The cult of Thor generally revolves around the community, fertility, farming, and the daily routine that most humans experience. Because of this, Thor was the most widely worshiped of the ancient gods and was the chief deity observed by the common folk. Thor protects man and the world from chaos, endowing power into our material forms. This force keeps man strong, driven, and determined, acting in accordance with honor, loyalty, and vitality. Thor represents the physical and temporal qualities of human life, things we can build, destroy, and manipulate in accordance with our will. Thor establishes order out of chaos, rhythm out of randomness. He represents the “tempo” of the seasons, symbolized by the wheel (or fylfot), and like the wheel, carries us forward safely through time and space.
May all revere the Thunder god.
“Reid is reins, Reid is spokes, Thor’s wagon, Behind the goats.”
Isa is among the most powerful of runes, although, easily overlooked due to its simple form. On the outside, this rune represents ice and the powers inherent within “frozen” states of being; nearly removed from the degradation of time. When looking for etymological clues during the research of this rune, I was unable to break free from the “ice,” so to speak. No matter where I searched, there wasn’t much material stretching this rune out. So, most of what we can say about Isa is largely subjective, although, some basic core concepts have been generally accepted as interpretations, such as focus, patience, and stillness. These ideas we will explore more as we dive further into this mysterious rune.
Isa is a word that hasn’t changed much since its’ theoretical use in Iron Age Germania. We still see it quite clearly in the English word ice and German eis, even loaning itself to Japanese in the form of aisu. At the root of Isa is the Proto-Indo-European h₁eyH- meaning “ice, hoarfrost, rime,” most likely referring to the icy residue left upon sprawling steppe landscape in cold months. Later, this would evolve into the Old Norse íss, which also means “ice.” This word, likewise, is used as a kenning or poetic reference to a sword, which clearly resembles the long, sharp icicles that hang from roofs and rafters in the winter.
The “Old English Rune Poem” gives us a beautiful description of this rune, stating:
“Ice is extra cold and immensely slick,
It glistens clear as glass, most gemlike,
A frost-wrought floor, fair to behold.”
The first line seems to have a precautionary feeling to it, expressing the obvious physical qualities of the rune. The second line starts to unfold the more metaphysical associations that the Anglo-Saxons attached to it, as ice can have a “mesmerizing” effect on the observer; clear like glass and mimicking the beauty of a fine gemstone. The final line shows that the ice was held in reverence by our ancestors, as the force held in Isa is one of beauty, radiance, and power. It is in this sense that we can attribute qualities like focus, stillness, and even a sense of “peace” to Isa.
Isa represents meditation, concentration, and patience. Isa is still and quiet, as one who is meditating. Isa is concentrated matter; power focused inward. Isa is a force of patience, taking long periods of “human time” to affect its surroundings. We can attribute a great energy and power to Isa, the same force inherent in continents of ice and gargantuan glaciers that carve the face of the Earth. This is an unseen and long-lasting power, extremely “dense” and focused; opposite to the quick and clearly observable power of fire which consumes all. It is with this evidence that we can grant this rune half of the powers fundamental in the Norse creation myth.
With Isa, we can invoke the now familiar concept of “Odin’s 9,” being a rune that is unchanged whether right side up or inverted. In relation to Odin, it is said that he is the offspring of the ice giant Bestla and the primordial being Borr, connecting him and the giants/jötunns directly to this rune. This evidence enforces theories about Isa regarding the past and its’ association with memory. Ice freezes and “locks” matter within it, encasing things and moments in a space beyond time. Essentially, ice holds the memories of the past within it. This has been further reinforced in modern science, as it has been proven that water can actually carry information within it. Isa slows and halts the forces of change.
This brings up the god/giant Mímir. Mímir translates to “memory” and further connects to Proto-Indo-European (s)mer- which means “to fall into thinking, remember, care for,” or essentially, meditation. This applies connection to Isa and to Odin, as meditation and the unlocking of “memories” is one of Odin’s most sought-after goals, consulting often the head of Mimir for advice and counsel. It is with this evidence that, I would argue, Isa is synonymous with the traditional symbol of the “crystal ball” that magicians, wizards, and various occultists have been said to consult throughout history. Mimir’s head could very well be associated with a large, clear gemstone or crystal, one which Odin uses for prophecy, wisdom, and focus.
