Rituals for Jötnar: Angrboda

Angrboda is one of the primary Rökkr—the mother of the Rökkr, in fact, to whom Loki is consort. By Loki, she is the mother of Fenrir, Jormungandr, and Hel. She is known as “Mother of Monsters” and though there’s little textual evidence, she is frequently identified by practitioners as the unnamed narrator of the Völuspá, a völva who states that she is “born of giants.” She is also identified by practitioners and scholars alike as the old, unnamed woman in the Ironwood mentioned in Völuspá 40. She is also attested in Gylfaginning and Völuspá hin skamma, and her name means “The one who brings grief” or “she-who-offers-sorrow.”

Not much else is known about Angrboda from the historical record, and much of what is known about her to practitioners today is community and peer-confirmed gnosis, or otherwise extrapolated from what little is recorded about her. For instance, she’s very closely associated with wolves thanks to her parentage of Fenrir and, according to Gylfaginning, many other jötnar in the shape of wolves. Because of her identification with the völva, she’s often associated with witches and primal magic.

Loki’s Children by Emil Doepler

The combination of these two factors also often lends to her association with shape shifting, and she’s generally regarded as being a fierce, harsh, aggressive deity. Many report her to be difficult to connect and work with due to high and sometimes demanding expectations on her adherents. In a very literal sense she is a mother goddess, but she is a far cry from the New Age conception of the mother goddess that is so prevalent in more popular forms of paganism today.

Angrboda is one of my patrons, and it coming to work with her was a long and trying road. I’ve conducted one intensive community ritual for her in the past. That’s not the ritual I’m going to share here. It feels important to include a smaller, simpler ritual for her here so those who don’t have access or ability to perform longer and more physically and psychologically taxing ordeals.

Appropriate offerings for Angrboda include the classics: food, alcohol, milk, etc. Once you’ve selected your offering and the time and space for your ritual, prepare the space as best suits your practice and lay out your offering. Place your arms/hands in a position of reverence and begin:

“Hail Angrboda, She Who Offers Sorrow 

Hail Angrboda, Witch of the Ironwood

Hail Angrboda, Mother of the Wolf

Hail Angrboda, Mother of the Serpent

Hail Angrboda, Mother of Hel

Hail Angrboda, Consort of Loki

Hail Angrboda, She Who Brings Grief

Hail Angrboda, Foreboding

Hail Angrboda, Mother of Monsters…

Lift your offering above your head and say: “Angrboda, I call on you to receive my reverence, that these small and humble actions may uplift you. Angrboda, I call on you to receive this offering ______ which I bring to you to honor you. May it please you well, Angrboda of the Ironwood.”

Unable to find artist — if you know who the artist is, let me know so I can credit them!

If you’ve never called on or worked with Angrboda before, I suggest using this ritual as a means of simply introducing yourself to her, rather than necessarily asking anything of her. If this is your first attempt to work with Angrboda, take some time now to introduce yourself to her: Who are you and where do you come from, in a spiritual sense? What brought you to a pagan path from more mainstream spiritual and religious options? What is your interest and intent in working with/honoring the Rökkr and/or jötnar? What is your interest in Angrboda specifically?

If you’ve worked with Angrboda before but don’t quite have a working relationship with her, this may be an opportunity to request or attempt to initiate such a relationship if that’s something you desire or suspect you’d benefit from. If you have a working relationship with Angrboda, you may want to treat this ritual as an offering to her in exchange for any help or support you may have received from her in the past. Otherwise, if there’s something you want to ask of her, you may do so now.

For my part, I undertook this ritual with the express intent of simply paying back some small part of any debts I owe to Angrboda for the ways in which she’s worked with and helped me. I dedicated time to voicing these things and my gratitude for them before pouring out my offering of milk onto the earth in libation to her.

Unable to find artist — if you know who the artist is, let me know so I can credit them!

When you’re done, you may begin wrapping up your ritual. If you asked anything of Angrboda, take some time to divinate and journal on what you received. Deal with your offerings as is appropriate given your setting and practice.

Bow your head to the ground and stretch your arms out in front of you, placing your hands palms down. Ground out any additional energy you may have raised in the course of this ritual. Thank Angrboda for attending your ritual and receiving your reverence and offerings, and bid her fairwell.

Clear your ritual space in the way that best suits you and your practice, and don’t forget to have some snacks and water when you’re done!

Rituals for Lost Jötnar: Angeyia

Angeyia is attested in Song of Hyndla 37:3, Gylfaginning, Heimdalargaldr, Skáldskaparmál, and Völuspá hin skamma. She is listed as a one of the nine mothers of Heimdall with her sisters Gjalp, Greip, Eistla, Eyrgjafa, Ulfrun, Imd, Atla and Jarnsaxa. The meaning and origin of her name is unknown but some possibilities include ‘harasser’, ‘bark’, and ‘of the narrow island.’

Some scholarship links the nine mothers of Heimdall with the nine daughters of Ran and Aegir, otherwise known as the nine waves, as both sets of women are described as nine jötunn sisters. Some scholars point out that the names of these two sets of women don’t match,1 while others point out that the mismatched names may just reflect two differing traditions about Heimdall’s parentage.2

Nothing else is known about Angeyia from the lore, so there’s no other hard evidence we can use to support either interpretation. There are plenty of modern heathens who believe Heimdall’s nine mothers to be the same as the nine daughters of Ran and Aegir, but as knowing for certain isn’t possible, it’ll be up to you to suss out what you believe on the matter. This small ritual to honor Angeyia could be a good opportunity to ask her input on the matter.

The Ragnarok Frieze: Heimdall and his Nine Mothers 1821 H.E. Freund

With little information to go on, it’s good to fall back on our staple safe offerings: alcohol or food. Once you have selected your offering and a time a place for your ritual and you’re ready to get started, set up and open your ritual space in whatever way suits you and your practice. Be sure to have a journal, writing utensil, and your favored divination tool at hand. Kneel over your offering, head bowed and hands/arms in a position of reverence and say:

“Hail Angeyia, One of Heimdall’s Many Mothers

Hail Angeyia, Mysterious of the Nine Jötunn Maids

Hail Angeyia, Sister to Atla and Eistla

Hail Angeyia, Sister to Eyrgjafa and Imðr

Hail Angeyia, Sister to Gjálp and Greip

Hail Angeyia, Sister to Járnsaxa and Ulfrún

Hail Angeyia, Magni’s Auntie

Hail Angeyia, Sister to the Slain of Thor

Hail Angeyia, Of the Narrow Island…

“Angeyia, I call on you to receive my reverence, that these small and humble actions may uplift you. Angeyia, I call on you to receive this offering ______ which I bring to you to honor you. May it please you well, Angeyia of the Jötnar.”

Here you may wish to ask Angeyia to share information about herself with you, in particular clarifying her relationship to the nine waves, if any. If you wish to do this, ask your question(s) and meditate or otherwise sit in receptive mindfulness as I’ve described in other rituals. Do so for at least five minutes. If you receive any impressions or messages, take a moment with your divination tool to confirm that these were from Angeyia. If/when you feel confident these messages were truly from Angeyia, take time to write them down in your journal.

