Chapter LVI: Things, Signs, and their Meanings
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Chapter LVI
Things, Signs, and their Meanings
Alcohol
The preferred, though not a necessary, substance for ritual
drinking, in whatever form. Traditional beverages were beer or ale,
cider, mead, wine (common in Germany, rare in Scandinavia), and
various mixtures of fruits, honey, herbs, and malt. Modern practice
has added several sorts of strong liquor to the Teutonic drink-list
as well.
For those who do not wish or are unable to use alcohol in their
rites, for whatever reason, there are several alternatives.
Non-alcoholic beers and wines are now available in most large
stores, and these are perfectly acceptable, as is non-alcoholic
cider or apple juice. Many of the goddesses, and all of the wights,
can be blessed with and offered whole milk. The chapter on "Crafts"
offers a recipe for a non-alcoholic mead-type beverage which is
suitable for designated drivers, children, and other
non-drinkers.
Ale
(strong beer (4-8%))
May originally have referred to a rather bitter malt beverage with
herbs in it. The runic inscription ALU ("ale") was one of the most
often-used; it seems to have generally meant "luck, power", which
went together with having a plentiful supply of the stuff. In Troth
rituals, many folk prefer ales to lighter beers because their
strength, dark colour, and richness are probably more like those of
the special "strong ales" that were brewed for holy feasts.
Ale is used especially for the Wans and at the harvest-rites such
as Loaf-Feast and Winternights, but it can be used for almost any
Teutonic religious purpose whatsoever.
Amber
(petrified tree sap)
In the old days, amber was cast up on the Baltic coast by the
sea; now most of it is mined. Holy since the Stone Age, amber is
especially associated with the Frowe and Thonar. Also used as a
sign of one's riches, both in the old days and now. A great holder
of fiery might, and a very fine amulet against all ill.
The sorts of amber that can be found today are Baltic, Dominican
(from South America), and Africa (not actually amber - resin in the
process of forming amber). Because of its lightness of weight, amber
fakes are also very common. A reputable dealer will be able to tell
the origin of the amber.
Amber comes in a range of colours from deep cherry-red to palest
yellow. The colour is a sign of its age: the oldest ambers are the
darkest.
Apples
The word "epli" in Old Norse, literally our "apple", was used
to mean any round fruit; the specialization of the word in German
and English shows that the apple was seen as the greatest of fruits.
The apple is the sign of life through death, fruitfulness springing
forth from the grave. In Völsunga saga, when the
Wodan-descended king Rerir is unable to get a child with his wife,
he sits on a burial mound in search of rede, and Wodan sends a
walkurja to him there with an apple that Rerir and his wife eat to
become fruitful. Here, the apple is the embodiment of the
Völsungs' kin-soul springing to life again. This is also borne
out by the name of the apple tree that grows through
Völsi's hall: Barnstokkr, the "bairn-stock".
Wild apples have been found in Scandinavian graves since the
Bronze Age - three crab-apples were set in the coffin of the child
in Guldhøj, perhaps "to give the little child a longer life
in the next world than the brief one it had had here on earth"
(Gløb, The Mound People, p. 92). There were a
great many apples set in the Oseberg burial as well, at least one
bucket and one chest were filled with them.
Today, apples (and fermented cider) are used especially at
Winternights (as harvest signs), Yule (as a sign of the oneness of
the living and their dead kin), and at Ostara, when our golden
apples mirror the apples of Iðunn (see "Frija and other
Goddesses").
Ash-tree
The World-Tree is most often thought to be an Ash (though words
have been spoken for the yew). Ash was the wood out of which
spear-shafts were made; it is thus tied closely to Wodan. The first
human male, Askr ("Ash") was shaped from this tree.
Axe
Thought of as the most typical weapon of the Vikings, but sources
do not really support this. Battle-axes were used, but swords and
spears seem to have been more important. The Franks took their
tribal name from a particular type of throwing-axe.
In the eldest days, the axe was a very holy sign (see "Stone Age").
It appears as a warding amulet from the Bronze Age to the Viking
Age; it is often thought that the Hammer of Thonar may have
developed from the elder thunder-axe.
