Introduction

What is Asatru Heathen Native Faith:

An Ethnic Folk Religion, oppressed and suppressed (pushed to the extreme margins of Europe) for 900-years. Its roots occurring in the pre-Roman religious traditions of an organic Indo-European faith: incorporating practices of Polytheophilism & Honoring Holy Ancestors, recognition of the Tripartite Nature of Order & Cosmos, stoically embracing struggle, and living by the codes, concepts, and principles of Boldness, Courage, Honor, Loyalty, Hospitality, Folk, and Family...

Ethnic Folk Religion: indicates Religion, Spirituality, and Cosmology that is firmly grounded in a people’s native Traditions and Heredity. Commonly, this does not include modern occult or Universalist, Post-Modernist theories/ideologies, nor syncretic neo-religions such as “paganism.”  Conversely, this specifically advocates Reclamation through “historic reconstruction” and observing cultural practices from the multitude of native practicing Heathens that maintained their unbroken faith & traditions; as well as living in accordance with traditions and ways of our sacred ancestors, without losing touch with modernity...

Asatru is a very old compound-word (Ás =“the Gods” & Trú =“True”) which means “True to the Gods” and more explicitly indicates one that Honors and gives offerings to his/her Ancestors and the Northern pantheon of Gods & Goddesses. The word Asatru was featured in the 1873 (CE) Opera "Olaf Tryggvason," by the Norwegian composer Edvard Hagerup Grieg with the refrain “Evige Asatro” (Eternal Asatru), which is the first documented modern usage. In old Norse, spoken and documented from the 8th to the 15th-century CE in Northwest Europe, the word Ástrúnaðar was used to describe the Native belief in the Heathen Gods. There is no doubt that Asatru, in various iterations, is an ancient formal name that identifies an established cultural folk-religion and structured faith, native to the Northern branch of European Heathens that have direct linguistic, ethno-anthropological, and historic-cultural connections to the anciently documented Vedic religion (1000-1500 BCE). Both Asatru and Vedic faiths are ultimately tied to an ancient proto-Indo-European Folk-Religion which is at least 5000-years-old. How far back these folk-religious bonds go is not yet known.

Etymology (origin) and Usage of the term “Heathen”

From Middle English hethen, from Old English hǣþen, from Proto-Germanic haiþinaz; akin to heath (“heathland”). Cognate with Dutch heiden, German Heide, Danish hedning, Norwegian Nynorsk heidning, Icelandic heiðingi. See also Proto-Germanic *haiduz, Old Norse heiðr (honor, bright), Icelandic heiður (honor). Used as An Adjective or Noun... Old English hæðen “not Christian or Jewish,” also as a noun, “heathen man, one of a race or nation which does not acknowledge the God of the Bible” (especially of the Danes), merged with Old Norse heiðinn (adj.) “heathen,” from Proto-Germanic *haiþana- (source also of Old Saxon “Hæðen,” Old Frisian “hethen,” Dutch “heiden,” Old High German “heidan,” German “Heiden”), the term originating from the Germanic Language.

Most likely the original literal meaning “dweller on the heath, one inhabiting uncultivated land;” see “heath” + “-en.”  Historically assumed to be ultimately from the Gothic “haiþno”: “gentile, heathen woman,” used by Ulfilas in the first translation of the Roman Bible into a Germanic language (as in Mark vii. 26, for “Greek”); like other basic words for exclusively Roman Universalist ideas (such as “church”) and it may have come first into Gothic and then spread to other Germanic languages. If so, it could be a noun use of an unrelated Gothic adjective (compare Gothic “haiþi”: “dwelling on the heath,” but a religious sense is not yet known in any records specifically for this).

 Whether native or Gothic, it possibly was chosen on model of Latin “paganus,” with its root sense of “rural” (see definition of “pagan”), but that word appears relatively late in the religious sense. Or the Germanic word might have been chosen for its resemblance to Greek “ethne” (see gentile), or it may be a literal borrowing of that Greek word, perhaps via Armenian “hethanos” [Sophus Bugge]. Boutkan (2005) presents another, most probable theory; that the Germanic word “haiþana,” referred to a person native to the “heath”, i.e., on common, rural land; a person of one's own community. It would then be a neutral word used by Heathen people in order to refer to each other rather than an exclusively Roman/Christian pejorative word denoting “non-Christians.”

Reviewing historical documents, it can be said that “Heathen” was not an official or common derogatory term used by the Roman Universal Church to describe, disparage, oppress, and/or ridicule those that honored their native Gods & Goddesses. In all the official and oppressive laws concerning Heathens, the official terms used to describe them were “Paganorum” and “Gentilium.” Many examples of the derogatory usage of “pagan” can be found throughout the “Lex Saxonum,” a set of laws enforced against the native Heathen Germanic Saxon peoples of NW Continental Europe by Charlemagne’s decree in 803 CE. The term “Pagan” is in fact the only surviving term that historically is most commonly used to derisively describe non-Christians, and in particular Native Faith Heathens.

Eyvindr Finnsson was a 10th-century Heathen skald and a court poet to King Hákon of Norway, and he wrote from a Heathen perspective when he eulogized king Hákon. Eyvindr’s dedication poem to Hákon sends the dead king off to Valhall. In the final lines, the poem reads:

Deyr fé.

Deyja frændr,

Eyðist land ok láð;

Síz Hákon fór með

Heiðin goð,

Mörg er þjóð um þjáð.

Cattle die

Kinsmen die,

Land and lieges are whelmed;

Ever since Hákon

to the heathen gods fared,

Many a liege is laid low.

This is contextual evidence that “Heathen” was an acceptable and commonly used term for self-identification by living adherents of the Old-Faith prior to conversion & oppression by the Universalist Roman Church.

Notwithstanding, the use of “Heathen” in these pages is done so in a vernacular, academic, non-derogatory manner, to act as a general “blanket” term that describes the past/present, archaic/modern ethnic & cultural practices/practitioners of Asatru/Odinism, including Vanatrú, Dísitrú, Irminism, Wotanism, Theodism, Odalism, Forn Sed, Fyrnsidu, Northern Tradition, as well as the faiths of Rodnovery, Yngliism, Rodzimowierstwo, Ősmagyar Vallás, Romuva, Rodnova, and other cognate Baltic, Slavic, Finno-Ugric, and Eastern Native Faiths; and generally those ethnic descendants of the indigenous, native, and organic expressions, cultures, and traditions of Indo-European peoples (who are true to their Gods & their Goddesses).

Asatru Heathen Native Faith is profoundly a manifestation of a people’s shared ethnicity, traditions, and culture. All of these (and much more) are expressed and communicated through language (written, read & spoken). Thus, the language that is specific and unique to this Folk-Religion is the primary  tool for understanding it's religious landscape, examining the faith structures, the cultural concepts & principles, and for discovery of its esoteric truths; and this is communicated through its stories, aphorisms, and traditions. What follows is a limited Lexicon of fundamental key words, names, phrases, concepts, and ideas employed in Asatru Heathen Native Faith, and brief definitions or explanations of these terms (many of which are overlooked and/or not included in most available Lexicons on this subject). 

 Æðeling: A Noble; born of high blood; Chieftain.

Æwung: Wedlock, the state of being husband and wife.

Agi: Discipline; Agi adds an element of constraint and even restraint to discipline, with a strong concept of self-control directly associated with free will.

