The image above is believed to be Vidar ripping open the jaws of the Fenris wolf, taken from the Gosforth Cross, St Mary’s church in Cumbria England. It’s suggested his name comes from the Proto-Norse *Wīdagaizaz (wide-spear, OE Wīdgār). ‘Wide-spear’ from *wida "wide" (víð) + *gaizaz or *gaiRaR meaning ‘spear’ where *widugaiRaR can result in víðgeirr but as a single name contracted as víð’arr. This is the most common explanation for his name.
Another possible idea is from the root *wīdaz that can mean ‘set apart or separate into two’. Vidar is known for his role of splitting or separating the jaws of Fenris apart, whilst a third idea gives us the reconstructed English name *Wīdhere coming from the root víðr/wīd (wide) and herr/here (army).
Another possible idea is from the root *wīdaz that can mean ‘set apart or separate into two’. Vidar is known for his role of splitting or separating the jaws of Fenris apart, whilst a third idea gives us the reconstructed English name *Wīdhere coming from the root víðr/wīd (wide) and herr/here (army).
Other scenes from the Gosforth cross include Thor (Thunor) and Hymir fishing for Jormungan. the World Serpent. Heimdallr (Hāma) with a spear and the Gjallarhorn and a bound Loki (Loga) with his wife Sigyn who catches the venom from the serpent that drips poison onto his face.
In OE the moon was called Mōna, brother to Sunne the sun. Mōna is a measurer of time, the root of the word moon being *meh meaning ‘to measure’. Mōna’s name is found within the OE word for month or mōnaþ. The word ‘week’ is also moon related. There are roughly four weeks in a lunar month and each week sees a change in the phase of the moon. The word ‘week’ comes from the proto-Germanic *wikǭ meaning ‘to change, turn, succession’.
Of the soul -
OE Lic (ON Lík) – the physical body
OE Hama (ON Hamr) – our spiritual membrane
OE Hyge (ON Hugr) – our thought and will
OE Myne (ON Minni) – our memory and mind
OE Fæccan (ON Fylgja) – our Fetch (a name used in both English and Irish lore) – a spiritual being tied to our fate. They act as a witness to our life’s judgement after death.
OE Ealdor / Æþm / Gâst – (ON Önd) – Breath. Both Ealdor and Æþm mean breath. Gâst also means breath, from this word we get ghost.
OE Ferþ / Feorþ (or Mod) – our soul
OE Lic (ON Lík) – the physical body
OE Hama (ON Hamr) – our spiritual membrane
OE Hyge (ON Hugr) – our thought and will
OE Myne (ON Minni) – our memory and mind
OE Fæccan (ON Fylgja) – our Fetch (a name used in both English and Irish lore) – a spiritual being tied to our fate. They act as a witness to our life’s judgement after death.
OE Ealdor / Æþm / Gâst – (ON Önd) – Breath. Both Ealdor and Æþm mean breath. Gâst also means breath, from this word we get ghost.
OE Ferþ / Feorþ (or Mod) – our soul
I will always use original art (not AI) on this channel and I will always credit the artist, if the image is not already in the public domain, where I can. Sometimes AI looks very real and its bound to sneak through occasionally.
However recently I found some interesting art on a heathen channel, sadly it was an AI copy of an original piece a good friend of mine had done. Personally I think it's really unfair to take art from fellow heathens, only to change it using AI and pass it off as new.
Support heathen artists and credit them if you use their work.
However recently I found some interesting art on a heathen channel, sadly it was an AI copy of an original piece a good friend of mine had done. Personally I think it's really unfair to take art from fellow heathens, only to change it using AI and pass it off as new.
Support heathen artists and credit them if you use their work.
A detailed study and photo of the Sigurd's Cross from Andreas, Isle of Man. The cross shows Loki, his hands bound.
The stone is one of four crosses which can all be found at Andreas, Jurby, Malew and Maughold.
The stone is one of four crosses which can all be found at Andreas, Jurby, Malew and Maughold.
Mugwort is named as the first herb in the Nine Herbs Charm. Also called Una which means ‘one’ or ‘the first’. It’s commonly thought that the name comes from mug-wort, as a herb used to flavour ales or used to brew ale in its own right. But for those who use mugwort in their rituals, you’ll know it can be burnt as an incense (like sage) and has a pungent but pleasant smell. Nowadays the herb has another name, ‘dreamweed’ because of the association mugwort has with inducing vivid dreams. An eleventh century Anglo-Saxon herb blessing reads this about mugwort (Artemisia vulgaris is the Latin name) -
‘The root, Worn as an amulet bestowed health and strength.
Artemisia is mighty among herbs!
If you fear magic, hang four bundles
In your room, and demons or other bad things will not harm you
Your children or the cattle...’
‘The root, Worn as an amulet bestowed health and strength.
Artemisia is mighty among herbs!
If you fear magic, hang four bundles
In your room, and demons or other bad things will not harm you
Your children or the cattle...’
