Under consideration of quantum mechanism and theory of relativity exist neither time nor space nor matter in the sense as it is understood most. That, which is matter in our world, is a form of compression of energy or radiation, which is the material being in oscillation by heterodyne on abstract points; it is only in the self definable space represent. 

Within this imagined radiant field the illusion of time, space and matter exists only. The wit is caught and descended from this radiant field and only in itself possible. Those, in which this field occurs, the wit cannot understand by its structure and its manner, although it is just the wit that has the need of it at all. The so called matter is absolute restrained to leave the material world and cannot reach that, what should be around out there by human imagination. The technical possibilities presupposed so far, it finally fails for the reason that by theoretical breaking through the border, which is the thought line on what the signified radiation ends, the so called space, yet again the radiation in its compressed form, was expanded of each getting into the other – thereof nothing material is able to be into the other.  

At first appearance immaterial forms of energy should be unable to break through, too, because this is something from this world that enlarges the same by every reaching beyond. An efficacy is producing in quantum physics that is not bound by the laws of space and time; even to watch the occurrence exercises influence on it! Accordingly this form of energy should be able to be out of space, time and matter, inasmuch there is no matter-forming compression of radiation. That is not to be comprehended by a brain in which its own processes of thinking and conviction are uninvestigated so far, that grew out inside this world just for this; at all the material brain misses suitable possibilities of expression of never experienced nor lived and the same also most the imagination of that, what does not belong to anything of this world. 

The efficacy, which is the cause of the world in sense of the whole universe, is inherent in such other. On the other hand the cause is unable to get into this world like a person, for that reason the cause is this world itself. Consequently this cause is constantly on every place inside this world of us; and proceeding about that within the Black Holes exist further worlds by own laws, they indeed does not belong to our world, but they counted to the whole universe and the cause would be on every place at the same time there, too. Nevertheless even the cause itself is restrained to be out of this world, because it is the efficacy, which is the world that depends on this cause; and it cannot be out of itself, for that the cause would be beside itself, the world would be enlarged by every expand…

The momentary occurrence happens in front of which, that is already manifested to be the presupposition of possibilities how the becoming can get shape, and it hold in readiness many variations of it. In one of these possibilities the momentary occurrence will be manifested into the background. The upper described efficacy (Urlag) gives the principles by which the becoming will become; these are the laws of nature. Also the quantum physics depends on the laws of nature, which – unbelievable to us maybe – contains even its circumstances. This according the Aesir built the sanctuaries in our opinion. In view of the ancestral worship the Aesir grew out from former ancestors, which were also sanctuary-building human. To whom the Aesir built their altars, like it is mentioned on different points, the savants even dispute.

To the question: “Does it give fate in Germanic believe, or not? Are the norns responsible for the lot, or am I wrong?”, once we answered in the following way, how is our view to the destiny and the norns. At first there are the three norns down there at the spring: Urd, Werdandi and Skuld. Genzmer translates the Voluspa 20:

Von dort kommen Frauen, vielwissende, drei aus dem Born, der unter dem Baume liegt: Urd heißt man die eine, die andere Werdandi – sie schnitten ins Scheit -, Skuld die dritte; Lose lenkten sie, Leben koren sie Menschenkindern, Männergeschick. 

(Women came from there, wide knowledged, three out of the spring that lies under the tree: Urd is called one, the other Werdandi – they cut into the stick -, Skuld the third; lot they managed, life they elected to human beings, man’s fitness.)

If we could, here we could get the “Germanic destiny”. But we are thinking about the norns, and this three especially, they picture the happening of time, they are abstract. In a very free figurative translating these three norns are nearly past, present and future; but this only most inaccurate, for the linear thinking, modern human to have a first point of application to it. The destiny is in our opinion within the process of becoming from the possibilities, which are found in Urd. That does not mean an unchangeable predetermination, because from it many can get! There is nothing about predetermination, contrary destiny is simple the occurrence, which one may handle quite by oneself. For example: Who acts unaware by overtaken behavior pattern would say the norns dictate him his fortune or fate. This all includes that each human acts unaware, too – and this just most!

