An Argument for the Historical Worship of the Jötnar

We’ve explored archaeological evidence and analyzed surviving popular texts about the pre-Christian religions in Scandinavia. It’s now time to turn toward scholarship which analyzes the role of the jötnar in Norse mythology and pre-Christian pagan practice.

One essay by scholar Gro Steinsland looks at textual evidence that the jötnar were recipients of honor or worship among the people of Scandinavia. “The Eddaic poetry and Snorri’s testimony,” Steinsland states in “Giants as Recipients of Cult in the Viking Age?”, “demand that both the jǫtunn character of the figures and the combination of giantesses and shrines are to be taken seriously.”

Skadi is one of the most well-known examples of jötnar for whom some evidence of cultic worship may exist. John Lindow in his 2002 book Norse Mythology: A Guide to Gods, Heroes, Rituals, and Belief hypothesizes that a scene in which Loki ties his testicles to the horns of a goat might have associations with cultic ritual and castration in honor of Skadi. (1) With relation to Skadi, Steinsland highlights toponomical studies which show there are many sites whose names appear to be derived from combinations of words with cultic connotations and Skadi’s name. This implies the possibility of physical sites of Skadi worship. (2) She furthermore asserts that “[t]he mythical dwelling of a god has its counterpart in the physical shrine,” claiming the description of Skadi’s home among the homes of the other gods further implies the real-world worship of Skadi in pre-Christian Norse religion. (3)

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Another giantess whose goddess status Steinsland considers is Gerdr. She points out an early twentieth century interpretation of the myth of Freyr and Gerdr which has become widely renowned: Freyr as a sky god and Gerdr as an earth goddess, their union representing the fertility of the crops, something which may have been ritually reenacted every year. Nonetheless, she points out, the man who pioneered this now roundly accepted interpretation of the myth, Magnus Olsen, avoided the issue of Gerdr’s jötunn nature altogether. (4) She notes that, despite the clarity of the Eddas in identifying Gerdr as a giantess, scholars have often dismissed or overlooked Gerdr’s nature rather than grapple with the notion that a jötunn may have been recognized in cultic ritual—in other words, a recipient of worship.

In addition to looking at individual jötnar as examples, Steinsland highlights the story of the horse’s phallus contained in Vǫlsa þáttr, in which a horse phallus is used as a focal point of offering and worship. The word which would indicate the receiver of the offering, mǫrnir, is often translated as the singular masculine word for “sword” despite being in the plural form, which would indicate that it ought to be translated as the plural feminine word for “giantesses.” (5) Despite the fact that grammatically and linguistically the translation “giantess” ought to be preferred, it is often rejected, seemingly as a result of implicit biases within the scholarly community that assume that no jötnar ever received worship.

Scholar Lotte Motz notes that in post-conversation folklore, giant figures were often replaced with demons or devil figures. (6) Through the projection of Christian morality onto pre-Christian figures of myth and folklore, the idea of the giant as demon or devil was perpetuated and solidified. It is possible that this has effected the scholarly treatment of the jötnar, which in any case are treated with similar hesitancy if not outright disdain in some modern heathen circles.

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Let us now turn to Lotte Motz, who touches upon the intimate relationship of the jötnar which I explored previously. She highlights the fact that the jötnar are not only personifications of natural forces and the natural world, but that Norse mythology depicts the entirety of Midgard to have been created with the sacrifice of the flesh, blood, and bone of a jötunn whereas the Æsir are held apart from the natural world: “Gods do not give of themselves to become part of nature around us, whereas the blood of a giant formed the sea, and his skull the sky. Gods are thus apart and distinct from the world which they have founded and which they rule.” (7)

In many ways such a description of the Æsir as opposed to the Jötunn mirrors human society in the modern era: despite being animals at the core, the vast majority of humanity consider themselves distinct and separate from “nature.” Nature is, in many ways, “othered” in the modern world, much as we see the jötunn “othered” in the Eddas and in many if not most interpretations of the Eddas.

The potential link between the jötnar and the power of nature extends to the nature of kingship in the pre-Christian Norse world. It is not unheard of in cultures around the world for kings and tribal leaders to claim divine right via divine lineage, and the Norse were no exception to this—except, it seems, that many claimed jötunn heritage. This potentially positions the jötunn in pre-Christian Scandinavia as having been recognized as divine powers—that is, as having been a class of gods. In her essay “Kingship and the Giants,” Lotte Motz explores the connection between the jötunn and Nordic kingship more thoroughly.

Motz notes that in some skaldic poems the king’s “conquest of land was visualized in erotic terms, as an embrace and conquest of a woman.” This is, of course, not surprising or unusual. The conquest of land by explorers and colonizers has often been related in erotic terms (the phrase “virgin land” comes to mind) so it seems unsurprising that there might be a similar tradition with regards to the kings of Scandinavia. Motz looks at an example from the poems Hálegjatal and Hákonardrápa, saying that the erotic imagery used in these poems to describe the king’s relationship to the land “is based on the myth in which the earth—jörd— is Óðinn’s wife.” She isn’t the only scholar who has noticed this trend. Though Motz isn’t ultimately sold on Folke Ström’s take on this, she cites Ström as a scholar who has believes this to be in reference to the concept of a sacred marriage between the king and the land.(8)

Jord is not only a word meaning earth in the Scandinavian languages. She is a jötunn closely associated with earth and soil, who also happens to be Thor’s mother. According to Motz this example is neither an exceptional one nor an accident. She goes on to say:

“[Scholars] have not noted, surprisingly, that the ‘divine’ ancestor or bride is frequently not a godhead but a member of the race of giants…This fact is never hidden. Gerðr, ancestress of Yngling kings, is the daughter of Aurboða and Gymir, both giants. Skaði, ‘the shining bride of the gods’, was fathered by the giant Þjazi…The descent of Norwegian princes is traced to the giant Fornjtr and his family in some accounts.” (9)

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Motz lists a number of examples of royal Scandinavian lineages that either traced their line to giants, or claimed relationship to the giants via marriage, fosterage, or friendship. Given the possibility that the giants are anthropomorphized natural elements, Ström’s theory about a sacred relationship to the land may not be entirely off base: the Yngling kings claiming to be descended from Gerdr and Freyr, for example, could be seen to be claiming descent from the earth itself. Gerdr represents the soil of gardens or perhaps even farms, while Freyr may represent the earth’s fertility. Relationships with other jötnar of varying heritage might be seen as a symbolic claim to the untamed power of the natural forces with which that particular jötunn is associated.

But would these claims have been made if the jötnar were considered by the people of the time to be evil and antithetical to the gods? It’s highly doubtful, as such claims might implicitly place the claimants in conflict with the gods and perhaps even weaken their claim to power—if, of course, the jötnar were viewed with the same derision with which many view them today. What seems more likely is that the jötnar were seen as divine, that some jötnar were worshiped, making it a logical move to claim descent or relationship to them as a movement for consolidation of power.

Ultimately Motz says that it remains unknown “why members of a hostile and savage group, intent on destroying the order of the gods, should assist in creating a sacred institution.” (10) Setting aside the possibility that the claim to jötnar heritage might be associated with a sacred relationship to the land and nature, I want to return to something which Motz herself pointed out: that post-conversion, giants and devils become interchangeable. She of course goes on to note that the giants are set in a position of hostility to the ruling faith and suggests this may be cause for the substitution. We know, however, the hostility between the classes could represent a historical appropriation of an older religious paradigm by a newer one, something which Motz takes into consideration in “Giants in Folklore and Mythology”:

“It is true that many waves of immigration washed onto the shores of Northern Europe, each group bringing its tradition of warfare and faith into the new land and accepting also much of what it found…If the giants had, in fact, been the gods of the native population who then became part of the faith of the invaders, we would find an answer to their dual nature: that they were wise as well as monstrous, that they built sanctuaries even though they were the enemy…And as such they were remembered in the tales of simple folk: as those who had constructed the world in its splendour.” (11)

So little writing by pagan believers in pre-Christian Scandinavia about the mythology and beliefs of the time exists, making it nearly impossible to be certain what their attitudes might have been about the jötnar. We must rely on clues in the stories that are left to us.

