English Old Norse Dictionary

Book: English Old Norse Dictionary by Ross Arthur

You could, of course, print it and then consult it just as you would consult any other Dictionary It might be more useful to you, however, to keep it as an electronic Reference tool For one thing, you'll find that it serves also as an Old Norse to English Dictionary.

If you are now viewing this document within your Browser, I’d advise you to save it and examine it later. If it’s now saved on your computer, try using Acrobat’s Find feature, with the “Match Case” option turned off. I’ve created a special font to make it simpler to search for Old Norse

- To search for a vowel with an accent, just type that vowel and then a slash /
- To search for a hooked o (o,) just type o and then a comma
- To search for ae type a and then e.
- To search for oe type o and then e.
- To search for T type th.
- To search for D type dh.

Download Ross Arthur's eBook: English Old Norse Dictionary

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Robert Ellwood - The Encyclopedia Of World Religions
Max Heindel - Teachings Of An Initiate
Aleister Crowley - Songs For Italy
Anonymous - Witchcraft Dictionary
Ross Arthur - English Old Norse Dictionary

The Galdrabok An Icelandic Grimoire

Book: The Galdrabok An Icelandic Grimoire by Stephen Flowers

The so-called Galdrabok,' or "Book of Magic," is the single most important document for understanding the practice of magic in late medieval Iceland. It is especially important in that it give, a unique insight into the various religio-magical elements that went into a synthetic national magical tradition in Iceland all the time of its compilation. No other document of comparable age gives so many details of the preservation of the archaic Germanic gods, cosmology, and magical practices as does this little manuscript. Here we are not dependent on folktales or indirect reports through confessions exacted by the tortures of the Inquistion or other churchly authorities to reconstruct the magicoreligious views of the galdramenn (magicians) of the day; instead, we have direct evidence of actual practices written by the magicians' own hands. In many ways the Galdrabok is to the Icelandic folktales of magic' what the runic inscriptions are to the accounts of magic recorded in the sagas. They provide factual corroboration of what otherwise might have been considered, form of fantasy.

In this volume the reader will find not only an annotated translation of the complete Galdrabok but also a similar treatment of selections from other written sources of Germanic magical practice from all of the Germanic peoples. However, in no region did the old ways and the old Gods and goddesses survive so well as in Iceland. And because we are focusing on these texts for what is uniquely Germanic about them, leaving as secondary what is common to every European tradition, we will concentrate mainly on Icelandic sources in this study. Our two principal areas of interest will be the preservation of the Old Gods and the preservation of the unique forms of Germanic magical practice inherited from the heathen age.

In preparing this work for modern publication, I've made every effort to remain true to the original text of the Gaklrabok. Irregularities in capitalization and spelling are left as in the original as they may have special meaning or significance.

Buy Stephen Flowers's book: The Galdrabok An Icelandic Grimoire

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Ask And Embla

"All men and women are descendants from Ask and Embla, the primordial man and women who were found, as tree trunks on the strand, by Odin, Hoenir and Lodur and given life. Thus, Asatru is the legacy of all humans."

This is part of the lore of the Northern people. There are thousands of such stories told by cultures both ancient and modern, from the Old Testament to the interior of the Amazon today.

Humans in their tribal state were extremely ethnocentric, and often their various groupings bear names that mean something like "the true people" or "the real human beings" to distinguish themselves from their neighbors. Likewise, their creation myths tend to be ethnocentric and to pertain only to themselves - not to all of humankind, with which they are not particularly concerned.

To argue that all humans are descended of Ask and Embla is to say that the myths of every other native culture are wrong, and that only ours is right. From the Australian Outback to the depths of Africa, groups have their own explanations for how they came to be. It is the
height of arrogance to assume that our stories apply to them, and that the sacred tales of their own people are false. Unless we assume that their lore is inferior and inaccurate, we are forced to the logical conclusion that each group is right - so long as it speaks to its own people, and no other.

Indeed, to say that our creation story is the only true one is to deny the existence and validity of other peoples' Gods - for it imposes Odin, Hoenir, and Lodur upon these other folk, shoving their Gods rudely out of the picture and negating their own religious explanations for the nature of things. Most Asatruar would not support such religious imperialism. To say that ours is the "one, true" story of human origin smacks not only of religious intolerance but...well, racism!

