Aspects of Self: A Linguistic and Cultural Examination

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Throughout history, the nature of human identity—both physical and spiritual—has been misrepresented, reshaped, or misunderstood. Many original meanings have been altered through cultural shifts, linguistic evolution, and ideological manipulation. Some concepts have been romanticized or distorted, while others suffer from poor etymological interpretation, leading to confusion or misrepresentation and a feature within the concepts of Wights seldom appreciated.

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Core Concepts of Being and Identity: 8 Primary Aspects of the Soul/Self

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1. Kuik (Quick) – To enliven, empower, and set into motion; an animating force behind action.

2. Wiht (Wight) – The essence of life, being, or sentient existence, including spiritual entities.

3. Diht (Dicht) – Thought and memory, encompassing reflection and awareness; often generalized as mind.

4. Wita (Wits) – Intelligence, perception, and comprehension—the ability to know and understand.

5. Wilio (Will) – The force of desire, intent, and determination, shaping individual actions.

6. Líkan (Likeness) – Appearance, reflection, and self-image—how one is perceived in the world.

7. Luk (Luck) – The fortunes or omens influencing fate, whether good or ill.

8. Doppelgänger (Twin-goer/Double-goer) – A shadow or apparition, akin to a Doppelgänger or Vardøger. This spiritual projection often precedes a person's physical arrival, leading witnesses to believe they encountered the individual before they actually arrived.

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Spirit Guardians: The Original Familiars
 

Originally considered gifts from the divine, these beings were later demonized in medieval texts, often reinterpreted as deceptive entities serving darker forces. Where earlier traditions portrayed these spirits as fluid and ever-changing, later propaganda restricted their forms to creatures symbolizing witchcraft, poison, or the night—such as dogs, cats, crows, owls, bats, snakes, and toads. As to the various concepts of such things, we can break them down into some known and obscure concepts that often overlap as a result of time and lost connections with such concepts for better or worse. 

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The Spiritual Attendant and Protector

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• Thegan (Thane) – Follower or attendant, also called Folgar (masculine) or Fylgia (feminine), often shape-shifting into human or animal forms.

• Vörðr (Warder, also spelled varð) – A guardian spirit, present from birth to death, sometimes appearing as a light or apparition. Varðlokkur (sometimes spelled varðlokka or varðlokkr) occurs in the Eyrbyggja saga, refers to a ritual chant or song used to attract and "locks" or binds guardian spirits to provide protection. The song itself was never recorded;  or at least no known prior, hymnal or song is known.  

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Spiritual Guides and Their Role in Indigenous Traditions

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Across ancient cultures, similar spiritual concepts emerged—guiding spirits that assisted elders, guardians, and chosen individuals in their journey between the physical and spiritual realms. These beings were believed to:

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• Provide protection, wisdom, and healing.

• Teach individuals how to access their inner power.

• Help transform and manifest new forms as extensions of oneself.

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The lines between one's guardian spirit and one's own spiritual projection blurred over time, leading to confusion in interpretation. However, their function remained clear: to guide, protect, and empower.

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Expanded Roles and Influence

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• Shaping Destiny – Guardians were not passive observers but active participants in a person's fate, often warning, advising, or influencing key events.

• Dream Communion – Many elders believed that spiritual guidance frequently came through dreams, offering messages, warnings, or insights.

• Echoed Presence – Spirits could reflect elements of an individual’s personality, strengths, and destiny, appearing in symbolic or animal forms.

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Spiritual Manifestations and Their Influence on Fortune

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Guardian spirits were often associated with luck and fortune, determining an individual's success or failure. The word "Luk" (Luck) carried the dual meanings of fate and omen, reinforcing the idea that these spirits shaped events through blessings or warnings.These beings were seen as balancers, adjusting fortunes based on harmony or disharmony within one's path. This concept persisted through folklore, though medieval revisions stripped it of its original depth, reducing guardians to simple omens rather than active guides.

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The Shadowy Companion and Echoed Presence

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Some traditions spoke of phantom echoes—a spiritual projection of an individual moving about when they were absent, an extension of the Doppelgänger phenomenon. These shadows—also known as Shades—could include the lingering presence of the deceased, sometimes appearing to offer guidance, warnings, or glimpses of events yet to unfold.