Bee
The bee gives us honey, which is used both for healing (it is an
excellent antiseptic and preservative, and was utilized for both
purposes in the old days) and mead-brewing, and beeswax, which is
used for candles and often for sealing the insides of horns. In
the Kalevala, the bee brings Lemminkäinen's mother
the drop of life-bearing honey she needs to bring her slain son to
life again. The Anglo-Saxon charm to bring down a swarm of bees
addresses them as "sig-wives". There are also two bees at the Well
of Wyrd, according to Snorri. Though there is no clear tie between
the bees and any goddesses (their might is obviously womanly), they
are very holy wights and their gifts among the most blessed and
luck-bringing elements of our rites. Among the Frisians, a child that
had had milk and/or honey on its mouth could not be exposed; the
Russians made offerings of honey to the gods and the dead. See
Ransome's book, The Sacred Bee.
Beer
See "Ale".
Beech
The name comes from the same root as "book". The beech is a womanly
tree, thought in modern times to be tied closely to the Norns and
Frija.
Bells
Worn by priests of Fro Ing.
Birch
The birch is a womanly tree, closely tied to Frija, Eir, and Hella.
It is a tree of cleansing and birth-blessing, but also of hiding.
It is used most in sauna and in rites of springing
fruitfulness.
Bread
The basic food, a midpoint between raw grain and ale. A source of
life and might in all realms: our word "lord" stems from "hlaford"
(loaf-giver); "lady" comes from "hlafdiga" (loaf-kneader). Since
most of us are no longer able to bless a winter-slaughtering to the
god/esses, bread is the best form for our holy gifts to
take.
Caraway seeds
Caraway seeds were used in old days, not only to flavour bread, but
to keep various sorts of huldfolk from stealing it, as they dislike
caraway very much. Those who wish to share food with alfs,
land-wights, or any other such beings should be careful to avoid
bread or cakes with caraway in them, which includes most commercial
rye-breads.
Cat
See "The Frowe". Associated with seiðr and fruitfulness; may
also be a house-ghost in disguise.
Cattle
Cattle are very holy beasts; there are several references to cattle
with gilded horns (as in Þrymskviða and
Helgakviða Hjörvarðssonar), and others
to magical cattle (as in Ragnars saga
loðbrókar). They are generally associated with the
Vanir, but are acceptable gifts for all the god/esses and
wights.
Cauldron
The cauldron, or kettle, played a very important part in Norse
religion. The name or name-element Ketill or Katla (kettle) was
very common in the Viking Age and almost certainly first had a
ritual meaning. In Grímnismál,
Óðinn mentions, "when kettles are heaved off the fire".
Grønbech argues strongly for the cauldrons seething the
sacrificial feast as embodiments of the might of the three great
Wells of Wyrd, Mímir, and Hvergelmir (II, 290-97).
Cider
Fermented apple juice. See "Apples". In the States, non-fermented
apple juice is often sold under the name of "cider". If real cider
cannot be gotten, this can either be fermented as if it were a
sparkling wine or beer (most brewer's supply stores will have books
or instructions for making such things - look in your Yellow Pages),
or, as a last resort, a shot of vodka can be added to give it some
extra might.
Colour
The basic three are white (birth/bringing forth), red
(life/active being), and black (death/concealment). Gold falls into
the class of red, dark blue and dark green into the class of black,
and so forth. Different colours are associated with the god/esses -
sometimes this is traditional, as with "Red Þórr" and
Wodan's blue-black cape; sometimes it is a modern creation. We have
tried very hard to note the difference between the two in this
book.
Copper
Used for the blessing-bowl in Kjalnesinga saga. One
ON word for it is homonymic with, though likely not related to, the
goddess-name Eir, so that folk-etymology or von List-like magical
association may associate it with her. Not thought of as a precious
metal and thus not fitting for oath-rings.
Crystal
Rock crystal was often used by our forebears as a holy stone. The
Continental Germans of the Migration Age sometimes hung large
hex-shaped crystal beads from the hilts of their swords. The
rock-crystal spheres of late Migration Age/early Vendel Age women
are spoken of under "Frija". Rock crystal in its raw form is
sometimes thought of as a stone of the etins, especially
Skaði.
In Old High German, crystal was called "ice-stone" and it is well
suited to all icy might. The "hrímkalkr" spoken of in
Svipdagsmál may have been a glass cup or, as
befitted the etin-maid who bore it, a cup made of ice.
Crystal was a common stone in Germanic jewelry, both as beads and
as a gem set in silver. An eleventh-century Swedish piece shows a
necklace made of hemispherical rock crystals edged in silver:
reproductions of this piece have been found to act as perfect
magnifying glasses.