Almanac: similar to the Roman Calendar; the unique Heathen chronological system that keeps track of the Days (see Dag), Weeks, and Moons (Months) of each yearly cycle Jera J (see also Aþna). The word Almanac is likely related to the term Aldamót, which means the “Changing of the Cycles of the Moon.” The Almanac lists each of the High Holy Tides (see Hátíð), seasonal/celestial events, and other festivals & celebrations. It is constructed upon the Lunar month (and Solar/Seasonal events); this type of Lunar chronology record is known as the Metonic cycle; in chronology, this cycle is a period of 19-years in which there are 235-lunations, or Synodic (Lunar) months, after which the Moon's phases recur on the same days of the solar year, or year of the seasons. This cycle was formally observed & recorded as far back as 432-BCE, by the Athenian astronomer Meton. This system can be found on the ancient (but still used in some Scandinavian & Baltic countries) Rune Stave or Prim Stav Almanacs, which are four-sided carved wood staffs (about three to five feet in length) that have the Seven days of each week, marked with staves called Dagruner or “Day-Runes,” along with staves that mark the monthly Moon-phases, for a total of one Lunar year; all carved along the length of each of the four corners of the staff. Staves that mark seasons, agrarian events and Holy Tides are also carved on the staffs with unique Runiform symbols. Commonly known as a Runic Almanac, these Staffs are perpetual “calendars” that keep a 19-year-long chronology cycle called the Metonic cycle. The Almanac does not rely on knowledge of the length of the tropical year or of the occurrence of leap-years. It is set at the beginning of each year by observing the first full-moon after the winter solstice, observed by Heathens as the Holy Tide of “Mother Night.” The oldest intact one from the Middle-Ages is the Nyköping staff, believed to date from the 13th-century. Otherwise, this type of Rune Almanac system is still in use in Baltic country of Estonia (called the Sirvilauad). Heathens divided the year into two-halves: summer and winter; the summer began on the Thursday next before the 26th of April in the modern Gregorian calendar. Summer is therefore a fixed term in the Almanac, and consists of 184-days, (six-months of thirty-days, plus four days, called Aukanætr (‘eke-nights’). Summer is divided into two halves, each of three-months (90-days), before and after Midsummer (Miðsumar); and the four ‘eke-nights’ are every summer intercalated between the two-halves, immediately before Midsummer. For example, if in the Almanac—Sumar-Dagr fyrsti, or the first Summer-Day, falls on Thursday the 25th of April; then 90-days later, Aukanætr is intercalated from the 24th to the 27th of July; after which Miðsumar (the beginning of the second-half of Summer) starts on the 28th of July; then 90-days later, Sumar-Dagr síðasti, or the last Day of Summer, would fall on the 25th of October. The Heathen Summer period of time from April to October is counted by the summer weeks, and not by months. Nearly all of the High Holy Tides are celebrated on occasion of the Full-Moon throughout the Year-cycle, with exception of Mother-Night & Valadis, which have fixed dates that align with December 25th and April 30th/May 1st, and then Kupala Midsummer is held on the Estival Solstice of Summer.

Alheiðinn: “Utterly Heathen.”

Alheilagr: “all-holy.”

Alheill: completely whole, entire; perfectly healthy (alheill at likam); Alheilsa, perfect health.

Anda: to breathe, live (meðan þeir megu anda)

Andagift: Inspiration.

Anda-Heilsa: “Spiritual Welfare.”

Andakast: Breathing.

Andaligr: Spiritually; Spiritual (Andalig Foeða).

Andar: from Önd; spirit

Andarauga: “spiritual-eye”; similar to the Vedic concept of the "Third-Eye." Having arcane, esoteric & allegorical connections with the story of Allfather’s sacrificed eye.

Andardauði: spiritual-death.

Andardráttr: breath, respiration.

Andargjöf: spiritual-gift.

Andarsyn: a spiritual vision.

Andfang: reception, hospitality; see Hospitality.

Áræði: defined as more than just “courage.” It has an element of boldness, of being dangerous and daring; a willingness to attack when required. Without the aspect of bravery often associated with “not thinking straight,” and thus, being against not having control over oneself.

Argr: Un-manliness; Cowardice; extreme state of dishonor—one of the lowest, most despised of persons; lacking in all respect or honor. Rargr is an equally despicable person; related to Ergi.

Ás: also, Ásar; plural Æsir, Æsi, and Æsu; one of the old heathen Gods in general, or especially one of the older branches, in opposite to the younger branch (the Vanir).

Asatru: an old term derived from the Norse word Às (meaning “the Gods”) and Trú (“True”)— [See details on Pages 92-93]—which is expressed as “True to the Gods,” or another way of expressing that one is an adherent of the Faith of Heathens, that honors the Gods and Goddesses of the Indigenous Native Faiths of Europe; anciently defined as a Blótmáðr or Blótkona—a Heathen man or woman that holds Blöt and keeps the Hátíðir Sacred. Other words are used to make similar distinctions where it is appropriate, such as Awfaeet, Einarðar, Erilaz, Söker, Thane, Goð-Vegr, and Blótþane, Öbiatamuž, Żertwanež, Nežné, Rodnóver

At Mun Banda: “At the Will of the Gods,” a Heathen expression of Faith, typically given as the closing of an invocation/orison...

Áþwyrþe: entitled to swear an oath; worthy of oath-swearing.

Aþna: “year;” Heathen yearly cycle, which begins and ends with Mother-Night. Each day (see Dag) is measured from Moon to next Moon each day and each; also, Ártali, the Year Teller, a reference to the use of the Moon to recon the Year.

Auðna: fortune; good luck; one’s good star; Heillagr; Hamingja, Gæfa; (good-luck personified as a female guardian); prosperity; “Auðna mun því ráða” (“Fate must settle that”); Sem Auðnar, “as luck decides.”

Ausa Vatni: Sacred Naming Ritual for newborns; also, Ausa Barn Vatni; also, Austa/Autsa Vatni & Dreifa-Vatni. See page 15 of the Ritus-Book.

Awda: also, Fewdamann, a witness to an Oath or Ceremonial contract.

Awfaeet: Upstanding, Hospitable, Pious; Faithful to the Gods.

Baritus/Barritus: a style of “battle-singing” or “war-chant” performed by ancient Germanic Heathen warriors prior to combat; described as being a very loud and thunderous throat singing. “It begins with a faint hum, gradually intensifying, like the roaring of the ocean waves crashing against cliffs.” Is how Ammianus Marcellinus described it. It was in common-use also by Germanic Roman auxiliary troops throughout the 4th–9th-centuries CE and invoked the Storm-God Thor.

Baugeiðr: oath sworn upon the sacred temple ring.

Baugr: ring; arm ring; made of gold, silver, bronze; often exchanged as gifts and/or as symbols of a sworn oath/promise to another.

Baugshelger: personal sacredness; having value, Weorþ; see Áþwyrþe.

Bitten: also Bidden and Bede; the Heathen expression for an invocation or petition to the Gods. Vaguely similar to the disdainful term “prayer;” (see Bœn) though, more specifically a cordial petition, appeal, invocation, or entreaty to the Asa Gods & Goddesses for their attention and/or intercession. Heathens choose not to use the word “Prayer,” because Heathens do not “Pray” to the Gods, as that is perceived to be a feint-hearted act of a slave towards his/her master. Heathens considered themselves Vinr Banda (the Friend of the Gods), and therefore address their Gods in a manner that is respectful and honors the kinship between them. “Prayer” is also viewed as the venal, selfish act of a Begger, beseeching & pleading for personal benefit from his/her Master. That being so, Heathens have many other words to describe such interactions & communications with the Gods: Bœnagørð / Bœnhald / Beschwörung: invocation, intercession, devotion, orison, entreaty; Ákalla=invoke; Ákall=appeal-to; Ákallanir=invocations; Åkallan=invocation; Aufrufen=invoke; Reizen, Rekurs=appeal; Ersüchen, Gesüch=petition / request.

