En Hexeschpiggel

A Hexeschpiggel ("witches mirror") is a protective item that one may carry on oneself or keep static in the home. Any mirror will suffice. Some people also use ornamental glass balls for the same purpose in one's yard.

A Hexeschpiggel is fairly easy to make with simple intention to function as a static, sympathetic protection charm... You may use an actual mirror, a pendant of glass or some stones (quartzite works well). 

Typically one places the Hexeschpiggel flat on a table, and places ones own fluid (saliva is ample) in a triangle form, starting in a clockwise pattern staring at a point farthest from oneself (one's body should be on a side of the triangle, not at a point). Thus, one of the points would be on the opposite end your body. Draw the first line down on the mirror toward the right, then the second line will form the angle to your right and go off to the left. Then the third line will go from your left back to the originating point, which is the point that represents the casting back of any negative energy.

Below is one chant that has been passed to me by Hexerei practitioners. Typically the chant is said in groups of three, while continuing to draw the triangle. The items in brackets [ ] represent two slightly different versions of this same charm that were presented by the practitioners. 

Schpiggel, Schpiggel

mei Zauberei

Beschitz mir vun

beeser Hexerei

Schpiggel, Schpiggel

Sicher hald mich

Wann die mir kummt

Schick [die][graad] zerick

Zauber-Daag 

Zauber Nacht

Schpiggel, Schpiggel

mei Freindschaft

Beschitz mir vun

aller Feindschaft

Mirror, Mirror

My magic

Guard me from 

wicked Hexerei

Mirror, Mirror

Safe hold me

When she (referring to wicked Hexerei) to me comes

Send [her][straight] back

Spell-Day 

Spell-Night

Mirror, Mirror 

my Kin 

Guard me from 

every Foe.

Halliches Erntfescht

(or Erntdankfescht!)

The autumn equinox and surrounding days served as the time of the original Deitsch (and German, for that matter) Thanksgiving. We Urglaawer observe the equinox and celebrate the harvest as a community as close to the equinox as possible. The Schwenkfelders observe the thanksgiving on September 24, other localities hold it on different days, also often based on the equinox.

In Heathen times, communities pitched in to help to finish harvests, to trade different crops, and to tend to kin and neighbor so that everyone had a variety of foods to store for the winter. This is the root of the Harvest Home tradition, which continues in many churches today.

The establishment of a national Thanksgiving holiday was actually met with some resistance in Deitsch communities because we already had a thanksgiving observance that was placed at the time of the completion of the harvest. The end of November seemed to be an odd time to many people. The traditional harvests were well over by then, it was typically very cold, and, prior to the rise of modern transportation and grocery, people would be more likely conserving their food stores, outside of game, to ensure a supply to carry them through if Spring came late.

The Harvest Home church traditions nowadays take place all throughout September, but they are a legacy of the thanksgiving festival. Urglaawe groups hold thanksgiving festivals as close to the equinox as possible. All of these observances focus on spreading the wealth of the harvest around, most typically in the form of canned food donations to food shelters.

Over time, the national holiday in November has meshed well with traditional Pennsylvania Dutch foods and has become part of our lives. However, it is good to keep our cultural traditions alive, too.

Most of us who were born after World War II are so accustomed to supermarkets having everything we could want all throughout the year that it is difficult to fathom the reliance on root cellars, springhouses, and cooperative efforts among neighbors. Jump back a few generations, when most food was grown locally, and it becomes easier to see why there would be a formal expression of gratitude for a successful harvest. We can capture a bit of the experience of our forebears by appreciating events like the end of the harvest.

Besides, it never hurts to have another day where we are a little more deliberate in our gratitude for the food that nourishes us. So, sometime this week, you may want to incorporate an extra expression of gratitude in the religious or philosophical context that resonates with you to the plants and the animals that feed us, to the farmers who produce the food, and to the transportation and outlets that make it available to us.

