Showing posts with label odin. Show all posts
Showing posts with label odin. Show all posts

22 February 2015

Óðinn/Odin/*Wóðanaz/*Wóðinaz/*Wódanaz belongs NO MORE to the Norse (North-Teutons) than he does to the West-Teutons & Ingvaeones (Ingvaeones are not WGmc)

Published, edited, images added & comments/annotations (in red) by Kenneth S. Doig
(from Wikipedia)
In Norse mythology, Odin (from Old Norse Óðinn) (PGmc- *Wóðanaz/*Wóðinaz/*Wódanaz, OE & modern-Engl. Wóden, OHG, Wuotan) is a god associated with healing, death, royalty, the gallows, knowledge, battle, sorcery, poetry, frenzy, and the runic alphabet, and is the husband of the goddess Frigg. 
The cognate deity in wider Germanic mythology and paganism was known in Old-English as Wóden, in Old-Saxon as Wōden, and in Old-High-German "OHG" as Wuotan, all stemming from the reconstructed Proto-Germanic theonym *wōđanaz.

12 December 2014

Places named after Wóden/*Wódanaz/Odin

*Wóðanaz (Wóden/Odin/Wotan/Wuotan/Óðinn) sitting on his
horse, with spear & shield in hand, above him fly his
companions, ravens
Published, edited, formatted, images added & annotations/comments (in red) by Kenneth S. Doig
Öland-foil (late 6th-century Sweden)
(from Wikipedia)
Many toponyms (placenames) contain the name of *Wodanaz (Norse Odin,  West-Germanic Woden)
Map, Denmark, Odense
Odense (Óðinsvé in Icelandic & western Old-Norse, approximation in late Northwest-Germanic, NWPGmc, circa 300AD--*Wóðenswáih) 
Onsholt - "Odin's Holt", located in Viby, Jutland. A marked hill now covered in corn fields that was, up until about the 18th century, covered in wetlands on all sides. 
Covered by a wood (a "holt") during the Viking-Age. Viby may mean "the settlement by the sacred site" and contains traces of sacrifices going back 2,500 years. 
Vojens - from "Odin's Temple".


Island of Osmussaar - "Odensholm" in Swedish, literally "Odin's islet".

Island of Odensö - also known as Udensö, literally "Odin's island". Probably a medieval transformation of an original Finnic name unrelated to Odin.


Óðinsøy ("Odin's island"). 


Odensberg, Schonen (Scania, Sw. Skåne) - "Odin's Berg".
Odensvi - "Odin's Shrine".
Odenplan - "Odin's Square" in Stockholm.
Odengatan - "Odin Street"; running past Odenplan up to Valhallavägen "Valhalla Way" in Stockholm)
Odensåker, Skaraborg. 

Mainland Europe

Northern France around Audresselles (Oderzell) district of Marquise: 
Audinghen - 

Bad Godesberg - originally spelt Wuodenesberg, which is "Wotan's mountain". 
Gudensberg - originally spelt Wodenesberg which means the same as above.
Godensholt - formerly Wodensholt, Wotan's wood.
Odisheim - in Low-German: Godshem (perhaps English: Wotan's home or God's home, respectively)

The Netherlands 


United Kingdom

Odin Mine, Castleton, Derbyshire
Odin Sitch, Castleton, Derbyshire
Wambrook, Somerset - "Woden's Brook".
Wampool, Hampshire - "Woden's Pool".
Wanborough, Wiltshire - from Wôdnes-beorg, "Woden's Barrow".
Wanborough, Surrey. 

Wansdyke - "Woden's dyke, embankment".
Wanstead, Essex - "Woden's Stead".
Wednesbury - "Woden's burgh".
Woden Road in Wednesbury.
Wednesfield - "Woden's field".
Wednesham, Cheshire - "Woden's Ham".
Wensley - "Woden's meadow". 

Wembury, Devon - "Woden's Hill/Barrow" from the Old English "Wódnesbeorh".
Woden's Barrow - also Christianized as Adam's Grave or Walker's Hill, a barrow in Wiltshire. The Old English spelling was "Wodnes-beorh". 