Within Isa we also have a key to creation, as this rune represents a building block of design; the ancient and primordial ice that met with the all-encompassing “heat” or furious fire in the middle expanse of Ginnungagap (yawning abyss). With Isa we can see the ancient concept of Germanic “duality.” Not as one dealing necessarily with good and evil, but with “fire and ice”; chaos and order, change and stillness.
The ”Old Norwegian Rune Rhyme” gives us two rather obscure lines regarding Isa, stating :
“Ice we call a broad bridge;
A blind man needs to be led.”
Surely the Norwegians experienced a difference in form and force of ice than their ancestors from the steppe, as the first line alludes to massive and expansive “bridges” of ice. The second line seems to me to indicate that if one is “blind” or inexperienced that he will need to be led safely over these “bridges of ice.” Here we can see this rune is able to be applied to many circumstances in life where one is potentially “blind,” making this rune a more practically applicable concept.
Lastly, we will refer to the “Old Icelandic Rune Poem,” where it is said:
“Ice is the rind on a river, and a wave’s roof,
And a danger for doomed men.”
Here we have a more objective picture of this rune. We see its form as the “rind” or crust/peel of the river, referring to the layer of ice upon the top of bodies of water. We also have a reference to oceanic ice as the “wave’s roof,” something the Icelanders would have had an intimate relationship with. Lastly, the obvious is stated as a warning, that this rune is danger for men who are “doomed.” On land or sea, if you are unprepared for ice, indeed you will likely be doomed.
To conclude, it is without a doubt evident that Isa holds immeasurable power within it. Although it is arguably the “quietest” of all the runes, I think as with people, this is a sign of a different type of power; one that is slow, focused, precise, calm, and internalized. Cunningness as opposed to a purely aggressive, outward force. Isa is mastery over the forces within, a “silence” that is akin to serenity. With Isa we can associate deep and focused acts of meditation, a Shiva-like “stillness” that deeply reverberates within, radiating a crystal brilliance internally. This is the clear awareness of Odin; clear, bright, and entirely concentrated.
-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes
May Day marks the true climax of Spring and transition into Summer in the Northern regions. During this month, lots of plants and herbs begin to emerge after the long winter, bringing a plethora of flora and fauna to the land. On May Day, many Pagans resurrect (uncover) their idols of fertility and parade them through the towns and fields, blessing them for the upcoming agricultural year. In the past, this idol would have been housed in a cart or wagon and was presided over by specific individuals. Sometimes, these exclusive ritual participants were killed after laying eyes on the goddess in the wagon.
Jones & Pennick refer to this in “A History of Pagan Europe,” stating:
“The tribes around the mouth of the Elbe and in the south of modern Denmark are the ones who, as is now well known, worshiped Nerthus, Mother Earth. They saw her as intervening in human affairs and riding among her people in a wagon drawn by cows. The priest of Nerthus would sense when she was ready to leave her island shrine, and then with deep reverence would follow the wagon on its tour through the lands of her people, which would be the occasion for a general holiday, the only time when these warlike people put down their arms. At the end of the perambulation, the wagon and its contents would be washed in a lake by slaves who were then drowned. Noone was allowed to see the goddess on pain of death.”
In many cases, this idol was a goddess, and in others, a god would have taken its place, most notably Freyr. The idol that represented the god/goddess/spirit would be housed in the wagon, other times, a living person was chosen to embody the specific deity. Everyone would treat the person as if he/she was the actual deity themselves, dressing them in flowers and other pleasant things, parading them around in reverence.
Bonfires are customary during this time. Many people perform purification rituals using smoke and various other substances to cleanse themselves for the new year. Birch wood was most commonly used for these purposes and the smoke created would thus be walked through or “bathed” in. This was done to cleanse oneself and family of evil, sickness, and bad luck. Not only people, but livestock were said to be paraded through a pair of fires, ensuring a prosperous year, good health, and good harvests.
In “Celtic Mythology and Religion”, Macbain refers to the writings of Cormac:
“Most authorities hold, with Cormac, that there were two fires, between which and through which they passed their cattle and even their children. Criminals were made to stand between the two fires, and hence the proverb, in regard to a person in extreme danger, as the Rev. D Macqueen gives it, “He is betwixt two Beltein fires.”
