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Posts Tagged ‘Loki’

Odin leading the Wild Hunt

Following on from yesterday’s article about using the names of Gods and Goddesses, I thought I’d look at one such name which is starting to see some use, especially in the US — although it did make the top 1000 for the first time in 1884…

Odin.

Odin is the chief God of the Nordic Pantheon, and as such is revered by modern practitioners of Heathenism (also called Odinism and Asatrú) — a branch of ‘Neo’-Paganism which has revived the beliefs and practices of the Nordic people of Scandinavia, Iceland and the British Isles.

His name in Old Norse was Óðinn, cognate with the Anglo-Saxon Woden (who gives his name to Wednesday) and Old High German Wotan. The reconstructed proto-Germanic form is *Wōđanaz or *Wōđinaz from the Proto-Germanic *wōþuz ‘poetic fury’ – very appropriate for a God identified with poets and seers.

Interestingly enough, the word is also cognate with the Proto-Celtic *wƒtu- ‘poetic inspiration’ and *wƒti- ‘sooth-sayer’ and ‘prophet’.

Although not stated explicitly, it is believed that Odin was identified by the Romans not with Jupiter but Mercury. Tacitus stated that Mercury was the chief God of the Germanic people.

This is generally ascribed to the fact that both Gods are regarded as deities who led the souls of the dead to the afterlife. But there are other reasons.

Like Mercury, Odin is a God of magic.

And, like Mercury, Odin was identified with the Celtic Lugus, with whom Lugus also shares many attributes.

Not least — as I discussed in Lughnasadh! in August — the fact that it is a distinct possibility that Lugus and the Norse Loki are linked at a deep level — and the same goes for Loki and Odin. There are many who believe that Loki is an aspect of Odin.

Odin has two other very fascinating attributes.

The first is as Lord of the Wild Hunt. The Wild Hunt is the usual name given in English to the legendary spectral hunt, usually riding in the late autumn and winter. Witnessing it is said to be a terrible omen of impending doom, but more often than not, mortals who happen to see it pass by are caught up and spirited away, rarely to be seen again.

Unsurprisingly, in the Christian period, the Wild Hunt was associated with the Devil, and those who chanced upon it were believed to be whisked straight off to hell.

But as well as these later diabolic associations, Odin and his Wild Hunt also lie behind much of the legend and beliefs surrounding ‘Father Christmas’. Riding on his eight-legged horse Sleipnir, he leaves gifts for those who put out food for Sleipnir.

One of his bynames is even Jólnir ‘Yule-man’.

And he (or rather, his Saxon counterpart Woden) is also probably the figure behind the Anglo-Saxon ‘King Winter’ or ‘King Frost’, a fur-hat wearing Winter spirit who, if welcomed at the hearth, would ensure that family made it safely through the dark winter months.

Echoes of the Wild Hunt survive across Europe, and various names are attributed to the leader — but all hark back to Odin or his Celtic counterparts.

This famous image of Odin the Wanderer by Georg von Rosen shows Odin with one eye. As well as sacrificing himself on the World Tree, Odin also gave an eye in order to drink from Mímir's well and thereby gain knowledge of past, present and future.

The second very intriguing thing about Odin is the fact he is a God of sacrifice and resurrection. He sacrificed himself, in the quest for wisdom, upon the World Tree, pierced by his own spear — rising again nine days later.

As a result, Odin is also a God of Wisdom.

Another thing that sets Odin apart is his interest in human affairs. He is ‘the Wanderer’, envisaged as an old man with a grey beard who wanders the land. His ravens of wisdom — Huginn (‘thought’) and Muninn (‘memory’) — keep their beady eyes on all goings-on.

He was also the inspiration for the character of Gandalf in Tolkien’s Hobbit, Lord of the Rings and other works — and when you see 19th Century depictions of Odin, it is easy to see why.

There is no doubt that Odin is about as powerful and rich a name as they get.

It is up to you to decide, based on your beliefs, whether it is right or not to give his name to your child!

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Today is the Celtic feast of Lughnasadh, and if you are celebrating, a bright, blessed and fruitful Lughnasadh to you!

Let’s hope the rain holds off!

Although Lughnasadh is specifically Irish, the cross-quarter day August 1 is marked across the British Isles, where it is now mostly known as Lammas, from the Old English hlāfmæsse from hlāf ‘loaf’ and ‘bread’ and mæsse ‘mass’, and it celebrates the first harvest and first fruits of the season.

What the original name of the feast in what is now England and Wales was is unknown, but it was quite possibly cognate with the Irish. For Lugh is the Irish form of Lugus — the name of one of the most important of the Celtic Pagan Gods, whose name is recorded across the Celtic world.

This also survives in the Welsh form Lleu – and it may be cognate with the Norse Loki. Loki and Lugh certainly share a lot in common. They are both tricksters. Moreover, Lugus is often considered the Celtic version of Odin, and it has been suggested that Loki is in fact an aspect of Odin too.

Some depictions of Lugus hint him being a triple God; he is sometimes presented with three faces — and other times with three phalluses. This is also supported by some Irish myths in which Lugh is said to have been one of triplets, and it has been suggested he is the triple God composed of of the deities Esus, Toutatis and Taranis, recorded by Roman historians.

Today, Lugh is often perceived as a sacrificial God of rebirth, representing the cycle of agriculture — a John Barleycorn-like figure who is sown, grows and harvested; some of the grain is prepared as bread, some stored, to begin the cycle all over again.

But what is the source of the name?

Traditionally, Lugus was said to be from the Proto-Indo-European *lewko- ‘to shine’ – the same source as the Latin lux, from which last week’s Pick of the Week Lucius derives.

However, there are linguistical problems with this, and it may be that it actually comes from the opposite Proto-Indo-European *leug- ‘blackness’ (raising the same interesting parallels regarding duality of meaning as I discussed with Blake), or Common Celtic: *lug- ‘oath’.

However, *lewko- ‘to shine’ is still possible and plausible, perhaps developing from a parallel root *lewg- instead of directly from the traditional *lewko-.

How the festival was celebrated in England and Wales in pre-Christian times is lost, along with the accompanying myths. But Irish Lughnasadh is different.

According to Irish myth, Lughnasadh was instituted by Lugh in honor of his foster-mother Taillte, who died after preparing Ireland for its first sowing.

It passed into the Christian calendar, preserving its Pagan name (in the same way Easter does).

Like the other cross-quarter celebrations (i.e. the festivals which fall mid-way between the solar feasts of the solstices and equinoxes) — Lughnasadh is a fire festival, marked with bonfires.

To this day in Ireland, Lughnasadh is a time of celebration and family reunions, when the priests bless the fields.

Brian Friel’s 1990 play Dancing at Lughnasa captures its essence well.

Unlike some of the other festivals, Lughnasadh has yet to be adopted as a given name in its own right, though with the meaning ‘feast of Lugh’ in Irish, it — or the modern Irish Lúnasa — would make an excellent name. As, indeed, does the English Lammas.

And Lugh, Lugus, Lleu and Loki are all very worthy of consideration, especially at this time of year!

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