The clues are hidden in the nooks and crannies of obscure and common texts alike. Though they, just like the archaeological evidence we looked at, may be interpreted in a variety ways, the suggestion they seem to point to—that the jötnar were not viewed as evil forces and that some probably did receive worship—cannot be absolutely dismissed without also dismissing the works in which those clues are found. As we have seen in previously, we don’t have enough textual evidence of the original beliefs and practices to be roundly dismissing these texts.

  1. Lindow, John. Norse Mythology: A Guide to Gods, Heroes, Rituals, and Belief. Oxford University Press, New York. pp. 269
  2. Steinsland, G. 1986: ”Giants as Recipients of Cult in the Viking Age?” Words and Objects; Towards a Dialogue between Archaeology and History of Religion. G. Steinsland, ed. Oslo, pp. 213-4
  3. Steinsland. 213
  4. Steinsland. 214-5
  5. Steinsland. 216
  6. Motz, Lotte. “Giants in Folklore and Mythology: A New Approach.” Folklore, Vol. 93 No. 1. Taylore & Francis, LTD. 1982.
  7. Motz. 77
  8. Motz, Lotte. “Kingship and the Giants,” Arkiv för nordisk filologi. 1996. pp. 74
  9. Motz. 75
  10. Motz. 82
  11. Motz, Lotte. “Giants in Folklore and Mythology: A New Approach.” Folklore, Vol. 93 No. 1. Taylore & Francis, LTD. 1982. pp 81

The Evolution of Pre-Christian Nordic Religion

Compared to many cultures around the globe, very little evidence remains of pre-Christian religious beliefs and practices in Scandinavia. By far the best known pre-Christian temple in Scandinavia was the temple in Uppsala, having been attested to in the writings of Adam of Bremen. However, evidence remains scant. Some archaeological evidence of a hall near to the burial mounds of Gamla Uppsala has been uncovered but, because of the decay of building materials, very little evidence remains to be interpreted. These remains have largely been read as being evidence of a hall where both political and cultic practices may have occurred, including sacrificial feasts (1) though some have suggested that this may have been the temple, or served both functions.(2) Even the best known religious sites offer us little evidence to interpret or develop an understanding of Scandinavian religions prior to the conversion era.

Considering the minimal nature of archaeological evidence of pre-Christian religions in Scandinavia, how do we know what we know about those religions? “Apart from the rune stones, contemporary written information about the Viking homelands is almost exclusively the work of foreign clerics,” Else Roesdahl notes in The Vikings, “few of whom had visited Scandinavia. Nearly all these texts are in Latin and they were usually written following political or military confrontations on Denmark’s southern border, or attempts to convert the pagan northmen to the true Christian faith.” (3)

Most of what we think we know about Scandinavian religion before the arrival of Christianity is, in fact, based on writings from contemporary Christian clergy. Yet the history of complex religious beliefs in Scandinavia was established long before the onset of the best-known and best-evidenced eras of Scandinavian history, the Vendal and the Viking eras, let alone before the arrival of Christianity.

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Sample of pictographs from Atla, Norway

Evidence of religious beliefs in Scandinavia dates to as early as the Stone Age. “The Stone Age archaeological record paints a surprisingly complex picture,” writes Bryon J. Nordstrom. “Artifacts of bone or amber and petroglyphs and pictographs, such as those in Alta in Norway or the somewhat later ones at Nämforsen in southern Sweden, depict reindeer, moose, bear, birds, fish, whales and humans. These depictions indicate the presence of animist religious beliefs from very ancient times.” (4) Based exclusively on the archaeological evidence we can see an evolution in these animist beliefs (defined primarily by a belief that all things in nature contain a spirit, not just humans). In the late Mesolithic, for instance, occurs new “systematic burial practices that may indicate a belief in an afterlife or veneration of family members.” (5)

This late-era shift in religious practices and beliefs lead to the new practices of the Neolithic age, shifting toward a religious outlook which favored ancestor veneration and practices regarding death and belief in the afterlife. This is evidenced by megalithic graves, dolemens and passage graves. (6) Because of the obvious amount of labor and time expended upon the construction of these graves and because they were used repeatedly, there is a strong likelihood that such grave sites doubled as cult sites.(7)

We come next to the Bronze Age. The tradition of petroglyphs had certainly survived through the ages, the changes in climate, and invasions. By this point in history “the most common images are of ships, circles and wheels, men with weapons, men with exaggerated phalluses, plows, footprints, and occasionally women…they may be sacred images, including the sun, the ships that carried the sun across the sky, and gods and goddesses of the hunt, the field, and fertility.” (8)

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Sample of pictographs in Nämforsen, Sweden

Moving into the Migration and Vendal eras, we continue to have a wealth of archaeological evidence up for interpretation. This evidence continues to come from places of burial and sacrifice and, just as the cultures of these ages “may also be seen as direct antecedents to the Viking Age,” (9) it seems reasonable that the religious beliefs of these ages were also direct antecedents to Viking Age religion. This is especially true when we consider that the only thing directly separating the Vendal and Viking ages are the written records of the Viking invasions of Lindisfarne in 793. (10)

At long last, the beginning of the written record regarding Scandinavia has begun. Because of the great wealth of churches, which housed the aforementioned literate clergymen, Vikings often targeted them. Though they had not yet begun to write about the religion of the Vikings, this marks the point at which the written record can be used to corroborate theories about the archaeological evidence which, in regard to religion, continues to remain inconclusive. Stone carvings continue to be an important source of evidence, such as the picture stones in Gotland dating between 400 and 800 A.D., which depict “sailing ships, costumes, processions, battles, sacrifices, and Norse gods such as Odin.” (11) Though these are among our primary sources of evidence, in addition to grave goods and sites of sacrifice, it is worth noting that “pictures can rarely be interpreted precisely, but they give an impression of ceremonies and rituals and also confirm some of the stories about the gods…” (12)

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Hunninge picture stone from Gotland

Though it is far simpler, it is neither wise nor advisable to entirely separate these different periods of religious belief from one another. The evolution of religious practices and beliefs is just that—an evolution. These beliefs and practices evolved in tandem with the society out of which they arose. We can see in the Stone Age that animist religions underwent a change as the people themselves shifted from the nomadic lifestyle of the Megalithic age to the settlement lifestyle of the Neolithic. I would argue that the more familiar beliefs of the Viking age could not and would not have taken the shape they did if it weren’t for the shape these earlier religions took and the effect changes in society had on their development and evolution, much like modern people could not exist in their current form without their ape ancestors.

Some disturbances naturally occur which induce or alter this process. These included changes not only in climate but also invasions which brought new people with new weapons, technologies, and cultures, as well as new religions and new gods:

“Some researchers believe Sweden, along with much of the south Baltic, Denmark and Finland, were invaded by nomads whose origins lay along the western slopes of the Ural Mountains…some archaeologists think they brought with them the prototype of the later Germanic languages, including Swedish, and a new set of gods. According to this interpretation, these invaders descended on the peasant farmers of the north, conquered them, became a new elite, and erased the old cultures. Good evidence supports these views: The beautifully crafted boat-shaped ceremonial axes, crudely decorated pottery, and simple individual chamber graves become common and were strikingly different from their counterparts in either of the older Neolithic cultures.”(13) 

Though it is true that these invading forces re-shaped the existing culture, it is drastic to say that they could or would have utterly eradicated it, as is suggested when Nordstrom writes that the invaders “erased the old cultures.” While significant damage to existing cultures can and is often done when a foreign force invades an area, historically this often involves some degree of assimilation rather than total annihilation. We can see this in other instances of invaded peoples straining to retain their culture and new rulers making certain cultural concessions to keep their newly conquered people in the fold.

With specific regard to religious practice and belief, there are plenty of examples of religions meeting wherein the conquering religion assimilated rather than destroyed the other. Take, for example, the Greek Titans: some scholarship suggests that these formidable beings in Greek mythology represent deities from an older religious tradition. This argues that the depiction of the Titans as having been conquered and imprisoned by a younger generation of gods represents a newer religious tradition supplanting the elder. This is a mythological form very closely mirrored in other cultures, including the Babylonians, Hittites, and Phoenicians.(14) Lotte Motz highlights specific examples: “The Giants and the Titans of the Greeks were ultimately defeated by Olympic Zeus; the great god Marduk of the Babylonians opposed those from whom he was descended, who were fighting under the leadership of Kingu.” (15)

I propose that we can see echoes of this myth-form in the war between the Nordic Aesir and the Vanir, as well as the ongoing struggles between the Aesir and the Jötnar. Multiple waves of migration into Scandinavia followed closely by discernible shifts in religious orientation, values, and structures may very well indicate that a series of invading and supplanting cultures introduced a series of supplanting religions. This is in addition, of course, to other environmental factors that were prompting changes in religious focus and values, such as the switch from nomadic lifestyles to settlement lifestyles, often corresponding with a switch between hunter-gatherer cultures and agricultural cultures.