Woden Hill, Hampshire - a hill in Bagshot Heath.
A valley which the West Overton–Alton road runs through was called Wodnes-denu, which means "Woden's Valley".
Wonston, Hampshire - "Woden's Town". 

Woodbridge, Suffolk - Wodenbrycge ("Woden's Bridge").
Woodnesborough- also translates as "Woden's burgh", the center of the town was known as "Woden's hill". 

Woodway House - from the house on Woden's Way.
Wormshill - also derived from "Woden's hill".
Grimsdyke - from "Grim", which means both "hooded" and "fierce", another name used for Woden. 

Grim's Ditch - a 5–6 mile section on the Berkshire Downs, the chalk escarpment above the Oxfordshire villages of Ardington, Hendred and Chilton. 

Grim's Ditch (Harrow) - also known as Grimsdyke. A section of Anglo-Saxon \-era trenches in Harrow. Frederick Goodall's house Grim's Dyke and a local-school are named after the area.
Grim's Ditch (Hampshire) - another set of earthworks.
Grim's Ditch (South Oxfordshire) - iron-age/early roman-era earthworks in Oxfordshire. 

Grimes Graves.Grimsbury, Oxfordshire.
Grimsbury Castle, Berkshire - hillfort occupied at least between the 3rd and 2nd Centuries B.C. Named after Woden by the Saxons.
Grimley, Worcestershire - from the Old-English "Grimanleage", which means "the wood or clearing of Grim (Woden)" 

Grimspound - an Iron-Age settlement on Dartmoor.
Grimscote - a village in Northamptonshire, "Grim's Cott".
Grimsthorpe - a village in Lincolnshire, "Grim's Thorpe"Roseberry Topping - Óðins bjarg ("Odin's rock or crag", plus "topping" added later).

The ford on the River Irwell which Regent's Bridge, Ordsall, now crosses, was traditionally called "Woden's Ford" and a nearby cave (no longer extant) was known as "Woden's Den". Scotland
Edin's Hall Broch, Berwickshire, sometimes Odin's Hall Broch and originally Wooden's (Woden's) Hall 

Grim's Dyke - another term used for the Antonine Wall_
Woden Law - "Woden Hill", an Iron Age hillfort in the Cheviots.

    22 March 2014

    *Ansiwiz, the Proto-Germanic etymon for the North-Germanic word Æsir- Germanic & Indo-European deities

    Published, edited, images added & annotations (in red) by Kenneth S. Doig
    (websource: Wikipedia)
    In Old Norse,(ON) áss (or ǫ́ss, ás, plural æsir; feminine ásynja, plural ásynjur) is the term denoting a member of the principal pantheon in the indigenous Germanic (Gmc) religion known as Norse paganism. 
    Thunor, Donar, Thor,
    This pantheon includes Odin (*Wóðanaz, *Wódanaz, *Wóðenaz in PGmc, Wóden in OE [W.Sax.], Wuotan in OHG, Wotan in Modern-German 'MG', Óðinn in western ON), Frigg, Thor,(*Þunraz in PGmc, Þunor in OE, Donar in OHG, Donner in MG, Donder in Dutch 'Du', Þórr in ON) Baldr (presumably the same god, Belg in OE) and Týr (the Tue- in Tuesday, Tíw in OE, Zíu in OHG, *Tíwaz in PGmc)

    12 December 2013


    Published, edited, annotations (in red) & images added by Kenneth S. Doig

    (written by Janet Farrar:

    RUNECRAFT: (*Wóðenæs, or by the pronunciations of the selfsame name, as pronounced by the several Scando-Germanic dialects and possibly more importantly WHEN (what century) any given Suebo-Gothonic tribe, nation, group, had mangled thru non-static 
    syncretism, syncope, apocope, lenition, consonant-mutation, apheresis, elision, disfixation, fortition, metathesis, assimilation, cheshirization, assibilation, phonotactics, morpheme-clipping and so on; ad nauseam.  morphemes. [linguistically/phonologically].) 

