Watching One’s Deeds

This is written from the viewpoint of a Theodsmen that is part of a theod, however, it can probably be just as well applied to a member of any Heathen group. Thanks to over one thousand years of Christianity we have been left with the idea that our deeds affect no one else, that they are something only between ourselves and our maker. That is, of course, not true. What we do affects those around us. In Theodism it is often thought that the leader of the theod has the most impact on the luck of the tribe. However, all members contribute to it or take away from it.

The acts of one person not necessarily the lord of a theod reflects on the whole theod. If someone commits a felony that affects the whole theod beyond the bad press it may bring, it can also affect the luck of the tribe. If the weight of the misdeed outweighs that of the good that has been done much bad luck can be brought on. It need not be this way. Every member of a theod needs to think of what they do and say, and if they do and only do that which is honorable, the luck of a theod will be maintained.

This should all be common sense, but often it seems overlooked. With the recent Halloran scandal though we see how important it is to only do that which is honorable. Dan Halloran is being charged with bribery and extortion, both felony counts. Thanks to this his religion Theodism has been ridiculed in the gossip journals both online and in print. Halloran has had a long history of not watching his actions, and this has reflected badly on him and the theod he leads. However, until recently this was contained to Heathenry. Now though that he has committed a criminal offence and is being charged in a court of law it has spilled over into the court of public opinion. Now many no doubt have a dim view of Theodism thinking his actions reflect on his religion. I too have done things in the past that have reflected badly on the groups I am a member of. Before I got treatment for my mental illness I would often lose my temper and mouth off in emails. While this behavior was not illegal, it still none the less reflected badly on the theod I was leading. Due to personal problems in my life I would sometimes get drunk at gatherings despite the warnings of the Hávamál about strong drink. While I never did anything outrageous this too reflected badly on my theod.

The point is one must watch their behavior in everything they do. What we do reflects on the groups we are members of. And like it or not, people do do guilt by association. If one Theodsman is a drunken brawler then they all must be is how many people think. We cannot afford to be of the opinion that we care not what others think. Even the appearance of wrong doing is enough for an individual to bring down woe on an entire group of people. We must by all means watch our deeds, and only do that which is honorable and just.

Easter Prayer

Today is Easter (Ostara) according to Wednesbury Shire’s reconstruction of the Anglo-Saxon pagan calendar. So with that in mind, here is a prayer to Éostre I composed a few years ago.

Wassail Éostre, go well Éostre,
Goddess of the dawn, bringer of day,
Lady in white bringing water from the wells,
Beautiful goddess, all pure and good,
Bringing waves of grass after winter’s chill.
Goddess of the spring, goddess of dawn,
All clad in white full of right good will,
We beseech you now, with this bede,
Give us wonderful days with your winsome smile.
We ask you now and call on your name,
Give us fertile fields and lives full of love.

Thralldom in Theodism

Perhaps one of the most misunderstood and often maligned things in Theodism is the concept of thralldom. To some, just the idea of going by a word that means “slave” seems revolting. Thralldom is none the less a needed fixture of any theod. Theods have tried to do away with the institution in the past with disastrous results. Thralldom is at best misunderstood by most Heathens. In the least it is often much maligned because people do not understand it. Not all theods handle thralldom the same way. However, there are a few things that are true of thralldom in all theods. First, thralldom is a probationary period that one needs to go through before joining a theod. Second, thralls do physical labor in exchange for being taught about Theodism and Heathenry. Third thralls are without worth and have no rights. They cannot swear oaths nor have oaths sworn to them. They are limited in what they can do in rites. Fourth as thralls have no worth they are not generally held accountable for their actions though their are certain expectations of them.

Not all of these things will ring true for the thralldom in every theod. Each theod has its own traditions and customs regarding thralldom Similarly. thralls are treated differently in each theod. In White Marsh Theod the theod I am a member of thralls are treated with respect, not belittled or abused, and it is much more of an apprenticeship than anything else. They are expected to do physical labor or some kind of service in exchange for being taught the ways of the theod. In the past however some theods have demeaned thralls with forced subservience; thralls could not speak unless spoken to, were insulted in numerous ways, and always did the hardest labor at any gathering or get together without any help from the full members. It was more a period of hazing than it was training. Today however I know of no theod whose thralls are treated in this fashion. Times have changed. Indeed, in White Marsh “thrall abuse” is a serious offence for which one can be punished for.