Ultimately while it is hard to definitively interpret the archaeological evidence without textual evidence to fill in the gaps, we can make reasoned assessments based on the evidence we do have. We can additionally study the evolution of other, better documented religions around the world to fill in our understanding of the kinds of patterns and changes that are common in religious evolution. Taking the evidence we do have and comparative studies of comparable myth-forms and religious developments from the around the world, it’s not such a stretch to interpret the primal, often clearly nature-associated jötnar as survivors of an older, primordial animistic religion that set the stage for later Nordic religions.

(1) Gamla Uppsala. “Kungsgårdsterrasserna.” Gamla Uppsala Museet: Gamla Uppsala, 2000. Plaque.
(2) Roesdahl. pp 154
(3) Roesdahl. pp 15
(4) Nordtsrom, Bryon J. Scandinavia since the 1500s. University of Minnesota Press: Minneapolis, 2000. pp 4
(5) Nordstrom, Byron J. The History of Sweden. Greenwood Press: Westport, 2002. pp 14
(6) Nordstrom, Byron J. The History of Sweden. Greenwood Press: Westport, 2002. pp 15
(7) Nordstrom. pp 15
(8) Nordstrom. The History of Sweden, pg 17
(9) Nordstrom. History of Sweden. Pg 19
(10) Pearson. pp 337-353
(11) Nordstrom. The History of Sweden. 21
(12) Roesdahl. The Vikings. pp 128
(13) Nordstrom. pp 15
(14) Burkert, Walter. The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age (Revealing Antiquity). Harvard University Press: Cambridge, 1995. Pgs 94-95.
(15) Motz, Lotte. “Giants in Folklore and Mythology: A New Approach.” Folklore, Vol. 93 No. 1. Taylore & Francis, LTD. 1982.

Christian Bias in the Surviving Lore 2

Last time we looked at what Adam of Bremen had to say about the temple in Uppsala. Today, I would like to turn toward a more familiar name whose writings are more commonly relied upon by modern heathens: Snorri Sturluson.

Sturluson’s Edda is heavily reliant upon select poems from The Elder Edda, otherwise known as The Poetic Edda, a source of unknown authorship which is likely the work of multiple authors. Both are incredibly valuable resources in terms of uncovering what kinds of things the pagan people of Scandinavia believed in, though both come with their own set of complications.

It is from writings such as Sturluson’s Prose Edda, for which his chief resources were likely Völupsá and Grimnismal of the The Poetic Edda, (1) that we know about characteristics of the gods, cosmology, beliefs about the origin of the world, and humans, as well as beliefs about different afterlives. Though these writings were written in Iceland post-conversion, like the sagas they “probably tell us a great deal about traditions, beliefs, practices, customs, and values in early medieval Iceland…”(2)

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Snorri Sturluson by Christian Krohg

Roesdahl asserts that Snorri’s Edda, being a detailed record of Norse myths and stories about the gods, “is as reliable as it could be, given that it was written some 200 years after the introduction of Christianity; Christian influence can often be discerned in these sources, however.”(3) For all its reliability, we must continue proceeding with caution as we interpret these written sources. Snorri’s own Edda, after all, opens with the lines, “In the beginning God created Heaven and Earth and all those things which are in them; and last of all, two human kind, Adam and Eve, from whom all races are descended.” (4) While this Christian influence is most blatant in the earliest portions of Snorri’s Edda, it must be taken into consideration even in areas of the work where it may be less obvious. To complicate matters, Sturluson’s source material may already have been corrupted by Christian influence:

Snorri accepted Völuspá as a valid source of information about the old faith in the Æsir, but modern scholars have long since recognized that much in the poem must be of Christian origin. The idea that the final doom is a punishment for the gods’ oath-breaking and for the moral decay of gods and men alike is not known in any other reliable pre-Christian Nordic source. The description of the torments of wrongdoers and of the terrible times that precede ragnarök are suspiciously consonant with Christian eschatology and the paradise enjoyed by the saved after the universal conflagration is reminiscent of Christian thinking…Völupsá is the revelation experienced by the sibyl, and is more of a piece with visionary literature of the Christian middle ages than with anything we know from Nordic paganism. (5)

This isn’t of course, to say that there is no knowledge about pre-Christian Scandinavian beliefs to be found in Völupsá. Once aware of the heavy Christian influence present in Völupsá and texts like it, and even Snorri’s text which drew from it, we are better able to discern that which may more closely represent pre-Christian beliefs. For instance, Ragnarök is not the only war among the gods that Völupsá records:

On the host his spear | did Othin hurl

Then in the world | did first war come;

The wall that girdled | the gods was broken.

And the field by the warlike | Wanes was trodden.

Then sought the gods | their assembly seats

The holy ones | the council held

Whether the gods | should tribute give.

Or to all alike | should worship belong. (6)

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This war between the Æsir and the Vanir or “Wanes” was, the Völupsá tells, the result of the Æsir’s attack Gollveig, presumably an important Vanic goddess herself, considering the described reaction of the Vanir. The outcome of this war, after the Vanir have utterly destroyed the Æsir’s defenses, was a council held by the gods to determine whether worship should belong “to all alike.” As a result of this council, the Vanic gods Njörd, Frey and Freya took a place among the Æsir, presumably as war hostages but also to partake in the worship of men, while other Vanic deities fall into seeming or near obscurity.

This story is an example of one which seems less influenced by Christianity despite evidence of the poem containing it being a largely Christian construct. It is very likely rooted in old pagan mythology, as the notion of two warring tribes of gods sitting down to discuss the division of human worship clearly clashes with Christian monotheism.

Of course, Christian influence hardly wiped the polytheism of old pagan religions from the myths which were preserved, but one might also point to the muddy morality which the story presents. Many Christianized Norse myths align their point of view almost exclusively with the Æsir, especially when it comes to Odin and his son Baldr. Here it’s important to note that Odin’s position and title of “All-Father” mirrors the “Father” aspect of the Christian trinity, while Baldr’s death and resurrection after Ragnarök mirrors Christ’s death and resurrection. This is one of the more subtle effects Christianization has had on the mythology, but the story of the war between the Æsir and the Vanir  doesn’t fall in line with this trend or generalization. It depicts the Æsir as aggressors and the Vanir not only responding in kind, but apparently winning the war before the council was called. The degree to which the Æsir are overpowered by the Vanir (consider how their defensive wall was broken by the Vanir) would seem to make Odin’s decision to attack Gollveig quite a lot more foolish than other Christianized myths tend to portray him and his actions.

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Much as Odin’s decision to act aggressively toward the Vanir in the recollection of the wise-woman in Völupsá reads as a foolish blundering when considering the evident might of the Vanir, some other poems appearing in The Poetic Edda depict the gods in a humorous, almost satirical way. Among the most noteworthy of these are Lokasenna and Trymskvida:

Some scholars have argued that both these poems are late compositions, even the work of thirteenth century poets. They point to the satirical treatment of the gods. But this is to think that heathens regarded their gods in the same way as Christians regard their Trinity. A much more fitting approach is to consider what genuine religious sentiment of the pagan period may have inspired these poems. (7)

This is particularly important to note in large part because it is important to remember that the way modern, largely Christian people think and feel about the divine does not necessarily reflect how the pagan people who traded these stories and believed in these gods thought and felt about their deities. It is as important to be aware of what we ourselves project onto these myths as it is to be aware of what the Christian clergy who wrote most of these records projected onto the stories and people they were writing about.

Here I have only closely analysed one poem, but it is important to remember that we can all analyze the myths through this lens, and we all ought to engage in such critical study of our lore. When we forget to check our own assumptions we may easily miss telling clues about the beliefs of pre-Christian peoples such as the gods’ distinctly human characteristics, something which is common in polytheistic mythologies and belief systems. They struggle with themselves and with each other. They make mistakes which they must then correct. This certainly would have led to people of the time having a different relationship to their gods than people in religious traditions sporting one all-knowing and all-powerful god. Rather than dismiss this interesting detail because it does not correspond to more modern concepts of how people do and should relate to the divine, it is far better to note the distinct possibility that the people of pre-Christian Scandinavia may well have a relationship with their gods which included an ability to laugh at them and perhaps take and teach lessons through the stories told about their gods.

