Wuodanstac, A Day Honoring the God Wuodan

by Sean Jobst

(Source)

Surviving in most Germanic words for Wednesday(1), our Germanic ancestors honored Wuodan, as He was known among the Suebi and Alemanni. It remained Wodenstag across Germania (with regional variations, such as Wuodanstac) until the 10th century, when the church and governing authorities changed it to Mittwoch "mid-week" (or Middwoch in Schwäbisch). That this change occurred at that late date reveals a special fear they had for this God who epitomizes freedom and empowerment, but also lingering devotion among our volk centuries after Christianization. Make 'mittwoch' Wuodanstac/Wodenstag Again!

Although most of his quantities and lore is known from the Scandinavian sources, our continental ancestors also left innumerable records and accounts of how they viewed and honored Him.(2) These include the Merseburg Charms and countless runic inscriptions and archaeological evidences. In previous articles, I documented Wuodan's link to the Wild Hunt and his symbolism in astrotheology. Irminist scholar Steve Anthonijsz wrote a good overview of Wuotan here (follow the "Theology" tab); and Irminenschaft founder James Hjuka Coulter writes a lengthy description:

“Wodan [An Odin] Foremost of all Gods is Frija's husband and King of Ensigart, Wodan. He is a God of wisdoms, wordsmithing and galstar [galdr], and expert in all manner of magan-crafts. Wodan governs wode - that which constitutes the 'greater' or 'higher passions', controlling or quickening heightened states of personal awareness and self as manifest in agony, ecstasy, and rage. It is the very source of that which feeds and drives 'divine madness' or the 'divine inspiration' that serves as the foundation for the most profound artistic/poetic expressions. Wodan has an insatiable thirst for knowledge of all manner and sorts. He sacrificed himself upon the Irminsul to win runes and gain chthonic secrets, and he paid the heavy price of an eye for a drink from Mimesbrunno. As Herifater - father of Armies - Wodan is a God of War, a patron of battle, and Lord of Walhalla - The Hall of the Slain in which his chosen heroes reside. He is a stirrer of strife and conflict, and uses such means to gain champions to fill the roles of the host that awaits Godotuom ['Twilight of the Gods']. Interestingly, he is often considered an oath-breaker: seemingly betraying the favour he holds for his sworn votaries, particularly in letting them fall in battle. This however is a distorted or misguided view of the triuwa held between the Herifater and his devotees. After all, Wodan's main interest is not the furtherance and preservation of one man alone, but for the good of the All, something of which his followers are keenly aware - and in that, such an understanding warrants a triuwa [faith, fidelity, oath] that demands Wodan's taking of men at need to increase the rolls of the host within Walhalla.

“Finally, Wodan is the God of Kings to whom many lines ultimately trace their lineage. From him, they are graced with a gift of rat: divine counsel, or knowledge; divine favor and provision. The same holds true for other Sacral Leaders who share a similar wih - holy role or position today in right and good stead.”(3)

I like this meditation/prayer to Wuodan, since it incorporates all his qualities as we most know them from the continental sources. It has this wording from the Irminen Gemeinschaft (keeping the collective “we”, which could be changed to “I” for the solitary Heathen):

“All-Father God! Wandering God! Rune god! Wolf God! Raven god! WODAN!! We call out to you, not as slaves or on bent knee, but on our feet and open-armed as befits your offspring. Watch us as we struggle, but the fight and fame must both be ours! Grant us that victory which we win by OUR might and mane! After a life battle-worn, Wodan, grant us access to our Great Ancestral Hall, where we may feast, drink the glorious mead and be merry with our heroes and our Altmaga. WE GIVE YOU A MOST HEART-FELT HEIL, WODAN, as we honor the Wodan that resides in us all.”

 

And translated into Schwäbisch (I used this translation service):

“Allvater Gott! Wandregott! Runengott! Wolfsgott! Rabengott! WODAN!! Mir ruffet di net als Sklave oder am Knie, sondern auf de Bei und mit offene Arm, so wie's sich für dei Kinder g'hört. Pass auf uns auf, wenn mir kämpfet, aber de Sieg und de Ruh müand uns beide g'höra! Gib uns de Sieg, den mir mit UNSERer Kraft und mit Manne gwunnet händ! Wenn d'Lebenszeit voll isch und d'Schlacht vorbei, Wodan, dann lass uns in unser große Ahnen-Saal, damit mir feiert, de herrliche Met trinka und mit de Helden und de Altmâgâ g'scheit feira kinnet. MIR GEBEND DIR A RIESIG'S, HERZLICHES HEIL, WODAN, weil mir de Wodan ehra, de in uns allne drin steckt!”

And translated into modern standard Deutsch:

"Allvater-Gott! Wandergott! Runengott! Wolfsgott! Rabengott! WODAN!! Wir rufen dich an – nicht als Sklaven oder auf knienden Knien, sondern aufrecht stehend und mit offenen Armen, wie es deinen Nachkommen gebührt. Wache über uns, während wir ringen; doch der Kampf und der Ruhm – beides muss unser sein! Gewähre uns jenen Sieg, den wir durch UNSERE eigene Kraft und Stärke erringen! Nach einem kampferfüllten Leben, Wodan, gewähre uns Einlass in unsere Große Ahnenhalle, wo wir schmausen, den herrlichen Met trinken und fröhlich sein mögen – an der Seite unserer Helden und unserer Altmâgâ. WIR BRINGEN DIR EIN TIEF EMPFUNDENES HEIL DAR, WODAN – indem wir jenen Wodan ehren, der in uns allen innewohnt!"

 

Hail Wuodan! Hail Wuodan! Hail Wuodan!

Notes:

(1) English Wednesday, Dutch/Flemish/Afrikaans Woensdag, Onsdag in Danish/Swedish/Norwegian. Aside from modern German, the only other exceptions are Icelandic Miðvikudag and Luxemburgish Mëttwoch, with the same meaning as "mid-week".

(2) I use Wuodan, Wodan, and Wotan interchangeably as He is truly a multifaceted God with innumerable kennings, so that even each of those Names have their own specific spiritual energies while all springing from Wode.

(3) James Hjuka Coulter, Germanic Heathenry: A Practical Guide, 1st Books Library, 2003, pp. 83-84.