Blót: derivative of the ancient Indo-European word for “Blood;” a ceremony of blood mystery; cognate with “Blessing,” from Old Saxon term “blétsung” (which meant “speckle with blood”); representational of a blood sacrifice in which said blood would be caught in a bowl or Bóli /Hlautbolli and then sprinkled with a sprig from a coniferous tree called Hlauteinn; a component of Blóta Bönd=Ritually Honoring the Gods with Blót offering. There are several types of specific Blóts: Stórblót, Great sacrifice, usually with a Boar (also called Sónarblót); Goðablót, a sacrifice to all the Gods; Dísablót, a sacrifice to all Æsir Goddesses, Völva, Valkyrie, Nornr, female Ancestors, and female vigor; Sigrblót, a sacrifice for victory; Haustblót, the main sacrice of Blót-Moon (month); Blóta-til-Gróðrar, a sacrifice for good growth & prosperity; Höfublót, the Chief Blót sacrifice.

BlótKlæði: Heathen expression for “garments worn at sacrifices,” attested since the year 300-CE, the traditional formal attire worn (particularly for all Góðar) when attending Blót is to dress in clean, well kept, all black clothing.

Blótmatr: food eaten—not at Viezla—during the sacrifice ritual; related to Seyðir.

Blötswain: the individual who sponsors & administers the Blót.

Blötstöpull: a high pillar with the likeness of a God/Goddess carved upon it; also called “God-Pole” and Irmansil; “God-Pillar”; see Goða-Saule.

Blótskapr: Ritual Artefacts; Holy Relics; items required for the sacrifice; Blót tools; see Bóli, Mead, Mead-Horn, Ken-Torch, Vætt-drum, Hörg.

Blótspánn: to Consult the Gods; request a sign or vision from the Gods.; see Andarsyn.

Blóttré: “Blöt-Tree,” a specific species of sacred tree, usually within a Blótskógr= “Sacred Forrest,” or a part of a “Sacred Grove” = Blótviðr; see also Vörðr.

Bœn, Bœni, Bœna: Old Heathen phrase vaguely-equivalent or corresponding to “Prayer/to Pray,” Bœnarstað: a “Place of Prayer.” A formal act of supplication or petition of the Gods. See also Bitten, Bede, Bidden.

Bóli: a ceremonial wooden bowl into which the Blót offering is poured. Also called a Hlautbolli or Hlautbowl; also, Blótkoppr.

Bólva-Smíðr: “The Contriver of Mischief,” an appellation for Loki. It is Ergi to speak Loki’s name, or the name of any of his Kin within anyVé.

Bride / Brýd: a woman Betrothed to be Wed to a man, or Bridegroom.

Bridegroom / Brýdguma: is derivative of Old Saxon Brüdigomo, Old High German Brútigomo, German Bräutigam, and Old Norse Brúðgumi; all which translate as “Brides-Groom” or specifically “Bride's-man,” which was the proper name for a man marrying a Bride.

Bróðurleikr: “Brotherhood;” Bróðurleikr involves a concept of fraternity that is not a religious, but rather martial bond; “Brothers in battle, Brothers in blood.” Akin to or even more powerful than an actual blood-bond.

Brýdlác: Wedlock, State of being Wed.

Brýdniht: Bride-Night, night after a wedding; marriage-bed, nuptial-couch = Brýdræst.

Crepitacula: ancient name for a ritual musical bell-wreath, typically worn on the hand or wrist.

Dag/Day: The measure known as the “Day” was a creation of the Northern Heathens. The day was “born out from the night,” and measured from one Moonrise to the next. The heathen “Week” (from the Proto-Germanic Wikon/Wik which means “turn, move, change”) was composed of six (6) Days. The days were represented with special written symbols called Dagruner or “Day-Runes” (these were derived from the first Seven Runes of the ᚠᚢᚦᚫᚱᚳᚼ). The Heathen week-days were each named after the chief Germanic/Norse deities and began with the First week-day of “Sunday,” (named for Sun-Goddess Sunna/Sol), then “Monday,” named for the Moon-God Mani, “Tuesday,” (named after the Sky-God Tyr/Tiw), “Wednesday,” (the All-Father God Wotan/Odin), “Thursday,” (named for the Storm-God Þórr/Thor) and the last day “Friday,” (named for the Mother-Goddess Freyja/Frigga). Clearly, these names of the week are still in use today. The seventh day was imposed by the Roman seven-day week (which used to be eight-days). When the Roman seventh & last-day was new, it was generically called “wash-day” by Heathens before being generally adopted as “Surtr-Dag”; an appropriate name for the final day of the week, as it is Surtr that was the Fire-Jotun that brought about the final day of the universe during Ragnarok, and phonetically it cooperated with the name of “Saturn” that the Romans gave to the seventh-day. Nevertheless, the Heathen six-day week fit perfectly into the 30-day month with five-weeks per month; and this would calculate to a year composed of 360-days; and mathematically this was an exact fit for one complete year cycle/circle (as a perfect circle is 360-degrees).

Dauða-Fylgja: “Death-Fetch” or “Death-Follow;” apparition boding death; also, Todesverfolgung = “Death Follower”; see Fylgja.

Deósil: also Sunwise, right-handed direction; clockwise movement; Opposite Widdershins; positive-motion/direction.

Deposition Ritual: the ritualized depositing of offerings into small bodies of water (shallow lakes, ponds, bogs) actively done from 4500-BCE until coming to an end around the Third-century CE. Weapons, captured from the enemy were destroyed then placed into the water. Sometimes the offering was a captured & killed enemy, someone who had died from sickness, or a self-sacrifice to the Gods. The body of water was a consecrated liminal space between worlds.

Dirge: a lamentation song, with Vætt accompaniment, performed at a Death Ritual or funeral service; see also Helgaldr and Raudos.

Distaff: a staff held by members of the sacred order of Seeresses called Völva/Völar; an ancient symbol representing Women’s industriousness & work; an emblem of the female/feminine archetype & sacred female powers; there is an archaic riddle of þrir associated with the Distaff; connected with the allegories of the Dísir and the Norns spinning the threads of fate. The symbolism of the Distaff is employed in the ceremony of the “Maypole” in the May First celebratory dance, where the tall pole or pillar represents the staff and the tethered dancers characterize the interweaving twirling strands of cord & flax attached to the finial at the top of the figurative Distaff; also called Khadziel, Sustav & Verpstė in other IE dialects. See also Seiðstafr.

Dóm-steinar: also, Vé-Bönd; in early heathen times this sacred circle was formed by a boundary of ringed stones. Public court was held within this ring, as well as other rituals & ceremonies; no doubt some of the so-called Celtic or Druidical stone circles are relics of these public courts, e.g., the Stones of Stennis in the Orkneys.

Drengr: a high compliment and an honorable status; a Bold Woman or Man, known for unquestionable Courage, never backing down from challenge or combat; Áþwyrþe, having high character; never an Oath-breaker.

Dróttinn: a name for Heathen high-priests; þat eru díar kallaðir eðr dróttnar. A Heathen Holy-Man of highest esteem or rank; Alsherjergöði. Wotan is said to be the highest or head of all Dróttinn.