 

(1) Kristjánsson, Jónas. Eddas and Sagas: Iceland’s Medieval Literature. Trans. Peter Foote. Hið íslenksa bókmenntafélag: Reykjavík, 1988. Pp 38

(2) Nordstrom History of Sweden. Pp 22

(3) Roesdahl, Else. The Vikings. Penguin Books: London, 1998. Pg 148.

(4) The Prose Edda. Tr. Arthur Gilchrist Brodeur. 1916.

(5) Kristjánsson. pp 43

(6) The Poetic Edda. Trans. Henry Adam Bellows. Princeton University Press: Princeton. 1936.

(7) Kristjánsson. pp 39

Christian Bias in the Surviving Lore 1

I’ve touched on the fact that the surviving lore is heavily influenced by Christian forces that had already began to shape the Nordic world and the world at large by the time the lore was recorded. There is much to be said on this topic, but it is worth acknowledging first and foremost that many if not most of those practicing Rökkatru were raised in a dominantly Judeo-Christian culture. Much of the “western” world (read: Europe and the Americas) have been heavily shaped by Christian imperialism, be that Protestant or Catholic (or both at different points in history).

However much many American and European pagans seek to distance themselves from their own Christian pasts and the Christian legacy of their national identities, it is not possible for anyone to completely divorce themselves from the effects of the culture that they were raised and socialized in. It is for this reason that many neopagan practices mirror Christian and Catholic practices, especially with regards to theologies hinging on the idea of “good” and “evil.”

It is worth noting that there is nothing inherently wrong in having been subject to this influence—again, we all have to some extent. Just as it is impossible to grow up in an inherently white supremacist culture without internalizing some degree of racial bias, so it is similarly impossible to grow up in a culture so shaped by Christian theology and not internalize that values system to some degree. The best anyone can do is educate themselves about those influences and reflect on the way those cultural and societal pressures are effecting their own patterns of thought, belief, and practice.

The purpose of the following sections is to provide some rudimentary historical education on the Christianization of the lore. With that educational basis it becomes a lot easier to reflect on the way these forces have shaped our own belief structures and worldviews, but that work (and whatever conclusions you come to in that process) will be yours alone.

Adam of Bremen

adam-of-bremen

There are two major players in the way Christianity shaped our knowledge of old Nordic religious beliefs and practices. I’m going to start with an analysis of the writings of Adam of Bremen, whose writings predate Snorri Sturluson’s by approximately 125 years. His are among the most important writings regarding the religion of the Vikings and includes an account of the temple in Uppsala written c. 1075 A.D.

In his famous description of the temple of Uppsala and the rituals that occurred there, Adam describes a temple which housed pagan idols where, every nine years, the kings of the land gathered to pay homage to the gods. All their people were to send gifts of offering and sacrifice. No one, he noted, was exempt from this duty.

During this time a sacrifice was made consisting of nine “of every living thing which is male…with the blood of which it is customary to placate gods of this sort. The bodies they hang in the sacred grove that adjoins the temple. Now this grove is so sacred in the eyes of the heathens that each and every tree in it is believed divine because of the death or putrefaction of the victims.” He does, however, go on to relate how this information was passed on to him second hand, namely by “a Christian seventy-two years old” who had witnessed the sacrifice, a detail which reminds us that Adam of Bremen never himself witnessed these rituals or laid eyes upon the temple. Furthermore, we are made to understand that some portion of what was related back to him was not, in fact, preserved in his writings, as he states: “…the incantations customarily chanted in the ritual of a sacrifice of this kind are manifold and unseemly; therefore, it is better to keep silence about them.” (1)

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Woodcutting print of the Temple at Uppsala from Historia de Gentibus Septentrionalibus by Olaus Magnus. Image based on Adam of Bremen’s descriptions.

Of course, by the time of Adam of Bremen’s writing, Christianity had a solid presence in Scandinavia. In fact, a great number of the stories he writes in regards to paganism in Scandinavia are stories about Christians fighting the evils of paganism either by attempting to convert the people, destroying idols and places of worship, or simply plotting to do so. It is reasonable to assume that “the temple, priests and statues may all have been influenced by Christian worship, for they are not known from earlier sources” (2) and evidence of the existence of temples in pagan Scandinavia remains scant to nonexistent.

Nonetheless, aside from place-names, which can point us to cult places and locations where certain gods were popular among the locals, (3) we have little evidence outside of Adam of Bremen’s account about what religious ceremonies and rituals in the Viking era looked like. This makes his account incredibly valuable though we must read it with approximately a quarter pound of salt because 1) Adam of Bremen never himself visited or laid eyes on the temple at Uppsala. His account is based on the stories of those who had. Furthermore, 2) his bias as a member of the Christian clergy undoubtedly colored his perception of these ceremonies and rituals and therefore colored his descriptions of them (as is evident where he chooses to omit details about the rituals).

What kinds of conclusions can we then draw from Adam of Bremen’s account? It seems reasonable to assume that the pagan religion of the people of Scandinavia was relatively malleable and capable of adaption if, as scholar Else Roesdahl suggests, the building of the temple and the incorporating of priests was the result of contact with Christianity. Likely because the pagan religion was a polytheistic one there was little perceived threat from the appearance of the Christian god, as the existence of this god and the fact that he was worshiped by these newcomers would not have drastically altered their view of the world in terms of religion and their own relationship to the divine—if there are a plethora of gods, after all, why should one more be so surprising?

From Adam of Bremen’s account we further know that the use of idols was practiced by the pagans of Scandinavia—something which can be corroborated by archaeological evidence—and that sacrifices of life and blood were performed in the presence of these idols to pay homage to the gods they represented. Archaeological evidence of various kinds of sacrifice in the pagan religion of Scandinavia has been found throughout the land, including the so-called “Bog People” in Denmark, which “appear to reveal…the presence of a religion devoted to fertility, in which humans were sacrificed to secure an abundant harvest.” (4) Though very little if any evidence has been found at Gamla Uppsala to support Adam of Bremen’s assertions of sacrifices which included humans, this cannot be discounted entirely given the incontrovertible evidence that human sacrifice was practiced elsewhere in pagan Scandinavia.

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One of the most famous of the “Bog Bodies” is known as Tollund Man. He is famous for the heightened degree of preservation, including preservation of his clothing and the noose around his neck.

In addition to offering up blood to the gods, we also know that practitioners offered up incantations to accompany their sacrifice, though once again what those incantations are must be relegated to the realm of theory, imagination, and possibly UPG/PVPG. Because of Adam of Bremen’s refusal to record them due to their “unseemly” nature, we know these incantations run counter to his own Christian faith. This doesn’t, however, tell us overly much as this could simply be a reflection of the unseemliness of the worship of “false gods” in his eyes, or it could allude to incantations relevant to fertility, and perhaps the sexuality inevitably involved in matters of fertility. Adam of Bremen could have chosen to exclude these “unseemly” incantations for any number of affronts to the Christian religion, and it is impossible to know which of Christianity’s laws were broken or in what way those laws were being broken in these incantations without having access to them.

Depictions on various rune stones together with Adam of Bremen’s account of the activities at the temple of Uppsala give us an idea of what religious practice may have looked like in Scandinavia both during the time of conversion and the time shortly preceding conversion. Aside from telling us that the people engaging in these practices believed that they could please the gods to achieve some worldly purpose, the practices themselves don’t shed much light on the beliefs. To learn more about the beliefs themselves, we will turn in the next post to records of the myths of pagan Scandinavia, the most important of which being Snorri Sturluson’s 13th century The Prose Edda (5) along with the works upon which Sturluson based his Edda. These are the most known and most heavily relied upon sources for the majority of modern heathen practitioners, so stay tuned for a close reading of them.

Skål

(1) Adam of Bremen. History of the Archbishops of Hamburg-Bremen. Trans. Francis J. Tschan. Columbia University Press: New York. 2002. Pps 207-208.