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Northern Magic Rune Mysteries And Shamanism

Book: Northern Magic Rune Mysteries And Shamanism by Edred Thorsson

This in-depth primer of the magic of the Northern Way introduces the major concepts and
practices of Gothic or Germanic magic. From Pennsylvania Dutch hex-magic to Scandinavian
runes, Northern Magic explores the folk traditions, ancient lore, Germanic Mysteries, magic,
and wisdom of this ancient Germanic culture.

Another of Thorsson's masterpieces! I strongly recommend this book to all pagans who follow the Northern Way. I don't quite understand the bad reviews about Edred Thorsson being a satanist, he is quite far from it!

This is an excellent book for beginners of Asatru, due to the book wide variations of Norse paganism. This book covers many subjects and customs such as: The Troth, Runes, Hex-signs, Seith Magic, and much more. This book, however, is not in depth in these subjects, but a great introduction to them. If you are looking for information on Runes of the Elder Futhark, I wouldn't count on this book, however Thorsson introduces the Younger Futhark and covers them pretty well (one page on each rune, front and back!) I also recommend this book for the advanced, because it introduces new customs as well. Be sure to check out other books by Thorsson.

This is a really good reference for the very busy professional person who needs a clear presentation of ideas in a very short space. It would function as an excellent primer to Runelore and/or Futhark.

This book gives a really good quick overview of the Northern Way as it exists in its present remanifestation. In Chapter III, Dr. Thorsson explains the similarities and differences between the Troth, Rune-Galdor (operative rune magick), and Seith (norse shamanism) in a clear and concise manner.

Chapters IV and V explain Teutonic Cosmology and Theology in a quick, clear, and concise manner.

Dr. Thorsson does make a run at describing the Teutonic "soul" concept, but this is not as satisfying as the foregoing-described concise summaries.

Dr. Thorsson focuses on the younger runes and some home-grown Pennsylvania Dutch magick in this book, which might be interesting to some.

In my opinion, this book is most valuable for the quick summaries, and illustrations accompanying same, discussed above.

Since 1972, Edred Thorsson has been dedicated to the esoteric and esoteric study of the Indo-European, Celtic and Teutonic traditions. He studied Old Irish, Middle Welsh and Indo-European religion and culture at major universities in Germany and in the United States.

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Asatru Poem The Temple Of Thor

Three months ago,
The invaders came,
And destroyed The Temple of Thor.

I had spent most of my adult life,
Honoring the Mighty Thunderer,
And helping the Folk,
When they came to pray and make sacrifice.

Now all that stands upon that sacred Hill,
Is a small wooden building that they call a church.

All around the land,
Folk are being forced ,
To kneel before their strange God,
They tell us that,
His name is Christ.

I do not understand these strangers,
They worship a Dead man,
It is said that he is God over the whole earth.

The Folk are confused and fearful,
They do not know what to do.

Those that have refused to worship in there church,
Have been tortured and killed,
I have seen whole families cut down for defending the Old Ways.

They say Our Gods are false,
That they are Demons,
That their God is the only True God.

They have destroyed many of Our Sacred Places,
And built church's on the sites,
So many of Our ways,
They take and add to their's,
So that it will make the Folk more comfortable in worshipping their God Christ.

But what they seem not to know is that,
If you intend to remove a tree,
You must also gather the seeds that fall to the ground,
Otherwise they may sprout again.

Now with hope in my heart,
I look to future generations of the Folk,
That the seeds of the Old Ways will sprout again.

Slowly the Old Gods will awaken,
And grow in strength,
As the Folk find,
And gather the seeds of Old.

And then maybe one day,
The Temple of Thor,
Will be once again,
Be rebuilt upon this Sacred Hill.

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Germanic And Celtic Religions

The only real differences between Germanic and Celtic religion seem to be the names by which the Gods are called. A viking of the tenth century would likely have felt quite comfortable in a Celtic ritual among the Gauls a thousand years earlier. Celtic religion deviates from the "Asatru norm" no more than do, for example, a priestess of Freya in Iceland and a warrior pledged to Wotan in Germany in Herman's time. Indeed, one is inclined to say that there is only "European religion" - and that the Germanic and Celtic beliefs are two expressions of it.

