WODAN @HollywoodInsiders.net

Michael Wynn's Occult Reference Library

WODAN

Return to Occult Library Index

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ity by the latin writers of the succeeding centuries; once set in circulation, it remained current and intelligible for long ages. the gothic historian names but one god after the roman fashion, and that is mars: quern gothi semper asperrima placavere cultura (jornandes cap, 5, with which the scythian ares, so early as in herodotus 4, 62-3, may be compared. paulus diaconus winds up his account of wodan with the express announcemtnt (1, 9: wodan sane, quern adjecta litera gwodan dixerunt, ipse est qui apud eomanos mercurius dicitur, et* schopflin, als. ill. 1, 435-60; esp. on a faniuii of mercury at ebermiinster 1, 58. conf. hummel, bibl. deutscli. alterth. p. 229. creuzer, altrom. cultiu-aiu oberrhein, pp. 48, 98. gods. 121 ab universis germaniae gentibus ut deus adoratirr. just so his old

nus (fria, and perhaps sitivrat to saturn; the names of the planets are construed quite otherwise, mars by smrto-nos (letifer, mercury by dobro-pan (good lord, or rather bonorum dator, jupiter- by krcde-moc (rex potens, venus by ctitd (cupitor? venerandus 1, saturn by hlado-kt (famelicus, or annonae caritatem afferens. respecting sitivrat i give details at the end of eh. xii. chaptee vii. wuotan, wodan (odinn. the highest, the supreme divinity, universally honoured, as we have a right to assume, among all teutonic races, would in the gothic dialect have been called vodans; he was called in ohg. wuotan, a word which also appears, though rarely, as the name of a man: witotan, trad. fuld. 1, 149. 2, 101-5-8. 128. 158. 161. woatan 2, 146, 152. the longobards spelt it wddan or guodan, the old s

ian god wains has simply been invented from the gen. in the compound warnsdei, wernsdei (richth. p. 1142, where werns pkinly stands for wedens, wodens, an r being put for d to avoid collision with the succeeding sd; it will be hard to find anywhere a noni. wern. and the present west frisians say wansdey, the north frisians winsdei, without such r* conradis worterb. 263. christmann, pp. 30 32. 132 wodan. one meaning of mens or sensus^ according to this, wuotan, ocfinn would be the all-powerful, all-penetrating being, qui omnia permeat; as lucan says of jupiter: est quodcunque vides, quocunque raoveris, the spirit-god; conf. virg. georg. 4, 221: deum ire per omnes terras, and eel. 3, 60: jovis omnia plena. in the popular language of bavaria, wudcln is to bestir oneself, to swarm, grow luxuri

a word that has never been fully explained, goth, vopis dulcis, 2 cor. 2, 15, ohg. wuodi, diut. 2, 304% os. wuothi, hel. 36, 3. 140, 7, as. u-e&e, must either l^e regarded as wholly unconnected, or its meaning be harmonized- finn magnusen comes to the same conclusion, lex. myth. 621. 636. 3 the belief, so common in the mid. ages, in a 'furious host' or 'wild hunt' is described in ch. xxxi. trans. wodan. 13^ all-pervading creative and formative pmvcr, who bestows shape and beauty on men and all things, from whom proceeds the gift of song and the management of war and victory, on whom at the same time depends the fertility of the soil, nay wishing, and all highest gifts and blessings, saem. 113^ to the heathen fancy wuotan is not only the world-ruling, wise, ingenious god, he is above all th

adam of bremen cap. 233, ed. 1595 says of the norse god: wodau, id est fortior, bella gerit, hominique ministrat virtutem contra inimicos. wodanem sculpunt (sveones) armatum, sicut nostri martem sculpere solent. to the fortior, fortis, would answer his on, name of svi&r, i.e. the strong, masterful, swift (os. suith: but fortior is, no doubt, a false reading, all the mss (conf. pertz 3, 379) read 'wodan, id est/ ror' which agrees with the conclusion arrived at above. to him, says the edda, belong all the nobles who/a/ in battle (seem. 77. and to thor the common folk, but this seems added merely to depreciate the latter; in another passage (seem. 42, freya shares i\\q, fallen with osinn; he is named valfa&ir oxia herfa&ir (val, choice; her, host. od'inn vildi j'iggja mann at hlutfalli at han

that nostri 1 got waldes an der sige hiir! wh. 425, 24. sigehafte hende fiiege in got! dietr. 84. osinn, when he sejit the people forth to war, laid his hands on their heads and blessed, ace. to yngl. cap. 2, gaf j^eim bianac; ir. beannact, beannugad, beandacht, gael, beanuachd, wei. bianoch (villemarque, essai lix= benedictio, prob. all i'rom the lat. word? conf. fr. benir, ir. beannaigini. 134 wodan. should mean saxones? he, it is true, may have meant those acquainted with eoman mythology. especially does the remarkable legend preserved by paulus diaconus 1, 8 show that it is wodan who dispenses victory, to whom therefore, above all other gods, that antique name siliora (p. 27) rightfully belongs, as well as in the eddas the epithets sigtyr (god of victory, seem. 248% sn. 94, sigfoffr (

enses victory, to whom therefore, above all other gods, that antique name siliora (p. 27) rightfully belongs, as well as in the eddas the epithets sigtyr (god of victory, seem. 248% sn. 94, sigfoffr (father of victory, saem. 68; as. vigsifjor (victor in battle, beow. 3107, sigmetod (creator of victory, beow, 3554 (see suppl: eefert hoc loco antiquitas ridiculam fabulam, quod accedentes wandali ad wodan, victoriam de winilis postulaverint, illeque responderit, se illis victoriam daturum, quos primum oriente sole conspexisset. tunc accessisse gambaram ad fream, uxorem wodan, et winilis victoriam postidasse, frcamque consilium dedisse, winilorum mulieres solutos crines erga faciem ad barbae similitudinem componerent 7?ia?tcque primo cum viris adessent, seseque a wodan videndas pariter e regio