Let's make Erntfescht/Erntdankfescht a thing again in our communities!

Hailstones, Haagel Rune

The first hailstorm of the year is first transformational and the protective and definitely associated with Holle. The hailstorm heralds impending changes or shifts (good, bad, even neutral), and the saved hailstones bring Holle's protection and banishment of harm through the changes and through the year. 

Historically, refrigeration would have been problematic, so the stones would melt (also symbolic of the spring thaw in most cases, unless there was no hail until late int he year), and people would either drink the water from the fallen stones or they would save the water to pour to the growing garden or field plants when spring had set in. When refrigeration became more available, people began to save the stone throughout the year. There is no set removal time for saved stones, but I've never kept them past the Yuletide of the same year in which they were taken, and I generally put them out in the spring in the garden.

Aspects of this tradition appear to be echoes of the Haagel rune, which in Deitsch use has meanings akin to Hagalaz and Anglo-Saxan Hagal. The structure of the Deitsch rune looks more like that of the Younger Futhark than of the Elder Futhark; however, it is just as frequently depicted standing on two of its legs as it is on one. 

Haagel on its end

The same circumstance applies to the common six-point rosette symbols on hex signs, and many people believe that the rune and the rosette are related. Indeed, the meaning of the rosette in hex signs is similar to that of the Haagel rune: banishment and protection. 

Haagel as rosette on two legs

Haagel is a rune of proactive elemental Spirit, which places it useful in dealing with issues associated with reactive Spirit (depression, grief, death) and with elemental Earth issues (often digestive disorders), particularly of the reactive type (diarrhea, food poisoning, parasitic infections, etc., but, of course, always see a doctor, too!).

The rune may also be used in the general application of protection and also for transformation of the mind, of understanding, and in interpersonal relationships. It may applied for good or for ill, for terminations to allow new beginnings, for bringing about or confronting radical change, for inciting change in the self or others, for the expulsion unwanted baggage on the mind and the soul, and for dealing with the shadow of the self and the shadow sides of others. There is no rune in Deitsch practice more associated with both the application and the blocking or deflection of hexes, and indeed, skilled practitioners can use Haagel to transform hexes into blessings that draw energy from the sender. It is also the most commonly used rune in Urglaawe house blessings.

Along with Loch (Laguz), Haagel is a rune of mirrors, which brings in aspects associated with Berchta as well. While Loch is the reactive side of the mirror (that which looks back at the view), proactive Haagel is the eye seeking answers in the mirror. It is the seeker of wisdom, insight, and truth, and it is that which causes the active deflection of harm. 

Haagel, in both physical and runic form, has longstanding traditions within the Deitsch culture, and its lore and applications will continue to grow as Urglaawe evolves.

A Wurthexe Charm

Here is one of the charms involving the Three Sisters, who appear to be Wurthexe (Norns)... No particularly meter to this one. Of unknown age. The first line is interesting because it is essentially without discernible time while the other lines are clearly past, present, future. 

It is important to note that Deitsch seldom uses the simple past and most verbs do not even have a form for it. Instead, the present perfect, past perfect, and past progressive (which does not exist in standard Hochdeutsch) tenses are the more common. This utilizes the present perfect, most like for synergy among the lines. In normal speech, the past perfect would more likely be used.

Dreie Schweschdere am Laafe

Erschdi hot vun der Vergangeheit die Weh gschtole

Zweddi iss vun der Gegewart die Weh am Weckschtosse

Driddi watt vun der Noochkunft die Weh verschtecke

Die Zeit wie en Raawer

Die Zeit wie en Verweser

Die Zeit wie en Verdecker

Mach’s so!

The Three Sisters walking

The first has stolen the woe from the Past 

The second is pushing the woe from the Present

The third will hide the woe from the Future

Time as a robber

Time as a guardian

Time as a concealer

Make it so!

Harvest Season and Erntfescht

As this is an important observance coming up, this post is shared from www.blanzeheilkunscht.com.

