Introduction

What is Asatru Heathen Native Faith:

It is 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 & native European faith; and which embraces & incorporates the practices of Heathen-Polytheism, honoring of all Ancestors, acknowledgment of the Tripartite nature of Cosmic Order, stoically embracing struggle, and of living by the codes, concepts, and principles of Boldness, Courage, Honor, Oath-Keeping, Duty, Loyalty, Hospitality, Generosity, Folk-Community, and Family...

Ethnic Folk Religion: indicates faith, 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 from primary sources and Restorative Praxis employing known Folk-religious cultural practices from our Ancestors and from the multitude of living Heathen Native Faiths that survived the conversions of the Northern Crusades; as well as continued implementation & practice of these unbroken rituals, ceremonies & traditions. Heathen Native Faith requires living in accordance with the preserved traditions and Folkways of our sacred Ancestors, without losing touch with modernity...

Asatru is a very old compound-word (Ás =“the Gods” & Trú =“true faith”) which means “True Faith in 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 known & documented modern usage.

In the old Saxon/Norse tongue, as spoken and documented from the 8th to the 15th-century CE in Northwest Europe, the word Ástrúmaðar was used by adherents to describe themselves and their Native faith 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 a structured faith, native to the Northern branch of the earliest Indo-European Heathens (circa 300-500 BCE) that share linguistic, ethno-anthropological, and historic-cultural commonalities with the ancient recorded Southeastern branch Vedic Faith (circa 1000-1500 BCE). Both Asatru and Vedic faiths are ultimately tied to an ancient antecedent proto-Indo-European Folk-Religion which is more than 5000-years-old; how far back these folk-religious bonds go is not yet fully 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, Jewish, or Islam,” 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”) or used in a religious sense as in “we are Heathens/of Oðin’s wrath I am fearful,” circa 1018-CE (recorded in HEIMSKRINGLA, Saga of Ólaf, chapter 92).

 Whether native or Gothic, it possibly was chosen on model of Latin “paganus,” with its root sense of “rural” (see definitions 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 Universal Church 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 historical records such as 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 Heathenism, 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 Ancestors, Gods, and 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 instrumentation & tool for understanding it's religious landscape, examining the faith structures, cultural concepts & principles, and for discovery of its esoteric truths. All of this is communicated through its stories, aphorisms, and traditions. What follows is a limited Lexicon of fundamental words, names, phrases, concepts, and ideas employed in Asatru Heathen Native Faith, with brief definitions or explanations of these terms (many of which are overlooked and/or not included in the majority of available Asatru Lexicons)...

Áðr Ánfang Állr, Vér Heilög Banda Blótim: “Before the Beginning, We Make Sacred Vows to the Holy Gods,” an opening invocation.

Áðr vér Heilög Goð Blótim: “Before the Holy Gods we Swear,” an expression usually said prior to or after petitioning the Gods or proclaimed when Swearing a Sacred Oath.

Æðeling: A Noble; born of high blood/status; natural born Chieftain or leader.

Ætahögher: Family burial mound; see Tumulus/Tumuli.

Ætarfylgja: also Kynfylgja; a family attendant, power, or gaurdian which is unique to & inherited through a family line; mutual family guardian spirit, often tied to family Óðal; see Fylgja.

Æwung: Wedlock; the singular, combined status of being a lawfully oath-bound husband and wife.

Afl Gól Hann Ásum: “He Chanted Strength into the Æsir”.

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.

Alh, Alhn, Ealh: holy place of shelter; temple; fane; asylum; sacred Gard; see also Hof and Vé.

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 Holy High 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 (or Great Year); 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 nearly 200 Seven-day-weeks, marked with staves called Dagruner or “Day-Runes,” that run the length of every side of the staff—along with runes that mark the monthly Moon-phases, totaling one to four Lunar years; . Staves that mark seasons, agrarian events and Holy-Tides are also carved on the staffs with unique Runiform symbols. These were commonly known as Runic Almanacs; these Staffs are perpetual “calendars,” some of these keep a 19-year-long Metonic cycle chronology. 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 .The oldest intact Prim Stav from the Middle-Ages is the Nyköping staff, believed to date from the 13th-century. This type of Rune Almanac system is still in use in the Baltic nation of Estonia (called the Sirvilauad). Heathens divided the year into two-halves: Summer and Winter; the summer began with the Month of Pasture-Moon (April through May in the modern Calendar); because the Heathen Moon (Month) was just over 29.5-days, an additional number of days had to be added (intercalated) to reach a full seasonal year. This was done in different ways for different regions of Heathendom: one method was to intercalate eight ‘eke-nights,’ four before and four after Summer Solstice (Miðsumar) in June; another method was the Sumarauki, or ‘summer-eke’, which is an intercalary week, inserted every seventh-year at the end of summer. The importance of the Almanac and the Hátiðir (all of the Heathen Holy High Tides) is the interdependent relationship both have with Lunar, Solar, Seasonal, and related Cosmic events—and that not one of these can exist without the other. Almanac & Hátiðir calculation tools can be found in the Blót-Book Pages 51-60).

Álaun: to receive reward; rewarded.

Algeweorc: tinder, touchwood, a fire-steel; tools for starting the "Need-Fire."

Alheiðinn: “Utterly Heathen”; description for any fully dedicated Heathen.

Alheilagr: “all-holy.”

Alheill: completely whole in thought, spirit, health, form, and function; entirety of one’s being in balance & perfect health; (alheill at likam); Alheilsa=perfect health.

Anda: to breathe, live; having life-energy; (meðan þeir megu anda).

Andagift: Inspiration; a “gift of the Gods”; the “life-spark”; see Andar, Andargjöf, Álaun, ALU, Önd.

Anda-Heilsa: “Spiritual Welfare.”

Andakast: Breathing; breath-work; see also Püsta Arbe.

Andaligr: Spiritually; Spiritual (Andalig Foeða).

Andar: from Önd; spirit; life force; from Anda.

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, and supernatural sight; see Völva.

Andardauði: spiritual-death.

Andardráttr: breath, respiration; life-force.

Andargjöf: spiritual-gift.