(2) Roesdahl. pp 152

(3) Roesdahl, pp 18

(4) Nordstrom. Pp 9

(5) Roesdahl. Pp 148

Rise the Wind and Rise the Waves: An Ego-Sacrifice Ritual for Jörmungandr

Note: the following is a person story about my efforts to de-center myself during a time when we all need to prioritizing community. It’s an account I share in the hopes that it might be meaningful and helpful for others who are similarly realizing that they need to engage in a sort of “ego death” to better de-center themselves and prioritize community and movements that aren’t about them, but which they can support. I don’t discuss it explicitly but this is also a story about me beginning a path toward healing from recent traumas and mental health problems. It’s not going to be perfect, and I understand that. I only hope that it might be valuable to other imperfect practitioners seeking to improve in deeply personal ways.

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This holiday post is a little bit different. For many of us time has ceased to have meaning during quarantine, and I’m no exception. If you’re interested in my take on how to celebrate Litha in a way catered to Rökkatru, check out last year’s post. Today, I want to tell you about my inadvertent solstice ritual for myself, for Jörmungandr, and for the world at large.

If you haven’t noticed, the world is in a bit of a state these days. I’ve seen and heard many Rökkatru and Lokeans discussing what they’ve been experiencing on a spiritual level, and it’s interesting to say the least. While there are communities in Africa practicing traditional religious rituals to curse American police and witches and pagans from all over America joined to do spells in support of #BlackLivesMatter (that were additionally supported by Christian prayers, nonetheless) many who work with the Norse gods are reporting a certain rumbling.

I’ve recently seen an uptick in people seeing a lot of activity from Loki and his kind in recent meditations and divinations. I recall seeing at least one person getting the distinct impression that Loki was well at work—and that the entire pantheon was behind him. It only makes sense that the Breaker of Worlds would have a hand not only in a pandemic that had shaken the entire world to its core and in the process us unveiled many ugly truths about our societies, but also in a simultaneous uprising that has laid bare a deep vein of corruption and oppression in a particularly potent system of power. This has been laid so bare that #BlackLivesMatter protests have been staged across the globe.

Now is a time for endings. Now is a time for beginnings.

It occurred to me recently that my own ego was getting in my way, preventing me from more effectively supporting the cause from the sidelines, where I’m stuck due to COVID-19 and close friends and chosen family who are immunocompromised or have loved ones who are. I had to prioritize my community and my ego was throwing a hissy fit about it.

I’m not sure why it struck me then that Jörmungandr could help me with this, but that notion struck me hard and felt right.

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I’ve not worked with Jörmungandr much, though not for lack of trying. Jörmungandr is a deity of the liminal. The concept of the ego is itself a bit of a wishy-washy thing, certainly much more in the realm of the mind and psyche than anything solid and tangible. This made sense to me—and if I wanted to shed my ego like a snake sheds its skin, then it made additional sense that it was the Midgard Serpent that I should petition.

The ritual itself was, fittingly, rather nebulous in my mind. I would go to a body of water, for greater connection with Jörmungandr, and I would enter the cold waves as a minor ordeal. I would cut off my hair—which I’ve been growing out for years and which I had a certain amount of pride in—as a physical symbol of the ego I would be sacrificing to the Great Serpent. I might try to sing, might chant, but I did not know what words.

From the day that I decided to do the ritual, I counted out nine days of preparation for the ritual, which largely took the form of working on undoing energetic blockages associated with recent trauma and mental health problems. That put me at the 21st of June—the summer solstice, though again I didn’t realize that until the day of. Additionally it ended up being the first day of my menstruation, which I wasn’t particularly stoked about but which lent an additional, um….flavor? to the ritual.

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I went to an inlet connected to the ocean. I stripped down to my underwear and walked into the water. It was late morning and the sky was overcast. The water was biting cold, and I immediately began to shake and shiver as I began casting my circle, calling on Jord of Earth, Hati and Skoll of Air, Surtr of Fire, and Ran, Aegir, and their Nine Daughters of the Sea. At last I faced west and knelt in the water and called on Jörmungandr.

“Let my blood call out to you

Great Serpent, the Circumscriber of the Seas

Let my blood call out to you as it calls to all hungry

Watery beasts.

Come find me Jörmungandr of magick and liminal spaces

Where the sea meets the soil.”

For all my attempts to sing these words, my voice was shaking and my teeth chattering as the cold settled into my flesh. My voice was weak but I gave it a try, having been told that Jörmungandr is quite fond of singing.

“Come to me you who encompass Midgard

You whose hide is emblazoned with

The constellations of the Milky Way.

Come find my sacrifice, Jörmungandr

And may it please you well.”

Putting the scissors to my hair, pulled into pigtails for the occasion, and I began to cut.

“Let me shed my ego

Like the serpent sheds its skin.

Come take this ego as offering ad sacrifice

Consume this ego and all its pride and self indulgence

Feast on this sacrifice, Jörmungandr, and feast well.”

I pinned the locks between my knee and took the scissors to the remain pigtail.

“As the snake sheds its skin

So I shed my ego.

As I shed my ego

So let this world shed all its old fetters

Of cruelty, of fear, and hatred;

Of tyranny and terror and oppression.

Let the world shed that heinous skin

And be born anew of all its cold viscera.”

While I spoke, my eyes closed and my face turned out across the water, I felt the waves rise around me. They rocked me, my whole body moving back and forth under the gentle force of their push and their pull. Along with the waves, the wind rose as well. A tree leaned out over the water beside me, and I could hear the wind whispering through the leaves just as I could feel it stirring my now cut-loose hair. For most of the ritual I was too enraptured by the cold of the water to get a good spiritual sense for what was happening around me, but in this moment I felt a great swell within me as I felt the swell of the water around me. I felt and heard my voice becoming strong, commanding, and forceful as the scissors snipped through my hair.

With my hair cut, I dug into the silt and rocks beneath the waves. “Take this sacrifice Jörmungandr,” I half prayed and half pleaded as I pressed the locks into the bottom of the hole and began to cover them with rocks and silt. “Take this sacrifice and take this ordeal—may it please you well Jörmungandr, and I plead you hear our words.”

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It struck me then that I wasn’t quite done. My hair was cut, my sacrifice was made, but something felt incomplete about the ordeal (however minor). Another swell rose up in my chest—an impulse or impression. It felt right to do, and so I dunked myself and my freshly cut hair beneath the cold waves, feeling the shock roll through my body from the top of my head and down my spine. I dunked myself nine times over my buried sacrifice in the waves that were beginning to calm.

After the ninth dunk I stood shakily up. Shivering, I put my hands together and began to thank Jörmungandr and bless their name before bidding them farewell. I thanked Ran, Aegir, and their Nine Daughters, Surtr, Hati and Skoll, and Jord for baring witness to my sacrifice, and bid them all farewell.

When I scrambled out of the water, shaking and covered in goosebumps to where my fiancee was waiting with a towel, I did feel lighter. It had been a sort of catharsis, leaving me less burdened with my own nonsense. More clear of vision, and ready to keep showing up for the fight—however I can, in whatever capacity best serves the community, regardless of my own ego or preferences.

How do Norse neopagans typically view Rökkatru?

This is a slightly edited version of an essay originally posted on Huginn’s Heathen Hoff.

In Snorri Sturulson’s Prose Edda, the jötnar are often portrayed as amoral, dangerous, and destructive. In texts which are more blatantly Christianized, they may be more depicted as outright evil.

In our decidedly Christianized modern society, these things feel very bad and frightening. The knee-jerk reaction is to recoil from and demonize them. This is what has happened with the jötnar, despite their integral role in the Norse pantheon—including the lineage of most of the gods including jötnar, and their frequent romantic interludes with the Vanir and Æsir.

The Æsir, in particular, frequently include jötnar among their ranks; like Mímir or Skaði. The effect in the community of demonizing an entire tribe of spirits or deities in the Norse pantheon is palpable: people who honor or worship the jötunn are often just as demonized as the entities they work with. Often this results in outright dismissing them as either evil or stupid and barring them from certain Norse pagan events and spaces.

