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Lectio Divina for June 11, 2021: Voluspa Stanza 27

I always have to begin these posts with reminders that lore alone is too easy, a low bar. When I began in Heathenry in the early nineties, the only thing that people valued—even over integrity in one’s devotional relationship with the Gods or indeed any devotional relationship at all – was how much lore one could quote. No one really cared to interrogate how mediated that lore was by Christian authors either. Coming predominantly from Protestantism as the majority of converts of that time did, all most Heathens cared about was replicating the relationship with the Bible with which they’d grown up (and despite the fact that pre-Christian Heathens were living in a predominantly oral culture – no one wanted to examine the implications of that very much either). To that end, anything devotional, anything mystical, anything that might accidentally take the Gods off the pages of a book and allow for actual, complicated, inconvenient engagement was strongly and doggedly edited out. Can’t have pesky piety or actual gnosis now can we? Unless that piety is bound between the pages of a book. Fortunately, we’re growing past this bullshit (which really, was just an excuse for unwarranted vanity and bullying, and had very little to do with actual piety at all in way too many cases) and it can’t happen quickly enough (1).

I’m a firm believer that we grow spiritually by allowing the Gods into our lives, developing a devotional praxis, allowing Them to crack us open spiritually, forcing our souls to expand and evolve into that which allows us to become better retainers to Them. While I think the lore may be useful as a scaffolding for that process, it’s a map, one of many. It’s not the territory. It’s especially not territory when one’s worldview is still that of a modern Protestant (all respect to my Protestant friends. Rock on in your own sandboxes. It’s a problem though when someone converts but stays religion X, Y, or Z in their minds. One can’t just replace one God with Many in theory and assume nothing else has to change).

As I said to a good friend yesterday, when we were discussing the Sonnatorek (part of Egil’s Saga): yeah sure, it might be useful under certain circumstances, but what is really useful is having a devotional relationship with the Gods. That is what truly sustains, and if someone is against that, or hostile to it, then why waste time with them? Nothing will help them or assuage them in a lasting way, because their souls are empty. I don’t think we should fill that space with lore (2) when doing so only reinforces lack of devotion and impiety. It’s a simple rubric: don’t do that which nurtures impiety. Of course one could argue that using the lore like that is a steppingstone, except I’ve not seen many Heathens stepping past that point so I guess I’m less than sanguine about the whole thing (3). I suppose I digress…

Either way, it’s odd to find myself returning to the lore for lectio divina. It is useful though, when it’s kept to its place and we don’t, as a Victorian mater or pater familias might say, allow it to rise above its station. One of the things that I like about the lore is that it gives us hints about the core competencies or what the Greeks would term τιμαι of our Gods. Since I’ve been slowly cultivating a devotion to Heimdallr over the last couple of months, I thought I would focus on a verse about Him for this post.

27. Veit hon Heimdallar hljóð um fólgit
undir heiðvönum helgum baðmi;
á sér hon ausask aurgum forsi
af veði Valföðrs. Vituð ér enn eða hvat?´

27. I know of the horn | of Heimdall, hidden
Under the high-reaching | holy tree;
On it there pours | from Valfather's pledge
A mighty stream: | would you know yet more?

Right away, this stanza makes a connection between Heimdallr and Yggdrasil, the World Tree that sustains and supports the nine worlds, a key point of the sacred architecture of creation. If the Tree sustains, and Heimdallr’s key attribute (His horn- hljóð – and more on this word in a bit) is hidden beneath the Tree, then does He play some role in protecting and sustaining it and by extension all creation as well? Further, in this passage, while we already know the Tree is holy, that is emphasized here again. It’s not just that the horn is hidden under the high-reaching Tree (a spatial terminology that should already have our mental bells ringing), but it is specifically “holy” (helgum). This word isn’t just holy, but it may also imply that a place is appropriate for sacred rites and even inviolable (see Zoega).

This makes me think about Heimdallr’s heiti or epithets/by-names. I haven’t found many:

  • Rígr : ‘king’
  • Hallinskiði: ‘the one with the lop-sided horns’ or ‘the inclining rod (which may mean ‘beam of sunlight’)’ or ‘axis of the world’ (4). If we take this latter meaning, then we have yet another reference to Yggdrasil.
  • Gullintanni : ‘golden tooth’
  • Hvitastr Ása -the whitest God (though in this sense it’s not white skin but white in the sense of brilliant, blinding light).

He’s associated to some degree with the Ram, which might account for the second by-name. I have no idea what “Golden Tooth” refers to – perhaps a story that hasn’t come down to us, perhaps one of His mysteries? Rígr of course, refers to His actions in the Rigsthula, where He establishes social order across Midgard (generally with his penis, but sometimes that’s just the way our Gods roll).

Hljóð raises some questions. It’s a slippery word and might not refer to Heimdallr’s horn at all. It could be a poetic gloss for his hearing or even (and probably more likely of the two) His ear/s). This latter would make sense, given that a strong parallel is being drawn in this passage between Heimdallr and Odin, one of Whose bynames is Valfather. Odin’s eye, which He ripped out in exchange for a draught from the Well of Mimir is His pledge, and lies in Mimir’s Well, which itself is situated at the foot of the Tree. The spatiality of this passage seems to imply that Heimdallr made a similar sacrifice.   

When I first learned about Heimdallr, I was taught that He had sacrificed an ear in much the same fashion that Odin sacrificed an eye, and that the Gjallarhorn was representative of both that sacrifice and His power.  Once I got to the point where I had enough familiarity with Old Norse to look at the original passages myself, I realized it’s not quite so concrete and while I still lean in that direction, the word hljóð here is ambiguous and, I think, points to something far larger than just a concrete ear or horn. A sacrifice was made and where for Odin, that sacrifice involved sight, for Heimdallr, it was a different sense, hearing. What that means on an esoteric level, I don’t know (yes, yes, writer of the Voluspa, I would know more).