Dygðar: Integrity; associated with virtue, as well as actual virtuous deeds. As such it goes beyond abstract concepts to refer specifically to an individual's actions. Doing what is morally and ethically right, no matter the consequences. Being honest, speaking the truth, and choosing to not deceive our Folk.

Ealh: “Sacred/Holy place,” see Vé.

Eacan: a False accusation of Argr—equally as disdainful and dishonorable as an act of Argr.

Einarðar: Einarðar goes well beyond loyalty; It is not just being faithful. It is a very deep & determined loyalty, that is a fundamental core value. Enduring true faith and allegiance to our Folk and to the Víkingar Code: We trust, we believe in, and we devote ourselves to our brothers, to our sisters.

Eið, Eiðr, Áð:  see Oath

Ekki er enn sopit, þó í ausuna sé komit: a cautionary saying, “There's many a slip 'twixt the cup and the lip.”

Ek Segi þat Æsi: “I declare to/before the Aesir,” Typically used as the preamble to Swearing a Holy Oath or making an offering to the Gods.

Ergi: Lewdness; crude & disrespectful behavior; offensive to the natural.

Ergjast: or Ergist; To lose courage; to grow “feint-hearted;” relative to an act of Argr

Erilaz: an honorable adult Heathen man or woman of extraordinary esoteric ability; typically holding leadership positions among their folk community; erudite & passionate in the practice of their Native Faith; having arcane and advanced knowledge in the use of Runes.

Ewer: a traditional wood or metal vessel to contain the cremated remains, decorated with Runes and the likeness of the deceased.

Fastheldi: Determination; Fastheldi represents at the same time determination, perseverance, and tenacity. Acting and behaving with strength of character, resolve, resoluteness and firmness of purpose. Not giving up and getting things done.

Feast: also, Veizla, a meal as part of Deity worship, from Proto-Indo-European *dʰéh1s (“god, godhead, deity”); see also Ancient Greek θεός (Theσs, “God, Goddess”).

Final-Journey: called Lokaferd; Death Rite & Ritual; See page 28 of the Ritus-Book; Heathen funeral service.

Fórn: version of Universalist (un-Heathen) “offering” or “sacrifice” or “to sacrifice”; surrender something (an object) of personal value to the Gods as an act of fealty and friendship; common usage of Fórn came about to supplant & replace Blót after the introduction of Universalist-religion & conversion under Rome.

Frith (Friþ): freedom from molestation; security, guaranteed by law to sacred places; under special protection; agreement or truce; a state of lawful order. See Gefriþian.

Freódscipe: friendship; see Hospitality.

Full (Ful): also Wassail and/or Wass-heil, a ritual “toast” at a Heathen feast; a Salute and Show of Respect made with ritual drink of Mead, typically occurring during Sumbel.

Furcâ: Slavic version of a Seeresses Staff or Gandr; see also Distaff.

Fylgja: also, Follower or Fetch; interconnected spirit being and counterpart of an individual’s essence and character. See related subject of Vörðr; An individual’s Fylgja will manifest after his/her birth as a specific animal, which personifies that individual’s personality and temperament; a totem spirit-animal; an Ensign; also, Volgen/Folgen, Sekti, Vadovautis, Slediti, and/or Podąžać. Fylgja do not change their animal form; Fylgja depart from the individual upon conclusion of his/her final journey at death (called the Dauða-Fylgja). Some Fetches stay within/follow an Ancestral Family line and therefore can be inherited. Fylgju: vernacular for “placenta”; related to Úfylgja, an evil follower; said to appear after the death of an ancestor that has committed a malevolent act of Argr, Rargr, and/or Ergi; this Úfylgja appears in the form of a black shadow of itself; and it displays a sinister character. If a sacrifice is made to the Úfylgja by the one it follows, it will remain in the Family line for at least three-generations.

Galdr: ritual incantations; chanting; capable of affecting & manifesting; able to induce states of elation or frenzy. Often done with a purpose for a specific outcome. Most popular/well-known is the FUTHARK Galdr in which the names of each Rune of the Elder Futhark are repeatedly chanted in unison w/ percussion instruments (see Vætt-Drum).

Fylfot: the sacred symbol and sigil ascribed to Thor & Mjölnir; an ancient & archaic symbol that has been used by and has followed Heathen Indo-European peoples for over 10,000-years; also called a Gammadion or Suvastika.

Gard: a space within a consecrated boundary.

Garma: similar to Wyrd; -Armanen term that is cognate with Karma.

Geirrod: sik geirs-oddi, to mark oneself in the breast with a spear’s point, so as to make blood flow, was a Heathen rite whereby warriors on their death-bed devoted themselves to Odin; it was the common belief that a man who died a natural death was not admitted into Valhall after death; the origin of this rite is in Havamal, where Odin himself is represented as hanging on the tree Yggdrasil ‘wounded with a spear and given to Odin, myself to myself.’ Related to the Valknot / Tertri-Knot.

Gefrain: also, Jefrain, good reputation, praise & fame; Saxon term used in Theodism.

Gefriþian: to protect, shelter; to preserve; upholding reverence & sanctity. See Frith / Friþ.

Geléfan: converted to another (Abrahamic) religion; one who is non-Heathen.

Giftfeor: a wedding feast.

Godgild/Godgildum:  a rite, ritual, or practice of the Heathen religion.

Godgildlic/Godgildlicere: of Heathen worship; see Hæðenum.

Göði/Góði: a Holy-Man/Priest (Gyðja/Blótkona: a Holy-Woman/Priestess) officiant that organizes, leads, and conducts Heathen rites, ceremonies & rituals for his/her Kindred or Folk community; also known as Blótkennimaðer=Blót-officiant or Heathen Priest; see also Dróttinn.

Göðar: an assembly of Holy-Men/Holy-Women; a formal religious tribunal.

Goða-Saule/Irmansil: commonly called a “God-Pole,” “God-Post,” and/or “God-Pillar”; typically, a 7 to 12-foot length of wood, set upright, with a diameter of 10-inches or more, carved to represent one of the many Heathen deities. Typically, part of a Vé or Ealh.

Goð-Vegr: the “Way of the Gods” “the Path of Good”

Goðorð: see Goðar

Goðheill: a greeting, wishing one the good favor of the Gods “may the Gods bless you with Good-Health”

Gröm (Gram): One that has incited “the wrath of the Gods;” cursed to face the Gods fury for a malevolent misdeed against the Gods.

Hæðenscipe: faith and practice of the Heathen; also, Godgildlic/Godgildlicere of Heathen faith; Hæþengilda =Heathen

Hæðenum/Hæþendóm: "Heathendom"; belief and practices of a Heathen people; A region or place where Heathenism prevails.

Hæþengilda: a Practicing Heathen.

Hamfarföng: fury, frenzy.

Hamfarir: traveling in the shape/form or mode & manner of an animal.

Hamingja: similar to Positive or Protective Essence or Force; analogous to a culmination of the collective ancestral spirit of fortune and how it influences positive outcomes. One simple definition is Individual Luck, influenced by the individual’s past and/or personal and/or ancestral Wyrd & Weorþ; opposite of ÚHamingja, which is one who is cursed with bad luck, misfortune–a result of being frequented by an evil following spirit; Úhappafullr: unlucky. Hamingju-drjúgr, lucky; hamingju-hjól, wheel-of-fortune; hamingju-hlutr, lucky chance; hamingjulauss= luckless; hamingjuleysi, want of luck; hamingju-maðr, a lucky individual; hamingjumikill, very lucky; hamingjumot, having a lucky appearance (hamingjumot er á þér); hamingjuraun, trial of fortune; hamingju-samligr, lucky-looking; -skipti, turn (vicissitude) of fortune; -skortr, m. lack of good luck; hamingjuijón, bad luck.

