Sigdrifa’s Prayer is a rare remnant in our lore, as it’s the only non-Christianized, complete prayer that we have from the historical sources. In it’s short simplicity, the prayer found in the Sigdrifumal is a microcosm of the vast macrocosm of Northern Tradition cosmology. It holds a very special place in my heart.
Hail to the Day
Hail His Sons
Hail Night and Her Daughter!
Gaze on us
with loving eyes
and bring us victory.
Hail to the Gods
and the Goddesses
Hail, the generous Earth!
Grant us wisdom
and eloquent speech
and healing all our lives.
What many do not realize is that Day (or rather in the Old Norse Dagr) is a personification of the Day, and is the son of Nott, i.e. Night. And that they are separate and distinct from Sunna and Mani (the Goddess of the Sun, and the God of the Moon).
I have created bookmarks featuring this prayer, and would now like to make them available for free (yes, I’ll cover shipping costs as well) to any veteran or currently serving pagan or polytheist in the U.S. military.
The bookmarks themselves are 2 x 6 inches, with a UV glossy coat, featuring a double-sided full color design printed on nice cardstock. One side has the prayer in the original Old Norse, the other side has a modern translation of it.
Identify as either a Heathen (Asatru, Northern Tradition, Theodish, etc.), a polytheist, or pagan.
Be a veteran or currently serving member of the U.S. Military (any branch).
You must have a U.S. mailing address (an APO/FPO or similar address counts).
Contact me via email (wyrddesigns at gmail dot com) or through private message on facebook (Wyrd Dottir). For privacy concerns, please do NOT make your requests (featuring your name and address) in the comments of this post. When you do contact me please be sure to:
Complete Mailing Address where the bookmark(s) can be sent. If you give me an APO/FPO address, remember that all mail must be addressed to an individual soldier.
Email Address or FACEBOOK ID (whichever method you used to contact me so I can notify you once I’ve got the items in the mail, and I can make sure I don’t mix your request up with someone else of a potentially similar name).
I’m going to assume that I just need to send 1 of the bookmarks along. If you are requesting on behalf of a group, please indicate that clearly in your message to me and the number you’d like to request. I’ve sent a stack of the bookmarks before to some of the Pagan Circles at various bases.
Offer only good while supplies last.
I have worked with groups before who offered to sponsor a print run to give away at large public gatherings and events. I am open to such discussion, just drop me a line.
When it comes to religious, pagan celebrations most people are familiar with the eight holy days or sabbats that comprise the Wheel of the Year, such as Lugnasadh. In the Northern Tradition, we do not call these celebrations sabbats. Instead, based on words (like the Old Norse hátíðir) used to describe the most holy of these celebrations (like Yule) as high tides, we tend to call the various religious celebrations we recognize today as holy tides (since not all of the holy tides are considered high tides).
Since we practitioners of the Northern Tradition are dealing with a general umbrella culture that existed in vast plurality we look to ancient Germanic, Scandinavian (Norse, Icelandic, Sweden) and Anglo-Saxon sources. It is important to understand that these ancient cultures reckoned time in different ways in comparison to one another or to the modern world. They existed in different latitudes, lived amongst different types of geography with unique climate conditions that affected the local agricultural cycle. This means that sometimes the timing between when one group would celebrate and another would celebrate a similar type of holy tide could be several weeks apart.
Sometimes we can see an obvious and clear link between these cousin cultures to a specific holy tide like Yule, in other cases things are a bit less clear, or the celebrations of the different groups can sometimes seem vastly different even when they have a similar root. Case in point: the Northern Tradition holy tides in August known as Hlæfmæsse, or Freyfaxi.
For those of us who are so lucky, we have a lovely three-day weekend before us. Memorial Day is far more than an occasion to exercise your checkbook (or should I say debit card swipe) in pursuit of retail bargains. Rather it is a holiday rooted in American history that has shifted overtime in the American consciousness, and yet it is also a holiday that many in the Northern Tradition have taken to claim as their own.
Memorial Day is a U.S. national holiday. The official birthplace of Memorial Day is in Waterloo, New York, which since 1866 has annually observed the holiday of decorating the war dead in their nearby cemetery. The original holiday was known as Decoration Day, when local communities would visit their grave yards and decorate the graves of soldiers who had died in battle. It began first to honor Union Soldiers who had died in the course of the American Civil War. After the First World War the holiday was expanded to include the honoring of any military man or woman who died in battle. Today the holiday is also used to not only honor those who died in military combat, but also to pay respect to those who served in the military but either died later from injuries received in combat but were removed from the field of contention, or those who died after leaving the military service.