Eagle
The mightiest of all birds. Its shape is taken by etins
(Hræsvelgr, Þjazi) and by Óðinn. An eagle
sits at the top of the World-Tree. We do not know its name; it is
possible that it is the same as Hræsvelgr, who is spoken of
in Vafþrúðnismál as sitting
in the east and beating forth the winds of the worlds with his wings.
There is also an eagle on top of Valhöll. The possible tie
between the eagle and Thonar is spoken of in "Thonar".
Elder
A tree of the Frowe. A traditional wine can be made from its
flowers for her brighter side, from its berries for her darker side.
Do not try to make Elderberry mead, as the berries are too acid to
blend with the honey.
Elm
The first woman, Embla (Elm) was shaped from this tree.
Falcon
The falcon is the womanly match to the eagle. Both Frija and the
Frowe have falcon-cloaks.
Fire
Divided into "need-fire" (kindled by friction - discussed under
"Waluburg's Night") and "struck-fire" (sparked by flint and steel -
discussed under "Thonar"). See the chapter on "Practice".
Glass
In the old days, having a glass cup was a major status symbol; a few
such pieces made their way up to Scandinavia as early as the third
century. Slightly later in the Migration Age, it became common for
glassmakers along the Rhine to make glass horns for Germanic folk,
who found the material very fair, but were unwilling to give up the
traditional horn-shape.
Goat
The Goat is the beast of Thonar, and perhaps also of Skaði. As a
mighty wight, the "Yule-buck", it is seen during the Wih-Nights
(see "Yule").
Gold
Always spoken of as "fire" in skaldic kennings (the "fire of the
hawks'- land" is a gold ring on someone's arm, for instance).
Especially dear to the Frowe, Sif, and Fro Ing, though Wodan is
also spoken of as a giver of gold in
Hyndluljóð.
Grain
The source of bread and ale; the very life of our forebears. Although
most of us have no actual fields to bless, in our rites, we speak of
grain and use sheaves as signs of all that our souls bring
forth.
Hair
Hair is a sign of life-might and holiness, the chief marker of
beauty in Northern thought. The name "Odinkaur" may well mean "the
one with hair hallowed to Óðinn" - that is to say,
someone who grew his hair long as a sign of his dedication. The
rule-might of the Merovingian kings was all embodied in their hair.
It could also be the special emblem of a vow: Haraldr inn
hárfagri vowed never to cut nor comb his hair until he had
brought all Norway under his rule. Someone who really wanted to might
be able to make a case for overriding a short-hair dress code rule on
religious grounds.
Hammer
The Hammer is the symbol of Thonar, and also the general sign of
hallowing, worn by true folk as a sign that they hold to the Elder
Troth and used as a saining- gesture.
Harrow
ON hörgr; probably originally a heap of stones.
Used by folk today to mean an altar. Those who have outdoor steads
prefer to use a heap of stones or a single great boulder; those who
do not often have wooden harrows. A small cabinet in which the holy
tools can be kept while not in use is very good for this purpose.
Hawthorn
The hawthorn embodies the might that wards the wih-stead. Its
connection with Hagen ("Hawthorn") may also hint at a tie with the
darker shapes of Wodan.
Head
The head was seen as the embodiment of the whole being,
the seat of the soul. Small staves carved with heads at one end
are often found in Rus settlements and are thought to be god-images
of the sort described by ibn Fadlan. The Oseberg sledges and wagon
were decorated with heads at the four corners (one has human heads,
another has rather stylized cat-heads), and the burial also included
ornate beast-head posts, which may have been used in processions.
Masks are also very common in Northern art, especially on Danish
runestones of the late tenth/early eleventh centuries and worked
into the bird-shaped (eagles and ravens) brooches of the late Vendel
and early Viking Ages.
Heart
Seen in modern times as a symbol of the Frowe's might of love and
lust (see "The Frowe").
Heart of the Home
The point from which all might springs, where the high-seat pillars
should be set up and all rites should be carried out. If the house
has a fireplace, the heart of the Home will be the hearth. Otherwise,
you should choose a place, hallow it, and use it for worship
thereafter.
Helm of Awe
Used for warding; gives its wearer might and fills those who come
against its wearer with terror. Traditional Icelandic sign. The
dragon Fáfnir was said to have the Helm of Awe between his
eyes.
