We are the Wuldoringas, a Heathen tribe in the making based on the culture of the Anglo-Saxons, those folk whose ancestors hailed from mainland Europe and who fared on the whale-roads of the North Sea. They conquered and settled large portions of the British isles, laying the foundations for the land that would in time become “England.”

We follow Theodish Belief, a reconstructionist form of Heathenry focused on reviving the tribal culture of our ancestors as much as is possible in today’s world. Being an Anglo-Saxon as opposed to a Norse-based tribe, we place primary emphasis on Anglo-Saxon and continental Germanic sources in order to accomplish this. But since the surviving examples of such sources are limited, we still draw on Poetic and Prose Eddas and the Norse and Icelandic sagas as a key component for our knowledge of the ancient Heathen lore.

Though Theodism differs from other forms of Heathenry in certain respects, we are nevertheless in accord with them in that we are dedicated to the polytheistic belief in and worship of the Eses and Wans (Aesir and Vanir.) We honor the ancestors and various wights of our ancestral troth and gather for fainings and blots to keep the holytides that mark the Anglo-Saxon year, maintaining right relations between gods and men. We sit for Symbel (Sumbel), though our way of doing so is different and often more detailed and structured.

We know the nine worlds of Éormensyll (Yggdrasil), the Eotuns (Etins), Thyrs (Thurses), Aelfar (Alfar), and other wights that inhabit them, and the doom of gods and men spun by Wyrd. Since they are all Germanic cultures, there are many overlapping points of similarity, but beyond all of this there remains a folk-lore and folk-culture that is distinctly “Anglisc.”

Wuldoringa Þēod

Yeomen of Wuldor Theod

Wæs Hael and Welcume!

"Blessed be the givers! A guest has come in, where is he going to sit?

A towel and warm welcome, a friendly disposition, if he could get it, speech and silence in return."

Havamal 2-4

Our Theodish Thews

While the ancient Germanic tribes of Northern Europe could be said to have held to a common religion, in localized practice it saw a wide range of differing forms of expression. Some aspects were nearly universal and were merely variations on the same beliefs and practices. Others seem to have been completely unique to specific tribes, though they were rooted in a common core of essentially “Germanic” principles and values. Theodish Belief places special emphasis on such fine distinctions, which are expressed in the form of “thews.” They are customary practices and values based on precedent, but should not be confused with modern notions of “law.” Just as a good steel sword is forged with both hard and soft metals, good thew is based both on transcendent principles that remain relatively unchanging while retaining an idea of formal implementation that is flexible and adaptable to external circumstances as they arise in the ever-changing realm of Midgard. They are essentially the elements of Germanic culture. There were thews that could be said to be common to all Heathen tribes, and which and many others which are specific to only one or a few. An ancient Anglo-Saxon Heathen would describe his religion as “Min Theodisc Geleafa,” or the “Belief of my Tribe,” reflecting the essentially local and decentralized character of ancient Heathenry. What stands out more than anything else in the Germanic mind are the thews that deal with healthy interpersonal relations, for without this all of a tribe’s other efforts and goals stand on shaky ground. Our tribe upholds the Theodish “existential thews” of Freedom of Conscience, Right Good Will, and Sovereign Tribal Weal. We also live by the Twelve Aetheling Thews that define the Theodish concept of “Right Action” and the three Wynns(Joys) of Theodish Belief: Wisdom, Honor, and Generosity which bear fruits that make our efforts worthwhile.

Why the Anglo-Saxons?

