Kannsege (adapted for use outside of Braucherei guilds)

Der Kannsege 

(Adapted for use outside of Braucherei guilds; there is no Verbot on any section of this rite.)

The Butzemann should already be constructed out of plant remnants from the prior season. If you use only one type of plant for the construction (e.g., corn), you may edit the calls to relate only to that specific plant. In my case, I use many different plant remnants, so the calls refer to "plants."

Before the Butzemann is completed (or sewn up, if applicable), I insert a heart (cut from paper or cardboard) and various prayer slips (with my own expressions of goodwill and prosperity) and rune slips (with any combination (or all) of Ingwaz, Jera, Othala, Fehu, Ansuz, Berkano, and Laguz).

A knowledge of runes is most helpful. Appropriate runes can be intoned or envisioned at any time throughout the rite. However, for the purposes of this adapted rite, I only am mentioning the runes that are central to the function of an Urglaawe Kannsege.

There is an element of otherworldly travel involved in this adapted rite.

---------- Incantation ----------

Daer Bau, Desi Luft

(This Earth, This Air)

Daer Bau, Desi Luft

Daer Bau, Desi Luft

Ich bitt vun de Ziewe die Erlaawing, fer die hallich Scheid neizuschteige. 

(I request of the deities the permission to step into the heavenly partition).

Ich schteh mit eem Fuus uff em Hatzholz un schteig mit zwettem in die Weschtbledder nei. 

(I stand with one foot in Hatzholz (Midgard) and step, with the second, into the West Leaves).

Ich ruf zu de mitleidiche Blanzeseele reizukumme, fer ihre Nochkummer auszuhelfe. 

(I call to the compassionate plant spirits [change if using only one plant, e.g., corn spirits] to come to the aid of their descendants).

Ich bin die Brick. 

(I am the bridge).

Ich bin die Brick.

Ich bin die Brick

[Repeat in multiples of three as often as you feel is needed]

----------- 

At this point, you do not want to close out your connection to the West Leaves, but you can speak freely in Deitsch or English.

Here is where you can state in more detail to the spirits what your purpose is (for them to meld with the static spirits in order to awaken them within the plant material of the Butzemann, to give the breath of life to the Butzemann, etc).

Your promise is to name and to take care of the Butzemann, to honor his purpose, to make offerings to the spirits within him, to aid him in the care of his "children," etc.  This is an oath and you must abide by your words.

Most important: you must promise to relieve him of his duties at an appropriate time and to help the melded spirit within him to return to the otherworld. This is an oath. It must be kept. He must be burned between the autumn equinox (Erntfescht) and Allelieweziel (Halloween).

----------- Butzemannsege -----------

Ich geb zu dir der Ochdem. Loss dei Megge aufaerweckt sei.

(Breathe onto the "mouth" of the Butzemann),

Intone the "Ansuz" rune (known also as "Antwatt" in Deitsch) and draw the rune with your right thumb over where the mind's eye would be on the Butzemann. If skilled in otherworldly experience or in runes, do this repeatedly until you sense that you have received the rune back in response from the now-activated spirit.

Alternate: Intone the Ansuz, Berkano, and Laguz runes while drawing the runes upon the Butzemann. 

Now give a name to the Butzemann. There is a traditional naming convention. Please see http://tinyurl.com/crjohmm for more information. The only thing I would add is that a first-generation Butzemann would have the appellation of "der Nei" follow his name (if his name is Arnold, he'd be 'Arnold der Nei').

Be sure to keep a record of his name. You will need it when he is burned. In fact, consider calling him by his full name frequently. The naming serves as recognition of, and respect for, the plant spirits as beings.

Der Butzemannsege watt gschlosse.

The Butzemannsege is closed.

----------- Closing -----------

After the activation rite is completed, it is important to serve as a bridge back.

Ich bedank mich zu de Ziewe un de mitleidiche Blanzeseele. Ich schteh noch zwische em Hatzholz un de Weschtbledder, fer die zerickzuschteige. (I thank the deities and the compassionate plant spirits. I stand still between Midgard and the West Leaves for them to go back).

Ich bin die Brick. 