Unfortunately, due to the widespread destruction and suppression of pagan religions and traditions by the Christian conversion, modern paganism is by its nature separated from its roots. No evidence exists of a continuous line of Norse pagan practice, and if there does exist today someone who is practicing a version of Norse paganism which was handed down to them in an unbroken chain, they are quite good at hiding. What this means is that Norse neopaganism is largely an effort to reconstruct an old religion lifted from its context, based on texts which were written well after the conversion by Christians who grew up in a Christian culture. The subsequent effect of Christianity on those texts is often overlooked. Furthermore, Scandinavia had long-standing religious traditions prior to the much-glorified Viking age, which culminated in the religious practices of the Viking age, and with which most of us are entirely unfamiliar.

Lacking in that context and desperate for source material upon which to rebuild the old Norse religion, many modern pagans latch onto the Eddas and Sagas, treating them as though they are absolute: the last word on the gods and their stories. This is understandable, but the result of clinging to a text without also thinking critically about it is, at its base, a lack of academic accountability. Such a lack of academic accountability has not only failed to offer anything productive to neopaganism as a movement, it has very real, very negative effects on the Norse neopagan community.

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I recently came across a forum thread where, amid a very legitimate discussion of troubling things some neopagan leaders have done and said, another note was struck which somewhat undermined otherwise very real concerns: dislike for those who honor the jötnar. One commenter quoted the following from Goði Rod Landreth:

“She [Galina Krasskova] and her Etin-lover1 kin want to muddy the waters on all sorts of theological point in and around heathenry…I do not advise any Tru heathen to read her or her Etin-lover kin.”(1) It should be noted that I was unable to track down this quote to corroborate.

The quote shows clear derision for “Etin-lovers,” or those who honor/worship the jötnar, and seems to focus on their desire to “muddy the waters,” presumably by introducing jötunn worship into their practice and promoting this. The quote was presented in the context of evidence that Kaldera, Krasskova, and others are niþing, defined in the same quote as a person who “nobody is allowed to protect, house, or feed…The outlaw is not only expelled from the kinship, he is also regarded henceforth as an enemy to mankind.”
Ehsha Apple of Witchcraft from Scratch notes:

“According to Bosworth-Toller’s Anglo-Saxon Dictionary: ‘a villain, one who commits a vile action.’ Contemporary use translates to ‘a coward, a villain; a person who breaks the law or a code of honour; an outlaw.’ …A nīþing or nīþgæst (denoting the ‘spirit’ of the person) is perpetually considered lower (as in ‘’neath’—beneath) than those around him.”(2)

Its citation in a discussion grounded very much in the real-world harm done by cultural appropriation and malpractice seems very out of place—though very much in line with more common criticisms leveled at public figures like Kaldera and Krasskova. In many other respects I actually agreed with the criticisms being laid against these authors, who I have have increasingly moved away from over the years due both to the very valid ethical concerns brought up in relation to Kaldera and the outing of Krasskova as a xenophobe.

Doing research on the worship of jötnar can unearth many similar attitudes. One such example is a short piece titled “Why I’m Opposed to Jotun Worship” by Hauk Heimdallsman. In this, Heimdallsman states that he is “violently opposed to the concept” of worshiping or honoring jötnar. Many of the comments that follow fall in line with the expressed sentiment that jötnar are not worthy of worship, but that they are explicitly and solely “destructive” forces, and the question abounds why anyone might worship forces of destruction. Heimdallsman states: “Jotnar are not our Kin. They have shown time and again they are not aligned with us, have attacked the Gods, and show no concern for the lives of us here on Midgard.” In the comments, he does acknowledge the jötunn blood of many Aesir gods and others do acknowledge the lineage of gods being drawn back to the primordial jötunn Ymir, but this is largely dismissed as inconsequential. Heimdallsman goes as far as to say that those worshiping or honoring the jötunn “May as well be a Christian if you want to worship massive destructive forces.”3

This neglects the history of the surviving lore as modern practitioners know it today—lore that was recorded after the conversion of Scandinavia by Christians. Furthermore, the attitude of a good vs. evil paradigm—in this instance framed as a “destructive vs. beneficial”—is itself emblematic of Abrahamic religions, and is likely a holdover of such, considering the extreme Christianization of modern western societies, especially the United States.

One commenter, whose screen-name is Wyrd Dottir, highlighted some of the historical and literary oversights in the original post, saying:

“The Lokasenna doesn’t appear to be derived from a pre-Christian tale, but rather appears to be an example of contemporary Christian Medieval Literature that mimics Lucian’s Assembly of the Gods, in much the way that Snorri uses other elements common of Chrisitian Europe’s Medieval Literature by alluding to other great works (those Western “classics” from Greece and Rome), this is afterall [sic] why he attests that the God Thor is descended from the Greek Agamemnon featured in Homer’s Iliad & Odyssey, and later mentioned in Virgil’s The Aeneid. It appears that the Lokasenna followed the formula set by Lucian, and just dropped in Norse Gods instead… Let us not forget that the lore as we know it was penned almost exclusively of Christian scholars, and it’s not some sacred holy text written by believers, but rather is a text written as ‘entertainment’. If everything was rainbow and sparkles, the stories would be boring. The sheer amount of feud you see in Icelandic literature I think screams of the fact this was entertainment. War and blood makes for a far better story than ‘the crops grew, the people were blessed with abudance, [sic] and the Gods were honored’ to the original audience of the lore, Medieval Christians.” (4)

The fact of the matter is that the history of Scandinavia itself is being roundly overlooked and disregarded when it comes to the discussion of jötunn worship, meaning that the birthplace of Norse paganism is being overlooked, or worse, cherry-picked. To begin with, the religion of the Vikings was not born in a vacuum—it, like many other religions, evolved with the people and culture which practiced it, and there is a plethora of evidence of religious practice across Scandinavia long before the time identifiable as the Viking period or even their immediate predecessor, the Vendals. Shortly, we’ll dive into this historical and cultural context, but first we’ll look at some of the most common misconceptions/misunderstandings about Rökkatru.

Until next time

Skål

(1) Re: Raven Kaldera “Northern Tradition Shaman.” Reply #5. Phillip63. http://www.newagefraud.org/smf/index.php?topic=3819.0
(2) Ehsha Apple (A. “Niþing and Holmgang.” Witchcraft From Scratch, WordPress.com, 4 July 2013, ehshaapple.wordpress.com/2013/07/04/nithing-and-holmgang/.
(3) Heimdallsman, Hauk. “Why I’m Opposed to Jotun Worship.” Post shared to Temple of Our Heathen Gods by Mark, September 14, 2010.
(4) Wyrd Dottir. Facebook Comment, Re: “Why I’m Opposed to Jotun Worship.” Temple of Our Heathen Gods. September 14, 2010.

A Very Belated Yule

I beg your forgiveness for the lateness of this post — usually I try to get my holiday posts up a couple of days before said holiday, not several weeks after! I’m sure many of you can understand the stress that comes with this holiday season, including occasional flare ups in mental health concerns — which is approximately why I’m running so late on this one.

So since Yule has come and gone, instead of telling you about you can have a more Rokkatru flavored Yule, I’ll tell you what I did this year and what I might change up for next year.
The weekend before Christmas I traveled to visit my family — who does not celebrate Yule and who have no established Yule traditions. While my mother and sister contributed to making dinner, I got busy baking a Yule log cake and cooking up some mulled wine — called glogg in Sweden. Tasty treats seemed the perfect way to integrate some Yule flavor into a family gathering, and as I served out the cake and wine I informed my family what this Yule thing is all about:
Yule is one of many ancient traditions revolving around the winter solstice, or the longest night of the year. Between the summer solstice and the winter solstice, the days have been growing shorter and the night longer. But now, with Yule, we celebrate the return of light and warmth — from here, the days will grow longer toward the summer solstice, when the process repeats.
Traditionally there is fire involved these celebrations, to represent the return of the sun. Unfortunately weather interfered with the bonfire plans I had, so we stuck with candles instead.
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My Yule log from 2018 — featuring a tomten and a yule goat