So what are the implications of all this? Well, it means that the Irishman need not feel out-of-place calling on Gods more often associated with Norway's fjords than the Emerald Isles hills and valleys. Ultimately all us Northfolk are spiritual as well as genetic kin.

Also Celtic-Germanic unity flies in the face of the sometimes-herard assertions that since Europeans often boast roots in different countries we're somehow mixed ancestry. How often have you heard someone say "I'm a Heinz 57 blend...part Irish, part Swedish, with some Englis h and German thrown in?" Clearly that's not mixed at all, because the Northern peoples are essentially one, in both their physical aspects and in their ancient relgiions. We musn't let people divided us on the basis of superficialities!

Thirdly, the catalog of our similarities measn we can use the one to fill gaps in our knowldge of the other.l As we reconstitute the tapestry of our ancient Asatru beliefs, there will be holes where the moths of time and persecution have done their work. But if we know the common pattern and how it's woven in the Celtic material, we can patch the holes with greater confidence.

Enough! All this scholarship makes thirsty work! I'm going to pour a fine bottle of Guiness into my mead horn, and toast all things Celtic/Nordic...Skoal, and Slainte, to you!

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Ehwaz Rune

Ehwaz means horse. In the Nordic tradition, the horse was a sacred animal, the same as in the old Slavic tradition. This animal was connected to Frey, which we find out in the saga of Hrafnkel, Frey's priest. A modern person can hardly realize what kind of a relationship his Ancestors had with the horse, or the specific connexion there was between a man and his faithful companion. This relationship was based on mutual trust and absolute devotion. Therefore, unlike the tamed force we have in Thurisaz, in Ehwaz the relationship between the ruling and the ruled is somewhat different, because the horse is not only a man's servant but also his faithful friend and helper. Because of that the sense of this Rune isn't in the control and subduing but in the mutual exchange of energy, an exchange that goes on between two beings that mutually respect and complement each other. It's the Rune's symmetrical shape that points out to harmony and energetic balance. Communication, as a sort of energetic exchange is also connected to this Rune. Beside that, Ehwaz is connected to journeys as well, seeing that then the horse was also the main means of transportation.

Divination:

Positive meaning: improvement, harmony, team work, loyalty, faithfulness.

Negative meaning: mistrust, isolation, betrayal.

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Shamanism And The Image Of The Teutonic Deity Odin

Book: Shamanism And The Image Of The Teutonic Deity Odin by Asbjorn Jon

The Seidre were shamanic folk who travelled from community to community speaking with the Other-world on behalf of the townspeople they visited. They would question the recently-deceased loved ones and ask favors of the gods through the town's dead kinfolk. It was believed that they were also able to obtain special favors for individuals from their passed-on relatives. Such favors might be something like a priestess who may ask that her grandmother endow her with the family's power in her physical body in this lifetime, rather than waiting for it to be bestowed on her. Many of the Germanic and Slavic peoples believed the power was passed from family member to famlily member on the death of the preceding generation's head witch- but it sometimes skipped a generation or two, and the newly-deprived head honcho of the family's witchery would likely feel inclined to ask why. The Seidre could ask this question for them.

Also, as a group, the community might be inclined to ask for a particularly good harvest, protection from flooding in the spring, a light snow-fall during winter, or an easy freeze instead of a harsh and windy winter. In the event of some mystery, such as who committed a murder that had no suspect, they might also be able find this out by asking the deceased or a representative of one of the gods or Goddesses "who-dunnit".

The Seidre were also known as Bien-Sheidre. "Bien" is a French word meaning "excellent or beneficient"- now where does that fit in?? Was it a late-comer in the naming game? Or does it even matter here? So many questions. Most may not even be relevant, but I would not consider myself to have done very thorough research if I did not ask them all.

