Blt

by William Goetz
The blt is the most basic ceremony within Heathen traditions, and is in simplest terms
the way in which we commune with and celebrate the gods. The blt practices are preserved in
both the literature and the language of the Norse peoples, and has been revived today in various
forms, some more historical than others, but all pursuing similar goals. This paper takes a look at
the linguistics and literature which give us what we know about the ancient practices, and further
provides an analysis and overview of the modern interpretations.
The linguistics of blt
The term blt derives from the Proto-Germanic (PG) noun *ltan, meaning worship or
sacrifice. The term has often been represented as also involving blood, with proponents
asserting that both words trace back to the same root word either in Proto-Germanic or before.
This supports the view as well that blood was the required offering for such an occasion.
However, this theory is contested within the academic community, with opponents citing
that the PG word for blood is *lan or *lan, and that though the two are similar, that does
not necessarily mean that they are related as such.
[1]
If this were the case, such dependent
connections would also exist between words such as *gbiz (meek, pleasant), *geb (gift), *gb
(good luck) and *gabugaz (noble). However, it is not possible to make a definitive statement that
all noble people are meek or pleasant, nor that they are all lucky or gift-giving. Zogas A
Concise Dictionary of Old Icelandic gives the definition of blt as being sacrifice, idol
worship, idol, or cursing/swearing. One can guess that a couple of those definitions came
about post-conversion, but further definitions include blt-naut (an ox worshipped with sacrifices
or a bull to be sacrificed) and blt-drykkja (sacrificial feast involving mead, wine or ale),
suggesting that not only were various types of offerings given, but animals could also be
considered sacred and have sacrifices given to them. Blt-matr is also a very generic term
meaning food-sacrifice, and could basically mean any sort of food item.
[2]

Looking at the Gothic language as well, which is attested as early as the 4
th
century A.D.,
one also sees the derivative term blotan used with no blood or even Heathen connotations at all.
In fact, this term was often used in a Christian context, with such words as gublostreis (God-
fearing) and blotinassus (religious service) being commonplace.
[3]
One could theorize that the
term was appropriated and cleansed of its bloody nature, but in such a case it would be more
likely that a different term would have been used which would carry no memory of such
practices.
Also cited is the age of the words themselves. While ltan is thought to have been
inherited from the Proto-Indo-European (PIE) word *bhld, according to both Don Ringe and
sgeir Magnsson lan seems to be a younger word, meaning that it was most likely a
Germanic innovation.
[4]
This also means that the term for sacrifice could not have been derived
from the younger term for blood. An easier connection to make, however, is the association of
blood with blessing. The term *blisnan, meaning bless, is simply the PG term for
blood with a verb-forming suffix attached. With this connection made, it is much easier to
state that blood was crucial for a blessing, but not for an actual sacrifice. As blood was believed
to carry tremendous spiritual power, this would also make sense.

