Sunday, 22 November 2015

Krodo Represented in Saturday

In common with many other practitioners of our Germanic religion I carry out a solitary rite in honour of Woden and Thunor on their sacred days, Wednesday and Thursday. I have recently moved these rites to Tuesday and Wednesday evenings in recognition that our ancestors reckoned the day to begin on the prior evening just as they counted in nights rather than days. This is where we get the expression a fortnight from,  fÄ“owertyne niht (Old English for 14 nights). By doing things correctly we show honour to our deities.

Whilst Thunor and Woden are generally regarded as our 2 most prominent deities our 7 day week honours others such as Tiw (Tuesday), Frigga (Friday), Saetern (Saturday), Sunna (Sunday) and Mani (Monday). The Kaiserchronik refers to our German Gods by Roman names, ascribing Saturday to the God Saturn:

"Then on the Saturday
  Is a thing named rotunda
  That was a lofty temple,
            The god was named Saturnus,

            Thereafter was it to all devils' honour."

The chronicle is referring to a temple which Boniface had converted into a church in dedication of Mary. It would appear from the writer's choice of words that although this temple was originally dedicated to Saturn it became a general place of worship of all our deities, which the xtian writer terms 'devils'. Jacob Grimm in his Teutonic Mythology Volume 1 states:

"The Anglo-Saxons, English, Frisians, Dutch and Low Saxons have left to the 'dies Saturni' the god's very name: Saeteresday or Saeternesdaeg, Saturday, Saterdei, Saterdach, Satersdag, and even the Irish have adopted dia Satuirn or Satarn; whereas the French samedi, Span. sabado, Ital. sabato, agrees with our High Germ. samstag." 
But who was this Saeter? Grimm points out that the 11th century place name Saeteresbyrig refers back to the " 'burg' on the Harz mts, built (according to our hitherto despised accounts of the 15th century in Bothe's Sachsenchronik) to the idol Saturn, which Saturn, it is added, the common people called Krodo; to this we may add the name touched upon in p. 206 (Hrethe, Hrethemonath), for which an older Hruodo, Chrodo was conjectured. We are told of an image of this Saturn or Krodo, which represented the idol as a man standing on a great fish, holding a pot of flowers in his right hand, and a wheel erect in his left; the Roman Saturn was furnished with the sickle, not a wheel."

Grimm draws parallels between Krodo and a deity worshipped by the Slavs:

"Widukind mentions a brazen simulacrum Saturni among the Slavs of the tenth century, without at all describing it; but Old Bohemian glosses in Hanka 14a and 17a carry us farther. In the first Mercurius is called 'Radihost vnuk Kirtov' (Radigast grandson of Kirt), in the second, Picus Saturni filius is glossed 'ztracec Sitivratov zin' (woodpecker, Sitivrat's son); and in a third 20a, Saturn is again called Sitivrat. Who does not see that Sitivrat is the Slavic name for Saturn, which leads us at first glance to sit=satur? Radigast=Mercury (p.130n.) is the son of Stracec=Picus; and in fact Greek myths treat Picus as Zeus, making him give up the kingdom to his son Hermes. Picus is Jupiter, son of Saturn; but beside Sitivrat we have learnt another name for Saturn, namely Kirt, which certainly seems to be our Krodo and Hruodo. Sitivrat and Kirt confirm Saturn and Krodo; I do not know whether the Slavic word is to be connected with the Boh. krt, Pol. kret, Russ. krot, i.e., the mole. I should prefer to put into the other name Sitivrat the subordinate meaning of sito-vrat, sieve-turner, so that it would be almost the same as kolo-vrat, sieve-turner, so that it would be almost the same as kolo-vrat, wheel-turner, and afford a solution of that wheel in Krodo's hand; both wheel (kolo) and sieve (soto) move round, and an ancient spell rested on sieve-turning. Slav mythologists have identified Sitivrat with the Hindu Satyavrata, who in a great deluge is saved by Vishnu in the form of a fish. Krodo stands on a fish; and Vishnu is represented wearing wreaths of flowers about his neck, and holding a wheel (chakra) in his fourth hand."

"The last to make up here number of seven, was the Idoll SEATER, fondly of some supposed to be Saturnus, for he was otherwise called CRODO, this goodly god stood to be adored in such manner as here this picture doth shew him.

First on a pillar was placed a pearch, on the sharpe prickled backe whereof stood this Idoll. He was leane of visage, having long haire, and a long beard: and was bare-headed, and bare footed. In his left hand he held up a wheele, and in his right he carried a paile of water, wherein were flowers, and fruites. His long coate was girded unto him with a towel of white linnen. His standing on the sharpe finnes of this fishe was to signifie that the Saxons for their serving him, should pass stedfastly, & without harme in dangerous, and difficult places.

By the wheele was betokened the knit unity, and conjoyned concord of the Saxons, and their concurring together in the running one course. By the girdle which with the wind streamed from him was signified the Saxons freedome. By the paile with flowers, and fruits was declared that with kindly raine he would nourish the Earth, to bring foorth such fruites, and flowers. And the day unto Name unto which he yet give the name of SATER-DAY, did first receive by being unto him celebrated, the same appellation." (The Saxon Gods, Resitution of Decayed Intelligence in Antiquities, Richard Verstegan)

Grimm thus establishes a Slavo-Teutonic identity for this God who has roots stetching back even further to Proto-Indo-European times if the link with Vishnu is accepted. Further information about this mysterious God may be found on http://celto-germanic.blogspot.co.uk/2013/09/krodo-lost-saxon-god-traceable-to-aryan.html