The Sumbel Rite

Sumbel is amongst the most holy rites of the Germanic Folk- it is a means of building community and connecting to the Gods. It is a drinking ritual, where the folk gather to listen and speak, build frith and boast deeds. It sets into the Well a direct layer of orlay, and thus thins the veil between the worlds and quickens the folk.

In the Theodish tradition, formal Sumble, or High Symble, requires a degree of formality, it must be held under a roof and the horn must always be attended by a female; and with a modicum of liturgy- specific roles; drightelder (Hall Lord), Scop and/or Thyle, and the Byrele (Ale Maiden- who initially is also the Lady of the Hall). The drightelder is the owner of the hall where sumbel is held. In Theodish Gatherings, a King or an Atheling when present, is always considered drightelder of a Hall within his reach (i.e. within his tribe); absent such a personage, the landlord may also defer to another Lord, at his option. The Landlord however must defer his position to his King or his Atheling as a matter of thew when present at his hall, and may optionally do likewise for any other Lord at his whim.

The Scop is a skilled poet with a good grasp of our legends and lore and usually an accomplished member of the Scop’s Guild. The Thyle should also be someone with a working knowledge of modern Heathendom and the persons in it, and, perhaps most importantly, he should have quite a bit of common sense. At times the Scop and Thyle roles are performed be the same person as their jobs overlap considerably. The role of Byrele (Ale Maiden-sometimes slangly referred to as Alewench) should be filled by a woman close to the drightelder (wife, sister, mother, girlfriend, and so on) or another woman of prominence for the first round and then two other women of renown for the second and third rounds respectively. Within the Theodish community it is customary to have the next two ranking women by arrung serve in this capacity. Each of the three formal rounds have the Byrele attended by a Faetfyllre (jug-filler), usually a female either in direct thew to the Byrele, or in service to someone in their oath tree if possible. The actual bearing of the jug may be apportioned to a handmaid or skalk (thrall) of the Byrele.

Prior to entry of the sumblers, a lord or wefodthegn may bless a hall not in their reach (i.e. neither owned by a Theodsman nor a permanently dedicated hof/hall) by bearing a lit flame about the hall desoil, sprinkling with a tine blood if a blot was performed, or blessed water or mead/ale, and saying the sithgaldor.

The Rite of Symble

A. Aweccan aet Symble- call to sumble

Horn is blown three times and the folk gather outside the sumble hall- usually by a Hyrnboda. A Reeve (Sheriff or Steward) addresses all and says:

Cummað [ge] nu to Symble, Norðmannaland and bencsittend, eall ætsomne, On beorselum on bencum gerymed, hwær þa swiðferhþas sittað on þryþum wlonc, þa þe nytte beholdað. On hondum berað hrodenne ealuwæge, scence scirwered, ure scop hwile singan, dream hæleða. Sittað aet fotum frean æþelinges!

Come now to sumble, Normans and Hall Guests, all together On mead benches cleared off in the Hall, where the strong willed sit, Proud in strength, thanes who hold to their duties, bare the fair alecup in your hands, bright poured fair liquid, Our Skald to sing, a joy for you heroes, Sit at the foot of our Atheling lord.

B. Dwean Vatni- water washing

The ladies of the hall ritually cleanse the hands (in large events of the “above the salt”) sumblers by washing them with clean, fresh, water with a pinch of sea salt and some petals (rose, or other fragrant flower) as they enter the hall, and a Discthygen (female dish thane) pours water upon the guests’ hands, and a Discceorless (female dish churl) towels them dry with a white cloth. The Discthygen says:

Lagu! Lagu! Lagu! Erce, bletsiað blot þisne lagu, þis wæter Wyrdeswiellan, ðwé clæne ure folc, gehalgod fæder Tiwe!

Water water water, Nerthus bless this liquid, this water of the well of Wyrd, Wash clean our folk holy, consecrated to father Tiw.

Folk enter the hall and are seated by arrung. When sumbling with non-Theodish folk, the all Theodsmen (regardless of tribal affinity) sit to the right of the hall by arrung (rank) and the guests in order of precedence on the left of the Capebenc (head table). If there are guests of high station the highest ranking theodish guest sits on the Hlaford’s right and the non theodish guest on the left. The Hlaford’s scop (skald) sits to the extreme left of the head table, slightly off it, while the Hlaford’s orletta (champion) sits in the extreme right position at the head table. The benches are divided by a salt boat at the end of the peers- to separate the churls from the thanes. All Lords sit at the head of the first right hand table below the head table, in mixed company, otherwise by theodish aett with the Hall’s Hlaford’s folk sitting to his right, and the visiting theods’ folk to the left.