In the Northern Tradition, respect for the comitatus (war-band) and the warrior cultus is well documented. Even people unfamiliar with the vast histories and stories of our lore are usually familiar with the more popular aspects of this literature like the later occurring story of Beowulf. Let’s face it, this tale has been adapted to cinema numerous times, has become an aspect of popular culture in its modern adaptations. Many of us read it in school as part of our core curriculum as a classic and early example of English literature along the likes of Chaucer’s Canterbury Tales.
Beyond the reverence of the war band, we also know the importance of the ancestors to the Northern Tradition. We have evidence in surviving lore of religious rituals performed to honor the ancestors: the disir and the alfar*. One of these rituals was known as disablot. In ancient Sweden it was held near the Vernal Equinox, in other areas it was held at Winter Nights. So the timing of the celebration varied.
The respect that those of the Northern Tradition have for the military can be seen in the wide variety of programs out there supporting the military community: including the Open Halls Project (and it’s also on Facebook), free hammers via The Mjolnir Project (currently suspended due to a backlog), for years Heathens fought to have symbols of our faith approved by the Department of Veteran Affairs for use on soldiers tombstones, a journey which took years to come to fruition: this spanned from a rally July 4, 2007 on the national mall in Washington, D.C. to get both the pentacle and the hammer as approved symbols for military tombstones, and in 2013 the Thor’s Hammer symbol finally was finally approved.
Others of us have also personally donated to service men and women. I know of variouspagan and Northern Tradition authors who have donated books to various military circles. I have sent off care-packages of altar items to the Bagram Pagan Open Circle, and sent items off to the Wiccan group Circle Sanctuary’s Operation Circle Care. I always offer Free Sigdrifa’s Prayer Bookmarks to American pagan and polytheist veterans and current active duty soldiers.
If you ask most Americans to explain the difference between Memorial Day and Veterans Day, the sad and simple fact is that most can’t. The two days have slowly morphed over time into a seeming amalgam of sameness. Veterans Day is intended to specifically honor those veterans of military service who are still alive. This confusion can even be seen mirrored in the Asatru community.
The Asatru Alliance, has taken Veteran’s Day and recycled it as the Feast of the Einherjar, which like Veteran’s Day and Memorial Day is a solely modern invention–not that there’s anything necessarily wrong with this. Einherjar is a term used to specifically refer to the battle dead escorted by the Valkyries to Odin’s hall Valhalla. Now since I’m not a member of the AA, I don’t know what their motivation was in the choosing of this date for this invented festivity. Perhaps since May and June already had traditional rituals associated with those months (Walpurgis and Litha respectively), they were looking for something that seemed appropriate to a heathen religious viewpoint to place into the month of November.
Regardless of the AA’s motivations for associating this feast with Veteran’s Day, the simple fact remains that like the larger mainstream American culture, many in the smaller Asatru religion also confuse the true meaning of Memorial and Veteran’s Day.
Of course, just as words can shift meaning over time influenced by the culture that uses them, so to can holidays. Today while Memorial Day still honors the war dead, has slowly shifted in the American consciousness to become this vast amalgam Memorial Day/Veteran’s Day celebration, as well as a day like El dia de los muertos where families may also tend to other graves regardless of military service to the persons resting therein.
Some of the Northern Tradition take this more all-inclusive approach to this holiday. Others opt to honor the war dead at Veteran’s Day instead, and a few of us (like me) make it a point to honor the war dead at Memorial Day. In my case I specifically look to my own line and those who served there. My grandfather who was a chief petty officer in the Navy for the first great war, my Uncles who served in World War II or in Vietnam… to my great-grand father who served in the Confederacy and as my late grandmother told it “even after losing an arm to them, he never asked those ‘damn yankees’ for a thing!”
Regardless of when people opt to honor the war dead, I believe it’s important that sometime during the year you do take the opportunity to honor them. These can be both your ancestors, but also just dead soldiers known and unknown. ‘Texatru’ that rare breed of Asatru who happen to hail from Texas and LOVE being Texans can be just as patriotic about the Lone Star State as they are patriotically American; They have a tendency to give a shout out to Daniel Boone on the anniversary of the fall of the Alamo. Just as some Anglo-Saxon Heathens may honor the late Mercian king Penda.