It is due to this past that thralldom is maligned. Being a thrall packs its advantages. Garman Lord used to say that thralls were the freest people in a theod. They have no responsibilities to the folk, no duties to perform other than grunt work at gatherings, and they can leave the theod at any time with no questions asked. This is not true of a freeman (the term theods use for a full member). Freemen always have some duties to perform in service to someone or responsibilities to the folk. And they cannot leave the theod easily. They have oaths they must be released of and this may require a whole lot of hoops to jump through. A thrall has no such obligations.

The whole idea behind thralldom is that one needs time to learn to be Theodish. Unlike other forms of Heathenry Theodism is steeped in custom and tradition. Members are expected to conduct themselves honorably and to work towards the good of the theod or group. In addition to learning many new things, a thrall must also unlearn many things. Among the things a thrall must learn is how to serve the folk and this is done by performing physical labor. A thrall must also learn humility and this is learned by having no rights in a theod and being told what to do. Humility may seem an odd virtue for a Heathen to try to develop, but Theodism has had problems in the past with Theodsmen who had not gone through thralldom letting power go to their heads. I am among those who did this. Indeed, I can only think of one Theodish leader who did not have this happen to them that did not go through thralldom and that is my brother Eric. So humility is something that must be learned as a thrall. Desire to develop a name of renown can come later after they have learned that they always have the folk to answer to.

Thralldom is a process. This process is called worthing and is something all Theodsmen go through repeating it many times in their lives. Prior to beginning the worthing process the potential thrall will discuss why they want to go into thrall with a member of the theod. The Theodsman will then approach their lord or lady and discuss the potential thrall with them. Sometimes, the lord or lady will want to talk to the potential thrall. Not everyone is accepted. Those with backgrounds they do not want to give up that conflict with the beliefs of the theod are likely to be rejected. If the potential thrall is accepted into becoming a thrall they are “sold.” That is the person that wants to teach them gives them a lucky penny (a penny found heads up in a public place). It varies what a thrall does with this penny from theod to theod. In some theods the thrall saves the lucky penny. In other theods they must lose it in a public place. When a thrall becomes a full fledged Theodsman they must give a lucky penny to the one that taught them. Worthing consists of three steps 1) Learning. In this stage the thrall spends time learning about Heathenry, and unlearning Christianity, Materialism, or whatever background they are coming from. During this time the thrall tries to become intimate with the history, customs, rites, and traditions of the Germanic culture the theod is trying to reconstruct. There is much reading, and many discussions with their lord or lady on the topics being learned. 2) Enacting. The thrall begins applying what they have learned. In my book Þédisc Geléafa “The Belief of the Tribe:” A Handbook on Germanic Heathenry and Theodish Belief I have this to say about enacting: “Enacting is not an easy process, and may take years. It is, as much a learning process as anything. One can read about riding a bike. One can study the physics of it, and work out mathematically how it works. They can look at what muscle groups one uses when riding. Even ride a tricycle to learn how to pedal. But, until one learns to ride a bike, they cannot say they have become a bike rider.” Heathenry is no different. One can read about Heathenry, but until they start practising it they really cannot call themselves Heathen. 3. Becoming or worthing. This is the point at which one can consider themselves Heathen. They have Heathen ideas, Heathen virtues, and live a Heathen life. The thrall has become a part of the theod. This process is all about laying down deeds in the Well of Wyrd to make one’s self Heathen. It is a process that never ends for a Theodsmen and they may go through it many times after becoming a full member of a theod. Even today after twenty years as a Theodman I am still learning new things about Heathenry and applying them in my life.

Becoming a Theodsman is a serious process. Theods have experimented in other ways of bringing new members into the theod in the past, granting potential members more rights. What would happen is that seekers would come in wanting to go through the learning process and then drift off. Thralldom since it ties one to someone that teaches them mouth to ear is much more personal and only the truly serious are willing to go through a process wherein they have no rights and must do whatever is asked of them so long as it is not abusive. Thralldom because of its very name may sound bad. The idea of selling oneself into “slavery” may sound totally unappealing to most Heathens, but in reality it is not a bad process. It is not as bad as military boot camp (no one is yelling at you), and no different in some ways than the process of joining many organizations such as the Masons. It has come a long way from the time when thralls were demeaned and abused under the Wínland Ríce. It is no longer a process of hazing. If you have any questions about thralldom feel free to ask in the comments. I will be glad to answer any and all questions you may have.