Once you’ve taken the time to meditate, divinate, and jot down any notes, you can begin to wrap up your ritual. Bow, placing your forehead and palms to the ground, and ground out any extra energy that may have been raised through the process of doing this ritual as one last offering. While you’re doing this, thank Angeyia for joining you to receive your offerings and reverence. Bid him farewell, and rise.

Now close and clear your ritual space in whatever way best suits you and your practice. Don’t forget to take time after to hydrate and snack!

The following is UPG and should be taken with as large a serving of salt as you feel comfortable doing.

When I inquired about any connection to the nine daughters of Ran and Aegir, I received an emphatic “No” and the impression of stark, rocky mountain points against the blue sky. The message was fairly clear, even if I couldn’t catch all the words accompanying it: “We are of [mountain stone and sky]. The place where the mountain meets the sky—that is where Heimdallr was born.”

Curious if I could find other connections, I inquired for any other names of family members and was given another resounding no, this time with, “You do not have [their names] in your head. That is all.”

1Simek, Rudolf (2007) translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer

2Lindow, John (2002). Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs. Oxford University Press.

Rituals for Lost Jötnar: Ámgerðr

Ámgerðr is a jötunn attested in Nafnaþulur under the section “Tröllkonur” or “Troll-Wives.” This is a feminine name derived from Old Norse Ámr and gerd. Ámr means “black,” “loathsome,” “reddish brown,” and/or “dark.” Gerd, as many are already familiar with, means “enclosure” or “protection.”

Thanks to the Nafnaþulur, we have lists of many jötnar (also sometimes called thurses, trolls, or etins) who we have no additional stories or even kennings for. We know that many stories of entities whose stories weren’t widespread, who weren’t widely popular, or who otherwise didn’t play a major role in the primary “canon” of what would come to be known as the Viking religion (despite the fact that Scandinavia wouldn’t have had a universal or monolithic religion) have been lost.

Because of this, I do err on the side of assuming that the names presented in the Nafnaþulur record all that is left of deities and spirits who may have had regional but not geographically wide-spread importance, who may have played smaller roles in forgotten myths, or whose minor roles may have been edited out of surviving myths for the sake of simplicity. It is known that the regional variation and nuance of beliefs throughout pre-Christian Scandinavia was not preserved in the written record as Christianity spread, so it seems safe to assume that the memory many, many spirits, deities, and other entities were similarly not recorded.

Fenja och Menja vid Grottekvarnen by Carl Larsson and Gunnar Forssell. Two enslaved jötunn maids from Song of Grótti.

However—because some of the names listed provide so little context, and the greater context for the Nafnaþulur is of a list of name for various things, including gods and giants, that can be used in poetry, there are some which, due to the etymological similarities to others, I will assume are more adjective than name, such as Ámr, which is listed among the names of giants but is functionally identical in meaning to others listed such as Alsvartr. So bear with me, it’s a bit of a bumpy ride.

As is the case with almost all of these entities, with Ámgerðr we’re working strictly with what the etymology can tell us. The clearest part of that etymology is the aspect of enclosure or protection—she was likely associated with closed in places, just as Gerdr is associated with walled gardens. It’s safe to say that Ámgerðr is additionally associated with darkness or blackness of some variety—this could be a description of her complexion or it could be a reference to the kind of enclosure she’s associated with. Because Ámr has connotation of loathsomeness or unpleasantness, this could refer either to a location or type of enclosed space or to the personality of the jötunn in question.

I’m disinclined to believe “loathsome” necessarily refers to a character quality of Ámgerðr for a couple of reasons. It’s easy to imagine an enclosed place to be “loathsome” in nature. A dark, dank cave comes to mind, as does any form of imprisonment. In addition to this, however, the sagas on occasion do describe people—though typically men—of dark complexion, and tend to describe them as being rather physically unattractive. It’s important to note here that this isn’t portrayed as defining of their character, as these same individuals may be described as attracting plenty of praise, status, and romantic and sexual attraction as a result of their social status or accomplishments. So while the Norse did have ethnocentric beauty standards, their conception of race doesn’t appear to have been used as a reflection on the character or quality of individuals.1

For these reasons I lean toward interpreting Ámr here to reflect on something of a physical nature rather than character. The following is entirely speculative and should not be taken as hard fact: Ámgerðr may have been seen as a woman who was kept in a dark and unpleasant enclosed space of some kind, or who preceded over an enclosed space. She may or may not have been envisioned as someone of darker complexion. Without projecting modern American concepts of race onto the situation, it may be possible to imagine Ámgerðr as being associated with slaves or thralls, living in unpleasant, cramped, and dark living conditions.2 The conception of the class of thralls by Heimdall under the name Rig is described in Rígsmál, and the child who in this story is the the first of the class of thralls is described as “swarthy” or “dark.” So, though slaves and thralls were not determined by the color of their skin, and plenty of slaves in Viking and pre-Viking eras were just as white as the people at the top of the social hierarchy, it may not be too far a stretch to consider that “dark” in Ámgerðr’s name could carry with it an old social stereotype along these lines as well.3

“Rig in Great-grandfather’s Cottage” (1908) by W. G. Collingwood. Rig laid between Great-grandfather and Great-grandmother in this story, and nine months later Great-grandmother gave birth to a strong boy they named Þræll, who would father the class of thralls, serfs, or slaves.

I will remind you that all of this is my speculation based on my research and inferences. If any of this doesn’t feel correct to your own intuition, feel free to disregard it. At this point in our history, we don’t have Ámgerðr’s stories and lore, and no one person can claim to definitively know more about her than what little can be gleaned from her name.

That said, the ritual I’ve designed here rests on these inferences and my intuition. Please feel free to modify accordingly if your intuition tells you something different about Ámgerðr—these rituals are designed to be easily modified, and I encourage you to follow your intuition if it takes you in a different direction than mine.

As with all of these jötnar whose stories have been lost to us, I suggest a safe offering of mead, beer, wine, or liquor. If for any reason any of these aren’t available or safe for you personally, substitute simple buttered bread. This has a strong metaphorical resonance of nourishment and sustenance, and so makes another safe option for just about any entity. You can also easily jazz it up with extra add ons or “toppings” if you want.

Choose a space and time for your ritual, prepare your offering, and you’re ready to go. When the time comes for your ritual, clear and set the ritual space in whatever way best suits your needs and practice. Be sure to have a journal and pen or pencil, as well as your divination tool of choice, on hand. To begin the ritual, kneel over the offering, head bowed, and place your arms/hands in a position of reverence. Say:

“Hail Ámgerðr, Named Among Listings of Troll-Wives

Hail Ámgerðr, Whose Stories are Forgotten

Hail Ámgerðr, Whose Meaning is Lost to Time

Hail Ámgerðr, the Enclosed

Hail Ámgerðr, Red and Brown

Hail Ámgerðr, Lady of the Dark End of the Longhouse

Hail Ámgerðr, Lady of Enclosure

Hail Ámgerðr, Protector of Those In Small Dark Spaces

Hail Ámgerðr, Keeper of the Dark…”

“Ámgerðr, I call on you to receive my reverence, that these small and humble actions may uplift you. Ámgerðr, I call on you to receive this offering ______ which I bring to you to honor you. May it please you well, Ámgerðr of the Jötnar.”