When I returned home, where my fiancee met me determined to help me round out a patchwork Yule celebration of sorts (which is fair, evidence suggests the old Norse celebrations of Yule were between a week and two weeks of feasting and drinking) we got to work on a Yule log. Sharing the left overs of the cake and cooking up some more mulled wine, we carved an actual log, cut from the remnants a Maypole, to fit three candles, which we burned while we exchanged gifts. When we tried to actually build a fire in the firepit outside to burn the log it was an utter failure but hey, an attempt was made.
The whole celebration ended up being a rather ramshackle one, and ideally being able to have my fiancee join for a family Yule would help remedy this. Yule has a great potential for being a wonderful, cozy holiday shared with loved ones around a fire, delicious treats and healthful meals. But for a holiday celebrating the returning of the light, what can a Rokkatru practitioner do to align the celebration more closely to their path which celebrates the dark?
There are several deities that we could honor during this season — Hela, whose season of darkness and death is coming to an end with Yule, or perhaps any number of jotnar who are closely associated with the earth. This could be a time to do a blot of awakening for Gerdr, who is often interpreted to represent the fertile but cold soil being roused into wakefulness by Freyr, the fertile light and warmth of the sun (a myth which can be re-enacted in spring blots). Yule may be a time to call to Gerdr, give her a blot with sweet offerings in the earliest attempts to cajole the spring out of the freeze.
One could also make the argument that now is a time to hold such a blot to Jord — the earth which has gone into slumber through the cold and the dark, and which will soon be awakening again. Jormungandr, who has been associated with the liminal, the in-between, might be hailed at this time as the season on the thinned veil comes to a close (some traditions see the dark season as a season in which the veil is thinned, only beginning with Samhain but sometimes drawing on for a month or two). Skoll and Hati could again be hailed, for their ongoing chase through the heavens which drives the sun and the moon through their cycles.
If one wanted to do Yule classically, with multiple days of feasting, one could set aside nine days for Yule — each day holding a blot to honor one or more of the Rokkr and jotnar, the deities and sacred spirits of the dark, the night, and the wild. At the marking of the descent of darkness back into light, it seems a perfect time to honor those deities of the dark that we hold dear — to honor them even as we move forward out of the season of the dark and the cold, and move back into the realm of light and warmth.
This, I believe, is what I will seek to do for next year’s Yule.
How did you pass this Yule? Have you introduced any particular traditions to flavor this solar holiday for a darker path? I would love to hear if you wouldn’t mind sharing!

The Politics of Rökkatru

Now that we have established at least some of the core values of Rökkatru, it is time to turn to the politics of Rökkatru. Though it may not be immediately obvious why it is necessary to discuss the politics of a budding minority religion, given the sociopolitical environment Rökkatru was born into and has been growing into, and the degree to which politics and religion have become muddled and intertwined in America, it is not something to be glossed over. Given that Heathenry as a whole is plagued with white supremacy and other forms of bigotry, it seems especially important to establish the politics of this new branch of Heathenry.

Though Rökkatru is not a unified or organized religion by any means, and there is wide diversity in the views and opinions held by those who practice Rökkatru, there has been some movement in online communities to firmly establish Rökkatru as anti-bigotry. In particular, some Rökkatru communities online have declared themselves in open opposition to the Asatru Folk Assembly, a Heathen organization widely known for espousing white supremacist, transphobic, and homophobic rhetoric.

The desire to form a visibly inclusive, anti-bigotry Heathenry has been voiced commonly enough within Rökkatru communities online that it seems safe to say that this is the most commonly shared sociopolitical outlook of Rökkatru. Considering that the values of Rökkatru include such values as diversity, acceptance, and community, and that the Rökkr themselves often represent the strength of nature’s diversity, it does follow that Rökkatru’s politics would be inclusive.

Furthermore, alongside the Lokean community, it is Rökkatru which boasts the highest degree of diversity among its ranks, in particular with regards to gender identity and sexual orientation. As the Rökkr are associated with shape shifting, in particular Loki who is known to shape shift not only into other animal forms but also into different genders, many Rökkatru see representations of their own fluidity in gender and sexuality reflected in their gods. Nothing within Rökkatru is strictly binary or easily confined to a box, which permits its followers a level of self-acceptance many were unable to find in other spiritual paths that adhere more closely to traditional, hetero- and cisnormative binaries.

In part because of the strength in diversity that the gods themselves represent, as well as the fact that many who might call themselves “misfits” have found spiritual home within Rökkatru, it is a path which has grown in the direction of inclusion and acceptance. Though within the ranks of adherents the most prominent form of diversity is in gender and sexuality, inclusivity and acceptance are extended to all those who fall outside of mainstream society’s hegemony. As a result, Rökkatru has not only been developing as a religious movement which values acceptance, it has been increasingly priding itself on being an anti-bigotry spiritual movement.

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Original design available for purchase on tee shirts at Mind-art Passion

Not only is Rökkatru anti-bigotry, it also deeply values environmentalism. Again we see this in the values of Rökkatru, especially in those represented by Jord and Gerd. Caring for nature, especially in the age of climate change, is a key element of Rökkatru sociopolitical identity, and not just because of what Jord and Gerd represent. All of the Rökkatru deities are generally considered to be closely associated with nature. Some may have direct and explicit connections to natural forces, such as Surt (wildfires or volcanoes) or Aegir and Ran (the ocean). Others seem to mirror more vague natural energies, such as Hela (death), Fenrir (destruction), or even Angrboda (who is closely associated with wolves and generally associated with wild things).

With a couple of deities that specifically highlight the importance of caring for and working closely with nature and the earth, as well as how interwoven the Rökkr are with natural forces as a whole, it is clear that this is a path which reveres the natural world. Because of this, environmentalism has become a core element of Rökkatru political values. It is not unheard of, in fact, for people to make donations to environmentalist nonprofits in the name of a particular deity as a way of making an offering to that deity. For example, some people might donate to organizations that are dedicated to cleaning our oceans in the name of Jörmungandr (who is known in the lore to occupy the seas surrounding Midgard) whereas others have donated to wolf sanctuaries or other organizations that protect wolves in Fenrir’s name.

In an increasingly polarized sociopolitical climate, and staring down climate change and rising fascism along with an increase in visible violence towards marginalized communities, all of these political values boil down to a deep value of activism. Rökkatru as a whole does not seem to look well on inaction in the face of injustice, though there is an understanding of the limited abilities of some members of this immensely diverse group (limitations in time and finances, in physical, emotional, or intellectual ability, etc).

Activism in the name of Rökkatru spiritual practice can take many forms. We’ve already discussed the concept of donating to relevant nonprofits in the name of a god/dess as a form of offering. I have extensive experience volunteering with disadvantaged and marginalized youth in part as a form of devotional service to Sigyn, which you can read more about here. Those who are able have in the past shown up at counter-protests to represent this inclusive Heathenry in the face of white supremacist and Neo-Nazi appropriation of sacred symbols as rallies. Some have even shown up as part of the black bloc or with Antifa protesters to disrupt rallies of bigotry.

Ultimately, Rökkatru is made up of individuals who all hold different values and political views. Not all of these views are necessarily complimentary, and not all Rökkatru practitioners would even consider themselves political. The most commonly represented political views within Rökkatru communities, however, have repeatedly proven to prioritize acceptable and inclusion, environmental care and well-being, and active action on these fronts.

Skål.

P.S. If you enjoyed this you might enjoy Is It Any Wonder, a narrative piece I wrote for Gods & Radicals that imagines what Rökkr deities might look and act like living in the modern world.

The Values of Rökkatru: Part 2

Before I get too far into this, check it out! I did an interview on Rökkatru for Talking My Path by Rebecca Buchanan, who happens to have been the first person to have ever given me a shot at this publication thing. Pretty neat!

Now, to get back to it! In my last post on the values of Rökkatru, I introduced some of the values as embodied by the gods and interpretations of them and their stories. I’ll do the same here, but without the preamble — let’s jump right in.

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My vision of Sigyn

 

Sigyn is best known for being the wife of Loki and the mother of his children Narvi (also rendered “Narfi”) and Vali. She lost her sons when one was turned into a wolf to kill the other. After, she stayed by her imprisoned husband’s side, holding a simple bowl above his head to capture the venom that dripped from a snake tied above him.

This minimal suriving lore leads to the most common interpretation of Sigyn as being a goddess of loyalty and fidelty. As a result, Sigyn’s value or lesson is most often attributed as loyalty, and is expanded upon to highlight the importance of standing by those you love when they are cast out or pushed out.

However, other scraps of lost lore, such as the meaning of her name (alternately interpreted as “victory woman” or “friend of victory”) and the kenning “Incantation Fetter,” we can clearly see that there was so much more to this goddess than has survived into the modern era. Looking to kennings she has received from modern practicioners, including such names as “Balm for the Broken,” “Safe Harbor for the Heart,” and “Lady of Unyielding Gentleness,” we can see a very common theme of how she is understood among her adherents. According to the UPG/PVPG of many in the Rökkatru community, Sigyn offers en encompassing comfort to those who have been wounded and/or ostracized. For this reason I would propose that she additionally embodies the values of compassion and empathy.