Hæmedgemánan/Híwung/Hjúskaparsamlag: Wedlock, marriage. State of being legally married; see also Hándfæstning.

Hamr: shape, skin, form; corporeal being.

Hamramr: able to shape-shift or shift into an appearance & manner unlike the original; seized with warlike fury & appearance.

Hándfæstning: archaic Heathen Wedding ritual, officiated by a Goði/Gyðja, during which the couples’ hands are bound together with a traditional Sweðel cloth and the Bride & Bridegroom swear sacred marriage Oaths to one-another before witnesses.

Hátíð: “Holy High-Tides” or “Holy-Times,” also holy-days or holidays; dates throughout the entire year, recognized & celebrated by Heathens usually with a Blót; designated dates for Hátíðir-Gehald (“Observing High Holy-Tides”): Thor-Blót, Dísir-Blót, Eóstre-Blót, Alfa-Blót, Blót-Moon, Midsummer Kupola, Yuletide, Mother-Night.

Haust: “Autumn”; nearing winter time.

Haustblót: the major Blöt and Feast performed during Blöt-Moon/Blöt-Month. (Last week of November, on Thor’s Day (Thursday).

Hearg: also called a “Hörgr” & Vide-Hörgr (“Stone-Heap”), a ceremonial dais (Stallr), traditionally made from one or many stones with the top being at the height of about one yard/meter; traditionally the primary purpose was an area on which to perform a ritual sacrifice to the Gods; see also, Varða.

Hefja: To raise your hands and head up towards the Sun & Sky during a bede/bitten/bœn.

Heiðr: Honor; Heiðr goes beyond the simple modern concept of honor, as it directly links honor to self-worth, and thus, makes honor a fundamental and essential aspect of one's very identity. To act and live the values of the Víkingalog, as well as those of respect, fairness, honesty, good qualities of character, and high standards of behavior.

Heiligir-Dómar: Holy Relics, Ritual Artefacts.

Heilagr: “inviolable,” similar to “sacrosanct” & “sacred & holy.”

Hel-Galdr: a death-dirge, sung/performed at a Heathen Death Rites/Funeral Services.

Helgisiðir: a Heathen Ritual Act; related to the Heathen Rite of helgisiði; cognate with the terms trúarsiðir and hefð, and all are corresponding descriptors to say “Heathen Rite or Ritual.”

Hlauteinn: a sprig from a conifer (evergreen) tree (cedar, larch, pine, spruce, yew, redwood), which is used in specific rituals. Ceremoniously, it is dipped into a Bóli-contained Blót offering, which is then sprinkled with a swift shake of the sprig.

Hlautviðr: rod/staff immersed in Blöt, used for divination; Teinvöndr = wand; see Distaff.

Hoff: also, Hof, a Heathen Temple: a house of timber in which to worship the Gods; also called Kapishche and Khram in Slavic Heathenry; also, Blóthus.

Hörg:  see Hearg.

Hospitality: one of the most important traditions and customs of Heathen peoples, which was vital for social order & holding together the Three social classes (see the Eddic Rígsþulr/Rígsmál); Andfang/Risna=hospitality, reception; Cumliþe/ Cumliþness=hospitality, Gæstliþe=welcoming; Gæstliþnesse=hospitable and accommodating; Gagnsamr=beneficent; Munificence; and in general, showing-of-courtesy, civility, being a good-neighbor, and readiness to help or host your Folk. Exemplified by the truce and friþ ending the Æsir/Vanir war.

Hvitr: a “slang” term to describe a follower/s of christ-religion; originating during the 11th-century to describe new baptized converts, known as hvíta-váðir or “White Weeds” (due to their wearing white garments after baptism); also “White-Christ” was the converts favorite name for the main character of Roman Universalist Church religion.

Jarðarmen: Heathen ritual of “passing through” a portal of earth (ganga undir jarðarmen) or wood for healing, clarity, transformation, or as an ordeal.

Kupala: The Baltic, Finno-Ugric, Slavic Native Faith celebration of Miðsommer, typically observed at the Estival Solstice of Summer for three or more days; it starts on the Night prior to Summer Solstice Day. Similar to Sonnwend.

Kenazdal: the “Giving of the Torch” or the “Torch Gift;” Ken-Torch; typically represented by a lit torch or candle. Kenazdal is lit prior to performance of rituals and is a key component of creating sacred space of the Vé.

Koleda/Koliada: the Balto-Slavic Holy Tide equivalent of Yuletide/Midwinter.

Kolovrat: An eight-spoked fylfot/swastika used by Slavic Heathenry, also described as a “Spinning Wheel.”

Laun-Blót: Heathen Blót held in secret; where no less than two, and no more than three Thanes participate.

Laukar/Vínlaukr: a sacred medicinal herb/plant, usually growing near body of freshwater; Hjálmlaukr =leek or garlic; Ítrlaukr =a beautiful medicinal plant; Geirlaukr =garlic.

Ljóðum: “Sing,” as in “to sing spells,”; pertaining to chanting of charms.

Lúta: also, Laut, Lute; to submit/bow towards the rising sun in worship, referring to a Heathen rite of bowing towards the east (the rising sun) during worship.

Lytir: which means a male “lot-reader” (Reader-of-Runes) or “speaker-of-truths.” German historical sources from the 9th-century mention both seers and those that were interpreters-of-dreams having this prefix or suffix.

Mannsómi: Having honor and a prodigious & well-known reputation; worthy of Oaths.

Mannskrǣfa: One who is a miserable coward.

Mead: is one of the most ancient of ceremonial drinks; a libation made from fermented honey.

Mead-Horn: a drinking vessel, fashioned from a cattle horn, and used in Heathen ritual for libation.

Metnaðarleysi: “Simplicity,” Metnaðarleysi expresses satisfaction with one's traditional, primitive, and basic life as a warrior, in harmony with natural and primal processes. It embraces the simple life and what makes life simple. It rejects opportunistic ambition, often achieved at the cost of honor, loyalty, and integrity, and dismisses the need for wealth, fame, and privilege. To remain free from extravagance, luxury, complexity, intricacy, privilege, and complications. To remain natural, traditional, and humble.

Minni / Minni-full: at Sumbel, the Full (Ful) or Round of Mead-Horn made in honor of the memory of the departed (dead family or friends); also known as the Memorial-Horn made during a funeral banquet.

Mjölnir: the proper name of the supernatural hammer that belongs to the Aesir God Thor/Dónnar; also, commonly known as “Thor’s Hammer.” This religious icon/symbol is recognized by the United States Military Services & the U.S. Bureau of Prisons as a religious emblem of Heathen practitioners of the Asatru native faith. The “Thor’s Hammer” is currently on the official list of “available emblems of belief for placement on government headstones and markers” authorized by the U.S. Department of Veterans Affairs.

Need / Nauþiz / Niedþurfa: the ninth Rune of the ancient Uþark; a necessary act or required compulsion—Invoked in the Níu-Nauðir / Nauðir-Niu / Níu-Nouþær or “Nine Needs” refrain used by Seiðworkers in various healing charms against infection, fever, disease, and other illness.