le conspexisset. tunc accessisse gambaram ad fream, uxorem wodan, et winilis victoriam postidasse, frcamque consilium dedisse, winilorum mulieres solutos crines erga faciem ad barbae similitudinem componerent 7?ia?tcque primo cum viris adessent, seseque a wodan videndas pariter e regione, qua ille per fenestram orientem versus erat solitus adspicere, collocarent; atque ita factum fuisse. quas cum wodan conspiceret oriente sole, dixisse: qui sunt isti langobardi? tunc fream subjunxisse, ut quibus nomen tribuerat, victoriam condonaret, sicque winihs wodan victoriam concessisse. here deacon paul, as a good christian, drops the remark: haec risu digna sunt, et pro nihilo habenda: victoria enim non potestati est adtributa hominum, sed e coelo potius ministratur; and then adds a more exact inter

ops the remark: haec risu digna sunt, et pro nihilo habenda: victoria enim non potestati est adtributa hominum, sed e coelo potius ministratur; and then adds a more exact interpretation of the name longobard: certum tamen est longobardos ab intactae ferro barbae longitudine, cum primitus winili dicti fuerint, ita postmodum appellatos. nam juxta illorum linguam lang longam, bart barbam significat. wodan sane, quem adjecta litera givodan dixerunt, et ah universis germaniae gentihus ut deus adoratur, qui non circa haec tempora, sed longe anterius, nee in germania, sed in graecia fuisse perhibetur- the whole fable bears the stamp of high antiquity; it has even been related by others before paul, and with variations, as in the hist. francor. epitomata, which has for its author, though not frede

ia fuisse perhibetur- the whole fable bears the stamp of high antiquity; it has even been related by others before paul, and with variations, as in the hist. francor. epitomata, which has for its author, though not fredegar, yet some writer of the seventh century. here chuni 1 godfrey of viterbo (in pistorius, ed. struve 2, 305) has the legend out of paul diac. with the names corrupted, godam for wodan, feria for frea. godam or votam sets him thinking of the germ, word got (deus. the unheard-of' toclacus historiographus' has evidently sprung out of' hoc loco' in paid. wodan. 135 (huns) are named instead of vandals: cum a chunis (langobardi) danubium transeuntes fuissent comperti, eis bellum conati sunt inferre. interrogati a chunis, quare gens eorum terminos introire praesumeret? at illi m

t's or reader's error for wuodano. tunc langobardi cum clamassent, qui instituerat nomen, conccdcrd victoriam, in hoc praelio chunos superant (bouquet 2, 406; according to pertz, all tli.e mss. read wodano) in this account, frea and her advice are nowhere; the voice of the god, giving the name, is heard up in the air. it was the custom for any one who bestowed a name, to follow it up with a gift^ wodan felt himself bound to confer the victory on those for whom he had found a new national name. in this consisted the favour of fortune, for the people, in dressing up their wives as men, had thought of nothing but swelling the apparent numbers of their warriors. i need scarcely remind the reader, that this mythical interpretation of the lombard name is a false one, for au the credit it found i

al name. in this consisted the favour of fortune, for the people, in dressing up their wives as men, had thought of nothing but swelling the apparent numbers of their warriors. i need scarcely remind the reader, that this mythical interpretation of the lombard name is a false one, for au the credit it found in the mid. ages^ there is one more feature in the legend that must not escape our notice. wodan from his heavenly dwelling loolis doum on the earth through a window, which exactly agrees with on. descriptions. osinn has a throne named fflicfshicdf, sitting on which he can survey the whole world, and hear all that goes on among men]?ar er einn stasr er hlisscialf heitir, oc)?aer osiun settiz jjar i hasoeti, oc ?a sd hann of alia heima, oc vissi aua luti, j?a er hann sa (there is a stead

sn. 21. hlustar (listens) osinn hlisscialfo i, sjem. 89. 1 lata fylgja nafni, sfcm. 142. 150\ fornm. sog. 3, 182. 203. gefa at nafnfesti (name-feast, sn. 151. fornm. sog. 2, 51. 3, 133. 203. islend. sog. 2, 143. 194. vocabuli largitionem muneris additione commendare, saxo gram. 71. 2 longobardi a longis barbis vocitati, otto fris. de gest. frid. 2, 13. but osinn himself was named ldiigbarsr. 136 wodan. when loki wanted to hide, it was from this seat that osinn espied his whereabouts, sn. 69. sometimes also frigg, his consort, is imagined sitting by his side, and then she enjoys the same prospect: osinn ok frigg sdto i hlisscialfo, ok sd urn heima alia, ssem, 39. the proem to the grimnismal bears a strong resemblance to the legend in paul; for, just as frea pulls her favourites the winili

hide, it was from this seat that osinn espied his whereabouts, sn. 69. sometimes also frigg, his consort, is imagined sitting by his side, and then she enjoys the same prospect: osinn ok frigg sdto i hlisscialfo, ok sd urn heima alia, ssem, 39. the proem to the grimnismal bears a strong resemblance to the legend in paul; for, just as frea pulls her favourites the winili through, in opposition to wodan's own resolve, so frigg brings to grief geirrosr, whom osinn favoured. sensuous paganism, however, makes the god-like attribute of overseemg all things depend on the position or structure of a particular chair, and as the gift forsakes the god when he does not occupy the seat, others can enjoy the privilege by taking his place. this was the case when freyr spied the beautiful gersr away down