A Viking longhouse. Image from YouVisit, which has a really interesting virtual tour of Viking longhouses.

As with previous rituals for forgotten jötnar, I suggest this ritual be used as a moment to try to connect directly with Ámgerðr and see if you can glean any personal gnosis. To do this, begin by stating: “All that remains to common memory of you, Ámgerðr, is your name. I wish to know more of you, Ámgerðr, and share what stories you may give me that your memory may be better honored. I implore you to share with me now, Ámgerðr. I am listening.”

Sit in receptive mindfulness as I’ve described in previous rituals, for at least five minutes. If you receive any impressions that seem other to your own mind, or any direct messages, take time to do a divination to ensure that what you were receiving was truly from Ámgerðr. If’/when you are confident that what you received was from Ámgerðr, take time to jot it in your journal while it’s still fresh in your mind.

As always, if you don’t receive anything or aren’t confident in what you did receive, don’t feel bad! Perhaps this isn’t the way to commune with spirits and entities for you—you may want to try inviting Ámgerðr to speak to you through dreams, or use your preferred divination tool as a means of communication itself. Keep practicing and exploring until you find something that works for you, and don’t hesitate to adapt these rituals accordingly!

When you’re done meditating, divining, and journaling, it’s time to wrap up the ritual. Bow to place your forehead and palms on the ground. Ground out any excess energy that may have been raised in the course of this ritual and as you’re doing so, thank Ámgerðr for attending the ritual and receiving your reverence and offerings, then bid her farewell.

Sit up, and begin clearing and closing the ritual space in whatever way suits your needs and your practice. As always, be sure to take some time after to hydrate and have some snacks!

The following is Unverified Personal Gnosis and should not be taken as hard fact, but rather with as many grains of salt as you feel comfortable with.

As I meditated, one of the first and clearest impressions I received was of Ámgerðr speaking of the reddish-brown color of some cattle, a fairly clear impression of “the russet of a red cow’s hide…” This was shortly followed by an emphatic, “I am real.” It had the feeling of wanting to be remembered and considered as others of the Norse Pantheon have been. At some point in the meditation, I had the impression of Ámgerðr speaking of having been forgotten as easily and swiftly as “the small people” of the world often are.

I got the impression that she considered herself a goddess in particular of hard toiling and injured women and children, and with this the enslaved jötunn maids Menja and Fenjia from the Song of Grotti seemed to be gestured to as an example. “I started out among the rock and the earth,” she impressed upon me, “I began as the dark spaces below the earth. I arose with the people, as many of us did. I came to those [in darkness and enclosure] because they called to me. That is all.”

She had a very ancient and heavy but gentle presence, it reminded me of the weight of shadows at night. At one point she impressed upon me that “the smell of livestock and hay is sweet to me” and I had the strong feeling that barns would be ideal places for shrines to her.

1Grundy, Stephan S. “Reconstruction and Racism in Modern Heathenry.” Paganism and Its Discontents: Enduring Problems of Racialized Identity. Edited by Holi S. Emore and Jonathan M. Leader. Cambridge Scholars Publishing, Newcastle UK. 2020. p. 135-151

2“Slaves and thralls in the Viking Age.” National Museum of Denmark. https://en.natmus.dk/historical-knowledge/denmark/prehistoric-period-until-1050-ad/the-viking-age/power-and-aristocracy/slaves-and-thralls/

3Rígsþula. v. 6.

Ritual for Jord

Her name quite literally means “earth,” and she is the personification of the earth. Hlóðyn could be another name for her (from the Voluspa) as well as Fjörgyn being generally considered by most scholars to be another name for Jord, serving an indentical function in both lore and in skaldic poetry.1 She is attested in Gylfaginning, Skáldskaparmál, and Lokasenna. Because the word jord simply refers to earth, not all instances of this word necessarily indicate Jord the embodiment of earth.

She is consistently referred to as the mother of Thor by Odin, both by the name Jord and by the names Hlóðyn and Fjörgyn. She is also regarded to be the daughter of Nöt or night by Annar, which simply means “second” or “another” (though her father’s name can also be found in the variant form Ónar or Ónarr, meaning “gaping”). In Skáldskaparmál she’s additionally referred to as the “rival of Frigg and Rind and Gunnlod,” though no stories are preserved about Jord so it can only be inferred that this is in reference to her status as one of Odin’s many lovers.

Due to the lack of lore about Jord, many scholars believe that she may not have been worshiped as a deity, so much as passively recognized as the personification of the earth. The lack of surviving stories about Jord is hardly an indicator that there were never stories about her, however. We know that much of the lore was lost through history and the conversion, and it is possible that this included lore around Jord, perhaps even stories detailing Thor’s conception and birth.

Moder Jord (Mother Earth) by Stephan Sinding

Because so little is known about Jord, it’s a little hard to pick out what might be a good offering to her. Since she is the personification of the earth, instead of offering something tangible in this ritual I strongly suggest making a donation in her honor to an environmental organization which focuses specifically on soil health. Here are a list of 15 possible organizations to look into: https://foodtank.com/news/2019/12/15-organizations-creating-healthier-soil-to-save-the-planet/ I ended up donating to Soils, Food and Healthy Communities for its hands-on assistance of small farms and independent farmers. Bonus: in their donation form they have the option to dedicate the donation, which is a nice perk when donating as an offering!

If money is too tight for this to be an option, then I might try to stick with making a simple food offering, such as buttered bread, which can be buried and subsequently integrated into the soil. If your ritual space is indoors and you have minimal outdoor access, then a simple offering of milk, mead, beer, or wine to be left on your altar for a day and night cycle before being disposed of in a manner appropriate to your practice (or mindfully consumed at the end of the ritual, whichever works best for you).

When you have your offering, ritual space, and time picked out and you’re ready to begin, go ahead and ready your ritual space in whatever way best suits you and your practice. When you’re ready, kneel over your offering to Jord, bow your head and place your arms/hands in a position of reverence and say:

“Hail Jord, Floor and base of winds’ hall

Hail Jord, Mother of Thor

Hail Jord, Sea of the animals

Hail Jord, Daughter of Night

Hail Jord, Daughter of Onar

Hail Jord, Rival of Frigg and Rind and Gunnlod

Hail Jord, Mother-in-law of Sif

Hail Jord, Sister of Aud and Day

Hail Jord, Earth’s Body…

“I call on you Jord to receive my offering of reverence, gratitude, and love. Today I bring to you this gift of _____.