Beltane bonfires are also referenced in “A History of Pagan Europe” by Jones & Pennick, where it says:
“The second great festival of the year was Beltane or Cétshamhain (1 May, May Day). This was the beginning of the summer half of the year, also a pastoralist festival. As at Samhain, the lighting of bonfires was an important rite. Cattle were driven through the smoke to protect them in the coming season. Beltane may be connected with the Austrian deity Belenos, who was particularly associated with pastoralism, or it may simply take its name from the bright (bel) fires which were part of its celebration. Beltane is the only festival recorded in the ninth-century Welsh tales, a time when the Otherworld communicates with the world of humans, either through portents such as the dragon fight in the tale of Lludd and Llevelys, or through apparitions such as the hero Pwyll’s sighting of the goddess Rhiannon.”
Later, around the 12th century, “May Baskets” became common practice in Germanic culture, which involved hanging flowers on strangers’ doorknobs or delivering flowers to friends, family, and the local community. This is still done today in many parts of the world, where people will anonymously leave flowers on people’s doorsteps in honor of the season. Essentially, May Day revolves around life, youth, and the beauty of the natural world around us. Through the blessing and beauty of the May Queen, we are propelled into the new farming season with inspiration and vigor.
As we can see from these various historical accounts, this particular event was of significant importance to not only Germanic and Celtic Pagans, but a pan-European celebration centered around a specific goddess, ritual cleansing, and Sun worship. Plenty of other cultures outside of Europe celebrate this occasion as well, such as some Native Americans, Persians, and Hindus. This renewal of life has been central to human experience for most of its history, promising us the glory of Summer and the proliferation of life.
In “Sorcery and Religion in Ancient Scandinavia,” Vikernes writes:
“On White Queen Monday they travelled the land to collect bacon, flour, eggs and other white food items for the large bride’s race. Dressed in white and wearing ribbons and wreaths of flowers they danced and sang all the way, from farm to farm, women and men, girls and boys, led by the king (alias the May King) and the queen (alias the May Queen), whether they were sorcerers or deities. The king and queen sat in a carriage, drawn by horses or the others in the procession. The queen did all the talking and the ladies and girls sang “Bride, bride, most beautiful bride”, to invite to the race all the women who believed they stood a chance at winning the bride’s race. The females in the procession wore men’s clothes on their upper bodies, and the men wore dresses, because they represented the hermaphroditic spirits. This custom remained even after the belief in spirits was supplemented with a belief in deities.”
On our homestead, May Day generally consists of uncovering our Freyr idol and walking him through the gardens and fields, either in a small mock-wagon or by hand. Once we have visited all the necessary areas, we return the idol to his altar and leave generous offerings for his blessings and fortune. Two fires are built in front of the altar and each ritual participant walks between them, purifying themselves of yearly baggage and giving personal thanks to the great Yngvi-Freyr. By doing this, each person can shed negative, dark, detrimental energies; inspiring wellbeing, clarity, and positive development.
One of our weekend practices is a full recitation of the Bellows translation of the Völuspá/Voluspo.
The Völuspá is one of the most well-known poems that emerged from the Pagan North during the Middle Ages. The title translates to “Prophecy of the Seeress” or “The Wise-Woman’s Prophecy,” consisting of various tales regarding the creation, destruction, and rebirth of the world. This is told from the perspective of a dead Volva (Witch/Seeress) to the god Odin who has temporarily brought her back to life in order to gain wisdom of the past, present, and future.
Although heavily criticized by some Pagans for containing seemingly Christian influences, we can see through the comparative study of other Indo-European religions that most of the primary subject matter inherent in the poem is authentic and does in fact give us insight into pre-Christian Pagan thought. A few themes of the poem that are echoed in other Indo-European myths are the being Ymir, the primordial bovine Auðumbla, and the battle between the serpent (Jörmungandr) and the thunder god (Thor). If anything, any added “Christian” elements are fairly subtle.