Andarsyn: a spiritual vision.; remote viewing.

Andfang: reception, hospitality; see Hospitality.

Angeboð: Offering.

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.

Arm-Akimbo: standing upright, with the right arm at the side and the left arm bent at the elbow, with the left hand resting on the hip, the body forming the shape of the Wunjo “ᚹ” Rune; a window through which Odin is seen.

Ás: also, Ása /Âses; plural Æsir, Æsi, and Æsu; one of the old heathen Gods in general, or especially one of the older branches, as opposed to the younger branch (the Vanir). Ásynja=female goddess; Ásynjur=plural/female goddesses.

Ásatru: an old term derived from the Norse word Às (meaning “the Gods”) and Trú (“Faith”)—[See details on Pages 92-93]—which is expressed as “Faith in the Gods,” or another way of expressing that one is an adherent of the Faith of Heathens; one 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, Žertwanež, Nežné, Rodnóver.

Ásdrengr: “God Pillar”; Irmansil; Symbol of Godly Might; see also Blötstöpull, Goða-Saule, Staf.

Ásjána / Ásjóna: countenance, look, form, shape of the Gods; one of the Gifts given to Ask & Embla by the Gods; to carry yourself and present yourself in the likeness of the Gods & Goddesses—in cleanliness, in dress, in affectation, and in speech.

Ástarband: a"Tie/Band-of-Love”; ritual element of a Handfæstning Ceremony; see also Sweðel.

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

Átta Ása, Nauðir Níu og Þursa Þrettán: ”Eight for the Æsir, Nine Needs, and Thirteen for Þurses.”

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

Aþna: also, Jera; “year”; Heathen yearly cycle, which begins and ends with Mother-Night; each day (see Dag) is measured from one Moon-rise to next Moon-rise; related to Ártali, the “Year-Teller,” a reference to details & events of the reckoned Year; see related Almanac.

Auðna: fortune; good luck; one’s good star; see also Heillagr; Hamingja; prosperity; “Auðna mun því ráða” (“Fate must settle that”).

Ausa Vatni: also, Fulluht; Sacred Naming Ritual (Heita) for newborns; also called Ausa Barn Vatni; Austa/Autsa-Vatni & Dreifa-Vatni; See Ritus-Book. Page 15.

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

Awfaeet: Upstanding Hospitable Thane; Faithful to the Gods.

Ævinrúnar: Everlasting Runes and sacred mysteries.

Band: also Bond; a poetic term for the Gods; Blóta Bönd: to show devotion the Gods; the act of showing fealty through Blót offering.

Banghagr: “Knowing How to Use the Hammer”; pertaining to Skilled-Labor, and to Thor & Mjölnir; cognate with the modern term of being “Working Class.”

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.

Bêot: a ritualized boast, vow, threat, or promise; etymologically related to Heit=Promise & calling forth.

Betrachten: eldritch Germanic art of focused meditation & inner thought; to behold with intense/directed contemplation.

Bitten: also Bidden and Bede; the Heathen expression for an invocation or petition to the Gods. Vaguely comparable to the disdainful term “prayer” (see Bœn); more specifically, a cordial petition, appeal, invocation, or entreaty to the Gods & Goddesses for their attention and/or intercession; Heathens choose not to use the conversion word “Prayer,” because Heathens do not “Pray” to the Gods, as such is perceived to be a feint-hearted act of a slave towards his/her master. Heathens considered themselves Vinr Banda (a “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; Heathens have many other synonymous words to describe such interactions & communications with the Gods: Bœnagørð / Bœnhald / Beschwörung: invocation/ intercession/ devotion and/or orison, Ákalla=invoke; Ákall=an appeal-to; Ákallanir=invocations; Åkallan=invocation; Aufrufen=invoke; Reizen, Rekurs=appeal; Ersüchen, Gesüch=petition / request. Proto-Germanic *bedjan-'to ask, pray': Gothic bidjan; Old Norse, bioja; Old English biddan; Old Frisian, bidda; Old Swedish, biddian; Old High German, bitten; Greek, ποϑέω = 'to desire, long for, miss'; Old Irish, guidid='to pray'; Old-Norse, biðja; Faroese, biðja; Elfdalian, biðJa s.v. 'id.', Old English, biddan; 'id.', Old Frisian, bidda; 'to ask, bid, order'; Dutch, bidden 'to pray'; Old High German, bitten 'to ask---to pray'; German, bitten; *bʰedʰ-ie- (Indo-European); *gʷʰ (Proto-Indo-European).

Blanda Blóði Saman: the co-mingling of blood together; old Heathen rite of entering into Foster-Brothership; the ritual of becoming blood-brothers.

Biðja til þinna Goðmagna: a saying similar to “Petition/Invoke your Gods.”

Blót: also, Blótan—derivative of the ancient Indo-European word for “Blood”; a ceremony of sacrifice & blood mystery; cognate with “Blessing,” from Old Saxon term “blétsung”; (to “speckle with blood”); representational of a blood offering, in which said blood would be caught in a bowl or Bóli / Blótorc / 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 female Ancestors & female vigor; Sigrblót, a sacrifice for victory; Haustblót, the main sacrifice of Blót-Moon (Blót-month); Blóta-til-Gróðrar, a sacrifice for giving good growth & prosperity; Höfublót, the Chief Blót sacrifice.

Blót-Bolli: also, Blót-Koppr; offering bowl or sacrificial bowl; see Bóli.

Blót-Drykkja: sacrificial feast, see Veizla.

Blót-Haugr: mound or cairn where offerings take place; see also Ealh, Hörg, and Vé.

Blót-Klæði: 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.

Blótlundr: sacred Grove; traditional place for Heathen rituals, rites, and ceremonies; see also Vé, Ealh, Hof, Dóm-Hringr,

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

Blótskapr/ Blótskapar: things/tools belonging to heathen worship; Ritual Artefacts; Holy Relics or Blót-fe; items required for the sacrifice; Blót-tools; see also related terms Bóli, Hlauteinn, Hlautviðr, Hörg, Mead, Mead-Horn, Ken-Torch, Vætt-drum, Staller, Stallahringer, and Pages 46-48, of the Ritus Book.