In compilation: Werdandi occurs in front of Urd’s background momentary to be the presupposition that has been to become of the becoming that has hold in readiness many possibilities by Skuld; in such one of it Werdandi will be manifested in the end to be a part of Urd. This fulfils itself by a principle; any fixed or uncertain law; this is the Urlag then.

Further: Urd is an objective reality, but it is only to be recognized by individually view and interpretation like a summary of subjective realities.

We reject a god like a conception of transcendent that means the experienced world over passing might, which exercise influence on the life and the experienced world in their turn or just a holy, comprehensive might at all, the religious moved human shall see oneself in ones existence concerned and demanded by. So we disavow the existence of one or more personal gods beyond the experienced world. Conformable an earliest form of atheism we understand the so called gods in it taken in inner worldly circulation of come and go; they are out of the question yet to human salvation. We comprehend scientific aspects without help by a god for interpretation and take offence at sacrilege and godlessness of nature by the Christian creationism, what is one of the causes of formation of a generalized atheism in western cultivation of the mind in modern time as advised by Brockhaus and wherewith we are put to the methodical atheism by this definition. Accordingly the animism we perceive the whole experienced world having a soul that means, we assign each its own noticeable qualities, whence a figurative imagination of gods and other deities or spirits results by seasonal caused natural phenomenon like periods of growing or weather phenomenon and so on, for example as vitality, wind or frost. This is good for forming a living image to the prosaic atheistic-scientific view in the mind and creates culture. Referring to this the neuronal inosculations is invigorated by ritual acts (Blótar) and preserved by constant bearing in mind. This faithful constancy emerge itself by the polytheism of worship to a summary of gods together, most imagined in human personage.

Based on consideration of it be honest to increase the prosperity one could guide ones intention along the effectiveness of prosperity to carry it out honorable. The honest consideration lasts restricted in doing so, like the eternal circulation of devour and be devoured it brings along. Nevertheless one, who only takes oneself into consideration to increase the prosperity, or refer it exclusive to ones nearest relations, does not seem us to be called full of honor. At last everyone must self responsible decide, how far one takes ones respective scope, what be certain different as the case may be. In balance to the environment’s reactions the merit of honor presents itself, against which this one will be measured then. 

It is to be supposed, that in a time it gave no written contracts, holding ones word was much important. One, who does not kept his word, set oneself into incapability of business, because nobody could trust on his word. He sanctioned himself out of the social life. 

Concerning serious violation it gave the possibility of vengeance yet, or the agreement on a thing called council meeting (for example in form of a compensation acquaintance). The vestiges that are left by the violation into the wyrd are even not to be blot out. And it should not to be easy to equalize the loss of reliability. It is honest to increase the prosperity. Willful decrease of others prosperity to turn it to one’s own advantage and ostensible gain of prosperity is obtained unsuccessful to the hamingja. The consequences that result from the wyrd could bring disaster, if not yet to oneself, but to one’s posterity.

It must be explicit emphasized that wyrd does not mean Karma by any way!

In my view the world became by scientific theories without any willful act of a creator by itself. The whole world depends on its inner efficacy of laws of nature and all what is within. In Germanic mythology the worlds begin lies in Ginnungagap, in which the world has the central part as arrange and generative efficacy. The world is no willful act of a creator-god, contrary it has begun by itself and effects on in the wyrd. Following the myth about the beginning of the world the Aesir, themselves sprung from the giants, have constructed Midgard from Ymirs corpse. They have produced the living space in an uninhabited surrounding so to speak. From now on the Aesir must force back the giants permanently to hold up the otherwise inevitable end and they may not take delight in conceit. For that eternal keep on doing Loki is the motor. He does the necessaries for the continuity of the being itself. The Aesir get their suitable property by their hand from Loki at all. And when they are found themselves in a hopeless seeming situation it is Loki, who finds a way out of misery.

For an illustration this is not incompatible with the science; in this illustration Loki personifies the evolution, which guarantees the continuance of life on this planet that is found like an island in the uninhabited universe. If one ponders that the gods grew out the giants, one could see the gods themselves like giants. As the efficacy, which effect in the nature between gods, giants and dwarfs the categories of human classification become blurred anyhow. 