Not having a concrete answer doesn’t mean that one can’t engage in fruitful speculation. After all, when it comes to our Gods, that’s pretty much what we have even where lore is extant. Our knowledge, if one can call it that, of our Gods is always tempered by and through our experience and that is limited as our human insight is limited in comparison to the Holy Powers. The two thoughts that really jump out for me came from a student, who once asked me if Heimdallr, like the Hindu Agni hears all our prayers, or like Lukumi’s Ellegua stands at the crossroads of the worlds keeping bad things at bay and allowing blessings to flow. To be honest, my own personal opinion is yes, pretty much. I think that He is a God of holiness, One Who ensures the purity and inviolability of holy spaces. I further think His nature and power is such that nothing unholy may exist in His presence. In our House we invoke Him before every ritual we do, to ensure that our ritual container (i.e. the space in which we’re celebrating the Gods) might be clean and free of all interference and pollution. We ask that He turn His attention to us and open the way across Bifrost for our prayers to reach the Gods clearly and without impediment. We entrust to Him our safety from any external pollution. We pray to Him also to restore harmony to our home and our hearts, minds, and souls, after any contact with negative spirits, malefica, or pollution.

If, as this verse hints, Heimdallr is mythically associated with Yggdrasil and also made sacrifice at Mimir’s well, then this underscores His essential role in maintaining the integrity of the worlds and their architecture. That’s no small thing. Perhaps this is why it is said in lore that He has nine mothers: each one a doorway to and root within one of the worlds.

As always, if there’s a particular stanza from the Eddas or other lore that you’d like me to discuss, just shoot me an email.

Notes:

  1. When you have a community that would take as a priest the atheist who can quote a ton of lore over the devotee with a deep, ongoing devotional relationship to one or more of the Gods, there’s a problem. Now yes, I think clergy and other specialists should know their lore. Why? Because it instills a particular cosmology that echoes throughout our tradition and shows various doorways to mysteries of our Gods. It’s important to know Their stories but the end is never lore in and of itself and that acquisition should never be bereft of the knowledge that it is, at best, a spotty map with multiple lacunae.
  2. Or only with lore – if I thought Sonnatorek would be helpful, I’d recommend it to someone without hesitation.
  3. What I’ve seen is recitation of lore taken to mean one is a “better” Heathen and used to gain ego points. It’s pure vanity and also pure bullshit. Their devotional relationships may be absolute trash fires, or non-existent but Heathen X can quote the lore backwards and forwards so let’s all bow down. Sorry (not) but I do not think so.  
  4. I forgot where I found these. I keep spreadsheets with any heiti I find for the Gods. I can’t recall where I came across the second by-name here.

Lectio Divina – April 10: Voluspa stanzas 6-7

Whenever I pick up our House prayer book, my personal devotional florilegia, or a copy of the Eddas to read for devotional purposes, several things run through my mind at once, almost as soon as my hand touches the book. Foremost is that I often feel like I’m slacking when it comes to cultivating my own devotional world. Devotion can be the easiest and most natural thing in one’s life and at the same time it can be hard, hard work. Sometimes it’s frustrating and confusing – not because of the devotion part of it, but because of my own faltering, fumbling awkwardness with the process. So many questions come up:

  • How do we properly pray? How do I pray? Am I just phoning it in? How do I make sure that I remain engaged?
  • What the hell is contemplation and how am I supposed to do it?  
  • How do we read? What and how do we read and how does this bring us to our Gods? 
  • What is devotion and how can I go more deeply into it? 

I used to take all these things for granted but as I teach students and apprentices within our tradition, as I reevaluate my own spiritual work, as I engage with clients who come to me with all sorts of questions about their devotional lives, I realize that nothing here should ever be taken for granted. I also realize I had really, really good devotional models within my family. It’s only been the past couple of years that I’ve truly come to understand how precious a gift (and maybe even a grace) that has been. Of course, the downside to all that is that I tend to be very action oriented: “what do You need me to do, oh my Gods” which often leaves me feeling in retrospect as though I got the work part down but somehow am giving perilously short shrift to the devotional/contemplative (they’re not always the same, mind you) part of things. The more frenetic my life becomes, especially with school, the more I find myself examining these lacuna and wanting to ground myself more securely in solid veneration of the Holy Powers. 

It’s odd too because I don’t think a text is necessary. Ours prior to Christianity, was an oral tradition. One learned by experience, by growing up in pious households, seeing the community engaging in rituals and seasonal festivals, and being surrounded by examples of this living tradition. Our ancestors had stories yes, but they didn’t depend on the written word, nor did we ever have anything like “scripture.” Still, we today live in a world that privileges the written word perhaps excessively. I once had a fellow theology student ask me about our “scriptures” and when I said we don’t have anything like your bible, he was floored. He kept asking, “but how do you teach your children your religion?” um…we live it. But I get what he was saying. We depend far more in proper inter-generational transmission of the tradition, directly and via devotional, ritual, and venerative experience. I don’t think that’s a bad thing. Still, I like my books and there is value in being able to extract insight from a text. I think so long as we remember that our Eddas and other parts of the lore are not “scripture” as monotheistic traditions would comprehend, but maps to the holy (and maps with gaping holes, tatters, and graffiti sometimes too!), we’ll be ok. So, enough of my blather. Let’s get into the stanzas that I chose for today. 

The Voluspa contains part of our creation narrative and I think that creation narratives are particularly important for any religious tradition. They contain all the themes and patterns that we will see repeated again and again throughout our cosmology and in this way provide key insights into how our tradition views the world. Here are the passages, first in English and then Old Norse. 

6. Then sought the gods | their assembly-seats,
The holy ones, | and council held;
Names then gave they | to noon and twilight,
Morning they named, | and the waning moon,
Night and evening, | the years to number.

7. At Ithavoll met | the mighty gods,
Shrines and temples | they timbered high;
Forges they set, and | they smithed ore,
Tongs they wrought, | and tools they fashioned.


6. Þá gengu regin öll á rökstóla,
ginnheilug goð, ok um þat gættusk;
nátt ok niðjum nöfn um gáfu,
morgin hétu ok miðjan dag,
undorn ok aptan, árum at telja.