Þéodisc Geléafa “The Belief of the Tribe:” Now in New Ebook Format

Þéodisc Geléafa “The Belief of the Tribe:” A Handbook on Germanic Heathenry and Theodish Belief is now available on Smashwords for $2.99. This is a special edition formatted especially as an ebook unlike the Kindle version on Amazon which was processed directly from the book file. It is therefore a much prettier and easy to read version. It is available in formats for Kindle, Nook, Sony Reader, Kobo, and most e-reading apps including Stanza, Aldiko, Adobe Digital Editions, among others. This version is also DRM free which means you can use it on all your devices without buying new copies. Get your copy today! The websites section by the way has been updated.

http://www.smashwords.com/books/view/306264

Holding Others Accountable for Their Actions

Whether or not to hold someone accountable for their actions has been a difficult lesson for modern Heathenry to learn. It seems some folks are held accountable for even the slightest offence, while others are let slide again and again. Recent events concerning Theodism have highlighted this flaw in modern Heathenry. If one looks back at the history of Dan Halloran in Theodism one can see he was let slide by many people time and time again.  When he first joined the Wínland Ríce he convinced the leadership to waive his need to go through thralldom. Thralldom is a much needed process for anyone to become a full fledged Theodsman. It is a learning process where one learns humility and one’s place in the community of the tribe. Very few have not went through it and not turned out to be bad Theodsmen, myself included. Looking back I wish I had gone through thralldom when I first became Theodish. I could have learned a lot that would have saved me later pain and sorrow as a Theodish leader. Dan Halloran therefore started off in Theodism without a basic grasp of what it was to be a part of a tribe. This was the first time he was let slide. The second time came with a transgression with a female thrall. He was flogged for this when he should have been outlawed (I will not even go into how flogging has no place in a modern religion). Had he been outlawed a lot of sorrow for others later could have been avoided, but he was let slide. When he finally was outlawed from the Wínland Ríce he already had folk of his own in the form of the Normanni Reiks. And the poor folk of the Normanni Reiks let him slide on too many transgressions to count, looking the other way when he would have dalliances with women not his wife, when he lied about having his outlawry lifted (although it must be said most of the theod did not know he lied), and when he would start quarrels with other groups. Eventually, most of them had enough, the final straw being when he wrote the piece entitled “I Believe in God” for the Queens Chronicle during his campaign for New York City councilman. The point is though by then he had been allowed to slide on serious transgressions against others many times, and had he been stopped at any point we may not be dealing with the fallout now.

At the same time others are shunned for only one offense and this may be as simple as getting in an online argument with the wrong person. Heathenry as a religion needs to learn when to hold people accountable for their actions, and when holding them accountable what the appropriate punishment should be. Many times we treat the least little thing far too seriously. And often we do not treat the truly serious transgressions serious enough. We therefore need some sort of way to judge when and how much do we hold others accountable for their actions.

Unfortunately, that is a difficult thing to learn to do. Dan was allowed to slide so many times as he could talk his way out of nearly anything. He knew the right words to say, the right buttons to push to get him out of any situation in which he had done wrong. It was therefore easy for folks to forgive him with the false promise that he will never do it again. Sometimes he was able to convince others that indeed he had done no wrong. Others, less skilled in the crafts of fast talk and double speak would find themselves punished far worse than their transgressions required. I have learned over the years how to handle situations in which a wrong was done. Granted these are not hard and fast rules, but more like guidelines. First, you must ask the question when a wrong is done is if anyone was hurt emotionally or physically? If they were hurt emotionally would a simple apology right the wrong? In most cases an apology will do. This goes for so called slights to one’s honor that seem to get undo attention in Heathenry. “Sticks and stones may break my bones, but words will never hurt me.” is a good adage to live by. If someone was physically hurt the question needs to be asked, “was it accidental?” If you hurt someone accidentally then you need to make restitution of some kind. That is pay any medical bills resulting from the injury plus a little extra for the wrong done. If it was a case of one being hurt on purpose the question needs to be asked should the law be involved? If the injuries are serious the answer is of course, “yes.” Once the law is involved nothing more need be done other than to wait for the wrong doer to be deemed guilty or innocent. If they are found guilty one can request scyld be paid them by the guilty party. If they refuse, one can then encourage that others shun them. At no time should one not demand scyld for a wrong done that is serious. To do so is dishonorable as it does not let the ancient way of Heathen justice to work. If the person that hurt you is of the same group as you you can request they be outlawed. If they are outlawed then no one in the group can associate with them. The final question that needs to be asked when a wrong is done is whether or not an oath was broken? If an oath has been broken that is a very serious thing, and I would think grounds for outlawry from a group. A lot of it depends on how and why the oath was broken, what sort of oath it was, and whether anyone was hurt in the process. If someone makes an oath to lose a certain amount of weight in a year and doesn’t do that they only hurt themselves, and perhaps it is not worthy of any sort of punishment. On the other hand if one has a hold oath (an oath of fealty) to someone as their lord or lady and then strikes them in a fit of anger this is a very serious offence and grounds for outlawry.

