The Holy Tides – Charming of the Plough / Disting

For many pagans, this is the time of year where they honor and celebrate Imbolc one of the pagan holidays that comprise the Wheel of the Year. For those of us in the Northern Tradition however, we have our only celebrations known as holy tides (from the Old Norse hátíðir) that we may currently be celebrating instead: Charming of the Plough or Disting.

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Gefjon Fountain in Copenhagen, Denmark

Since Northern Tradition religious practices can vary because some groups and individuals opt to recreate the celebrations of geo-specific historic cultures, others look at the vast umbrella that we see amongst the Æsic-worshipping peoples as they appear throughout ancient Germania, into Scandinavian countries (like Sweden, Norway, Iceland, etc.), and into Anglo-Saxon England.

The timing of these holy tides varies based on regional differences in the seasonal transition of climate, as well as in the different time-keeping and calendar methods that were employed by the different cultures when compared to the calendar modern-day man uses instead. As a result, while some Heathens opt to sync the timing up with the quarter-day of Imbolc so that their holy tide celebration occurs at the same time as their pagan cousins, others have already celebrated, and yet others more may not be celebrating for a few weeks yet.

Many Heathens at this time of year are celebrating the Charming of the Plough. According to Bede’s De temporum ratione, the Anglo-Saxon month of February was known as Solmonad, and meant month of mud. Most likely mud month refers to the act of ploughing the fields. According to Bede, this was a time celebrated by people offering cakes to their Gods. The only other time we see offerings of cakes ever mentioned as occurring is with the celebration of Hlæfmæsse, which occurs at the opposite time of year at the time of the harvest. So here we have a mirrored tradition of offerings of cakes or loaves given to the land as the people prepared for the ploughing season.

In England, there is a folk tradition known as Plough Monday (which is the first Monday after the end of the Yuletide and traditionally also after January 6) that encompassed the ceremonial act of ploughing the first furrows in the fields. While the earliest written depictions of this tradition come from post conversion (1400s CE), it is in all likelihood a surviving remnant of the pagan past. While Christianity would have altered the customs, the surviving folk traditions still practiced today appear to be based on the pagan observances we tend to celebrate with the Heathen Holy Tide for the Charming of the Plough.

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Plough Monday is celebrated today in many communities across the United Kingdom (Yorkshire, Cambridgeshire, etc.), while some local traditions vary, typically a village plough was blessed, decorated, and a ceremonial ploughing around the village was carried out. This tradition mirrors other types of ploughing and land taking / land marking traditions we see throughout the Northern Tradition umbrella.

In addition to the plough itself there is also a tradition of going around trying to earn everything from drink to money, which to me is reminiscent of pagan caroling and wassailing traditions. Here’s some traditional songs.

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Traditional Song 4

Additionally there’s also dancers, and a straw bear (man in straw outfit) which to me evokes other pagan traditions like the Perchten and Krampus processionals.

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Here’s a few sites that talk about the Plough Monday folk tradition, then and today: Plough Monday, Plow Songs, Balsham Ploughmen, & the Enid Porter Project.

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Many modern day Heathens take inspiration from the Anglo-Saxon land ritual the Æcerbot (or Field Remedy) to help form part of their celebrations. While the Æcerbot as it is recorded references Christian belief, many believers and scholars believe it was adapted from pre-Christian practices. The daylong ritual was intended to act as a means to restore fertility to land that may not be yielding properly, or was potentially suffering from some sort of blight or infestation. In the ritual described, we see that the plough is hallowed and even anointed with soap and herbs, the land is plowed, and then the earth prayed to:

Whole may you be [Be well] earth, mother of men!
May you be growing in God’s embrace,
with food filled; for the needs of men.

Afterwards, special offerings of cakes were placed into the furrows that had been ploughed.

Aspects of the ritual structure in Æcerbot, is reminiscent of hallowing land or even land-taking rituals that we see in a variety of other sources. These land-taking customs can be seen in the Icelandic Landnambok, where men might walk around their property with fire, or women who were claiming land could only claim what they could plough in a day from sunrise to sunset. There are folk-traditions in areas of Russia (so named for the Viking Tribe known as the Rus) that describe women ploughing around their communities as a charm against disease outbreaks, so like the Aecerbot which is to make well the land again, we see another tie between plowing and health in this folk tradition.

The ploughing story and landtaking we see most famously with the Danes, when the Goddess Gefjon is seen ploughing the fields with her Jotun (giant) sons in the form of great oxen. The ploughing of this Swedish soil was so deep that the land was uprooted, leaving a lake behind, the uprooted land was named Zealand, and is the most agriculturally ripe part of the Danish countryside today. For this reason, those Heathens who celebrate the Charming of the Plough may honor Her in their celebrations, though others may opt to honor instead the other Goddesses found in our tradition of the Earth, such as the Germanic goddess Nerthus.