7. Hittusk æsir á Iðavelli,
þeir er hörg ok hof hátimbruðu,
afla lögðu, auð smíðuðu,
tangir skópu ok tól görðu.


Immediately in the Old Norse the words Regin and Ginnheilug goð jump out at me. I usually translate Regin as “holy Powers,” but it may also be rendered as “the Rulers,” “the Gods” and may even refer to Their decrees. This word turns up in the lore at various points always referring in some way to the Gods, thus we have regin-braut – the way of the Gods, regin-dórmr – the judgement of the Gods, regin-kuðr/kunnr – descended from the Gods, and regin-þing – holy thing-place to name but a few of its iterations. Because it is so associated with judgement and holy decretals, it reads as a much more formal term for the collective Gods and when I see it, I perk up and pay special attention. It brings me back to the story of the creation of the worlds, and the ways in which the Gods set everything in its proper place, balance, and order. 

Goð, obviously also a word for Gods, is nearly always collective and inclusive of both Gods and Goddesses. It turns up in compound words having to do with things and people belonging to the Gods and its cognate góð carries the moral force of ‘good,’ or ‘worthy’ such as góðr maðr (good man). One can be goð-borinn, descended from the Gods, goð-málugr, knowledgeable in the lore of the Gods, or goð-árr, messenger of the Gods, for instance (1). 

The most significant term there, however, is Ginnheilug: most sacred. Combinations with the prefix ginn—almost always imply great holiness or sanctity. Sometimes Regin will occur as Gin-regin, which I would translate as „the most holy Gods.“ It is not one-hundred-percent clear if this is related to Ginnungagap, the great and yawning void from which all creation came into being with the collision of the Niflheim and Muspelheim, but theologically I would (and do) certainly draw this parallel (2). It is the most holy chasm from which this process of creation began; and They are the most-holy Gods Who oversaw this process. All of this runs through my mind and is the background against which I read this text (or at least against which I was reading the text when I wrote this!). 

Were I teaching this text, the first question I would ask my students (and this is likewise what I myself zero in on for contemplation) is „what did the Gods do first?“ What was the first collective priority after the three Brothers created the scaffolding and architecture of the worlds? First having come together in counsel, They ordered day and night, the course of the planets, and by extension the seasons. This is all temporal. Materiality has already happened when the two primal worlds ground together, but here we have temporal and one may assume spatial ordering. They gave materiality structure, partitioned it out into a healthy and harmonious rhythm. They created seasons and put planets in rotation. Day and night are the most important divisions for us as human beings, particularly when our lives were – like so many of our ancestors—predominantly agricultural. This division of time was meant as a guide and to nourish us: when do we work? When do we rest? When do we plant? When do we harvest? How does the world work? Moreover, such binary division (day/night, light/dark) reflects the productive exchange of opposites embedded in Niflheim and Muspelheim – ice and fire. 

I also think this emphasizes how cosmologically important the House of Mundilfari is. Farmers would have looked to the sun and the moon, and the Gods thereof to ensure their wellbeing. It‘s easy for those of us living more urban lifestyles to forget how crucial Mani and Sunna‘s blessings would have been for our ancestors. They literally insured continued sustenance and life.  Plus, one could gaze up into the sky and see a symbol of Their presence.  

So after celestial cycles were established, the next thing the Gods did was build temples – for Themselves or for each Other the text does not say. We know though that Freya has the epithet of blotgyðja for the Gods, and there is precedent in other IE traditions for Gods recognizing and participating in each Other’s divine process. Even in what remains of our sacred stories, what has been filtered down to us through Christian voices and hands, we have a sharing of attributes: Thor borrows Brisingamen, Loki borrows Freya’s falcon cloak, and so forth. When this is done licitly it adds power to the Gods in question (3). So the Gods acknowledged the divinity of each other and by extension we can assume, Their individual spheres of influence and power. 

After this, the third thing They do is to create art. Craft is sacred, it’s a conduit for the holy. Here, smithcraft is particularly mentioned and in many IE cultures including the Norse, smiths were considered magical figures, magicians, shamans, and such. This is because they wielded the elemental powers of creation, especially fire, and drew from the earth that which was later transformed into objects of beauty. Beauty and art empower the worlds and in good Platonic fashion lift us up to the Gods, in awareness, in understanding, and in devotional longing. 

This is a process that didn’t just happen once. In setting up the temporal division of night and day, we are opened up to the possibility of change. You can’t have change unless you have time. So each new day is a reification anew of that initial creation. Each day we can remake and restore ourselves within that holy architecture. At this point in my reading, I would most likely take stock of what I have done throughout the day (or if I’m reading in the morning, what I wish to do), always keeping the Gods in mind – how am I affecting that ongoing reification in my world?—and then I”d make offerings and prayers. 

I’m going to stop at this point. I still have a few things to do for the semester’s end, but if there’s a particular passage from the Eddas that you’d like me to discuss, shoot me a comment and let me know. 
 


Notes:

1.	See “A Glossary to the Poetic Edda” translated from Hans Kuhn’s Kurzes Wörterbuch by Students at the University of Victoria, 1987.
2.	You’ll notice that unlike the previous Lectio Divina article that I posted, this time I did not employ any significant level of philological engagement. Sometimes I do, sometimes I don’t and it depends what first strikes me in a reading. It’s different every time I meet a text anew.
3.	When it is done illicitly it’s more complicated. I’m thinking specifically of Freyr sneaking into Odin’s high seat and spying Gerda…it ended well but it was…complicated. 

Lectio Divina – March 30, 2021: Havamal, stanza 138

I woke up thinking today that I should start doing more exegesis of our lore – sort of like what I do in my approach to the creation narrative. I asked my assistant to randomly pick a bit of lore, and she suggested the Runatal section of the Havamal. This is the part that talks about Odin’s sacrifice on Yggdrasil by which He won the runes. I will preface this by noting that this is not an academic reading of this text. It is lectio divina, sacred reading for the purpose of devotion.