Herbs
Plants, most often used for medicinal, magical, or holy plants. Our
forebears had a wide range of herb-lore, some of which is preserved
in the Anglo-Saxon charm spells (see Storms, Anglo-Saxon
Magic) and in folklore. The best general guide to both the
medicinal and folkloric uses of herbs is Mrs. M. Grieves' A
Modern Herbal.
Hex-sign
A sign of hallowing and warding, traditionally put on the walls of
houses or barns. One of the most common designs in Germanic
folk-art.
Holly
Traditional as a Yule decoration. In modern times, thought to be
especially a tree of the Mound-Alfs.
Honey
See "Bee"
Horn
The best vessel for ritual use.
Horses
The Horse is the holiest of beasts. In old days, eating horseflesh
was the specific sign of a Heathen, which is why it was made illegal
after the conversion and why such a strong prejudice against it still
lingers in English-speaking lands. Next to human beings, horses were
the best of all gifts that could be given to the god/esses. Their
sacrifice was not practical, as was that of cattle, since they were
usually worth more as riding and draught animals than as meat.
According to Tacitus, the early Germanic folk thought Horses to have
prophetic powers. A great many bracteates show the image of a man on
a horse, which seems to have been thought a particular sign of
power.
The Horse is particularly associated with the Wans and with
Wodan. It is a beast of both fruitfulness and death. In the latter
aspect, its head was used on nithing poles. Horse heads were also
buried in Alamannic cemeteries during the Migration Age, probably
as protections, and carved on gables for the same purpose.
House-Pillars
The great pillars that stood on either side of the high seat, in
which the luck of the household lived. In old days they were
structural supports of the hall's roof, but that is not usually
workable now. Instead wooden pillars or long planks, carved or
painted fittingly with images of god/esses, heroes, and forebears,
may be set up in whatever place the heart of the home is deemed
to be.
Howe
The howe, or burial mound, is the meeting point between the world
of the living and the world of the dead. Kings and thuls (see below)
sat on the mound to speak with the wisdom of their forebears;
spell-workers of sundry sorts also sat out on mounds. Helgi
Hjörvarðsson was sitting on a mound when he saw the
spae-idis who gave him his name, wyrd, and reason for being. In
Sweden, offerings were still made to holy howes at Yuletime in this
century. The howe is especially ruled by Fro Ing and Wodan.
Iron
Sunwynn Ravenwood has pointed out that the word "iron" originally
meant "holy metal", which may tell us something of why iron nails
were hammered into the pillars of Heathen hofs. Iron is a good ward
against evil spells and wights of ill, especially iron knives.
Leek
The leek is the embodiment of new-springing might, particularly
manly might. Given to Helgi Hunding's-Bane at birth by his father
Sigmundr; also, the first herb to grow after the making of the
worlds. Especially fitting for Ostara, birth-rites, and weddings.
Paired with the womanly linen in a bracteate inscription and in
Völsa þáttr.
Linen
Cloth spun from flax, the finest native cloth available to our
forebears and the best for ritual gear and use in sauna. Embodies
womanly might and fruitfulness. Especially holy to Frija and her
related goddesses or German shapes, Berchta and Holda.
Mead
The mightiest traditional drink of the Teutonic folk, both
spiritually and, at an alcoholic level ranging from 13-18%,
physically. Technically, an alcoholic drink made with only honey,
water, and yeast (see chapter on Mead-making). The term is generally
used for any honey-based homebrew, though, including those made with
the addition of fruit (properly "melomel") or with herbs and/or
spices ("metheglin"). Among the god/esses, especially associated with
Wodan, the winner of the mead of poetry.
Milk
Traditionally given to house-ghosts; can also be given to Frija and
the other house-goddesses. As a gift, it should always be whole
milk or even half-and-half, never semi-skimmed or skimmed. Milk can
also be blessed as a special draught of healing or might for a
human; in this case, semi-skimmed or skimmed is all right.
Necklace
The necklace is the sign of the Frowe, Nerthus, and perhaps Earth.
The four-ringed necklace may be thought of as especially the
Frowe's sign.
Oak
The holiest of trees. Oak is the tree of Thonar; a lightning-struck
oak is mightiest of all. Oak is a very good wood to make a harrow
from, ritually speaking; but it is a very hard wood, and is not easy
to carve.
Oaths
There were none mightier than the one who swore a great oath and
kept it, none more loathed and looked down on than the one who broke
an oath, and none thought more foolish than those who swore an oath
beyond their strength to uphold. The oath-swearing itself is an act
by which one steps into the garth of the god/esses, and they all hear
and witness the words spoken. All should hold back from swearing
oaths before they have thought well on them, or before they
understand what oath-making truly is. The oath you speak is your
very soul, all your life and luck and might together.
