Asatru, Norse, Heathen web blog full of pictures and other Heathen related stuff.
Ran by the Gothi of Kaerhrafnr Kindred in Central Southern Wisconsin.
This is NOT about the comic put out by Marvel.
(Note: Heathen Temple is submitting various rites and ways of Asatru. Some may be ‘fluffy’ others not so much. The goal is to increase your knowledge and give you a framework of practice seeing there is really no step by step given in Lore. this includes all information on the page in general as well unless Historical context is provided)
Heimdallr is the watchman of the Ases’ Garth, standing on the bridge Bifröst which links the Ases’ Garth with the Middle-Garth. Snorri tells us that he is called the white Ase, Loki’s foe, and the recoverer of Freyja’s necklace. “A sword is called ‘Heimdallr’s head’; it is said that he was struck through with a man’s head…and ever since the head has been called ‘Heimdallr’s bane’”. He also goes by the by-names Vindhler (see below), Hallinskíði (etymology impossible), and Gullintanni (“Gold-Toothed”); his horse is called “Gulltoppr”. He needs less sleep than a bird, and night and day are alike to him; he hears the grass growing on the earth and the wool on sheep. Snorri quotes a scrap from a poem Heimdallargaldr(“Heimdallr’s Magical Song” - now lost), in which the god declares of himself: “I am son of nine maids, I am son of nine sisters”.
by Kveldulf Gundarsson
Fro Ing, like Wodan, is a god of kingship and the ancestor of kings and great tribes such as the Ynglings (the royal dynasties of Sweden) and the Ingvaeones (one of the oldest recorded tribes of Germania). His great importance to the early Germanic people is shown in the names of the runes; the only gods who are named directly in the futhark (runic alphabet) are Ing and Týr (Tiw). The latter’s name was deleted from the Old English Rune Poem by a Christian compiler, but Ing was too deeply ingrained in the culture of the Anglo-Saxons to suffer a similar fate.
The Rune Poem says of him that “(Ing) among the East-Danes was first / beheld by men, until that later time when to the east / he made his departure over the waves, followed by his wain / that was the name those stern warriors gave the hero.” The use of the wain is something common to the Wanic cult as a whole, as it has been from the earliest times. “Gunnars tháttr helmings” (in Flateyjarbók), the tale of Gunnar Helming, describes how the hero came upon the wagon of Freyr between villages as it was making its yearly rounds. He leapt into the wagon and wrestled with the wooden figure of the god, finally overcoming him and casting him out. Gunnar dressed in Freyr’s clothes and continued in his place; there was great joy in the villages when they saw their god eating and drinking, and even more when it became clear that the godwoman had become pregnant with his child. Finally he was discovered and had to flee for his life.
In the Ringoperas Richard Wagner succeeded in bringing to life the world of Germanic legend. His Wotan, especially, speaks (or rather, sings) with the voice of the god. But in his portrayal of the goddesses Wagner is less successful. He identifies Freya with Idunna, and portrays her as a shrinking maiden in a way which does neither goddess credit. Fricca, in the operas, comes off as an even bitchier version of the Classical Hera– the archetypal jealous wife, forever scheming to keep her patient husband from wandering. One is given to understand that the characterization was modeled on his relationship with his first wife, Minna, who had reason to complain.
Sif is the wife of Thonar, the mother of Wulþur (by an unknown father) and Trude. Snorri mentions in his prologue to his Edda that her parents are not known, but she is a prophetess. This probably comes from his false etymology of “Sif” as being derived from the Classical “Sibyl”, but it is not unlikely that she, like other goddesses such as Frija and Gefjon, may also be a seeress.
Trude is the daughter of Thonar and Sif. Her name means “Strength”. She is listed among the walkurjas who bear ale in Walhall in Grímnismál36; her name is also used in walkurja-type kennings, suggesting a battle-role, and was a very common second element in Germanic women’s personal names such as Gertrude/Geirþrúðr.
Both of these sons of Wodan were fathered by him on etin-women (see “Skaði, Gerðr, and other Etin-Brides”) for the purpose of the acts of revenge which will work towards bringing about the rebirth of Wodan and Balder after Ragnarök. Víðarr, the son of Gríðr, is called “the silent god”; his name may mean “the wide-ruling one”. According to Grímnismál17, “Bushes grow, and high grass, in Víðarr’s land, the Wide; yet there the kinsman shall leap from the steed’s back, bold, to avenge his father”. Two Norwegian place-names, “Virsu” (from “Víðarshof”) and “Viskjøl” (from “Víðarsskjálf” - Víðarr’s Crag) may suggest that this god did have his own cult, but if so, it was not widely spread, and may not have been very old. Today, he is often seen as the silent warder of empty plains and uncut woods.
(img by Thorskegga)
Snorri tells us that Forseti is the son of Balder and Nanna; in Grímnismál15, it is said that “Glitnir (Glittering) is the tenth (hall), it is supported with gold, and silver thatches it as well; and there Forseti dwells most of the day and settles all cases.” “Forseti” is also used as a poetic name for a hawk in the þulur (lists of poetic names and heiti). He does not appear often in Norse myths or place-names, but in eastern Norway there is a “Forsetalundr” (Forseti’s Grove), which hints that he was at least sometimes worshipped in Scandinavia (Schwartz, Poetry and Law in Germanic Myth, p. 19). Forseti’s worship is unattested to in Old English sources, but as the Frisians invaded England together with the Angles, Saxons, and Jutes, it is a likely guess that he was known in at least some parts of England. Eric Wodening reconstructs his Anglo-Saxon name-form as *Forseta.
Járnsaxa, whose name means “Iron Knife”, is an etin-woman and Thonar’s concubine, the mother of his two sons Móði and Magni who shall inherit his Hammer after Ragnarök. It may seem more than a little strange that Thonar, of all gods, should be the lover of an etin-woman; but Járnsaxa is called “Sif’s Rival”, so she must be very fair indeed. She must also be very strong: at three years old, her son Magni could lift a weight that none of the other gods could manage.
The etin-mother of Óðinn, Vili, and Vé (or Óðinn, Hoenir, and Lódurr). Her father is Bölthorn (Bale-Thorn). She has a brother, who taught Wodan nine mighty songs; Hollander suggests that this brother may have been Mímir. This reading is supported by the fact that, according toYnglinga saga, Óðinn sent Mímir together with his own brother as a hostage to the Vanir, implying at least the possiblity of a blood relationship.
The etymology of her name is difficult: the likeliest reading connects it with “bark” (Simek,Dictionary, p. 36), and de Vries also suggests, among other things, the possibility that she may have been a yew-goddess (Wörterbuch, p. 34
(img by Thorskegga)
Earth is the mother of Thonar, the daughter of the goddess Night and her husband Annarr (“the Second”). She has several other names - Fjörgyn, Hlóðynn, Fold, and Grund. The latter three simply mean “earth”; the first may possibly be related to an early Germanic thunder-god (see discussion of the manly “Fjörgynn” in the chapter on Frija).