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

Blötstöpull: a high pillar with the likeness of a God/Goddess carved upon it; sometimes called “God-Pole” and Irmansil; from stöpull=steeple & stöpli=pillar; “God-Pillar”; see also Ásdrengr, Goða-Saule & Staf.

Blötswain: the individual who sponsors & facilitates the administration the Blót.

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

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 related terms 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 any Vé.

Boustrophedon: Rows of Runic text written from Left to Right, then Right to Left, and again, and so on, with the directions of the Runes following the directions which they are written.

Buhelli: Sexual continence between a betrothed couple, which takes place after the Reading of the Banns and prior to the Wedlock ritual.

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; also a marriage-bed, or “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/Wek 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 FUTarKH); Virkr Dagr–Week Day/Work Day; The Heathen week-days were each named after the chief Germanic/Norse deities and began with the day named “Sunday,” (after the supreme Sun-Goddess Sunna/Sol), then “Monday,” named for the supreme 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 some 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, 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; which calculates to a year composed of 360-days; this includes one intercalated 5-day week to complete the 365-day year cycle.

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

Deósil: also Sunwise, right-handed direction/movement; Opposite Widdershins; originating from Des or Deas—”Right Hand,” and Syl or Sol—the name of the ancient Sun-Goddess.

Deposition Ritual: the ritualized deposition of deadly/harm-causing offerings into small bodies of still water (small lakes, ponds, pools, bogs) actively done from 4500-BCE until ending around the Third-century CE; an example is a weapon, captured from the enemy, which were first damaged (typically by bending or breaking) then placed into the water. On occasion, the deposition offering was someone who had died from sickness/other malfortune (including self-sacrifice to the Gods); during wartime, captured enemy combatants were offered during a deposition ritual. The water was a consecrated liminal space, belonging exclusively to the Gods, capable of containing/restraining any/all Úhelga, Úhamingja, and other harmful attributes of that which was deposited; sometimes other ceremonial offerings were left for the Gods; see also Vatnsvígsla.

Dirge: a song of lamentation, with Vætt-drum 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 known as Völva/Völar; an ancient symbol representing women’s industriousness & work; also, an emblem of the female archetype & of sacred female powers; there is an ancient riddle of þrir associated with the Distaff; a symbol connected with the Dísir and Norns and allegorical of spinning the threads of Urd & 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 Gandr, Khadziel, Sustav & Verpsté in other IE dialects. See also Seiðstafr.

Dóm-Hringr: “Doom-Ring,” or “Judgment-Ring,” (also Vé-Bönd, the Sacred Bounds/Bar); the courts of heathen times were surrounded by the “Doom-Ring,” about a bow-shot from the center where the benches were placed; no evil-doer might enter this hallowed ring, or commit an act of violence within it; if he did so, he was called a vargr í véum (wolf in trouble) or lupus in sanctii (a wolf in the sanctuary); this sacred circle was formed by a boundary of ringed stones called Dóm-Steinar. 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: an honorable Thane; a bold Woman or Man, known for unquestionable Courage, never backing down from challenge or combat; one who is Áþwyrþe; of high character; never an Oath-breaker.

Dróttinn: highest rank of Heathen priest/priestess; þat eru díar kallaðir eðr dróttnar. A Heathen Holy-Man of highest esteem or rank; Alsherjergöði. Wotan is called the highest 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 one’s Folk.

Ealh: “Sacred/Holy place,” see Vé.

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

Ég Eið Þessum Hlutum: “I Oath These Things”; a formal way to begin & close swearing a sacred promise, Oath, Bede/Bitten, or other Invocation involving the Gods.

Enginn Má Sköpun Renna: "no-one can run away from his fate."

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; vile, crude & disgusting 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; see Thyle.

Ewer: a customary wood or metal vessel that would contain a Thane’s cremated remains, traditionally decorated with Runes and the likeness of the deceased.

Falld: a type of headdress worn by Heathen goddesses.

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 honoring Deities, from Proto-Indo-European *dʰéh1s (“God, Godhead, Deity”); related to Ancient Greek θεός (Theσs, “God, Goddess”).

Fimmtándi-Vetrum / Fimmtándi-Vetrar: “Fifteenth-Winter”; after the age of fifteen, young Heathen Boys/Girls begin their “Journey-Upon-the-Path-of-Adulthood,” which are various coming-of-age ceremonies, assorted rites-of-passage, and/or different rituals-of-initiation, such as Idróttir (Arts/Skills training), Skírðr / Samskíra (Refinement), Heiðnast (Becoming Heathen), Búa-Mennastferði-Sinnar (to make-ready for the journey-to-becoming-a-man) or Búa-Kvenskaferði-Sinnar (to make-ready for the journey-to-womanhood), Byrja-Ferð-Sína (Begin-One’s-Journey) and many others.

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

Folcgestælla: an adherent; a faithful follower.

Fórn: word of Latin & Ecclesiastical origin; derived from Latin "offerre"; during the Northern Crusades & conversions, the Heathen word "Blót" became odious, as it denoted Heathen sacrifice, and as a consequence is never used in connection with Roman Universalist Church worship; its place being taken by the word "Fórn"—a "sacrifice" in the Jewish sense, and in the Christian sense an “offering to God”; Fórn/Fórur was circumvested by agents of Roman Universalist religion as part of conversion to obscure, supplant & replace Blót.

Fóstr: the noble actions & responsibilities within the Heathen tradition of Fostering of a child; Fóstri, to bring up as a foster-child, be a foster-father to; Fósto-bróðir, foster-brother;  sworn brother=eiðbróðir; Fóstra, foster-mother; foster-daughter; Fóstbrœðralag=Foster-brotherhood; sworn brotherhood; see also Godfæder/Godmódor.

Fremja Heiðni: to practice Heathen worship; to Blót.

Freódscipe: friendship; see Hospitality.

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

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

Frott, Freit, Frit, Froteri: soothsaying (using ancient phrases and formulas) speaking of spells, charms, zauber, etc. esp. by an elder Völva/Priestess; oracular consultation and finding the will of the Gods; also, Frotti, Froti, Frati=a phrase or formula used in soothsaying.