I believe the term to be a late addition from upper regions of France, since it is likely that by the time the Teutonic tradition was thoroughly rooted in Germanic cultures, they would have probably made contact and begun trading with French peoples from that region- indeed had probably done so for a thousand years or more. There is evidence of sea-travel up and down the coast of Prehistoric Europe- the routes from Italy to Gaul and the Rhineland areas (what would later be parts of Germany, via The Danube and Rhine Rivers) were travelled regularly in small boats. Even the occassional trip to Britain and Ireland was not unknown. It would certainly make sense to have a Seidre bless your trip, and then carry them across the water as extra protection!

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Asatru As A Cosmology

Asatru has a unique and advanced view of the universe, which has developed over the millennia. This cosmology details a universe of Nine Worlds tied together by Yggdrasil and it details how all things interact within and between these realms and through time. This universe is rarely harmonious and these cosmological tensions define the interactions of Gods and human alike. In this universe, numerous independent agents interact, sometimes in conflict, sometimes in harmony, to create all the manifestations and events we see. Understanding and working with this cosmology will help you understand the various rituals and practices of our way. Understanding this cosmology will also help you understand the evolution of the universe, its cycles and its ultimate destiny.

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Asatru Holidays February Horning

Horning 2,
Barri: This is the day we celebrate the wooing by Ingvi Freyr of the maiden Gerd, a symbolic marriage of the Vanir God of Fertility with the mother Earth. It is a festival of fertility, the planted seed and the plowed furrow. For those of you who garden, this is the time to plant seeds indoors, to later be transplanted in the summer garden.

Horning 9,
Day of Remembrance for Eyvind Kinnrifi: Olaf tortured him to death by placing a bowl of red-hot embers on his stomach until his body burst open. Eyvind’s crime was a steadfast loyalty to the Old Gods. A good day to reflect on kristjan kindness.

Horning 14,
Feast of Vali: This feast originally celebrated the death of Hothr at the hands of Vali. This late winter festival relates to the triumphant return of the light of the sun over the dark days of winter. Today it is traditional celebration of the family. A time for the customary exchange of cards and gifts with loved ones. It is also a time for the renewal of marriage vows and an occasion for marriages.

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Gods And Goddesses Real But Different

To say that the Gods and Goddesses are real is not to tell us much. The next question is...what are they like?
Aside from the odd personal encounter and rare representations as statues or on old tapestries, the only descriptions we have of the Holy Powers are in the myths. When we look at the stories, we find Thor pictured as a muscular fellow with a red beard and flashing blue eyes. Odin is a tall, older man with a gray beard and one eye, and he sometimes travels in the company of his two wolves and ravens. Freyr - well, he's a fertility God, with the appropriate physical attributes.

Are we to take these vivid, dramatic images literally? That depends on how you want to think of the Gods and the myths in which they appear. Here are two possibilities:

We can think of myth as metaphor. In this scheme, the myths are symbolic ways of transmitting spiritual truths. They have multiple layers of meaning. On the most obvious and superficial level, they are entertaining tales that often make a moral point or illustrate virtues like the love of wisdom, sacrifice, and bravery.

Below this level, things get trickier. Some mythologists (not themselves followers of our ancestral religion) will say they are allegories describing natural phenomena such as lightning, or the warming of the land with the departure of winter, or the cycle by which vegetation grows, dies in the winter, and comes to life again in the spring.

Psychologists, particularly those who are students of Dr. Carl Jung, interpret the myths as depictions of psychic realities rather than external ones. In this model, the ancient stories tell us important things about the personal and collective unconscious. The heroic quest and the growth and maturation of the individual are typical themes. The Gods and goddesses are thought of as psychic forces in the person and in society, but are not considered objectively real.

We can admit the value of these viewpoints in a technical or analytical sense, while not conceding they represent the whole truth. Many Asatruar consider the myths to be true - not in the literal sense but in the sense of tales which tell spiritual truths, "those things which never happened, but always are." The tales of Gods become allegories, some of which can be deciphered by reason. Others cannot be interpreted in terms of logic, because they speak a deeper, non-linear "meta-language," the secret code of the unconscious. In this case, the myths communicate with us subtly, without words, influencing our mind and spirit.

For Asatruar who think of the myths as metaphor, the Gods and Goddesses are real, but the anthropomorphic images of them presented in the old lore are strictly symbolic. Thor is not really a gigantic, muscular, man-like figure with a red beard, any more than Jehovah is a human-shaped entity in a white gown sitting on a golden throne, surrounded by clouds. The description of Thor we find in the stories gives us a way to relate to the very real force in the cosmos that we call Thor, but it is not him.