The literature of blt
Most textual evidence of blts in the historical record is also vague about the nature of
the sacrifice, at least in Old Norse sources. While there are descriptions of livestock animals or
other living candidates being used, the connection is never explicitly stated. There are, however,
references of blts being performed using several different types of offerings, such as the
following excerpt from Gutasaga:
Before this time, and a long time thereafter, they believed in groves and barrows, sanctuaries,
and sacred enclosures and in the pagan gods. They sacrificed their sons, daughters and cattle, and
practiced blt with food and drink. This they did due to their superstition. The whole country (the althing)
had the largest blt with sacrifice of people, otherwise every trithing had its blt and smaller things had
smaller blt with cattle, food and drinks. They were called food-, or cooking-brethren, because they
prepared the meals together.
This passage describes the use of food and drink in addition to living sacrifices, and
though blood may not have been the only option, in largely agricultural societies it was common
for a person to possess livestock which they could offer up. It must be also kept in mind that
much of saga literature and other accounts of Heathen religious practices only address major
blts in which there was a feast made for a large number of guests. In this case, it would be
necessary to slaughter a least a decent amount of livestock animals in order to feed everyone.
One such major blt is described by Adam of Bremen in Gesta Hammaburgensis ecclesiae
pontificum, taking place at the Temple at Uppsala in Sweden every nine years and lasting for a
period of nine days. During this spectacular blt, nine males of every living creature were
sacrificed, with their blood being seen as placating the gods. Here, every living creature
implies livestock animals as well as humans, and one of each was sacrificed per day. Over the
course of the nine days, huge feasts were held in order to feed the people gathered there, having
come from every province in Sweden. The extent to which Adam of Bremens account is based
on historical fact vs. imaginative exaggeration has been debated, though the presence of the
temple itself is agreed upon as well as there having been an important festival which occurred
there.
Similarly, the festival of Jlablt (Yule) was generally the most important festival of the
year, and celebrated the return of the sun as well as certain gods. In addition to smaller
gatherings, Yule feasts were often held at the homes of kings and wealthy men and many would
be invited. However, it was also seen as extremely rude to accept such an invitation and not
manage to show. In the Saga of the Jomsvikings, Earl Klak-Harold fails to make it to King
Gorms Yule celebration three years in a row, so the king travels to confront him after the winter
has passed, ready to have his men kill the earl if his reasons for failing to show are not sufficient.
Other blts could be smaller, such as the extremely private lfablt practices described in
the skaldic poem Austrfararvsur. In this poem, Sigvatr journeys to Sweden as a delegate from
Norway under King Olaf at the onset of winter. While journeying through Sweden, he comes to a
place called Hof seeking shelter for the night. He is turned away, however, at multiple houses,
each time being told that the lfablt, or Elven Sacrifice, is taking place and that the occupants
fear inns wrath should they allow intruders. Such a blt was certainly limited to attendance
by just the immediate family there, but it likely involved a small feast in addition to an offering
of ale.
[5]
However, many blts were more open to the public than this example.
Divination was a common practice as well at blts, especially when animal sacrifice was
performed. In such cases, the entrails of the offered animal could be read in order to predict the
fortunes of those gathered there; if the sacrifice was performed well, it could be expected that the
omens read there would be in good favor. In cases where animal sacrifice was not specifically
performed, casting of lots or other such methods could be performed. Casting of lots in
Germanic cultures is fairly well documented, and goes back even as far as Tacitus Germania,
though this instance was not described as taking place during a particular event which would fall
into the category of blt.
From these records we can infer that the practice of blt was a public event meant to
celebrate and to placate the gods, as well as to insure the good fortune of those gathered there. It
also many times involved the practice of divination in order to judge the effectiveness of the blt,
as well as a ritualized feast for the participants.
The modern practice
In modern times, due to changes in worldview as well as social acceptability, the most
common offering is in the form of food and drink, with mead or ale being the standard.
Occasionally in areas where agriculture is more prevalent, a farmer may offer a sacrifice of a
livestock animal, but this is no longer common practice. Game meat is another offering which is
common among hunters, especially to deities such as Skai and Ullr who have strong
associations with hunting. However, it should be noted that this type of offering is given after the
kill has already been made, rather than capturing an animal from the wild and killing it
specifically for the purpose of blt. In a time where many peoples family and community
members are largely Christian, or at least non-Heathen, it is also much more common for blts to
be observed either alone or with a small group of friends, or possibly with an established
kindred. Because traditions are drawn from multiple sources and areas, the calendars are also
largely skewed in terms of both timing and which festivals are observed.
Depending on the occasion and the gods being celebrated, blts can take on many
different forms, but there are certain elements which are always at the core of the practice. At the
very basic level, a blt involves an offering given to the god(s) in celebration, thanks, petition or
another purpose. Surrounding this offering is the welcoming and celebration of the gods to
whom they are given, and they are welcomed to the blt as an honored guest would be at a feast
or party. Similarly, the wights of the land should be invited, as they are closely connected with
those who live in the area and often have great influence over their lives, if not as easily
recognizable. The welcoming of the wights is commonly one of the first parts of the blt, being
followed by the welcoming of the gods. For some blts throughout the year such as lfablt or
Dsablt, certain ancestors will also be called to in celebration; though they are counted among
the larger body of wights, such festivals focus upon celebrating them, and therefore the point is
made to give them a distinct welcome.
After the invitations are given to the wights and the gods, there will customarily be time
taken to declare the purpose of the blt being held. For an ancestral festival such as lfablt or
Dsablt, this will be a celebration of the ancestors who look over and interact with our families.
A festival such as Skrdeblt
[6]
(Harvest blot, Sweden), however, celebrates the harvest and
Yule, as stated previously, celebrates the return of the sun and the point at which the days begin
to grow longer. The offerings are also presented at this time, and the customary drink is poured
into the horn, with some amount being poured out into the blt bowl for the gods.
The horn is then passed around the circle, starting with the goi or gyja and working its
way around for three rounds of toasting. The first round is to the god(s) of the blt; the second to
ancestors or heroic figures and the third round is open to boasts, oaths, poetry, song or other
inspirations. This is sometimes separated from the rest of the blt, being known as sumbl
following attestations in Old Norse/Germanic and classical literature. However, this is not
always the case, and many groups in places such as Sweden will simply incorporate it as a
standard part of the blt. In cases where it is held as separate, there will usually be a round of
toasting to the gods of the blt which ends that ceremony, followed by a feast and then sumbl;
the first round of sumbl will then be open to toasts to the participants gods of choice (though
most often still within the Germanic pantheon of focus).
The features described above are only the very basic elements of blt, and the occasion or
purpose can heavily affect how the event is designed. A blt may involve the procession of a
statue representing a deity, such as Freyr. Midsummer, as well as Majblot
[7]
, will often involve
dancing around a Maypole, and Yule practices often feature the exchange of gifts from one
participant to another.
[8]
The annual Thing or Althing, which is practiced by many groups
especially in Scandinavia, is a time during which many official decisions will be made as to
electing leaders, amending or voting on bylaws and other details, and this can be very lengthy
compared to average blts. Still there are other life events such as weddings or handfastings
which may be accompanied by blt, or the naming of a child. All of these purposes warrant their
own unique features, but as long as the core elements are preserved then the blt is a good one.
Different individuals, kindreds or otherwise will often differ on how traditional they
attempt to be when designing their blts, and these considerations are, for the most part, up to the
preferences of those involved. Some modern practices have become commonplace in many
groups in places such as the U.S. For instance, the Hammer Rite is a petition to Thor to bless the
ground on which the blt is held, and is repeated standing to the north, east, south and west sides
of the area. This practice is not attested in historical sources and is likely based upon practices in
traditions such as ceremonial magic and Wicca, but it has nevertheless become a common
feature in some places. Some groups will chant the names of runes during the opening of the
blt,
[9]
or will shout the names of certain gods such as inn, Vili and Ve.
[10]
Likewise, these
are not known to be traditional practices, but they have still become common enough to be
worthy of note.
For an example of a general outline, here is the basic form that I will use for blts which I
lead:
The blt begins with the sounding of a horn to bring the participants attention to the
event which is occurring.
If newcomers are present, an explanation of the general setup is given to help things to go
smoothly.
The wights are invited with song and sounds such as drumming or the rattling of keys in
order to alert and entice them.
An invitation is extended to the gods of the blt by name, as well as to the gods in
general. This is most often done through the singing of galdr or otherwise in Norse verse
form.
After a moment of reflection and preparation, the purpose of the blt is declared. This is
also a time for participants to offer personal devotions or reflections to the gods of the
blt.
Non-beverage offerings are put out and designated as such through words or other means.
The mead or other beverage is then poured into the horn, the first bit being poured out for
Odin if mead is used. Some is poured out into the blt bowl, and the rest is passed around
for the three rounds as described above.
The leftover mead is poured out, and the gods and wights are thanked for their presence
among those gathered; after this, the blt is closed. A feast may be held either after this or
during the rounds of toasting if the setting is appropriate for it.
This is, again, a general outline, and may be changed somewhat to accommodate the purpose and
theme of certain festivals. I also attempt to stay with a more traditional format, and do not
incorporate things such as the Hammer Rite. However, this is not the only way to perform a blt,
and if it works for you all the better, but make sure to find something that feels right rather than
just going through the motions.
Closing notes
While blt as an integral part of the Heathen revival is being practiced in various forms
by various people and groups, there are certain elements and aims which are at the very core of
what blt is. Blt is a sacrifice which brings people into communion which the gods, wights and
each other. Whether its mead, ale, food, livestock or whatever else; this gift is both a thanks for
the fortunes which have been given as well as a petition for continued prosperity. People do what
works for them, and none of these are any less Heathen than others. When it comes to blt, the
best way is the effective way.