Recels
Incense; may have been used in elder times, though we are not sure.
Some like to use it, some do not. It can be used as a means of
cleansing the gathered folk by carrying the burner about and fanning
wih-smoke over them, or of hallowing a stead and filling it with a
might that is fitting to the work being done. To be strictly
traditional, Northern herbs should be used rather than any of the
Southern gums (such as frankincense). In modern times, essential
oil burners are also sometimes used.
Rings
The holy oaths were sworn on an unbroken ring weighing at least two
ounces and made of precious metal. Grønbech mentions that
"This treasure was as far beyond ordinary possession as the great
holiness was beyond the ordinary blessing of everyday" (II, p. 140).
Rings were used on the hilts of swords in the Migration and Vendel
ages, possibly for oath-swearing or as the sign of the troth between
sword-bearer and sword-giver. The very might of the god/esses was
embodied in the holy ring used in the hof.
Armrings are also given as a sign of friendship or oaths; one
kenning for a ruler was "ring-breaker", for as a sign of favour the
ruler would break coils from the gold or silver wires that he wore
spiraled about his arms.
Images of the gods are often seen with holy rings, as on the
"three-god bracteates" (see "Balder") and the Gotlandic
picture-stones. Small figurines of Scandinavian origin which show
the ring or wreath have been found in an Eastern Baltic fortress and
a grave on the upper Dneps: a bearded man with a sword at his side
holds a huge twisted ring or wreath in his right hand and stretches
his left out. This may represent a god as holy ring-giver.
Wodan holds the great gold ring Draupnir (dripper), which gives birth
to eight rings matching its weight every ninth night.
Runes
The writing of the early Germanic folk, still used by Heathens -
especially for magical and religious purposes, though sometimes
for ordinary communication as well. See Gundarsson's Teutonic
Magic, Aswynn's Leaves of Yggdrasil, and
Thorsson's Futhark and Runelore in the
Hearth reading list.
Shield-knot
A sign of warding, used on a bracteate, a picture- stone, and
Scandinavian signs which designate historical or natural
monuments.
Ship
Sign of death and fruitfulness since at least the Bronze Age, most
closely tied to the Wanic processions and to Wodan.
Spear
The weapon of Wodan, used to hallow something that is given to him
and may well soon be destroyed in the Middle-Garth.
Spiral
Suggested in modern times as a hallowing sign for Frija.
Spindle
Frija's emblem; sign of Wyrd and of womanly might.
Stag
The stag was thought of as the noblest of beasts; both Sigurðr
and Helgi Hunding's-Bane are compared to high-antlered stags by
their grieving widows. Because Fro Ing fights with an antler at
Ragnarök, it is usually thought to be his beast.
Stones
Grimm thought that stone-lore was not typical of the Teutonic folk,
but since then archaeology has found that our forebears often used
various stones as amulets, and the Icelandic laws also mention the
use of magical stones. Little work has yet been done to recover the
stone-lore of our forebears.
Stones are holy in and of themselves, and fit for blessing or using
as focal points of a rite, either as the body of an outdoor harrow
or as something set on an indoor one. Vésteinn - Wih-stone -
was a common Old Norse name, as was Þórsteinn -
Þórr-stone.
Sun-Wheel
Generally used today as a hallowing sign for the Wans.
Swan
Always a womanly bird (and used as a first element in women's
names); sometimes becomes a swan-maiden, who may speak spae-words.
Snorri tells of two swans at the Well of Urðr.
In the Kalevala, there is a black swan that swims in
the river of Tuonela (the realm of death). There is no evidence for
this in the Norse sources, but one might perhaps think that Hella
could have just such a black swan to match the white ones of the
Norns.
The spae-idis Kára became a swan to defend her Helgi in
battle: as the embodiment of the soul's shining bride, the swan is
often seen as the sign of the soul's striving towards the god/esses
and of blessing from them.
Swastika
Often thought to be associated with Thonar (see chapter) or else a
sun-symbol. Should not be shown in public, for obvious reasons. A
"kinder, gentler" swirling form was also used by our forebears, and
may be used by those who cannot get over the recent misuse of the
sign by the Nazis. Deosil and widdershins forms were used
indiscriminately by our forebears.