ger seizes the footstool of the lord, which stands before the chair (al. a chair's leg, and hurls it down at the thief^ to such lengths has the ancient fable travelled. 1 kindermarchen no. 35. first in bebel, ed. 1, tub. 1506, p. 6. frey's gartengesellscliaft cap. 109, ed. 1556 p. 106, ed. 1590 p. 85. rollwagenbiichlein 1590, pp. 98-9 (here a golden settle. moserrf vermischte schriften 1, 332. 2, wodan. 137 can it be alluded to in tlie mhg. poem, amgb. 3? der nu den himel hat erkorn, der geiselt uns bi uuser habe; ich viirhte sere, unt wirt im zorn, den slegel wirft er uns her abe^ in a servian song (vuk 4, 9) the angels descend to earth out of god's window (od bozhieg prozora; pro-zor (out-look, hence window) reminds one of zora (dawn, prozorie (morning twilight, and of wodan at early mor

er-stone (see cli. viii, donar) which jwints to hidden treasure and brings deliverance, and which only those can light upon, who have accidentally lost tlieir way in a wood; for which reason wolfram calls trunks of trees, from under which peeps out the stone of luck' slegels urkiinde und zil' slegcl's document and mark (aim- haupts zeitschr. 1, 573. lasicz. 47 names a latanus donator bonorum. 138 wodan. the sum total of well-being and blessedness, the fulness of all graces, seems in our ancient language to have been expressed by a single word, whose meaning has since been narrowed down; it was named tvunsch (wish. this word is probably derived from wunja, wunnja, our wonne, bliss; wunisc, wunsc, perfection in whatever kind, what we should call the ideal. thus, er. 1699' der wunsch avas an

ot erloubte dem wimscjie liber about him, god gave to wish in, full leave, daz er lib unde sin that he body and mind meistert nach sim werde. fashioned according to his worth, swa von ouch uf der erde of whatsoever upon earth, deheinem man ze loben geschiht, to any man, praiseworthy falls, desn gebrast im niht; thereof lacked him nought; der wicnsch hat in gemeistert so wish had him fashioned so, wodan. 139 daz er sin luas ze kinde vrs, wande er nihts an im vergaz: er hetn geschaffet, kunder, baz. greg. 1091-1100. man sagt daz nie kint gewan ein lip so gar dem wunsche glich. ex. 330. also was ez (daz phert) gestalt, und ob er (der werltwise man) danne den gewalt von dem wunsche hmte, daz ez belibe st^ete swes er darzuo gedsehte, und swenne erz volbra^hte, daz erz fiir sich stalte und er vo

ch, body) so gar dem wunsche gelich (like. iw. 1333. diz was an ir (zuht, schoene, jugent) und gar der rat (all the store) des der wunsch (or wunsch) an wibe gert (desires) iw. 6468. wande sie nie gesahen (for they never had seen) zwene riter gestalt (two knights fashioned) so gar in wunsches gewalt an dem libe und an den siten (manners. iw. 6913. der wimsch vluochct (curses) im so. iw. 7066. 140 wodan. mil- hat der wunsch gevluochet. hartm. biichl. 2, 113. er was schcene und wol gevar (for gefarwet, coloured, rehte, als in der wunsch erkos (chose. gerh. 771. mill herze in (ihnen, to them) des begunde jehen (acknowledge, in wsere des wunsches fiiz (zeal, care) bereit, gerh. 1599. an der der wunsch mit kiusche har sine sileze lebcnde fruht. gerh. 1660, daz ich ir schoene kroene ob alien fro

woman. troj. 19620. so daz er niemer wibes leben fur sie gesdwpfen wolde baz (better; do sin gewcdt ir bilde maz (measured, do leit (legte) er an -sie manec model. troj. 19627 und hsete sin der wtinsch gesworn, er wolde bilden ein schoener wip, und schepfcn also klaren lip als helena min frouwe treit (tragt, bears) er miieste brechen sinen eit (eid, oath) wan er kunde niemer (for he could never, wodan. 141 unci solte uldcn iemer (were he to shape for ever (jcschcpfen wunneclicher fruht. troj. 19526-32. ez hat ze sinem telle der wunsch vergezzen niender. engelh. 579. daz haete an si der wunsch geleit. engelh. 4703. der wunsch der hete niht gespart an ir die sine mcisterscliaft, er hete sine beste hraft mit ganzem fiiz an sie geleit. der werlde ion. 84. other poets personify too (not, howev

sie ist der wunsch uf erde. ms. 2, 100. sie ist des wunsches ingesinde (one of w.'s household. ms. 1, 6^ von ir scheitel uf ir zehen (from her crown to her toes) so ist niht an minneclichen widen wan (save, but) des wunsches blic. msh. 3, 493^ des wwischcs blucte sint entsprungen in mine herzen. fragm. 45^ si trage des wunsches hildc. ms. 1, 191^ des wunsches krdnc tragen. docen misc. 2, 186. 142 wodan. sie hat des wimsches gewalt. amgb. 31^ er was so gar des wunschcs hint, daz alle man gein (against, before) siner schoene waren blint, und doch menlich gestalt bi clarem velle (complexion; der wunsch im niht gebrechen liez (let nought be lacking) da von man 's wtinsches hint den stolzen hiez (should call the stately one. lohengr. ed. eiickert str. 625. the following is outside the bounds of

be in doubt, whether to say god or wish: in the first passage from gregor, wish is subordinated, as a being of the second rank, so to speak, as a servant or messenger, to the superior god; the latter has to give him leave to assume his creative function, which in other cases he does of his own might. again, when body, figure, hair are said to be 'like wish' it exactly reminds us of homer's kofiav wodan. 143 xapkeaalv ofjlolat, ii, 17, 51; and xdpire'i, the gratiae, creatresses of grace and beauty, play precisely the part of our wish, even down to the circumstance, that in addition to the personal meaning, there is an abstract %a/3t9, gratia, as there is a wish^ piiterich of eeicherzhausen (haupts zeitschr. 6, 48) speaks of' die ivuntsclics fiiesse' of a princess; the older phrase would hav