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In tracing the linguistic and cultural heritage of ancient traditions, we uncover a profound understanding of self—one deeply interwoven with spiritual guidance, fate, and transformation. These aspects of identity, often dismissed or misrepresented, reveal the intricate connections between mind, will, and the unseen forces that shape existence. Through restoring clarity to these forgotten concepts, we reclaim a deeper, unfiltered truth about human nature: one guided by unseen companions, rooted in wisdom, and ever-evolving across generations.​

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Aesir and Aiser: The same but also different. 

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The comparison between certain mythological entities is often presented with contradictory claims—stating they are not the same, while simultaneously arguing they are related. This inconsistency is rooted in distortions, misinterpretations, and a failure to properly analyze linguistic and historical origins. Below are key points explaining why the assumed differences are misleading and why the actual etymology and cultural connections matter.

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The Shared Linguistic Origins: Aiser and Aesir

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Etruscan vs. Icelandic References

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• AISER (or Eisir) originates in Etruscan mythology (estimated around 600 BCE).

• AESIR, most commonly referenced in Icelandic sources, does not appear in written records until the 10th century CE.

This major gap between the earliest mentions of these terms suggests that one heavily influenced the other—likely through Latin-trained scholars, who borrowed extensively from Greek and Roman sources, including Etruscan traditions. The same pattern can be seen in Irish and Scottish references to the Aes Sí (Aos Sí), reinforcing this shared conceptual lineage.

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The True Root of the Word

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Rather than divine origins, these terms stem from simple linguistic constructs:

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• Aise (Norman Frankish) – The root of "ease," meaning comfort and well-being.

• Aes (an alternate spelling) combined with Síd (singular of Sídu, meaning "seat" or "establishment," akin to Latin Sede/Sedes).

This connection indicates that these terms originally signified places of rest, stability, and settlement, rather than deities. Their meanings were later reinterpreted and altered by those compiling mythological texts based on Latin-influenced narratives.

Reevaluating Mythological Structures

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Light and Dark Courts

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Many myths divide supernatural entities into dualistic classifications based on light and darkness, day and night:

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• Etruscan Aiser Si – The "light court," associated with the Sun and Day.

• Etruscan Aiser Seu – The "dark court," linked to the Moon and Night.

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This parallels Irish and Scottish traditions, where the Aes Sí (Aos Sí) split into:

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• Seelie Court (Light-aligned beings).

• Unseelie Court (Dark-aligned beings).

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These classifications mirror Latin theological influences, reinforcing that such divisions were repeated across different cultures, often with slight alterations in interpretation.

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Seelie: The Evolution of Meaning

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The term Seelie (from Scottish sources) originates from Old Saxon salig—the same root that gave rise to:

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• Silly, which initially meant playful, harmless, and good-natured, but later shifted to mean foolish or lacking reason.

This demonstrates how words evolve, shaping the perception of supernatural beings over time, often influenced by later cultural biases.

Sacred Burial Grounds and Ancestral Spirits

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• Valhalla: Misrepresented Meaning

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The term Valhalla has been incorrectly portrayed in modern texts:

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• Val means fall (associated with being slain).

• Halla/Hol refers to halls or burial sites.

Thus, Valhalla is not an ethereal paradise but rather a poetic reference to burial mounds and catacombs, serving as both tombs and temples for the honored dead.

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Asgard: A Cemetery Rather Than a Realm of the Gods

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Asgard (Ais-gard) translates to "Yard of the Aiser/Eisar", reinforcing its connection to burial grounds.

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• Associated with catacombs and halls, further proving its alignment with grave sites rather than a lofty celestial kingdom.

• Vanaheim, the home of the Vanir, derives from Latin Vanus (meaning vanity or emptiness), aligning with Old Norse vana (wane, diminish)—suggesting the Vanir were later narrative additions meant to reinforce duality between groups.

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These locations are deeply connected to burial mounds, ancestor worship, and the remembrance of fallen leaders—sometimes referred to in medieval texts as "mortal gods" or venerated ancestors.

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Etruscan Sources and Ritual Traditions

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Liber Linteus: A Clear Example of Borrowed Mythology

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The 3rd century BCE Etruscan artifact, Liber Linteus, provides ample evidence of cultural continuity:

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• Ais (plural Aisar/Eisar) – The term for divine figures.

• Aiser Si (Light Deities) vs. Aiser Seu (Dark Deities) – Reinforcing day-night duality.

• Offerings were made using oil from Chi and Esvi rituals, preserving traditions that later appeared in Norse and Celtic mythology.

• Sacred places included Fanu and Luth, referring to graves or temples, where offerings had to be made.

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Additionally:

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• Ancestors (Man/Mani, Latin Manes) were memorialized through tomb structures (Mun/Muni).