Of course, it should go without saying that honoring the war dead is something you should do as part of a periodically regular routine of respecting your ancestors. Sure just as we had disablot to honor the mothers in ancient times (and today)… it’s certainly not a foreign concept that we at times of our own determination have ‘themed’ celebrations to pay homage to the different types of dead.
So somewhere between the 50% off sales, the picnics and bar-b-q, I’d suggest taking a page from our Presidents who tend to lay a wreath at the tomb of the unknown solider in Robert E. Lee’s former residence reinvented as Arlington National Cemetery. Take the time out to honor the war dead and those who have served the military in ways that enabled you to the type of life and freedoms we now enjoy. Don’t be shy in just honoring your war dead, but if you’re lucky to live near a veteran’s specific cemetery, or even a normal cemetery with a veteran’s section… why not pick up some flowers, and decorate each grave with a single bloom. And don’t feel that you HAVE to go to a cemetery to honor the war dead.
If you don’t live near the grave of your war dead, you can always put out pictures on your ancestral altar of them, or items that remind you of them. If you don’t have pictures, you can also write out their names and place them into a small basket or trinket box on the altar. You can set out offerings of items they enjoyed in life perhaps tobacco, cornbread, steak, etc. My uncle had proclivities for candy corn, popcorn, peanut butter, Diet Coke, and Mr. Goodbars. He always had a deck of cards lying around too. So when I’m honoring him it’s not uncommon for me to incorporate all or some of those items into the ancestral altar.
But to get your creative juices flowing, here is one of my prayers for Memorial Day:
If not for my ancestors, if not for those soldiers who fought for my current government, or those who fought to defend the multitude of cultures of all my ancestors… I would not exist.
I would not know the life that I know.
My life has been hallowed in their struggles to survive, to make the world renewed, invigorated, Better than it was before.
To these men and women I owe a debt of gratitude, and at this time, and at this hour, And for all time evermore I hail thee– those who fought, who persisted, who endured, who took up arms and when none were in grasp fought with bare hands– your sacrifice is remembered, your devotion honored.
You did not die in vain, and the promise of your efforts still bears fruit.
May it follow like sweet reverb to future generations who will hear the call, and add their own harmonies to strengthen it. So do I hail!
Our only written accounts to this Goddess comes to us from Tacitus’ Germania:
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.
There is a theory that connects Gefjon to Nerthus, one of the bits of interest in this theory is that the medieval place name for the modern-day city of Naerum in Denmark was Niartharum, which etymologically may connect to Nerthus’ name.
Much is made of Her as a fertility Goddess, while this is true, I also see her as a Goddess associated with fresh waters (rivers, lakes, ponds) and how that water is necessary for the fields. I also personally see Njord as a God of waters at the boundaries (beaches, marshlands, etc), and Ran/ Aegir more the ocean depths.
A Prayer to Nerthus
We hail the generous earth. Ripe lie your sustaining fields; swollen with the promise of blessings yet reaped.
We hail you Nerthus, And we thank you For the plenty you provide For the gifts you bestow. May we thrive in health And fortitude for life.
So we hail!
A little over a year ago I sponsored a prayer card (available for purchase) to this Goddess, with art from Grace Palmer.
For those of us in the Northern Tradition, the high holy tide of Ostara is upon us. Some are gearing up to celebrate during the astronomical spring equinox (which varies slightly but always occurs between March 19-21), and others may postpone their celebrations so that they coincide more with the observed Christian date of Easter instead, which is April 16th this year. The later allows heathen children to be able to participate in more mainstream activities such as egg hunts with their peers at school and at community parks.
Even in antiquity there wasn’t one set, collective date across the peoples who worshipped the Aesic gods such as Odin. Observances varied based on a manner of different time keeping methods, as well as localized, regional cues based on the local climate and life cycle. For the Norse peoples, the warmer weather would arrive much later than it would in Anglo-Saxon England.