The mankind was made by the Aesir from two lifeless tree-trunks, wherein in my opinion the differences between the sexes are reflected. By the figurative description the biological evolution comprehends to the gift of three gods, which each scientific phenomenon represents. Therefore that Odin, Willy and Weh (woe), which are in my comprehension identified with Odin, Hönir and Lodur, gave that to the mankind, what made it to that, what it is, the gods have no need of human beings to be by themselves.

Voluspa says: “Önd gaf Óðinn, óð gaf Hænir, lá gaf Lóður og litu góða.” Simrock translates: “Seele gab Odin, Hönir gab Sinn, Blut gab Lodur und blühende Farbe.” (Odin gave soul, Hönir gave mind or sense - which both the German word “Sinn” means - Lodur gave blood and flowered color)

To me it means that Lodur, who is Loki in my opinion, is the donor of holy life (by the evolution). As Köbler, Duden and Kluge advise the gods name “Vé” means “woe” indeed. Duden and Kluge refer to quick compression of significance in their articles about “Weh” (woe) to “labor-pain”. In addition Duden refer to the article “weinen” (weep), where both meet again. Accordingly this, “weinen” (weep) traces back to “weh rufen” (cry woe), wherewith “Vé” could has been the woe crying or the weeping, too.

Was it Loki perhaps, who shed a tear about the sad necessary of Ymirs death only? Can one make a conjunction between the life-giving evolution and the labor-pain? Does not Loki himself felt the labor-pain as mother of Sleipnir?

Following the translation I understand the sense-seeking will of mankind as the gift of the óð-giving Hönir/Wili (or “Willy”, like I named him above). Wili means the will. “Óð (agitation, poetry) gave Hönir” I interpreted as the óð-spending sense in the being of the art-creating mankind. In my view the sense-seeking will of mankind is the gift by the sense-giving Hönir, wherewith Hönir is been seen as the personalizing of the will.

Started from my opinion, that life has no sense, nor needs any, but simply it is the mankind, that has need of a sense, I attribute this seeking for a sense to the man’s will to find a sense, and this sense be found given by Hönir further, so that the mankind attributes it to Hönir. In association of the regulation of Ymirs mortal remains it still was Thriðis will, that operated there; but when the making of mankind was going on the mankind was aware of its poetry, like it portrays it in the myth retrospective, and gave Wili a name based on “Hoen-“, which has to do with “sounding, singing, ringing” as Köbler advises again.

I think by myself, that Thor rushes throughout the atmosphere in his ram-carried wagon long before life has begun. And if severe swift flow of air is seen as the wild Wodan, a simple storm-giant, or for the sake of the theory as the drifting dwarf dwindle-wind leaves to the subjective experience of the observer, wherewith we were back again to the religion of experience.

So it seems to me that finally the remembrance of a natural-catastrophe to the greatest extent, like meteorite-impacts for example, became to the ragnarök-mythos by projection into the future. This experience made aware to the few survivors that it could be over every time or anytime it surely will be over. In corresponding pictures this mythos describes the impending end. Thereof I think the hopeful vision of the world’s dawn already was component part of the description by the experience.

Already the turn to Christianity itself may be seen as ragnarök: in binding Loki onto the rocks the Aesir impede the constant equalization between themselves and the giants. In my opinion it is the creationistic idea of biblical myth of genesis that binds Loki onto the rocks by disavow the evolution. But the evolution does not let bind itself (lasting) and so is Loki free again, as the statements of those, who feel harassed by Loki, seem to confirm, too.

Moreover the landnámabók is to infer that Christians already took part in the settlement of Iceland. During until the time of first written copy the progressive Christianity does its work in words of mouth, finally until the turn to Christianity the same could have been seen as ragnarök in 13th century.

Following this the dwarfs survived ragnarök at first as demoniac heretics and super devils, but otherwise as the mankind liking friendly helpers, which drew back in consequence of to be hurt in their honesty often, as countless fables and tales talk about. Henceforth bright elves are flying – the hallelujah singing - around in heaven as little angels.