There are of course many other sorts of offences that are not as easily handled. For instance something that hurt someone emotionally may be serious enough for someone to be outlawed for it. For example if someone suffers PTSD from a house fire, yelling fire in a house that is not burning in their presence would be much more serious than saying someone is too thin. In the case of the person with PTSD and yelling fire scyld and not just an apology may be called for. Another case that might not be easily handled is cheating on a girl or boy friend. No oaths are involved so it is not as serious as cheating on a spouse, but many couples have an agreement to be exclusive and as such this would be serious enough to call for more than a simple apology and a, “honey I won’t do it again.” Again in this case some sort of scyld may be in order.’

Finally, offences that break the law of the land are best handled by the courts. One can only wait until someone’s trial is over and then depending on the outcome either shun them or accept them back in the fold. If scyld is paid, one may want to consider whether they would be allowed back in the group once their sentence is served. How much scyld one has to pay in a situation is difficult to determine, but is best set by the group one is a member of. What is most important is that the fines be consistent. One cannot make one person pay more than another for the same sort of offence. The Angelseaxisce Ealdriht for its fines went by the ancient Anglo-Saxon law codes translating the ancient amounts to modern currency. However a group wishes to do this is up to them.

Regardless, of what is done, one must always be held accountable for their actions. Serious offences must be dealt with in a serious fashion. Otherwise heartbreak may come later on down the road. In the case of Dan Halloran good Heathen folk are being drug down with him. Had he been required to go through thralldom or outlawed when he mistreated the female thrall there may not be undo and unwanted attention focused on Theodism right now. I know I myself have gotten away with wrongs in the past because of who I am, and I should not have. Meanwhile, I have had friends that maybe did little more than name calling wind up being shunned by an entire community when all that was required was a simple apology. We must learn when to hold people accountable and to what degree. There cannot be double standards, and one person’s punishment for an offense should be no different than that of someone else who has committed a similar offense. If we accuse someone of something we must be willing to go to thing to prove it unless the matter is being handled by a court of law. If we are going to hold folks accountable for their actions we must use the ancient time honored methods of our ancestors in determining guilt of trial by thing. If not we need some other form in place. Regardless of what we do, we must learn to hold people accountable for their actions.

A Theodsman Fallen

For those of you that do not know, yesterday Dan Halloran, leader of the Normanni Reik, a Theodish group was arrested for trying to rig the New York City mayoral  election. He is being charged with bribery, extortion, and wire and mail fraud. For details on the scandal read http://www.huffingtonpost.com/2013/04/02/malcolm-smith-and-dan-halloran-arrested-nyc-rig-mayoral-election_n_2997854.html

After the events of yesterday, I am sad. Yes, many of us Theodsmen laughed when we heard the news of Dan Halloran’s arrest. And I am among the ones that am glad he is getting his just deserts for forsaking our gods. But he was once a good friend. When I went in the hospital for abdominal pain and they thought I was having a heart attack he called Tee personally and offered to do anything he could to help. I have not forgotten that. We exchanged many gifts after that, and I used to enjoy talking to him and spending time with him on the rare occasions when we would get together at gatherings. We even swore blood kinship. But then years passed and there were not so pleasant events that lead to our disassociating with each other.

