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[Osric]

So we have some good clues, spread all throughout various sources, about Gield and how it worked. Some folks say “we know so little!” But that is because they searched for the word “blot” and then didn’t do due diligence. I want to capture the various attestations we know about, that show Gield in different contexts.

Saxo. Chapter 39 paragraph 5.
https://www.jassa.org/?p=11710
In Nomine Jassa
torino
All the Wends of Saxo Grammaticus – Book XIV
Deeds of the Danes
“Then, having poured away the old wine as a libation at the image’s feet, he filled the empty receptacle with the new vintage and, going through the motions of offering the god a drink, paid homage to the statue; afterwards, pronouncing a solemn formula, he begged prosperity for himself and his country, and increases in wealth and victories for its citizens.”

[Osric]

SIGRDRIFUMOL

Sigdrifa raises a horn to wights and Gods.

https://sacred-texts.com/neu/poe/poe25.htm

[Osric]

Ibn Fadlān and the Rūsiyyah – James E. Montgomery Translation

When) he reaches the large figure, he prostrates himself before it and says, “Lord, I have come from a distant land, bringing so many slave-girls (priced at) such and such per head and so many sables (priced at) such and such per pelt.”29 He continues until he has mentioned all of the merchandise he has brought with him, then says, “And I have brought this offering,” leaving what he has brought with him in front of the piece of wood, saying, “I wish you to provide me with a merchant who has many d³nārs and dirhams30 and who will buy from me whatever I want (to sell) without haggling over the price I fix.”31 Then he departs. If he has difficulty in selling (his goods) and he has to remain too many days, he returns with a second and third offering. If his wishes prove to be impossible he brings an offering to every single one of those figurines and seeks its intercession, saying, “These are the wives, daughters and sons of our Lord.”32 He goes up to each figurine in turn and questions it, begging its intercession and grovelling before it.

[Osric]

Snorri on blót:

In Hákonar saga góða, Snorri Sturluson describes hlautteinar (“sacrificial twigs”) being used like sprinklers to spread blood over the stallar (“altars” or “platforms”), the walls of the hof (both inside and outside) and the people who were present there. It is possible that this description was influenced by the ecclesiastical ceremonies of the medieval church in which holy water was sprinkled over the congregation, or the account in the Old Testament, in which Moses sprinkles blood on his people. Snorri in his description explicitly notes the similarity between hlautteinar and stǫklar (“aspergillum”).[18] Building on this, it has been proposed that the use of terms such as hlaut, hlautolli and hlautteinn to mean “sacrificial blood”, “sacrificial twig” and “sacrificial bowl” respectively does not accurately reflect their use in pre-Christian times. This is partly based on the absence of the terms from Skaldic poetry and Eddic poems.[18] Olof Sundqvist supports the idea that hlaut formerly had the meaning of “lot” in the context of divination.[19]

https://en.wikipedia.org/wiki/Blót#:~:text=Blót%20(Old%20Norse%20and%20Old,desired%20results%20in%20legal%20matters.

[Osric]

Before I forget,

“In Hákonar saga góða, Snorri Sturluson describes hlautteinar (“sacrificial twigs”) being used like sprinklers to spread blood over the stallar (“altars” or “platforms”)…”

In OE we can say “hlot-tān” or “hlot-tānas” PL

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