1
Bammesberger, Alfred (1990). Die Morphologie der urgermanischen Nomens. Heidelberg: Carl Winters
Universittsverlag.

2
Zoga, Geir T. (1910). A Concise Dictionary of Old Icelandic. Courier Dover Publications.

3
Rajki, Andrs. (2004). Gothic Dictionary with Etymologies. [Internet]

4
Ringe, Don. (2006). From Proto-Indo-European to Proto-Germanic. Oxford University Press.

5
The name lvir is used for the man who turns Sigvatr away at the last three houses, suggesting that it was likely an
honorific title rather than a specific mans name. The word l-vir translates to Ale, plus a suffix of uncertain
translation.

6
rets Hgtider. Samfundet Forn Sed Sverige. [Internet]. Available from: http://www.samfundetfornsed.se/om-
forn-sed/%C3%A5rets-h%C3%B6gtider-1283052.

7
Majblot (May blot) is a modern practice among Heathen groups in Sweden. May 1
st
is largely considered to be the
true beginning of summer in Sweden, giving rise to the holiday of May Day, from which this festival is derived.
However, many of the traditional festivities now take place on Valborsmssoafton (Walpurgis Night), which is held
on the night before.

8
The historical record is not clear as to whether or not gift exchanges were common practice in Heathen times, but it
has nonetheless become a core element of Yule traditions in modern times.

9
This will usually not be proper galdr, but a simple chanting or singing of names. Elder Futhark is most common as
it is the most popular set of runes, though attempting proper galdr with it is linguistically problematic in the absence
of an understanding of proto-Norse language.

10
As these three are the creators of mankind in Norse mythology, the invocation of these deities attempts to create a
connection between the participants and the primal forces of creation and fate, as well as to get participants into a
proper mindset for blt.