Finally the day came when I read the piece entitled “I Believe in God” by Dan and published in the Queens Chronicle during his campaign for a New York City Councilman seat. In the piece he speaks of his Catholic upbringing and states, “I took comfort in my family’s history and our heritage, yet through all of this pain and hardship, I never lost faith in God.” Any Christian reading that would take it to mean that he had faith in the Christian god. With that very statement he forsook our gods. Even if he meant one of our gods in that statement (and I suspect he was referring to Tyr), the way he stated it was in such a way as to deny our gods their due. He did not say, “I believe in gods,” or even, “I believe in a god.” He said “I believe in God” which carries the context of believing in the Christian god.

And that is something I cannot forgive. Folks may feel that he deserves a Thing before being condemned for such an offence as forsaking our gods, but there it is, in his own words, “I believe in God.” What more proof of forsaking our gods do you need? And for that I am sad. He could have been such a boon to Heathenry. He could have changed the way our faith is viewed, but he chose instead to try to downplay his religion, to hide it, to cloak it in Christian trappings in an article in a newspaper. Below is a link to the piece in question.

http://www.qchron.com/editions/north/i-believe-in-god/article_afa2e7f9-e4a0-5f94-a0d2-7f75897a68dd.html

One need not think long on this piece to realize that he lost his luck when he wrote “I Believe in God” for the Queens Chronicle, and that the gods probably turned their back on him. And due to those things and for deeds done wrong he is now facing their wrath. But while he is getting his just deserts, I cannot help, but feel a tinge of sadness. As the first pagan to hold an important public office he could have done so much to portray Heathenry in a positive light. Instead he allowed it to be shown off as a carnival side show, and when that happened quickly turned on it, and tried to make people think he was an upstanding Christian believer. It is perhaps good he did that as now Heathens can point when his religion comes up and say he is not one of us, he turned his back on our gods, and our religion does not approve of the things he has done. Dan is truly a Theodsman fallen. And for that I am sad as I once counted him a good friend. My cousin said “Sociopaths can’t empathize with people. They feign empathy, and only when it serves their purposes.” And that is true, so perhaps Dan never was truly a friend.  I can take comfort though in the fact he is now getting his just deserts. Still, I feel sad due to so many things.

Reconstructed Anglo-Saxon Calendar from 2013 CE to 2032

Englisc Rímbóc Covering 2013 CE to 2032 CE of the Gregorian Calendar
A Reconstruction by Swain Wodening based on the work of scholars Kenneth Harrison, Ronald Hutton, and Martin Nilsson.

You can read about this reconstruction at: http://www.englatheod.org/calendar.htm

You can download a PDF of this calendar at http://www.englatheod.org/rimboc.pdf

Intercalatory months were added in the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years of the Metonic Cycle. This cycle for this calendar started in 2009 though it could have been started in any year.

2013 Metonic Year 4 Spring Equinox March 20 Summer Solstice June 21 Fall Equinox Sept 22 Winter Solstice Dec. 21
Æftera-Geól Jan. 13 – Feb. 11
Súlmónað Feb.12 – March 12
Hréðmónað March 13 – April 11
Éosturmónað April 12 – May 10
Þrimilci May 11 – June 9
Ærre-Líða June 10 – July 9
Æftera-Líða July 10 – August 7
Weodmónað August 8 – Sept. 6
Háligmónað Sept. 7 – Oct. 5
Winterfylleð Oct 6 – Nov. 2
Blótmónað Nov 3 – Dec. 3
Ærre-Geól Dec 4 – Jan 2

2014 Metonic Year 5 Spring Equinox March 20 Summer Solstice June 21 Fall Equinox Sept 23 Winter Solstice Dec. 21
Æftera-Geól Jan. 3 – Feb. 1
Súlmónað Feb.2 – March 2
Hréðmónað March 3 – March 31
Éosturmónað April 1 – April 30
Þrimilci May 1 – May 29
Ærre-Líða May 30 – June 28
Æftera-Líða June 29 – July 27
Weodmónað July 28 – Aug. 26
Háligmónað Aug 27 – Sept. 25
Winterfylleð Sept 26 – Oct. 24
Blótmónað Oct. 24 – Nov. 3
Ærre-Geól Nov. 24 – Dec. 22