In front of the Capbenc table is the blot-bowl and spoon and giftstool.

C. Heall haligan- Hallowing of the Hall

The Hlaford or his Scop/Wefodthegn, performs a suitable rite to set the room apart as holy and prevent the intrusion of troublesome wights (such as the Old English Sith Gealdor), and speaks to the Hall of the sumble mood. This is unnecessary in a dedicated hall.

Nu sculon herigean heofonrices weard, meotodes meahte and his modgeþanc, weorc wuldorfæder swa he wundra gehwæs, ece drihten, or onstealde. He ærest sceop eorðan bearnum heofon to hrofe halig scyppend; þa middangeard moncynnes weard, ece drihten, æfter teode firum foldan, frea ælmihtig.

Now we shall sing praise to the guardian of heaven’s mighty realm, the creator mighty and purposefull in thought. Work of the goloryfather ,is his wonders, the eternal lord installed upon the beginning. First creator of the sons of earth, heaven as his roof, the Holy creator as mankind’s warden, tacked up the heavens of the world, eternal leader, as a fold for mankind, Lord Almighty

D. Godescyningesful- Drinks to the Great Gods of Kingship

The Hlaford then offers a draught to the three gods of Kingship (Tiw, Woden, and Frey, and their consorts, Nerthus, Frigga, and Freya), and the ale Maiden libates to the blot bowl, and then pours back three spoonfuls. The Lord must at least say:

Wes thu Tiwazfader, hael! Wes thu Erce hael! Wes thu Woden Hael! Wes thus Frige, hael! Wes thu Ingvi-Freyr Hael! Wes thu Freya, hael!

The lord may perform this full with longer bedes (prayers) to each if it is appropriate. The Lady of the Hall then pours three times into blot bowl and spoons back three ladles.

E. Brageful- Boasting Drink

The Hall Drighten invites all to sit by saying:

Wisam, weilian, Sittað to symle! Let us be well, and sit at sumble!

All in the Hall then takes their seats. The Lord then opens with a brage the gods and goddess ancestors and wights appropriate to the Hall. It ends with:

Þes alu, Tue, fæder hefona, is geofferod, ond eac Ercan nu, hlaefdige his, and eac ealle Es and Wæn, eac Ylfe and Idesa, and welan wyhtas, and hira heape!

This ale to Tiw, Skyfather, is offered, and also Now to Nerthus, his Lady, and all the Aesir and Vanir, Alfar and Idisir, and Wights of Weal, and their troop.

The Lady of the hall then libates and spoons back once into the horn from bowl.

F. Forespraece- First Speech

The sumbling commences with a suitable first speech. This speech should be something that will invoke the past and present, as they exist in the minds of the participant for the proper mood of sumbelness to begin. The cup is born to the Lord of the Hall, by the Lady of the Hall, she says:

Onfó þisne full, freodryhten min- sinces brytta- on sǽlum wes þu goldwine gumena. Norðmannum space mildu word swa sceal man don. Beo glaed mid benchsittendum and gemyndig giefena nean ond feorran þe þu nu hafast giefan.

Take this cup my noble lord, sharer of treasure gold friend of men, be in good times, speak with kind words to the Normans as one ought to do be cheerful towards thy guests, mindful of gifts from near and far which are now given.

The lord then makes a first speech over the horn, before his informal welcome he should praise his lord (and if his lord has a liege lord, him as well):

Bencpraise:

My honored hall guests, this meadbench of __________ [insert stead/shire name here] gathers to celebrate the __________ [insert seasonally appropriate name here] through the leave of her great __________ [insert title of lord], __________ [insert name of lord], Gesith of noble, __________ [paramount lord name/arrung here], withall our theodish gelafe. May our folk wax in the luck of our lord, and his reach be always upon us to speed our doings and deeds, and the words set here into the Well of __________ [insert stead/shire name here] Wyrd for Weal be had! Godsward our Lords' __________ and __________ [insert both Lords' tribal names here], wassail!

After which the lady of the Hall takes it to the High guest.