“I come bearing great reverence for the majesty of your body which sustains us—this earth which is both Jord the Bride of Odin and Ymir’s flesh. I come bearing great gratitude for all of the gifts you have given me Jord. I offer you my gratitude for [list the gifts you have received from the earth here—this should be earnest and from the heart]. I come bearing great love for you, Jord, for all of this and more.”

If you have anything you wish to ask of Jord, be it to share wisdom with you, to assist you with something, or anything else, you may do so now. In my own ritual, I took time here to thank make specific thanks to her for assisting me in other ritual and magical workings in which I’ve called on her for aid.

When you are done, if you have a physical offering, lift it over your head. If you don’t have a physical offering, lift your hands over your head and say:

“Hail Jord, Odin’s Bride!

Hail Jord, Mother of Thunder!

Hail Jord, Giver of Life!”

If you have an intangible offering, vow that offering to Jord here, such as: “In your honor I will gift a token of my time, energy, and resources to the health of the soil which is your body. May you receive this gift, may it please you well.”

If you have a drink which you will be ritually and mindfully consuming, do so now. If you will be burying a food offering, do so now. Otherwise, place the offering on the altar where it will be staying for a day and night cycle.

Bow, placing your forehead on the ground with your arms outstretched before you, palms down to the ground. Thank Jord one more time as you are grounding out any extra energy raised in the course of this ritual as one final offering, then rise and bid Jord farewell.

Ritual complete, you may now go about clearing and closing out your ritual space in whatever way best suits you and your practice. As always, be sure you take some time after for snacks, hydration, and journaling about your experience with the ritual.

1Lindow, John (2002). Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs. Oxford University Press. p. 117

Ritual for Rán

Goddess of the sea, married to Ægir, with whom she has nine daughters who personify the waves. Attested in The First Poem of Helgi Hundingbani 30; The Poem of Helgi Hiorvardsson 18; Lay of Regin. She is also attested in Sonatorrek, Skáldskaparmál, Háttatal, Völsunga saga and Friðþjófs saga hins frœkna. Snorri also refers to a work by Hofgarða-Refr Gestsson, where Rán is called  ‘Gymir’s … völva,’ Gymir being another name for Ægir. Though this was just a fragment being referred to, this potentially connects her to the magic arts, supported by references to her as “spæ-wife,”spæ meaning to predict or foretell. She is listed among the goddesses in Nafnaþulur, much like Ægir is listed among the gods.

Scholar Rudolf Simek describes Rán as a goddess of an undersea world of the dead comprised of the drowned. He says that “Ægir personifies the sea as a friendly power, Rán embodies the sinister side of the sea, at least in the eyes of the late Viking Age Icelandic seafarers.”1 This appears corroborated by the etymology of her name, “plundering,” “theft,” or “robbery.” This may well refer to the sinking of ships and the drowning of sailors. She is often described as taking ships and sailors with her net, and those who narrowly escape destruction at sea are described as having escaped Rán’s hand or mouth.

Rán pulling a sailor under the waves using her net. Illustration by Johannes Gehrts, 1901

While less is said about Rán directly, from all of this we can infer that she is the wild, untamable counterpart to Ægir’s hospitality and friendliness. In this divine pair, then, we see two fundamental truths about the sea: it can nourish through fishing and trade routes, but it can also destroy and bring grief. When the sea brings grief, this is laid at Rán’s feet, as in this passage from Sonatorrek (Nora K. Chadwick translation): “Greatly has Rán afflicted me. I have been despoiled of a great friend. Empty and unoccupied I see the place which the sea has torn my son.”

Furthermore she has some degree of magical ability as a völva, likely with powers of prophecy (which in the sagas and eddas are quite common to women). There is also commonly an association between the sea and gold, and sometimes between gold and Rán directly. We see in the Reginsmál that when Loki is sent to fetch gold, he goes to get Rán’s net, and many kennings for gold relate back to the sea, or to Rán and Ægir. It appears that the connection may be related to the sinking of ships carrying gold. This would fit especially with with the etymology of her name.

Given all of this, what might good offerings to bring Rán be? There’s always the usual—mead, beer, and wine. Due to the association with gold, if you choose one of these option I might err on the side of a drink that is golden in color. Otherwise, it may be appropriate to bring emotional offerings of grief to Rán. An offering of gold might be ideal, but many of us don’t have gold to offer up, or if we do it’s of great personal value. Though such offerings are potent, you could substitute coins or a piece of jewelry.
As with Ægir’s ritual, Rán’s would ideally be done near the sea, or near a body of water connecting to the sea. If this isn’t possible, any nearby body of water will serve well. Otherwise, a bowl of salt water will do to represent the sea.

Ögir und Ran by Friedrich Wilhelm Heine

Once you have your offering selected and the location and time of the ritual picked out and you’re ready to get going, go ahead and prepare your ritual space in whatever way best suits your practice. Kneel over your offering and place your arms/hands in a position of reverence and bow your head. While I personally always recommend approaching deities of any kind with a disposition of awe and respect, I especially encourage such an approach with deities that are known to be especially dangerous, and given the historical descriptions and associations with Rán I think it’s safe to say she falls into this category.

When you are ready, say:

“Hail Rán, Unbridled Sea Witch

Hail Rán, Völva of Gymir’s Hall

Hail Rán, Mother of Nine Waves

Hail Rán, Net-Wielder Hail

Rán, Ship-Plunderer

Hail Rán, Robber of Seafarers

Hail Rán, Wild Bride of Ægir

Hail Rán, Holder of Ægir’s Fire

Hail Rán, White-Faced Spæ-Wife of the Sea…

“I call on you Rán to receive my reverence and offerings of _____. I bring this gift to honor you and pray that it pleases you well.”
If you have a specific request of Rán, such as asking for assistance with sea-based magic or perhaps even processing difficult emotions such as grief or associated rage, now is the time do so. Please exercise caution and ensure that you are precise in your phrasing, for at its stormiest the sea can be unpredictable and it’s safe to assume the same of Rán.

When you are done speaking, it is time to start concluding the ritual. As always, I recommend against pouring alcoholic beverages out on the ground in the Americas. You may leave them out for a night and day cycle in an area where they’ll be undisturbed before disposing of them however you see fit, or you may call on Rán to enjoy the drink through you and mindfully consume it yourself. If you are offering coins or items of jewelry and you are able to hold your ritual at a body of water, you may gift that offering to Rán by tossing it into the water. Otherwise, you may bury it, or if you have an altar to Rán and Ægir you may choose to keep the offering there.

However you will dispose of your offering, for now lift it above your head and say:

“Hail Rán, the Storming Sea!

Hail Rán, Keeper of Shipwrecks!

Hail Rán, of the Icy Deep!”

Deal with your offering however you will, then bow to the ground. Press your forehead to the earth and stretch your arms out before you, palms to the ground. Ground out any extra energy that may have been raised in the process of this ritual as an additional offering. Express gratitude to Rán for her presence and bid her farewell.

With that, go ahead and clear and close the ritual space in whatever way your practice calls for. After wrapping up, make sure to take some time to get some hydration, snacks, and journal about your experience with the ritual.