There are several scholars (as well as Heathens today) who see a link between Nerthus and Gefjon. In Tacitus’ Germania, he writes of Nerthus:

“There is a sacred grove on an island in the Ocean, in which there is a consecrated chariot, draped with cloth, where the priest alone may touch. He perceives the presence of the goddess in the innermost shrine and with great reverence escorts her in her chariot, which is drawn by female cattle. There are days of rejoicing then and the countryside celebrates the festival, wherever she designs to visit and to accept hospitality. No one goes to war, no one takes up arms, all objects of iron are locked away, then and only then do they experience peace and quiet, only then do they prize them, until the goddess has had her fill of human society and the priest brings her back to her temple.”

Here are two Goddesses, both associated with cattle and the earth, and both who dwell on islands. But more than just this similar motif, scholars see that the medieval place name for the modern-day city of Naerum in Denmark was Niartharum, which etymologically may connect to Nerthus’ name.

While most of us when we reflect on agricultural celebrations we think of deities of the earth, and associated fertility Gods and Goddesses, I also like to incorporate into the festivities Wayland (or Wolund), who was a blacksmith. After all, blacksmiths represented the luck of a community. They helped to craft the tools used in the agricultural process, including the plough. By connection we can also think of this as a time of the dwarves, for where does the metal come from that a blacksmith uses, if not from us mining the earth?

While most of us today don’t make our livelihoods directly from the land, we can still understand this time of year as the time meant to prepare ourselves for the workload ahead, which is why many Heathens who celebrate the Charming of the Plough may ask for blessings regarding career prospects, job offers and other related elements for the coming year. Some groups may have rituals where people and the ‘tools’ of their trade are blessed. A tailor might bring their scissors to be blessed, a writer might bring a pen, people may bring their security badges for places they work, or anything else that seems appropriate.

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A previous Charming of the Plough altar of mine

In addition to Charming of the Plough, we also have the Swedish known holy tide of Disting as observed in Uppsala. Disting was partly comprised of the Disablot (a special communal ritual to the Disir) as well as a regular Thing gathering. Rituals to the Disir exist at several different times in sources among varying geo-specific locations, some we see at the Winternights celebration, another at Yule’s Mother’s Night, and another in the aforementioned Disting, which suggests that observance of the Disablot may have varied based on different cultural traditions. The Disir embody the protective female spirits that look after individuals, their families, and the tribe or community. As such, both Goddesses as well as female ancestors comprise the Disir.

Things, as seen throughout the ancient world, were gatherings of people with appointed representatives where legal matters were discussed, people came together in the spirit of trade, and it was sometimes also used to help look for spouses for eligible men and women. In pre-Christian times the Things happened several times a year at this location, but after the conversion to Christianity only one Thingtide was still observed, the one that fell at this time of year, specifically at Candlemas. While this Thingtide kept its original timing, the religious aspects of the gathering were removed.

In Heimskringla, we have a description of the ancient holy tide of Disting. A sacrifice was offered at Uppsala for both peace, and victory to the king. In another section of that text, we have a description of a Disablot, which suggests that the King oversaw the ritual in his role as High Priest, while ritually riding around the sacred hall. Just as we have aspects of land-taking in stories of Gefjon, or as exhibited in the Æcerbot, we can understand that it is likely that the King’s riding on his horse probably ritually connected to some aspect of land-taking, or boundary making as well.

Land-taking isn’t just for the past either. If you look at the way the “Freedom to Roam” laws operate, as seen throughout Europe (including Norway, Sweden, England, Scotland, Wales, etc.), this ancient concept is still in a sense being used. In the case of the Freedom to Roam, it grants rights to citizens who responsibly and without harm to the property, traverse it so they can have access for the purposes of exercise and recreation to these undeveloped parcels of land, or lands specifically set aside for community use like common land and village greens. In other areas, these rights of access to the common land are only upheld so long as at least once in a stipulated period of time it has been used. In some areas there are community-wide traditions where all the able-bodied people will go on a walk to make sure they keep these areas ‘claimed’ as common land. For this reason, some of the more hardy Heathens may opt for a camping trip at this time of year.

There is an 8th century text, indiculus superstitionum et paganiarum, that mentions that in the month of February there was a celebration still on-going in Germany called Spurcalia. Spurcalia is a Latin name used to describe the celebration, and it is believed that it roots to the German word Sporkel, which meant piglet. In fact in parts of Germany the month of February was actually called piglet-month, or Sporkelmonat, and the Dutch name of the month is the very similar Sprokkelmaand. The assumption is made that with the first livestock births of the year occurring, that pigs were most likely sacrificed at around this time. While this is an obscure reference even to most Heathens, there are a handful who use Spurcalia as their inspiration for making sure there’s some pork on the altar given in offering to the Gods and Goddesses.

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Source: D’Aulaire’s Book of Norse Myths

My Prayer to Gefjon

Hail to thee Land-churner,
Happiness-bright.
May your blessings lay
tilled in the fields.

May our industry
in the days ahead
reap the harvest of them.

So do I ask;
so do I hail thee:
GEFJON!

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