Need-Fire / Forced-Fire: a sacred & holy fire for use in most Heathen rituals, created in a specific and ritualistic manner used to purify the Bond.

Niedfaru: euphemism for death.; literally meaning of “Compulsory Journey.”

Nine Charges: Also, the Nine Duties; first developed in the late 1960’s and published in 1978, by The Odinist Committee, and based upon the rules of life indicated by the High Song of Odin, and in the Lay of Sigurd in which the Valkyrie gives counsel to Sigurd. These duties were a more practical predecessor of the of the so-called Nine Noble Virtues. Theses nine fundamental obligations are as follows: First: To maintain candor and fidelity in love and devotion to the tried friend; though he strike me, I will do him no scathe. Second: To Never make a wrongsome oath: for great and grim is the reward for the breaking of a plighted troth. Third: To deal not hardly with the humble and the lowly. Fourth: To remember that respect is due to those of great age & experience. Fifth: To suffer no evil to go unremedied and to fight against the enemies of family, nation, race, and faith; my foes I will fight in the field and shall not be burnt in my house. Sixth: To succor the friendless but to put no faith in the pledged word of a stranger people. Seventh: If I hear the fool's word of a drunken man, I will strive not: for many a grief and the very death groweth from out of such things. Eighth: To give kind to dead men: straw dead, sea dead, or sword dead. Ninth: To abide by the enactments of lawful authority and to abide with courage the decrees of the Norns.

Nine Noble Principles of Heathen Ancestry: Specific Principles that guide contemporary Heathen Traditions.

Nine Noble Virtues: Developed and promoted in the mid-1970’s by the Asatru Free Assembly (Asatru Folk Assembly): Strength is better than weakness...  Courage is better than cowardice...  Joy is better than guilt...  Honor is better than dishonor...  Freedom is better than slavery...  Kinship is better than alienation... Realism is better than dogmatism... Vigor is better than lifelessness... Ancestry is better than universalism...

Niþ: (Nith) Loss of Honor/Outlawry; the most severe of judgements/ punishments.

Oath: Eið / Eiðr / Áð; sacred pledge/promise, sworn publicly, bound by honor; keeping of Oaths augments & advances individual Honor, Wyrd, & Weorþ; breaking an oath (eiðabrigði, eiðrof) is a severe matter that brings comprehensive dishonor & harms individual Weorþ; Baugeiðr is an Oath sworn upon Stallahringer / Baugr; Áðswerung, Áþswera, Eiðunning=Taking of an Oath; Áþwyrþe=entitled to swear an oath, worthy of Oath-swearing; Eiðbróðir=a sworn confederate, “Oath-Brother,” see Veðbroðir.

Örlög/Órlæg/Orlac: a compound of ancient phrases for “Out From/Of” and “Law;” defined as “That which comes out of Law.” The “Law” is that of Primordial Cosmic Order and Primal Natural Law and the constantly evolving influence upon & relationship with the layers and strands of fortune, fate, destiny, luck, and future.

Óðal: also, Óþalan or Odal, allodial inheritance, with an understanding that such is more than just ancestrally-inherited land—it unites the ideas of freedom, obligation, and a true connection with ancestors; interweaving the concepts of liminal boundaries and ancestral land possession. To establish Óðal “one must have the ability to count a lineage back three generations.”

Oðrœrir: “Frenzy Stirrer;” Mead that has been “hallowed” and thereby trans-figuratively imbued with divine energy, that is then consumed as part of an offering during a Blót. In mythology, it is enchanted Mead—made from the three-cauldron fermentation of blood extracted from the wise God Kvasir. Those who consumed of this mead are said to have received the Gift of divine inspiration, great wisdom, esoteric knowledge, and poetic eloquence of speech.

Pusta Arbe or Pustarbeid: “Breathe Work,” also known as “Prana Yama” in the Vedic; the ancient discipline of Breathing & Energy Work.

Prayer: a Roman Universalist church word for an act that is not favored, nor spoken by Heathens. To “Pray” frames the relationship between the one “praying” and the deity being “prayed to” as an act of obedience between a slave and his/her master. This act is repugnant and profane to all Heathens that honor their Ancestors & the Gods.

Raudos: Baltic (Lithuanian, Latvian, Prussian) Heathen lamentation songs (analogous to Dirges) sung to ensure the reception into the next world. The tradition has survived up till modern times, thus preserving beautiful pieces of lyrical and extremely touching Heathen folk poetry. See Dirge.

Runes: the symbolic script of the Elder, Younger, and other FUTHARK’s, most commonly composed of Three sets of Eight individual Rune characters (called Aetts). Each semiotic character represents a unique letter & sound; additionally, each Rune is also a unique symbol of something that exists in the natural world and has further esoteric meaning. The mythic origin story of the existence of the Runes in the world of men is told in the Hávamál: Odin, after an ordeal inflicted upon himself, perceives the Runes and their boundless meaning and value. Odin then gifted this written language to his people to be used for communication & “magic.” Rúnum ok Ljóðum þeim, er Galdrar Heita: "Runes and those spells which are called Galdrar."

Runiform: symbols having a Rune-like form or derived from the Runes of the known FUTHARK’s, like Bind-Runes, Rune-Sigils, and other ancient symbols such as Fylfots, Triskeles, and Valknots (Thertriknots).

Sala/Sallu: the “Soul,” a non-Heathen concept, introduced during the treachery of the Northern Crusades and imposed during conversion. The Heathen conception of individual existence is a spiritual/physical composite of components that exist and interact with one-another; that includes the Lá, Læti, Litr-Goda, Ödr, Ond, Hamr, Hüger, Weorþ, and Wyrd; concepts that are far more complex than the Abrahamic (Judeo-Islamic-Christian) idea of an immortal soul and a mortal body.

Ségen: “Charm,” “Blessing,” related to Blötsung; see also Bitten, Bede, Véségen; a Heathen Blessing; Ségensprook: Old Saxon for "Spoken Charm/s."

Seiða: to enchant with a charm, zauber, ségen.

Seiðr: also: seidhr, seidh, seidr, seithr, seith, seid, sisa saiðaz saitas, saite, siþi, and saito   was associated with the Vanir Goddesses, specifically Nerþüz & Freya, and all Völva seeresses. The practice of Seiðr is an ancient craft that is considered almost “exclusively within the provenance of Women. Seiðr practices include abilities like prescience, as well as healing and restorative powers. It has been called magic,” however, that characterization is far too unsophisticated to correctly describe Seiðworkers and all the very real abilities & actions ascribed to the Völva and Visenkona. (i.e., Ségen, Zaubersprüch, Galdr, Blessings, Charms, et cetera). The topic of Seiðr is one that spans thousands of years throughout History, and it requires volumes of books to discuss in detail and elaborate upon.

Seiðmagnan: the working of the Seiðr.

Seiðstafr:  Völva's staff; enchanted distaff; wand; Gander; see also Distaff.

Seiðlæti: the sounds heard during the incantation of Seiðr charms, Zauber & Ségen.

Seiðvilla: defensive/protective zaubersprüch; spells to counteract witchcraft (Rísta Seiðvilla).

Sem Áðr Sagði: “As was told before,” an appeal to sacred tradition. Typically used at the end of an invocation, bede, bitten, bœn; similar to “Alu, and so be it.”

Seyðir: a cooking pit, or fire, for preparing ritual meat for consumption during Blöt.

Six Purposes: developed by the Odinist Society of Spain (COE), applied in conjunction with the guide of The Nine Noble Virtues as a code of conduct: Correction, Wisdom, Strength, Harvest, Prosperity, Friendship, and Love.