1Simek, Rudolf. 2007 [1993]. Translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer. p. 260.

Ritual for Ægir

Referred to as “mountain-dweller,” Ægir is a giant attested in Hymir’s Poem. He is the husband of Ran, also attested to in Lokasenna, First Poem of Helgi Hundingsbani. Known for often hosting the Æsir for magnificent feasts and having a friendly relationship with them. His name, simply meaning “Sea,” may be have its origin in a Proto-Indoeuropean word (Cleasby, Vigfússon (1957:758).

Ægir is additionally referred to in the 10th century Icelandic poem Sonatorrek, as well as repeated attestation in the Prose Edda.

He is the husband to Ran, with whom he had begotten the nine daughters Blóðughadda, Bylgja, Dröfn, Dúfa, Hefring, Himinglæva, Hrönn, Kólga, and Uðr — the Nine Waves. He has two servants, Fimafeng and Eldir, one of whom is killed by Loki in Lokasenna. Scholars Jan de Vries, Rudolf Simek, and John Lindow have pointed out that he is often regarded as the same as the sea giant Hlér, being mentioned in both “How Norway Was Settled” (contained in Flateyjarbok) and “Saga of the Orkney Islanders” as the son of a giant named Fornjót. In these accounts he is called both Ægir and Hlér. Here he is identified with the sea, and has the brothers Logi (fire) and Kári (wind), positioning him firmly as associated with the element water, and in particular the waters of the seas (though certainly this was already clear).

Due to his friendliness with the Æsir and Ran’s listing among the ásynja, Ægir’s nature as a jötunn has been questioned by some. It is important to remember that animosity to the Æsir is not a qualifying factor in identifying an entity as jötunn, as plenty have friendly relationships with one or more Æsir and other female jötnar whose nature isn’t questioned have been ranked among the ásynja due to their allegiances with the Æsir.

Fountain Depicting Ægir and His Daughters by J. P. Molin

He is also known as Gymir (sea-engulfer). Because of this some scholars believe he is the farther of Gerdr, wife to Freyr. This connection is unclear, however, just as is the etymology of the name. It had variously been translated at “the earthly,” “the wintry one,” “engulfer,” or “protector.” It is unknown if this name being associated with Ægir is a mistaken attribution of kennings.1

Community/Peer Verified Personal Gnosis indicates that he is a generous and jovial but demanding god who may expect offerings in exchange for safe passage on the sea. He is additionally known for brewing beer or mead.

There is a possible place name associated with Ægir, potentially indicating pre-Christian cultic sites. This is the modern day Læsø, which was historically called Hléysey or Hlér’s Island (recall that Hlér was one alternate name for Ægir).

Ægir, Rán and their Nine Daughters preparing ale; from a 19th century, illustrated version of the Poetic Edda

Due to his association with alcohol, wine, beer, or mead seem exceptionally good offerings to bring a ritual for Ægir. If it is possible for any such ritual to be done at the ocean, that would be ideal. However, the reality for most of us is that the sea is not so readily accessible. Any natural body of water can act as a substitute, especially if you know that the water eventually reconnects to the sea. Otherwise you can opt to have a bowl of salt water to represent Ægir in your ritual or skip the need to physically connect with the sea altogether. As always, do what feels most appropriate to you and best suits your practice, needs, and ability.

Once you have settled on a place where you will conduct your ritual and you have your offering ready, it’s time to begin. If casting a circle is an element of your practice, do so now as you see fit. (I call on Jord for Earth, Ran and Aegir for Water, Surt for Fire, and Hræsvelgr for Wind/Air.)

Set your offering on the ground or on a ritual altar if you’re using one. Kneel before the offering and bow your head, moving your hands and/or arms into a position of reverence, and say:

“Hail Ægir, Mountain-dweller.

Hail Ægir, Sea-Engulfer.

Hail Ægir, Husband to Ran.

Hail Ægir, Læsø’s Ancestor.

Hail Ægir, Fimafeng and Eldir’s Master.

Hail Ægir, Logi and Kári’s Brother.

Hail Ægir, Fornjót’s Son.

Hail Ægir, Father of the Nine Waves.

Hail Ægir, Who is the Sea…”

If you have a specific intent for this ritual outside of simply honoring Ægir, state it now. Ægir is often depicting as hosting the gods, so he might be called upon in advance of a gathering in which you are hosting. Being the embodiment of the sea, he might be called on for any sea-based magic you seek to do. If you are to be traveling over the sea, perhaps you specifically want to ask for his protection as you cross the sea. These are only a couple of examples though—it’s your practice, so be creative with it!

Otherwise, proceed with the following: “I call on you Ægir also called Hlér to receive my honor, reverence, and offering.”

If you have anything to ask of Ægir, be it a boon, aid, wisdom, etc. ask for it now.

Raise the offering over your head and say

“Hail Ægir of the sea!

Hail Ægir of Læsø!

Hail Ægir friend to the Æsir!”

If you are at a body of water, you may pour your offering into the water now if this feels correct. In the Americas, I recommend against pouring alcohol out onto the earth, as this feels disrespectful to the spirits of the land whose people have been ravaged by trauma-based, generational substance-use problems. You may also call Ægir to receive the drink through you—plenty of traditions around the world avoid waste by having the practitioners themselves ritually consume offerings of food and drink, and if this feels appropriate to you, you may do so. My only guidance on this is to ensure you are practicing a mindful consumption, not just slogging the drink down as quickly as you can but taking your time to experience the scent, texture, and taste of it. Otherwise, if you are in your home, you can leave the offering out (in a safe place where animals or children can’t fuss with it) for a full day and night before disposing of it.

Bow to the ground, pressing your forehead and your palms to the ground. Any energy you have felt raised through the process of this ritual, ground it out as an additional energetic offering, while thanking Ægir for his presence and bidding him farewell. (If you’re doing this ritual in advance of a party or gathering you are hosting, you might want to save this part until after the gathering has departed, taking time to consciously gather and ground out the energy of the gathering.)

When this is done, close your ritual in whatever way best suits you and your practice.

1Simek, Rudolf (1996). Dictionary of Northern Mythology. D.S. Brewer. p.126-127

A Ritual for Surtr

Surtr is a fire giant who, in Voluspa 47, is described as passing from one world to another through Yggdrasil, functioning as a portal, which “shudders” as he passes. Attested again in the Lay of Fafnir 14. In Voluspa, Surtr is described as “moving from the south,” which indicates an alignment or association with the direction south. His name means “black” or “the swarthy one.” He is attested again in Vafþrúðnismál in which Odin and a jötunn named Vafþrúðnir question one another. They refer to Ragnarok, mentioning Surtr’s fire and part in the battle. It is in the Prose Edda that Surtr is associated with Muspelheim, being described in a manner which suggests he is the region’s defender. Surtr and Freyr are slated to meet in battle at Ragnarok, and to slay one another. Of note: Snorri’s descriptions have been criticized as bearing more similarity to the anti-semtic “Red Jews” motif than to the Voluspa source material,1 so (as is always the case with Snorri) it’s wise to take his rendering with a heaping scoop of salt, if you feel the need to take it into consideration at all.