The Venerable Bede gives us our only specific information about the Anglo-Saxon Goddess known as Eostre in his De temporibus ratione, where he informs us that the month of April was called Ēostur-monath, and that he believed the name was derived from a Goddess that had been worshipped in ancient times. Some scholars, and even certain pagans consider the information unreliable and so dismiss the claim. I would counter however that we have ample evidence of not only a heathen religious holy tide celebrated at this time of year, but other evidence, which while not direct, only adds credence to Bede’s claim.
Just as the Anglo-Saxon month of April was Eoster-monath, as we know from Einhard’s Vita Karoli Magni the Germanic Franks shared a similar name for their month of April: Ostarmanoth. So here we have some supportive evidence of the Anglo-Saxon practices from continental Germans.
If we look to the Norse sources, and at the collection of sagas that comprise the Heimskringla, we see multiple mentions to three high holy tides throughout those sagas, such as mentioned in Ynglinga Saga, and is echoed again in Óláfs saga helga which states: “It is their custom to perform a sacrifice in the fall to welcome winter, a second at midwinter, and a third in the summer to welcome it’s arrival.”
Now most modern people would interpret this incorrectly, because today we have a concept of there being four seasons in the year (Spring, Summer, Autumn and Winter), but we know from both ancient Icelandic laws as well as Bede’s description of the Anglo-Saxons that the ancient people’s had a cultural concept that the year was only comprised of two seasons: Summer and Winter. Thus the first day of Summer occurs sometime in what we might think of as the Spring today, and ‘midsummer’ or the summer solstice (known sometimes as Litha) occurs in the middle of the summer. The beginning of Winter occurs in the Autumn and is marked by the celebration known as Winter Nights. By following this reasoning the midwinter celebration is therefore Yule. We see this timing echoed when we hop back across to the Anglo-Saxons.
We know that the Witans, or ruling councils of the Anglo-Saxons, gathered during specific days from the Christian calendar: Saint Martin’s Day, Christmas, and Easter/Whitsunday. These three Christian religious observances sync with the pagan timing of the three high holy tides we find amongst the Scandinavian sources: the start of Winter or Winter Nights, midwinter or Yule, and the start of Summer or Ostara. Not only did the Witans meet at these times, but when these councils came together to meet the Anglo-Saxon Kings of old would also specifically wear their crowns at this time. No doubt this is an old carry-over from expected duties of the King during the heathen religious celebrations. We certainly see in Ynglinga saga that the King of Sweden in his role as high priest at the temple of Uppsala conducted religious rites.
In Óláfs saga helga we see that shortly after King Olaf II of Norway had observed the Christian Easter/Passover celebration, he heard news that Olvir of Egg was making ready the preparations for a pagan religious celebration occurring within a matter of days of the Christian Easter. While the timing didn’t sync precisely, remember that we have different methods of time-keeping at play between pagan customs and the way the Christian Church put together the calendar for their observances, and the Church has a long history of moving many of their celebrations to capitalize on ancient pagan rites, or to adapt those ancient celebrations to their new religion.
While the Norse sagas do specifically mention Winter Nights and Yule, the springtime celebration is never specifically called Ostara. We do however find ample celebrations held at this time amongst the Scandinavians: Sigrblot (which translates to victory sacrifice), Sumarmál or Surmanaetr (Summer Nights, sometimes occasionally called Summer Finding by modern heathens).
Now, I’m sure a few of you might be puzzled about why there would be a ‘victory sacrifice’ at what amounts to the beginning of the modern-day concept of Spring. In part the warmer months are generally when ancient peoples would conduct war-fare. But more than that, Spring is that balance between forces of Night (Nott) and Day (Dagr), and the transition has somewhat of a combative flare to it at times as well. (which was touched on by fellow Pantheon contributor Galina Krasskova when she writes of the Anglo-Saxon Goddess Hretha and the Roman God Mars). We also see that ‘balance’ as well as the importance of victory reinforced again in Sigdrifa’s Prayer. There also abound a number of theories by academics and modern heathens that look at possible connections between Eostre & Hretha, Eostre and Idunna, Eostre and Walpurga.
I have my own theory, or at least a partial insight. In Grimm’s Teutonic Mythology he describes several folk-practices, one where women appeared clad in white at the first dawn of the Summer (i.e. the modern day concept of Spring). This isn’t the first time we see women in a context with light clad in white. We see another folk tradition amongst the Scandinavians at Yule where there are females of the community acting as ‘light bringers’. While this is most commonly connected with the Christian observance of Saint Lucia’s Day, Lucia may in fact have pagan origins to the ancient figure of Lussi. As midwinter marks the return of the light from the darkest time of the year, the start of the summer represents the balance of light and dark. So could it be that these white clad females brought light on darkest night at Yule, and at the dawn of Summer are revealed as a symbolic representation of the changing cycles of the year?