(Taking up the first stanza, here is the Bellows English translation, followed by the Old Norse, followed by my own translation)

  1. I ween that I hung | on the windy tree,
    Hung there for nights full nine;
    With the spear I was wounded, | and offered I was
    To Othin, myself to myself,
    On the tree that none | may ever know
    What root beneath it runs.

  1. Veit ek, at ek hekk vindga meiði á
    nætr allar níu, geiri undaðr
    ok gefinn Óðni,
    sjalfr sjalfum mér,
    á þeim meiði, er manngi veit
    hvers af rótum renn.

  1. I know, that I hung upon the wind-twisted tree,
    Nine full nights, wounded by spear,
    And given to Odin
    Self given for me myself,
    Upon that tree, which no one knows
    where each root runs (1).

Whenever I encounter this particular text, the first question that comes to my mind is what would you do in order to fulfill the fate the Gods have laid out for you? What would you do to do all that They asked of you, to rise up and become better in your living? There is a conscious choice embedded in this opening line, a conscious decision and irrevocable choice. This was not immutable law, but a God choosing that which led to all He later became. On the human level, this brings home to me that life is made of small choices. Atrocities happen by small, seemingly insignificant choices. The best of humanity is also revealed by the smallest of choices. Those choices are what define a life and more importantly, a character. We are, however, called to choose every day the type of person we want to become, and in this context, we have the capacity to choose devotion every day (and it is a choice). The little choices matter. That is not to say that I think Odin choosing to hang Himself on Yggdrasil was a “little” choice, rather that we are faced with choices large and small throughout each day of our lives and they matter. This is especially the case when we’re faced with the choice to make time for prayer or not, to make time for devotion or not, to center our lives around the Holy Powers …or not. How do we do that, how do we inspire ourselves to do that, and how do we do that consistently well?

That is the first thing that I think of when I read the opening line: I ween (know) that I hung on the windy tree… This verse also highlights the importance of Yggdrasil, the world tree, “steed of the terrible One,” within our cosmology. The Tree supports the architecture of the worlds and at the same time is indisputably tied to Odin. It is central to His deepest and darkest mystery. The Nornir, the Fates, tend the Tree and we can support it too. We can tend the Tree through our piety, our devotion, through cultivating an awareness of the sacrality of our world, of our duties to the Holy Powers, and our ongoing, transformative awareness of how Their presence infuses every atom of creation. Veit ek (I know) tells the reader that there is volition involved in this, conscious knowledge of what one is doing and why. Again, this goes back to conscious choice to do what needs to be done, what is correct to do, what will gain in Odin’s case power (2) and in our case greater devotional awareness, even with the knowledge that it will change everything, that it will hurt, that it will transform in uncontrollable, unplanned ways.

At the same time, when I read this verse, I visualize it, sometimes projecting myself into it as an observer in the hall of my soul’s memory. The Tree is wind-twisted (vindga), so what is that place wherein it rises like? Do the winds howl, drowning out Odin’s later shrieking (there is a later verse that mentions his shriek as He took up the runes)? What abrasive force must those winds have to bend and twist and shape a Tree as mighty as Yggdrasil? This echoes for me the breath by which Odin implanted our souls, starting with the creation of Askr and Embla, taking up wood and remaking it on an ontological level by the power of His breath.

Odin hung nætr allar níu (nine full nights). What is time to a God? With our sacred stories we enter not into human temporality but mythic time. Nine nights, nine eons – there is an incomprehensibility to the question of length of time here. It is always occurring. Part of Odin is always on the Tree. It has not yet occurred. It happened the last age and all of these temporalities are contained inside these three seemingly insignificant words.

He hung wounded by a spear and tradition tells us that it was His own spear (3). When I read this, I think of several things: the need for sacrifice (blood sacrifice) for some mysteries, the sacrality of sacrifice, the power of ordeal and the way pain can be used to open certain spiritual doors, and then, on a more visceral level, what it felt like to have the steel edge of a spear ripping into one’s flesh, driving deep into one’s viscera. Why a spear? It was not enough to hang and suffer. The blood and pain was a necessary part of this ordeal, a necessary key to open up the worlds to the runes and to bring (or perhaps lure) those runes through. Moreover, we have a God associated with the sword (Tyr) but the spear is particularly Odin’s. It’s a long-range weapon, one that takes keen aim and strong arm to use effectively. The sword may require those things as well, but the sword is not a long-range weapon. Is there something in the use of a long-range weapon here, something that hints at Odin fore seeing the long-range implications of His quest for power? I also consider the physical mechanics of aiming a long-range weapon successfully. I shoot fairly regularly and one of the things I really appreciate about using a gun is the focus required for a good, tight grouping. Is this a sign of His focused hunt for power? He later gives an eye for wisdom, so the visual, the power of sight and hard, ruthless focus is all embedded in His story.

To Whom was that blood sacrifice given? The answer of course is to Himself. Odin offered Himself to Himself for Himself (ok gefinn Óðni, sjalfr sjalfum mér). No one else is present in this retelling leaving the reader to conclude that Odin made this sacrifice of Himself to and for Himself and by Himself (4). Sacrifice is a powerful sacrament. Here, a God was sacrificed by a God. The implication of course is that Odin died on the Tree, became Yggr, the Terrible One. The epithets and heiti or by-names of Gods are important. They show facets of a God’s nature, allow us to conceptualize that which is too vast to ever be completely grasped. They also tap, each and every one, into particularly Mysteries of the God in question. Yggr occurs in the name of the Tree: Yggdrasil (drasill means steed). The adjectival form of this by-name, Ýgr, means ‘terrible,’ which of course can have two meanings. A thing can be terrible because it is terrifying, dreadful, and capable of inspiring terror, but something might also be terrible because it inspires awe. This latter usage is the older sense of the word. Something terrible is something that disturbs. It is something of power. I think both senses of the word apply here to Odin, especially if in using the name Yggr (5) we are invoking the corpse God Who died on Yggdrasil and then walked through death to claim to the runes, rising from the Tree full of power. There is another word etymologically related to Ýgr: ýggiungr: one who causes fear. This certainly applies to Odin (and in fact, my glossary notes that it’s used in the Voluspa for Odin (6)). Whatever other mask Odin may wear, however civilized He may seem, at His core, His time on the Tree effected an ontological change in this being, marked by the acquisition of this heiti, and at His core, He is Yggr.