Funeral Dirge / Helgaldr: death-song chanted at the pace of resting heart-rate (60-BPM) with each musical note lasting 2-measues/beats (except for notes 6 & 7 which are 1 measure each) F3# - B3 - A3 - F3# :: E2 - E3 / F3# - E2 - C2#; the first four notes are repeated twice, then the last five notes are repeated twice.

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

Fylgja: also, Fæcce, Folger, Folgoþ, Follower, and/or Fetch; interconnected spirit being and counterpart of an individual’s essence and character; a personal tutelary, protective, and guiding spirit-being; see also Vörðr; An individual’s Fylgja will manifest after his/her birth as a specific animal, which personifies that individual’s personality and temperament; a totemic spirit-animal; an Ensign; also, Volgen/Folgen, Sekti, Vadovautis, Slediti, and/or Podgžaç; Fylgja do not change and maintain the same animal form throughout their existence; a person’s Fylgja departs from the individual upon conclusion of his/her final journey at death (called the Dauða-Fylgja or Death-Fetch); some variants of Fæcce–called Kinfylgja/Kynfylgja–stay within/follow an Ancestral Family-line, exist in common among most family members, and therefore can be inherited (see also Ætarfylgja); Rammar Fylgjur=a remarkably powerful/strong Follower; Fylgju is also vernacular for “placenta”; Fylgjukona, female protective warder– see also Vörðr; other names: Fylgjar; Fetch; Verfolger; Filhar; Begleiter; Zwolenikk; Nasledovnik; Lozysko; Be wary of the Úfylgja –it is an ancient, aberrant & evil follower; said to sometimes manifest after the death of an ancestor that has committed a malevolent act of Argr, Rargr, and/or Ergi––this Úfylgja appears only as the dark shadow of itself and 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; related to Úfriðarfylgjur = “Fetches of Hostility,” which are Followers that torment.

Fylgja Afhjúpun—Ritual Fylgja Disclosure/Discovery: if the animal form of your Follower is unknown to you, the following is the traditional attested Heathen ritual to reveal your personal Fetch animal; you will need a hunting knife & a cloth to wrap the knife in; begin by loosely draping the cloth around the knife to completely cover the blade; hold the covered knife in your right hand & pass it to your left hand (with hilt upright) three-times, while saying aloud "Fylgja mín er _____"/"My Fylgja is a ______" (in the blank ______ section, is where you state an arbitrary name of an animal that is native to the land where you were born, like "owl" or "bear"); At any point when the knife is passed from one hand to the other & the cloth falls off exposing the blade of the knife, the last animal name you spoke is the form of your Fylgja. If the blade remains covered, repeat the process until your Fylgja is revealed to you. Another possibility is to ask a wise Goði/Gyðja or Thyle if they can ascertain the manner of your Fetch.

Fylfot: the sacred symbol, sigil, and sign that represents/is ascribed to the power of Thor & Mjölnir; an ancient & archaic symbol that has ubiquitously been used by and has followed Heathen Indo-European peoples for over 10,000-years (found carved into a tusk of a SW European Wooley-mammoth); also called a Gammadion or Suvastika; see also Kolovrat and Tursaansydän.

Gæfa: good-luck/fortune, personified as a female guardian spirit; see related Fylgja, Valkyrie, and Vörðr.

Gæta: to protect; invocation of divine protection; often used with Vigja.

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 ᚠᚢᚦᚨᚱᚳ Galdr in which the names of each Rune of the Elder Futhark are repeatedly chanted in unison w/ percussion instruments (see Vætt-Drum).

Gambanreiði: great wrath of the Gods.

Gambansumbl: great feast/banquet, see Veizla.

Gambanteinn: seiðr-staff; völr distaff; see also Distaff & Völva.

Gard: hallowed area within a consecrated boundary; sacred & protected area on one’s land, set aside for personal meditation & interaction with the Ancestors and Gods; origin of modern Garden; see also Höslur, Vé, Ealh.

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

Gebiddan, Gebædon, Gebeden, Gebitt: to “worship,” to “pray”; Uton gebiddan us=let us “pray”; see also Bede, Bitten, Bidden; “Pray, Prayer, Praying” = Bid, Gebed, Bidden.

Geirrod: sik geirs-oddi, to mark oneself nine-times in the chest with a spear’s point, so as to make blood flow; Heathen rite whereby warriors devoted themselves to Odin as an offering & admittance into Valhall upon 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 / Tertrigonal-Knot Symbol.

Gefat Þínum Fjándum Frið: "Give No Truce to Thy Foes!"

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

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

Geléafa, Gelôbo: non-Heathen belief, religion.

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

Gewyrd: “fate”; see Wyrd.

Giftfeor: a traditional Heathen wedding feast.

Goða-Gremi: “Wrath of the Gods”; a term found in Heathen oaths, in the context of “May I invoke the Wrath of the Gods if I break this Oath”; implies the seriousness of an oath; see also Gambanreiði, Gröm.

Goða-Heill: favor of the Gods.

Goðalauger: also, Blötveisa; sacred pool, lake, or pond; see also the water Deposition Ritual; related to the term Drekkja =to ritually place underwater.

Göðar: plural usage for an assembly of Heathen Holy-Men/Holy-Women; Heathen priests/priestesses; a formal/legal religious tribunal composed of Goði/Gyðja.

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; a sacred pillar used in construction of temples & homes; typically, a component part of a Vé , Ealh, and/or Hof; see also Ásdrenger, Blötstöpull, Staf.

Goða-Stúka: the sanctuary or place of high-seats of the Gods in Heathen temples; where Blötstopull /Staf and a Stallar or Hearg are stationed, along with other Ritual Artifacts; typically located at the Northern wall.

Goð-Dælir: Allodial family Land; see also Óðal.

Goð-Gá: slander or insult against the gods.

Godfæder: “God-father”; Godmódor=”God-mother”; a Foster Father/Mother that has sworn an oath before the Gods shortly after the birth of their Godson/Goddaughter to foster him/her in times of need; see related Fóstr; and also, Ausa Vatni ceremony (in Ritus-Book, Page 19)

Godgild/Godgildum: a rite, ritual, or practice of the Heathen religion & Asatru Native Faith.