DAVID ICKE CHILDREN OF THE MATRIX

rom there it continued to be used by the llluminati secret society network that reemerged after the cataclysm. the three-pronged trident was the symbol of the royal line of atlantis and this later became the three-pointed fleur-de-lis, a symbol of the llluminati bloodline to this day. the key atlantean "god" was the fire god, votan38 who would turn up later in the americas and europe as wotan and wodan. the american organisation, the lemurian fellowship, which researches the history of the lost continent, says that an extraterrestrial race from venus, known as the kumaras, were the leaders of the lemurian civilisation.39 the fellowship says that the kumaras created a mystery school to initiate chosen people into the advanced esoteric knowledge. it was structured as 13 schools (levels of in

pent dragons of the abyss- their underground cavern systems and bases? in the edda, the serpent cult engages in human sacrifice and blood drinking. same old story, and again we see the theme of the nordics or "aryans" in conflict with the serpent people. the edda says there were three main leaders of this serpent cult. they were the serpent goddess known as el; her consort, the male entity called wodan (votan was the atlantean fire god; and their son, baldr or balder. this was the serpent "trinity" of mother-father-son. el was also known as eldi or "fiery el, the "hound, and, highly significantly, as "mary".24 from this cult and "fiery el" came the term hell "burning in hell" and "fires of hell" el or hel was the norse queen of the underworld and her followers became known as "kinsman of h

stories of mother hubbard or "mother hubur, as she was to the babylonians. mother hubbard was distressed because she couldn't find a bone for her dog (a domesticated wolf- mother hubur, also tiawath, was described as the "plague, the fearful dragon, the dragon which shines brightly, the female spirit who devours with a serpent's mouth. the other members of the serpent trinity in the edda, consort wodan and son balder, were major "gods" of the reptiliancontrolled nazis. the nazis were the creation of the teutonic knights network (illuminati) in germany which has always been associated with the highly significant reptilian bloodline known as the habsburgs. the teutonic knights operated in the same "holy land" in the same period as the knights templar and the knights of malta and they work to

ajor "gods" of the reptiliancontrolled nazis. the nazis were the creation of the teutonic knights network (illuminati) in germany which has always been associated with the highly significant reptilian bloodline known as the habsburgs. the teutonic knights operated in the same "holy land" in the same period as the knights templar and the knights of malta and they work to the same reptilian agenda. wodan and balder were national deities of the teutons. the legendary founder of the maya culture in mexico was also called votan or wotan. the amazons the edda refers to the serpent cult as the "amazons, the "wolf tribe, and the "valkyrs, and here we have the meaning of the musical work called the ride of the valkeries, composed by richard wagner. hitler once said that to understand the nazis, you

keries. this is the root of the word, trull, which means loose woman and the troll could have been a pagan "hag" or earth-priestess. norse myth says that the trolls waited under bridges waiting to eat those who crossed without making an offering. the valkeries were said to guard the bridge to heaven or the "bifrost. angels of death were said to attend a ritual called the trolla-thing. woden's day wodan was the consort of the dragon queen, el, according to the edda, and he is a major figure in ancient myths. one of the older names for wodan (also wotan or woden) is bodo or bauta. this corresponds with the sumerian name of budu, butu, or budun, which means "the serpent footed".28 in waddell's translation of the edda, wodan was an aboriginal chief of a moon and serpent-dragon cult seeking to

an was an aboriginal chief of a moon and serpent-dragon cult seeking to defeat the nordic-aryans of thor-indara. we find the same story in the indian vedas attributed to indra, their name for thor-indara, who was said to have battled with budhnya or "the bottom. budhnya was known as "the great serpent of the bottom or deep."29 this was the puthon or python of the greeks, says waddell. budhnya and wodan are the same character. in india, wednesday or "wodens-day" is known as budh!30 interesting how close that is to buddha, and, according to waddell, buddha is a derivative of woden and buddha claimed to have had several "former births" as a serpent. the indian brahmans adopted the moon and serpent cult. so too, according to waddell, did the "semitic priests of the nile valley".31 he says that

s a derivative of woden and buddha claimed to have had several "former births" as a serpent. the indian brahmans adopted the moon and serpent cult. so too, according to waddell, did the "semitic priests of the nile valley".31 he says that they replaced the original sun worship of asar or osiris and deliberately introduced the serpent and sacrificial cult to egyptian culture. balder, who is el and wodan's malicious son in the edda, corresponds with the green man of the king arthur legend and loki, the original of lucifer, according to waddell. he says that balder is also lancelot in the arthur stories from his title in the edda of "the lancebearer. like his mother, el, balder has been depicted with wings. th dragon queens 157 the mother-son cult of the serpent scene one in the edda portrays