• The three classifications of deities—Primordial, Divine, and Underworld—clearly correspond to later interpretations of cosmic hierarchy.

• Some deities were classified as unknown or unknowable, referred to as Dii Involuti (Veiled Ones)—reinforcing mysticism surrounding divine obscurity.

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These structural elements mirror later medieval classifications, proving that the reworking of these beliefs shaped Northern European mythologies centuries later.

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Snorri Sturluson’s Mistaken Assumptions

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Snorri Sturluson, a 12th-century scholar, misinterpreted the origins of these terms, assuming that Aesir derived from Asia or Anatolia, based on old Greek references to the Persian Empire.

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• He equated the name Aesir with Asia, misunderstanding that the term Asia was merely a directional term for the eastern lands where the Sun rises.

• The actual linguistic roots of east (aust, aus, ost, eos) do not match the mythological usage, reinforcing the flaw in his assumption.

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Furthermore, the Eddas, which serve as primary sources for Norse mythology, were compiled and named around the 14th century CE—meaning much of the material had already undergone reinterpretation before being finalized.

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Trade and Cultural Exchange: Why the Mythological Overlap Exists

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The Etruscan version of these classifications predates the Icelandic references by 1,600 years.

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• The Etruscans had extensive trade networks, exchanging goods and culture with Galatians, Gauls, Scandinavian peoples, and Anatolian civilizations.

• Travel, even 2,500 years ago, would not have taken more than 9-12 months on foot, making cultural transmission inevitable over centuries.

Those dismissing direct connections ignore the overwhelming number of linguistic, mythological, and historical coincidences—to the point where these similarities are far beyond mere chance.

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Other notable mentions:

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Elf/Alf is the sale as Ulf/Olf

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The oldest source of Elf is actually Ulf which is the same source as wolf. This is almost never mentioned and if it is it is only in a vague foot note. Proof is enough by tracking down the roots that include such as ulf, álf, olf, ulv, áv, olv, and included the 'w' as wulf, wolf, walf to name but a few of these variations.

1. There are many variations of this that one can find which also is one reason why one will often find shared characteristics of elves with wolves, and even concepts such as werewolves in older sources.

2. The most common associations are the moon and hunting. It also all shares its form the same roots as the word wool and wooly, specifically from wulfel as wool + fell a term for a skin from which the wool/thick fur of a hide has not been sheared or pulled off from a wolf hide and also used as a term for a "feller of wolves" as in a wolf hunter.

3. Wulfel survives to this day in the surname Wolfel which dates back to at least the 13th century CE. 

4. It has no connection in any case with words like alp in associated meanings such as white and the actual reason for that being suggested is questionable for many diverse reasons, though can only be in itself speculative. 

5. Úlfhéðnar, meaning "wolf-headed ones" or "wolf-skinned ones," derives from Álf/Úlf/Ólf (related to walf/wulf/wolf) and héðinn (linked to "hooded," "headed," or "hides," meaning wolf skin), with the plural suffix -ar from Scandinavian roots. These warriors wore wolf-shaped helmets and skins in battle, channeling the wolf’s ferocity, speed, and cunning. Wolves, totems of Godan, symbolize strength, guidance, loyalty, protection, and lunar hunting ties.

6. Wolves also maintain nature’s harmony, guarding the untamed world, connecting to the basis behind later Werewolf origins with ancient rituals. Úlfhéðnar consumed intoxicants, howling and shaking rhythmically, dancing to mimic wolves circling prey—a proto-dance with prehistoric roots—before battles or hunts, as reconstructed from fragmented ancient sources. 

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Common Symbols:

1. Wolves: Symbolizing the Álfar’s predatory but also loyal nature and their connection to the Wild Hunt as an expression of a wolfpack as a spectral hunting procession. Wolves, often depicted as hunters or through howling sounds, represent the chaotic, primal energy tied to the Hunt’s foreboding presence during a Blood Moon. 

2. Moon: The Blood Moon (as well as any Hunter's Moon as a term originally meaning any full moon), a red-hued total lunar eclipse, symbolizes the Álfar’s lunar tie and the Wild Hunt’s unrestrained natural and spiritual power.

3. As a Hunter’s Moon (a full moon following the autumn equinox, often linked to hunting season), it enhances the hunting theme, marking a time when the Álfar and the Hunt are believed to pursue spiritual (and literal) prey and a need to avoid becoming prey.

4. Arrowheads: Representing Elfshot, the belief that the Álfar hunt with invisible arrows causing harm, arrowheads symbolize their role as supernatural hunters.