It has been a busy summer, which, of course, makes it a little less difficult to make regular posts to this site!

Many of us are currently in the midst of the harvest. After a slow start, things like the passionflower are growing like crazy and are beginning to produce fruit. 

There are many other herbs that are ready for a first, second, or even third harvest. This coming weekend, Urglaawer and many practitioners of Braucherei and Hexerei will observe the Erntfescht or Erntdankfescht, which is the original Deitsch day of thanksgiving for the bounty of the harvest. This observance was so deeply engrained in the Deitsch culture that many people resented the creation of the national Thankgiving holiday.

The national holiday is in danger of being eclipsed by the consumer frenzy of Black Friday, so perhaps we can take advantage of the historical roots of Erntfescht. Regardless of one's religious identity, ethnicity, or climate, we can all tap into the spirit of gratefulness for --- or at least appreciation of --- the bounty we have in our lives.

I want to encourage everyone to take part in this very important observance.

If you have folks nearby with whom to celebrate, then come together at or around the autumn equinox and have a feast. Give offerings of the land to the deity of deities of your choice, share and swap harvested food (store purchases are fine) or seeds, and take up a food drive, no matter how large or small.

If observing alone, a donation of any sort to a food pantry or an animal shelter would be appropriate.

All of us should recount the blessings we have in our lives and to share in those blessings with others.

Hail to the Harvest!

---------
Parsons, William T. Pennsylvania Germans – A Persistent Minority. Collegeville, PA: Keschte Bicher, 1976. 

Yoder, Don. "Harvest Home." Pennsylvania Folklife v. 9 no. 4, pp. 2- 11. Lancaster, PA:The Pennsylvania Folklife Society, Fall 1958. 

Passing the Power!

It is with great pleasure that the Guild of Urglaawe Practitioners of Braucherei and Hexerei announces that Sarah Lyter, Jenny Grimm, and Michelle Jones have acceded from their apprenticeships to the level of Braucherin. They now join both the Guild and the Oley Freindschaft as part of the lineage.

Hail to the Healers!

Guild Growth

It is with pride and pleasure that the Guild of Urglaawe Practitioners of Braucherei and Hexerei announces that Sarah Lyter and Jenny Grimm are each recognized by the guild and the community as a Braucherin. Hail!

Hollerbeer Haven 25

The Winter 2015 issue of Hollerbeer Haven is now available in .PDF format.

Wordlists

In addition to the Urglaawe-specific words presented in A Dictionary of Urglaawe Terminology, there are, unfortunately, many words that we use in Deitsch that do not appear in the most accessible dictionaries.

The Deitscherei blog now has lists of words that I have noticed over the years are missing from the dictionaries. The word lists are still not comprehensive, but they do present omitted, yet current, words relating to technology, herbalism, religion, social issues, and more.

Words Missing from the Dictionaries: English to Deitsch

Verseimunge vun de Waddebicher: Deitsch zu English

There are also lists of the Deitsch names of towns (needs to be updated) and states and countries.

This is going to be a long-term, ongoing effort.

Brauch Remedy for Brand (Burns)

This relates to virtually any type of burn, including scalds, sunburn, from fire, etc. 

This little incantation can be uttered alone, or it can be combined with herbs, particularly a poultice or salve of Stinging Nettle (Deitsch: der Brennessel; Tax: Urtica doica).

Wenn sich ee iss brennt, saag:

Hitzbrandgschwulscht, nimm ab

as wie der Dood im Graab
X X X (Roon Gebo (adder Not*) dreimol)

When one burns himself, say
Heat-burn swelling, decrease
Like the Dead in the grave
X X X (Gebo or Naudhiz* rune three times)

A variant form of this, exactly as written below, also appears in Brendle and Unger (153):

Wenn sich eies brennt,

Hitz brand geschwulst nimm ab

als wie der Tod ihm grab X X X

* The X symbol that is often transmitted is also sometimes actually serving the function of a seal of "Not/Need" rather than "Gewwe/Give." In the Urglaawe context, therefore, we are led in this case not to Gebo but to Naudhiz. The two runes do look similar when being drawn over an injury site with the finger, but X was the way it was transmitted to me. Naudhiz makes sense also as the rune of reactive Ice against the burn's proactive Fire. Thus, I personally would use Naudhiz, but the choice is up to the practitioner.