The Giant with the Flaming Sword (1909) by John Charles Dollman

It is generally agreed by both scholars and practitioners that Surtr is a personification of fire. Surtr appears, however, to be specifically associated with volcanic fire, and there’s actually a placename associated with Surtr that demonstrates this. There is a volcanic cave in western Iceland which has long been called Surtshellir, having been recorded as such in a book which details the settlement of Iceland called Landnámabók, though it was only thoroughly documented in the 18th century.2 Place names are often indicators of locations of cultic activity. Though there doesn’t appear to be a plethora of evidence that this site was a site of cultic worship for Surtr, and it is worth noting that Christianity came to Iceland only about a hundred years after it was settled, it is interesting to note that there is a lot of superstition still attached to Surtshellir. Many locals believe that the cave is haunted, and legend says Surtr used to call this cave his home, and perhaps either created or caused the creation of the cave. Scholar Rudolph Simek has stated that he doesn’t believe the idea of Surtr as an enemy of the gods originated in Iceland, but rather that Surtr was simply a personification of volcanic fire.3 I’m not going to make any bold statements here, but this all is quite intriguing, and I for one wouldn’t rule out the possibility that Surtr was honored here in some capacity in the past—even if that capacity was offerings of sheep or goats with a plea to not destroy local villages.

The battle between Surtr and Freyr at Ragnarök, illustration (1895) by Lorenz Frølich

Less relevant to our purposes but still of interest are modern place names. A volcanic island that appeared in 1963 was named Surtsey, or “Surt’s Island,” while one of Saturn’s moons is named for him and a volcano on Io, one of Jupiter’s moons, is named for him as well. Even more delightful is a planet named for him which orbits a star named Muspelheim. Like I said, less relevant, but very fun!

Appropriate offerings for Surtr would include the basic safe options such as mead, beer, and wine, but could also include candles dedicated to him (especially red, orange, yellow, or white candles); matches could be offered to him, so that each strike of a match is in Surtr’s honor; or volcanic stones could be offerings to him, such as obsidian or pumice. If you, like me, just so happen to have easy access to raw coal, offering a chunk of this might also be a decent offering. When it comes to offerings, I encourage you to get creative but don’t push yourself beyond your means or feel bad if you’re limited in what you can offer. The best that you can offer is the best offering, no matter what it is.

Though I have a preference for performing rituals outdoors, performing them indoors is also great! Wherever you perform your ritual—this or any other ritual—you’ll want to ensure that you’re unlikely to be disturbed and will be relatively comfortable, so you can focus on the working at hand.

Once you’ve selected your offering and location and are ready to proceed, prepare your ritual space in whatever way is most appropriate to your practice/works best for you.

When your space is prepared, take some time to center. I like to center using mindfulness of my body and my environment—tuning in to my senses, what I can hear, what I can feel, what I can smell, etc. Focusing on the stimulus input from the environment brings me solidly into myself, into my environment, and into the moment. Once you’ve selected your offering, your location, have prepared your ritual space, and are ready to do so, say:

“Hail Surtr, the Charred

Hail Surtr, Overseer of Underworld Fires

Hail Surtr, the Swarthy One

Hail Surtr, Who Will Meet Freyr in Battle

Hail Surtr, Yggdrasil-Shaker

Hail Surtr, Flame-Blade Wielder

Hail Surtr, Freyr’s Doom

Hail Surtr, Herald of Fire

Hail Surtr, Muspelheim’s Defender…

“I call on you Surtr to receive my reverence and this offering of _______, which I bring to honor you. I pray it pleases you well.”

If you have a specific intention in this ritual besides simply honoring Surtr, you may state that now. My intention (as an example) was: “I call on you Surtr in gratitude for the furious power of fire lent to me in workings past. I call on you Surtr to humbly acknowledge that you’ve been with me before, and to ask that you continue to be with me in future workings. In gratitude and with due reverence/respect, I bring you this ________ in return for your assistance.”

In addition to this, I personally took a moment to offer specific gratitude for the creative power of fire in the form of magma. This particular force of nature is often only acknowledged for its power to burn forests and destroy cities, and sometimes for its cleansing power. Much of the dry earth on which we stand, though, is literally a result of magma activity beneath our feet: the movement of the mantle deep down below moves continental plates, grinding them into each other in ways that can uplift land, making it habitable, or recycle it down back into the mantle. Volcanic hotspots are responsible for the creation of islands such as the one in Iceland, and in the long-run these can also provide habitable ground. Gratitude for this might look like:

“Lastly, I wish to offer my endless gratitude, Surtr, for the movement of the continents that has created the land on which I live. I offer my humble gratitude for your creative forces, Surtr, which makes new land. I thank you, Surtr, for your long-term vision, and for the careful balance between destruction and creation you hold on the flaming blade of your sword.”

As you are preparing to bring the ritual to a close, hail Surtr one last time before bidding him farewell:

“Hail Surtr Who Has Heard My Call!

Hail Surtr Who Has Received My Offerings!

Hail Surtr of Magma and Lava!”

When you are done, properly dispose of your offerings in whatever way is most appropriate for you and your practice (though, as always, if you live in America I discourage the pouring of alcoholic libations directly onto the earth, for reasons previously outlined). If this must be done outside of the ritual circle, then simply bow your head to the earth, placing your palms down on the ground. Ground out any energy you may have raised in the course of this ritual as a final offering. I almost always use this moment to bid farewell to the entity I’m honoring in ritual, usually saying something like, “Thank you Surtr for being with me. With love and with gratitude, I bid you farewell as you go.” Something very simple but respectful and from the heart.

Lastly it is time to close the ritual and clear the space, in whatever way best suits you and your practice. As always, I strongly recommend taking some time after to hydrate, snack, and journal about the experience.

1Cole, Richard. “Snorri and the Jews”. Old Norse Mythology – Comparative Perspectives.

2Browne, George Forrest (1865). Ice-caves of France and Switzerland. Longmans, Green and co. pp. 244–6.

3Simek, Rudolf (2007). Dictionary of Northern Mythology. Translated by Angela Hall. D.S. Brewer. p. 303-304.

Rituals for Lost Jötnar: Blith

Blith is only known from one source, and all that is known about her is that her name means “friendly one” or perhaps “happy” or “blithe.” It has been proposed that she is jötunn but we don’t have much evidence for this, except that she is with Mengloth, apparently in Jötunheim, who was guarded by Fjölsviðr, who has been identified by some scholars as a giant.

Regardless, in modern Heathen traditions Mengloth is considered a minor goddess of healing, with her nine handmaidens also being healing goddesses with various specialties. Blith is generally accepted to be jötunn and is considered to specialize in issues of the brain, especially mental health issues. As more and more research suggests that more mental illnesses are influences by traumatic experiences than previously thought (including personality disorders and mood disorders and even schizophrenia), I think it is safe to assume that Blith would be a good goddess to appeal to for healing and recovering from trauma.

