:17:36
With those, those, those topics almost go hand in hand.
1:17:41
If you're going to be talking about death in the afterlife,
1:17:43
then it would almost require you to to include the the notion or
1:17:54
the idea of an afterlife for those who had lived dishonorably
1:18:02
or hadn't had not retained their honor, had done things to lose
1:18:05
their honor in life and would that transfer to them and
1:18:08
through death. Now, one of the transference
1:18:10
things that I believe can be seen is, is that, you know, luck
1:18:15
is transferable, right? The Hemingia.
1:18:23
So if the if if the person who had died did things that were
1:18:30
dishonorable, that had that they had lost their honor in death,
1:18:36
that could be something that is fed into their the family is
1:18:41
weird, right, poured into the well and then and then inherited
1:18:47
by the descendants. So it goes back to like what
1:18:51
Dave was saying is what we do is is so important in life is just
1:18:54
to give them good luck, strong luck, right to leave to live in
1:18:58
ways that are are honorable because they will get all of it.
1:19:04
They'll get the good and they'll get the bad.
1:19:05
And if all we do is is bad things and and dishonorable
1:19:09
things, things that are are going to we're going to lose our
1:19:13
honor in the process. Our descendants inherit that
1:19:16
they got to deal with that, at least so far as as what we
1:19:21
understand the beliefs of, of the soul complex and, and, and
1:19:26
what is what actually physically extinguishes versus what is
1:19:30
transferred. You know, there's different
1:19:33
parts of the soul. You know, HR Elis Davis in the
1:19:36
Road to Hell talks about this as well.
1:19:39
It's a very complex thing and it's a beautiful thing to to
1:19:42
explore, but the complexities of the soul and the Norse or
1:19:45
dramatic views of that what makes us who we are, our
1:19:52
physical, our psychological, our spiritual, all of that things
1:19:57
that could be really, you know, given names to luck is one of
1:20:03
them the Hamingya right, That that that inherited luck.
1:20:06
So what is done in life may not, may not, may not be something
1:20:12
that we have to suffer with any, you know, in in our next
1:20:15
existence, but it is something that will get transferred to our
1:20:19
descendants and then they gonna have they're gonna have to.
1:20:22
Addressed it or or or deal with it and you know, and that's a
1:20:27
concept that that that's a world view that is adopted by certain
1:20:30
people might not be something you particularly agree with or
1:20:33
find a place in free within your beliefs.
1:20:37
That's OK. Not trying to say that it should
1:20:39
be, but it is a thing that is in place with the Germanic people.
1:20:47
OK. So yeah, I think that's going to
1:20:56
just about wrap it up here, guys.
1:20:57
We've been, we've been going strong for a good, you know,
1:21:01
what is it? Hour and 20 minutes.
1:21:03
This is a solid episode, especially considering this is a
1:21:06
solo run. So big thanks to Michael Thacker
1:21:10
for challenging me to explore and and research this topic and
1:21:16
present some things for for the listeners and for the viewers.
1:21:20
This has been really enjoyable for me.
1:21:21
I hope it's been enjoyable for you, the folks of you that have
1:21:25
been listening and watching the live stream.
1:21:26
Don't forget, I do these monthly, usually the last Monday
1:21:30
of every month. So the next one will be at the
1:21:33
end of October. Whatever that last Monday is, I
1:21:35
will schedule it and announce it through a Facebook event.
1:21:39
But if you're only watching these on YouTube, I will try to
1:21:42
do my best and get you alerted about that.
1:21:44
But that's more on the algorithm and more on the platform for not
1:21:49
having those interactive ways of announcing these types of
1:21:53
things. But just know that these monthly
1:21:54
live streams do happen every month and the episodes, in case
1:22:01
you missed the fullness of this episode, you can go back and
1:22:03
rewatch it, I believe. But if you just want to ever
1:22:06
listen, you know, driving down the road, doing your job, you
1:22:10
know, I don't know, shaving your dog or, I don't know, feeding
1:22:15
your possum or whatever it is that you do your chores.
1:22:17
Alright. You can listen on Spotify.
1:22:19
These episodes always get uploaded on those platforms
1:22:23
later as well. What about the other parts of
1:22:29
the self? Dave Rice's apologies coming in
1:22:32
late. Yeah, we didn't.
1:22:33
So this show was more for the, the, the topic of the, the
1:22:36
funeral rites and burial rites. We didn't really get into the,
1:22:39
the complexities of the, the, the, the, the soul complex.
1:22:43
So yeah, I mentioned that Haminga, you know, OK, so you
1:22:46
have the huger, you have the hammer, you know, you have your
1:22:48
thought, you have the physical body, the, the, the physical
1:22:52
shell, your shape, the huger. You have the hammer, you have
1:22:55
your, the wit, the mind. You have the Filia, your
1:22:59
follower that has been assigned to you from birth.
1:23:03
And of course, the, the Hamminga, the inherited luck.
1:23:07
So yeah, there's there's multiple parts of the soul and
1:23:09
we didn't get into that wasn't the context of the show this
1:23:12
week, but it has been something I've talked about in the past
1:23:16
many, many times. Definitely might be worth
1:23:19
revisiting. And these are these are, you
1:23:21
know, Norse names of the of of the soul complex, right.
1:23:26
So The Who got of the Hummer, the humming and the Fuga.
1:23:33
And then we've also got Lowland says I'll try to catch you next
1:23:36
one. Good show.
1:23:37
Thanks. Thank you for being here and
1:23:39
like I said, feel free to rewatch or or catch me on any of
1:23:44
the listening platforms. You know, Spotify, Apple
1:23:46
podcasts, the Amazon Music. I mean there's I'm everywhere.
1:23:51
Just whatever platform you're on, just search for random
1:23:54
heathen ramblings or Midgard musings, either one.
1:23:58
You'll find it the video versions of the show besides the
1:24:02
monthly live streams. So the monthly live broadcasts
1:24:05
like this are only done once a month.
1:24:07
If you ever want to watch any of the other video podcasts, please
1:24:11
join my Patreon. You'll see it scrolling at the
1:24:14
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1:24:18
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1:24:20
It's not a big contribution monetarily.
1:24:23
From from your angle ain't $1.00.
1:24:26
What's that? You know, $12.00 a year,
1:24:28
whatever. But it's a $1.00 a month pledge.
1:24:30
You can do it month to month. You don't have to sign up for
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1:24:43
you can go and get a dollar, get anything for a dollar, right.
1:24:47
So I appreciate all of you do that that have showed up
1:24:50
tonight, though. Dave Rice, great to see you.
1:24:53
Lola. David Klenn, Michael Thacker, I
1:24:57
saw you there before, Schizo. You've been listening, watching
1:25:00
in the background there commenting.
1:25:01
Thank you so much Patrick Walsh. I know you were there before
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What was it? 9 worlds, 9 worlds tarot, a
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Check out the description area. Again, these, these, these live
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You know, I, I do have about 9 more episodes of season 6-7 or
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eight of which have already been booked with future guests.
1:26:02
So in the next few months, you guys will be getting some guests
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coming on the show. My next live stream will have my
1:26:14
dear brother Patrick Walsh. He'll be a guest with me on
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October's live stream, so stay tuned.
1:26:22
Got some great stuff lined up for you to finish out season 6
1:26:25
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1:26:29
And yeah, you'll just find me wherever you want to find me.
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1:26:35
I don't care. All right, guys and gals, thank
1:26:38
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1:26:40
Thank you very much for all of your continued and ongoing
1:26:42
support. And until we talk to each other
1:26:45
again, may the gods continue to notice you and may your
1:26:49
ancestors smile upon you. See you in the next one.