Introduction
Wíntíber is an Old English term that literally means ‘wine-sacrifice’. This ritual is an abbreviated form of offering, which need involve no formal blessing and no food. This is a libation, a giving of strong drink to a revered being, god or gods, as a simple form of sacrifice. Ritual beverage is poured into a drinking vessel, and each draught or scencOE - A draught, or cupfull. Sometimes medu-scenc - "Mead Cup". See: https://bosworthtoller.com/26672, is passed among the celebrants so that they may offer (bedrædenna ‘prayers’) and/or (ellenspræca ‘powerful speech’) to the god or wight being honored (typically one per round of drink) and then consume a swallow themselves in fellowship with that wight or god before passing the vessel along. It is appropriate for the speech or prayer of the ritual leader to be the most elaborate, other celebrants may keep their praise and prayers simple if desired. When each round is concluded, a libation from the vessel is poured into the (húsel-fæt ‘ritual bowl’) and if desired, another round is poured, and the process repeats. When the rounds are complete, the húsel-fæt is left upon the altar, to be disposed of in a dignified fashion when appropriate.
Such a simple offering may be undertaken prior to a meal, prior to symbel, as the basis for a full húselgang, or completely stand-alone. This may be an appropriate rite for solitary heathens, small groups, or less formal occasions. All the lines marked for the Gebedmann may be spoken by multiple clergy-people, or a single individual.
This particular ritual is a simple celebration of Winterfylleþ, the Winter Full Moon. Heathens in Anglo-Saxon England would have had their crops gathered in by this date, so that evil spirits didn’t defecate on them or “blast” them, with frost. It is also about this time of year that Woden and perhaps his wife Frige, The Queen of Heaven, would embark on the Wild Hunt. This event is recorded in English lore as Woden’s Hunt or as the Herlaþing, and is in the latter case associated with a mysterious figure known as King Herla, whom folklorists identify as a disguised form of Woden. This would likely have been seen as a procession of gods, elves, and spectral beings traversing the land or skies, seeking out unclean beings or ghosts. It is entirely possible that this tradition interlocks in some way with later traditions around “trick-or-treat”, wherein a questionable stranger appears at the door, and must be propitiated in some way without giving them entrance to the house. Similarly, in Viking Age Scandinavia, Heathens celebrated the thematically similar Álfablót in late fall, and honored the Alfar (Elves) in addition to possibly, Odin and even Freyr. There is an attestation in Austrfararvísur of the Christian skald Sigvatr Þórðarson seeking hospitality on this night by knocking on doors, whereupon he was largely ignored, and told by one woman to go away lest Odin be offended, saying “we are heathens here!”
One can see from these tidbits of lore, that there is a thematic crossover with the modern secular version of Halloween. In fact Halloween itself is a Christian creation, though it is often linked with earlier pagan lore surrounding the Gaelic festival of Samhain. However, it seems clear given the connection of the Wild Hunt, and the furtive celebrations of friendly guardian spirits while eschewing the company of unknown people or beings, that Winterfylleþ may indeed have played a role in the shaping of today’s Halloween, with Woden in his guise as the Lord of the Dead driving his huntsmen across the skies, while roaming spooks and goblins wander the land, and householders buy them off with candy and treats to leave the house in peace.
Today, we celebrate this night as the beginning of the Winter half of the year, and as death overtakes the natural world in the form of Winter…we are mindful of those who have gone before us, and who may yet remain among us, granting us their guidance and luck.
Opening Words
The Eve of Winter is upon us. Soon the cold winds shall blow, and the Wild Hunt commence, as the Earth begins her yearly slumber. Alien wights may soon roam abroad, as the days grow chill and the nights long. Let us renew our troth with the Gods and Elves, those guardian spirits who watch over the folk. Let no uncouth wight or unwelcome ghost trouble our house this night!
First Scenc
The Gebedmann, altar thane or prayer leader pours the beverage and offers the first ellenspræc:
Gebedmann: I give this cup to the Herla-Cyning, Lord of the Wild Hunt, to Woden, the Chieftain of All Speech! To he who rides the misty roads that wend between the worlds, wassail! Receive this gift of [mead/wine/etc] Mighty Ós, and send to those sitting here speed!
They then drink a sip, and pass the horn or cup clockwise.
Second Scenc
The Gebedmann, altar thane or prayer leader pours the beverage and offers the first ellenspræc of this round:
Gebedmann: Hail to Ingui-Frea, the shining one! Praise to the King of Elves! With kind eyes look upon this offering Lord, from friends who remember you well. Hail to the People-Hero, the Fruitful One, the bringer plenty and peace!
They then drink a sip, and pass the horn or cup clockwise.
Third Scenc
The Gebedmann, altar thane or prayer leader pours the beverage and offers the first ellenspræc of this round:
Gebedmann: I raise this cup to the Ælfas, to those who have gone before, and who remain at times, among us. To those who have watched our folk and warded us ‘gainst harm, whose voices speak to us in the dark hours of night, and whose example inspires us to greatness. Accept this gift of [mead/wine/etc], hoary ones, and grant us your children; might and main, luck and wisdom.
They then drink a sip, and pass the horn or cup clockwise. Once the vessel has returned, they pour the remainder into the húsel-fæt. At this point, the rite may be concluded, or a bletsung and husel may be conducted in a seamless manner.