The connection with dawn with this holy tide isn’t coincidental. Ostara, or Old English Eastre or Northumbrain Eostre, is believed to etymologically derive from a proto-germanic term meaning to shine, and that also relates to the east or the dawn (and this placement of the dawn and the east, correlates to the “Venus” star of the spring). Please also note that the etymology for the Old English term Eastre is believed to derives from the Old English ēast (in other words the cardinal direction), and thus suggests again another association with the dawn. While evidence is inconclusive, there are references to a possible Proto-Germanic goddess known as Austro. Still within the same etymological family, we then have the term Austriahenae or “Eastern Ones”, which is a known matron cultus (disir) from the Germanic Rhine-land, that has well over 100 votive stones found dedicated to them in the archaeological record. Could it be, that the folk custom described by Grimm of white clad women appearing at dawn might have its roots in this particular matron cultus? We don’t know. But it certainly is tantalizing food for thought.
Now, if we decide to branch out beyond this specific umbrella grouping of cultures and instead look at other cultures within the Proto-Indo European family we also see correlating Goddesses in other traditions, including the Roman Goddess Aurora and the Greek Goddes Eos, and even the Indian Goddess Ushas. Etymologically speaking, the names of these Goddesses all appear to be ‘in the family’.
While there’s no bit of history connecting the phenomena of the Aurora Borealis or Northern Lights that we know of to the aforementioned Goddesses… I personally think that the timing of this natural phenomena is of special note. It begins at the start of our autumn, and concludes around the start of our spring. Syncing up with the ‘winter’ of this ancient culture. Unfortunately, we don’t know what the Vikings or Teutonic tribes thought about the Northern Lights.
While we have a very strong prevalence of the east associated with a Goddess, there are two masculine Eastern references as well. The first is to the dwarf Austri who is one of four dwarves named for the cardinal directions that support Ymir’s skull, which in turn is the foundation for the sky and heavens above us. We also see from the Anglo-Saxon rune poem, a ‘eastern’ connection with Freyr, or rather very specifically with his aspect as Ing Freyr coming “from the East’, and its in part for this reason and his known connections with fertility that many heathens opt to also honor and make offerings to him on this day. In fact, Freyr is known as not only a god of fertility, but also as a god of peace. In Gylfaginning, Freyr is said to rule over “rain and sunshine and thus over the produce of the earth; it is good to call upon him for good harvests and for peace; he watches over prosperity of mankind.” Now doesn’t that sound like exactly what you might need at the start of the crop-growing season for the agricultural cycle ahead?
We’ve touched on the Holy Powers in our tradition that all relate to the etymological root word to ‘shine’ or ‘dawn’, and the related ‘east’. So let us now examine the term Easter. Simply put the term is not rooted in Abrahamic tradition, but was rather appropriated for use by the Church to apply to the Passover/Resurrection tradition. While to Christians the term Easter refers to the crucifixion and resurrection of Christ, the symbolism of moving from death back into life stem from pagan understandings of the cycles.
If we think in very vague general terms about ancient rites and what was going on in the calendar year we see a pattern emerge. Since this was very much an agricultural religion, much of the holy tides revolve around the necessary life cycles. Spring was about re-seeding life, and new life, and new growth. Summer was the continuance of growth ‘maintenance’ of the crop, and also the time for war, travelers, and traders. The fall marked the harvest of the crop, and preparations to survive winter. And winter was a time to hold up, rest, and sleep, and a time of death as well.
While no one individual piece of evidence is definitive, this overwhelming body of supportive (albeit somewhat indirect) evidence does to my mind make it really clear that yes not only was there a religious holy tide at this time, but that yes there was a Goddess Ostara as well, although it appears just as we have regional variances with the leader of the Wild Hunt amongst the heathen peoples (The Goddess Perchta in Germany, and the God Odin in Scandinavia) that we also had some regional variation here as well. As someone who has invoked Her and given her offerings through the years there is absolutely no doubt to my mind that she is in fact very much real.
Below are the words to an invocation I sing to Her.