For those unfamiliar with Theodish Belief, it is also important to note that while the culture of the Anglo-Saxons is the most widely practiced among Theodsmen (and the first, having been practiced by its founder, Garman Lord), it is far from the only one, with various cultures such as the Frisians, Goths, Franks, Normans, Alamanns, and others represented now or at one time among contemporary Theodish practice. Many might wonder why we would select the thews of the ancient Anglo-Saxon tribes as a basis for a new Heathen tribe instead of those of the Scandinavians. After all, weren’t the Anglo-Saxons the Christian opponents of the invading Heathen warriors? As true as this may have been after a certain point in history, we feel that due to the influence of popular culture this perception of the Heathen past is over-fixated upon the “Viking Age” and fails to consider the pre-Christian origins of the Angles, Saxons, Jutes, Frisians, and other tribes who migrated from continental Europe and eventually became the “English.” These migrations were initially led by Hengist and Horsa, two legendary figures commonly thought of as the progenitors of the Angelcynn (english folk. These two brothers of noble birth and the warbands who followed them were most decidedly pagan, to the horror of the Christianized Romano-Britains that they contended with upon their arrival. Their conquests (and those of others that followed in their wake) are in some ways an earlier foreshadowing of the “Viking Age” raiders from Scandinavia who would in turn descend upon the Christianized English centuries later. However, since the contemporary pop-culture spotlight seems determined to remain firmly centered on the “wrath of the Norsemen,” this fact often goes ignored and overlooked. This is likely the result of the relative scarcity of surviving written historical sources dealing with the Heathen era of Anglo-Saxon England as well as its earlier adoption into the Christian fold. However, we do not consider this to be enough of a reason to merely discount the idea of a revived Anglo-Saxon paganism in the modern era. According to the Anglo-Saxon Chronicle compiled at the behest of King Aelfred the Great of Wessex, the “Heathen era” of Anglo-Saxon England could be said to last roughly from 449 CE to the second half of the 600’s; the first Viking raids on English shores took place in 789 at Portland, Dorset and (much more famously) in 793 on the monastic isle of Lindisfarne, meaning that England had been more or less Christian for nearly a century. But regardless of the fact that the English were Christianized earlier, we feel that since they, too, are our ancestors, and had their own Heathenism that they brought with them from their original homelands on the continent, that they are deserving of consideration as much as the Scandinavians when it comes to folk building. As we have already pointed out, there is certainly enough cross-cultural similarities between the Anglo-Saxons and their Scandinavian (and continental Germanic) brethren to enable us to create a viable living tradition for the former, even if we have only fragments of their culture embedded in the historical record and in the later post-Conversion culture of England. It is true that this requires a greater degree of effort, but even after Christianization there was much left in the retained culture of the Anglo-Saxons that give us vital clues as to what their pagan-era societies were like and how they operated on a day to day basis. Our principal sources for lore are still the Poetic and Prose Eddas and the Norse and Icelandic sagas that have come down to us from the ages, but we compare these with the “native English” materials. These include epic poems, certain charms and spells that have survived over the centuries, and the chronicles and history of old England compiled during and after the process of conversion which contain valuable insights into pre-Christian Anglo-Saxon culture. We also avail ourselves of any archeological evidence that can help fill in the picture more fully.