I actually find the last two lines of this stanza the most perplexing and it may simply be that my Old Norse is piecemeal at best. These lines refer to Yggdrasil and note that no one knows to where its roots run…I have always taken this to refer to the Mystery of Odin’s hanging on the Tree. We know from later stanzas that when, as a result of His ordeal and sacrifice, the runes were opened up to Him, that He reached down to grasp them. Did He see the origin point of the Tree? This stanza for me likewise reminds the reader that there are Mysteries we will never plumb and that is part of the sacred order of things. The preposition af annoys me here though. It generally just means the place from or two which something may run or flow, but according to Zoega’s dictionary, it can have the meaning of “among” or even a temporal meaning: past or beyond a particular period of time. It may also have causal implications. I don’t know how to render that adequately in English. I say that in part because I want all of those meanings to be clearly represented in an English rendering. Why? Because this story is connected to our creation story, Odin being one of our primary creator Gods. Also, this is mythic time. If something has valence beyond the here and now, if the roots tell us that the origins of the Tree are prior to the creation of the worlds or even prior to the emergence of materiality and temporality itself, that the Tree is perhaps the pivot point upon which all of this turns, then I want to reflect that in my translation and I haven’t yet figured out a graceful way in which to do so. We don’t know, cannot know where the roots of the tree are, that is where it came from and when. It, like so much of what unfolds in this story is a mystery, a central mystery within our tradition.

Yggdrasil is also traditionally conceived of not just as a Tree but as a gallows (for Odin), so does something of its unknowability refer to the unknowability of death, or perhaps to the power of this God to traverse the path between death and life again – though then that raises the question of whether the Gods are alive in the same sense that we are (the answer to which I think is a ‘no’…they are more. The category of βιός may come from Them, and the vitality of existence but They are more than simply alive or dead or in between). We have mentions of Yggdrasil in the lore (7) but nothing about its point of origin. We do know that the Tree is holy though, not just from its place in the lore, but it is actually accorded this sobriquet in Stanza 27 of the Voluspa. The word here is helgum, which not only means ‘holy’ but more literally having been consecrated or made holy, rendered a fit place for the performance of sacred rites (Zoega). Coming from the word heilagr, there is a sense here not only of holiness but of inviolability.

The Tree is inviolable, yet it is hungry (as any rune master knows). The Tree is inviolable, yet it suffers (this is noted in several places. See note 6). It must be renewed by the work of the Nornir. The Tree is inviolable yet that is not an unchanging condition and does that mutability have something to do with why the blood of a God was required for the runes, with why it was upon Yggdrasil specifically Odin chose to hang?

These are not questions to which I ever expect a clear, cut and dried answer. That’s not how a μύθος works. They are, however, questions that drive me more deeply into contemplation of my God, and tangentially of my own relationship in service and devotion to Him. I look for key words here and for me, reading this stanza now, they are holy, sacrifice, suffering, power. The result: Yggr, the One who Brings Terror; or one might translate it I suppose as “the One Who evokes Awe.” I like both translations because Odin’s nature, as is the nature of any Deity, is more than can ever be fully known through one epithet or story. We are sensate creatures, and we process the world through our sensoria. Can we define our experiences with our Gods any other way than through the visceral experiences Their numen evokes in us?

I’ll stop here save only to note that as the spirit moves me, I’ll be doing regular exegesis of brief passages of our lore. Again, this is not an academic study of these passages, but lectio divina. If you have a particular verse or passage you would like me to cover, shoot me an email. I’ll get to it eventually (in the order they are received). Happy Tyr’s Day, folks.

Notes:

  1. The preposition af seems to have multiple meanings, not just implications of place from which, but also of time – of moving past, beyond. My Old Norse is very basic, but looking at this, I almost want to translate it as “what from the root runs…” Looking at other translations, I know this is incorrect, but I can’t help but think there is more beneath the surface of this line than I’ve heretofore tapped.
  2. He clearly demonstrates in His stories that power, knowledge and wisdom are not the same. He doesn’t gain wisdom on the Tree. He gains power (and knowledge). Wisdom comes with another sacrifice, that of His eye to Mimir for a draught of the water of wisdom.
  3. The spear is a weapon particularly associated with Odin Who bears one duergar forged: Gungnir.
  4. I have, though, had UPG that at least for part of the time, Loki accompanied Him and drummed at the base of the Tree, keeping vigil while Odin hung.
  5. Yes, I anglicize His names promiscuously and inconsistently.
  6. Stanza 28 wherein Odin is referred to as “terror of the Gods” uses the word ýggiungr for “Terror of the Gods”.
  7. See Stanzas 19-20, 27, 45 of the Voluspa, stanzas 29, 31-34, and 44 of the Grimnismal , chapters 15 -16 of the Gylfaginning, and chapter 64 of the Skaldskaparmal, in addition to the Havamal stanza elaborated upon here.

Why the Eddas are Not Scripture

Trolling around the web the other day (one link leading to another link), I saw a question from a new Heathen: why don’t we treat the Eddas like sacred scripture. Surely, this person opined, it would give us added legitimacy amongst other religions as we worked to position ourselves as equal to the big three monotheisms. Yes, that was literally what this person was saying. It’s actually a good question on several fronts and one I want to take the time to answer here as part of my practicum series.edda

Firstly, we are not trying to position ourselves as equal to the big three monotheisms. Frankly, I think we’re far better than they because we’re polytheistic and we are in the process of restoring the ancient contracts with Gods, ancestors, and land that those religions shattered. Also, it’s not a competition. Some people will be legitimately called by those Deities. That’s fine. We need to do us, and worry about restoring our traditions with integrity instead of competing with religions that have almost zero resemblance to our worldview and way of doing things. Those religions are utterly irrelevant to us and to our praxis.