Imbolc, an Old Irish word meaning “in the belly”, is the time of year when we eagerly await the changing weather in order to judge the remaining duration of Winter. On this day, if it snows or is very harsh outside, we rejoice, because according to ancient Irish Celtic tradition, it means that the Winter Goddess, Cailleach (Veiled One), is asleep and Winter will likely end soon. However, if the weather is fair and fine, we can expect Cailleach to be out collecting more firewood and supplies, ensuring a longer and more treacherous Winter ahead. So, during this time, we hope for harsh weather and make offerings to various deities, generally Cailleach (Hel), Odin, and the local spirits in order to gain their favor. It is wise to be cautious of one’s noise production on this day so as to not wake the sleeping Crone.
Jones and Pennick give us a glimpse into these ancient Celtic customs:
“…the goddess known as Brighde in Ireland, Bride in Scotland and possibly Brigantia in the north of Britain. She had to do with warmth, fire, summer and possibly the Sun, since an Irish legend tells that in winter she was imprisoned in an icy mountain by a one-eyed hag.’ In some places she presided over thermal springs, presumably as the underground Sun, and in Scotland until the mid-twentieth century she was welcomed in at Imbolc (1 February) by the symbolic rekindling of the hearth fire after the house had been springcleaned from top to bottom.”
Reverence for fire and the Sun are important during this day, as soon the warmth of Spring will be arriving, bringing in longer days. Some European tribes marked Imbolc as their official beginning of Spring, but most considered it a celebration (and observation) of the ending Winter and the new beginning that lay ahead. Cleaning of the house and hearth would be essential during this time, preparing the living area for the next year of activities. Animal pens and beds would be changed and laundry would be washed. For those further North or in higher elevations, this day would have likely been celebrated differently, as we will see in the later quoted material.
In “Celtic Mythology and Religion,” Macbain writes:
“Candlemas day is known as La Fheill-Brighde, St Brigit’s day, who is really the canonised fire-goddess, the Vesta of the heathen Gaels. Some customs in regard to her worship were mentioned already, and Martin relates an interesting custom in the Western Isles on Candlemas, showing St Brigit clearly on the aspect of Vesta, the hearth and home goddess. The mistress and servants of each family take a sheaf of oats and dress it up in women’s apparel, put it in a large basket and lay a wooden club by it, and this they call Briid’s-bed, and then they cry thrice, “Briid is come, Briid is welcome.” Next morning they look in the ashes to see the impression of Briid’s club there, and if they do they reckon it a true presage of a good crop and prosperous year, and the contrary they regard an ill omen.”
As with the divination of ashes described above, various other means of prophecy would be undertaken to gather as much insight into the current (and future) situation as possible. Divination is a window into the workings of fate, a way to receive information directly from the wide Web of Wyrd. These cryptic bits of insight would be deciphered by a seer or seeress, sometimes a traveling witch, priestess, or the man of the household (priest). This would be their compass for how to focus their attention and energy as the year unfolded.
In “Sorcery and Religion in Ancient Scandinavia,” Vikernes writes:
“The 7th Sunday before Easter, usually the 1st of Þrúðheimr, was known as Washing, known from Gaelic as Imbolc or Imbolg (“washing”), and was regarded as the first day of spring. Washing lasted for a full week. The Sunday of Washing was called Pork Sunday, and this was the day Hel’s horse arrived with the news that Baldr would return. Everyone therefore gave thanks to Hel on this day. Pork Sunday was the day they transferred the fertility of spring to the women, by whipping their behinds with fresh birch branches. This custom survived well into the age of gods, and a form of this is in fact still practised in parts of Scandinavia.”
Common themes regarding this time of year include fire reverence, goddess worship, special recognition of the Sun, and special veneration to the Winter Crone Cailleach (Hel). Exceptional attention was paid to washing and cleaning, as well as creating a new fire in the hearth of the home. Offerings were made to various deities in order to be blessed with a prosperous year and good health. With Imbolc came the glimmer of Spring and the glorious days of plenty that lie ahead. In many ways, this celebration started the people off on a clean slate.
Samhain is a time when the spirits of nature, the dead, and the gods are most likely to emerge to walk amongst the living. During these days, when daylight becomes shorter and shorter, nature around us seems to die and shed its vitality, leaving trunks and branches barren, resembling bones protruding from the forest soil. This is a time when we are meant to shift our focus from outdoors to indoors and shed our dead weight from the previous year. By doing this, we are mirroring the process of nature and turning our energy inward. During this time of year come the final harvests, meaning that the workload is drastically cut down and many daily activities change. These hours were to now be replaced with indoor tasks such as tending to animals, repairing tools, spiritual practice, and performing various crafts such as woodworking, writing, or blacksmithing.