In about 7.000.000.000 years the sun will become a Red Giant and will melt the earth’s crust into an only ocean of glowing lava. The possibility of a natural-catastrophe before the deadline perhaps leaves untouched, or the mankind will complete its ruin by itself before the time; however the Red Giant means the conclusion of this solar system’s existence, as it had duration for more than 12.000.000.000 years then.

Corresponding to the myth Muspel’s sons will come with Utgard-Loge to cancel the world of the Aesir and Surt will burn the earth. In the description after the turn to Christianity Loki was assigned the part of Utgard-Loge for propagate reasons in my opinion. One’s old gods one presumed dead and consequently ragnarök as become. Allusions to Christianity have insinuated into the tradition (for example Voluspa 64). Baldur became to the sheer, innocent sun of righteousness that yearly will reborn at winter solstice, as he is announced by some.

Along the making Loki to a devil by help of attribution to equivalence with Utgard-Loge in my opinion it came to the assignment of the fatherhood from the external worldly giant to Thor’s fellow traveler, too. The cosmic brother and sister Fenrir and Midgard-Snake are in my opinion the children of Utgard-Loge accordingly whereat I am inclined to recognize Fenrir as the Black Hole in the center of our galaxy, in which finally anytime not only Wodan but with him all absorbed matter awaits highest compressed the next Big Bang. His sister, the gravitation, on one side holds together and moving the worlds, otherwise she also tends, like her brother, to squeeze all. By compensatory the relations of forces between the different celestial bodies Thor visualized to me as one, who works against the Midgard-Snake’s embracement ever again, but who never kills her.

Meaning the concealment at first Hel represents a personification of the place the deceased take residence to me, even just hidden into the tumulus at Mrs. Holle, Mrs. Percht or similar deities. With the glorious Percht the deceased ride along the Wild Hunt. Whereas I am not unwilling to imagine that Aunt Hel, as daughter of Loki, cherishes Baldur, who shall survive without detriment ragnarök, loving.

Accordingly I think that the authors have not let see the clairvoyant, how Thor, stricken and swooned by the blight of the snake, after the effect of the poison faded, tugged himself at home to let him nurse by his family and wife. Just like the clairvoyant makes mention that Vidar even revenges his father, but if Vidar himself or instead the for belly open cutting known Mrs. Percht free the roisterer (Omi, the old Nordic word, that means disconnected in German “granny”, too), as the possibility of that doing is kept in the tale of the little red hood, leaves undecided.

In days to come Sunna will be eaten by the wolf, whilst Baldur is in security at Hel. Also as the fiery eye of Wodan the fixed star likes to appear. Accordingly his own correspondent Odin also is called “Baleig” (fiery eye) and “Herblindi” (army blinder). If I am not wrong at all the (hostile) army blinding by his eye battle-god (or less his eye) appears as the real existing sun to the mankind here, or I like to think of the morning-beauty vana-goddess when the tender morning or evening light plays kindly between the fresh and green leafs.

Because some parallel myths, which describe the change of the seasons an extra Baldur as sun seems to me superfluous. I have no need of any Baldur as sun, who comes every year again in personal union with sweet little Jesus as the light of the world into the same to fulfill the human being’s hope of the salvation bringing god and savior again, but he leaves in care at Hel in reason of not all weep about him now, too. He must stay with her until the end of all days when with everything also the old gods disappear. 

Moreover as invariable, pure and clear as it is said about Baldur the sun does not seem to be really to me. Especially its burning heat of the expected weather after the summer solstice seems to have not much in common with the many treated goodness of Baldur to me. The question is why just Baldur shall embody the sun now. In my opinion it is not convenient unless one assigns the new “god”, who comes into the world as the light backwards to a god, who shall come back after ragnarök, if one assumes the turn to Christianity as the old god’s death. Then Baldur is identical with the Christ.

If Baldur stood for the pure clear water, that in summer well known get rare or even dry up at all it is an obvious picture, too. Namely one digs a well one see Baldur still alive in retirement at Hel. Here Dahn’s interpretation stays logical, which says: The dwarf Lit, who runs in front of Thor’s feet and who he kicks after into the fire by displeasure about Baldur’s death, is the color (litr) of the rich, fresh mellowness of the early summer that also must go down when Baldur and Nanna become to ash.