2015 Metonic Year 6 leap Spring Equinox March 20 Summer Solstice June 21 Fall Equinox Sept 23 Winter Solstice Dec 22
Æftera-Geól Dec. 23 – Jan. 21
Súlmónað Jan. 22 – Feb. 19
Hréðmónað Feb. 20 – March 21
Éosturmónað March 22 – April 19
Þrimilci April 19 – May 19
Ærre-Líða May 20 – June 17
Æftera-Líða June 18 – July 16
Þrilíða July 17 – Aug. 15
Weodmónað Aug, 16 – Sept. 14
Háligmónað Sept. 15 – Oct. 13
Winterfylleð Oct 14 – Nov. 12
Blótmónað Nov 13 – Dec. 12
Ærre-Geól Dec 13 – Jan 10

2016 Metonic Year 7 Spring Equinox March 20 Summer Solstice June 20 Fall Equinox Sept 22 Winter Solstice Dec. 22
Æftera-Geól Jan. 11 – Feb. 9
Súlmónað Feb.10 – March 9
Hréðmónað March 10 – April 8
Éosturmónað April 9 – May 7
Þrimilci May 8 – June 5
Ærre-Líða June 6 – July 5
Æftera-Líða July 6 – Aug. 3
Weodmónað Aug 4 – Sept 2
Háligmónað Sept 3 – Oct. 1
Winterfylleð Oct.2 – Oct. 31
Blótmónað Nov. 1 – Nov. 30
Ærre-Geól Dec.1 – Dec. 30

2017 Metonic Year 8 leap Spring Equninox March 20 Summer Solstice June 21 Fall Equinox Sept. 22 Winter Solstice Dec 21
Æftera-Geól Jan. 1 – Jan. 29
Súlmónað Jan.30 – Feb. 27
Hréðmónað Feb. 28 – March 28
Éosturmónað March 29 – April 27
Þrimilci April 28 – May 26
Ærre-Líða May 26 – June 24
Æftera-Líða June 25 – July 24
Þrilíða July 25 – Aug. 22
Weodmónað Aug 23 – Sept 21
Háligmónað Sept. 22 – Oct. 20
Winterfylleð Oct 21 – Nov. 19
Blótmónað Nov 20 – Dec. 19
Ærre-Geól Dec.20 – Jan. 17

2018 Metonic Year 9 Spring Equinox March 20 Summer Solstice June 21 Fall Equinox Sept 23 Winter Solstice Dec. 21
Æftera-Geól Jan. 18 – Feb. 16
Súlmónað Feb.17 – March 18
Hréðmónað March 19 – April 17
Éosturmónað April 18 – May 16
Þrimilci May 17 – June 14
Ærre-Líða June 15 – July 14
Æftera-Líða July 15 – Aug 12
Weodmónað AUg. 13 – Sept. 10
Háligmónað sept. 11 – Oct. 10
Winterfylleð oct.11 – Nov. 9
Blótmónað Nov. 10 – Dec. 8
Ærre-Geól Dec.9 – Jan. 7

2019 Metonic Year 10 Spring Equinox March 20 Summer Solstice June 21 Fall Equinox Sept. 23 Winter Solstice Dec 21
Æftera-Geól Jan. 8 – Feb. 5
Súlmónað Feb.6 – March 7
Hréðmónað March 8 – April 6
Éosturmónað April 7 – May 5
Þrimilci May 6 – June 4
Ærre-Líða June 5 – July 3
Æftera-Líða July 4 – Aug 2
Weodmónað AUg. 3 – Aug. 31
Háligmónað sept. 1 – Sept. 29
Winterfylleð Sept.30 – Oct. 29
Blótmónað Oct.30 – Nov. 27
Ærre-Geól Nov. 28 – Dec. 27

2020 Metonic Year 11 leap Spring Equniox March 20 Summer Solstice June 20 Fall Equinox Sept. 22 Winter Solstice Dec. 21
Æftera-Geól Dec 28 – Jan. 25
Súlmónað Jan.26 – Feb. 24
Hréðmónað Feb. 25 – March 25
Éosturmónað March 26 – April 24
Þrimilci April 25 – May 23
Ærre-Líða May 24 – June 22
Æftera-Líða June 23 – July 21
Þrilíða July 22 – Aug. 20
Weodmónað Aug 21 – Sept 18
Háligmónað Sept. 19 – Oct. 17
Winterfylleð Oct. 18 – Nov. 16
Blótmónað Nov. 17 – Dec. 15
Ærre-Geól Dec. 16 – Jan. 14