Goddess of the sunrise Shining in the east Spring now from your slumber Ostara so we plead
So what about Easter traditions like the Easter Bunny and eggs?
From observations of the ancient world, this is indeed the time of eggs, which often times represented the first substantial food that ancient heathens would have had after exhausting their winter stores. Chickens for instance generally won’t lay eggs until there are so many hours of daylight. As to how the association of hares with eggs came about… well that’s two-fold. First, now that winter was over the hares were entering into their breeding season that would last for a few months. Hares like their distant cousins rabbits, are known to have multiple childbirths, and be able to give birth to several litters in a year and thus have a reputation for “going at it like bunnies”. Unlike their rabbit cousins who live in underground burrows, hares live in above ground nests. And since birds lay eggs in nests… and both hares and eggs were suddenly around at the same time it is a reasonable conclusion that the two were connected.
While there are numerous folkloric traditions with egg decorating, egg fighting, egg rolling throughout the ancient heathen peoples, to my knowledge the oldest known decorated egg comes from outside our tradition and dates to sometime in the Iron Age and was found in Northern Africa (Ancient Carthage).
Yuletide festivities conclude on Twelfth Night. Many modern Heathens will sync this with New Year’s Eve. It’s the last big party to celebrate a new year, celebrate the passing of the darkest (and in theory coldest of times) and to look forward to the lengthening days and warming temperatures. Of all the nights of Yule, this night seems to be the one most closely associated with the custom of wassailing, which embodies in part the customs around caroling as well.
Wassail, Hail, Heilsa, are all different versions of the same root word across a few different languages, which essentially relates to health, prosperity and luck, and was used prominently as a type of salutation. Not only would you use the word to greet someone, but the greeting also had the implication that you wished them good health. During the yuletide there is a specific type of beverage, that of wassail that was imbibed. This drink would vary by household but it was meant to be alcoholic, with some fruit juices in it and other seasonings to help fortify all who imbibed it for the year ahead. Gluhwein/Mulled Wine, or cider with mulling spices are examples of drinks in the wassailing tradition.
If you’ve ever heard the Christmas carol “Here we come a wassailing among the eaves of green” that’s where the tradition comes from– the wishing of good health and the drinking of wassail (a specific type of beverage imbibed for good health) during the yuletide celebrations. In some specific areas, those from lower socio-economic tiers would go singing to those of greater wealth, and the higher socio-economic household was supposed to give wassail to the carolers. We also see a number of folk-traditions that show not only songs sung in ancient yuletide celebrations, but also that people sometimes went into the orchards or fields and sang, no doubt asking for fertility and to reawaken from winter slumber in the time ahead.
For a heathen take on wassailing music (and other music of the season), you can check out Skaldic Hearth Kin’s “Winter Wassail” album available on iTunes, Amazon and other outlets.
While the concept ‘hail’ may seem antiquated, it’s still in use far outside modern heathen venues, or in connection with Christmas or yule celebrations. For instance, the President of the United States has a ‘theme song’ that is played as he makes his ‘entrance’ into many of his public appearances, the song is titled “Hail to the Chief” which colloquially means ‘greetings and good health to the chief/president’. It’s actually really common in many schools (college or high school) fight songs as well, like Purdue University. Infamously, most people remember it used in the ‘Heil Hitler’ of Nazi Germany.
A Twelfth Night Prayer
Hail Mundilfari the time-turner
for another year’s ending,
and another’s beginning
has come upon us again.
In the spirit of the season
we have braved the dark nights and cold,
traversed snow and ice,
to visit and make merry
with our family and friends,
our neighbors and community.
When we have seen those in need
we gave generously of ourselves
to brighten and warm their days,
for the health and well-being of all.
Mundilfari we hail your Children,
through whom we measure the passage of time:
Sunna, the Ever-shining one,
Goddess of the dancing Sun in the sky
Mani, the silver-gleaming,
God of the waxing and waning Moon
Sinthgunt, fair twinkling
Star Goddess of sparkling grace
Their guiding light
reminds us in the darkest of times
that there are paths yet to travel
and hope yet at hand,
and that You are with us always,
as constant as the passage of time.
Hail to Night and Her Daughters,
and Day and His Sons!
May we know no ill-tidings in the days
of promise that lie ahead.
May this new year be ripe
with blessings for us to harvest.
So we hail!