Godgildlic/Godgildlicere: of and/or pertaining to 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, Táltos, Volkhv, Žerca.

Goðorð / Godord: “the Dignity of the Goði”; the formal/official attestation and sanction for the Goði/Gyðja right to practice, which could be granted-to/removed-from a Goði/Gyðja, or transferred-to/conferred-upon another; such was done through formal acts by either a Tribunal of Goði/Gyðja, or an Alsherjergöði.

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

Goð-Vargr: a “God-Worrier”; sacrilegious; similar in concept to the phrase lupus in sanctis (wolf among the saints).

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.

Gušlarz/Gušlarka: Slavic Heathen Holy-man/woman that officiates ceremonies & rituals that honor the Ancestors; overseers of the ritual Ancestral feast of Džiady (Alfablót).

Hæðenscipe: faith and practice of the Heathen; also, Godgildlic/Godgildlicere holding true to/being of the Heathen faith.

Hæðenum/Hæþendóm: "Heathendom"; the culture, traditions, beliefs, and practices of a Heathen people; A region or place where Heathenism prevails.

Hæþengilda: a Practicing Heathen.

Hailsa / Heilsa: part of ancient Heathen custom of Hospitality, for the host to welcome (heilsa) the stranger; a salutation; token of honour or homage; a greeting; welcome; whole; Heilsam=Wholesome; cognate with Hail / Heil.

Hafa Boð Inni: holding a wedding-feast at one's home.

Hamfarföng: fury, frenzy.

Hamfarir: traveling/moving 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. Root of these related terms: Hamingju-drjúgr = lucky; hamingjuhjól = wheel-of-fortune; hamingjuhlutr = lucky-chance; hamingjulauss = luckless; hamingju-maðr = lucky-individual; hamingjuleysi = want-of-luck; Úhappafullr = unlucky; hamingjumikill = very-lucky; hamingjumot = lucky-appearance (hamingjumot er á þér); hamingjuijón = bad luck; hamingjuraun = trial-of-fortune; hamingjuskipti = turn (vicissitude)-of-fortune.

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

Hamr: shape, skin, form; one constituent part of a living corporeal being.

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

Hand / Hánd / Hönd: the Heathen cultural symbol for & tradition of Legal Contract, tied to Oath & Honor; epitomized by Tyr/Tiwaz and his sacrifice of his own right hand; the “giving of” or presentation of one’s hand as part of the formal ritual of binding one’s word, oath, and honor to another in legal contract; see also related rituals Hándfæstning, Hándsal.

Hándfæstning: also, Handfesti;, the ritual of giving-of-hands-in-oath-of-wedlock; archaic Heathen Betrothal ritual, officiated by a Goði/Gyðja, during which the couple’s hands are symbolically bound together with a traditional Ästarband or Sweðel cloth; ceremony in which Bride & Bridegroom swear sacred Wedding Oaths to one-another before witnesses.

Hándsal /Handshake / Handaband: social and ritual act of trust & honor; in social contexts, a manner of communicating that two individuals trust in & will honor friþ between them; formal/legal act to confirm entry into an agreement/contract; see also Hand.

Hátíð: the customary “Holy High-Tide” or “Holy-Time,” also holy-day-of-feast or holiday; dates throughout the entire year-cycle, recognized & celebrated by Heathens usually with a Blót; Hæstu Hátíðir=”the highest holy-day feasts”; some designated dates for Hátíðir-Gehald (“Observing High Holy-Tides”): Thor-Blót, Dísir-Blót, Eóstre-Blót, Alfa-Blót, Blót-Moon, Midsummer Kupola, Yuletide, Mother-Night; see also Tíðir;

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

Haugstaðr: Heathen burial-grounds; see related Ætahögher, Tumulus, Varða

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 near one yard/meter; traditionally purposed as an area on which to perform a ritual Blót offering to the Gods; see also Varða.

Hefja: Heathen custom of raising one’s hands and head upward 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.

Heilagr: “inviolable”; similar to “sacrosanct” & “sacred/holy”; see related Hamingja.

Heiligir-Dómar: Holy Relics, Ritual Artefacts; tools/items used in rites, rituals, and ceremonies (see Page 46 in the Ritus-Book).

Heill: luck; omen; foreboding.

Heilla: to enchant; spell-bind; bewitch; enamor.

Heit & Heita: “Promise/Pledge” & “Calling-Out/Calling-Forth”; also, formal term for the ritualized naming of a new-born, see Ausa Vatni.

Heitstrenging: to swear a Holy & Sacred Oath; sworn at Yuletide with one hand upon a Boar/Pig.

Helgaldr: also, Liksöngr; a death-dirge, sung/performed at all Heathen Death Rites/Funeral Services; see also Dirge, Funeral Dirge, Raudos.

Helgisiðir: any Holy Heathen Ritual Act; cognate with the terms trúarsiðir and hefð—all are corresponding descriptors to say a Heathen “Rite or Ritual.”

Hjálm-Hítr: “Helm-Wight”; see Valkyrie.

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; similar to Aspergette=a small bundle of boiled birch twigs (for same said use); see also Hlautviðr.

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

Hlotnast: to meet your fate; see also related Örlog, Urd, Wyrd.

Hluta: to cast runes; to draw runes; related to a method of casting three six-sided wooden “dice” which have one Futhark rune carved into each and every side.

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; currently, only Four exist in the United States: Óðinshof, Þhorshof, Baldrshof, and Njörðshof.

Hofgoði: resident temple-priest; Hofgyðja=resident temple-priestess; Hofgoðar=[plural].

Hörg: see Hearg.

Höslur: upright poles (usually supporting a rope or a chain), made from Hazel-wood, that outline the boundary of the Vé; see also Ealh, Gard.

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; kindness towards, or charitable treatment given to members of your Family & Folk.

Hugr: the spirit, the divine living animation; one constituent part of a living corporeal being.