    websource: Angelcynn

    The (one of the slightly varying) reconstructed (using the CM or comparative-method. The Proto-Northwest Germanic "PNWGmc", c. 300 AD,) etymon given here, *Wóðenaz
    All the different forms, {Odin, Woden, Óðinn, Wuotan, Wotan, etc.}, sees are not nicknames, they are NOT distant-relatives of each other, etc; they are the SAME exact word, as pronounced through time {"c. 300 AD to present, by different Gmc offshoot languages, each with its own, ever-changing phonological systems}*Wóðenaz, *Wódinaz, *Wóðanaz, *Wóðinaz, etc., {nominative-singular}

    31 May 2013

    Wóðinaz / Óðinn / Wóden / Odin, "the possessed one", a real man, a deified local Proto-Teutonic chieftan-warrior, from the West-Baltic Island, Fyn

        Wóðinaz ana ehwái iz. Sási ehwaz áih 8 báinu. Helmaz sitiþ      
    ana haubuðe Wóðines. Iz haldeþ rundskeldan  & speran in
     handamz. Wóðinu fleugand iz twái fugloz.
    (Note, any third-party written material is in blueletters)

    (first published 04/26/12)
    (*Wóðinaz, later, Wóden, Wuotan, Wotan, Wódan & the furthest phonologically to proto-Germanic, Óðinn or Odin. I will call him Wóden. Too much fuss is made about this god. He was a latecomer to the Scando-Germanic pantheon. Never mentioned by East-Teutons, nor by NW-Teutons [before c.300AD] according to Tacitus, Roman historian, Tacitus;
    The Germania (Latin: De Origine et situ Germanorum, literally Concerning the Origin and Situation of the Germanic peoples), written by Gaius Cornelius Tacitus, c. AD 98, is an ethnographic work on the Germanic tribes outside the Roman Empire. (Wikipedia)
    You can type in "Wóden", Óðinn or *Wóðenaz into my blog-search-engine to get my notes, justification & cites, why i believe Wóden was a Northwest Germanic warrior/chieftain, born c. 150 AD, on the modern-Danish Island of Fyn [Funen, Fjón]. 

    21 March 2013

    Gothonic or "Suebo-Teutonic" or "Scando-Germanic" :Germanic religion and mythology

    Published, formatted, properly italicized, books marked, punctuated in proper linguistic-academic writing-format, fact-checked, images added & annotations/commentary(in red) by Kenneth S.Doig  

    Germanic religion and mythology, complex of stories, lore, and beliefs about the gods and the nature of the cosmos developed by the Germanic-speaking peoples before their conversion to Christianity.

    Germanic culture extended, at various times, from the Black Sea to Greenland, or even the North American continent. Germanic religion played an important role in shaping the civilization of Europe. 

    14 March 2013

    Germanic paganism

    Published, (not yet finished editing!) edited, formatted, annotations/commentary (in red) and certain images added by Kenneth S. Doig
    (from Wikipedia)

    Germanic paganism refers to the theology and religious practices of the Germanic peoples from the Iron Age until their christianization during the Medieval period. 

    It has been described as being "a system of interlocking and closely interrelated religious worldviews and practices rather than as one indivisible religion" and as such consisted of "individual worshipers family-traditions and regional cults within a broadly consistent framework".

    Germanic paganism took various forms in different areas of the Germanic world. The best documented version was that of 10th- and 11th-century Norse religion, although other information can be found from Anglo-Saxon and Continental Germanic sources.

    07 March 2013

    Germanic religion and mythology : in depth

    Published, edited, images added and annotations/commentary (in red) by Kenneth S. Doig

    Germanic religion and mythology, complex of stories, lore, and beliefs about the gods and the nature of the cosmos developed by the Germanic-speaking peoples before their conversion to Christianity.

    Germanic culture extended, at various times, from the Black Sea to Greenland, or even the North American continent. Germanic religion played an important role in shaping the civilization of Europe. 

    But since the Germanic peoples of the Continent and of England were converted to Christianity in comparatively early times, it is not surprising that less is known about the gods whom they used to worship and the forms of their religious cults than about those of Scandinavia, where Germanic religion survived until relatively late in the Middle-Ages.