There are other herbal remedies to aid with burns, and those will be described over time on the Blanzeheilkunscht site.

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

Brendle, Thomas R. and Claude W. Unger. Folk Medicine of the Pennsylvania Germans: The Non-Occult Cures. Norristown, PA: Pennsylvania German Society, 1935.

Froschmuun

Tonight's new moon starts the Froschmuun (Frog Moon) on the Deitsch lunar zodiac... By Urglaawe reckoning, this is the fifth new moon after the Spring Equinox. For those near lakes and ponds, the frog's voice is heard clearly on the sultry evenings of this time of year. Those born under the frog sign reflect their representative animal, starting out in one, small, quiet form and transforming as an adult into a prominent (if not occasionally overwhelming) voice. 

There are several adaptable signs on the lunar wheel, and the Frosch is among them. While a frog can live on land, though, it does depend highly on water for survival and reproduction. Thus, the recognition of humanity's use and conservation of water resources is a key folk-consciousness attribute of this time of year.

Better late than never....

The Spring 2013 issue of Hollerbeer Haven is now available in .PDF format. It is a large document, so please be patient during the download.

Holle's Mill

This post is spurred on by an article in Denali Institute of Northern Traditions' May 2013 issue of True North. The article, The Magical Mill, referred to the presence and role of mills in various European mythologies, including Norse and Finnish.

As is the case with so many European folk religions and traditions, Urglaawe retains lore and knowledge of a major mill from Braucherei oral tradition. “Die Miehl” is by the hall of Holle, and it is in this mill that Holle takes the souls of the departed for processing between lives. 

The mill is said to separate the different pieces of the soul in order to release the returning components. In Urglaawe understanding, the portions of the soul that are released are the Urleeg (Ørlög) and the eternal Hoch (Higher Self; the divine spark). The Glick (Luck/Hamingja) is sometimes also passed from construct to construct. Additionally, the Folyer (Fetch/Fylgia), which, in Urglaawe, is seen as an independent entity that attaches itself to a new soul constructs, is freed to find another symbiotic host. The Urleeg, Glick, and Hoch may remain together or be separated into new soul constructs.  

The purpose for the milling is, in Urglaawe belief, to prepare the Hoch quickly for a continuing upward spiral of advancing consciousness. In the deities’ effort to thwart the forces of chaos (which in Urglaawe feature ignorance, apathy, rootlessness, and unenlightened self-interest along with the physical threats described in the story of Ragnarök), the advancement of human consciousness is one of their biggest investments. 

With each lifetime and variation in the interaction of the soul components, the Hoch is to increase its ability to understand existence and to assert its will into improving the existence. In short, the deities want us to be, at the end of this cosmic cycle, where they were at the beginning of it. It is, therefore, in the deities’ interests to keep the Lewesraad (the cycle of life, death, decay, and rebirth) moving along expeditiously.  

In fact, the Urglaawe view of the Wild Hunt pertains directly to this battle with chaos. In our oral lore, it is Holle who leads the Wild Hunt (though Wudan and She are often together, too). Her purpose is to find any souls that have fallen out of the Lewesraad cycle and to bring them back into it. She is followed through the skies by the souls that She has found or that have sought Her out. It is for this reason that the Deitsch culture associates Allelieweziel (Halloween) with the departure of Holle from this plane.  

