Deitsch -- Pennsylvania German -- Heathenry
Dingsege 2009
Die Urglaawisch Sippschaft vum Distelfink observed its Dingsege on Sunday, 7. Broochet/June, 2009 in Kempton, PA. In earlier eras (though continuing in Iceland even today), es Ding, or The Thing, was the general assembly of tribe members. Ziu, known to other Teutonic nations as Tyr or Tiw, is closely associated with the Ding as this was the time that tribe members would work out legal matters. In fact, Ziu's name lives on in English in "Tuesday." In Deitsch, the word for Tuesday is "Dinschdaag." The relationship between Ziu and Dinschdaag can be found (via other German dialect discussions) in Teutonic Mythology, volume I, pp.123-130 and 193-196.
Truly, this day was a tribal assembly. Coming together on this day were members of the Urglaawe community, the Braucherei guild, and students of the language and culture from Kutztown University. The Urglaawe ceremony hailed four deities who are pivotal in the advancement of the Pennsylvania German culture. As our Sege began, we formed a processional through the wooded portion of the beautiful land in Berks County, PA. The last four participants to walk ahead of the drummer each carried one of the deities who were our our guests of honor. The processional entered the meadow and wended past several godposts. It ended at a cluster of trees that form a grove right along the Pine Creek.
Naturally, Ziu was the first one hailed at the Ding. As the original sky god of the Teutons and as the deity who sacrificed His hand for the benefit of the universe, we recognize the invaluable role that He plays in our Volk coming together and renewing our national identity. If our causes are just, we ask Ziu's blessing on our work and for His guidance in ensuring that we move forward with principles that will allow us to assert our Volk's identity as one community among many here on Earth.
Ziu's consort, Zisa, was our second guest of honor. Zisa was originally the patron goddess of Zizarim (now Augsburg). She was so popular among the Suebi that the Christians could not remove Her from the Volk's awareness. Thus, they co-opted Her by manipulating Her identity into "Maria Knotenlöserin, or Mary Undoer-of-Knots. Her image appears in the Augsburg city hall. Her people are among the larger contributors to the Pennsylvania German Volk. Unfortunately, the Christianizing of her identity was very thorough, even though Her sacred symbol, the pine cone, appears on the city shield and even on the Church of St. Peter am Perlach, which was build on the site of Her temple. We are left with no Heathen-era images of Her, but we believe that She indeed removes knots and obstacles for those who pursue just causes. Thus, the image that appears in Augsburg serves as a useful guide to us in reacquainting us with this remarkable goddess. Those interested in learning more are invited to read an article entitled The Goddess Zisa by Nigel Pennick in Tyr, vol. 1. See http://tyrjournal.tripod.com. Additionally, Grimm's Teutonic Mythology, particularly volume I, has numerous references that are of value in learning more about Zisa. A working knowledge of Latin would be very helpful.
The third deity's statuary to be carried into the grove was Holle. Holle has been, for as many generations as we are aware of, one of the most active deities among the Pennsylvania Germans. Pennsylvania German oral traditions carry tales of Fraa Holle being the leader of the Wild Hunt starting on Allelieweziel on 31. Gehling (Halloween) until She returns to the soil on Walpurgisnacht (1. Wonnet/May). Her role in Braucherei practice is one of facilitator, communicator, recycler of souls, protector of children, guardian of orderliness, and healer. Her name appears at the root of the Deitsch words for elderberry: Hollebeer, Hollerbeer or Hollerbier. The elder is a cherished and powerful plant in Braucherei. Its association with Holle, whom Urglaawer regard at the mother of the Deitsch nation, makes elder sacred to us and to the practice of our faith. Additional oral lore around Holle is still being discovered as more people emerge with folk stories from the Deitscherei.
The last, but certainly not least, of our guests of honor to enter was Wodan, who also remained known to the Deitsches Volk going back as long as we have been able to determine. He is the Allvadder for all Teutonic tribes. He is the eternal seeker and the revealer of the mysteries of the universe. He sacrificed his own eye and suffered greatly in exchange for wisdom. His name appears in English in the name of Wednesday. This name's cognates were removed from the predecessors of the Deitsch language due to the devotion that so many felt to Him that the Church considered holding his name reverently as a day of the week was a threat. Thus, the Deitsch word for Wednesday is Mittwoch, which translates to midweek.
At the Dingsege, we gave thanks to these deities for their role in our success in rebuilding our Volk's consciousness. We each gave thanks verbally, and then we offered herbs, meat, and mead, and we burned pieces of wood with additional, personal thanks written upon them. Added to the Sege bowl whence we received our blessings from the deities were nine drops of water from Hexenkopf, the sacred site of Holle here in the Deitscherei. After everyone received the blessings from the deities, it was time for the Feast.
One thing Pennsylvania Germans (and their friends) can do extremely well is eat. And eat we did: sauerkraut, sausages, pot pie, chicken corn soup, pomegranate-lemonade, and a plethora of desserts. We relaxed for a while and discussed the significance of the day and of the deities roles in our daily lives. One core tenet of Urglaawe is that our deities never stopped speaking to us, even if we were not listening. They helped lead us all together for a larger purpose, and it is an amazing, wonderful time to be alive.
We then returned to the grove for Sammel, which consisted of three rounds of mead along with each person's hails to deities, heros, ancestors, friends, and concepts. One running theme, which stems from Ziu's deeds, was "the hero in us all" and how to be the best we can each be. The ability to build a better world stands before us, and it is our job to make it happen.