Imaged sourced from Wyrd Designs

Because there is so very little information about her that has survived to the modern era, you can be quite flexible with how you conduct this ritual. I always recommend bringing offerings, and offerings of food and drink are always safe. Especially with the Nordic gods, offerings of mead, beer, and wine are good ways to go. For this ritual, I dedicated jars of psychologically medicinal herbs to her.

Once you have settled on an offering an a place where you will conduct your ritual, and you have your intent in the ritual clear in your mind, it’s time to begin. If casting a circle is an element of your practice, do so now as you see fit. (I call on Jord for Earth, Ran and Aegir for Water, Surt for Fire, and Hræsvelgr for Wind/Air.)

Set your offering on the ground or on a ritual altar if you’re using one. Kneel before the offering and bow your head, moving your hands and/or arms into a position of reverence, and say:

“Hail Blith, Handmaiden of Mengloth

Hail Blith, Mysterious Healer of the Mind and Heart

Hail Blith, Fellow of Hlif and Hlifthrasa and Thjodvara

Hail Blith, Handler of the Moods of the Brain

Hail Blith, Fellow of Bjort and Bleik

Hail Blith, Keeper of the Weather of the Mind

Hail Blith, Fellow of Frith Aurboda and Eir

Hail Blith, Knower of Sacred Healing Arts

Hail Blith, Mount Lyfjaberg’s Favored Heart Healer…”

Menglöð sits with the nine maidens, including Eir, on Lyfjaberg (1893) by Lorenz Frølich.

If you have a specific request for healing, you may outline your request here. In example, my request was: “I call on you for this favor, Blith: that you may walk the lines of my blood and heritage with me, that you may lend your healing arts to my endeavor to heal the generational traumas I find there…

“In gratitude, I bring you this offering of ______.”

If you brought an offering of food and are conducting your ritual outside, bury the food now where you are conducting the ritual. If you brought an offering of drink and are conducting your ritual outside, pour the offering now as a libation on the ground.

If you are conducting your ritual inside, either leave the offering on your altar or in a safe place where it wont be disturbed for at least twenty-four hours before disposing of it in the way that is the most appropriate to your practice.

If you are pouring or burying an offering, chant the following as you do so. Otherwise, simply position your arms/hands in a pose of reverence to chant:

“Hail Blith as she heeds my call

Hail Blith as she takes this offering

Hail Blith and may she be ever honored.”

Bow to the ground, placing your forehead and palms directly on the ground. Ground out any extra energy you may have raised in the course of the ritual as a final offering.

If it is appropriate to your practice, you may now begin closing the circle as you bid farewell to Blith and to any other spirits you may have called on in your casting.

As always, take some time now to hydrate, snack, and journal as needed.

Ritual for Ymir

All that is known of Ymir is that he was born from the fires of Muspelheim and the ice of Niflheim when they collided in a “great bang” in Ginnungagap. In this way, he can be seen as the anthropomorphize iteration of the chaotic but endless creative potential of the Ginnungagap. He took nourishment by nursing the primeval cow Auðumbla, who also came out of Ginnungagap. He also reproduced asexually, and as such became the ancestor of all the giants and many of the Æsir as well. Due to his asexual reproduction, many consider him to be hermaphroditic. His descendants in the form of Odin, Vili, and Ve slaughtered Ymir and from his remains (the pure, primordial stuff of creation) fashioned the world. His has at least three other possible names, Brimir, Blain, and Aurgelmir. Though he is described as being “evil,” there is no textual evidence for this and the concept may be of Christian influence, as there’s little to no evidence that the pagan worldview of the Norse really had a place for the binary construct of “good” and “evil,” though “chaos” and “order” may be more likely, amoral counterparts.

Ymir Suckling the Cow Audhumla. painting by Nicolai Abildgaard

Due to the nature of Ymir’s state in the mythology, this ritual will be much more about honoring the memory of a great and beloved ancestor, one who gave rise to all life on Earth (for without the pure, primal, creative force of his body, life could not have thrived). Nonetheless, bring an offering of milk to this ritual—if possible, the freshest and locally sourced milk you can find, but it’s okay if you need to stick to the basics. This ritual should be conducted outside with direct contact with the earth.

Pour your offering into a favored mug and set the mug directly on the earth. If your practice involves circle casting, cast your circle. I like to call on Jord for Earth, Ran and Aegir for Water, Surt for Fire, and Hræsvelgr for Wind/Air, and in addition I typically call on Angrboda (my patron, whom I view as a goddess of witches and völvar) to oversee my working. When you have centered yourself and are prepared:

“Hail Ymir/ Brimir/ Blain/ Aurgelmir

Hail Ymir, Mountain’s Bones

Hail Ymir, Earth’s Flesh

Hail Ymir, Sea’s Blood

Hail Ymir, Tree’s Locks

Hail Ymir, Skull Dome of the Sky

Hail Ymir, Ginnungagap’s Mirror

Hail Ymir, Element of Creation

Hail Ymir, Progenitor of Jötnar

Hail Ymir, First Ancestor…

”From you we have all come, to you we will all return. I honor you and all your names, Aurgelmir, Blain, Brimir. You, First Ancestor of Earth and all her progeny; first ancestor of all jötnar and of Æsir; you whose primal creative force enabled us to be—I offer you my greatest gratitude, honor, and love.”

Ymir being slain by the gods (Franz Stassen, 1920)

Lift the mug or cup of milk toward the sky, head bowed.

“Though I can give you nothing which does not already originate with you, I bring you this offering in loving spirit and gratitude for your unwilling and unknowing sacrifice at the hands of your grandchildren.

“Hail Ymir, Whose Bones are the Mountains!

Hail Ymir, Whose Flesh is the Earth!

Hail Ymir, First of Ancestors!”

Lower the milk, and pour it out directly onto the earth. If you are near a body of water, feel free to pour the milk out into this as well. If you are unable to conduct this ritual outside, I recommend simply pouring the milk onto the ground after the ritual when you are able to go outside, or otherwise leaving it on an altar for a day or so.

“And so I honor your spirit and your sacrifice today, Ymir, First of All Ancestors. I thank you, I honor you, and I bless your name.”

Set aside the mug and bow to the earth, laying your forehead directly against the soil with your arms stretched forward and palms face-down on the soil. If you’ve raised any energy during this working, ground it out into the earth as a final offering. Again, if you’re unable to do this outside, that’s okay — you can do this indoors as well, and just focus on sending that excess energy down to the earth below your home.

Sit up and thank Ymir for receiving your offering and being with you on this day, and bid farewell to his spirit. If you have cast a circle, begin to take it up now, or do anything else appropriate to your practice to close out the ritual.

