A B É F H I N S T W Þ
Se Si Su Sy

Sige-tiber

(Biikenbrennen/Bēacnbærnan/Borelle)

Table of Contents

As the first fitful stirrings of Spring draw near, it is an opportune moment for us in the modern Heathen community to honor the god Woden, and also celebrate our cherished relationships, drawing inspiration from both ancient warrior rituals and the tender farewells of Anglo-Saxon Age mariners.

Woden, the God of Warriors and Wisdom

In the rich tapestry of Anglo-Saxon and Germanic mythology, Woden stands as an inspirational figure. He embodies the essence of a warrior and a sage, offering guidance and strength. This celebration is an homage to his multifaceted nature.

Reviving Ancient Customs

Our modern celebration of Sigetiber, though not directly attested in ancient texts, is a reconstruction that blends historical narratives with contemporary spiritual practice. It is also a day of profound personal significance, particularly recalling the traditions of Iron Age mariners, who prepared during early Spring to once again put to sea. Before embarking on their dangerous journeys, these seafarers spent precious moments with their loved ones. Our celebration honors this tradition, emphasizing the value of our relationships amidst life’s uncertainties.

A Historical Inspiration

Historical accounts from North Frisia depict a vibrant festival held on or about the eve of February 22, so (so, February 21st). This festival included the lighting of great fires (Biiken) on hills, around which people danced with their partners, swinging burning straws and invoking Woden for victory and protection, and to drive away evil spirits. This practice of bonfire dances and heartfelt farewells enriches our understanding of Sigetiber (or as it is called in the Netherlands, Biikenberren) intertwining the themes of love, departure, and the returning Sun. The Anglo-Saxon scholar Bede tells us that during this month, Heathens sacrificed cakes to the gods, a tradition that has survived in Western Europe to this day.

Sacrificial Dolls

Based upon traditions that have long survived in parts of the Netherlands and Belgium, a modern Ingwine group might incorporate a ritual sacrifice of a straw or cornhusk doll, representing failures or disappointments from the previous year, or hopes for victory and success in the current one. Such dolls can be found for sale by artisans, but is a simple enough matter to make ones own, and the investment of time in the project can be viewed as part of the sacrifice.

Materials Needed

  • Straw or dried corn husks
  • Natural twine or cotton thread
  • A piece of paper and a pen
  • Optional: natural dyes or flower petals for decoration

Preparation Steps

  1. Form the Doll’s Base:
    • Gather a handful of straw or corn husks, ensuring they are dry and pliable. If they are stiff, you can lightly dampen them with water to make them easier to work with.
    • Bundle them together to form a basic human-like shape, with a thicker portion for the body and thinner sections for the arms and head. Secure the bundles with twine or thread, tying tightly to keep the shape.
  2. Create the Doll’s Features:
    • Use additional straw or husks to add details such as a head, arms, and legs. These can be attached by tying them onto the main body with more twine or thread.
    • Keep the doll’s features simple and symbolic, as it represents a vessel for your thoughts and intentions rather than a detailed figurine.
  3. Write Your Note:
    • On a small piece of paper, write down what you wish to release or manifest. This could be frustrations, failures, or regrets from the past year that you wish to let go of, or hopes, wishes, and intentions for the coming year.
    • Focus on being concise and clear, as the act of writing should be a mindful process of reflection.
  4. Attach the Note:
    • Fold or roll the note and secure it to the doll, either by tucking it into the twine or by making a small pocket with the straw or husks. Ensure the note is firmly attached so it doesn’t get lost before the burning.
  5. Personalize the Doll:
    • If desired, you can personalize your doll by adding natural dyes for color or adorning it with flower petals, leaves, or other biodegradable materials that hold personal significance.
  6. Reflect on the Process:
    • Take a moment to reflect on the doll and the note you’ve attached. Consider this an opportunity to mentally and emotionally prepare for the transition from winter to spring, from the old to the new.

Participating in the Ritual

  • During the Biikenbrennen, the dolls are collectively placed into the bonfire. As they burn, it symbolizes the release of old energies and the welcoming of renewal and growth. Watch as the fire consumes the dolls, imagining your own rebirth from the ashes of the past.

This template can be adjusted based on personal preferences or local traditions, ensuring it complements the Biikenbrennen/Sige-tiber festival’s spirit of community, renewal, and celebration.

Ritual Roles

For the purposes of creating a template, the active roles have been divided up as though there was a primary organizer of the ritual, and one or more helpers. This may in actuality be a single person. Again, discretion will need to exercised in deciding how best to divide up these roles in your situation. 

Blótere (Sacrificer) The principal priest for this occasion, possibly the host or the maintainer of the altar, or the Ealdor in an organized group.

Hālgere (Consecrator) The person responsible for the opening cleansing rite. This might be the Blótere, or another person.

Wígbed-þegn or Húsel-þegn (Altar Thegn) – A participant with speaking role, possibly an ordained Heargweard, head of household, or simply a celebrant with a strong interest in active participation in this rite.

