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TFA Observances Notes on Holy Tides: Fîron: The -Fîron (to celebrate) in TFA is recognized as a celebration taking place in the household. It is a time for wirdskap (worship meal), where the divine is invited into the home to take part in the holy meal. The meal may be comprised of specific offerings. Under the dark new moon, celebrations are closer to the hearth - the divine come nearest to the world of man even into the home. Naht: The -Naht (night) in TFA is the tide held on the moon before the full. Celebrations held within the home and nearest the hearth move onto the land of the Hêm. Worshipers may offer at the home-tree or some other natural feature of the land. The divine ride above along their celestial course. Fol: The -Fol (full) in TFA is the most liminal tide, straddling the divide between the waxing and waning moon. The method and area of worship will be a combination of indoor and outdoor activities within and without. This tide is when the worlds of men and gods are bought together in many ways. Drinking, recalling to mind, making merry and being boisterous is the natural tone for sacred affairs. Tîd (or Thing): The -Tîd (or -Thing) in TFA is a full tide lasting from the after-full moon until the following new moon. Whereas the pre-Fol month is waxing and spirits are rising until the pinnacle of the Fol, the second half is the waning where the divine are sought out in places beyond the Hêm and into the Civitas. The spectre of the dying Fol lends the full tide an aura of the dead, chthonic or telluric. Offerings may be made at larger cultic sites such as a river, lake, well, hilltop or grove. Tîwiskôfîron (Celebration of Tîwiskô): Overview: Tîwiskô (PGmc *tiwistaz “most divine”), recorded in Tacitus’ Germania is understood in TFA as fulfilling a similar function as that of Janus Pater among the Romans. The “twining” aspect of Janus is seen as cognatic to the possible etymological root of Tîwiskô PGmc*twai. As both roots proposed are equally possible, the aspects of “most divine” and “twining” are embodied. This celebration is relatable to that of the feria Ianus Pater as listed on the Chronography of 354. He is “first among the gods” and thus can be viewed as the “father” of divinity. He spontaneously fathered Mannô (Mannus of the Germania), who in turn gave rise to other gods and peoples. He is explicitly tied to kingship (such as Janus), heroics (mentioned in heroic ballads by Tacitus – perhaps in some form in the lost ballads of Charlemagne), warfare (such as Janus and Tîu), waterways (the Franks being known navigators and sacral users of marshlands) but most of all the economy of ancient warfare. He was born of the earthen mound and shall return to that mound – the first and the last. Rational: Tîwiskô is celebrated on the Windarmânôth (Wintermoon) as by the time the Franks coalesced the year was already marked in the Empire as the beginning of January. This allowed for three months of preparation before the military campaign season began. The economy of warfare as well as the politics thereof were ramping up anew. It was a time for looking forward to new adventures, but also knowing that this year may be one’s last. The Tîwiskôfîron sets the tone for the lunar period between the new moon and the moon before the full. Practice: Following the example of Janus, who has a well developed cultic landscape, practitioners of TFA are encouraged to offer salted spelt (or a local grain) cakes and coins. As Tîwiskô progresses through the year, so too do the folk and the ancient migrations are emblematic of our own journey through the year and life in general. Tîwiskô should always receive his specific share when offerings are made to the Hêlen and Goda. You are encouraged to read (and recite/perform) the modern mythographic work concerning the Cycle of Windarmânôth found below. Idisnaht (Night of the Idisi): Overview: The Idisi (“dignified women” as per Simek), are recorded in the first Merseburg Charm and are alluded to in Beowulf. The plain where Arminius met Germanicus, Idistaviso, may be translated as “field of the Idisi”. In TFA the Idis are further extrapolated to being related to the Dísir and as such they are related to matters of warfare, but also to household welfare. They are understood as fulfilling a similar function to the Carmenae as listed on the Chronography of 354. This association, beyond function is based on the etymology of Lat. carmen “song, charm” and the role of the Idisi in incantations. Following Simek, the body of the Idis/Dís -like holy beings can stretch to include a community of interest with the cult of Matronae and Nordic Valkyrjur. The four principle Carmenae of Roman