The Gods and Goddesses are not limited by the constraints of flesh and blood. So while it is convenient for us to picture Freya as a beautiful woman wearing a shining necklace, or Heimdal as having golden teeth, these are allegorical. The Gods and Goddesses themselves are mighty spiritual powers, existing within us and without us, capable of manifesting to humans in any form they wish.

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Siegfried Adolf Kummer Rune Magic

Book: Siegfried Adolf Kummer Rune Magic by Edred Thorsson

In this volume Thorsson preserves the text unaltered from its first appearance just a year before the National Socialists came to power in Germany. Sections of Rune-Magic will be found to be controversial by some, but Runa-Raven feels that for the sake of historical accuracy, and as a sign of respect for the intelligence of the reader, the text should stand as originally written in 1932. We must seek to preserve the roots of the Runic tradition where ever we find them. These roots are to be studied and understood/or the value they have. For no one knows what wisdom might rise from these roots in the is-to-be.

Siegfried Adolf Kummer was born in 1899 and was one of the pioneers of operative Runic studies in the early part of the 20th century. Little is known of his life or of his fate in the wake of the historical events of the Nazi era. He, along with Friedrich Bern-hard Marby, was criticized by name in a report made to Heinrich Himmler by his chief esoteric runologist Karl Maria Wiligut. But what his fate was is unknown. At least one report has him fleeing Nazi Germany in exile to South America.

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Fehu Rune

This is the Rune of wealth and expansive energy. It represents a new beginning, so it is used to enable the beginning of a project. Its number is One, the number of the beginning. In its original interpretation Fehu means cattle. If we imagine an agricultural community, we will easily realize that the livestock plays a vital role in life within the community. Fehu represents possessions, earned or deserved, so it also represents material gains. Since bulls were sacrificed to Frey, which we know from some Sagas as well, we can directly connect Fehu to him, although it's often connected to his sister Freya. Seeing that Frey and Freya are fertility Gods, Fehu is also connected to this phenomenon. The aspect of Fehu must always be present in our life if we want to live it in a good way. Because if we're not materially set, if we don't have good employment or a place of residence, we can hardly advance in a spiritual way. Fehu is also connected to Gulveig, the deity of gold, i.e. material wealth. Gulveig is actually just another aspect of Freya.

Divination:

Positive meaning: financial strength, power, wealth, success, fertility, new beginning.

Negative meaning: material losses, greed, sexual frustration.

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Asatru As A Warrior Religion

Asatru also has strong warrior ethics embodied in it. Nearly all of the Gods and goddesses have battle proficiencies of one sort or another. Ancient warriors called upon these war Gods and Goddesses to bless them in their battles.

Odin, sitting on Hlidskialf, proficient with the spear, magic and deception, represented intelligence warfare. Thor and his mighty Mjolnir represented fierce hand-to-hand combat. Many of the Goddesses also exhibited martial virtues. Frigga also shared Hlidskialf with Odin and was proficient in magic and deception. Freya garnered half of the fallen warriors to take back to her hall. The Valkyries, women warriors serving Odin, were known as fierce fighters as well. Without doubt, Asatru embodies a strong warrior ethic.

Perhaps most obvious of Asatru’s warrior spirit is embodied in one of its most recognized and used symbols: the hammer. The hammer represents Thor’s Mjollnir with which he smites the foes of the Aesir and Vanir. This symbol is almost universally recognized as Asatru’s symbol and shows that Asatru sees conflict as a key theme of the universe and being prepared for it and dealing with it are central obligations.

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Goddess Huldra Or Holle

Huldra or Holle: Another birch goddess. She is patron of household chores and duties, such as spinning. Her realm is sometimes found by going down a well. She is helpful to young women who perform well their cleaning and chores, and punishes those who don't. She also is said to lead the Wild Hunt and during the winter, is said by some to be the consort of Ullr. She is leader of the huldrafolk, a sort of land-wight.