Swine
Holy to Fro Ing and the Frowe; see chapters for further
discussion.
Sword
The basic weapon of the well-born Germanic warrior. Most magical of
weapons, most frequently named (by a very high factor indeed), most
often seen as the embodiment of the family soul. Original weapon of
Fro Ing, but used by followers of all the god/esses, with the
exception of Anglo-Saxon godmen, who were not allowed to bear
weapons (as described in Bede's Ecclesiastical
History).
Thule
A thule is a speaker of some sort; the word is related to the ON
verb thylja (to speak or mumble). Wodan is called
Fimbulþulr; Unferth, who challenges Beowulf to a single combat
of words and wit in Hrothgar's hall, is also given the title
þyle, and the AS word
þyl-cræft is glossed as
rhethorica (rhetoric). The Danish Snøldelev
stone memorializes a man called Gunnvaldr, who was "thule on the
Sal-howes" with the inscription of his name and office beside a
swastika and a triskelion made of three interlocked drinking horns
(now used as the emblem of the Rune-Gild) which some think may have
been the sign of the three cauldrons from which Óðinn
drank the mead of skaldcraft, Óðroerir (Wod-Stirrer).
Trefot
Also called triskelion (swirling form). Might whirling from the
three great realms of being. The emblem of the Island of Man and the
Celtic Manannan mac Lir; also suggested as a possible sign for
Heimdallr in modern usage.
Völva
A seeress. The word comes from ON völr (staff)
and seems to mean "womanly staff-bearer" (cf. the walkurja-name
Göndull/Wodan-name Göndlir, and also the early German
seeress "Waluburg", whose name stems from the same root as
völr). Wodan himself calls völvur
up to tell him of what shall become in
Völuspá (the Völva's spae) and
Baldrs draumar; in both cases, they seem to be
etin-wives, and the völva of the latter has lain dead in her
howe for some while. There is likely some relationship between the
völva and the thule; the titles might even have originally been
womanly and manly descriptions of the same sort of gifted seer on the
mound, though the title of "thule" seems, at least among the English,
to have developed into the more earthly role of hall-speaker or
word-champion, while the völvur of Eddic poetry
speak (in Baldrs draumar, unwillingly) at
Óðinn's behest.
Wain
The wain, or wagon, together with the ship, was the chief vehicle of
the Wans' holy processions. Among the many names for the Big Dipper
was "the Wain"; in Holland, it was known as "Woenswaghen" (Wodan's
Wagon) as late as 1470 (Grimm, Teutonic Mythology I, p.
151). Thonar also fares in a wain drawn by two goats.
Walknot
"Knot of the slain", sign of Wodan, used both in a triple and a
unicursal form, though only by those given to Wodan.
Water
Landnamabók (Hauksbók 146)
mentions places in Iceland called both "Helgavatn" (Holy Water)
and "Urðarvatn" (Wyrd's Water). In Teutonic
Mythology, Grimm cites a number of customs having to do with
the use of hallowed water - that is, water drawn from a running
spring or holy well, usually done just before sunrise in total
silence. Water embodies life-force; a deep body of water can also
embody the Well of Wyrd. Gifts to the god/esses were often sunk into
water in the old days.
Wreath
The wreath is the living form of the ring. It is a sign of both
troth and hallowing. Holy wreaths can be made to be hung up in your
house or hall, or used as garlands to bless folk with. Wreaths of
evergreen, nuts, and apples are most fitting at Yule-time, birch and
pussy willow at Ostara, spring flowers and rowan on Waluburg's Night
and May Day, elder at Midsummer's, grain and rowan berries at
Loaf-Feast, and grain, nuts, and straw at Winternights.
Wyrm
Sign of hidden might. Runes were carved inside wyrm-ribbons in the
last part of the Viking Age and the first part of the christian era;
wyrm-prows were used on ships, and "Ormr" was a ship-name as well as
a personal name. Very often used in Northern art.
Yew
A tree of death, still planted in burial grounds. Perhaps the
World-Tree. Closely tied to Wulþur, who dwells in "Yew-Dales",
and to Wodan; also to the Yule-time.
Yew is a very poisonous tree. Do not eat any part of it, do not burn
any part of it and breathe the smoke or vapours, do not bring it into
a house with small children or plant-eating pets. One British
occultist in recent times deliberately killed himself by eating
yew-berries; an American member of the Rune-Gild accidentally almost
killed himself by burning the berries and inhaling their smoke.
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