Outline

  1. Opening: The Blótere begins the ritual near the fire, with the celebrants gathered around, each holding a candle or torch.
  2. Hallowing: The ritual récels-fæt (incense burner) is kindled, and the bounds of the area are censed with Mugwort or another appropriate form of récels.
  3. Invocation and Prayer: The Blótere invokes the deity (Woden) and articulates the purpose of the gathering, possibly using the supplied verse.
  4. Initial Drink: The Blótere drinks from the ritual vessel, symbolizing the initial offering and communion with the divine.
  5. Passing the Drink: The vessel is passed among participants, each adding their own prayers or thoughts before drinking.
  6. Libation: After the vessel circulates, the Blótere pours a portion of the drink as a libation into a sacrificial bowl, dedicating it to Woden.
  7. Circumambulation and Effigy Offering: Celebrants walk around the fire, chanting or drumming. When ready, each person casts their pre-prepared effigy into the fire, symbolizing the release of the old and the embrace of renewal, as Winter passes into Spring.
  8. Sacrifice of Cakes: Before the meal, the Blótere offers cakes (a traditional form of offering) into the fire, representing the gift of sustenance to the deity.
  9. Closing and Transition to Húsel: With the formal ritual acts completed, the Blótere closes the ceremony, thanking Woden and participants. The transition to the banquest portion is marked, perhaps with a final blessing, including formal bletsung if desired.
  10. The Húsel-gang (Communion Meal): The celebrants gather for a communal meal, which serves as both a grounding activity and a continuation of the ritual’s communal aspect. This meal can include foods that are symbolic of the ritual’s themes, such as breads (representing the earth’s bounty) and seasonal local produce. The repast offers a time for reflection, sharing experiences of the ritual, and further bonding among participants.
  11. Final Blessing or Farewell: Conclude the gathering with a final blessing or words of farewell, ensuring that the ritual space is properly closed and participants leave with a sense of closure and renewal.

Hallowing the Feast (Húsel-hálgung)

After the Blótere has made their opening remarks , the hālgere, holding the firepot with burning mugwort, begins to walk around the perimeter of the ritual area to consecrate the space:

Wendende mid þisum weorþan wyrt,
Weardende weallas þisses woruldlican stedes.
Fynd fleoð fram þam fýre halgan,
In þissum healle, gehalgod, sylfnes asend.

Mucgwyrt, mihtig, meodo þis stede gesund!
Ealdfæderas, būr geblētsian, befæstan þis brīde stede!
Thunor, hālgie þū! Thunor, hālgie þū!  Thunor, hālgie þū þis weohfod!

Wending with this wort of worth,
Warding walls of this worldly stede.
Fiends flee from the sacred fire,
In this hall, hallowed, safety sent.

Mugwort Mighty, make this stead safe!
Ancestors bless this dwelling, secure this bright place!
Thunor, hallow, Thunnor hallow, Thunor hallow this Altar place!

Prayers (Bedræden)

The Blótere or primary conductor of the rite, pours a cup or horn full of the ritual beverage, and speaks this prayer or another suitable one:

Wes þū hāl, Heofonrīces Weard,
sǽl to þē, Sigefæder ēnēage.
Wīn and cācas we bēod, wīsdōmes hlāford,
Bǣcna we bǣrnað, þīn weg bīlēohtan,

Līcnyssa we lēohtan, lastas forlǣtan,
In fȳres fæþm, feorhgeblond āfyrran.
Eald āweorpan, nīwe onfōn,
On Wōdenes willan, weorþan ġefrēod.

Wōden, onfōh, Wōden, onswǣl,
Wōden, ūre lāc þū onfōh!

Or in Modern English if preferred:

Hail to thee, Heaven's Kingdom's Warden,
Joy to thee, Victory's one-eyed sire.
Wine and cakes we offer, wisdom's lord,
Beacons we light, to brighten your way.

Effigies ablaze, we let bygones depart,
In fire's hold, life's tangle we clear.
Old discarded, the new we embrace,
In Woden's will, we find our release.

Woden, receive, Woden, consume,
Woden, our gifts, do thou accept!

The gathered celebrants may echo the final prayer, “Wōden, ūre lāc þū onfōh!”

Ritual Pouring of Drink (Scenc)

The Blótere then drinks in honor of Woden. The drinking vessel is passed, or if this is not feasible, willing celebrants approach the altar and take the vessel, offering their own prayer, drinking, and then offering their own libation.

Wín-tiber (Sacrifice of Drink)

When this is complete, the Blótere pours Woden’s portion in to the húsel-fæt. He or she may wish to speak some final words of offering.

Burning of the Beacon (Bēacnbærnan)

Onǣl þone Bǣcn! “Light the Beacon!”

If it desired (and possible) a bonfire or firepit can be kindled, and the gathered celebrants may walk or dance about it clockwise, chanting or drumming if desired. It would also be appropriate for participants to hold a small candle or torch, a beacon of their own. At a moment that feels right, each participant may throw their sacrificial dolly into the fire, in hopes of putting to rest the problems of the old year, and embrace the opportunities of the new. Woden’s portion of the feast may now be burnt as well, with the invocation, “Wōden, ūre lāc þū onfōh!” or “Woden accept our offerings!”

Closing Words

A designated person, perhaps the Blótere or a respected member of the community, offers a few closing words. This could be a thank you to all participants, a reflection on the significance of the ritual, or a hopeful message for the future. The closing words serve to formally conclude the ritual aspect of the event, signaling a transition to more social or celebratory activities that may follow.

Final Farewell to Winter

As a symbolic farewell to winter, participants may sing a traditional song, play music, or make some noise together, such as ringing bells or clapping. This collective action serves to dispel the last vestiges of winter spirits and to joyfully welcome the spring.

Transition to Celebratory Banquet (Húselgang)

With the formal ritual concluded, the event may transition into a more celebratory phase. This could include sharing a communal meal, music, dancing, or other local customs that bring the community together in joy and fellowship. If desired, follow the banquet with a formal symbel.

Extinguishing the Fire

Eventually, as the event winds down, the bonfire is safely extinguished. This may be done by the organizers in accordance with local fire safety regulations. The act of extinguishing the fire symbolizes the end of the Sige-tiber celebration and the return to daily life, now refreshed and renewed by the ritual’s communal spirit and personal reflections.