It is customary to make offerings to the deities, ancestors, and wandering spirits during this time in order to receive their favors, blessings, and good luck. We please the spirits to avoid their wrath. We offer to the ancestors to uphold family honor. We give our veneration to the gods to gain their power and visage. By performing rituals during this particular time of year, one enables themselves to access various forces and gain insight into the past, future, and matters regarding cause and effect within the present which will aid one’s progress moving forward.
In “A History of Pagan Europe” by Jones & Pennick, they write:
“Samhain (1 November). This was the most important festival of the year, showing the pastoralist, rather than agricultural, origin of the calendar. Samhain was the end of the grazing season, when flocks and herds were collected together, and only the breeding stock set aside from slaughter. It was a time of gathering-together of the tribe at their ritual centre for rituals of death and renewal, dedicated to the union of the tribal god (in Ireland, the Daghda) with a goddess of sovereignty, the Morrigan, or, more localised, Boann, deity of the River Boyne.”
As the last of the great harvests, Samhain brings reward and celebration, the end of one year and the transition into the next. According to many European tribes, Samhain marked the turning point between the years and represented the New Year celebration of their cultures. With Samhain we descend into “night,” resembling the womb of the goddess or the abode in which she resides. The goddess reigning over this time of year was almost always in the form of a grim, fate-controlling hag or crone, such as Hel or the Morrigan.
In “Celtic Mythology and Religion,” Macbain writes:
“Equal to Beltane in importance was the solemnity of Hallowe’en, known in Gaelic as Samhuinn or ‘summerend.’ Like Beltan it was sacred to the gods of light and of earth; Ceres, Apollo, and Dis also, must have been the deities whose worship was honoured. The earth goddess was celebrated for the ingathering of the fruits; Apollo or Belinus and Proserpine were bewailed for their disappearing from earth, and Dis, who was god of death and winter’s cold, and who was especially worshipped by the Celts, as Caesar says, was implored for mercy, and his subjects, the manes of the dead, had special worship directed to them. It was, indeed, a great festival—the festival of fire, fruits, and death.”
In reference to Norse and Germanic paganism, we see the worship of elves and land spirits was also common during this time. In modern Germanic paganism, many people celebrate Samhain under the name Álfablót (Elf Sacrifice), which is a time when harvests are reaped and sacrifices are made to the elves and gods. Elves and the dead are strongly connected to the ancient mounds of the Pagans, therefore, much of the activity surrounding this festival would have likely involved distributing offerings to the gods and conducting sacrifices directly upon the mound (or grave) of the dead. This is where the elves were thought to reside.
In “Sorcery and Religion in Ancient Scandinavia,” Vikernes gives us further examples pertaining to the Nordic new year and pre-Christian Halloween customs. He writes:
“The first holiday of the year was New Year’s Day, better known in English as Halloween (“initiation evening”), and in Gaelic as Samhain (“summer’s end”). The sorcerers and later the gods (i, e. religious kings) and their challengers dressed up as different creatures with access to the realm of the dead. They fasted and hung their clothes in a tree or the gallows, to make it look as if they had hanged themselves. They wounded themselves with a spear, to bleed, smeared ash or white mud all over their bodies to look like the dead, they put on masks and sacrificed a cow or an ox on the grave mound, so that the blood poured down and into the grave underneath; into the realm of the dead. They then blew a horn, in the Bronze Age a lure, to open up the entrance to the realm of the dead. They then traveled into hollow trees, caves in the mountain, holes in the ground, or more commonly into the burial mounds. These were all seen as entrances to the realm of the dead. Inside, in the darkness of the grave, a woman was waiting for them, sprinkled in the sacrificed animal’s blood and dressed like the queen of death. They then took at least some of the objects their dead forebears had been buried with and brought them back out.”