Secondly, why assume that we need scriptures? That’s not the way our tradition works. Our ethical code is drawn from our community and culture. We don’t need it ensconced in a religious text. That’s not, in most polytheisms, what religion is for (1). Nor is such a text necessary for transmission of our traditions. That happens inter-generationally through being surrounded by reverent people and seeing right relationship with the Powers demonstrated and encouraged every day (2).

Heathenry was an oral tradition. It was passed from mother to child, father to child, community to child through active practice and household cultus. Writing something down, relying on written texts as the main archive of one’s tradition creates a very different environment than the fluidity of orality. A tradition dependent on written texts is one that has closed the door to revelation and theophany. Oral traditions, because change and transition is ensconced in the very process of orality, have loopholes that render them flexible, vibrant, living.

Finally, the Eddas are not religious texts. They were not written to be religious texts. They were not even written by Heathens. The Poetic and Prose Edda and anything else written by Snorri Sturluson, were written by a Christian poet and politician to help younger writers comprehend the pre-Christian stories and kennings that filled their literature. Apparently, poets of Snorri’s time were forgetting these things because those poets were largely Christian. They are not sacred texts. They may contain windows to the holy, but they themselves are not holy. That’s an important distinction (3). These texts are highly mediated. They’re filled with elements that better reflect Christianity than Heathenry. We can draw inspiration from the stories therein but to enshrine such a text as scripture is to allow that text to limit and define one’s religious life.

I think new converts have to be careful not to cling to worldviews and ways of doing things that do not reflect our ancestral traditions. We get a lot of converts from Protestant religions and Protestantism is very focused around lectio divina and the study of sacred scriptures. There’s nothing wrong with that (and knowing how to engage with a close reading of our sacred stories is very useful but taking it to the extreme of elevating those texts as ‘scripture’ twists the Heathen worldview far out of true)  but it doesn’t reflect Heathenry and leads, when such a thing is given normative power within a tradition, to a very different place than where our ancestral Worldview would rightly lead.

The Eddas are useful tools, but let’s not make them more than that. We’re not reinventing Protestantism after all; we’re returning to and restoring our ancestral traditions and our ancestors did not need scripture to venerate the Gods and see Their works throughout the world. We need to be smart enough not to cut ourselves off that way.

 

Notes:

  1. In most polytheistic cultures, religion is a set of protocols for engaging with the Holy, philosophy is where one learns to cultivate virtue and become a decent human being, also civics, and then soteriological questions are answered by mystery cultus.
  2. I remember a couple of years ago talking with a theology colleague who was stunned when I said we don’t have scripture (not like the Abrahamic traditions). He couldn’t grasp it and asked, ‘how do you pass your religion on to your children?’ It was a good question and I’m glad he asked and I explained how polytheisms work, about hearth cultus, the role of a pious community and tribe, etc.
  3. I think the stories of our Gods are sacred but they’re not ‘scripture.’ They are not unchanging revelation upon which a tradition is based. Quite the opposite given that there were multiple regional differences in cosmology, stories, and approach.

Lectio Divina -Heathen Style

Those of you who are familiar with Heathenry will assuredly be familiar with the fixation some (most) Heathens have on lore. With a demographic drawn largely from Protestant Christianity, and working in an over-culture that is doggedly Protestant Christian in its attitudes, it is perhaps not surprising that there is deep suspicion and even hostility toward anything not immediately and apparently mediated by the written word. Given that the majority Heathen demographic is also largely working class, there is also a noticeable insecurity and ambivalence toward mysticism (i.e. direct experience often dismissed in Heathen circles as “U.P.G” or the dreaded unverified personal gnosis) and you have, well, a mess.

Before going further, let me clarify what passes for ‘lore’ in Heathenry. When one of us speaks of “lore,” we’re referring to written texts. That includes the Prose and Poetic Eddas, the Icelandic Sagas, Anglo-Saxon texts, and contemporary historical, archaeological, linguistic, as well as any other relevant scholarly work. None of these texts may be considered ‘revealed’ texts, nor were they ever intended to serve the purpose of “scripture’ in the way we are accustomed to think of that term. This is the context in which most Heathens frame their religion, and in many cases, it’s also the context by which their experiences is consciously limited. I find that unfortunate. It is not however to be unexpected.

Let’s unpack that a bit. One of the dominant features of Protestant Christianity is a liturgical focus on Scripture. This was, historically, one of its criticisms of Catholicism: that the latter’s praxis and liturgy veered too far away from Scripture. Bible study, memorizing and quoting scripture, the emphasis (here shared with Catholicism) on reading and of Christ as the embodiment of the “Word” are all key facets of this approach to faith. This is one of the reasons why Christianity is referred to as a ‘religion of the book.’ Even before the Protestant Reformation, in the medieval period with the early Christian fathers, there was this emphasis on text.

Essentially for religions of the book, there is holy writ, and it has tremendous authority in guiding practice and approach to faith. Since Vatican II, unfortunately, Catholicism has also been — all in the spirit of “modernism” and “ecumenism” of course –doing its best to cull its more mystical elements, including devotion to Mary on the grounds that it’s not textually authentic. I find it depressing and sad that a rich, complex, mystical theology would be exchanged for a pseudo-rational, unemotional, modern, scripture based approach. But that’s just me. When this was restricted to the Christians, it wouldn’t be something I felt the need to address, but it’s been a struggle over the past twenty years to avoid having this same reductionist approach dominate Heathenry. We are raised surrounded by the cultural and social trappings of Protestant Christianity. That is the dominant voice of American culture, even amongst our intellectual “elite” — even if one is not Christian. One of the unspoken facets of this is that we assume religious experience to have a textual base. We look for “Scripture” to tell us what to do, what to believe, and whether or not we’re doing our religion right. This is one of the reasons why it’s so important to examine our religious expectations, to drag all our unspoken, ingrained assumptions about how a tradition works and how we ought to engage out into the light. There will be parts useful and parts not, but it’s important to see it all clearly. (1)

So with Heathenry, we have a contemporary religion trying to restore what is a conglomeration of ancestral traditions. That’s awesome. What we need to take into account, however, is the influence of our over-culture, birth religion, and the fetish we seem to have for “progress,” and “modernity.” Sometimes it isn’t and sometimes, what we are expected to trade for the trappings of “modernity,” is too high a price to pay for what we get. I don’t think we’ve quite all figured that out yet. It’s so much easier after all when humanity is at the top of the hierarchy, the center of the world, the apex of experience and we don’t have to worry about pesky Gods. It’s so much easier when engaging with the Gods as individual Powers is viewed as déclassé. It’s so much easier when our only obligations are social ones, oh, and reading an authorized text of course.