Hver Er Sinnar Gæfu Smiður: “Each man is the smith (maker) of his own good fate / luck.”

Hvitr: a “slang” term to describe a follower/s of the 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 euphemism for the main character of the Roman Universalist Church.

Idróttir: also, Iþróttir; Idrótt (singular); critical component of the “Refinement” of a young Heathen man/woman who begin the journey upon their respective paths to full Adulthood; it is the tradition of advanced skill-learning among the heathen youth; learning & being proficient in such things as runelore, law, poetry, harp-playing, metal & wood working, hunting, dog-training, strategic board games (Hnafetal or Chess), studying other languages, and more; historically, there are Three foundational categories of Idróttir, some examples are: (1) First, Athletic games and/or gymnastic exercises, wrestling, swimming, running, jumping, leaping, balancing, climbing, playing at ball, racing on snow-shoes, skin-pulling, etc… (2) Second, combat exercises with weapons, which embraced fencing, spear-throwing, arrow-shooting, slinging, etc… (3) Third, mental-exercises, poetry, Saga-telling, riddles, games of chess, runelore, and harp-playing. Idróttir emphasizes all skills be developed under Three (3) overarching, fundamental principles: (1) Courage, (2) Honor, and (3) Achievement.

Ijodasmiðr: to “Smithy Verses”; Odin/Wotan’s power of crafting & deploying charms/spells (e.g., making his enemies' weapons useless, releasing fetters, calming storming seas, and so on).

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 by Need-Fire prior to performance of rituals and is the key component of creating the sacred Gard space within a Vé/Ealh.

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

Kolovrat: An eight-spoked Fylfot/Swastika used by Slavic Native Heathenry, also described as a “Spinning Wheel” of fire/lightning; see also Fylfot & Sloneczko.

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

Laugarboð/Laukarbot: to ritually deposit into a consecrated body of water; see water Deposition Ritual; also, Sundlaugarframboð.

Laukar: archaic for cleansing springwater; cognate with Laugar=hotspring; also, name for a consecrated pool; see Deposition Ritual.

líksöngr: see Dirge & Funeral Dirge.

Lögberg, Lögbergi: the "law-rock" (the place at the Alþing where the laws were recited); Lögbergs-ganga–the procession (of the ‘Goðar’) to the law-rock.

Lokaferð: Final Journey; Death-Ritual.

Lúta: also, Laut, Lute; to kneel-upon one knee and face the rising sun with outstretched arms; a Heathen rite of bowing towards the east (the rising sun) during worship.

Lytir: a male “lot-reader” (Reader-of-Runes) or “speaker-of-truths.” German historical sources from the 9th-century mention 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: ancient religious ceremonial drink; a libation made from fermented honey.& herbs.

Mead-Horn: a drinking vessel, fashioned from 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 often made during a funeral banquet/wake.

Mjölnir: the proper name of the unearthly 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.

Monat/Moon: Month; a period of time that is 29-Days, 12-Hours, 44-Minutes and 3-Seconds, measured from one Full-Moon to the next.

Nafnfesti: "Name-Fastening"; component of the ceremony of Ausa Vatni/Heita; the giving of a name to a new-born along with a gift; in the Elder Traditions gifts were rings, weapons, land & more; one old custom was to gift Garlic at the name-fastening; the Norns are said to be present during the name-fastening ceremony, at which time they spin the skane of the newborn's fate/destiny; see related Ausa Vatni & Heita ceremony (in the Ritus Book, Page 15)

Need / Nauþiz / Niedþurfa: ᚾ the ninth Rune of the anciently cryptic 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; related to the curse of the Nine Sons .

Need-Fire / Forced-Fire: a sacred, holy fire used in most Heathen rituals; fire created in a specific and ritualistic manner, consecrated & used for purification.

Niedfaru: euphemism for death.; literally meaning of “Necessary/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 harshly 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 underline and guide contemporary Heathen traditions & continuity.

Nine Noble Virtues: Developed and promoted in the beginning to 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.

Njörðr Stillir Sjá ok Eld: “Njorð, calm the sea”; an popular invocation to Njorð.

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; Ek Segi þat Æsi=“I declare to the Æsir” spoken during Oath; Eiðbróðir=a sworn confederate or “Oath-Brother,” see Veðbroðir.

Öl-Selja: a female cup-bearer, see “Ritual of the Brides Cup” on Page76-78; Öl-Siðr; a custom at a drinking-party.

Örlog/Órlæg/Orlac: also Asorlæg & Orlay; 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 OrlögÞættir: the layers and strands of fortune, fate, destiny, luck, and future; "earliest laid-down, earliest-law"; see also Rtá, Urdiscapu & Metod.

Ölúð: Sincerity; affection; hospitable-treatment; to follow the Heathen tenant of Hospitality; see also Andfang, Freódscipe, Hospitality.

Ölselja: a female cup-bearer, especially in specific drinking customs, traditions, and rituals; role in Engagement/Betrothel & Wedlock ceremonies.

Ölsiðr: ancient customs that involve drinking rituals.

Önd: breath-of-life; one of the gifts of the Sons of Bor; singular = Öndvegissúlur.

Óðal: also, Óþalan or Odalla; allodial inheritance, with knowledge that such is more than simply ancestrally-inherited land—it unites the ideas of generational duty, and meta-genetic connection with one’s ancestors & lands; interweaving concepts of liminal boundaries and ancestral land possession; to establish Óðal “one must have the ability to count a lineage back three generations”; related to At Aldar Øðli =”in everlasting possession”; also, primal importance as root-word in the imperative principals of Oath and Betrothal.

Öðlast / Øðlast: to win/gain land/property.

Øðli: also Eðli; one’s origin, extraction; from whence one originates.

Óðr / Wód: spirit of life & vigor; particularly as evinced in rage, ecstasy, poetic inspiration, and other heightened states associated with Óðinn/Wotan; sometimes anglicized as Wode or Wood.

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 ritual or 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.

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

Prayer: a Roman Universalist church expression for an act that is un-favored, and not practiced 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 honorable Heathens that have authentic comity with their Ancestors & the Gods; Bœn was the native expression co-opted and used by the Roman Universalist church as synonymous to “prayer” post conversion.