5. Placed near offerings or carried as amulets, they connect to the hunting motif, echoing the Álfar’s spectral pursuit during the Hunter’s Moon.

Draug: The oldest source of Draug (also Draugr) is the same as Drag. In fact, it literally means Dragger. It is likewise related to dragan "draws, drags," which is the source of dragon despite many "objections" to this fact. Case in point, it is also spelled as draugen, draugur or dreygur which again retains a sense of dragging something (or someone).

When used in reference to a reanimated corpse, it is not uncommon for such an entity to also be described as "taking on the form of a dragon since both are associated with graves, burial mounds, caverns, catacombs and ancient offerings as "burial hordes" they guard jealously.

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1. The oldest recorded sense besides that of "pulling" is of "drinking" such as in draught and offerings of drinks as part of old customs honoring the dead in which some of a drink is poured on a grave or the ground and then some is consumed by the participants as a type of communion.

2. One can also see it's also connected to the word drug in reference to some sort of intoxicant and also with a hallucination. Ghost is a later association with a Draug, also spelled Draugr among the many variations between dialects.

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Dwarf: The oldest source of the word Dwarf is actually duerg. It’s a compound of du + erg with the base meaning of "do work and to work" and can also mean 'the worker" and akin to the word demi-urge as "secondary worker."

1. It has nothing to do with any sort of context meaning a diminutive size.

2. In any case this association with working has to do with manual labor and part of the reason why Dwarves still retain in concept the association with "working in pits and mines and caves, as well as crafting tools and weapons, among other such things.

Dwarfs are deeply connected to the typically invisible realm. They are said to live in hidden places like hills and mounds, shrouded in enchantment. Their interaction with humans is often unpredictable, ranging from helpful guidance to playful trickery. Mischievous and elusive beings, they are also represented as both skilled craftsmen and sometimes troublesome nature, but can become particularly hostile for any number of reasons, usually prone to give a warning, though not always, and they usually only give a warning once.  When respected they are also noted for being very generous and requiring little. These tales reflect the mystical and enigmatic nature of the natural and spiritual qualities of the world and the universe as a whole, especially where the line between the real and the imagined is often blurred. Perhaps it is enough to say the unexpected interaction with these entities depend on both the individual dwarf and those who interact with them. 

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Ettin: Ettin literally means Eaten and Eater. Used as a term for cannibals and cannibalism it sometimes also was applied to animals as man-eaters. Sometimes it is also, though rarely, expressed in the context of a rotten corpse eaten by worms and or insects or invertebrates of land and sea.

1. Variations of this word also include eoten, etun, Iotan, jötunn, jötun and the plural form such as jötnar or ettins from ettin. 

2. There were also alternative names such as þursar (sing. þurs) which means thirst and used in the sense of blood thirsty when applied to such entities, and risar (sing. risi) meaning simply to rise as in get up. Referring to such as Risers was used figuratively in reference to being 'awakened from sleep' and 'standing up' in an aggressive manner and ready to attack.

3. Sometimes these secondary terms were combined in ways such as þursarisar roughly meaning 'thirsty risers' and in a sense tended to have a roughly vampiric connotation to it when used in such a manner.

4. The association with the word for Giant is a much later addition of concept and has led to many later erronous representations, as in many cases such terms were predominately used to refer cannibalistic reanimated corpses, which in turn has also been overshadowed in representations of a Draug.

5. It’s often applied to and shares etymology with another word known as Juten or simply the Jutes.

6. It is also sometimes applied with the same concept as Goblin, which is from the root gob meaning mouth. It’s akin to such terms as gobble (meaning to eat in a greedy or in a gluttonous manner) as well as such words as Goblet.

7. It was and is sometimes used as an alternative word for Ettin in a few cases as there is also often the association with cannibals and the act of cannibalism with Goblins as well.

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Ghost: The oldest source of the word ghost is gāst as the same source giest originally applied in the sense of "stranger" as a common root for both the words gust as in a sudden movement of air, and guest as someone to be treated with proper hospitality and respect.

1. It is from the association with air or wind that it also has been used as an alternative for the word spirit which also means wind, air and also used as a term meaning breath, and also holds concepts such as a "presence" or "power" rather than the concept of personality.

2. It’s within the concept of Ghost that the personality element is shared with the connection to guest.

3. It didn't originally apply to but did come to include a concept of the mind, memories and personality of the dead that somehow has a continued existence after death of the base bodily form.

