The Huselgáng Rite provided here is merely a template, each holy tide, is unique, and thus the orchestrator of the rite is free to modify the basic format as appropriate. The Huselgáng generally consists of these components: mót, halgian, ræde, herian, bedan, geoffrian, blotan, gebeorscipe. These ritual acts are explained below:
1. Ge-mót (Assemble)
The first step is to gather all the folk who will be participating, and begin creating an atmosphere of sanctity. In some cases, this might involve a ritual procession, in others, a simple call to assembly followed by respectful silence. The area should already be prepared, and the ritual acouterments should be ready. The area should be decorated according to the holy tide being celebrated, and the ritual-fire should be lit.
2. Ge-halgian (Consecrate)
Next, the Blotere (Priest) or a Bedesman (Prayer-Leader) should hallow or consecrate the ritual area by means of an evocative chant, called a galdor. This may be as simple or elaborate as desired, depending on the skill of the cantor. The one performing the hallowing should bear the ritual flame around the area, pausing at each quarter to light a torch or candle, and sing the corresponding galdor. This step may be abbreviated somewhat, if the group is using a permanent Herig (temple) or indoor shrine. Following is a standard galdorsang (incantation) that may be used for this purpose. The galend (cantor) should sing this or a suitable galder while bearing a firepot, torch or récelsbúc (censer) about the ritual area.
Hálwende galdorsang
Fyr ic bere ymb friðgearde,
Ond béode men frið fremmen,
Líeg ic bere tó belúcan,
Béode ælwihta forðgewítaþ.
Þunor wéoh, Þunor wéoh,
Þunor wéoh þisne ealh.
Fyr ic bere ymb hearga,
Ond wille men wesaþ hál,
Líeg ic bere tó belúcan,
Béode gehatan flēogaþ.
Þunor wéoh, Þunor wéoh,
Þunor wéoh þisne ealh.
Þunor wéoh, Þunor wéoh,
Þunor wéoh þisne ealh.
Fire I bear around this sacred site,
And bid all men make frith,
Flame I bear to enclose,
And bid evil spirits flee
Thor make sacred, Thor make sacred,
Thor make sacred this holy site
Fire I bear around this holy hall,
And bid all men make frith,
Flame I bear to enclose,
And wish men to be hale.
Thor make sacred, Thor make sacred,
Thor make sacred this holy site.
Thor make sacred, Thor make sacred,
Thor make sacred this holy site.
3. Ræde (Oratory)
This is an appropriate time for the thyla, witega, or prayer-leader to speak about the purpose of the gathering, or to teach a brief lesson about the holy-tide being celebrated. This component roughly corresponds to the ’sermon’ of a Christian service. Therefore, it should usually be kept short and cogent to the point. Alternatively, a dramatic re-enactment could be performed here, at the discretion of the clergy.
4. Herian (Praise)
At this stage of the rite, the sacriment– be it mead, ale, or as in ancient times– a beast, should be prepared, and the prayer-leader or blotere should lead the folk in calling upon the god, goddess, or ancestral wight being worshipped. This has the effect of bringing the diety into the forefront of the consciousness of the folk, as well as exhorting the diety to “hear” the words of the worshippers. This part of the rite could include an yielp (vaunt) or account of that wight’s mighty deeds, or praiseworthy attributes. Thus, Woden could be hailed as the ‘winner of the sacred mead’, or ‘chieftain of all speech’, etc.
After the prayer-leader has concluded his or her initial calling, the horn (or sacrificial animal) is brought around the assembled folk so that all may give their own personal libations and/or prayers. At this point, it may be approriate for the individual celebrant to make a beót, or boast. This could take the form of a vow to perform acts that would be looked upon with approval by the diety in question. This boast should be made with hands upon the beast, or with an accompanying libation.
5. Bedan (Prayer / Asking )
The prayer-leader or blotere then asks for the gifts or favor of the god(s) and/or goddess(es) being worshipped on behalf of the assembled folk. After the prayer-leader has concluded his or her initial calling, the horn (or sacrificial animal) is brought around the assembled folk so that all may give their own personal libations and/or prayers.
At this point, it may be approriate for the individual celebrant to make a beót, or boast. This could take the form of a vow to perform acts that would be looked upon with approval by the diety in question. This boast should be made with hands upon the beast, or with an accompanying libation.
6. Ge-offrian (Sacrifice)
At this point in the ritual, the remainder of the sacramental beverage (where applicable) should be poured into the blessing bowl. This portion is offered to the dieties with a short thanksgiving, and may be used as the ‘blood’ for the bletsung. What remains after the rite should be left on the altar, overnight at least, in a separate vessel as the gods’ share. In most cases, where the food for the feast is pre-slain and store-bought, the foodstuffs should be consecrated now. Should the ritual involve the use of a living beast, it is humanely slain, with a brief boast, and some of the blood gathered in a blessing bowl. The meat should then be prepared for the feast. Traditionally this was done by boiling, but roasting is perfectly acceptable. Again, this practice while in no way ethically objectionable, is quite probably illegal in many areas. Be sure to consult with law-enforcement or local government officials before attempting animal-sacrifice. This practice is not well understood by modern western cultures, and for this reason is the source of much negative publicity for pagan religions.
7. Blótan / Betsung (Blessing)
The blood of the sacrifice, whether real or symbolic, is then sprinkled with some sort of asperager (usually a pine bough) upon the weobed (altar) and the assembled folk. This can be messy in the event of a blood-sacrifice, therefore alternatives to “sprinkling” such as anointment may be advisable. This process should be accompanied by a verbal blessing, and is intended to bestow the might of the divinities upon the folk.
8. Gebeorscipe (Feasting and Community Time)
The actual rites concluded, the folk should then share their feast in fellowship with the gods and one another. The feast may be as spartan or elaborate as the occasion warrants (and funds permit), but should in all cases be a time of merriment and good cheer. After the food is consumed, it is often customary (and desirable) to hold Symbel, though not entirely necessary.
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