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 Heathen folk poetry. See Liksöngr, Lokaferð, Helgaldr & Funeral Dirge.

Reading-of-the Banns: a reading of the Wedding Bonds or Swearing Oaths to uphold a “Marriage Contract”; typically, during a Hándfæstning ceremony.

Ritus: the manner & way of correctly performing a rite, ceremony, ritual; custom, tradition; derived from the Ancient Indo-European root word Rtá.

Rtá: also, Erte, Urð; fixed or settled order, rule, divine law or truth; tripartite function which manifests itself in the physical, ethical, and ritual domains; the principle of natural order which regulates and coordinates the operation of the universe and everything within it; the Gods themselves remain subject to Rtá/Urð, serving it in the role of executors, agents, and/or instruments of its manifestation; see also Örlog.

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) for a total of 24. Each character represents a unique letter & sound; additionally, each Rune is also a unique symbol of an existing thing found in the natural world with additional esoteric meaning. The mythic origin story of the Runes existence 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 (Tertrigonal-knots).

Sacred Runic Formulary: ALU/ᚫᛚᚢ=Andr, Lög, Urðr = “Lifeforce, Cosmic-Law, Destiny/Fate”; joined to faith-principles of Ölüð = hospitable treatment, friendship, and sociable-drink; use of ALU most often signified an invocation of Libation, Offering, Reward; and also Blessings, Protection, Good-Fortune/Luck.

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; these concepts are far more complex & unlike the Abrahamic ideas of an immortal soul and a mortal body.

Ségen: “Charm”/“Blessing”; related to Blötsung; a Heathen Blessing; see also Bitten, Bede, Véségen & Zaubersprüch/Zauber; 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 and restorative powers of healing. 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 all Völur 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 requires many tomes to properly discuss in detail & sufficiently elaborate upon.

Seiðmagnan: the working of Seiðr.

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

Seiðlæti: the sounds heard during the incantation of Seiðr charms; see also 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.”

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” (Hallowing/Blessing).

Sigtivar: Gods of Victory; Odin, Freyr, Thor.

Sinscipe: lawful wedlock.

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, and Friendship / Love.

Skira-Sik: to clear (purify) oneself by an oath or ordeal.

Skurðgoð: Carved Images of the Gods

Sloneczko: a very sacred “little Sun” emblem; a circular symbol with eight-spokes radiating from the center with eight right angle hooks at each spoke-end; similar to the Swastika/Fylfot; exactly like the Kolovrat; used as a faith symbol among Eastern European Heathenry; a symbol of Perun (Thor) and his power.

Smyl: The Evil-One.

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

Staf: smaller, portable image/likeness of a Heathen God/Goddess carved upon a wood pole/staff; see also Blötstöpull, Goða-Saule

Stallheilagr: also, Stallr, Stalli; a 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.

Strengja-Heit: also, Heit-Strenging; most sacred sworn vow/oath; traditionally made at Yuletide; traditionally, the oath is sworn while the right-hand is placed upon a live animal (usually a sacred-boar).

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 Sumbl /Symbel; ceremony following Blót, ending with a banquet or 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.

Sumar-Auki: "Summer-Eke"; an intercalary week, inserted every seventh-year at the end of Summer; see also Almanac.

Sumarmagn: Midsummer Tide; also, Sonnwend,, Kupala.

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; see also Ástarband.

Táltos: “the Learned One”; priest & medium within Ősmagyar Vallás & Finno-Ugric native Heathen faiths; uses Vætt-Drum to access spiritual Rejtezés (the hidden) and Révülés (ecstasy); see also Goði, Gyðja, Goðar, Volkhv, Völva, Žerca.

Tannfé: “Tooth-Fee”; also, Tanngjöf = “Tooth-Gift”; ancient ceremony, when the young Heathen child cuts his/her first teeth; and during which the child, parents, God/Foster-Fathers/Mothers and family friends celebrate in a feast and present the child with traditional "Tooth-Gifts"; known anciently as Tannaprashana as practiced by the Vedic cultures.

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

Theuðanaz/Þeuðanaz: Heathen Kindred leader/chieftain.

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

Tírr / Tírs / Tírar: glory; renown.

Tide: also, Tið; A portion, extent, or space of time; an age or a season; a time; Tîð = 'time'; Old Norse Tíð = 'time; hour; divine service', Faroes Tíð = 'time; moment; period', Old English Tîd = 'time, season, hour', Old Frisian Tîd ='time, hour', Old Swedish Tîd 'time', Dutch Tijd; Old High German Zît='age, time; time of prayer'; see also Hátið.

Tíðir /Tíðr; custom, tradition; Tíðahald, the performance of Tíðir; also, Tízka and/or Tíðska=custom; see also Hátið.

Til Árs ok Friðar: "For Good Harvest and Peace!"; a customary Heathen closing to a Bede/Bitten.

Tívar: ancient "Gods"; Tívorr=ancient "God"; usually in reference to the Æsir.

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 or the sum of 3+3+3 is Nine (9) which is also an extremely 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 Ætahögher & Varða.

Tursaansydän: sacred symbol or sign of Ukko (Thor)—a Fylfot or Swastika; see related Kolovrat & Sloneczko.

þrídeila: the Law of Three.

Þrír: “Thirds;” composed of three parts; in reference to the cosmic order of Tripartition.

Þrumufleygur: “thunderbolt”.

Úfylgja: an evil/dark follower; Úfriðarfylgjur= fetches of hostility; see Fylgja.

Úgoðr: bad, wicked; anti-good.

Úhamingju-samligr: having an evil appearance.

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

Úhappafullr: unlucky.

Úhelga: un-holy; anti-holy.

Ukkonosku: Finnish Native Heathen Faith devotion to the Finnic Chief deity Ukko (Thor); see also Tursaansydän.

Úkynni: ill-bred; uncouth; ünter-mensch; dysgenic; also, Undireldi=Low-Breed.

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 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; see also Rtá.

Úþark: “Urfuþark”; the esoteric, eldritch Runic ordering.

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 facilitated through ancestral interaction at gravesites; related to Óðinnic communications with the dead.

