Divinity is defined as: “the quality of being godlike or pertaining to a god”. In this, TFA, understands that one cannot speak solely of gods or the supernatural powers as there were no cut and dry divisions between the manifold powers offered cultus. In contact zones, religion and religious ideas are fluid between segments of the population, taking on airs of creolization. Taking an approach which encapsulates all beings or forces humans acted religiously towards allows us greater opportunities to worship.
Within TFA we use the Old Frankish term Hêlen (related to ModE “holy”) or “those who make hale” to describe these powers. Within this broad umbrella we find the goda, wihta and gêstos as well as a myriad other beings who have an impactful effect on the fabric of reality.
When eeking out the Hêlen from the source material, it is important to first establish the probability of whether a Frank of old could have once offered cultus to such a being (goda, wihta, gêstos, etc.) in the first place. This is achieved through the weighing of evidence, albeit circumstantial most often, to then purport whether such a cult should be (re-)established in our own modern era.
The Hêlen in turn fall into loosely defined “offices” (spheres of influence) known as Ambahtô where each holy power makes their efforts clearly known.
Although the term Ambahtô with regards to heathen religion is a modern innovation, we can detect evidence of “spheres of influence” from a number of ancient sources. It is important to note that the polymorphic nature of the divinities necessitates that any one of them may be found within multiple offices, at times seemingly contradictory.