    25 February 2013

    Woden: The God of the Anglo-Saxons

                             Wóðinaz ana éhwái sínam
                             Éhwes namo Sleippnir waz.
                             Sasi éhwaz was ahtfótijaþaz.
                             Sosi Writung ana Skaþinaujái
    (Yahoo! Voices)
    Written by Kelly BrownKelly Brown

    The Angles (Anglo-Jutes) and the Saxons invoked Woden before setting out to invade England (it was not yet England) in the fifth century. Woden was the principle god of the Teutonic peoples. God of the Anglo-Saxons.

    21 February 2013




    Woden or Wodan (Old English: Wōden, Old High German: Wôdan, Old Saxon: Uuôden) is a major deity of Anglo-Saxon and Continental Germanic polytheism. Together with his Norse counterpart Odin, Woden represents a development of the Proto-Germanic god *Wōdanaz. (et *Wóðinaz, *Wóðenaz, *Wóðanaz
    nom. Wóðenaz (Wóðenaz iz weraz-ansuz = Woden/Odin is [a] man-god)  
    acc. Wóðenan (Wíz haúzjamz Wóðenan = (We hear Woden)
    dat. Wóðene  (eka suerðan stález Wópene gab = I gave [the] sword [of] steel [to] Odin)
    gen. Wóðenez (eka sehwu Wóðenez nuwijana wulfan þas namo Spot iz)
    ins. Wóðenu (Sa skítmannez haúbiþan warþ abgahuganat Wóðinu = (the shitman´s head was off-hewn [by] Óðinn)
    loc. Wóðeni = (Wóðeni buaþ sáwila [In] Odin lives [a] soul)
    voc. O Wóðena! Hey, Woden!
    Though less is known about the pre-Christian religion of Anglo-Saxon and continental Germanic peoples than is known about Norse paganism, Woden is attested in English, German, and Dutch toponyms as well as in various texts and pieces of archaeological evidence from the early Middle-Ages.

    Etymology and origins

    *Wōđanaz or *Wōđinaz is the reconstructed Proto-Germanic name of a god of Germanic paganism. The name is connected to the Proto-Indo-European stem *wāt, "inspiration", derived ultimately from the Indo-European theme *awē, "to blow". 

    *Wāt continues in Old Irish fáith,(utterly no cognicity to "faith" as in religion) "poet" or "seer"; Old High German wut, "fury"; and Gothic wods,(sic: shroud be woþs "possessed". Old English had the noun wōþ "song, sound", corresponding to Old Norse óðr, which has the meaning "fury" but also "poetry, inspiration".

    It is possible therefore that *Wōđanaz was seen as a manifestation of ecstasy, associated with mantic states, fury, and poetic inspiration. 

    An explicit association of Wodan with the state of fury was made by 11th century German chronicler Adam of Bremen, who, when detailing the religious practices of Scandinavian pagans, described Wodan, id est furor, "Wodan, that is, the furious".

    Woden probably rose to prominence during the Migration period, gradually displacing Týr as the head of the pantheon in West and North Germanic cultures -- though such theories are only academic speculation based on trends of worship for other Indo-European cognate deity figures related to Týr.

    He is in all likelihood identical with the Germanic god identified as "Mercury" by Roman writers and possibly with the regnator omnium deus (god, ruler of all) mentioned by Tacitus in his 1st-century work The Germania.

    The earliest attestation of the name is as Wodan in an Elder Futhark inscription: possibly on the Arguel pebble (of dubious authenticity, if genuine dating to the early-6th century), and on the Nordendorf fibula (early 7th-century). 

    Only slightly younger than the runic testimony of the Nordendorf fibula is the Vita of Saint Columbanus by Jonas of Bobbio, which gives the Latinized Vodanus (attested in the dative, as Vodano). A further runic inscription, on a brooch from Mülheim-Kärlich, purportedly reading wodini hailag "consecrated to Woden", has long been recognized as a falsification.

    Continental Wodan

    According to Jonas of Bobbio, the 6th century Irish missionary Saint Columbanus is reputed to have interrupted an offering being made by the Suebi to "their God Wodan". "Wuodan" was the chief god of the Alamanni, his name appears in the runic inscription on the Nordendorf fibulae.

    The Langobard historian Paul the Deacon, who died in southern Italy in the 790s, was proud of his tribal origins and related how his people once had migrated from southern Scandinavia. 

