Nafnfestr is to give something or someone a name was a sacred act, as if this were giving life or new life to the being or object. When a child is born this act is not only performed in conjunction with their hallowing before the Gods, but also in their acceptance into the family and clan. By the ancient laws, once a child was given a name they could not be exposed, and if such were done it would be murder.
The rite of “Name-Fastening” is one that can take place at any age, if one is given a name by someone else. We see this in several sources and many of them refer to names given later in one’s life. Typically this also involves giving a gift called the Nafnagipt or “Name-Gift.”
The highest source on this is then the Rígsþula, which explains the same ceremony of wrapping the child in a cloak or cloth as part of the naming. Here are the passages in reference to this (v. 7, 21, and 34).
The cloak that is used to wrap the child is called a Barnskikkja and is presented in a dream wherein one Þórgils sees a woman walking through a special doorway (Sturlunga Saga, Smákaflar ok brot ch. 7), which we have seen previously has great significance for our ceremonial practice.
It is possible that the act of sprinkling mimics the rain or the sprinkling of the morning dew. These are considered fructifying agents that bring life to the land, and in the same sense would bring life to a child. The Nornir water the tree with the holy aurr and we water the children with the substance of existence. We find a possible relation to this in the above Helgakviða Hundingsbana I verses when it states that “holy waters fell from the Himinfjǫll,” the later word meaning “Heaven’s Falls,” which is likely a reference to the rain, which ushers in the birth of Helgi. Perhaps the idea is to recreate this falling of holy water so that the child may have a good destiny laid upon them.
It should be noted that in many regards this Nafnfestr could be utilized in helping adults to be “reborn” in the light of the Gods. In our modern era so many have been torn away from their ancestral sprirituality, and need some means to return to this. As we have seen, the act of giving the Name-Fastening is found more often with adults than with children, although we can discern that the two are related. In bringing our folk back to their native heritage, we must have some act of consecration that will allow them to gain rebirth in their newfound beliefs. This would involve someone giving them a name, a Nafngipt, and performing the rite of the Vatni Ausa as they are given their rebirth.
Tools: Bowl, Hlautteinn, Barnskikkja.
Preparation
• Take the Barnskikkja and spread it out onto the floor.
• Lay the baby on the Barnskikkja and place the bowls in a line next to it.
• The Barnskikkja is made either of linen or of silk, depending on the family’s station.
• Fill the bowls with water, place the Hlautteinn next to it.
This ritual can be adapted to induct people into the religion as a means of re-establishing their ties to the Gods through their heritage. Sources do show adults receiving Nafnfestr.
Heita– Bless
Here the invocation from Sigrdrifumál is significant, as it calls upon all deities to witness the awakening, and to grant success and health:
Heill dagr!
Heilir dags synir!
Heil nótt ok nift!
Óreiðum augum
lítið okkr þinig
ok gefið sitjǫndum sigr!
Heilir æsir!
Heilar ásynjur!
Heil sjá in fjǫlnýta fold!
Mál ok mannvit gefið
okkr mærum tveim
ok læknishendr, meðan lifum.
Hail Dagr!
Hail Dags Sons!
Hail Nátt and Nipt!
Look down upon us
with loving eyes,
and give success to the sitting!
Hail the Æsir!
Hail the Ásynjur!
Hail the bounteous Fold!
Words and wisdom give,
as praise we give,
and healing hands in life!
Vatni Ausa– Water Sprinkling
Now, the bowl and hlautteinn are taken up. The father walks around and sprinkles the child while stating the following:
Þat kann ek:
ef ek skal þegn ungan
verpa vatni á,
mun-at hann falla,
þótt hann í folk komi,
hnígr-a sá halr fyr hjǫrum.
This I know:
if I am to cast
water on a young þegn,
he shall not fall,
although he joins an army,
that warrior does not bend before blades.
Barnskikkja Child’s Cloak
The baby remains on the floor, lying upon the Barnskikkja as all observe it. No one may touch it until its father (or closest relative) picks it up, examines it, then states:
Váðir mínar
gaf ek velli at
tveim trémǫnnum;
rekkar þat þóttusk,
er þeir rift hǫfðu;
neiss er nǫkkviðr halr.
My clothes
I gave in a field to
the two tree-people;
they thought themselves noble
when they had raiment;
shamed is a naked man.
Sveipa– Swaddle
Now the father lifts the baby and and swaddles it in his cloak, which is an act of acceptance for the child and bringing it into his óðal, or estate. There are many ancient laws regarding this inheritance, and tradition warrants that we follow this accordingly. Once the child is swaddled, he Names it, then makes a declaration as to the child’s temperament, health, fate, etc. Here is an example of such a declaration, made for Sigurðr in Ragnars Saga Loðbrokar ch. 8:
Sigurðr mun sveinn of heitinn,
sá mun orrostur heyja,
mjǫk líkr vera móður
ok mǫgr fǫður kallaðr;
sá mun Óðins ættar
yfirbátr vera heitinn,
þeim er ormr í auga,
er annan lét svelta.
Sigurðr the boy shall be named,
he will be of Óðinn’s family,
he will fight battles,
be called the foremost man;
and be much like his mother,
that serpent in his eye,
and be called his father’s son;
which another slew.
Nafnagipt– Name Gift
Now the father gives the child a gift as an act of acceptance and to establish full legitimacy. This demonstrates the full recognition of the child within the family.
Tannfé– Tooth Gift
This Rite of Passage does not necessarily include a ceremony, per se, but it does involve recognition of this event with gifts and celebration. The Tannfé, or “Tooth-Gift,” is a gift given to a child when they cut their first tooth. In the sources (as seen in book 1) we find rings, swords, and land as part of the gifts given. In one Saga a girl is given a golden snake as her Tannfé, in another a kingdom is granted,so the determination of the gift would be upon the discretion of the giver.
However, it does seem that in each instance the gifts are meant to be useful items for the child when they grow up. The ring provides wealth, the snake protection, the sword defense, and so on.
Æfinrúnar 1 and 2: A Book of Sedian Rites and Prayers Bks. 1 and 2: Nafnfestr