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Odin, Rindr, and Rape

Not too long ago, a reader contacted me with the following:

I have a friend who honors Odin and was part of a group where it came up about the story of the rape of Rindr. This friend of mine merely mentioned that the story existed and that gods aren’t all about sweetness and light and to love Them is to understand that.

This friend was then shamed in every way. She was called brosatru; she was called pro rape and pro rape culture – and her intelligence and knowledge were insulted in the process. She was told even mentioning this was unacceptable and that clearly, she has no real connection to Odin whatsoever.  As you can probably imagine, she was disgusted, deeply hurt and ended up leaving the group and understandably, is quite shaken by the whole affair.

I was just hoping on your insight with how to best respond to such people in a way that might actually get them to stop and think, or is it better to just stay as far away as possible?

Signed,

Anon.

Well, I think getting our communities to actually think is a greater task than even the Gods can manage. As Schiller said, “Gegen Dummheit Kämpfen die Götter selbst vorgebens.”(1) Moreover, our communities will look for any excuse to drag our Gods down to the worst human level.

That being said, I think that on a human level, the issue of rape is so brutal and horrifying that it’s difficult to sit with such an act being ascribed to our Gods. It’s difficult to get into the headspace where we can look further. It’s crucial, however, that we DO look beyond our immediate sense of betrayal and disgust.

There are several issues at hand here, the first being how exactly are we meant to interpret the stories of our Gods that have come down to us? Are we meant to take them literally, allegorically, philosophically, or some other way? Should we consider cultural factors, language, and the shifting meaning of words? (2) Do we assume our Gods are unchanging, as static as characters in a story, or do we – as the ancient philosophers did – look for hidden meanings in these tales? Do we see the tales as mystery plays in which our Gods perform specific parts to impart something of Their Mystery, or some other way of equal significance?

I look at the story of Rindr and Odin as showing us something quite innate and important to Odin’s character: He is ruthless and will do anything necessary to achieve His goals. In this case, the goal involved turning the tide of Ragnarok. Odin is as brutal and demanding of Himself most of all and it is exactly that level of brutality depicted in the story of Rindr to which He exposes Himself to as well.

Secondly, your friend is correct: our Gods are not always sweetness and light. They will not always adhere to our sense of situational ethics. They are quite often not ‘nice’ and if we are devout, we deal with that. I am often asked if I “trust” Odin and my answer is this: I trust Odin to be Odin. To expect anything less or more of a Deity is to elevate our human frailty above the Gods. The stories that we have, however imperfect their transmission may be (and with the Eddas it is quite problematic), exist in part to give us insight into the nature of our Gods. What can we learn from Them about the stories in which They take part? Now some may say “well, we learn that Odin is a bastard.” Yep. And why is that? What is His function, His timai, His sphere of influence within our cosmology? Why is He willing to be so incredibly brutal? What is at stake. That’s the real question: what is at stake if He wavers? We know from the stories we have, that the stakes are incredibly high: the order of the cosmos and all creation that the Gods have wrought, its sustainability and ongoing existence. For that, yes, He will violate any boundary and count it an easy price to pay. Those who don’t understand that, don’t understand Him.

I would take that a bit further: Divine politics are not for us. I also think it is a spiritual fallacy to project modern ideals and values onto these stories, which reflect the time in which they were written or received. Odin generally surrounds Himself with powerful women: Frigga, Freya, He consults the Seeress in the Voluspa, He speaks highly of the wisdom and knowledge of Gunnlod, those who work His will are the Valkyries, and in our modern world, He certainly has a penchant for claiming women as His own in one form or another. I would go so far as to say Odin likes women quite specifically and respects them. (3) He even put Himself in a female role more than once to learn seidhr. I don’t think that gender, sexuality or anything else is particularly important to Him if by ignoring it He can gain power and knowledge. This story however, has greater cosmological (and even eschatological) significance.

When I see the story of Odin and Rindr, I see two Holy Powers re-enacting the moment of cosmic creation. Contained within Them and Their antagonism is an echo of the tension of Muspelheim and Niflheim, a reordering of the worlds, and through Their very antagonism, They tap into and re-center Themselves in that moment when Being and Matter were created. The violence inherent in that story is a necessary part of that engagement. By this continual re-enactment of that moment, the fabric of Being is reset, at least a little, and our Gods given greater purchase. The antagonism that we see in the story of Odin and Rindr echoes throughout our cosmological structures. From the moment Muspelheim and Niflheim grind together in production of Being, the Northern world is structured around opposing forces and the productivity that comes from Their engagement.(4)  In this, Rindr becomes an equal player, and in fact a powerful contributor to the restoration of the worlds. She can only hold that position, vis a vis the cosmological model above, by embracing continued resistance to Him.

It is right and proper to condemn rape in all its forms in our world. When we are talking about our Gods, however, I likewise think it’s important to understand that there’s more going on than the obvious.

In the end, I would urge your friend to cultivate her relationships with her Gods, and seek out those who are likewise devotionally minded. I have never found the overarching Heathen community to be much use in developing devotion or nourishing spirituality. In fact, I find they tend to do exactly the opposite. Like all things miasmic and polluted, they’re best engaged with in small doses. Bathe afterwards.

Notes

  1. “Against stupidity even the Gods struggle in vain.”
  2. In the story of the ‘rape’ of Persephone by Hades, for instance, (which inevitably comes up in discussions of Gods and rape) was not technically rape. Hades behaved quite properly according to Greek custom. He went to Zeus, received Persephone’s Father’s permission to marry and then went to collect His bride. There was no rape either linguistically or culturally (Zeus maybe should have informed Demeter that He’d arranged a marriage for Their daughter but that’s a whole other can of worms). The word in Latin usually translated as ‘rape’ is ‘raptus,’ which likewise doesn’t mean sexual violation. It means to seize or carry off, strive for, hasten, but also to be carried away with passion. Later Christian mystics used it at times to describe the direct experience of their God. So, one could interpret the story of Hades and Persephone as Hades contracting a proper and lawful marriage with Her and then hastening to take Her to His home. She becomes Queen of the Underworld and later stories show Her as a powerful and occasionally implacable figure. To assume victimization here is to elide both Her agency and power.
  3. While He does caution in the Havamal that women are inconstant, His very next stanza talks about the equal failures of men. As an aside, in Skaldskaparmal, Freyr’s retainer Skirnir lays some pretty heavy and vile curses on Gerda to compel Her to marry Freyr and I rarely see Heathens getting upset about that. Skirnir was acting on Freyr’s behalf therefore anything He did in that capacity can and should be laid at the feet of the Golden God. (For a very thought-provoking piece on just this story, I recommend Margaret Clunies Ross “Prolonged Echoes.” Odense University Press, 1994).
  4. One could look at Váli then, as re-enacting the moment Odin and His brothers slaughtered Their primal ancestor Ymir. He is stepping into Their role, birthed as was Ymir of opposing forces, it is a child of opposing forces that will journey forth to reset the worlds once again during Ragnarok. As such, His parentage had to encompass that antagonism. He had to carry within Himself the twin and violent forces of the original creation to rework and restore that original cosmic balance again.

 

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