    In his work Historia Langobardorum, Paul states that "Wotan ... is adored as a god by all the peoples of Germania" and relates how Godan's (Wotan's) wife Frea (*Frijjo) had given victory to the Langobards in a war against the Vandals. 

    The story is an etiology of the name of the Lombards, interpreted as "longbeards". According to the story, the Langobards were formerly known as the "Winnili". 

    In the war with the Vandals, Godan favored the Vandals, while Frea favored the Winnili. After a heated discussion, Godan swore that he would grant victory to the first tribe he saw the next morning upon awakening—knowing full well that the bed was arranged so that the Vandals were on his side. 

    While he slept, Frea told the Winnili women to comb their hair over their faces to look like long beards so they would look like men and turned the bed so the Winnili women would be on Godan's side. 

    When he woke up, Godan was surprised to see the disguised women first and asked who these long-bearded men were, which was where the tribe got its new name, the "longbeards".(Lombards)

    Woden is mentioned in an Old Saxon baptismal-vow in Vatican Codex pal. 577 along with Thunear (Þórr) and Saxnōt. The 8th- or 9th-centuryövow, intended for christianizing pagans, is recorded as:

    ec forsacho allum dioboles uuercum and uuordum, Thunaer ende Uuöden ende Saxnote ende allum them unholdum the hira genötas sint...

    "I forsake all devil's work and words, Thunear and Wōden and Saxnōt and all them monsters that are their retainers."

    Recorded during the 9th or 10th century, one of the two Merseburg Incantations, from Merseburg, Germany mentions Wodan who rode into a wood together with Phol

    There Balder's horse was injured, and Wodan, together with goddesses, cured the horse with enchantments (Phol is usually identified as Baldr).Woden in Anglo-Saxon England

    Anglo-Saxon polytheism reached Great-Britain during the 5th and 6th centuries with the Anglo-Saxon migration, and persisted until the completion of England´s christianization by the 8th or 9th century.

    For the Anglo-Saxons, Woden was the psychopomp or carrier-off of the dead, but not necessarily with exactly the same attributes of the Norse Odin (Óðinn). There has been some doubt as to whether the early English had the concepts of Valkyries and Valhalla (sic, should read Valhöll) in the Norse sense. 

    The Sermo Lupi ad Anglos refers to the wælcyrian, "valkyries", but the term appears to have itself been a loan from Old-Norse, and in the text is used to mean "(human) sorceress".

    The Christian writer of the Maxims found in the Exeter Book (341, 28) records the verse Wôden worhte weos, wuldor alwealda rûme roderas ("Woden wrought the (heathen) altars / the almighty Lord the wide heavens"). 

    The name of such Wôdenes weohas (Saxon Wôdanes with, Norse Oðins vé) or sanctuaries (hallow) to Woden survives in toponymy as Odense, Wodeneswegs

    Royal genealogy
    Anglo-Saxon Genealogies

    As England´s christianization took place, Woden was euhemerised as an important historical king and was believed to be the progenitor of numerous Anglo-Saxon royal houses. (I believe he was a real person, a late Proto-Northwest Teuton, neither yet Norse nor Ingvaeonic/West-Gmc, born on the modern West-Baltic Danish island of Fyn, just east of Jutland/Jylland, c. 250 AD. 

    He is definitely not any analog/counter to Mercury or any older deity inherited from the Indo-European pantheon. The East-Teutons have no mention of him, except much later, 'after-the-fact' attestations, after he had been euhemerized and popular, especially among the Ingvaeones (Anglo-Saxons, Jutes, Frisians) and the East-Norse. 

    No Woden?Odin-cult ever took root in Norway or Iceland, they preferred the more earthy, 'working-class' God, Thunor/Þunor {"Thunor" is literally the English etymon "grandma" for "thunder", but some time in the Middle-Ages, a "D" was slipped in to aid pronunciation} or known by the same name but Norse pronunciation, Thor/Þórr)
    Discussing the Anglo-Saxon settlement of Britain, Bede, in his Ecclesiastical History of the English People (completed in or before 731) writes that:

    The two first commanders are said to have been Hengist and Horsa ... They were the sons of Victgilsus, whose father was Vecta, son of Woden; from whose stock the royal race of many provinces deduce their original.

