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It's a truism of religious iconography that every detail bears meaning. So let us ask: Why is the Rällinge Frey stroking his beard?

Surely every pagan must be familiar with the Rällinge Frey. This charming little bug-eyed god was discovered, at his eponymous location, in Sweden—big-time Frey Country back in the old days, be it noted—in 1908.

Wearing nothing but a pointed (skin?) cap—or is it a helmet?—the little bronze god sits cross-legged, sporting an noteworthy erection. His left hand—the forearm is now missing—rests on his left knee. With his right—the strong, or dominant, hand—he strokes (or grasps, or tugs) his beard.

Why?

One can hardly fail to notice, of course, the beard as analogue to the god's phallus, or to appreciate their mutual, um, stroke-ability. The artist here has deftly created a visual dialectic, stunning in its elegant simplicity. This is a god who specializes in the erotic, with all that that implies, but there's more to him than that, far more.

Like every other part of the human (or divine) body, beards bear symbolic meaning. Beards mean: male. They mean: maturity, experience. Thus, in an extended sense, they also mean: wisdom.

Now that the wearing of beards has become culturally fashionable again, I've had occasion over the last few years to watch men interacting with their beards. (Unlike interacting with one's phallus—though, as noted above, certainly analogous to it—it's something that you can acceptably do in public.)

Again and again I've watched men stroke their beards while thinking something over. Stroking the beard means reflection. It means deliberation.

What the artist is showing here is Frey's other side. He's not just the handsome fertility guy with the big toothsome cock, though he's that too. To consult one's beard is to consult one's wisdom. ("Let me consult my beard on that," goes the old Russian proverb. One could even view the beard as a symbol of the Received Tradition, making the Bearded the repository of the Lore.) This is a god who thinks. This is a god who considers. This is a god who reflects before he decides. He's not just cute and good in the sack, but smart and thoughtful, too.

In the Lore, Freyr the twin of Freya sends his servant/ avatar to woo Gerda in a story widely interpreted as a metaphor of the warmth of spring bringing fertile green growth to the earth. In that story, Freyr gives up his sword for marriage. This is interpreted to mean he becomes a god of peace when he marries, which is why his temples forbade weapons inside. The Asatru wedding ceremony includes the transfer of the groom's sword to the bride, which may be an echo of this tale. In Voluspa, the Prophecy of the Seeress, Freyr is foretold to wield antlers instead of a sword at Ragnarok. Because of his, he is sometimes depicted as an antlered god.

In the Fireverse, Freyr and Loki don’t really get along that well after Freyr’s marriage. Fireverse-Gerda was an important witch in Jotunheim and had been being considered to take over the spot that Hel had originally been expected to fill before becoming queen of the world of the dead. (At first Angrbodha didn’t know if Hel was going to survive birth, since she sloughed half her skin almost immediately, but after it became clear she was going to live it was thought she might become the priestess of the hot well of the Iron Woods, the keeper of the source of the river that powered Jotunheim’s thermosynthetic ecosystem.) So Gerda becoming part of Asgard society kind of messed up some of Loki’s relatives plans, and Loki wasn’t convinced Gerda really wanted to be there and that ticked him off. That is plot-driven story stuff, though, so I don’t know if any of it applies outside the Fireverse.

In the latter days of the Greenland Norse colony, it so happened that the episcopal seat fell vacant.

It had been 20 years since Bishop Álf died, and in all that time there had been no word from Norway, and no bishop for the Greenlanders. The great cathedral at Garðar had fallen into disrepair: the wall-hangings were threadbare and rotting away, the eucharistic vessels dented and dull.

At the Althing one year there was much discussion of this.

“Maybe we need to start sacrificing to Þórr and Frey again, like we used to in the old days,” said one man.

In the West Telemark Museum in Eidsborg, Norway, you can see numerous small wooden figures of “house-gods.”

Some of them date from antiquity, discovered, anaerobically preserved, in bogs.

Some are more recent.

In Norway's remote, rural Telemark region, house-gods such as these were kept at certain farms well into the 19^th century. Associated with a specific farm and with the family that lived there, they were regarded not so much as gods, but as heirlooms, talismans that warded off misfortune and ensured good harvests and many offspring both to the family and its livestock.*

They say that one such house-god was called the Pork King. At holidays, it was customary to anoint this figure with lard or butter. At Yule, before the family took their traditional pre-Yule baths, the first to be bathed in the purifying waters was the Pork King himself. Only the mistress of the farm was permitted to be present for the bathing of the Pork King. Not even the farmer himself could witness this sacred ablution.

 Caput apri defero,

cum ingenti priapo.

The Yule-analogous holiday of Terry Pratchett's Discworld is, of course, Hogswatch.

And the—really, what else can one call him?—patronal god of Hogswatch is, of course, the Hogfather.

Like the wild boar that he originally was, the Hogfather (of the BBC series, anyway) wears tusks.

In Norse, one might say: Hogfather = Frey. Tusk-Frey, one might kenningly call him.

After some prodding by Himself and some encouragement from friends, I'm taking a stab at the Pagan Experience Project. I'm not necessarily going to do every prompt all the time, but if the prompt elicits good thinky thoughts, I'll share them. I've decided to start with week two's prompt on personal practices.

Loki's not a terribly formal Deity, and and so many of my practices are not either; I share morning coffee with Him every day; I meditate once a day; ideally I do yoga, but that practice is a work in progress.

I’ve been quiet this month, but I’ve had a lot of offline goings ons – I am teaching regularly at the Raven Faerie, and I have a class Saturday, August 31^st from 10-12 on making your own rune set. We also have a psychic fair coming up on September 7^th as well. Do ALL the physical work! during Pop’s month is not a huge surprise to me, given that the Vanir are about hard work leading to prosperity. The other pleasant surprise I got was that Mom came around – Gerda.

I have strong feelings about Gerda and Her lessons – she’s an Etin Woman among the Vanir, a stern Queen, and a keeper of healthy boundaries. She’s not a cuddly Mother, but She is fiercely protective of those She loves. I have more in common with Her than just Pop, and having an opportunity to reconnect with Her is a delight, like finding a long-lost relative. Truth be told, when I picked my nom de pagan, I considered the notion of using Heather Gerdasdottir, because not many use their mother's name for the surname *cough* Laufeyson *cough* and because I adore Her. Pop as a surname won out because He has pointed out, rightly, that I do much better with Disir ancestor work than I do with  my Alfar.