"Loki and Sigyn" (1863) by Mårten Eskil Winge.

Sigyn can found in the books Gylfaginning and Skáldskaparmál within the Prose Edda. In Gylfaginning, Sigyn is introduced in chapter 31 where she is the consort of Loki, they have a son called "Nari or Narfi". Sigyn is mentioned again in Gylfaginning in chapter 50, where events are described differently than in Lokasenna. Here, the gods have captured Loki and his two sons, who are stated as Váli, described as a son of Loki, and "Nari or Narfi", the latter earlier described as also a son of Sigyn. Váli is changed into a wolf by the gods, and rips apart his brother "Nari or Narfi". The guts of "Nari or Narfi" are then used to tie Loki to three stones, after which the guts turn to iron, and Skaði places a snake above Loki. Sigyn places herself beside him, where she holds out a bowl to catch the dripping venom. However, when the bowl becomes full she leaves to pour out the venom. As a result, Loki is again described as shaking so violently that the planet shakes, and this process repeats until he breaks free, setting Ragnarök into motion. Sigyn is introduced as a goddess, an ásynja, in the Prose Edda book Skáldskaparmál, where the gods are holding a grand feast for the visiting Ægir, and in kennings for Loki: "husband of Sigyn", "cargo [Loki] of incantation-fetter's [Sigyn's] arms", and in a passage quoted from the 9th-century Haustlöng, "the burden of Sigyn's arms". The final mention of Sigyn in Skáldskaparmál is in the list of ásynjur in the appended Nafnaþulur section, chapter 75. Sigyn is a goddess of compassion and fidelity who remains one of the lesser known Norse goddesses during the heathen era.

I am rather surprised by the lack of patronage to this Nordic deity (Loki's consort) but all those that do so will gain her help during times of bereavement or loss. She is a beautiful fidelity very loyal goddess and a boon to the family wellbeing especially during desperate hard times. I suspect though that because of the generalised filtered Christian mindset in modern day Asatruers who wrongly identify Loki her consort as the Christian devil, the status quo regarding Sigyn will remain so sadly.

Fylgjurs are personal guardian spirits in the shape of an animal or bird.

A fylgja follows its human and prevents danger and accidents. When seeing a guest out, it is a tradition to follow him out the door, giving the guest's fylgja, if it should still be in the house, a chance to catch up to its human. By banging on a door or wall, the fylgja may notify its human of a friend's arrival, or of an accident about to happen. When a fylgja shows itself, it is most commonly in the shape of an animal. A fearless man might have a brave animal, such as a bear, as a fylgja, while a fearful person might have a hare or bird. Seeing one's own fylgja is a sign that death is close at hand.

In Old Norse myth and literature, three supernatural beings, fylgjur (sg. fylgja), hamingjur (sg. hamingja), and dísir (sg. dís) held status as attendant spirits. Linguistically, dís and hamingja hold a more straightforward connotation. The word dís generally refers to a goddess or priestess, but in the terms discussed here it denotes a female guardian spirit. The word hamingja, interestingly, can suggest outright luck or fortune, while still holding on to the meaning of a guardian spirit. Cleasby-Vigfússon remarks that hamingja and fylgja are contextually almost synonymous, for hamingjur, like fylgjur, often take the shape either of an animal or of a human, typically female, form. The hamingjur developed from the mythological Norns, or the "hamingjur of the world" (Cleasby-Vigfússon 1957, "hamingja"). The word fylgja, however, has a more diverse connotation. As a noun it can hold the connotation (even in modern Icelandic) of a spirit or ghost, but it can also refer to the placenta, meaning that which follows or attends the newborn child. In Old Norse, specifically, the noun fylgja can refer again to a spirit, but especially to a pagan female attendant spirit who watches after and sometimes reveals the fate of the individual it attends. The verb að fylgja means "to attend" or "to follow" in the sense of giving someone support. The attendant spirit grants assistance to a person or a family, and also goes before them, which supports the notion discussed below of a person's fylgja appearing somewhere before the actual person does. The connotation "to back," or "to help," leads to the prefix fylgi-, meaning help or support. A fylgisamur is a faithful follower, fylgð is a "following" or "backing," and the adjective fylginn means "adherent."

Who is Heiðr in Vǫluspá?

Þat man hon fólcvíg fyrst í heimi,er Gullveigo geirom studdo
oc í holl Hárs hána brendo;þrysvar brendo, þrysvar borna,
opt, ósialdan, þó hon enn lifir.Heiði hana héto, hvars til húsa kom,volo velspá, vitti hon ganda;seið hon kunni, seið hon leikin;æ var hon angan illrar brúðar. (Voluspá 21–22)

She remembers a killing between peoples, the first in the world,when they propped up Gullveig with spears,and in the hall of Hárr they burned her; three times they burned her, three times reborn,often, not seldom, and yet she still lives.They called her Heiðr, wherever she came to houses,a prophetess foretelling good fortune,she laid spells on spirits; she understood magic practised magic in a trance; she was always the delight of an evil bride.

The original meaning of the name Heiðr is uncertain. In the study of Voluspá it has usually been connected with the neuter noun heið ‘brightness (of the sky)’ and especially with the adjective heiðr ‘bright’, but this may be merely because of the assumed identity of Heiðr with Gullveig and her association with gold. A second, more complex possibility is that it is derived from the feminine noun heiðr ‘heath’, perhaps with a perceived semantic link to the adjective heiðinn ‘heathen’, which first appears in Old Norse in Eyvindr skáldaspillir’s Hákonarmál 21/5 (composed c. 962–65; Kock I37). As Hákon had grown up and been converted to Christianity in England, it may here be a direct borrowing from Old English hæðen.

There was probably a perceived connection between heathenism and the wild countryside in both Old English and Old Norse; OE hæðstapa ‘heath-stepper’, ‘stag’ appears in the hellish context of Grendel’s mere in Beowulf 1368, and ON heiðingi occurs both in the sense ‘heath-dweller’, ‘wolf’ (seven instances in verse, the oldest of which are probably Atlakviða 8/3 and 8/5), and also meaning ‘heathen’ (four surviving examples in twelfth-century verse, e.g. Einarr Skúlason, Geisli 55/4, Kock I 217).

A third derivation would be from the masculine noun heiðr ‘honour’,‘praise’ and the related feminine noun heið ‘payment’, ‘fee’. It may seem odd for a volva to be given a name like this, but when Loki disguises himself as an old magic-working woman in Gylfaginning ch. 49, he adopts the equally curious name Þokk (apparently ‘Thanks’, ed. Faulkes 1982, 48;trans. Faulkes 1987, 51). In purely grammatical terms, the second of these derivations seems most likely, since the name Heiðr declines like heiðr ‘heath’; but to decide which is most probable in cultural terms, we must look at other significant names given to volur.