    The Historia Brittonum, composed around 830, presents a similar genealogy and additionally lists Woden as a descendant of Godwulf, who likewise in Snorri Sturluson's Prose Edda is said to be an ancestor of "Vóden", whom we call Odin".

    According to the Anglo-Saxon Chronicle, composed during the reign of Alfred the Great, Woden was the father of Wecta, Beldeg, Wihtgils and Wihtlaeg and was therefore an ancestor of the Kings of Wessex, Northumbria, Mercia and East-Anglia. 

    As in Bede's Ecclesiastical History, a history of early Anglo-Saxon migration to Britain incorporating Woden as an ancestor of Hengist and Horsa is given: 

    These men came from three tribes of Germany: from the Old Saxons, from the Angles, and from the Jutes ... their commanders were two brothers, Hengest and Horsa, that were the sons of Wihtgils. Wihtgils was Witta's offspring, Witta Wecta's offspring, Wecta Woden's offspring. From that Woden originated all our royal family ...

    Descent from Woden appears to have been an important concept in Early Medieval England. According to N.J. Higham, claiming Woden as an ancestor had by the 8th century become an essential way of establishing royal authority. 

    Richard North (1997) believes similarly that "no king by the late seventh century could do without the status that descent from Woden entailed." 

    Nine Herbs Charm
    Recorded in the 10th century, the Old English Nine Herbs Charm contains a mention of Woden: A snake came crawling, it bit a man. Then Woden took nine glory-twigs, Smote the serpent so that it flew into nine parts. There apple brought this pass against poison, That she nevermore would enter her house. 

    According to R.K. Gordon, the Nine Herbs Charm is an originally pagan spell altered by later Christian interpolation. Baugh and Malone (1959) write that "This narrative ... is a precious relic of English heathendom; unluckily we do not know the Woden myth which it summarizes." 

    A charm from the same period, Wið færstice, refers to the esa ("gods", cognate of Norse æsir) but does not mention any deities by name. 

    Medieval and Early Modern folklore
    Woden persisted as a figure in folklore and folk religion throughout the Middle Ages and into the modern period, notably as the leader of the Wild Hunt found in English, German, Swiss, and Scandinavian traditions. Woden is thought to be the precursor of the English Father-Christmas, or Father Winter, and the American Santa Claus. 

    A celebrated late attestation of invocation of Wodan in Germany dates to 1593, in Mecklenburg, where the formula Wode, Hale dynem Rosse nun Voder "Wodan, fetch now food for your horse" was spoken over the last sheaf of the harvest. 

    David Franck adds, that at the squires' mansions, when the rye is all cut, there is Wodel-beer served out to the mowers; no one weeds flax on a Wodenstag, lest Woden's horse should trample the seeds; from Christmas to Twelfth-day they will not spin, nor leave any flax on the distaff, and to the question why? they answer, Wode is galloping across. We are expressly told, this wild hunter Wode rides a white horse.

    A custom in Schaumburg is reported by Jacob Grimm: the people go out to mow in parties of twelve, sixteen or twenty scythes, but it is managed in such a manner, that on the last day of harvest they are all finished at the same time, or some leave a strip standing which they can cut down at a stroke the last thing, or they merely pass their scythes over the stubble, pretending there is still some left to mow. 

    At the last stroke of the scythe they raise their implements aloft, plant them upright, and beat the blades three times with the strop. 

    Each spills on the field a little of the drink he has, whether beer, brandy, or milk, then drinks himself, while they wave their hats, beat their scythes three times, and cry aloud Wôld, Wôld, Wôld! and the women knock all the crumbs out of their baskets on the stubble. 

    They march home shouting and singing. If the ceremony was omitted, the following year would bring bad crops of hay and corn. The first verse of the song is quoted by Grimm,
    Wôld, Wôld, Wôld!

    Hävens wei wat schüt,
    jümm hei dal van Häven süt.
    Vulle Kruken un Sangen hät hei,
    upen Holte wässt manigerlei:
    hei is nig barn un wert nig old.
    Wôld, Wôld, Wôld! 