Ritual for the Nornir

Prepare three offerings, or to make three offerings. Ideally this would be a piece of fiber-art handiwork of your own creation to sacrifice in a ritual fire or traditional tools of the Nornir to consecrate and dedicate to them in the ritual. Alternatively, a bonsai tree to dedicate to them, including dedicating every act of caring for the tree to them, in representation of their care for Yggdrasil (this would mean an ongoing conscientious, mindful care of the bonsai tree, including watering it only with naturally collected water, not tap water). Yet another option would be to ritually clean your home—dust, sweep, mop, etc—and dedicate that time and energy to them as an offering. If all else fails, an offering of mead or wine and buttered bread is always a safe offering.

Ensure that you will not be disturbed during this working.

Bring at least three offerings—one for each of the Nornir. Optional: bring a fourth offering for the Nornir as a collective. Set up your ritual altar in your selected space. If casting a circle is part of your ritual practice, do so in whatever means suit your practice. I like to call on Jord for Earth, Ran and Aegir for Water, Surt for Fire, and Hræsvelgr for Wind/Air, and in addition I typically call on Angrboda (my patron, whom I view as a goddess of witches and völvar) to oversee my working.

Kneel at your altar and bow your head. Bring your hands and arms into a position of reverence which feels correct to you, and begin to call upon the Nornir to join you and be honored in your ritual. To do this, begin with calling Urðr by name, then chant nine kennings for her.

“Hail Urðr, Keeper of the Well

Hail Urðr, Spinner of Thread

Hail Urðr, Life Alotter

Hail Urðr, Crafter of Fate

Hail Urðr, Eldest of the Nornir

Hail Urðr, Most Mysterious Sister of Wyrd

Hail Urðr, Progenitor of History

Hail Urðr, Knower of All That Has Been

Hail Urðr, Overseer of All That Has Transpired…

“I hail you and call you to receive my reverence. May you be ever honored, Urðr, Spinner of Wyrd.” Place your offering for Urðr on left side of the altar. “I bring to you a humble offering of ________, and pray that you sit it fit to accept.”

Repeat with Verðandi:

“Hail Verðandi, Maker of Laws

Hail Verðandi, Weaver of Threads

Hail Verðandi, Setter of Fates

Hail Verðandi, Constantly Becoming

Hail Verðandi, In the Making

Hail Verðandi, Knower of All In Making

Hail Verðandi, Keeper of What Is

Hail Verðandi, Ever Present

Hail Verðandi, Who Precedes and Overtakes the Immediate…”

“I hail you and call you to receive my reverence. May you be ever honored, Verðandi, Weaver of Wyrd.” Place your offering for Verðandi in the center of the altar. “I bring to you a humble offering of ________, and pray that you sit it fit to accept.”

“Hail Skuld, Claimer of All Debts

Hail Skuld, Snipper of Threads

Hail Skuld, Holder of Shields

Hail Skuld, Decider of Battle

Hail Skuld, Who Will Claim the Dead

Hail Skuld, Who Numbers Among the Valkyrie

Hail Skuld, Youngest of the Nornir

Hail Skuld, Seer of All Futures

Hail Skuld, Knower of All Fates…

“I hail you and call you to receive my reverence. May you be ever honored, Skuld, Who Cuts the Threads of Wyrd.” Place your offering for Skuld in the center of the altar. “I bring to you a humble offering of ________, and pray that you sit it fit to accept.”

Depending on what you have brought to offer, either dedicate the items to them (a simple process of cleansing the items within the ritual in whatever manner best suits your practice, followed by engraving the items [or pot, if it’s a bonsai tree] with the name(s) of the Nornir the item is to be dedicated to, and a statement of dedication. If it’s a bonsai tree, this statement should include the specific dedication of each action of care as a dedicated offering to the Nornir), burn them in a ritual fire if this option is available to you, or move to the next part of the ritual. If your offering is an action, such as cleaning, do that now, and return to the altar when you are finished.

When your offerings have been appropriately made, next hail all three Nornir as a collective:

“Hail the Nornir

Hail The Fates

Hail the Wyrd Sisters

Hail That Which Has Been, Is Becoming, and Will Be

Hail Keepers of Yggdrasil

Hail Tenders of the Tree

Hail Those Who Carve Runes in Yggdrasil’s Bark

Hail Measurers of Destinies

Hail Most Powerful Jötunn Maids

Hail Those Who Have Ended, Are Ending, and Will End Ages…

“I hail you, Sisters of Wyrd and Weavers of Fate. I call on you to receive my reverence and be honored.” If you have brought a fourth, physical offering, place it at the top of the altar now and say: “In gratitude, I humbly offer you this ________ and pray that it pleases you well, you Keepers of the Threads.” If you intend to dedicate a non-physical offering, such as the energy and time of cleaning house, wait to do this until after you have stated the intention of your ritual.

Next, state the specific intent of the ritual. Write this out beforehand so you can word it precisely and recite it when the time is right. This may simply be, “I bring you here to honor you, to remember your names, and to pay you homage,” or it may be a request such as, “I bring you here to humbly request [whatever it is you seek].” These are only examples—the intent can be whatever you need it to be, just be certain—as with any ritual or magical working—that you are thoughtful and precise in your wording.

If you are dedicating time/energy/or some other non-physical offering, conduct this offering in a mindful, meditative state now, stating, “In gratitude, I humbly offer you this ________ and pray that it pleases you well, you Keepers of the Threads.”

Once all offerings have been appropriately made, take this opportunity to conduct a divination is this is a part of your practice, otherwise meditate mindfully and listen to/feel your environment. Take note of any thoughts or emotions that seem to impress themselves upon you rather than to originate from within, and record these or the results of your divination when you are done.

When you are ready close the ritual, raise your face to the sky and call:

“Hail Urðr

Spinner of Wyrd!

Hail Verðandi

Weaver of Wyrd!

Hail Skuld

Who Cuts the Threads of Wyrd!

Hail the Nornir

Wyrd Sisters and Weavers of Fate!”

Bow your head and hold your hands/arms in a position of reverence that feels right to you.

“I offer you my sincerest gratitude

And I thank you for your presence here.

I pray these humble offerings have pleased you

[And await what wisdom you might share]*

And now I bid you farewell

So much as one can to those

Who weave all Fate and Time.

Honor and Blessings to your names—

Faretheewell.”

*Modify/change this to acknowledge your request, if you made a request. Otherwise, you may leave this line out if you so choose.

Place your hands and forehead to the altar or to the ground and let any excess energy that may have built up in you through the ritual flow out of you and into the altar/earth as an closing offering. Once you have grounded out that energy, stand and close the circle if you cast one, or otherwise “close down” the ritual space. If you have laid out offerings such as drink and food, leave them on the altar for at least 24 hours before burying them or otherwise disposing them according to your practice. If you have dedicated specific objects to the Nornir, place these on an altar (either a general altar or one specific to the Nornir, but preferably not on an altar that is already dedicated to another, specific deity) or another place of reverence. If applicable/appropriate, you may consider designing the ritual altar with the intention of it being a permanent fixture, but this is up to what feels right for you.

When you’re all done, have a snack, hydrate, journal about the ritual, and take a little rest.