G. Giestsprace- Guest Speech

When the Hall Dryhten has honored guests of significant gefrain, they are offered a “first speech” as well, both as a welcome and to recognize their importance. Frequently visiting lords, athelings, or kings are accorded such rite, as is the rooftree’s paramount lord when present. The cup is born to that lord, by the Lady of the Hall, she says:

Onfoh thissum fulle, freodryhten freonde, Wæter is þearf, him þe to symble cymð, þyrre-claðes and þeodgelaðunges, góðes ymbe aðes, gif se gietan mæg, wordes and edswígan. Vatns er þörf, þeim er til verðar kemur, þerru og þjóðlaðar, góðs um æðis, ef sér geta mætti, orðs og endurþögu!

Take this cup noble lord our friend, who craves for water and comes for refreshment, great giftgifter, drying and friendly bidding, marks of goodwill fair fame if tis won, and welcome once again.

The Guest then makes a suitable speech over the horn, after which the lady of the Hall pours out into the blot bowl and spoons back once.

H. Symle- Sumbling

The Hall Dryhten then informs the hall that the first round of formal sumble is commencing and that it is given over to the Gods of the Folk. Whereupon the Lady moves around the hall giving the initial drink to each sumbler in turn, according to arrung. As she does so she should makes a welcoming statement to each participant, if she knows of their Gefrain (reputation) she may praise them in alliterative verse. She says at least:

Wes thu NAME, hael! Be of good health, NAME!

Thereafter, there are at least three formal rounds in High Sumble, a round to the Gods and Goddesses of the Germanic Folk, a round to the Heroes and Ancestors of the Folk, and a round of Beots, Braegs, Gelps, Mynnes, and all Hall Business- which may include oath-swearing, skalk auctions, guild or tribal accounting, and payment of shilds or gelds.

Memories- Mynes: The first “round” is made to the memory of the Gods and Goddesses of the Germanic Folk. Regardless of order, the major Gods (Tiw, Woden, Thunor, Frige, Frea, Freo, and so on) should have mynes drunk to them and the seasonally relevant Aes and Vanes. At then end of the round the Lady of the Hall libates into the blot bowl and then scoops back three ladles.

The second round is announced by the Hall Dryhten and it is customary for the Lady next in rank to take over service of the horn as an Byrele/Ale Maiden. The Round is dedicated to the memory of Heroes, Ancestors, and Forebears of the Folk; recalling their doings and deeds, honor gefrain, luck and inspiration. At then end of the round the Ale Maiden libates into the blot bowl and then scoops back three ladles, and then surrenders the horn to the next Lady in arrung precedence.

Gielps and Beots The third round is a fairly open round, where one can revisit either of the previous two areas or can boast the living and their deeds. It thus likewise embraces gift giving and yelping/beoting. Boasting one’s deeds, ones goals, the swearing of oaths or fealties, and other such “hall business” occurs in this round. Often when various theods gather together it is a time to exchange formal gifts and such. At then end of the round the Byrele/Ale Maiden libates into the blot bowl and then scoops back three ladles, and hands the horn over to a new ale maiden.

The sumbelers in the third round and thereafter may also proceed to make very personal gielps and beots. Each participant may wish to end his beot as Beowulf did his first one. “Goeth ever Wyrd as she shall.” The seriousness of a beot should not be doubted. A beot is not a mere boast, nor even a simple promise. A beot is a mode of speech with the binding force of an oath. Indeed, in Beowulf’s beots, he continually uses the Old English verb sceolan (NE-shall), “to be obliged to," indicating his obligation to performs the deeds of which he speaks. Because of the binding nature of beots, one should never make a beot that violates previous oaths, or a beot that he cannot keep. Our forebears and the Gods take oaths quite seriously, and the violation of a beot or oath means a loss in one’s personal main. As main tends to be helpful in gaining success in any endeavor in life (it certainly doesn’t hurt), it is to one’s benefit to keep his beots and laths. Once a beot is made, the Hall may accept or reject it (in which case it is not binding), and then the Thyle may challenge the beot. The Thyle should not make challenges without justification, and should always base on valid facts, not on his own personal opinion. In other words, challenges should be made only if there is more than a reasonable doubt that the previous sumbler might not keep his beot.

If a challenge is made, the participant who made the beot gets to reply. This reply should in some way reinforce the beot, and discredit any fallacies the Thyle may have stated. The Hall then weighs the beot, the challenge, and the reply and either accepts or rejects the beot by ahet (deeming) of the Lord of the Hall, unless it is made by the Lord, then his Witan or such elders as are present may decide.