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Surt is a fire jötunn from Muspelheim, who is fated to kill Freyr during Ragnarok. The historian Rudolf Simek has proposed that Surt is an embodiment of eruptive volcanic force, something which doevtails well with the interpretation of the jötnar as nature spirits as well with the fact that Eddas were written in Iceland, which hosts quite a lot of volcanic activity.

Surt is yet another for whom not much has been recorded, but according to Gylfaginning, Vafþrúðnismál, and Völuspá, Surt will lay waste to the earth with a flaming sword before the whole mess is swallowed by the sea. For this reason he has also been associated in the Rökkatru community with wildfires.

Volcanoes, wildfires, and the spirit of fire generally is nothing if not overbearingly intense. Surt’s actions in Ragnarok certainly mirror this intensity, and it is for this reason that the value attributed to him is simply that of intensity—pouring your whole heart and soul into what you are doing, and never half-assing a thing.

 

Jord is a jötunn woman who embodies the earth. She is the mother of Thor and is referred to in Gylfaginning as the daughter of Nótt and Anarr. Because she plays no role in the myths and we have no surviving lore about her outside of these tiny scraps, some scholars think she likely wasn’t honored or considered literal and personified in her own right. Some scholars believe it is very unlikely that Jord was recipient of worship in the past, but more represented the general concept of the earth.

Nonetheless, this has not prevented modern practicioners from honoring her and learning from her. As the embodiment of the earth upon which we live, many Rökkatru have come to see her as representing the value of nature or the value of reverence for nature. For Rökkatru, many of whom are keenly in tune with the damage that humanity has done to the planet, this value is of the utmost importance in the age of climate change.

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Nidhogg is best known for being the dragon coiled among the roots of Yggdrasil, ever gnawing upon its roots. Though this is recounted in Grímnismál as a terrible evil suffered by Yggdrasil, along with the rotting of its trunk and eating of its leaves by a group of harts, it is often interupted more as form of therapuetic exfoliation by Rökkatru—in essence, Nidhogg is seen as that which consumes the dead substances which erode from the surface of the world tree.

In Völuspá Nidhogg is also noted as presiding over an underworld called Náströnd, but due to the nature of this underworld as being overtly concerned with moral reprecussion, especially for crimes such as adultry and falsehood, scholars have highlighted this as a possible Christian revision. Nonetheless, this has, in addition to the aforementioned interpretation of Nidhogg’s chewing on the roots of Yggdrasil, has contributed to Nidhogg’s value being understood as recycling.

I might pose a rephrasing of this value to better reflect the nature of Nidhogg in these interpretations of the dragon, and to accommodate our cultural understanding of the word “recycling.” Rather than recycling I might rather describe Nidhogg’s value as the value of decay. All things must decay, even stone which is eroded from mountain ranges into sand. Leaves which fall in autumn decay back into earth, returning nutrients to the soil and providing habitat for insects in the meantime. All creatures which die are consumed by bacteria, fungi, insects, and scavengers of all variteies. Entire ecosystems have decay at their foundation, and though it may not always be pretty to look at, it is important to remember its value.

 

Gerd is best known for being the jötunn wife of the Vanir god Freyr, and is often called the Lady of the Walled Garden. She’s only known from the story of Freyr’s pursuit of her, in which he sends his friend and servant Skírnir to woo Gerd on his behalf. Though she resists repeatedly, she eventually succumbs to Skírnir’s threats and agrees to marry Freyr.

Because Gerd eventually married Freyr, effectively making peace with him and by extension his people, her value has sometime been attributed as that of frithmaking, essentially the concept of making peace and “building bridges” rather than making war.

Based on the UPG/PVPG many have experienced with her, however, she may represent different values to different people. Somewhat ironically I’ve heard multiple women report having good luck seeking counsil and aid from Gerd with regards to stalkers and abusers. Many others associate her more strongly with the walled garden of her name than with the story of her marriage to Frey (myself being among them). Given this her values could just as easily be that of farming and permaculture, especially as a goddess associated with fertile soil (according to commonly accepted scholarly interpretations of the story of her marriage to Freyr) and through this potentially connected to Jord (community gardens and farms which focus on sustainability are one avenue for communities and individuals to address climate change). She could also easily embody the value of survival—sometimes frithmaking is less about building bridges and more about living to fight another day.

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Skadi is one goddess who not all Rökkatru agree upon. Because she is known for having made peace with the Æsir, marrying (and eventually divorcing) Njordr and taking up a hall in Asgard. It is often assumed that this means she has sided with the Æsir during Ragnarok, though this is not attested to in any surviving lore.

Some Rökkatru reject Skadi for these reasons, while others still accept her due to her jötunn nature. Nonetheless, she is still sometimes has the value of self reliance attributed to her as a Rökkatru value, and certainly this is something many in the community value deeply.

Self reliance is attrributed to Skadi as a value due to the nature of her story: when her father was killed by the Æsir she marched into Asgard to challenge them for the loss, taking control of the situation and her life in doing so, and winning a place for herself among the Æsir in the process, thereby exercising absolute autonomy over the direction of her life from thereon out.

Mabon with a Rökkatru Flair

As we cycle our way through the harvest season, we move on to Mabon, the holiday marking the middle of the harvest cycle. Traditionally this is a feasting, reaping, and thanking mother earth, and often include foods such as apples, root vegetables, squash, and pomegranates.

Last time we celebrated Jord as the Fertile Earth and Angrboda as the Mother of Monsters. Now, as we move through the harvest season, it seems only fit to turn our eyes to Gerd, wife of Freyr and goddess of the Walled Garden.

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Much like Jord, Gerd is closely associated with the earth. She is theorized by many scholars to represent the frozen soil in the myth of her “courtship” by Freyr (which looks a lot more like a coercion to our eyes, of course) while Freyr is theorized to here symbolize the return of the summer sun’s fertility. The heat of the sun, therefore, warms the frozen earth and brings her back to a state of fertility.
Gerd is associated with the earth and soil in a much different way than Jord, however. While Jord represents a more generalized version of Earth — in her fullness, roundness, and original wild state — Gerd is more closely associated with the soil of farms and gardens. She has been called the Lady of the Walled Garden, and for many has a strong association with cultivated herbs in particular. I myself had a lovely altar set up to her in my garden at my old residence, where she oversaw my strawberry patch, huckleberries, kale, tomatoes, green onions, and a fig tree.
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Given this background, it seems only appropriate to honor Gerd this Mabon day. As with the other holidays, I recommend doing a small ritual or blot to go with whatever other traditions you might hold. Additionally, if you have the space and ability to do so, dedicating a small patch of earth or even some windowsill planting pots to Gerd makes a good devotional gift.
If you are able, holding your ritual or blot in a place where you touch the earth is ideal. Bringing Gerd an offering of a share of the day’s feast as well as a serving of mead or wine can serve as the central focus of this ritual. If possible, sourcing this meal from local farmers via a farmer’s market is ideal — not only does it support independent, local agriculture, these farms are often more sustainable than those that produce the food bought in your average grocery store. Both of these elements are good and viable ways of honoring Gerd. And, because Gerd is wed to Freyr but not often seen as having aligned with either Æsir or the Vanir yet isn’t often paid much heed by those honoring the jötnar either, taking this time to acknowledge her jötunn nature and blood might be especially courteous and powerful.
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Even those of us who honor the old, primal gods of nature have come a long, long ways away from the the wilderness and the close relationship with nature that our ancestors had. Meditating on Gerd’s jötunn nature as a goddess of gardens and horticulture can provide an interesting look into the transitional areas between the primeval and society: how and where the wild can be tamed or befriended for mutual benefit, and ways in which “darker” and wilder forces creep in and encroach upon spaces we might otherwise think of as light and tame. Perhaps this is one of Gerd’s mysteries — the value and necessity of this mingling, something I think many Rökkatru can attest to and appreciate.
As always, I am interested to hear how your Mabon goes, especially if you try out these ideas for centering your celebrations around Gerd. If you try something else or have other ideas for how to adapt Mabon to Rökkatru, feel free to comment and let me know.
Skål.