4. It’s much later still that the addition concept of an apparition or appearance came into play.

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Giant: This isn’t even an unknown one. It comes from Gigant as a short from of the plural Greek Gigantes from the base giga akin to mega, both of which are Greek and have the meaning of huge, big or large. All of this is of course said to be pre-Greek though what source is deputed; though it may be much closer to a combination of Gia (Rock/Earth as a form of Geo) + ant (bite after which the insect "Ant" derives its namesake). If this etymology is to be take seriously it can also be concluded it means Rock Biter originally. To a factor, both concepts can be applied based on how "giants" are often represented. 

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Gnome: The word gnome is from Medieval Latin gnomus used by the 16th-century Swiss alchemist Paracelsus in reference to the term pigmy (in Latin as pigmaei) that he also referred to as gnomi. It's more likely, considering his association of this character with "earth" in the sense of land, rock and soil, that he used the more Greek sense of genomos, which is often translated roughly as earth dweller, though it is inaccurate.  ​​

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Goblin: This word is actually derived from the 1540s Irish word gob meaning "mouth," and thus related to the other English noun gob, and akin to 'gab' used for 'idle talk,' though it originally was used in the sense of taunt or mock. The "-lin suffix is like the 'ing' suffix, a reduction of 'ling.' 

1. Usually, "ling" is used an indication of "descent" as an offspring or in the sense of "belonging or akin to" and as such in the sense of "species." Examples include such as Elf-ling.

2. The main thing Goblins are associated with as such is greed and gluttony, however, there are some examples where they are also associated with cannibalism and even used at times as an alternative term for such as Ettin or simply "devourer" in general.   

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Ogre: One of the most common questions tends to be “why Ogres are always or mostly represented as green giant type characters?” It’s literally in the name. It comes from the same source as agri, agre and agro from Greek and Latin into French ogre meaning "field" as in an open field of green grasses and shrubs. 

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1. Sometimes this also applied to marshlands and swamps which clarifies some of the other later more fantasy-based additions.

2. It is not related to Latin Orcus which comes from Older Latin arca where the word ark comes from and means a box or chest, though it also applied to the sense of a casket holding the remains of the dead.

3. . It’s also known an orca and the word arcane meaning hidden, secret and obscured are shared before Orca was used as a name for a type of whale.

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Troll: The oldest source of Troll is the same as Thrall with the simple and base meaning of capture and thus, a specific term for "capturer." It is akin also to trawl "captive." Even the word Enthrall means entrap/capture, and figuratively a captive.

1. Trolling is a term used in such a context with fishing using "dragnets" and the term "enthrall" meaning to 'capture one's attention.

2. It has often been confused with the source words from trail and track resulting in such as trolley being applied.

3. Troll and Thrall also share in being used as old terms for slave and servant as someone who is taken captive and reduced to little more than cattle, and sometimes less than cattle.

4. It's often confused with the word Trow which actually is another spelling of the word meaning true, and alternatively spelled Drow. Of course, all versions of the word true also are akin to tree in a generic sense and not a specific species of tree as has been claimed in the past. 

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The Tuatha De Danann/Danu: It actually means "People of the Danes."

Dane originally meant Danish tongue or language and was used to describe the ancient seafaring warriors and colonists from Scandinavia who founded the Kingdom of Denmark. Danann is an Old Saxon form of a plural which is also Danu = to Latinized Dani = Danes. The whole context meant foreigners who speak the Danish/Scandinavian languages. 

• It is a combination of Old Irish tuotha, which evolved into Old Lithuanian tauta, Old Prussian tauto, Oscan touto, which is an adaptation of Latin Teutoni, Gothic þiuda, Old English þios/theod = Those, thias = this/these and eventually theg = they, and thiu, thou/you.

• This directly links to þessi, Middle Dutch dese, Dutch deze, Old High German deser, German dieser, and disir and not a term or word for female entities as many sources like to be deceitful about. In fact, the words are barely mentioned. It's a later assumption based on hypothetical nonsense.

• Disir is a masculine word and the feminine would have been along the lines of disynjur which all indicate a very different and more figurative usage. De' is another Latin into meaning "of the/of/from." ​

• Dani, also become Danar and Danir, which in turn is used as the actual inspiration for the word play of the invented Vanir by simply changing the D to a V but playing off the same basic theme of "foreign invaders or rivals."