mbolised as the "serpent-dragon. thus "george (thor) defeated "the dragon (el. the story of george and the dragon symbolises the battles with the reptilians located under the earth. the accounts in the british edda are confirmed in great detail by depictions all over the former sumer empire. in a babylonian seal dated to around 3300bc, el is pictured with the crescent moon of the serpent cult and wodan is given the body of a serpent. satanists worship the reptilians and also the moon, and have always done so. the inscription behind el in this babylonian seal reads ildi or "il-the- shining, yet another confirmation of the portrayal of reptilians as "shining" or "luminous" in some way. el or ida is given the title of rann in the edda and this is the origin of the nursing serpent mother and m

n some way. el or ida is given the title of rann in the edda and this is the origin of the nursing serpent mother and matriarch, rann-t, in egyptian myth, or vice versa.34 serpent cult symbolism the obsession with troy and the trojan war by descendants of the merovingian bloodline can be understood when you read the edda. it tells of how thor's troy was raided by the "edenite" serpent cult led by wodan. the phrygians were serpent worshippers before their defeat by thor, and totems of the serpent cult were the lion and the wolf. this is why phrygia means "land of the lions. still today the illuminati use the lion profusely in their symbolism- look at britain and the british 158 children of the matrix figure 20: the highly symbolic royal crest depicting the lion (the serpent cult/illuminati)

in the rockefeller centre in new york (figure 23. the heraldry and coats of arms of poland are another example. they include the images found among all european royalty and aristocracy- the openly reptilian serpent, griffin, salamander, and caduceus, plus the sphinx and unicorn.36 rule britannia the accounts in the edda of the battles between the nordics of thor/indara and the serpent cult of el, wodan, and balder, can explain many ancient and modern mysteries, symbols, and biblical texts (figure 24. the edda tells how the dragon queens 159 thor/indara and the nordic/aryans came down from the danube region of europe into the domain of the serpent cult in the near and middle east, especially the place known as eden. after many battles between the nordics and the serpent cult a peace treaty

ure 24. the edda tells how the dragon queens 159 thor/indara and the nordic/aryans came down from the danube region of europe into the domain of the serpent cult in the near and middle east, especially the place known as eden. after many battles between the nordics and the serpent cult a peace treaty was agreed between the entity known as thor/indara/ adam and the leaders of the serpent cult, el, wodan, and balder, the edda tells us. there is a portrayal of a meeting between thor/indara and el on a babylonian seal of about 3000bc. the "peace treaty" also led to the marriage between thor/indara/adam and a priestess of the serpent cult known as "eve" or "gunn-ifa, the edda says. the story of the marriage of her-thor (ar- thur) and his "queen" guin-eve-re, is a version of this, waddell sugges

cain and abel? the edda describes how thor/adam/indara and "eve" had a son called gunn, ginn, or kon. this is the biblical "cain" and "gawain" of the king arthur stories, waddell contends. in babylonian seals dated to before 2500bc, he is called "adamu-the-son-of-the-god- induru. gunn or "cain" was attacked and wounded in the edda narrative by baldr or balder, the son of the serpent cult leaders, wodan and el. balder is the same guy as the biblical "abel, waddell says, and the edda refers to him as epli, which equates with the hebrew e-b-l, and his sumerian title was ibil or bal (the hebrew baal, says waddell. baal worship would therefore be serpent worship. another name for balder was egil and this is almost identical to egel, the hebrew for "a bull calf" and the "golden calf" worshipped

press human consciousness, which, in its true power, is far greater than the juveniles that seek to control. these guys know that humans are potentially far more powerful and so they have to hit us from every angle to keep us in comatose ignorance. one of their most effective weapons for this has been the pagan cult known as christianity. the christian "serpent" trinity the serpent trinity of el, wodan, and balder, the mother-father-son, has been repeated in many guises. the emphasis in the serpent trinity was on the mother and son. in babylon, that major stronghold of the serpent cult, the "son" was ninus/tammuz (balder) and the "mother" was queen semiramis (el. the edda explains how one of the centres for the serpent cult during the conflicts with thor/indara was the van tribe of lake va

of balder's titles was "the illegitimate son of a widow. the code for distress in freemasonry goes "is there no help for the widow's son" one of the tribes named in the edda that fought for the serpent cult was also called hrym and this later became the germanic tribe, the hermin-ones. the roman historian, tacitus, said that these descended from hermin, whom waddell connects with the bloodline of wodan. the worship of the reptilians and their dragon queens, and the placing of their bloodlines into the positions of power, is the secret of secrets held within all the secret societies. jim shaw, a former 33rd degree freemason, was initiated into a long list of freemasonic orders and offshoots. after reaching the highest official levels he saw what freemasonry really was and wrote an expose ca

DAVID ICKE THE BIGGEST SECRET

lamadrid, told the mind controlled slave of the cia, cathy obrien, that the reptileextraterrestrials came down and created physical bodies to occupy, just as they did mostprofusely among the aryan people. the reptilians and human sacrifice go together. thescandinavians buried children alive in an effort to stop plagues and to appease the greatgod of the north, the scandinavian odin or the german wodan or woden. the gods ofthe mystery schools were invariably connected to human sacrifice and it was these veryschools which have, via the now global brotherhood and satanism networks, carriedthe knowledge and the rituals into the present day. the incas of peru sacrificed childrenand human sacrifice was practised from the earliest days in europe. one druid ritualwas to bury a child under the fou