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; used in the blessing Hjalpí þér Hollar Vættir=“May the Gracious Powers Help thee.”

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

Váfa: spirit, ghost; spectre, shade.

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, synonymous term for Völva.

Valkyrie: supernatural female beings/demi-goddesses; often called the Daughters of Wotan; said to be “choosers of the battlefield-slain” for entrance into Valhall and to sometimes fall in love with living male Dróttinn warriors.

Valtivar: “Gods of the Slain”; the Æsir gods, especially Odin/Freyja.

Vanagoð: pertaining /referring to Freyja.

Varðveita: to keep, preserve an event with a date (Varðveita þessum Steini=”Preserve this Stone”).

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.

Varðlokur: also, Ward-Galdr, a protective chant; Heathen charm 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.

Vargslíki: likeness of a wolf (Brugðu Æsir Vala í Vargslíki–“Defeated Æsir Vala in the likeness of a wolf”); see Hamfarir.

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

Vatnsvígsla: consecration of water.

Vatn, Vatz, Vaz, Waz: fresh, pure water; Höwaz=High-Holy-Water; see Vatnsvígsla, Vígsluvatn, Goðalauger, Laugarboð & Laukar.

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.

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.

Veðbroðir: a “plighted brother”; sworn blood-oath confederate.

Véheta /Véhaita: to Bede to the sacred; sacred Bitten; see Bede, Bidden, Bitten.

Veit Þat Trúa Min: “Upon My Faith.”

Veizla: see Feast; part of the Sumbel; 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.

Vélés: the Baltic Heathen parallel of Valhall; the afterlife, or next world beyond.

Vé-Laug: Holy well or Holy bath; from Lauger; connected to ancient bathing/purification ritual.

Vétroþa: belief in the sacred Gods.

Vegþurðr: “impairment of honor.”

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

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.

Viðvarnan: somewhat saying “to abstain from”; pertaining to the Three “castes” or “classes” of Heathen hierarchy; related to the ancient Vedic term Varna; (see the Eddic Rígsþulr/Rígsmál).

Vígi: “Bless”; “Hallow”; ancient term associated with blessings that invoke Thor.

Vígja: to consecrate; to “Hallow”; See Vígi & Gæta.

Vigsla: consecration; ordination.

Vígsluvatn: holy water; see also Deposition Ritual and Vatnsvígsla.

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.

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

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

Vitafram/Vissafram: prescience; to know the Future; Vissa Móti Sólu: “facing the Sun.”

Vitha: Western Slavic Heathen name for the Runes; meaning "facet" or "image"; Tradition holds that these runes were first mastered by the God Woda or Vohda (the God of War) cognate with Odin/Wotan and associated with the Slavic God Svetovid/Vida/Wita.

Volkhv: also, Volkhov, Volhv & Wolchw, in Eastern Heathen Native Faiths of the Baltic & 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; see also Táltos, Goði, Gyðja.

Völva: also, Seiðkona, Spákona; plurally called Völur or Vola; a High-Priestess in Heathendom; a Seeress; the literal meaning of Völva is “staff-bearer,” referring to the sacred Distaff (sometimes called a “wand,” Gandr, or Seiðstafr) carried by all Völur, which was a symbolic representation of their power & attachment to their Sororal Order of Holy Seiðr-workers; the Völva was an adult female that had apprenticed under an Elder 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. Völur are highly revered among the Heathen Germanic, Baltic, Finno-Ugric, and Slavic peoples—even the ancient Romans valued & sought their abilities and counsel; the Völur are 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; Völur were often included as a principal figure in their respective 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 called Seiðstafr or Gandr). The Völur are honored during the Heathen High Tide of Voladis or Völrdis, the final of the three Goddess Months (Völr-Night & Distaff-Day; also called Vanadís, Walburgisnacht, Vappen, Valborg, & Vappu), which begins in the evening of the last day of April (May Eve), continuing through the night until Noon on the First day of May.

Vorfahren: “Ancestry;” performance of related ritualized Ancestor work; to study & know, to connect with, and to honor Ancestors; genealogical research; correlating similar experiences & characteristics; discovery, contemplation, empathic connection, reflection upon, and remote-experience of the lives of one’s own Ancestors. Developing biographies and sharing & celebrating the histories of one’s Ancestors; actualizing & unlocking inherent & unexpressed epigenetic and metagenetic abilities, characteristics, memories, gifts, and instincts through the framework of thought, memory, action & Vorfahren.

Vörðr: “Warden,” “Watcher,” or “Caretaker”; also called Fravarti or Varwartis in the ancient Vedic tongue; a warden-spirit “twin,” associated with Hamingja; understood as a potential form of self-projection; 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 could cause a sense of foreboding in some. The Vörðr of an individual 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 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 Bonds (Contract) entered into by the Bride & Bridegroom; the Goddess Vár & God Thor are specifically invoked at the Wedding Ritual: Vár segnian ðês mang; Þor 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 page 11.

Weónde: purification ritual/blessing for all sacred spaces; act involving Need-Fire and the incantation of a song of blessing/charm/galdr.

Weorþ, Weorþe, Worþ, Wurþ, Wyrþ: “Worth,” an element of Wyrd, which is increased through acts of bravery, selflessness, hospitality, generosity, sacrifice, overcoming, and oath-keeping; value of a person; worthiness; compensation for right-action; weorþ is harmed by actions that are in opposition to it: 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 Weorð; known also 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); what happens, fate, fortune, chance; the otherwise than humanly appointed order of all things; connected with Weorþ. The Gods forewarn good Thanes regarding with whom one “Mingles Wyrd” so as to avert Unwyrd =bad-fortune/misfortune.

Wyrdstæf / Wyrdgesceap: a decree of fate or an appointed fortune.

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 Zaubersprüchen,” (at Page 38 of the Blöt-Book).

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; also responsible for designating high holy dates and festivals. They protect and tend to the sacred sites (temples, groves, sacred fires); archaically, considered elite among their peoples, holding influential power; Chieftans and Kings would seek their counsel; see also Goði /Gyðja.

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”); see also Blöt.