As we can see, Samhain (or Álfablót) type celebrations were not only distinct to Celtic and Germanic culture, but rather appear as a pan-European tradition representing a celebration of the dead, the ancestors, and the final harvests of the year. It is clear that no matter which form of paganism(s) one practices, the celebration and event known to us now as Halloween is of very ancient and sacred importance. Not only as a transitional period between the seasons, but as a time when it was believed to be easiest to pierce the veil between states and interact with beings outside of our normal cognition. It is because of the superstitions and pagan worldviews of the past that we have many (if not all) of our current yearly celebrations.
An herb as powerful as Mugwort is an invaluable way to connect and learn more about Goddesses of not only Greek, but Norse and Celtic mythology. Mugwort and its association with women, those who protect and champion women, as well as those seeking to expand their metaphysical world through dream and deity work, is as important today as it was thousands of years ago.
Artemis, the namesake of Mugwort, is the logical starting point. Artemis is a goddess of the hunt, the moon, and especially of female initiation and protection. She is associated with girls and women, but is also a goddess to boys and men in rites of initiation and the hunt. All who wish to learn more and work with her are welcome, as she is a goddess for everyone. Mugwort, having derived its name from her, is the mother herb mirroring her mothering prowess.
However, in the Greek mythos, she was not a goddess to suffer fools gladly. She vehemently defended her virginity and reputation as the greatest of hunters. Some sources suggest she was the patron goddess of the fearsome women warrior tribe, the Amazonians. A passionate and ferocious fighter for what she believes is right, a beacon for those who need strength.
Of everything that Artemis is known for, Mugwort is most closely related to her powers as midwife, a deity for both comforting women in labor and the newborn. Mugwort is also an important herb for dream and trance work, lending itself nicely to moon rituals, as Artemis was also a goddess of the moon. Using Mugwort in its tincture form, or burning as a smudge stick, will help to expand consciousness and enter a trance state for magical work. Adding Mugwort into your meditation on Artemis during the moon, especially the full moon, will greatly enhance communication.
In Norse mythology, Frigg, the most powerful volva, was believed to be the first practitioner of seidr magic. Frigg is the wife of Odin and a fiercely protective mother of Baldur. She is the goddess of family, motherhood, fertility and the balance of love and wisdom. Mugwort works perfectly with Frigg as it is an herb whose main use has been for assistance in prophetic dreaming and the overall health of women.
Runes that can be used when invoking Frigg are Fehu, Pertho and Berkano. Fehu, when related to Frigg, is a female rune for fertility concerned with livestock, and especially newly born cattle in spring. Fehu is always a rune of productivity. It can also be used for spiritual or artistic creativity, carrying a fiery power within. Fehu can also represent certain aspects of the life force.
Freya Aswin correlates Pertho with birth. Pertho can also be used to help find hidden aspects within yourself. The joining of these attributes with Frigg, who governs birth and is involved with weaving fate (through work as a volva and through seidr magic), very nicely encapsulates the magic of Mugwort.
The Berkano rune indicates birth, being rooted, and the feminine, has been called a rune of ‘bringing into being’, the first protection given to children at birth. Both Artemis and Frigg were known as unrelenting defenders of children and women. Incorporating Mugwort when working with Frigg can be very beneficial.
The goddess of Celtic mythology most closely associated with Mugwort is Brigid. Brigid is known as a goddess of fire, poetry, and healing; a maternal goddess who embodies the divine feminine. She is like spring, representing new beginnings.
As a goddess of fire and hearth, she was said to watch over all the fires in the homes of Ireland. She was closely associated with the sun and the warmth of spring, the time of renewal and rebirth. Mugwort is also an herb closely associated with fertility, the goddess, and of womanhood. Brigid, as a goddess that protected the flame (which was so important for ancient people’s survival), is like a mother radiating maternal compassion.
Poetry (and creativity) have always had close ties with the metaphysical and dream world, a world that Mugwort works so well in. Brigid was called upon to help with creativity and inspiration, especially with bards, who held a very high position in Celtic society. Bards were the keepers of history and culture, and Brigid was often invoked to help inspire creativity.
Brigid was also a goddess of healing. She was often called upon to help cure sickness and injury, as her touch was said to have healing powers. In addition to being a healer of sickness and injury, she was a goddess of childbirth, watching over women in labor. Her presence helped ease pain and ensured a safe delivery. She was also a protector of children and was asked by parents to watch over children’s safety and health. Brigid and her divine energies align well with Mugwort and its properties.
Ansuz Society 