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Seeking Kindred Membership In The Asatru Alliance

Whereas the Asatru Alliance is not a mail order church, there are no provisions for individual membership in the Alliance. To be a member of the Alliance, you must belong to an official Alliance kindred that is, a Kindred that has met all criteria for membership in the Alliance and has petitioned the Thing for full membership, and has been accepted by an official vote of the Thing.

The Alliance has provisions for people who are trying to form Kindreds. You need to write the secretary/treasurer of the Alliance and outline your request to form a Formational Kindred with the Alliance. In this letter you must declare that you will uphold the By Laws of the Alliance, and make an honest effort to respond to all inquires that you may receive of people wishi ng to make contact with you for possible Kindred membership. That does not imply that you have to accept any or all of the people who contact you, it just means that you at least have the courtesy to respond to their request for information.

Your Kindred will then be listed in the Kindred Listings of the Alliance in the Formational Kindred section. This allows our many Vor Tru readers to seek out a Kindred in their area for possible membership. When you eventually are ready for Official Kindred status, you then send your delegate with membership petition to the AlThing.

I might add at this point that it is very important to have a permanent and secure mailing address. I do not advise using your home address, but rather a Post Office box, for security reasons. You do not want some psyched out Jesus Freak paying you a midnight visit to vandalize or terrorize you. The worst that they can do to your Post Office box is to scratch your numbers off, or write you a hate letter. It is also important that this be a permanent address, for it is very confusing for everyone when a Kindred changes its address.

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Stories From Northern Myths

Book: Stories From Northern Myths by Emilie Kip Baker

"Stories from Northern Myth" written in 1914 by Emilie Kip Baker. Most of the existing records on Norse mythology date from the 11th to 18th century, having gone through more than two centuries of oral preservation in what was at least officially a Christian society. At this point scholars started recording it, particularly in the Eddas and the Heimskringla by Snorri Sturluson, who believed that pre-Christian deities trace real historical people. There is also the Danish Gesta Danorum by Saxo Grammaticus, where the Norse gods are more strongly Euhemerized. The Prose or Younger Edda was written in the early 13th century by Snorri Sturluson, who was a leading skald, chieftain, and diplomat in Iceland. It may be thought of primarily as a handbook for aspiring skalds. It contains prose explications of traditional "kennings," or compressed metaphors found in poetry. These prose retellings make the various tales of the Norse gods systematic and coherent.

The mythological literature relates the legends of heroes and kings, as well as supernatural creatures. These clan and kingdom founding figures possessed great importance as illustrations of proper action or national origins. The heroic literature may have fulfilled the same function as the national epic in other European literatures, or it may have been more nearly related to tribal identity. Many of the legendary figures probably existed, and generations of Scandinavian scholars have tried to extract history from myth in the sagas.

Sometimes the same hero resurfaces in several forms depending on which part of the Germanic world the epics survived such as Weyland/Volund and Siegfried/Sigurd, and probably Beowulf/Bodvar Bjarki. Other notable heroes are Hagbard, Starkad, Ragnar Lodbrok, Sigurd Ring, Ivar Vidfamne and Harald Hildetand. Notable are also the shieldmaidens who were ordinary women who had chosen the path of the warrior. These women function both as heroines and as obstacles to the heroic journey.

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The Lessons Of Asgard

Book: The Lessons Of Asgard by Asatru Free Assembly

This collection of essays appeared over a span of almost two years in "The Runestone". Dealing as it does with the lessons to be learned from the Norse gods, it is a companion volume to The Values of Asatru. Together these booklets provide a good introduction to those who want to know how to lead their lives according to the principles of our ancient faith.

In out! little homilies we have tried to examine the gods as they affect our conduct in the real world. We have avoided the deeper symbolic implications of our deities, preferring to deal with them as models showing us how to live. It is perhaps too easy to say that Odin
exhorts us to learning and Thor urges us to strength, so we have tried to see ane step beyond that level, studying in greater detail the implications of the gods' values and specifically how we can apply them to our lives.

Odin, Thor, Freya and all the others are examples for us to emulate as we deal with our own personal circumstances. As we have said, they are models. Appreciating them on this level is important to those who follow Asatru, but it is only part of their significance. Beyond the role model is a numinous, logic-defying reality, something apprehended only by means of symbols, something that speaks to us on deeper levels where words are inadequate and linear reasoning breaKS down. Studying the gods, immersing ourselves in their lore, can gradually put us in touch with those realms of spirit and we can all add richness and power to our religious lives by tapping this ancient, non-verbal wisdom.