The green of the meadow will be burned by the heat of the summer and even though the dwarfs weave the roots in the ground soon as Thor drives rain over the land then new grass will arise. With the rain Thor has affected a compensation acquaintance according his act, so that he has not to fear vengeance by the family of dwarfs.

The god’s game to throw anything possible at Baldur would describe the human habit to let wash away its refuse by brooks and rivers. In view of this soil of surface waters it seems to me welcome to have Baldur as (formerly) pure underground water at Hel. Hödur would correspond to the blind laziness that the consequences disregarding would be seen responsible for this act as such by itself. Loki stays as the life-keeping principle, which carries out the result of Hödur’s behave.

©Zwerig

Incipent with a hunsal everybody assembles at the festive dining-table to eat all together with the gods, deities or spirits and the forefathers just there. The immolated part of the meal will be brought out after the feast to be fed to the dog, because the dog, as belonging to the family, shall participate in the banquet and is permitted to take vicarious the offering for this. 

After the hunsal a recess with coffee, drinks against the thirst and place for all the body has need follows. Thereupon the preparation of the sumble goes on. For that the dvergar bring along the consecration-hammer, the horn and the dish for receiving the immolated drinks that is called “Höllerhafen (elder-vesseel)” by the dwarfs and the ritual-candles. Instead of an open fire, like it would be used at an open-air-sumble, in the dvergar-hall a tray with tea lights, which will be lighted before the serious drinking begins, stands in the middle of the table. The lighting of the ritual-candles is a component of the sumble and happens during the performance in reason of this. As the occasion may be adequate decoration will be putting, the horn will be filled with beer or mead, and then it goes on: The dwarfs sit down at the table because they keep friendly company with the gods and one of the dwarfs opens standing, the consecration-hammer holding up the sumble with the invocation “Heyriði”:

Hear me, Aesir
Hear me, Vanir
Hear me, elves and dwarfs.
 
Hear me, wights
Hear me, giants
Hear me, Disir’s daughters and Heimdall’s sons.

Hear me, “Guests of honor at this blót”

On this place we are gathered
Here we honor gods and forefathers
Here we have blót

Come, who wants to come,
Stay, who wants to stay,
Leave, who wants to leave
That no loss become to us and not to ours.

(Inspired by M. Macha’s translation of the Norwegian original by Egil H. Stenseth.)

The dwarfs do not have a signed conductor of the blót but each another rises the horn at every round at first in turns. It will be toasted of the named by everyone therefore. Special desires will be drunken in own sumble-rounds. If ones together pass the horn round to toast the named everyone also should drink to the weal of such named. Usually therefore it gives more sumble-rounds “To the Gods”; even each god its own round!
The same way the ancestors’ rounds will be handled, as the free rounds anyhow. For a toast the dwarfs say for example: “To the Percht!” or “To the Grandmother!” In order that it does not become to a restless decantation (of the participants) by many drinking-rounds at the Dvergar’s comes to use that between the drinking-rounds cause-based, so called events were pushed. Stories were performed, songs were sung or talked free, heroic deeds were bold expounded and much more like this, what also inspires to further sumble-rounds. In reason no one shall be thirsty everyone retains a parallel-drink on the place.
It is still to mention that not the whole rest, which remains in the horn after one round, will be immolated but each one sip and the horn will be refilled, if it is already too evacuated.

After the sumble is brought to a conclusion all participants will be invited to come out with the words: “You gods and spirits, come out with us to the Owaa and are present at the over handing. Thereupon go your ways or celebrate with us further, each as you please!” Then leaded by the Höllerhafen-carrying dwarf the blót-community goes out into the garden to give over the drink-offering to the gods and ancestors at the Owaa that is the world-tree symbolizing cult-stele. In doing so the saying which is overtaken from the Rheingold-blót-communion will be spoken:

 

From the gods – to the earth – to us – from us – to the earth – to the gods.