I’m being more sarcastic with the above statements than I initially intended, but this is the lay of the land in Heathenry. It’s ironic, given that such an attitude would have been utterly incomprehensible to our Heathen ancestors, who knew the wisdom of piety and reverence, and when to go on their knees in the dirt before their Gods out of awe, and when to sacrifice without bitching about giving too much, and that the Gods were Powers capable of impacting our world and us.

In a way, we’re having to do now, what the very early Christians had to do in order to grow their faith. It’s ironic, this role reversal, but it struck me during my reading the other day: early Christians developed their monastic traditions and powerful traditions of interiority and prayer because they had to worship in secret, or at best in small groups away from the public eye. It wasn’t until later, once they’d gained political power that they were able to effect large churches and public spheres of worship (and oppression). First, there were small groups, and individual prayer. This made the hunger for texts, I would think, all the more powerful. If i can’t be celebrating my God with a group of my co-religionists, then allow me to summon that community, and the presence of my God to my memory by reading stories and accounts that we all share in common. Let the absence be filled by memory evoked by engagement with the text. Let me engage with my community –spread out and hidden–in a unity through that very absence as it were. Now, Christians are everywhere (everywhere *sigh*) and it is the polytheist contingent that meets in small groups, often quite spread out, and perhaps — i’m speculating here–we also find ourselves deferring to written texts for prayer and meditation more than our polytheistic ancestors may have done, ancestors for whom the core beliefs of religion were contained and transmitted via intergenerational household and social practice. They could see their religion and veneration for the Gods reinforced all around them. We who don’t have that, depend much more on written media. It’s an interesting juxtaposition.

Christians engaged with their texts every bit as assiduously as the best (worst — i suspect it depends on your pov) Heathen lore thumper. They didn’t just read and take pride in their ability to memorize and regurgitate (as many a Heathen lore-hound has been known to do). They engaged in a certain amount of exegesis. Each reading opened the door to meditation and prayer, and that in turn opened the door to the potential at least — with the grace of God–for direct experience. Each text, led one on a meditative journey with the goal of drawing closer to one’s God.(2)

This really came home for me when I had to read an article about how small prayer books were used for personal devotion in the medieval period (c. 11-12 Centuries) when there was a shift in focus from communal liturgical devotion to private, personal prayer. I won’t quote the description of the process one would go through when using a Christian breviary for private use, but I am going to re-contextualize that process for a Heathen audience. (3)

Firstly, and this is something Rachel Fulton notes in her article, to own a book was to participate in privilege. Now, I realize that may not be quite the same with us today, especially not with the proliferations of e-readers, but there are parts of the world where reading and writing are a gift, and a privilege. Also, there’s magic there. Think about the first of our ancestors who realized that potential in making marks on the surface of a rock or bit of bark or clay. Think about the work that went into the book you hold or read, it was first formed in the mind of its creator, brought into being, translated to text, and pushed through the publishing process, disseminated online or to bookstores and finally ended up in your hands. This process was much more laborious in the medieval period, but each book is still a miracle, still an act of creation and craft. There is something very special in text that ties us to each and every reader who may likewise be influenced and inspired. This is all the more true of religious texts where the readers share a common cosmology and devotional approach.

So drawing upon and expanding upon the description offered in Fulton’s article, here is how — were I as a Heathen to engage in lectio divina–engaging with the lore might look.

Many medieval prayer books, like prayer books today were drawn off of scriptural readings, as well as set prayers. So using that as my paradigm, I’ll choose a section from the Poetic Edda focusing on one of Odin’s mysteries, the Runatal section of the Havamal. (I should note, the same process that I shall uncover below might be used with a prayer too, to equal effect). Here’s the text for those who might be unfamiliar with it:

Veit ec at ec hecc vindga meiði a
netr allar nío,
geiri vndaþr oc gefinn Oðni,
sialfr sialfom mer,
a þeim meiþi, er mangi veit, hvers hann af rótom renn.
Við hleifi mic seldo ne viþ hornigi,
nysta ec niþr,
nam ec vp rvnar,
opandi nam,
fell ec aptr þaðan.

I know that I hung on a windy tree
nine long nights,
wounded with a spear, dedicated to Odin,
myself to myself,
on that tree of which no man knows
from where its roots run.
No bread did they give me nor a drink from a horn,
downwards I peered;
I took up the runes, screaming I took them,
then I fell back from there.(4)

First, I might read it quietly aloud in Norse and English. There is a rhythm after all, to the Norse verse that the English translation, however well done, lacks. Certain of the Norse phrases I might have (in fact personally do have) committed to memory. These I might linger over, letting the tones of my words resonate through my body. Odin is, after all, a God of empowered speech, of galdr, of poetry, of incantation. I would strive in my private prayer to make of these phrases, whichever I choose, an incantation that reverberates through the memory hall of my heart, that strikes at the core of my soul, kindling devotion, opening me up, bolstering a desire to connect, to reach outward to Him.

Perhaps I have recently read academic commentary on this section that brought some insight applicable to my spiritual life to light. I might mull that over for a time. My mind might segue to an image of a Tree that calls to mind Yggdrasil. Perhaps I’ll parse that word out: “Steed of the Terrible One.” What does that mean about this Tree. What does it mean about its agency and awareness? When I think of Odin hanging, there are a thousand images that come to my mind. Perhaps I have included one, a prayer card, or even a photocopy of the image in my Edda where I can look at it as I read and pray. Or perhaps I have an image on my altar or shrine, and I am praying and reading with this in my sight.