2021 Metonic Year 12
Æftera-Geól Jan. 15 – Feb. 12
Súlmónað Feb.13 – March 14
Hréðmónað March 15 – April 13
Éosturmónað April 14 – May 12
Þrimilci May 13 – June 11
Ærre-Líða June 12 – July 11
Æftera-Líða July 12 – Aug 9
Weodmónað Aug. 10 – Sept. 8
Háligmónað Sept. 9 – Oct. 7
Winterfylleð Oct. 8 – Nov. 5
Blótmónað Nov. 6 – Dec. 5
Ærre-Geól Dec. 5 – Jan. 3

2022 Metonic Year 13
Æftera-Geól Jan. 4 – Feb. 2
Súlmónað Feb. 3 – March 3
Hréðmónað March 4 – April 2
Éosturmónað April 3 – May 1
Þrimilci May 2 – May 31
Ærre-Líða June 1 – June 30
Æftera-Líða July 1 – July 29
Weodmónað July 31 – Aug. 28
Háligmónað Aug 29 – Sept. 26
Winterfylleð Sept.27 – Oct. 26
Blótmónað Oct.27 – Nov. 24
Ærre-Geól Nov. 25 – Dec. 24

2023 Metonic Year 14 leap
Æftera-Geól Dec 25 – Jan. 22
Súlmónað Jan.23 – Feb. 21
Hréðmónað Feb. 22 – March 22
Éosturmónað March 23 – April 21
Þrimilci April 22 – May 20
Ærre-Líða May 21 – June 22
Æftera-Líða June 23 – July 18
Þrilíða July 19 – Aug. 17
Weodmónað Aug 18 – Sept 16
Háligmónað Sept. 17 – Oct. 15
Winterfylleð Oct. 16 – Nov. 14
Blótmónað Nov. 15 – Dec. 13
Ærre-Geól Dec. 14 – Jan. 12

2024 Metonic Year 15
Æftera-Geól Jan. 13 – Feb. 10
Súlmónað Feb. 11 – March 11
Hréðmónað March 12 – April 9
Éosturmónað April 10 – May 9
Þrimilci May 10 – June 7
Ærre-Líða June 8 – July 6
Æftera-Líða July 7 – Aug. 5
Weodmónað Aug. 6 – Sept. 4
Háligmónað Sept. 5 – Oct. 3
Winterfylleð Oct. 4 – Nov. 2
Blótmónað Nov. 3 – Dec. 2
Ærre-Geól Dec. 3 – Dec. 31

2025 Metonic Year 16
Æftera-Geól Jan. 1 – Jan. 30
Súlmónað Jan. 31 – March 1
Hréðmónað March 2 – March 30
Éosturmónað March 31 – April 28
Þrimilci April 29 – May 28
Ærre-Líða May 29 – June 26
Æftera-Líða June 27 – July 25
Weodmónað July 26 – Aug. 24
Háligmónað Aug. 25 – Sept. 22
Winterfylleð Sept. 23 – Oct. 22
Blótmónað Oct. 23 – Nov. 21
Ærre-Geól Nov. 22 – Dec. 21

2026 Metonic Year 17 leap
Æftera-Geól Dec 22 – Jan. 19
Súlmónað Jan.20 – Feb. 18
Hréðmónað Feb. 19 – March 20
Éosturmónað March 21 – April 18
Þrimilci April 19 – May 17
Ærre-Líða May 18 – June 16
Æftera-Líða June 17 – July 15
Þrilíða July 16 – Aug. 13
Weodmónað Aug 14 – Sept 12
Háligmónað Sept. 13 – Oct. 11
Winterfylleð Oct. 12 – Nov. 10
Blótmónað Nov. 11 – Dec. 10
Ærre-Geól Dec. 11 – Jan. 8

2027 Metonic Year 18
Æftera-Geól Jan. 9 – Feb. 7
Súlmónað Feb. 8 – March 9
Hréðmónað March 10 – April 7
Éosturmónað April 8 – May 7
Þrimilci May 8 – June 5
Ærre-Líða June 6 – July 5
Æftera-Líða July 6 – Aug. 3
Weodmónað Aug. 4 – Sept. 1
Háligmónað Sept. 2 – Sept. 31
Winterfylleð Oct. 1 – Oct. 30
Blótmónað Oct. 31 – Nov. 29
Ærre-Geól Dec. 30 – Dec. 28