    Grimm notes that the custom had died out in the fifty years preceding his time of writing (1835).
    In England there are also folkloric references to Woden, including the "giants' dance" of Woden and Frigg in Dent as recorded by Grimm, and the Lincolnshire charm that contained the line "One for God, one for Wod and one for Lok". 

    Other references include the Northumbrian Auld Carl Hood from the ballad Earl Brand, Herla, Woden's role as the leader of the Wild Hunt in Northern England and quite possibly Herne, the Wild Huntsman of Berkshire.

    List of places named after *Wodanaz

    Grimm (Teutonic Mythology, ch. 7) discusses traces of Woden's name in toponymy. Certain mountains were sacred to the service of the god. Othensberg, now Onsberg, on the Danish island of Samsø; Odensberg in Schonen. Godesberg near Bonn, from earlier Wôdenesberg (annis 947, 974). 

    Near the holy oak in Hesse, which Boniface brought down, there stood a Wuodenesberg, still so named in a document of 1154, later Vodenesberg, Gudensberg; this hill is not to be confounded with Gudensberg by Erkshausen, nor with a Gudenberg by Oberelsungen and Zierenberg so that three mountains of this name occur in Lower Hesse alone; conf. montem Vodinberg, cum silva eidem monti attinente, (doc. of 1265). In a different neighbourhood, a Henricus comes de Wôdenesberg is named in a doc. of 1130. 

    A Wôdnesbeorg in the Saxon Chronicle, later Wodnesborough, Wanborough in Wiltshire. A Wôdnesbeorg in Lappenberg's map near the Bearucwudu, conf. Wodnesbury, Wodnesdyke, Wôdanesfeld. 

    To this we must add, that about the Hessian Gudensberg the story goes that King Charles lies prisoned in it, that he there won a victory over the Saxons, and opened a well in the wood for his thirsting army, but he will yet come forth of the mountain, he and his host, at the appointed time. 

    The mythus of a victorious army pining for water is already applied to King Carl by the Frankish annalists, at the very moment when they bring out the destruction of the Irminsul; but beyond a doubt it is older : Saxo Grammaticus has it of the victorious Balder.

    The breviarium Lulli, in names a place in Thuringia: in Wudaneshusum, and again Woteneshusun; in Oldenburg there is a Wodensholt, now Godensholt, cited in a land-book of 1428; Wothenower, seat of a Brandenburg family anno 1334; not far from Bergen op Zoom, towards Antwerp, stands to this day a Woensdrecht, as if Wodani trajectum

    Woensel = Wodenssele, Wodani aula, a so-called stadsdeel of the city of Eindhoven on the Dommel in Northern Brabant. This Woensel is like the Oðinssalr, Othänsäle, Onsala; Wunstorp, Wunsdorf, a convent and small town in Lower Saxony, stands unmutilated as Wodenstorp in a document of 1179. 

    Near Windbergen in the Ditmar country, an open space in a wood bears the name of Wodenslag, Wonslag. Near Hadersleben in Schleswig are the villages of Wonsbeke, Wonslei, Woyens formerly Wodensyen. 

    An Anglo-Saxon document of 862 contains in a boundary-settlement the name Wônstoc = Wôdenesstoc, Wodani stipes, and at the same time betrays the influence of the god on ancient delimitation (Wuotan, Hermes, Mercury, all seem to be divinities of measurement and demarcation)

    Wensley, Wednesbury, Wansdyke and Wednesfiel are named after Woden. Also, the Woden Valley in Canberra, Australia is named after Woden. 

    Wednesday (Wēdnesdæg, "Woden's day", interestingly continuing the variant *Wōdinaz (with umlaut of ō to ē), unlike Wōden, continuing *Wōdanaz) is named after him, his link with the dead making him the appropriate match to the Roman Mercury. 

    “Wôld, Wôld, Wôld”!
    Heaven’s giant knows what happens,
    He, looking down from heaven,
    Providing full jugs and sheaves.
    Many a plant grows in the woods.
    He is not born and grows not old.
    “Wôld, Wôld, Wôld”!

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