An Explanation of Thew

Théodish Belief emphasizes a reconstructive approach towards those bonds of community, worldview, and cultural ethos that our ancient forebears would have honored; in order to forge a connection between the individual and the divine. We believe in, and honor, the Gods and Goddesses of the North, spirits of the land, and the memories of our ancestors.  Thus it is our obligation to re-forge that elder concept of holiness, that which is whole and happy.

The foundation of our culture is built upon frith.  Frith is a hard concept to define in its truest sense, it being often translated as peace.  This definition held true only after the Northern Cultures were shattered by the onslaught of Christianity, in its quest to sever the tribal ties of those cleaving to their heathen ways.  In its elder meaning, frith was the glue which held kin and tribe as a unified fence against any external factors.  It brought conflict, demanding action against outsiders who interfered in tribal matters; it brought resolution, as internal problems have no choice but to be settled and done with.  It formed the initial bond between Gods and men. 

It is also the most foreign idea to us, as modern day Americans.  We have been taught that there must be equality in everything we do, and the emphasis today is solely to the state, which often undermines familial teachings.  In order to help reunite or acquaint people with our elder ways, we have broken down frith into several of its key components or thews.  

The Théodish philosophy can be described as three interlocking sets of thews; the concept of thew is central to the Théodish mind-set.  A thew is more than custom, but not as rigid as law; it is the right and proper way that things are done, based in part on how they’ve been done before, it is the embodiment of precedent.  Because it is specifically not “law”, thew is not subject to any sort of parliamentary procedure, and is flexible in new and unique circumstances, and when no such thew exists it may come into being by ahet (whim). It is, simply, what works and what is appropriate in any circumstance that bears on a Théod’s doings. In the case of our ancestors, thew was based on hard-won experience over the course of centuries. As such, thew was and is organic; when something stops working, new thews develop to adapt to new circumstances.

Thus, underpinning the Théodish philosophy, are interlocking sets of over-arching thews, which can be described epistemologically as: the votive, criterial, and existential thews.  These three sets of broad thews are essential to the culture-religious paradigm of Théodisc gelafe.

The votive thews include sacral kingship, the web of troth & oaths, and the worship of the Germanic Gods and ancestors.  Sacral kingship is the belief that, in the Théodish model, the Gods prefer to deal with humans most readily and dynamically (and more routinely) on a group level, by and through tribes, which they [the Gods] have metaphysically or metaphorically spawned.  Accordingly, a Théodish king is the conduit through whom the Gods interact with the individual members of the tribe, since the king is Godssprung (that is, one who can trace his or her lineage back to a line of kings, who are themselves descended mythologically to one of the three Gods of Kingship: Woden, Saxnote-Tiw, or Ing-Freyr) he is thus an effective facilitator for raed (the Gods’ counsel to man).  It is in this fashion that a Théod’s culturally specific thews develop and evolve, giving a tribal context for the Gods’ interactions with a particular gefolge (people).

The web of oaths and troth are the mechanism by which that connection is tethered and shared by and through men, each to the other, and thus ultimately to the Gods themselves; men either a) give their oath to a lord, who himself is in oath to a king, who in turn receives the oaths of those beneath them in the social stratum, and so forth, or b) one is related to someone- either through affinity or sanguinity- in a Théod, who has an oath in such an oath-tree. Théodism is, sociologically, an entirely kin and oath-bound community, operating by certain set standards to which the important business of oath-swearing is regularly and officially held. This has the effect of creating a vast web of social and personal connections high and low, weaving together the doom (fate) of those in the web.   It is through this web of oaths that the beneficence of the Gods filters down to the individual members of the tribe, through a mechanism called luck. Because a Hold Oath is a mutual and reciprocal compact, obligations flow both ways, and therefore it is typifies the Germanic metaphysical principle of the Gift-Cycle.  This exchange, which strengthens and reinforces obligations between people, is an exemplar of the unique worldview of Germanic theosophy- that our Gods provided a mutual and symbiotic relation with mankind through this gift cycle.