tradition are: Carmenta, Egeria, Antevora and Postverta. For TFA, the principle Idisi are Hludana, Sunuxsal, Exomna and Hariasa. Hludana being chief among her sisters, her name and aspect coming from PGmc *hlūdaz meaning “fame, rumor”, in turn descended from the PIE *ḱlew- “hear”. This would hence relate to the Greek kléos or “glory”. Rational: Idisnaht is celebrated on moon before the full of Windarmânôth, this places their celebration in the same wartime preparation season as is indicative of their function. As survey of similar cults, such as the Carmenae and Dísir show this to be the proper time to worship them. As they oversee aspects of the warband-in-action as well as migration, their role as guides and oracles should be sought in similar matters. Carmenta, the mother of Evander, is said to have been an enchantress and creator of the Roman alphabet. Hludana, though nothing but her name has come down to us, is understood as being the font of fame. Fame in turn is the greatest form of enchantment. Practice: Fame, prophesy, and matters of warfare in the field and on the home-front are their particular interests, as such and in honour of the ballads mentioned – but unknow – by Tacitus and later Einhard, heroic songs and poetry are encouraged to be performed on this evening which specifically focuses on the legendary migration of the Franks from Troy to Great Sicambria. Coins are the principle offering to be made to them, emblematic of the economy of warfare as well as a return for their help in household matters. Irminfol (The Full of Irmin): Overview: Irmin (PGmc *erminaz “strong, exhalted”) is in TFA related to the Roman position of Iovi Statori “Jupiter Stayer” as listed on the Chronography of 354. Similarly, Irmin, who is mentioned by Tacitus, yet reflected in the names of other Germanic gods/heroes/villains, is meant to reflect on the turning over one generation of rule to the other. This “turn over” is seen in other Germanic sources, where one-time “paternal gods” are overthrown or subsume the older generation (Ođin over Týr, etc.). The prevalence of Jupiter columns in the Germanic frontier are imagined as being informative on the ever-changing religion of Germania during the early stages of proto-Frankish development. It is not inconceivable that these great pillars to Jupiter were beginning to supplant older ideas of indigenous Germanic religiosity. As such, though the old continues, the new can become greater. Rational: Irminfol is celebrated at the full moon of Windarmânôth. The full moon of January was sacred to Jupiter, given the slow and steady acceptance of Roman military cults to Jupiter among the German auxilia, it is the position of TFA that the full moon of Windarmânôth is sacred to Irmin. In the Windarmânôth Cycle (a modern TFA mythographic work which draws together relevant material of Frankish interest), Tîwiskô’s rod/staff is taken up by Irmin and becomes his pillar. In PIE mythology the passing on of roles, positions and magical tools or weapons to future generations is common. Thor’s hammer is passed on to Magni and Mothi, etc. Practice: Irmin, who according to Tacitus is the brother of Ing and Ista (various spellings and theories abound on them) and sons of Mannô is a provider of courage in the face of unsurmountable odds. He stands his ground, for his own needs and the needs of his people. As such, Irmin takes on an aspect of the Kuning (TFA King) – as did/does Tîwiskô – emulating the turnover of one generation to the other. On the night of the Irminfol, in honour of Irmin’s success and the success of all who stand up to those who challenge them, a drink ought to be taken. This drink may be in the company of others or in the company of Irmin’s idol. Be sure to offer a portion of the drink the retired Tîwiskô in memory and to Irmin who has risen. Idisthing (Thing of the Idisi): Overview: On the moon immediately following the Irminfol, there is a return to the affairs of the Idisi. The Idisnaht, where coins are offered in the hope that the Idisi will grand us success in all our undertakings in the year to come. Once Irmin has been established, there comes a period of “new rule” where the Idisi watch over the household and bring bounty to those who continue to offer. Rational: The Carmenae have a distinctive “before and after” function, which makes the time in which they are worshiped exceedingly liminal. The Disaþing of the Swedes was a time when sacrifices to the Dísir were made, markets and important meetings were held. It stands to reason that for a people preparing for the campaign season, the holy powers which loom over those affairs would need to be brought on the side of the people.
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