Coming into the room of the dwarfs a ca. 40cm high, naked hero with sublime beard, only one eye and a wing-mounted buffalo-cap on his head should attract attention next to the corner-seat into the between to the street showing windows found “Herrgottswinkel” ( Lord’s-corner). Standing onto a tree-disc that has the inscription “Der Alte Herrgott lebt noch” (The Old Lord is still alive) he hides as well as one may his moderate stimulated penis behind his shield, the spear lies lazy in his bend of the elbow. At his feet the dogs Driveling and Greedy romp and two black birds are flying around his head. Around the tree-disc different stones of especially places are lying between which some treasures are still arranged.

In the middle of the house the room of Mrs. Percht is to be found. Next to the door hangs a little box in which a small Specht is standing. Passing the door with colored windows one reaches the anteroom. Under a moon-lampion stands the meditation-chair.Through a room-separating farmework-wall one enters the Holy of Holies. The opening is crowned with a pair of cow-horns as symbol of fertility. In the framework the consecration-hammer, a little spinner, the Triglav-post and the urn.
In the middle of the room stands the big sumbel-table. Onto it stand the drinking-horn in its stand and the Höllerhafen, in which one may see symbolized the Pond of Mrs. Holle, the in salt standing ancestor-candle. The salt points to the peasants of the Salt Mountains, the leather-patch under the salt-bowl represents the magical leather breeches of the other ancestors and the bowl itself represents the potter-family under our forefathers. Beside the alpine Parzi stands.
From the northern wall the ancestors look south over the dwarf's meeting-table at Mrs. Percht, if she is not yet on tour (look to the picture), wearing her fear garment of shaggy moorland sheep coat, bearing her green face with wooden nose and leaf-tongue, also more the antlers on the scalp. On the belt she carries the horn, the bunch of keys and her magical bell, with which she changes idle men into calves and idle girls into cats by shaking it; most hopeless idlers she cut open the bellies with her halberd. The grapes on her ears, together with the green face and the leaf-tongue allude to the aspect of the fertility-giver.

On the wall behind her is such grain-specula decorated symbol of the flail with the scythe and the rake to be found the agricultural relation of our ancestors hinting.Moreover on the southern wall three pictures hanging around this; one shows a clear mountain-brook, the other displays dancing moonlight-elves, and on the third picture the skilled spectator may apprehend many wood-spirits.
Particularly strike might a further manifestation of the fertility-goddess, who farrows in winter, ploughs the weeded game-fields and fertilizes those, it is the sow – in the north known as Freyja.

Parzi is a free replica of a bronze-figure from the Parzinalm near Imst/Tyrol (700-400 before time). The five points on the breast one finds also on stones and on verges. The meaning is uncertain.

Living customs succumb to the continual change and the accommodation to the needs for the time, respecting the contents of the actual happening in the time. Therefore the specific elements of the custom stay kept in the roots, so that this may be seen as it was the continuous conveyance of the tradition. So far the primary meaning is not understood any more a new interpretation will be given to, or it comes to not understood keeping for the custom by itself. In such cases the tradition falls into oblivion most then. But otherwise new meanings will be interpreted into. So prime, heathen practices might be preserved essential in the customs during all the years of Christian interpretation respectively superimposing.

An example for this would be the Percht or Specht. Mainly in rather upper Bavarian territories the so called Perchtentreiben (Percht’s bustle) came down to a not understood popular spree. Fully groups of Scheenperchten (beauty Perchts) and Schiachperchten (devilish Perchts) pass through the villages. By missing comprehension of the primary often is said that those would exorcize the winter by the uproar of cowbells and wooden rattles. So this custom is also flexible in time just pushed until the Shrove-Tuesday. Such sundry dualistic Christian view of life reveals itself by modern practices further.

Nevertheless foreshadow a minimum of originality in the customs around the Specht albeit they are overloaded extreme Christian. Harald Fähnrich reports, referring to Schönwerth (1810 – 1886) and others, and also researches by himself and an inquiry from the 1970ies about this theme in the northern Oberpfalz to the sundry habits around the Specht and the Specht herself. The traditions around the Specht in the rustic life are cultivated still until the fifties of the 20th century.