The gifting cycle is one which is represented in both everyday and mythic actions.  Whereas frith brought and bound kinsman, gifting united and bound tribesman.  To quote the Old English poem ‘The Wanderer’:

He remembers the warriors in the hall and the receiving of treasure, remembers how in his youth his gold-friend (i.e., generous lord) entertained him at feasting. Joy has all disappeared!  Therefore he who must knows (how to) do without the instructive speeches of his beloved friendly lord for a long time, when sorrow and sleep together often bind the wretched solitary one. It seems to him in his mind that he is embracing and kissing his lord and laying his hands and head on his knee, as he sometimes formerly in the days of yore enjoyed the gift-throne (i.e., the throne where his lord sat dispensing gifts). (Trans. Diamond)

There are also the verses from the Havamal and the Rune Poems:

‘Tis better unasked than offered overmuch;
for ay doth a gift look for gain;
‘tis better unasked than offered overmuch;
thus did Odin write ere the earth began,
when up he rose in after time (Havamal 145, Hollander trans)

(Feoh) Wealth is a comfort to every man,
Although each should share it freely,
To gain the approval of the Lord. (Old English Rune Poem)

All this demonstrates the importance of the gifting cycle in Germanic life, and we have only scratched the barest surface.  Obligation, in elder times, was not treated with the same passivity as today; the gifts one received from one’s Lord were often matters of survival.

The worship of the Germanic Gods and ancestors is something that Théodish Belief has in common with Ásatrú, and needs little explanation. However, it should be noted that there are far more religious taboos in Théodism, and a Théodsmen observes them very strictly.  There is no shame for Théodsmen in bending knee to our Gods, and just as in elder times, Théodism regularly practices blood sacrifice.  Numerous formalities, emphasis on elder tongues, and an overall orthopraxy are inherent elements of Théodism’s worship of the Gods and Ancestors.  Such is Théodism application of its religion, that it is often regarded as “retro-heathenry”, but it is certainly focused heavily on the strict reconstruction of Germanic religious elements, and therefore anachronistic in large measure.

The criterial thews consist of life as a process of ordeal, that is to say, worthing and becoming, and the Three Wynns – wisdom, generosity, and honor. When the Théodsman speaks of “life as a process of ordeal”, it is a way of saying that one is constantly being called upon to prove one’s worth; a measure of one’s value as an individual and, by connection, one’s value to the tribe. To the Théodsman living on past successes is not enough; action is what counts.  We are our Deeds; “Worthing and becoming” is central to this concept, for an individual is the culmination of his or her actions, and that is a process, which never ends.  Often this Théodish notion has been called a "Quietist" thesis; the idea is that the material world, and our business in it, is no mere vanity, but is there for a purpose, that purpose being self-worthing through a process of learning from, and coping appropriately with, life's ordeals, as a process of ultimately "earning" heaven after death by means of having lived, and evolved spiritually within, a sufficiently worthy worldly life. Any earthly life that a man doesn't die out of as a better and worthier man than he was born into it is seen, in these terms, as a wasted life, ultimately bound for Hel after death.  Théodism teaches we are all, therefore charged constantly, with “becoming” our best selves.

The Three Wynns, of course, are somewhat self-explanatory; Wisdom, Honor, and Generosity/Openhandedness are seen within the Nine Noble Virtues and Atheling Thews.  Specifically to Théodism though, is the notion that the Gods demand that we cultivate Wisdom, for the growth of our intellect and understanding is critical to our process of “Becoming”.  Our life and our actions are predicated on our own study and understanding of them and their consequences- and wisdom is the mechanism for properly comprehending and interpreting those actions in the larger scale of our being and purpose in the community. It is in this way we can ensure that our deeds are worthy, and that we are properly motivated in those doings and deeds, so as to properly be about our duty to advance our Tribe.

Honor, or ár, likewise has a particular meaning in Germanic ethics and specifically in a Théodish context.  Ár is understood to mean more than merely a personal code of conduct, it is a principle of living that bears its own obligations, both to one’s self as well as to others and the Tribe as a whole. Ár in Théodism is seen as a synergy between fulfilling one’s duty to the tribe and one’s lineage, within the context of worthing one’s self, and maintaining, advancing, and safeguarding one’s Gefrain. Gefrain, which can roughly be equated with reputation, is an extrinsic measure of a man’s worth, built upon by our deeds and the measure of them in fulfilling our mission to advance the tribe.  Actions like keeping one’s word, being successful in one’s endeavors, taking on right action, and treating others with the requisite respect and deference, while also comporting one’s self with dignity and self-assuredness, are the hallmarks of ár.