In Braucherei, there are intervals in the spiritual year that the veil between the physical and spiritual planes (or among the worlds of the multiverse). Allelieweziel and Grundsaudaag (Groundhog Day), in particular, are times at which many Braucherei practitioners engage in soul work to direct lost or distressed souls towards the Miehl. It is also noteworthy that the same processes and cycles pertain to animal and plant spirit constructs, though they differ from those of humans.  

Holle’s Miehl plays a central, critical role in the purpose of human existence, purpose, and advancement. Many of us believe humanity is currently backsliding due to the dereliction of responsibility for one’s own advancement (another article unto itself), and it up to us to aid our deities’ efforts by striving to live our lives more deliberately, being conscious of the impact of our thoughts, words, and actions.

Another Incantation for Recovering Stolen Property

Der Dunner hot sei Hammer

Vun de Reifries zerickgenumme

Der Hammer zu Ihm gheert 

[Elhaz rune 3x] 

So duhn ich yetz mei Vollmacht 

Iwwer mei [Geld, Land, Bau, usw] 

Beyaae un errichte  [Tiwaz 3x] 

Ziu, Zisa 

Finnt mei Ursache wie rechtmeesich 

Schwecht em Feind sei Sinn [Thurisaz 3x] 

Un losset mich siechreich sei. [Uruz 3x]

[Elhaz rune 3x] 

[Tiwaz rune 9x] 

Heele!

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

(English Translation)

Thor took his Hammer back

From the Frost Giants

The Hammer belongs to Him 

[Elhaz rune 3x] 

So do I now my authority 

Over my [Money, Land, Earth, etc.] 

Affirm and assert 

[Tiwaz 3x] 

Ziu, Zisa 

Find my cause just 

Weaken the intent of the enemy [Thurisaz 3x] 

And allow me to be victorious [Uruz 3x] 

[Elhaz rune 3x] 

[Tiwaz rune 9x] 

Hail!

New World Witchery, Episode 49

I was very pleased to have my Sippschaft sister and brother pass the link to Episode 49 of New World Witchery from 2012. This is an excellent episode, if for no other reason than the presence of the chants, a couple of which I know with some differences in the lyrics and form of Deitsch or German.

By the way, the word "Braucherei" is often pronounced in this episode as "BROW-chair-eye." This is due to the differences in phonological differences between Deitsch and English. The correct pronunciation of the word is "BROW-khe-RYE" with a primary stress on BROW  and a secondary stress on RYE. The "khe" is a phoneme that does not exist in most English dialects (it does in parts of Scotland, at least). This is the hissing sound that sounds like you're trying to clear your throat. You can hear it during the Urglaawe portion of this episode.

My apologies for the quality of my voice during the interview. I was actually coming off of a bit of a cold and had actually lost my voice earlier that day. :)

Many thanks to Cody and those who work on New World Witchery for this wonderful and balanced  piece of work. 

Hollerbeer Haven 17 - Winter 2013

The PDF version of Hollerbeer Haven 17 (Winter 2013) is now available.

This issue continues the discussion of Braucherei in the Urglaawe context with the first installment of a description of Urglaawe philosophy. As this is a complex topic, the next few issues will also continue this discussion.

The featured herb of this issue is Boneset, and, as always, news and pictures of Distelfink events are included.

This is a large file that is intended for professional printing, so please be patient during the download.

Braucherei Zunftsammlung

Two Braucherei workshops were held in conjunction with Central Pennsylvania HeathenCon in February 2013.

The first workshop was part of the HeathenCon programming on Saturday, February 23, and the second was arranged for Monday, February 25, in order to accommodate a few folks who were unable to make the first due to weather.

The theme of the workshops was Braucherei in the Urglaawe Context. The workshop included the following features:

• A Brief History of Braucherei


• Braucherei vs. Hexerei


• Urglaawe Rising


• Expansion of the Runes in Braucherei


• Discussion and Examples of Braucherei in Practice


• Questions and Answers

We hope to have more opportunities to engage the public in order to share some knowledge of the beautiful and spiritual practice of Braucherei.

