Twenty-first century Pagans practicing slavery! The very idea seems absurd, and yet there is a kernel of truth in the notion. Théodish Belief, like its better-known cousin Ásatrú, honors the Germanic Gods. Ásatrúar can be more eclectic and often find organizational inspiration in the Icelandic model, with kindreds being led by goðar selected by election or consensus and everyone holding more or less equal status. Théodish Belief tends to emphasize particular Germanic tribal beliefs and practices and is organized into tribes with well-defined social hierarchies. One of the institutions particular to Théodish Belief that has engendered many misunderstandings over the years is thralldom.

Coming from the Anglo-Saxon word ðræl (pronounced “thrale” and meaning “serf”), thralldom is a period of both instruction and mutual evaluation. Individuals interested in joining a Théodish group, known as a “theod” or tribe, are expected to undergo a period as a thrall, not only to learn about the specific beliefs and practices of the group, but also to get a feel for its social dynamics. In this, thralldom encompasses aspects of both apprenticeship and initiation.

The thralldom process begins with a decision on the part of the individual to apply for membership in the group. Sometimes this comes after a lengthy series of meetings, with the individual observing rituals and other gatherings as a guest (“goodfolk”), but on occasion it happens during the very first celebration he or she attends.

In a very real sense, once a person becomes a thrall, he is quite literally worth-less-- that is, he has not yet proven his “worth” to the tribe. This worthlessness is reinforced by the trappings attendant on thralldom. To become a thrall, a person puts himself up for “sale.” This is done to reinforce the point that he is leaving behind his previous state and entering into a new phase of his life. Such sales can be public or private, and when done in public a great deal of good-natured ribbing and ribaldry usually accompanies them. The prospective thrall will need to answer difficult questions from the tribe, especially regarding his or her motives for wanting to join it. It should be remembered that thralldom is not an automatic right.

The actual “sale” is conducted through the exchange of “lucky pennies.” These are precisely the same sort of heads-up pennies that folks have been picking up off the ground for years as tokens of good luck. Only such coins can be used to buy a thrall. When the sale is complete, the coins are given to the thrall who must then deliberately lose them out in the world. This creates a debt on a metaphysical level, cementing the bond between the newly-minted thrall and his or her lord; the thrall enters the tribe literally “penniless.”

The thrall, under the guidance of his or her master, begins the learning process immediately. This is a combination of both book-learning (primary sources such as the Eddas, Icelandic Sagas, Beowulf and modern scholarly works as well) and learning the ins and outs of proper behavior, ritual structure, and language through direct observation and participation. As part of the process, thralls are generally required to perform chores at gatherings: helping to set up, cook, clean, and so forth. While it may seem that such activities are intended as humiliations, they are in reality evaluations of the character of the thrall. One of the tenets of Théodish Belief is that life is defined by a never-ending series of Ordeals, in which the individual is constantly proving his Worth both to himself and the world. The process of thralldom is such an ordeal.

One of the thrall’s most important lessons is the myriad of nonverbal and unwritten rules of conduct within the Théodish tribe. The free members of the tribe constantly judge him to see if the thrall is gaining proficiency in their learning, but also to see if he "gets it." When the thrall becomes comfortable in his role as thrall among the free folk, when he can speak intelligently and insightfully on questions of lore and ritual, when he enthusiastically shows up early at events and looks for work rather than waiting to receive a task, when he is accepted on a personal level-- these are clear signs of the road to freedom and worth. Others may remain as thralls for years, never achieving freedom. Such people tend to drift away and simply stop coming, and they are free to do so.

The relationship between the thrall and his master is a complex one that may hold the potential for abuse. The thrall is certainly expected to work, and not just academically: as part of his acculturation, the obligation extends to physical labor as well. Then, it is the ultimate decision of the master as to when-- or whether-- the thrall is freed and becomes a full-fledged member of the tribe. Two aspects of thralldom act as safety valves to prevent such abuse, however; appeal to a Reeve and running away.

Any thrall is free to speak to a Reeve (an officer of the tribe in charge of keeping the peace) of the tribe at any time, who can take action if there is genuine abuse taking place. If the Reeve cannot resolve the issue to the satisfaction of all concerned, the matter would then be taken to the leader of the tribe, who can make a final decision.

The thrall is also able to “run away” from the tribe at any time, for any reason, no questions asked. He can do this specifically because he is without Worth, metaphysically isolating him from the tribe, and thus incapable of offending the Gods or swearing any oaths—including those that would bind him to the tribe in ways not easily undone. If the thrall decides, for example, that Théodish Belief is not for him, or he does not mesh with that particular tribe, he can simply walk away. It is one of the peculiar ironies of thralldom that the thrall has, in some sense, more freedom of action than a free member of the tribe. When a free member swears an oath, particularly one during the ritual of sumbel, he subtly affects not only his own luck, but that of the entire tribe. If that oath is broken, the luck of both oath-breaker and tribe is damaged. One of the most important pieces of knowledge the thrall can pick up is what is, and is not, an appropriate oath to swear.

Once a thrall’s master deems that he or she is ready to become a free member of the tribe and frees him or her in a public ceremony, the former thrall will have a year and a day to find someone who will hear an oath of allegiance called a “hold oath”. When he achieves this, the individual is a fully integrated member of the tribe, having entered into the “web of oaths” that connects the members of the tribe to one another and to the Gods. It is because that is such a momentous occasion, and one so difficult to undo, that the individual is given so much time to learn about Théodish Belief and the tribe and consider with the utmost gravity whether he wants to complete the process. It may seem like a hard road to travel, but most of the thralls who journey to its end recognize its necessity and the wisdom of enduring an ordeal by which to prove one’s worth.

Joseph Bloch has been a practicing Heathen for over 20 years and is currently a member of the Normannii Thiud, the largest Theodish organization in the world. He has written extensively on various topics related to Heathen beliefs and practices and is currently working on his first book, relating to household and family rites and customs. He lives in New Jersey with his wife and daughter.

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