What Our Theod's Name Represents

Though the term “Yeomen” (stemming from Old English, “Geoguth,” or “Youth”) technically comes from the post-Heathen medieval era of English history it appears in some translations of the Poetic Edda as another term for (or subdivision of) the Churls/Ceorls. They are synonymous with the Karlar of the Norse cultures, the backbone and lifeblood of any tribe. Their works created the basis for stable community life and provided the fertile soil out of which arose worthy men and women who went on to perform great deeds of lasting Gefrain (reputation), worthy of remembrance in the tales of the scops and in gleeman’s songs of praise. The Yeomenry of the medieval era were, like the Churls that preceded them, free landholders that could also be retainers to a noble household. They were especially known for their archery, since the longbow was one of the primary weapons for the English on the battlefield, and it was English law for a long time that the Yeomen and all able-bodied men were required to practice archery on Sundays and holidays. This is but one example of the value Germanic societies placed on continual self-improvement in whatever way is meet and seemly for the needs of oneself and one’s folk, a value our tribe continues to uphold. In addition to symbolizing the warrior spirit and ethos of our ancient forebears, the yew betokens a kind of permanence and immortality through renewal. Yew trees are especially known for their resilience, which is why the Yeomen preferred these to craft longbows that could withstand the draw weight of a bowstring. A tree cut down to its roots may yet live again, its surviving remains carrying the promise of rebirth. And while trees are known for their ability to regenerate, the yew particularly excels in this. Just as new sprouts generate from old wood and dormant buds on a stump may grow into mighty trees in their own right, so too did the Heathen spirit of old survive in various facets of English literature and folk culture despite the conversion. And although modernity provides its own set of challenges, a tree bends with the wind without breaking under these forces. Like the yew, the traditions of our Anglo-Saxon troth are flexible and yet true to themselves. We now practice them in modern times after over a thousand years of discontinuity, but they remain rooted in the same historical soil that the ancient Heathenry drew sustenance and support from. The Old English word “wuldor” means “glory”, “splendor,” or “majesty.” It betokens the fruits of worthy deeds which we strive to bring forth into Midgard as we contend in battles of the mind and spirit amidst the many challenges and ordeals of life. While no surviving Anglo-Saxon sources explicitly say so, there is a strong linguistic connection between this word and the Norse god Ullr, as they share the same Germanic root. From this it can be inferred that this was the case, and this is how we choose to understand it. Therefore we are named in Wuldor’s honor. According to the Poetic and Prose Eddas, his realm is the Yew Dales. He is a deity associated with winter, the bow, hunting, and the shield, with attributes emphasizing resilience and strength in the face of adversity and reliance on one’s wit, wisdom, and mettle to prevail over it. "Wuldoringas" -- the Old English rendering of our tribal name when all of this is considered together-- means "the people of glory" (or alternatively splendour/radiance.) It can also be taken to mean the people/followers of the god Ullr in particular and the gods and ancestors (radiant ones) in general.

Fainings and Blots

We hold regular Fainings (offerings of hallowed food and drink) to the gods, the ancestors, and the landwihta (land spirits) at the holytides of each year, followed by a Husel (holy feast.)

Rites and Activities

Symbel and Gebeorscipe

We practice the sacred drinking rite of Symbel t to reinforce community bonds by giving the folk an opportunity to make and hear beots (oaths) and gielps (boasts) on behalf of oneself or another praising what worthy deeds have been done on behalf of the tribe's honor. We also hold Gebeorscipe, an informal drinking and feasting activity that also weaves the bonds of frith among the folk but in a jovial and highly spirited atmosphere where the telling of tales and singing of songs are gladly encouraged and recieved .

Weekly Meetings, Study Sessions, and Spiritual Activities

Our theod holds weekly study meetings dedicated to reading the lore and learning the thews and history of the ancient Anglo-Saxons. Other study meetings may be dedicated to the study of Old English language, traditional arts and crafts, and the study of the runes and other types of magic if any among us so desire.

What We Stand For

Support for the Environment

The ancient tribes personally identified with the land on which they dwelt, seeing their well being intertwined with it. This is the concept of Edel (Odal) lands, or the sacred bond a people had to the soil they worked and raised their settlements on. An alliance or at least good relations with the land spirits was considered essential, and so it is with us.

Preservation of Ancient Culture and Knowledge

Much of the skills and knowledge of our forefathers have fallen into disuse over the generations and largely forgotten, including everything from arts and crafts, to building techniques, to the memorization and performance of traditional poems (scopcraeft) and songs (leodcraeft), to name just a few.

Our Theod is dedicated to bringing ancient Anglo-Saxon culture to life in all its aspects and welcomes the unique talents and abilities of folk who find their way to us.

The Strengthening of Local Community

The sacral culture of our Anglo-Saxon ancestors was holistic, addressing the full spectrum of human social and spiritual needs very effectively.

Even after it was disrupted its after-effects were still felt throughout the west for a long time, but this day and age has witnessed a rise in feelings of loneliness and isolation and lessening of the mechanisms that make for strong community bonds.

Our tribe seeks to fulfill that role by providing a warm and welcoming environment for those who long for how things were "before," and who have a fire in their hearts for the Old Ways.