(I am the bridge)

Ich bin die Brick.

Ich bin die Brick.

Der Kannsege watt gschlosse.

The Ceremony of the Corn is closed.

------------

Copyright 2014

Robert L. Schreiwer
Published by Deitscherei.com
Bristol, PA

Ceremony of the Corn

See Butzemann Naming Conventions

The Ceremony of the Corn, called the Kannsege in Deitsch, is the Braucherei ritual in which a Butzemann is spiritually activated. This ceremony is also practiced in Urglaawe, which has also expanded its interpretation through ancillary lore and folk custom.

Hearth Goddess in Berks County. Photo by P. Donmoyer

There is no doubt that the core of the ceremony is of Heathen origin. Depending on the Braucherei lineage, there are variations in interpretation. Perhaps the most prominent of the variations is the identification of the "Haerdgedderin," or the Hearth Goddess. The clearest and most common association with this figure is the Teutonic Frigg. However, other interpretations assign this role to the Gnostic Sophia, specifically due to the eaves of at least one hearth structure including a votive image that resembles other depictions of Sophia. 

It is interesting to note, though, that both Frigg and Sophia are strongly associated with a cosmic wisdom, and it is possible that this is where the two became fused. However, one key difference is that Sophia is considered to be a virgin, while Frigg is the personification of motherhood, home, and hearth.

The juxtaposing of the Kannsege with Grundsaudaag (Groundhog Day) places feminine creative energies and motherhood in a central role of the creation of the Butzemann. Conventional wisdom would indicate Holle in the center of a Braucherei observance of this magnitude. However, Holle is still on errands involving the Wild Hunt at this stage of the spiritual calendar. Additionally, while Holle is associated with an orderly life and an orderly home, She is not typically seen in the role of a deity of the Hearth. 

Braucherei oral tradition from the Parryville-Harrity lineage states that the Hearth Goddess is the mother of the Butzemann. This concept is reflected in other oral lore, too, although the references are vague. Even the ambiguous references, though, provide support for the Butzemann being a product of the hearth as much as of the field. This arrangement is, in fact, a metaphor for human relations as well as for the interaction between wights and humans.

Although Deitsch culture has traditionally borne a stronger sense of gender parity than many neighboring cultures, gender roles have traditionally been distinct. This is evident today in Plain, Semi-Plain, and even many traditional Fancy Deitsch families. Women run the home; men run the fields. The woman is the keeper of the keys, which to many people would be a familiar reference to Frigg.

If nurturing the home (thence: hearth) represents feminine energies, and the working the fields represents the male energies, then one may see how the Butzemann is a product of both. The fertile field without shelter cannot sustain life. A home without food equally will not provide sustenance. 

When the Butzemann is created, he carries a portion of the soul of the corn (or any crop) forth with him. In a manner that is consistent with Urglaawe belief, this portion of the soul is the eternal Self and is reincarnated, or reborn, into successive generations of related kin. 

After the Butzemann is created, powwow chants and incantations are said over him. He receives the breath of life (a reference to Frigg's husband, Wodan (Odin)), and he is either given a name or reveals his name to his host. He is now prepared to become the "father" of this year's crops. He is given a series of instructions and is walked around the perimeter of his turf. The Butzemann will be the center of numerous rites, offerings, and rituals during his tenure as warder of the field.

Small but powerful: Urglaawe Butzemenner

The Kannsege ends with the Butzemann taking his post and beginning his watch. He will spiritually and energetically patrol the territory, and he will help to watch out for the home as well. Thus, like a dutiful child, he protects the totality of his family.

This concept is akin to the establishment of a respectful and harmonious relationship with the spirits of one's land. Appropriate offerings and diligent stewardship can lead to the wights having a vested interest in the stability of the human home.

 A longstanding Urglaawe belief is that a lack of roots leads to social disorder and to the ultimate collapse of society. This notion is visible in Braucherei traditions as well. All of the aspects of the Ceremony of the Corn relate to family, home, security, and the establishment of roots.

Robert Lusch

Oley Freindschaft

Ammerili Eckhart

Parryville-Harrity Freindschaft