Regarding to the manifold regional distinctions the following may be able to comprehend fundamental indications of the Percht/Specht: 

Just as of always returned elements of this custom arises it treated particularly about the Percht/Specht of a primary goddess of fertility. One must carry out the rests of the meal. Most the foods are distributed under the fruit-trees for that those bear well the next year; but also on the fields must be carried the food because of the harvest of the next year.

One to the dualistic thinking incompatible aspect of her character is added. Fähnrich writes: …The face of a bird reminds on a heathenish demon of nature at some places. As such she came from the environment to the inner life of the human being. She wore vestiges of a symbolical garment of death: Straw (the dead), or the white and black apparel of the Straw-Specht… (Harald Fähnrich; die Specht, eine Gestalt im Wandel; came out in „Eilrad, Pest und Hexenjagd“; Verlag der Buchhandlung Eckhard Bodner, Pressath, 1997)

Therewith the Percht/Specht appears as “Goddess of Death” coincident; and by Christian dualistic she appears as menace of punishment, which would cut open the belly of “nasty” children; but also all those, who did not fast at Christmas-Eve, which is a fast-day. She took off the content of the stomach and refilled it instead with straw, stones or even dung, as it is said in Christian custom.

The Percht is also considered as soul’s guard and Destiny. Especially the not baptized deceased children shall belong to her attendants. To the Percht the 6th of January, as the so called Perchtennacht (Percht’s Night), is a regional spread date for appearance. To the accordance with Mrs. Holle I point to. (Check Erika Timm; Frau Holle, Frau Percht und verwandte Gestalten; Hirzel-Verlag 2003)

With the Percht (Bercht, Berchta, Berta) and the Specht (Spercht, Sperchta) a further appearance stands in tight connecting – the Lucia, or the “Bloody Luz”, which will be equalized with the Specht by the congruous attitude as it is said above. But the Luz comes previously on her own day, the Luci’s Day (December, 13th) that shall be a former date of solstice by many reforms of calendar. All different occurring variants of Percht/Specht is their appearance whilst the nights when spirits walk common, as they have all together to do with the winter-solstice. In Christianity the light-bringing Lucia (winter-solstice) is made to the devil, wherewith the frightening site could be caused.

In the popular belief of the northern Oberpfalz the variation of dates meets then with the statement on Nicolas’s Day: Now still the Specht will come and then the Baby Jesus! Because either dates are between December 6th and 25th.

In the Czech Jesi Baba a parallel to the Bohemian Percht is found as her Slavonic neighbor. Jesi Baba dwells in a hut, standing on chicken feet, out there in the woods. On the hut-rounding fence she shall put the heads of those she has should have eaten. Although she always eats Baba Jesi seems only to be nothing but skin and bones. Nevertheless those affrighting rumors she is a wise goddess like the Specht, who one likes to beg for advice and help; only one must not be afraid of her and one must not lie. Further one has to please her.

Also Kikimora, a female house-spirit with long hair and chicken-legs from Slavonic mythology, with her pointed beak and her special liking for the poultry remains much to the Specht again. So it makes no wonder that Kikimora is orderly as known from Mrs. Holle or the Percht.

Competent for fertility, water, home and hearth the east Slavonic Mokos has special the spinning at heart; she is seen as the wife of the thunder-god Pjerun, wherewith it would be given a community with the gods-couple Damma and Percht, which staid kept in the Waldler’s customs especially, and along what the Damma let to be reconstructed:

On eve of “his” day, the 21st of December, in Bavarian custom the Damma comes with the hammer. It is said: “There’s coming the Damma along with his hammer and knocks everything together!” With this all is brought to an end, what is possible to seize of the Damma in Bavarian customs. Two essential attributes are kept in it though: the hammer and the anger about the turn to Christianity.

If one looks at the common Slavonic thunder- and war-god Pjerun, who roams on sky in a ram-carried wagon when a thunderstorm is gathered as a tall and disheveled man with a red beard, and who throws his axe or hammer that turn back to him every time, one may get a suitable picture of the former Damma. His biggest foe is consequently a giant snake that dwells on the roots of the world-tree. Apparently the Damma is regional adequate to Pjerun respectively Thor/Donar in the cross over area between Germanic and Slavonic culture.

© Zwerig 2004/2009

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