In my case, part of my ordeal cycle was a hook suspension in imitatio of this exact experience. It is Odin’s greatest mystery and the point of most powerful (for me at any rate) connection to Him. When I read about the windy tree, I think of the november night that I underwent this ordeal. I think about how cold and damp it was, what effect that had on my skin and my muscles, how I watched the sun set with growing dread. I wonder what it was like for Odin approaching the Tree, what preparations He might have made, and what it must be like to be a God and still be afraid.

I have a chant that I use for Him that recounts His time on the Tree and perhaps that will come to mind and if I am alone, I might even offer it to Him aloud. We don’t yet have the tradition of devotional images to which medieval Christians could turn in illuminating their psalters and prayer books, but we do have some. Many, particularly older images show Him in armor on the Tree, or at least a helmet. I wonder why when it was the moment of His greatest power but also His greatest self-chosen vulnerability. What does it say about a God who would choose that? I think about all the images I’ve seen of Him on the Tree—does He have both eyes, or has the artist portrayed Him as already having made His offering to the Well? What do I think of that? What does my own experience tell me there about the variations of mythic time?

maybe I cross-reference this with articles or passages about the sacrifice of His eye. Was this presaged by His encounters with specific runes? Had He been trained for this? What about the fact that Mimir is His maternal uncle? That was a powerful role in many cultures including the early Germanic. What do I know of Mimir? What do I know of the wells that sit at the base of the Tree? Are they all one well, or many? Why are they located with the Tree? What does that mean? What came first: offering to the well or offering to the Tree and does it matter?

When I read the line about Him being wounded by His own spear, I think about sitting beneath my tree, the hooks going into my flesh: how that felt, what it did to me, where it allowed me to go. I remember the disorientation of swinging beneath the branches of the tree, watching the world fall away as I was lifted off the ground. What did He see when He rose into its boughs. I recall other experiences with Him in the woods, and the sound of His body falling sharply down through the boughs.

I remember some of His heiti, his praise names, particularly one’s having to do with the Tree. I think about how the Tree is always nourished in blood, and what such an initiation would mean. I think about the runes and why it took this type of ordeal and sacrifice to win them. I might call to mind the rune poems and see how they too are connected to the Old Man. Maybe, if I am in a mood to do so and if, in the flow of my contemplation, it feels correct, I galdr the rune itself with the goal of being given insight into that moment, that time, that experience.

I read and think on Odin, and think about all the parts that went into suspending me in my tree. How was He suspended? Did the Tree itself grasp Him up? Did the branches pierce HIs flesh and hold Him true until He was empty of screaming and could be filled by something else? Or was that process too an ordeal to be surmounted, a tactical challenge to be met?

I might turn to prayers that I have written or collected that tie to that experience in some way, that bring to my heart’s mind and senses, Odin on the Tree. I might say them, and then return to the Edda passage going over those lines again, rooting out connections to other things, all so I can find my way to Him. If emotion comes, I will sit with it and allow it its voice. That too can be a connection to Him.

The passage talks about the roots of the Tree. Images of ancient Trees with huge, gnarled, tangled roots come to mind and I let them. I think about how when I was lowered to the ground again after my ordeal, after however long I hung suspended in the tree, my feet touched the ground and there was relief, release, and pain, such pain as the muscles in my lower back went into full, several days long spasm. (The angle of the body when hanging in the type of suspension is not the best for those with bad backs. I knew this going in). I wonder if it hurt Odin just as much when He was released from the Tree as when He ascended it to be taken up. I think about all the things that can never be remotely comprehended save by initiatory experience and how it breaks one’s world into a before and an after and how there’s never any going back. I wonder what regrets He left at the Tree, or whether He didn’t have them until later, or whether He had them at all. I wonder how He contextualized the experience that of necessity must have changed Him so in its aftermath.

I pray to be opened up to understanding, to greater connection to Him knowing that it will change my life and I contemplate how far I might go in my devotions to ready myself and make this possible. I think about how far He went. I return to some of my personal prayers, that I’ve written for Him at various times as well as my extempore utterances in the moment and I offer these up to Him again, moving away from the Runatal text and back again and again and again.

I happen to have this particular text memorized, which adds another layer to the experience of engaging physically with a written text. The text is already present in my memory, but I involve my sensorium (sight, touch, sound if I choose to read aloud) when I’m looking at a book and that ads another layer of both engagement and meaning. Being a language person with more than a smattering of Old Norse, I might also ponder both meaning and syntax and grammar of the original to see what can be gleaned there. We all bring different experiences and skills to the table in our devotional life and I think it’s good to use what you have to begin these practices.

I could go on from here, line by line with the Edda, or with any other text, but I think the process is relatively clear. The important thing isn’t being well-read in lore, the important thing is to read lore — if it’s a tool you find helpful–always keeping the ultimate goal in mind: veneration of the Gods, developing a devotional relationship with the Gods, calling Them into the seat of the heart, developing greater understanding of that place in which one dances in relationship with Them. If you’re going to use lore, understand that it is not an end in itself. It’s a map and as with any map, there is a goal external to the process.

Notes

1. For more discussion of the Protestant attitudes dominant in American secular culture see “Love the Sin” by Ann Pellegrini and Janet Jacobsen and also “Secularisms” by the same authors. For information on the impact of Vatican II on the devotional life of the Church, and the absence of Mary see “”Missing Mary” by C. Spretnak, “Alone of all Her Sex” by M. Warner, and for the focus of the Protestant Reformation I highly recommend E. Duffy’s “THe Stripping of the Altars.”

2. Guigo II “Ladder of Monks and the Twelve Meditations” Cistercian Press. See also the sermons of Bernard of Clairvaux on the Song of Songs, works of John Cassian, Anselm of Canturbury, even Origen if you can stomach it.

3. Praying with Anselm at Admont: A meditation on practice by Rachel Fulton. First published in Speculum, Vol. 81, No. 3 (Jul, 2006), pp. 700-733, published by Medieval Academy of America.

4. Taken from Carolyn Larrington’s translation of the Poetic Edda.