But - one step at a time. Let each of us try to live the lessons of the gods in our lives. In doing this we can eventually tune in to the deeper realities - and in the process, transform ourselves and the society in which we live.(Stephen A. McNallen, Breckenridge, Texas)

Download Asatru Free Assembly's eBook: The Lessons Of Asgard

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The Guardian Of The Rainbow

Fearing lest their enemies, the frost giants, should make their way over this bridge, which, connecting heaven and earth, ended under the shade of the mighty world tree Yggdrasil, close beside the fountain where Mimir kept guard, the Gods bade the white-clad Heimdall watch it night and day.

“Bifrost i’ th’ east shone forth in brightest green;
On its top, in snow-white sheen,
Heimdal at his post was seen.” - OEHLENSCHLAGER (Pigott’s tr.)

To enable their watchman to detect the approach of any enemy from afar, the assembled Gods gifted him with very keen senses, for he is said to be able to hear the grass grow on the hillside, and the wool on the sheep’s back, to see plainly one hundred miles off by night as well as by day, and to require less sleep than a bird.

“’Mongst shivering giants wider known
Than him who sits unmoved on high,
The guard of heaven, with sleepless eye.” - LAY OF SKIRNER (Herbert’s tr.)

Heimdall was further provided with a flashing sword and a marvelous trumpet, called Gjallarhorn, which the Gods bade him blow whenever he saw their enemies draw near, declaring that its sound would rouse all creatures in heaven, earth, and Niflheim; would announce that the last day had come and that the great battle was about to be fought.

“To battle the gods are called
By the ancient
Gjallar-horn.
Loud blows Heimdall,
His sound is in the air.” - SAEUND’S EDDA (Thorpe’s tr.)

To keep this instrument, which was a symbol of the moon crescent, ever at hand, Heimdall either hangs it on a branch of Yggdrasil above his head or sinks it in the waters of Mimir’s well, where it lay side by side with Odin’s eye, which is also an emblem of the moon at its full.

Heimdall’s palace, called Himinbiorg, was placed on the highest point of the bridge, and here the Gods often visit him to quaff the delicious mead which he sets before them.

“’Tis Himminbjorg called
Where Heimdal, they say,
Hath dwelling and rule.
There the gods’ warder drinks,
In peaceful old halls,
Gladsome the good mead.” - NORSE mythology (R. B. Anderson)

Heimdall, always clad in resplendent white armor, is therefore called the bright God, as well as the light, innocent, and graceful God, all which titles he fully deserves, for he is as good as beautiful, and all the Gods love him.

Connected on his mothers’ side with the sea, he was sometimes counted among the Vanas; and as the ancient Northerners, and especially the Icelanders, to whom the surrounding sea appeared the most important element, fancied that all things had risen out of it, they attributed to him a knowledge of all things and imagined him particularly wise.

“Then said Heimdall,
Of ?sir the brightest —
He well foresaw
Like other Vanir.” - SAEUND’S EDDA (Thorpe’s tr.)

This God is further distinguished by his golden teeth, which flash when he smiles, and won for him the surname of Gullintani (golden-toothed). He is also the proud possessor of a swift, golden-maned steed called Gull-top, which transports him to and fro over the quivering rainbow bridge. This he crosses many times a day, but particularly in the early morn, when he is considered a herald of the day and bore the name of Heim-dellinger.

“Early up Bifrost
Ran Ulfrun’s son,
The mighty hornblower
Of Himinbiorg.” -SAEUND’S EDDA (Thorpe’s tr.)

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Goddess Idunna

Idunna is an important Goddess among the Aesir and Vanir for she guards the apples which give them eternal life. However, she can also be called upon for blessings in health and harvest. Her husband is Bragi. Idunn tends the youth-giving apples the gods must always eat in order to remain alive and young. (The Norse knew that all things die; men, worlds, and gods alike.) Her dwelling is in Brunnakr, and she is the other Goddess the giants always seek to kidnap.

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