Me þæt wyrd gewaf – Wyrd wove that for me. Wyrd, Scyld and Weorðende. Three names that correspond with Urðr, Skuld and Verðandi, the Norns (OE Wyrd) who determine our fate. They weave our life’s tapestry that, upon our death is read by the Helrûna who determines our judgement (dōm).
The Norns by Hermann Hendrich, 1906
The Norns by Hermann Hendrich, 1906
Wyrd are weavers of fate and as such, it should be no surprise that the OE word for needle ‘nǣdl’ was used as a kenning for the soul. If we look at the ‘need’ rune, Nẏd or ᚾ (the word being phonetically very similar to needle) we can see a pictogram of a needle and thread. Nẏd comes from the word nīed, meaning ‘compulsion’ or ‘compulsion of fate’ which is itself a denoscription of Wyrd.
Ing wæs ærest mid East-Denum
gesewen secgun, oþ he siððan est
ofer wæg gewat; wæn æfter ran;
ðus Heardingas ðone hæle nemdun
Ing was first among the East-Danes seen by men,
until he later eastwards went across the waves,
his waggon sped behind.
Thus the Heardingas named the hero.
The Ing rune poem describes the god Ing (Ingwe), also known as Frēa (Freyr). Author Marijane Osborn suggests that the reference to Ing 'eastwards went across the waves, his waggon sped behind' refers to the constellation of Boötes (Ing) and Ursa Major (the plough or wagon).
gesewen secgun, oþ he siððan est
ofer wæg gewat; wæn æfter ran;
ðus Heardingas ðone hæle nemdun
Ing was first among the East-Danes seen by men,
until he later eastwards went across the waves,
his waggon sped behind.
Thus the Heardingas named the hero.
The Ing rune poem describes the god Ing (Ingwe), also known as Frēa (Freyr). Author Marijane Osborn suggests that the reference to Ing 'eastwards went across the waves, his waggon sped behind' refers to the constellation of Boötes (Ing) and Ursa Major (the plough or wagon).
Forwarded from 𝕿𝖍𝖊 𝕱𝖔𝖑𝖐 𝖂𝖆𝖞 :ᚠᛟᛚᚴ•ᚹᚨᛄ:
A leed (poem) I wrote in Anglish playing around with skaldic speech. In it, Woden brings a man back from death to question him about what death is like for those that are tired of life, those that fear death, and those that accept and even risk death for the chance of a better life. I wrote it in a similar form to the Old Norse ljóðaháttr verseform.
¹ galed = "chanted, sang spells"
² lich = "corpse"
³ raist = "carved, scored"
⁴ embossom = "embrace"
⁵ earg = "coward, man without honor, complete outcast"
"Galder galed ¹
the gallows' Lord
as the lich ² He sung from sleep.
Runes He raist ³
to read the lips
of the man there cold as clay.
The man then moved
to meet the one
that sung him from his sleep.
'Who hails me?
Who bears me
from Hel's halfhearted care?'
'Tis Waytame, me,
that welcomes thee
to the land of living men.
For runes and rede
to raise from thee
I dragged thee from the dead.
I raised thee up
to understand
what wisdom have the dead.
Now answer me
what I ask of thee:
what awaits all wayworn men?'
'Tis bitter cold
and blinding dark
on the winding way to Hel.
No sweetness waits,
nor sleep's embossom, ⁴
in the dreary hall of Hel.'
'I raised thee up
to understand
what wisdom have the dead.
Now answer me
what I ask of thee:
what awaits those death do dread?'
'Hel's cold will
awaits all things,
this the earg ⁵ shall share.
She sees not place
nor purse's weight
but kills without a care.'
'I raised thee up
to understand
what wisdom have the dead.
Now answer me
what I ask of thee:
what awaits those death would dare?'
The dead man faltered,
meeting the eye
of the wight that 'Waytame' hight.
'Thou know it well
great on'eyed one
I see Ygg within thine eye.
Deathlessness wins
the one dares death,
for he knows what thou too know.
He lives full well
with wisdom won,
Yggs eye he gladly holds.
Deeply spake the dead,
now sink I back to sleep.' "
¹ galed = "chanted, sang spells"
² lich = "corpse"
³ raist = "carved, scored"
⁴ embossom = "embrace"
⁵ earg = "coward, man without honor, complete outcast"
ᚻægl bẏþ hƿitust corna;
hƿẏrft hit of heofones lẏfte,
ƿealcaþ hit ƿindes scura;
ƿeorþeþ hit to ƿætere sẏððan.
Hail is the whitest of grain;
it is whirled from the vault of heaven
and is tossed about by gusts of wind
and then it melts into water.
The OE 'g' was pronounced more like a 'y', so the rune name hægl probably sounded like hay-l or hail.
hƿẏrft hit of heofones lẏfte,
ƿealcaþ hit ƿindes scura;
ƿeorþeþ hit to ƿætere sẏððan.
Hail is the whitest of grain;
it is whirled from the vault of heaven
and is tossed about by gusts of wind
and then it melts into water.
The OE 'g' was pronounced more like a 'y', so the rune name hægl probably sounded like hay-l or hail.