Braucherei Zunftsammlung at Central PA HeathenCon

We'll be holding a Braucherei Guild discussion as part of the program of Central Pennsylvania HeathenCon on Saturday, February 23, 2013, at 1:00 PM.

Central Pennsylvania HeathenCon

Northland Motel and Northland Bowl

1521 Martin Street

State College, PA  16803

February 22-February 24, 2013

See also: http://www.meetup.com/braucherei

The topic of this discussion is "Braucherei in the Urglaawe Context," and the program is scheduled to last one hour with an additional 30 minutes until the next program item begins.

Opening and Sealing

Opening a Braucherei rite, particularly in the Urglaawe context, typically calls upon Fire, Water, Spirit, or any combination thereof. Other elements may be used, too, depending on the circumstances.

The opening with Spirit most frequently utilizes the left hand drawing the Hagalaz rune over the pineal gland. The practitioner makes a fist with the left hand, leaving only the thumb standing upright (like a "thumbs up!" sign). The form of the Hagalaz rune used for this purpose is that of the Elder Futhark.

The Opening (Deitsch: die Effning) with Fire and/or Water includes envisioning the appropriate proactive rune (Fehu and Eiwaz, respectively) in the practitioner's mind's eye while following the shape of the client's head. Beginning about three inches above the client's head with the hands together, the practitioner chants Fehu or Ehwaz (or combines both), and then opens the hands and follows the outline of the client's head and then returns the hands to the starting position. This is done three times, and then the main Braucherei chants begin.

Throughout the course of Braucherei work, the rune most frequently used as a seal (Deitsch: es Siggel) is Naudhiz (reactive Ice), particularly when the opening was with Fehu. Naudhiz is again used at the end of the session as a seal in opposition to Fehu. Mannaz (reactive Metal) is used as a seal in opposition to Ehwaz. In both cases, the right thumb is extended from a fist and the appropriate rune drawn.

Ansuz and Gebo may also be liberally applied as rune of the energy exchange to the client. The right hand applies, the left hand removes.

If the session was opened with Hagalaz using the left thumb, then the session is sealed with Hagalaz using the right hand.

As is the case with many aspects of Braucherei, the situation may call for variations on these processes. These are simply elements and runes that I commonly use in my practice.

Charm for Relaxation

This spoken charm is a removal charm for stress (Deitsch: der Stress) or insomnia (Deitsch: die Schloflosichkeet):

Es Wasser, Es Wasser

Wann es Salz verschmolze iss

Sinn mei [Druwwel] aa zeriss'

Zing! Zing! Zing!

Water, Water

When the Salt is melted

My [troubles] are also torn to bits

Zing! Zing! Zing!

Application of the Charm in the Urglaawe Context

This description applies to the use of the charm in the Urglaawe context.

I always use the left hand as the removing hand and the right hand as the application hand.

When I say this particular charm, I often incorporate the Dagaz rune into the process. I use this chant most frequently in the application of healing bath water for the removal of insomnia or stress.

Stress or Insomnia

The chant calls to the water, but it also is seeking dissolution. Fire is the figurative dissolver of Water. Thus, I draw upon the negative, dissolving Fire rune, Dagaz. Let me be state once again that these terms do not mean one is bad or one is good. Either can be beneficial or detrimental depending on the circumstance.

Stress is an external affliction with positive energy, and Insomnia is a positive internal affliction with positive energy.  As this is a dissolution charm, I would add herbs to the bath water, and I would utilize the negative Dagaz with my right hand to dissolve the positive energy of the ailment. 

Towards the end of the bath, I would alternate the left hand action with the insertion with my right hand of the negative Water rune Laguz to remove the dissolved ailment.

Zing!

This word is often used is weakening, dissolving, removing, and banishing chants. The original meaning may have been, "zieh dei Gift," meaning "draw thy poison." Not all incantations of those natures use it, but readers will see it frequently.