After the Sammel was completed and the offerings given to the wights, we tossed the flowers into the Pine Creek as a final gift to the deities and to all of creation. This event was very uplifting and even somewhat sublime. We are thankful for this beautiful land and for all those who helped to realize the freedom for us to pursue our faith. We are thankful to the gods, goddesses, and wights who guide us, protect us, and who consider our plans and pleads. This is an amazing, thrilling time to be alive!
Heel Ziu! Heel Zisa! Heel Holle! Heel Wodan!
Truly, this day was a tribal assembly. Coming together on this day were members of the Urglaawe community, the Braucherei guild, and students of the language and culture from Kutztown University. The Urglaawe ceremony hailed four deities who are pivotal in the advancement of the Pennsylvania German culture. As our Sege began, we formed a processional through the wooded portion of the beautiful land in Berks County, PA. The last four participants to walk ahead of the drummer each carried one of the deities who were our our guests of honor. The processional entered the meadow and wended past several godposts. It ended at a cluster of trees that form a grove right along the Pine Creek.
Naturally, Ziu was the first one hailed at the Ding. As the original sky god of the Teutons and as the deity who sacrificed His hand for the benefit of the universe, we recognize the invaluable role that He plays in our Volk coming together and renewing our national identity. If our causes are just, we ask Ziu's blessing on our work and for His guidance in ensuring that we move forward with principles that will allow us to assert our Volk's identity as one community among many here on Earth.
Ziu's consort, Zisa, was our second guest of honor. Zisa was originally the patron goddess of Zizarim (now Augsburg). She was so popular among the Suebi that the Christians could not remove Her from the Volk's awareness. Thus, they co-opted Her by manipulating Her identity into "Maria Knotenlöserin, or Mary Undoer-of-Knots. Her image appears in the Augsburg city hall. Her people are among the larger contributors to the Pennsylvania German Volk. Unfortunately, the Christianizing of her identity was very thorough, even though Her sacred symbol, the pine cone, appears on the city shield and even on the Church of St. Peter am Perlach, which was build on the site of Her temple. We are left with no Heathen-era images of Her, but we believe that She indeed removes knots and obstacles for those who pursue just causes. Thus, the image that appears in Augsburg serves as a useful guide to us in reacquainting us with this remarkable goddess. Those interested in learning more are invited to read an article entitled The Goddess Zisa by Nigel Pennick in Tyr, vol. 1. See http://tyrjournal.tripod.com. Additionally, Grimm's Teutonic Mythology, particularly volume I, has numerous references that are of value in learning more about Zisa. A working knowledge of Latin would be very helpful.
The third deity's statuary to be carried into the grove was Holle. Holle has been, for as many generations as we are aware of, one of the most active deities among the Pennsylvania Germans. Pennsylvania German oral traditions carry tales of Fraa Holle being the leader of the Wild Hunt starting on Allelieweziel on 31. Gehling (Halloween) until She returns to the soil on Walpurgisnacht (1. Wonnet/May). Her role in Braucherei practice is one of facilitator, communicator, recycler of souls, protector of children, guardian of orderliness, and healer. Her name appears at the root of the Deitsch words for elderberry: Hollebeer, Hollerbeer or Hollerbier. The elder is a cherished and powerful plant in Braucherei. Its association with Holle, whom Urglaawer regard at the mother of the Deitsch nation, makes elder sacred to us and to the practice of our faith. Additional oral lore around Holle is still being discovered as more people emerge with folk stories from the Deitscherei.
The last, but certainly not least, of our guests of honor to enter was Wodan, who also remained known to the Deitsches Volk going back as long as we have been able to determine. He is the Allvadder for all Teutonic tribes. He is the eternal seeker and the revealer of the mysteries of the universe. He sacrificed his own eye and suffered greatly in exchange for wisdom. His name appears in English in the name of Wednesday. This name's cognates were removed from the predecessors of the Deitsch language due to the devotion that so many felt to Him that the Church considered holding his name reverently as a day of the week was a threat. Thus, the Deitsch word for Wednesday is Mittwoch, which translates to midweek.
At the Dingsege, we gave thanks to these deities for their role in our success in rebuilding our Volk's consciousness. We each gave thanks verbally, and then we offered herbs, meat, and mead, and we burned pieces of wood with additional, personal thanks written upon them. Added to the Sege bowl whence we received our blessings from the deities were nine drops of water from Hexenkopf, the sacred site of Holle here in the Deitscherei. After everyone received the blessings from the deities, it was time for the Feast.
One thing Pennsylvania Germans (and their friends) can do extremely well is eat. And eat we did: sauerkraut, sausages, pot pie, chicken corn soup, pomegranate-lemonade, and a plethora of desserts. We relaxed for a while and discussed the significance of the day and of the deities roles in our daily lives. One core tenet of Urglaawe is that our deities never stopped speaking to us, even if we were not listening. They helped lead us all together for a larger purpose, and it is an amazing, wonderful time to be alive.
We then returned to the grove for Sammel, which consisted of three rounds of mead along with each person's hails to deities, heros, ancestors, friends, and concepts. One running theme, which stems from Ziu's deeds, was "the hero in us all" and how to be the best we can each be. The ability to build a better world stands before us, and it is our job to make it happen.
After the Sammel was completed and the offerings given to the wights, we tossed the flowers into the Pine Creek as a final gift to the deities and to all of creation. This event was very uplifting and even somewhat sublime. We are thankful for this beautiful land and for all those who helped to realize the freedom for us to pursue our faith. We are thankful to the gods, goddesses, and wights who guide us, protect us, and who consider our plans and pleads. This is an amazing, thrilling time to be alive!
Heel Ziu! Heel Zisa! Heel Holle! Heel Wodan!
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