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This last part was well understood because when you compare all this also with the Aesir vs. Vanir fiction, you can see the whole basis behind British colonists of India inspiration for inventing a fake history the Aryan = Aesir invasion of the so-called Vanir = Dravidians, and the preoccupation with trying to proclaim even the language of Sanskrit originated from European sources instead of internation between India and Ancient Rome for example lending Hindi words from Sanskrit to such as Latin and others, making the reverse in this case the fact. But the whole point of that was for other ulterior motives of British Imperialism. ​

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Valkyrie: The claimed meaning of Valkyrie as "chooser of the slain" is in fact false as the word for slain alone is actually 'sla' just as sua/swa is the source of the word sway, which was also spelled sweg to name some variations. I am personally of the opinion that the alternative actual prefix is from Valk preserved in Dutch and was applied as Valkr mean 'falcon' and has the feminine/female indicative suffix -yrie as Valk-yrie to simply mean a female falcon. This makes the most sense for several reasons. 

• Falconry was a very important concept among many European cultures and a common sign of royalty.

• There are images of Falcons being sacrificed and offered as companions for the heroic and royal dead.

• There have been found Falcon remains buried with people within these same cultures along with other items. 

• Valkyries are most commonly associated with the dead and with royalty as well as choosers of heroic dead.  

• Valkyries, like Facons, are often shown to be companions of particular heroes and heroic royalty.   

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The only other sensible translation that is more consistent with the language sources is Val, a source of the word fall, being combined with Kyr (a common source for the words car and cart) with a base sense of carry and hence it also being used for cow, would be combined as Val-kyr and then have the -ie suffix as a feminine/female indicative, wherein this sense it can mean "carrier of the fallen" rather than "choosers of the slain." (Valkr is also often confused with Volk and Folk which means the same as how "people" is applied in a more generalized sense just as Kin means "the same kind" and the root connection no less to the original sense of King as the leader Folks/people with the feminine form Kuan evolved into Queen)

• Considering all the associations, I would be open to considering both the associations with a falcon and as a carrier of souls would make sense, because another usage of falcons, as with other trained birds, was to carry messages (rather than souls in a more literal sense), which pigeons later became more commonly used for, while falcons tended to be used more commonly as hunting companions. 

• As to those associated most with said Valkyries, that brings us to the so-called Einherjar. This is a feminization imposed as a veiled insult as the word itself actually means 'One of the Harii' as Anharii or Anharan. Harii does not mean "army." It has been used in that way figuratively but is inaccurate. In fact, Harii is Latin, based on Hara, the source of the word Hare and where the word Harrier originates. It's base meaning is presumed to mean Grey, and though later sources assume it has some association with a species related to Rabbits called a Hare, it is more likely it was a reference to Grey Wolf pelts as part of the clothing of such a clan or tribe.

They are referenced by a Germanic tribe attested by Tacitus in his 1st century CE who states:

As for the Harii, quite apart from their strength, which exceeds that of the other tribes I have just listed, they pander to their innate savagery by skill and timing: with black shields and painted bodies, they choose dark nights to fight, and by means of terror and shadow of a ghostly army they cause panic, since no enemy can bear a sight so unexpected and hellish; in every battle the eyes are the first to be conquered.

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Noting in any of this specifies coloring themselves as in "painted their bodies" with this or that. However, it is well known among many ancient cultures, including some tribes as recent as the 1800s from North America and modern Canada, that those wearing wolf hides also painted their bodies and faces black with soot from fires to hide their scents from the animals they were hunting, and often some sort of prior ceremonial rite and dance was part of the preparations a means of asking for a successful hunt. Painting black around one's eyes is also known to actually help with seeing but also has an effect to make one's eyes, especially lighter colored ones, to stand out, which can unnerve some people. However, that is simply an observation.   

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I have found more often than not so many words and concepts such as these were mistranslated on purpose by more than one source again by those who involved themselves with intentionally misleading readers and students with what seems to be shoddy scholarship at best. However, it becomes apparent at this point when we cross reference these things, we can see specific Latin trained authors, new and old were and are imposing fictionalized divisions as presumed cultural distinctions that are not truly as distinct as far too many have been led to believe because of this. The reason is obvious:

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• If people don't know their roots, others can control their present and future who do. 

• A people without knowledge of roots that are shared in common with others around them are disconnected and vulnerable to intentional division and conquest, are easily inundated with fear and paranoia. 

• Once the fear and paranoia set in, superstition can be imposed upon the heirs of the conquered which makes them easily redirected to hate their neighbors.

• When they hate one another to keep their numbers down so they won't revolt against those who inherited the reins of their own suppression and oppression will be easily directed to destroy one another by the same.