Generosity, too has a Théodish specific significance.  While openhandedness is best exemplified in the Germanic Gift Cycle, it is also to be seen in such routine heathen behavior as hospitality, being guest-friendly, and personal generosity with one’s resources.  Its operating dynamic is a bit like the way Tacitus describes gift-giving among the Germanics in his writings. Tacitus relates that you had only to admire some great treasure on display in a Germanic household, be the household otherwise ever so humble, and the householder would be quite likely to bestow that treasure on you as a casual gift. Tacitus' implication everywhere is that the Germanics were not only free-giving in this way, but tended to eschew any kind of gross materialism as a degrading vanity; that wealth, for them, existed only to be given away.  Since, to the Théodsman, thinking first of the best interests of others, is paramount, it is reciprocally true that one doesn't have to worry about advancing his own interests, because other Théodsmen, are also doing likewise- they are thinking of the overall good of the community, which will always be advancing it for him. In other words, through our deeds we advance the whole, and the whole thereby advances the individual.  This is the gift-cycle’s ultimate numinous benefit.

The existential thews are freedom of conscience, right good will, and sovereign tribal weal. Freedom of conscience refers to the right of the individual to believe and practice whatever he or she wishes… in the privacy of his or her own mind and home, as long as it has no lasting negative impact on the tribe as a whole.  Théodism holds that all of us have the innate right to our thoughts, and personal liberty, and we only voluntarily give up some degree of autonomy, to be part of a tribe’s web-of-oaths, so that we can build for the future.  But in doing so, we do not abandon our rights to have opinions, or think as we may, so long as we uphold thew and troth and our obligations to the whole of the community.  This is called, “keeping the King’s Religion”.

“Right good will” is a concept, which states simply and forthrightly, that no Théodsman should act towards another in any way other than honest and with good intention. It enjoins all Théodsman to act in the best interests of their fellows at all times, and always act in an altruistic manner towards one another, even in the face of personal animosity. This also means that Théodish thew has no letter of the law and no loopholes; it has only law's spirit, by which one is always perfectly conscientiously compelled in all things. It means that Théodism has no Adversarial Principle or proceeding, outside the occasional necessary constraints of thewful ordeal and Thing. It means that any Theodsman is always disinterested in his policies toward any other Théodsman, so that it is always the other Théodsman's best interests first and foremost, not his own, that any Théodsman is always bound to be fostering in all things. Any Théodsman is bound to always act toward every other Théodsman in good faith and with perfect trust and trustworthiness in all things and at all times, with no politics, dissembling or deceptions of any kind, and is never entitled to further his own ambitions over those of another Théodsman. Wherever possible, no Théodsman ever fights his own enemies, but always takes on and fights the enemies of other Théodsmen as if they were his own. Every Théodsman is expected to champion and defend any other Théodsman to the best of his abilities and opportunities, as well as to decline to defend himself in his own cause so long as there are any other Théodsmen ready willing and able to step forth and undertake his cause for him. No Théodsman may hold another Théodsman back in his calling, nor advance his own ambitions at the expense of another Théodsman.

In fact, no Théodsman is ever entitled to advance his own ambitions at all; in order to be lucky, these must always be advanced for him by other Théodsmen, in the spirit of Right Good Will.  That is not to say that Théodsmen do not seek glory or accomplishment, but rather, that they are only sought as a mechanism and means, the true end of all a Théodsman’s actions are the advancement of the Théod. This is directly linked to the concept of sovereign tribal weal; foremost in the mind of every Théodsman is the fact that the good of the tribe must come first.  It is through the tribe that the Gods know us, and thus it is the well-being of the tribe which is our first priority, even at the risk of personal loss.

These Three Rings of Thew [the “TRT”] are what binds together each tribe’s Théodsmen and makes possible the Théodish cultural reconstruction.  Each of the thews interlock and are co-dependant, they are likewise situational and dependent on context for expression. Théodism regards thew as situational- circumstances can and do dictate how we, like our ancestors, deal with each individual event in the course of life.  As Théodism is a human endeavor, it is prone to all the failings, fragilities, and frailties of man. However the Théodsman trusts to the overarching thew, which thew is Hope.  A Théodsman must have hope; hope in his lord, in his men, in his troth, in his Gods and Ancestors, in his luck and thews, and in -of course- his fellow tribesmen.  Théodsmen strive for the goal, even knowing they may well fall short, because it is a worthy endeavor…because it is innately lucky, and thus Weh.  It is done so, for faith and folk, for Worth and Are, that one may have good Gefrain, and leave an enduring mark.

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