2028 Metonic Year 19 leap
Æftera-Geól Dec 29 – Jan. 27
Súlmónað Jan.28 – Feb. 26
Hréðmónað Feb. 27 – March 27
Éosturmónað March 28 – April 24
Þrimilci April 25 – May 25
Ærre-Líða May 26 – June 23
Æftera-Líða June 24 – July 23
Þrilíða July 24 – Aug. 21
Weodmónað Aug 22 – Sept 19
Háligmónað Sept. 20 – Oct. 19
Winterfylleð Oct. 20 – Nov. 17
Blótmónað Nov. 18 – Dec. 17
Ærre-Geól Dec. 18 – Jan. 15

2029 Metonic Year 1
Æftera-Geól Jan. 16 – Feb. 14
Súlmónað Feb. 15 – March 15
Hréðmónað March 16 – April 14
Éosturmónað April 15 – May 14
Þrimilci May 15 – June 13
Ærre-Líða June 14 – July 12
Æftera-Líða July 13 – Aug. 11
Weodmónað Aug. 12 – Sept. 9
Háligmónað Sept. 10 – Oct. 8
Winterfylleð Oct. 9 – Nov. 7
Blótmónað Nov. 8 – Dec. 6
Ærre-Geól Dec. 7 – Jan. 5

2030 Metonic Year 2
Æftera-Geól Jan. 6 – Feb. 3
Súlmónað Feb. 4 – March 5
Hréðmónað March 6 – April 3
Éosturmónað April 4 – May 3
Þrimilci May 4 – June 2
Ærre-Líða June 3 – July 1
Æftera-Líða July 2 – July 31
Weodmónað Aug. 1 – Aug. 29
Háligmónað Aug. 30. – Sept. 28
Winterfylleð Sept. 29 – Oct. 27
Blótmónað Oct. 28 – Nov. 26
Ærre-Geól Nov. 27 – Dec. 24

2031 Metonic Year 3
Æftera-Geól Dec 25 – Jan. 24
Súlmónað Jan.25 – Feb. 22
Hréðmónað Feb. 21 – March 24
Éosturmónað March 25 – April 22
Þrimilci April 23 – May 22
Ærre-Líða May 23 – June 20
Æftera-Líða June 21 – July 20
Þrilíða July 21 – Aug. 19
Weodmónað Aug 20 – Sept 17
Háligmónað Sept. 18 – Oct. 17
Winterfylleð Oct. 18 – Nov. 15
Blótmónað Nov. 16 – Dec. 15
Ærre-Geól Dec. 16 – Jan. 13

2032 Metonic Year
Æftera-Geól Jan. 14 – Feb. 12
Súlmónað Feb.13 – March 12
Hréðmónað March 13 – April 11
Éosturmónað April 12 – May 10
Þrimilci May 11 – June 9
Ærre-Líða June 10 – July 8
Æftera-Líða July 9 – August 7
Weodmónað August 8 – Sept. 5
Háligmónað Sept. 6 – Oct. 5
Winterfylleð Oct 6 – Nov. 4
Blótmónað Nov 5 – Dec. 3
Ærre-Geól Dec 4 – Jan 2

Bibiliogrpahy
Baity E.C.Archaeoastronomy and Ethnoastronomy so far // Current Anthropology. 1973, 14. p.389-449.

Harrison, Kenneth, The Framework of Anglo-Saxon History to A.D. 900 Cambridge: Cambridge University Press 1976

Hastrup, Kirsten, Culture and History in Medieval Iceland. Oxford: Claredon Press 1985

Hutton, Ronald The Pagan Religions of the Ancient British Isles; Their Nature and Legacy

Nilsson, Martin P. Primitive time-reckoning, Lund: C. W. K. Gleerup, 1920

Straižys, Vytautas and Klimka, Libertas (12, Vilnius 2600) Chapter 5. Natural rythms and calendar, COSMOLOGY OF THE ANCIENT BALTS Retrieved 2 Sept., 2004 from http://www.lithuanian.net/mitai/cosmos/baltai5.htm

Stone, John Robert, Observing Bede’s Anglo-Saxon Calendar Retrieved 2, Sept., 2004 from http://www.kami.demon.co.uk/gesithas/calendar/obs_bede.html