What Angel and Demon really Means​

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Both of these words ultimately have Greek and Latin origins derived from older sources. The usual bit in which Angel means Messenger and Demon means Evil Spirit is factually and historically false. In reality, demon as a term was more generic and terms "angels and devils" was more common and all classified as types of demons up until the 1500s CE. That being said, the linguist proofs are simple enough to clarify and easily found if one actually takes the time to look into it.

The term angel comes from the Greek roots and Angelos:

• An- ("without, lacking").

• Gelos ("yell, cheer, laughter, shout").

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Rather than signifying benevolent beings of light, the word originally implied stern seriousness, evoking discomfort and even fear. The presence of angels in ancient narratives often induced panic or terror, rather than offering reassurance or joy. The evolution of this term is also linked to gēola, which developed into Yule—a festival associated with communal cheer and celebration—highlighting the linguistic shift over time as its base meaning is what evolved into Yell, and later association with gold and the Sun being the source f the development of the world Yellow and related associations. 

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The term demon originates from:

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• Dae ("shine").

• Monos ("one").

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In its earliest form, demons were shining celestial entities, associated with sources of light such as the Sun, Moon, stars, fire, and lightning. Their connection to divinity was similar to that of the Devas (male) and Devis (female) in Indian tradition. Additionally, the root Dei/Dae aligns with daylight terms such as Dag (day) and Dagan (days), reinforcing their positive, luminous nature rather than the later association with evil, and also the root of the words Deity and Deities, the masculine Deu and plural Deus, and the feminine Dea and plural Deae. In short, deities. 

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The word devil evolved from multiple linguistic variations, including:

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• Dēofol, Dafval, Diufal, Deuvil, and Devel.

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Breaking down this etymology is a little more complex and while it is sometimes associated with words like Diablos, its a bit more specific to the base meaning of the word as outcast, as in one "thrown out" or "cut off." It shares origins with offal and evil, referring to discarded scraps, waste products, or things fallen away. The prefix De-, Te-, or Thi- was commonly used to indicate "the-", making its meaning "the fallen"—not necessarily in a moral sense but as castaways, outcasts, or forgotten individuals.

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Historically, a devil was also a term of sympathy for the unfortunate outcasts of society in general or as a term for someone or something in a state of suffering, such as in phrases "poor devil." "Silly devil," implied a misfit rather than a malevolent force. Its connection to the Greek diablos ("thrown across") influenced later associations with an adversarial figure. Meanwhile, native equivalents such as utlog (outlaw) and utkast (outcast) further reinforce the original meaning—an exiled figure rather than an embodiment of pure evil.

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So called Watchers

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Those that have been dubbed Watchers are their own oddity. As a general rule, they don't seem to actually "do anything" but observe, though the fact of their "silent" observations give a sense of unease and even fear. Instinctively no one likes to be starred at by a stranger. The general consensus is they are entities that are outside of visible light so we can't see them and do not know what their actual forms or qualities are, yet they can look into our world at anytime they choose to do so. Watcher has come to be an imposed tern for those derived from Hebrew Irim/earlier Urim which are plurals of Ir/Ur meaning Light as in the name Uri-el (Light of El). 

Because of being more or less described as "living and intelligent orbs of light" that can create an illusion of any form or remain entirely invisible, this light association became tied to Daemon/Demon as a hybrid concept of intentional misrepresentation and association with a class of entities from Hebrew sources that broke an unspoken cosmic law of producing hybrid superhumans as a result of taking on male forms and breeding with human women, and as a punishment were stripped of their "light" and turned into imprisoned shadows on and in the Earth (or so the myth goes and is designed to make a connection with the deities of prior and neighboring cultures and all the imposed nonsense that has transpired ever since). Consider more of the following:  

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Demonology: The Study of Divine and Spiritual Entities

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Historically, demonology was not merely concerned with malevolent spirits. Instead, it was the study of all supernatural entities, including angelic beings.

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In ancient Greek thought:

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• Both angels and demons could be benevolent, indifferent, or malevolent.

• Demons were considered deities of secondary power.

• The prefix Demi- was used to describe semi-divine beings, including half-human figures.

Angels, rather than being a distinct species, were originally a specific class of demons—a concept that contradicts many modern theological assumptions.

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The Medieval Reinvention of Angelic Hierarchies

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The structured angelic orders commonly referenced today—such as seraphim, cherubim, and archangels—are largely medieval inventions.

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The theological development began:

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• In the 6th century CE, with Dionysius the Areopagite introducing hierarchical classifications.