I. Giftstool- Gift Giving

Gifts are often exchanges between participants of the sumbel during the third round, and especially after some great sojourn or on major holidays. The gift giving should begin with the highest ranking Theodsman present, followed by the Landlord, and then proceed according to arrung. Not every sumbel must include the giving of gifts, so this stage should be left to the occasion. Gift giving is an ancient Germanic tradition. It reinforces the ties of community and creates shilds (obligations) between folk, and maintains frith. Amongst Theodsmen it is a sign of the service-gift exchange, and amongst Theodsmen and non-theodsmen it is a demonstration of guest-friendliness, and openhandedness, as it is the shild of Theodish lords to be gift-givers.

The regulation of Theodish gift-giving is a whole separate issue based around the Theodish cycle of Service-Gift-Obligation; specifics of which are too broad to cover here. In elder martial culture, gifting in Hall at Sumble was done:

1) Lord to Men
2) Men to Lord
3) Peer to Peer

They each had distinct repercussions with reciprocal requirement:

1) Expectation of Service: A Lord gifting his men and the reciprocation is service on behalf of the man.
2) Expectation of Favor: A man gifting his Lord and the reciprocation is your Lords favor.
3) Gifts among Peers: A man gifting a man of equal station, the reciprocation as one of friendship.

Lords Gift because it is their station to do so. They are obligated to gift their own men, and some choose to gift the whole Hall as a token of their status as “ring-givers” and “gold-haters”. Such epithets were not only gefrains to aspire to, they were truly the measure of the man who claimed lordship- the “proof in the pudding”. A foreign Lord gifting is expecting the gift of gracious guest-liness or small services that are included in that guestliness, and for that -there is some shild born, however a Gesith’s Duty as a sworn man of a Lord supersedes all other indebtedness and gesiths should avoid becoming indebted to other lords. A Lord who gifts you knowing that you are another Lord's man cannot possibly thewfully expect any service which would contradict your Lord's will- under the presumption of Right Good Will. To demand such, completely invalidates any claim he has on any type of "gift exchange". Never look at your Theodish values with a modern mindset. The elder mindset, while full of somewhat of an elaborate thought pattern to us, was actually quite simple. Your first priority was service to your Lord, and that was the "prime directive" of life.

Suffice it to say that within the Theodish community gifting and service are integral parts of the functioning of the Lord and Gesith relationship- and the whole tribal construct; accordingly there are a myriad of complex issues surrounding it.

J. Leodh- Song Lays

All the while that this is going on and in-between events of the third round, the Scop is playing in the background as a leodh. The leodh may be a formal song or myth from the Eddas or the recounting of a more recent event in the past. The leodh’s entire purpose is to link the sumblers with the past so that they may affect the flow of Wyrd.

K. Additional Rounds

Once the third round of gielps and beots have been made, a pouring of the horn occurs and the scop may sing another leodh - a new round of gielps and beots may begin. This cycle may continue as long as the Hall sees fit, though if the majority of sumblers wish to quit, it may end there. Remember traditional Germanic sumbles could last days.

L. Endspeech/Earthing

When the sumbel has reached its end, the Hlaford should utter a suitable closing statement or end speech. It should culminate with:

Gestandað nu fram symble

(Stand now from sumble)

The folk rise. The lord says:

Trua Tiwazfader, giefan gifu richtwisdom, fandian fir

(Trust Teiwazfader to wax us the Wisdom to discover the right),

 Aye Ingi-Frea gennunan gechoesan wondere wille

(Aye Ing-Freyr good grant us the Will to choose it)

Ond os-Thor, Tholian thaet Thrymm

(And Asa-Thor sure us the Strength to make it endure)

Normannii a on ecnesse

(Normandy forever)

The end speech said, the sumblers may leave the hall and the Ale Maidens should bare the horn outdoors singing: Ealu Ealu, bot and blot, Ealu, Ealu, thingemot Sped! Sped! Norðmanna Rice and Þeod Ealu! Ealu! Ealu!.

When they are outside, they pour the libations of the blot bowl out to the wights and Gods in an appropriate grove or weofod, and the Discthygen or Heoh Byrele says:

Þes ealu, eallum Osum and Wænum, ond Alfe and Idesum, and Welan Wyhtum, and hira heape, is gegiefod! Wesað ge hæl!

This ale to all the Aesir and Vanir, Alfar and Idisir, and Wights of Weal, and their troop is given. Wassail!

At no time after the earthing should participants turn their back on the offering, lest they offend the wights, until they are “out of sight” of the gift.

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