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

alx are named in german, and the rest given in' romana interpretatio' on the other hand, the female names nerthus, veleda, tanfana, huldana (for hludana, aliruna, have kept their original form; and so have names of peoples and places that lead back to gods, ingaevones, iscaevones, herminones, asciburgium. christian authors also, writing in latin, prefer the roman names, yet, when occasion calls, wodan, thunar, frea, sahsnot cannot be avoided. the refined language of the goths, and the framework of their hero-legend, lead us to imagine a very full development of their faith, then just giving way to christianity, though to us it has sunk into such utter darkness: such expressions as frauja, halja, sibja, unhul ?o, skohsl, anz, fairguni, sauil (as well as sunna, vaihts, alhs, gudja, hunsl, d

and full store; and treasures not a few must be lurking in england, scotland, and the netherlands, from all of which mythology may look to receive manifold gain. to indicate briefly the gain she has already derived from the folk-tale (legend: it is plain that to this alone we owe our knowledge of the goddesses holda, berhta and fricka, as also the myth of the wild hunt which leads us straight to wodan. the tale of the old beggar-wife is a reminiscence of grimnir. of the wise-women, of swan-wives, of kings shut up in hills we should have learnt little from written documents, did not legend spread her light over them; even the myths of the sin-flood and xvi preface. the world's destruction she has not lost sight of to this day. but what is most fondly cherished in her, and woven into the ga

l for the envious neighbour. thiele (danmarks folkesagn 2, 306) finds the very same myth in fiinen, and here the traveller is peter again: the norwegian tale makes the lord god and peter come to dame gertrude and turn the stingy thing into a bird (p. 673. there is a popular joke about christ and peter being on a journey, and the saviour creating the first bohemian; and a netherl. tale preface^"1 (wodan'a p. xxxvii) about their putting up at an ogre's house in a wood, and being concealed by his compassionate wife, an incident that occurs in many other tales. afzelius (sagohafder 3, 155, while he proves the existence of these legends of christ and peter in sweden also, is certainly wrong in pronouncing them mere fabricated drolleries, not founded on popular belief. they are as firmly grounde

hokull m. and hekla f, as. hacele f, means garment, cloak, cowl, armour- hence haholherand is os. for a man in armour, conf. os. wapanberand (armiger, as. aescberend, garberend, helmb, sweordb (gramm. 2, 589. and now remember osin's dress (p. 146: the god appears in a broad-brimmed hat, a blue and spotted cloak [jiehla bla, flekkott; hajcolherand is unmistakably an os. epithet of the heathen god wodan, which was gradually corrupted into hacjcelherg, hachenherg, hackelbloch. the name of the hacjcel-wood may be an abbrev. of hakelbernd's wood. the' saltus hakel' in halberstadt country is mentioned first in the (doubtful) chron. corbeiense ad an. 936 (falke p. 708; a long way off, hard by hoxter in the auga gau, there was a haculesthovp (wigand's corv. gilterb. p. 94. saracho 197. trad. corb

r hackelnberg lies in the steiufeld, under a stone on which a mule and a hound are carved. 2 ohg. missa-hahul (casula),st. gall gl. 203; misse-hachil, gl. herrad. 185' is mass-weed, chasuble. graft' 4, 797. 924 spectres (where heathenism lasted longer) rather than in south germany (yet see hahsherg, hdgelherg, mone's anz. 4, 309. hachilstat, graff 4, 797. that the wild hunter is to be referred to wodan, is made perfectly clear by some mecklenburg legends. often of a dark night the airy hounds will bark on open heaths, in thickets, at cross-roads. the countryman well knows their leader wod, and pities the wayfarer that has not reached his home yet; for wod is often spiteful, seldom merciful. it is only those who keep in the middle of the road that the rough hunter will do nothing to, that i

auden resembles frau holda and berlita, who likewise travel in the' twelves/ who iu the same way get their vehicles repaired and requite the service with gold, and who finally quit the country (pp. 268, 274-6. then her name is that oifrau gaue,frau gode,frau wode (p. 252-3) who seems to have sprung out of a male divinity/ro woden (p. 156, a matter which is placed beyond doubt by her identity with wodan the wild hunter. the very dog that stays in the house a year, hakelberg's (p. 921) as well as frau gauden's, is in perfect keeping. the astonishment he expresses at seemingly perverse actions of men, and which induces him, like other ghostly elvish beings, to speak and begone, is exactly as in the stories given at p. 469. at the same time the transformation of the wild hunter into goddesses

between the blasts he cries 'hoho hoho' before and behind go plenty of women, huntsmen and dogs. at times, they say, he shews himself kind, and comforts the lost wanderer with meat and drink (harrys 2, 6. in central germany this ghostly apparition is simply called the ivild huntsman, or has some other and more modern name' holw, looit [jut' a"w. 3, 144-5. both wod and looit seem to me to refer to wodan, wuotau, as exclamations are apt to contain tlie names of gods. furious host. 929 attached to him. by waurod near schluchtern in hanau country are seen tall basaltic crags standing up like ruins: there in former times was the ivild man's house, and you may still see his grey gigantic jig lire make its rounds through the forest, over heath and field, with crashing and uproar (conf. 432. 482

white horse, leading white hounds in the leash, and with a horn hanging from his neck^ this berchtold we have met before (p. 279: he was the masculine form of white-robed berhta, who is also named prechtdlterli (grat. iduna 1814, p. 102. here we get a new point of view. not only wuotan and other gods, but heathen goddesses too, may head the furious host: the wild hunter passes into the wood-wife, wodan into frau gaude. of perchtha touching stories are known in the orla-gau. the little ones over whom she rules are human children who have died before hajptism, and are thereby become her property (pp. 918. 920. by these weejnng bales she is surrounded (as dame gaude by her daughters, and gets ferried over in the boat with them (p. 275-6. a young woman had lost her only child; she wept continu