• In the 13th century, with Thomas Aquinas expanding these concepts.

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Before these interpretations, the distinction between demonology and angelology did not exist. It wasn’t until 1663 that Gideon Harvey first used the term "Angelology." ​Originally, the word demon referred to old deities rather than explicitly evil beings. The medieval attempt to systematize celestial orders resulted in a nine-tiered hierarchy, aligned with Trinitarian thought, though the reasoning behind these classifications remains unclear.

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Alternative Interpretations and Forgotten Orders

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In some traditions, The One God is understood as the All-Father, the creator of everything. Similarly, the Three Goddesses represent natural forces and creation. When considering the hierarchy of supernatural entities:

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• The nine orders align with these foundational divine figures.

• Some have intentionally tried to apply these to the concepts of the 9 realms of the World Tree concept. 

• Alternative interpretations allow for more nuanced roles among these beings.

• Not all orders were originally called "angels"—this was a later misclassification.

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Conclusion: Lost Meanings and Linguistic Evolution

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Over centuries, theological shifts and cultural reinterpretations have transformed the meanings behind angels, demons, and devils.

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Originally:

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• Angels were beings whose presence evoked fear and seriousness, not joy.

• Demons were shining celestial entities, akin to divine figures rather than embodiments of evil.

• Devils were castaways and outcasts, rather than figures of absolute malevolence.

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The structured angelic hierarchies and classifications commonly accepted today are largely later inventions, shaped by medieval scholars rather than foundational religious texts. These linguistic and historical distortions illustrate how ideas about divinity, supernatural forces, and spiritual beings have evolved—sometimes in ways that contradict their original meanings.

​Yes, they have distinctly male or female genders

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Contrary to later theological claims that spiritual entities are androgynous, ancient texts and traditions consistently depict them as having distinct male or female genders. Just like humans and other earthly beings, these supernatural entities were understood to possess biological and gendered traits, often reflected in their appearances, roles, and interactions with the mortal world. ​The assertion that spiritual beings are "pure intellects" without gender is misleading and lacks historical basis. Many accounts describe their varied forms and species, reinforcing their diversity beyond the genderless constructs imposed by later interpretations.

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The Origins of the Androgyny Claim

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The shift toward depicting divine beings as genderless emerged primarily during the medieval period, influenced by theological efforts to separate holiness from physicality—particularly sexuality.

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This doctrine was rooted in several factors:

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• Theological Fear of Sexuality – Sexual acts, even within marriage, became increasingly associated with sin in some traditions, leading to an avoidance of gender distinctions in divine beings.

• Imposed Celibacy for Clergy – The insistence that priests remain celibate reinforced the idea that true holiness necessitated abstention from physical desires and gendered identity.

• Distorted Views of "Gloried Bodies" – While many traditions spoke of immortal bodies free from sickness and decay, these bodies were originally understood as retaining their natural gender from birth.

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Erasure of Gender in Divinity

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Over time, religious traditions stripped divine beings—including God—of gendered attributes, ascribing an abstract, perfectionist ideology that removed personal or relational characteristics. In doing so, entire aspects of historical religious narratives were altered or suppressed, including references to God’s wives, familial structures, and divine relationships.

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By eliminating gender distinctions in divine entities:

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• Celibacy was enforced as a path to holiness.

• Priests were expected to suppress personal identity, treating their own gender as irrelevant.

• Historical traditions about divine relationships were erased or dismissed is not completely reframed into perverse concepts.

This shift contributed to rigid theological perspectives, distancing spiritual entities from real-world human experience and diminishing the complexity of divine relationships found in early religious systems. Supernatural beings, whether angels, deities, or spirits, were traditionally understood as gendered entities, reflecting natural distinctions rather than artificial neutrality. The claim that they are without gender stems from medieval distortions, influenced by fears of sexuality, celibacy enforcement, and perfectionist ideologies. Restoring the historical understanding of gendered spiritual beings provides a more authentic interpretation, aligning with ancient texts and cultural traditions rather than later imposed fictions. These beings were not merely abstract forces—they embodied specific identities, genders, personalities and characteristics, just as all living things do.​​

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How this would align with the One and Three

The following would not be that much of stretch at all once one knows what it is they are talking about properly, as many have only distorted things further to impose even more ridiculous nonsense that is often clearly forced in one way or another. We can certainly do away with that kind of nonsense and focus on legitimate associations which would also be much closer to what is known from the remaining fragments of older polytheistic origins.