Signa: to mark an object with the sign of Thor's Hammer (in the shape of a fylfot); to dedicate to a god; “Signa full Óðni, Þórr” “Sign this Full in the names of Odin and Thor” proclaimed when blessing a drink in the name of Odin & Thor. “Signaðr Alfaðir” (Blessed/Signed [by] Allfather) “Signan” (Blessing)

Sig-Tivar: Gods of Victory

Sinscipe:  lawful wedlock.

Smyl: the Evil-One.

Söker: “Seeker;” Heathen way of saying “religious” without the submissive supplicating associations–but expressing a very active relationship with the Gods, and regular participation in related ceremonies and rituals, especially sacrifices to the Gods.

Stallheilagr: also, Stallr, Stalli; a Holy portable stand, pedestal, or “Stall” that is a repository that stores and displays the ceremonial items/artifacts (e.g., Mead-Horn, Bóli, Stallahringer, Kenazdal) used in Heathen practices and rituals.

Stallahringer: also, Baugr, the sacred arm-ring, made of gold, silver, or bronze, kept with the Stallr or in a Hof, upon which sacred Oaths are sworn (called Baugeiðer); such oaths are sworn in the names of Frey, Njörð, and Almighty Thor.

Styrkr: Strength; Styrkr is more than physical and mental strength, as it also includes elements of force, mastery of core skills (such as archery), and even violence.

Sumbel: (also Symbel) ceremony that follows the Blót, and ends with a Feast (see Veizla); after concluding a Blót, this Mead ritual begins consisting of Three Fulls (or rounds) of drinking wherein a Wassail and Honors are given by each Thane with consecrated Mead-Horn; Fulls are called 1.) the Chieftains full which honors the Gods & Goddesses. 2.) the Bragar-full (also called the Poets-Full) praise of and honor for friends or family, honoring Ancestors and Heroes; one may make boasts of achievements and accomplishments, and/or pledge oaths. 3.) Minni-Full, which means “Commemoration,” and honors deceased/departed friends & family, Heroes and Ancestors.

Sweðel: a length of blue woven fabric five-feet or longer, used to bind the hands (“Tie-the-Knot”) in a traditional Hándfæstning Ceremony of Betrothal or Wedlock.

Thane: (also þäne, þegn) an honorable & respected adult Heathen man or woman that is faithful to the Gods, and honors his/her Ancestors; title of an individual that is of the Yeoman/Freemen/Bondmen classes; not a thrall.

Theuðanaz/Þeuðanaz: Tribal or Kindred leader.

Thyle: (also Þyle or Þulr), a Thane devoted to the preservation of knowledge & teaching of traditions/customs; instructor of religious rituals.

Þrír: “Thirds;” composed of three parts; þrí-deila, the Law of Three, in reference to the cosmic order of Tripartition;

Tripartition: Heathen understanding that cosmic order is apportioned into Three apparent functions & systematizations; and that the number Three (3) is a sacred number, which gives order to, and persists throughout the natural world. The sum of the multiple of Three-Squared (32) or 3 x 3 is Nine (9); Nine is also a Sacred Heathen Number.

Tumulus/Tumuli: traditional mound of earth and stones raised over a Heathen grave or graves (cognate of tomb/tomb-stone); Tumuli are also known as Barrows, Burial Mounds or (in Siberia and Central Eurasia) Kurgans; they may be found throughout much of the world; a Cairn, which is built of stones for various purposes, and may also originally have been a tumulus. See also Varða.

Úhamingju-samligr: evil-looking.

Úhamingja: unfortunate/evil following spirit; being cursed with misfortune/bad luck.

Úfylgja: an evil/dark follower; see Fylgja.

Úgoðr: bad, wicked; anti-good.

Úhappafullr: unlucky.

Úhelga: un-holy; anti-holy.

Úlfheðinn: Werewolf; wolf-skin; see Hamrar.

Uragr: One who is Un-cowardly.

Urdiscapu & Metod: “Urd Shapers & Measurers;” Fate & Time; Three Dróttinn-Goddesses called Nornir are the Shapers of Urd (Wyrd) and Measurers of Time; the Measuring of Time until one meets his/her fate; even the Gods are powerless against Urdiscapu & Metod.

Úsætt: “intolerable.”

Útiseta: “sitting out,” where one would sit at a grave or burial mound during the night in order to call forth and question dead ancestors; the ritual of Útiseta involves the idea of social memory through ancestral worship at graves.

Vætt: also, Vættrbumbur, ceremonial “Sprit-Drum;” large percussion instrument that produces low-frequency bass-tones; used in ritual to achieve states of meta-genetic attenuation through rhythmic sound—to summon & connect with spiritual, ancestral witnesses; an invitation to an offering; named for a ritual summons, calling-as-a-witness the Ancestors; also, Váttr/Vætti =the place of witness or summons for Ancestral spirits; related to the Vættvangr, a place where Ancestors died in battle; a blessing Hjalpí þér Hollar Vættir–“May the Gracious Powers Help thee.”

Vana-goð: pertaining /referring to Freyja.

Varðlokur: Heathen charm necessary for Seiðr, also known as “Warlocks Song.” Performed to help a spirit that is traveling remotely to complete its journey and return to its living body.

Varja: the supernatural weapon of the Vedic Storm-God Indra, comparable to Mjölnir, the enchanted weapon of the Storm-God Thor.

Vala: a Female ritual representation of the Valkyrie, responsible for protecting the purity of ritual offerings & conducting the Hlaut-Bóli and/or sacred Mead-Horn during a ritual Blót; also, an older name for Völva.

Vé: derived from “Sacred” & “Holy;” a consecrated outdoor Blótstaðr area, for performing Rituals typically within a grove of trees (a Blótviðr) for performing Heathen rites; an invoked or generated sacred protected space & enclosure, Ingard; having an established border/boundary or Vé-Bönd; (also called Ealh) within which Ancestral Vim & Vigor are invoked and active (a Blótvöllr). See also Dóm-steinar, a space wherein Heathens perform holy and legal rituals. These Heathen spaces had other names throughout history, such as the suffix -lundr: meaning “grove” (also found alone, e.g., Lund); other related terms are: Salr/Hof: “temple, hall, building of religious significance,” Vagr/Vin: “sacred grounds”; Hörgr: “shrine”; see also Blótviðr; also called Blótstaðr, the place of Blót.

Vedunya: a “seeress” in Eastern Heathen Native Faiths; synonymous with Völva.

Véségen: a purification Bede or blessing specifically for hallowing sacred space of a Vé or Ealh, similar to Weónde Galdr. See Wéoh.

Véstallr: “sacred stand,” also Staller/Stallr, similar function as a Hearg/Hörgr, being a designated Stall wherein sacred & ritual Artifacts are stored, set, and displayed. Artifacts such as a Hlautbolli and Mead-Horn.

Veizla: part of the Sumbel; a ceremonial Feast; a communal partaking of hospitality, food, and drink. The Sumbel Veizla always follows a Blót or Öbiata, and is held prior to or after the Three Fulls of Sumbel. Also called blótveizlur or blótdrykkjur, which is specifically the feast following a Blót where ritual meat is consumed (see related Seyðir).

Vígi: “Bless;” ancient term associated with blessings invoking Thor.

Vígja: to consecrate; “Blessing.” See Vígi.

Vigsla: consecration; ordination.

Vígdlueiðr: Holy day of consecration or Sacred Oath of consecration.

Víkingalog: “Viking Code;” ancient code held by Norwegian Viking Drengr class (around 800 CE) espousing adherence to the following principles Styrkr (Strength), Metnaðarleysi (Simplicity), Fastheldi (Determination), Áræði (Courage), Agi (Discipline), Dygðar (Integrity), Heiðr (Honor), Einarðar (Loyalty), and Bróðurleikr (Brotherhood). See each individual definition.

Visæti: “he who sits in the sanctuary,” also Vivaldi “he who rules over the sanctuary,” both are keepers/guardians of consecrated Vé, Ealh, or Wéoh.

Völva: also, Seiðkona, Spákona; also plurally called Völur or Vola; a High-Priestess in Heathendom; a Seeress; the literal meaning of Völva is “staff-bearer,” as all Völur possessed a symbolic sacred Distaff (sometimes called a “wand” or Gandr) which was a  representation of their belonging to a Sororal Order of Holy Seiðr-workers; the Völva was an adult female that had apprenticed under an Adept Völva mentor; proficient in the preternatural & arcane arts of prescience, precognition, divination, singing Varðlokur, Rísta Seiðvilla, and other Seiðmagnan; these abilities are studied and cultivated within a Sacred-Order of Seeresses. Since ancient times Völur were highly revered among the Heathen Germanic, Baltic, Finno-Ugric, and Slavic peoples—even the ancient Romans valued & sought their abilities and counsel; considered divine and honored as lesser Goddesses. The most famously beloved of all Völur was Waluburg/Walburga (Walpurgis), Her mentors/predecessors were the Seiðer-Masters Ganna, Veleða, Gröa, Albrüna, all attested in the historical accounts given by Caesar, Plutarch, Tacitus, and Pliny. Anciently, the Völva was regarded as a Holy Matriarch over her respective people; and past Völur were often included as principal in their tribe’s cultural origin stories; often these origin stories involved interactions between their patroness Völva and the Gods. The renowned symbol of their power and vocation is the Distaff (also, Staff or Gandr). The Völur are honored during the Heathen High Tide of Voladis (Vola-Night & Distaff-Day; also called Vanadís, Walburgisnacht, Vappen, Valborg, & Vappu), which begins in the evening of the last day of April (May Eve), continues through the night until   Noon on the First day of May.

Varðveita: to keep, preserve an event with a date (Varðveita þessum steini--Preserve this stone)

Vátt / Vætt: summons, for Ancestral spirits; Ancestral-witness; spirit-guardian of the ancestral line of descent & witness to historical past; the instrument of summons is a large frame-drum similar to a Runebómme or Bodhrán.

Vátt-vísi: testimony; to give a truthful account.

Vættr: wight, spirit being; especially a supernatural Ancestral spirit; (“Hjalpí þér hollar vættir”—may the gracious powers help thee); Heiðnar Vættir=Heathen Spirits; illar vaettir=evil beings.

Varða: piled, stacked stones; cairn or dolmen (hlaða, reisa vörðu– “load, erect a cairn”). Varði=Cairn =Varða (var Varða stórr fyrir ofan tjaldit); see also Tumulus.

Varðhald: Guardian, Warden; see also Vörðr.

Varðlokkur: Ward-galdr, a protective chant.

Veðbroðir: a plighted brother, confederate.

Volkhv: also, Volkhov, Volhv & Wolchw, in Eastern Heathen Native Faiths of the Slavic tribes it is a wiseman/priest, cognate with Göði; a high ranking sacerdotal holy-man, the lower rank being Zhrets vested with the authority to conduct sacrifices; Zhritsa being the female counterpart.

Vorfahren: “Ancestry;” performance of related ritualized Ancestor work; to study & know, to connect with, and to honor Ancestors; genealogical research; correlating similar experiences & characteristics; contemplation, empathic connection, reflection upon, and remotely-viewing through time & space the specific lives of ones own Ancestors. Developing biographies and sharing & celebrating the histories of one’s Ancestors; actualizing & unlocking dormant inherited epigenetic and metagenetic abilities, characteristics, memories, and thought through the framework of Vorfahren.

Vörðr: “Warden,” “Watcher,” or “Caretaker”; also called Fravarti or Varwartis in the ancient Vedic tongue; a warden-spirit, associated with Hamingja; believed to follow from birth until the death of the Heathen to which it is attached; at times, the warden could reveal itself as a small light or as the form/figure of the physical person. The perception of another person's warden could cause a physical sensation such as itching, or be seen as an apparition, or a could cause a sense of foreboding in some. The Vörðr could arrive at a place before the physical person arrives, which some with extraordinary senses might be capable of perceiving; Vörðr may enter the material world as active allies in battle; the warden of a deceased person could possibly become a haunting revenant if his/her fetch failed to lead him/her to the next world; not to be confused with a Draugar; when a warden has successfully parted from the spirit of the deceased at the end of the journey to the next world, it is said to then inhabit a specific species of tree which are known as a “Blóttré” or “Warden-Tree.”

Wedlock: the act or state of being Wed or Pledged (in marriage); being a single entity as husband and wife=Hjön; also, Viváha in Vedic, Vestuvës in Lithuanian, and Vigsel in Old Norse. The process involves many traditions & customs and is based upon the Legal Wedding Contract entered into by the Bride & Bridegroom; Goddess Var & God Thor and specifically invoked at the Wedding Ritual: Var segnian ðês mang; Thor Vigi þessa Vestuvës/Vigsel (Var sanction this union, Thor seal this wedlock).

Wéoh: to “hallow” or “consecrate” a sacred Bond surrounding a Vé or Ealh; used as a reference to a sacred idol of a God or Goddess, carved in wood (see Blötstöpull); also used in an invocation; see the Weónde Galdr in the Blöt-Book.

Weorþ: “Worth,” an element of Wyrd, which is increased through acts of bravery, selflessness, hospitality, overcoming, and oath-keeping; it is harmed by actions that are the opposite: cowardice, failure, selfishness & oath-breaking.

Widdershins: left-handed direction; counter-clockwise movement. Opposite of Deósil; a counter-current or a negative motion/direction.

Wyrd: also known as Urðr; spinning & interweaving of the cosmic strands of Fate into Individual Destiny; a complex understanding of an individual’s past actions and how they may affect his or her future (as well as the future of others within his/her cycles of influence); connected with Weorþ. The Gods have long forewarned good Thanes regarding with whom one “Mingles Wyrd.”

Zaubersprüch / Zauber: “Incantation” similar to “Charm”; of ancient Seiðr provenance; either spoken aloud or written in runes for the purpose of help, healing, or protection. See the “Merseburg Charm” translated from the original “Merseburg Zaubersprüchen.”

Žerca/Žyrzec: a priest (or Žerczyni: a priestess) and spiritual leader in Slavic Heathen Native Faith. The term Žerca is derived from Žertwa, these Holy-Men lead Öbiata offering rituals, major divinations, and important ceremonies, like weddings. They are also responsible for designating high holy dates and festivals. They protect the sacred sites (temples, groves, sacred fires). Archaically, they were considered elite among their peoples, and held the most of political power. Chieftans and Kings would seek their counsel.

Żertwa: also known as Öbiata, a Slavic Heathen Ritual of offering or sacrifice (analogous to Blöt); cognate with Proto-Indo-European *gʷerH- (“praise”), with a common source in Latin meaning “free,” related to the Lithuanian expression Girti (“to praise”) and the Vedic Gir (“singing-of-praise”).