i gottorpii nocte^ still closer comes the statement in thiele p. 192: in olden days it was the custom in the i. of moen, when they were harvesting, and had tied the last sheaf of oats, to throw it on the field with the words 'this for the jode of tji^xala, this let him have for his horse on yule-eve' and it they did not do it, their cattle died. the' jotunn of upsala' is a christian euphemism for wodan or o'sinu, whose divine image is set up at upsala. the phraseology might originate at a period when denmark was converted and sweden remained heathen. furious host: gronjette. 945 vigilure solent audiri: sed et ahelein multis nostra aetate apparuisse et visum esse constans omnium est rumor, ore et curpore atriiin, equo inisluo vediim, comitatuni canibus tribus venaticis, qui et saepe specie

e can see wuotan still in his epithets of the cloatced, the bearded, which were afterwards misunderstood and converted into proper names. saxo gram. p. 37 says of othin' alba clypeo tectus, album (s. 1. pro' altum) flectens equum' sleipnir was a light gray horse (sn. 47, what was called apple-gray (pommele, as. seppelfealo. then we see both the name and the meaning [m. or f] fluctuate between fro wodan and frowa gode. a goddess commanding the host, in lieu of the god, is holda, his wife in fact. i am more and more firmly convinced, that' holda' can be nothing but an epithet of the mild 1 can the' gurre wood' in the waldemar legend have arisen, hke' halvel wood' out of the i^ersonal name? conf. halja and hell. in schmidt's fastelabeudsamml. p. 76 we hud the combination' der woor, die goor

. in asbiornsen and moe no. 38' incua'gen i bierget' and faye 35-6 quotes striking instances of this' incltages i lioie og fjelde/ being taken into height and fell. on. ganga inn ijialut, nialss. cap. 14. 135 (see suppl. we nnderstand now, why frau holda, frau venns and their following dwell in mountains: they are sequestered there, till the time come for holding their progress among men. so live wodan and king charles in the odenherg. here and there a man has gained entrance into such mountains; tanhiluser sojourned many years at the court of venus. a blacksmith was looking in the underwood on the odenherg for a hawthorn to make his hammer-helve, when suddenly he saw a gap he had never noticed before in the face of the cliff; he stept in, and stood in a new world of wonders. strong men we

veld is not our feld, but the on. fiall (fell, mens, as the dan. form fjiild shews; and hakelberg may 1002 devil. be the furious hunter's and therefore the devil's abode, nay, it is evidently mount helda in iceland, sometimes called hemiifiall, a rendezvous of witches; and fischart garg. 119^ calls it hecjcelberg. hekla itself is apparently named fr.om the shape of the cloak or cowl (cucullus, as wodan is the cloaked one, hacol-berand; so that there are many points of contact. abyssus^ whence our nobis, i have spoken of, p. 805, and only wish now to give fuller examples of the latter form. kilian has: nobisse (daemon, nanus, cacodaemon, nobisgat (orcus, nobiskroech (orcus. i dare say there are even more nobiskntgs in l. germany than ovelgunnes, the name is often given to border taverns [kr

the wake of latin literature: they rest on the older kinship of all european nations, and the very earliest observer of our kindred, tacitus, remarked this mode of divination among them' auspicia sortesque, ut qui maxime, observant. et illud quidem etiam hie notum, avium voces volatusque interrogare' and of horses, p. 658. many of our old myths lay a stress on the priraitiae: we need only mention wodan's promising the victory to those whom he should first set eyes upon at sunrise, p. 134 (see suppl. i will first take passages that group several things together, and then elucidate particulars' and overcome us like a bummcr's cloud' ilacbuth] 1120 superstition. to begin with xenopbou^s memorab. i. 1,4: dw ol ^ikv irxelaroi ^aauv viro re roiv opvlocov kol twv diravrdivtaiv dirorpeireadac re k

than once on the lucky days. guiding beasts. 1139 digito indice, multorum pecuni.ie religiosum' even amongst us the superstition survives, that the nails should be cut on a particular day, friday especially. a day that will bring misfortune is called verworfen, castaway, accursed (sup. g, 1. 51^ the ancient germans appear to have kept wednesday and thursdaij holy above all, after their chief gods wodan and thunar: the indiculus has a section' de feriis quas faciunt jovi vel mercurio' later on i find no day more superstitiously observed than thursday, p. 191; also by the esthonians, m, 59. one should not move to a new dwelling on thursday, for birds carry nothing to their nests that day. on the other hand, wednesday and friday are counted accursed lultcli-days, 1, 613. 658. 745; separately

s for healing a lamed horse: phol ende wodaji vuorun zi holza, do wart demo balderes volon sin vuoz birenkit (wrenched^ horst borrowed for his zauberbibl. a parchm. ms. of the 15th cent, full of spells, from which ho has extracted uothiug, aud which is missiug at treves ever since. 1232 spells and chaems. do biguolen sinthgunt, sunna era suister, do biguolen friiwa, folia era suister, do biguolen wodan, so he wola conda, sose ben-renki, sose bluot-renki, sose lidi-renki ben zi bena, bluot zi bluoda, lid zi giliden, sose geliraida sin. here is sung an adventure that befell tlie two gods (p. 224, and how wodan healed the sprained foot of balder's foal by besinging it (bigalan. and now the repetition of the song cures other lame horses too. what the rest of the gods cannot do, wodan can, just

very little of? the rhymes ista pista sista and the alliteration ^domiabo damnaustra (the' dannabon dunnaustra' that follows is the same over again, and ought to have an' ista pista sista' before it too) remind us of the rhyming spell in virgil's eel, 8' limus ut hie durescit et haec ut cera liquescit uno eodemque igni, sic nostro daphnis amore/ dissuna/piter is the god invoked, like the phol and wodan of our spells. marcellus empiricus, a physician of the 4th cent, has in his de medicamentis a charm for pain of the heart' in lamella stannea scribes et ad couum suspendes haec, antea vero etiam cane, corcu ne mergito, cave corcu ne mergito cantorem, utos, utos, utos, praeparavi tibi vinum lene, libidinem, discede a nonita, in nomine dei jacob, in nomine dei sebaoth (see suppl) in the cod. v

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

three sorts offields (superst. i, 477; on the coffin, when lowered, three clods are dropt (699; by cutting out the sod on which footprints [of a thief or enemy] are left, you can work magic (524. 556; and see suppl. of holy mountains and hills there were plenty; yet there seems to have been no elemental worship of them: they were honoured for the sake of the deity enthroned upon them, witness the wodan s and thunar s hills. when agathias, without any such connexion, speaks of \6$oi and (fjapayyes (hills and gullies) as objects of worship (p. 100; possibly his knowledge of the facts was imperfect, and there was a fire or water worship connected with the hill. it is among the goths, to whom fairguni meant mountain (p. 172, that one would first look for a pure mountainworship, if the kinship

heaven for his reward; but he said he would sooner be driving from east to west to all eternity (as the wild hunter wished for evermore to hunt. his desire was granted, there stands his waggon in the sky, and the highest of the three thill-stars, the rider so-called, is that waggoner. another version in miillenhoflps schles. hoist, sagen no. 484. i daresay the heathen had a similar fiction about wodan s charioteer. joh. praetorius de suspecta poli declinatione, lips. 1675, p. 35: qui hanc stellam non praeteriissent, etiamsi minor quam alcor, das knechtgen, der dumelee, das renter- icin, icnechiftnlc fuisset; and again on the thiefa thumb, p. 140: fabula de polucari auriga, dumeke, fulirman that the same fancy of the waggoner to this constellation prevails in the east, appears from niebuhr

heljar, to the death-goddess: brynhildr, after she is burnt, travels to hel in an ornamental car( 6k me$ rersinni a lielveg, and the poem bears the title helrei, sasm. 227. in our freidauk 105, 9. 151, 12 it is the christian notion that is expressed by zer helle varn and dri straze zer helle gant/ for the rest, a hellweg would necessarily bring with it a hellwagen (p. 314, just as we meet with a wodan s way and waggon both (p. 151. nay, the great bear is not only called himelwagen and herrenwagen, but in the netherlands hellewagen (wolf s wodana i. iii. iv; see a wolframus dictus hellewagen/ mb. 25, 123 a.d. 1314 (see suppl. the 0. saxons at first, while their own hellia still sounded too heathenish, preferred to take from the latin bible infern, gen. infernes, e.g. hel. 44, 21, and even

ISIS UNVEILED

to ikil he hahad ia a fwmt, hid iduie mttidg uikkr ft dl trw ha nvb up tbe ^ort (bfu uuuer: cuftfrvm a gmm woruup, i. p. 213. ilmnkkim ellant booki "in order to pnvt tltat boddlia luul beea in realit; the nwth of the ^rptian^ that he was mxmay, ot wodan, or zoroaatcr, or fjrthagotaa. ereti sir. w. jonea. identified buddha fint with odin and aftoirarda with stuthak" we are in the bfawtmoitb centnrr, not in tbe ei^leenth; and tboach to write booki on the auutority of the eaiiieat orientaliiti n> 7 in ww mom be viewed ai a muk o( teqtect for old agtv it it not alwata aafe to ti7 the eiqteri- ncdt in our time. hence uui highly initrnctive vdnne

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

have to do with stones or rocks, and it is not difficult to imagine the germanic horgr as a pile of rocks in a sacred grove; the old high german cognate is in fact sometimes found with the meaning gsacred rock h and sometimes with the meaning gsacred grove. h tacitus says the germanic peoples did not produce images of their gods. adam of bremen says the pagan temple at uppsala had idols of thor, wodan (odin, and fricco (frey. again, the difference lies in the millennium that passed between the times the two authors wrote, and probably also to some extent in 34 norse mythology the influence of other models. certainly medieval scandinavians believed that their pagan forebears had worshipped idols, for they routinely put idols in their historical writings. in the sagas of icelanders, the exp

navian gods ended a thousand years ago, and the myths are now exotic and foreign to most people in the english-speaking world, we make implicit reference to the gods and myths almost every day of our lives. that is because the names of the weekdays tuesday, wednesday, thursday, and friday all contain the names of old scandinavian gods (ty lr, odin, thor, and frigg; the old english forms were tiw, wodan, thunor, and friija, and the choice of the gods for each of these days was based on myths about them (i treat the subject at greater length in the entry on interpretatio germanica in chapter 3) furthermore, when we read about or travel in places like odense, denmark (probably best known outside denmark as the birthplace of hans christian andersen, we see a place-name that once bore the name

since thor is odin fs son, meili must also be odin fs son. merseburg charms two old high german charms with analogs in scandinavian mythology. the first merseburg charm is for getting out of bonds, and it refers to women called idisi who freed warriors from fetters. these women would seem to be cognate with the disir of scandinavian mythology. the second merseburg charm is for an injury: phol and wodan went to the forest. then balder fs horse sprained its foot. then sinthgunt sang charms, and sunna her sister; then friia sang charms, and volla her sister; then wodan sang charms, as he well could: be it bone-sprain, be it blood-sprain, be it limb-sprain: bone to bone, blood to blood, limb to limb, so be they glued together. deities, themes, and concepts 227 phol may be identical with fulla

Return to Occult Library Index

http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn