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Today I have two book publication anniversaries, both books published 15 years ago today.
“An investigation into the meaning of one of the few surviving prayers from pre-Christian Heathenry. Drawing on her experience as a Heathen priest, Ms. Krasskova delves into this prayer line-by-line offering her own unique insights. This monograph is as much an examination of prayer and its place in modern Heathenry as it is an analysis of Sigdrifa’s prayer itself. She raises many questions as to the nature of Heathen devotion and seeks, in her own inimitable style, to provide a few thought-provoking answers.”
Is Sigdrifa’s Prayer: An exploration & Exegesis in your library? You can grab it today on amazon.
“Walking Toward Yggdrasil is a collection of devotional poetry dedicated to the Norse God Woden. These poems celebrate the intimacy, intensity, passion and the terror that He is capable of arousing in His devotees. It is a joyous offering to the All Father by a woman who has served Him for over a decade. The text of the book is given both in English and German.”
The book is now out of print, but you can find all the English language content presented with additional material in He is Frenzy available on amazon or you can purchase it on bookshop to support small, independent booksellers.
I’ve had a few questions coming in the last four days, so I figured I’d handle them here all at once. I have also been reading a couple of interesting articles so I’m sharing those too. Questions two and three were from the same person.
- What is your favorite of Odin’s heiti? – J.
J, that is a hard question. I probably resonate the most devotionally with Odin as Gangleri or Runatyr but it really varies depending on where I’m at devotionally at any given time. Eventually, I want to explore Him through the lens of as many of His by-names as possible devotionally. Each one is a mystery and each heiti an opportunity to get to know Him better, to go deeper into devotion, and more importantly to push oneself outside of one’s comfort zone in devotion. Right now, with Oski’s day just past, I realized that while I’ve honored Him as Oski before, I don’t think I’ve written any prayers to Him in that capacity. I was shocked! Lol. So, that’s the heiti I’m most focused on but is it a “favorite?” I would say no, which is not to say that I have any personal issues honoring Him that way, it’s just not the primary way that I’ve encountered Him in my devotions and I tend to only address Him in this way in December. Mostly, there are so many heiti from which to choose that I find it really hard to say, “this one is a favorite.” There’s also liking a by-name and connecting most strongly with Him through that by-name. Those two aren’t always the same thing. So, it’s complicated.
In the New Year, I plan to start my series here discussing Odin’s various heiti. Many of you had great suggestions for which heiti to examine first when I first mentioned this a month or so ago, and I’m looking forward to delving in. I didn’t want y’all to think I’d forgotten!
2. How do you justify being folkish? Why do you support the AFA?
(I’ll leave this and question three anonymous)
I’m not folkish and I don’t support the AFA. I’ve never been a member and I have significant problems theologically with their positions. They are however, entitled to have those positions just as I am entitled to disagree with them. That is their first amendment rights granted to them by our Constitution. I can disagree with them and they with me, but I won’t abridge their right to practice as they wish. I’ll simply not engage with them or join their organization. I will vote with my feet!
Here’s where I stand. I believe that anyone of any race or ethnicity can practice any tradition including mine and I would not allow discrimination against anyone in any of the religious spaces that are mine to tend, whether that discrimination is based on ethnicity, language, gender, sexuality, or any other personal characteristic. My job as a priest is to nurture devotion and faith, to teach the tradition, the right relationships between people and their Gods, ancestors, and other Holy Powers, and to work to the best of my ability to serve my Gods well.
Now ancestor veneration is an important part of my practice, of Heathenry, and of most polytheisms in general. We know that all those alive in the world today are here today because there is a line of ancestors who fought and struggled through hardships to keep living. We respect and love and venerate them for this and the sacrifices they have made. That doesn’t mean we don’t venerate or respect other dead, or that we think only ours should be venerated – everyone has ancestors. Honor them. It’s a simple equation. People call me folkish because I tell them not to forget those sacrifices and to respect their ancestors, remember them, learn from them. We all stand on the shoulders of our dead. Every last one of us.
3. What do you think about Hindutva?
(Several links that I won’t share here were included in this email, many of them accusing former acquaintances of mine of being fascists because they have in some way worked for organizations that have ties to Hindutva).
What I really think you’re asking, is what I think of Western polytheistic attempts to make alliances with Hinduism, and also, Western polytheistic attempts to visibly support larger, extant indigenous polytheisms.
I think for the most part, those attempts are foolish—until we build up our own communities how can we be a credible help to any other polytheistic tradition that is under attack or in danger? Yes, we should absolutely stay informed and speak out when we see other polytheistic and indigenous traditions under attack – especially when those traditions are under attack by monotheistic attempts at proselytizing and erasure. However, until we get our own house in order, we’re not useful to ourselves or anyone else.
I think right now, we are better served spending the bulk of our energy building up our own traditions. With all due respect to my Hindu colleagues, and my colleagues in any other indigenous tradition, these traditions have nothing to gain by any alliance with any Western polytheistic group. While I do think that it is good when polytheists can stand together as a block, and it may be emotionally satisfying to sidestep the difficult work of building our own traditions by friendly alliances with Hinduism, or Ifa, for example – lineages that haven’t been sundered, in the end, I don’t think it’s beneficial to either side right now. Maybe on paper. Maybe as a public relations stunt, but what is really accomplished in actual, concrete actuality? Not a damned thing. Our energy would be better spent focusing on our communities.
When we can enter into these alliances as equal partners then I would be all for it. Right now, at very best, we are the ones likely to be changed or absorbed by any such work because we have not taken the time to develop a backbone, a cohesive sense of identity as religious communities, or any clear sense of piety. We have no ethics because too many of our people mistake politics (usually progressive but not always) for religion. We need to start and really commit to the process of building solid, in person communities, religious houses, temples with the attendant infrastructure to think and act like the communities we can be. We need to be raising children in the faith and looking to restore the framework for intergenerational transmission of our traditions. Then, maybe we can step up and enter into larger alliances with something to offer other than pretty words. In other words, we actually have to HAVE communities before we can have any type of productive alliance.
Now onto some interesting links that I read this week and think some of you may find interesting:
An article about how birds perceive time. Read here.
Vikings got here before the eleventh century. Read that here.
Finally, I just saw a new book came not too long ago on Heathen concepts of the Soul. I have not read it yet, but it looks promising. The book is called ‘Heathen Soul Lore Foundations: Ancient and Modern Germanic Pagan Concepts of the Souls” by Winifred Rose. You can find it here. (and … half way through the first chapter I disagree with the definition of “soul” offered so strongly I may have to write a review. This is theological work but it’s not approached theologically and I find this frustrating. That being said, I am looking forward to seeing how Rose develops her ideas historically and philologically).
Finally, over at House of Vines, a commenter (Xenophon) gave the perfect response to those that are constantly nattering on about how everyone who practices actual religion instead of politics or who disagrees with the political position du jour is a fascist: “I’m sorry, I can’t hear you over the sound of my prayers to the Gods.” That’s it, folks, the best advice of the week: ignore the haters and get on with devotion.
Here is an apotropaic phallus.
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Today is Oski’s Day — the way we Heathens reclaim St. Nicholas Day ;). It is one of the small days of delight and gifting that precede the intensity and sacral power of Yule. It’s not a difficult day to keep: my family exchanges small gifts, pours out libations to Odin as Oski, and indulges in certain foods that are traditional at this time. I’ve written about that latter here and my friend Wyrd Dottir has written in much more detail about Oski’s Day and Krampusnacht here (I snagged this image below from her site too). It’s small days like this that help us rebuild and reclaim our traditions fully…through the medium of hearth cultus, household rites, and attention to the smaller aspects of devotion, the celebrations and practices that fell through the cracks or maybe even were worked into the fabric of the folk Christianity that followed conversion. My research on that latter continues but in the meantime, I wish you all a very happy Oski’s Day! If you too keep this little holy day, feel free to post what you do and how you do it in the comments.
My assistant is currently hard at work delving into all of Freya’s bynames (I am currently busy harassing her to put what she’s written so far up on her blog lol). This has inspired me to return to Odin’s Heiti in a similar fashion. Every by-name, every epithet is a mystery. It’s a word of power. It’s a doorway into a very specific face of a God. It’s multi-faceted and complex, and each and every one has a life of its own. It’s been many years since I did any kind of extended meditation on Odin’s epithets (and He has *a lot* of them). Returning to this practice now seems almost like a homecoming.
Since I have my favorite by-names, those to which I return again and again, I thought I would ask my readers which of Odin’s by-names you are most interested in. Which would you like me to focus on? Is there one that is puzzling you, vexing you, or intriguing you? I would welcome your input and invite you to post in the comments here. Let me know which of His hundreds of names you would like me to gnaw upon and I will do my best to oblige. I think this is going to be my ongoing project for the next few months at least if not longer.
Anyway, I look forward to reader suggestions below. 🙂
Years and years ago, over 20 now, I went through a period where Odin completely cut His presence off from me. Everyone I dealt with could sense Him around me. I still did His work effectively; but I myself had zero sense of His presence, something that until that moment, from the time I felt claimed by Him, had been a constant in my life. This devasted me. I had no idea what was happening and no conceptual spiritual framework in which to place it. I got through it, because I tend to be duty-motivated, stubborn, and I know that feeling or not feeling His presence was no reason to stop honoring the Gods, honoring Him and doing what I knew to be my spiritual work, but it broke something in me that took a very long time to heal. In time, I was grateful for that period, sort of, the way you know that something terrible made you stronger in the long run, and after about a year or so, it was like a flood gate opened and His presence was back as strong as ever.
Now, yes, I know that the majority of people, especially lay people never experience their Gods like this. I realize that having this experience even once in my life has been a privilege. At that time, however, this was my normal and I didn’t realize it wasn’t like that for most people. The sudden absence was the worst internal pain I have ever experienced. I had read all the works of mystic literature (especially the Rhine mystics like Mechthild of Magdeburg) and I had a framework for what it was like when a God swept one up, for what a theologian of medieval Christianity might term raptus and a polytheistic theologian ekstasis. I didn’t have any model at all for what happens when that stops until last night.
While doing some reading for class prep, I stumbled across a couple of texts, one of which ironically I’d read before, a long time ago for a class (but sometimes it’s a matter of reading the right thing at the right time, which last night apparently was): Guigo the Carthusian’s Ladder of Monks. (The other texts were more relevant in putting into place things I’d been recognizing about my prayer practice and I’ll save that for a separate post later. In his exploration, which is in fact a lovely letter to a fellow monk, Guigo breaks his spiritual practice into four parts: reading, meditation (on what one has read), prayer, and direct experience of the divine or contemplation. Part of what he discusses is what happens when one is suffused with the sense of the presence of one’s God and then that presence goes away. It hit me so incredibly hard. THIS was the text I’d needed so very many years ago. Here are a few passages, (keeping in mind Western Christian mystics often conceived of Christ as the Bridegroom and the soul – whether the mystic was male or female—as the Bride after the language of the Song of Songs):
“Do not fear, oh Bride, nor despair, and do not think that you’re despised if, from time to time, the Bridegroom veils His face. All of this is for your good; His leaving is just as beneficial as His coming…He comes to console you and leaves to guard… (p. 27).
The Bridegroom comes, bringing consolation and leaving desolation. He lets us taste a bit of His ineffable sweetness; but before it can penetrate us, He hides and leaves. Now, He does this in order to teach us to fly toward the Lord. Like an eagle He extends His wings and pushes us to rise” (p. 28).
Years after this particular ordeal, this absolutely accords with what I experienced with Odin and I wish that I had been aware that this framework existed, was understood and explored somewhere. Had I read just these two passages, I would have found myself better able to more productively endure. As it was, I still feel like that time left scar tissue and now my job is to break that tissue down, excise it from my soul so that evil cannot use it, cannot cement it causing me to grow around it in a shape contrary to what my God, Odin, would have for me.
Last night, having stumbled over these passages, I was sharing them with my husband and all of this came up in a rushing flood and I realized how much deep, and deeply rooted pain I carry from that time. He put on some music and we talked for a time. I respond extremely strongly to music and it’s one of the things that can put me in an altered state pretty quickly. I chalk this up to my having been a ballet dancer. I went down hard to the feet of my God and for the first time in maybe a decade, I was able to turn to mild ordeal to open myself up. It was nothing excessive. I had first asked my husband if he could do it but he honestly told me he didn’t trust his hand (and I so respect his honesty). My housemate was asleep and I wasn’t about to wake her up so I just did the ordeal on myself and then sat with Him.
I called Him, galdred to Him, received insight and runes in return and HIM the feel of His presence moving through me and highlighting the scars, cleansing some, showing me how to tend the others but most of all there was that direct engagement, furious and open and raw and joyous and a thousand other things and it was delicious, restorative and I woke today tired, scarred, but feeling so much better than I have in months. Let evil come to test and try us. It is insignificant. Only the Gods remain and that is a union which I for one will never yield.
So many thoughts on prayer and hunting for power, spiritual power, the power to clean out blockages, to obliterate all those things that root inside us, causing us to grow twisted and out of true with that which our Gods wish for us. Tonight for the first time in years, I did a small ordeal, to clean myself out, open myself up to Odin, in devotion, in love, in adoration and it was wonderful.
From my household prayer book, a prayer for those who feel the strain of the times, who feel the weight of spiritual pollution, or who feel themselves under spiritual attack.
Prayer against Malefica
Odin, You Who are known as Bolverk, Galdrfaðr, Runatyr, and many other names; You Who are expert at working every type of woe and weal, every type of sorcery or magic, Whose whispered will alone can shatter any malefica launched into the worlds, I call to You now. I petition You, Mighty One, Sigtyr, Whose ferocious and unyielding will created the very architecture of the worlds within which we live, Who hung for power, sacrificed to Himself on the boughs of the Ancient Tree, to win the power of creation, hear my plea I pray.
You are the best of healers, the best of magicians, and the best preservation of our souls. You are the restoration of all those devotees who turn to You in prayer, devotion, and ecstatic adoration. I beseech You now, Goðjaðarr, (God-Protector), to render powerless the evil arrayed against me. Banish and drive out every diabolic power, presence, and machination. Crush and dismiss every evil influence, every servant of the enemy – whether they realize their infernal alliance or not. Oh, Ítreker (Splendid Ruler), drive back and destroy all malefica, all envy, and all evil aimed against me and those of my household. Where there is envy, malefica, and degeneracy, grant that my soul may be sustained and infused by an abundance of Your oðr, Your blessings, Your ferocious joy. Grant me victory in the face of my enemies. Grant me victory in the face of infernal assault. May Your cloak and spear shield me and mine, Your hungry, ravening wolves rend and tear that which assaults us, Your ravens show us the way forward in faith, piety, and devotion. Oh Sigmundr (Victory-Protection), Sigrhöfundr (Victory-author), Siggautr (Victory-Lord), from the glorious heights of Asgard, reach out Your powerful will, extend over me, Your unyielding beneficence, and come, Great God, to my aid.
Send Your wolves, send Your ravens, send Your valiant and vicious Valkyries to protect my body and soul. May they vanquish every evil power, every poison or malice invoked against me by wicked, degenerate, shallow, corrupt, and envious people.
Oh Vakr, Ever Vigilant, I place myself under Your authority and Your protection, confident in Your power, and ever shall I proclaim, gratefully that YOU are my protection, YOU my restoration. Odin, whom should I fear? My God is mighty, Hagvirkr, Hangaguð, more powerful than any wickedness that dares to stand against me. You are more powerful than any opponent. I have zero cause for fear. Ever shall I praise You, Aldaföðr, my strength, every hour in every age. ALU.
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)
- 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.
- 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.
- 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.
- 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.
- 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.
- The spear is a weapon particularly associated with Odin Who bears one duergar forged: Gungnir.
- 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.
- Yes, I anglicize His names promiscuously and inconsistently.
- Stanza 28 wherein Odin is referred to as “terror of the Gods” uses the word ýggiungr for “Terror of the Gods”.
- 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.
This is a valknot. It is recognized and sacred across all denominations of Heathenry as a significator to all who see that the bearer is devoted to the God Odin. Odin is a God of prophets and shamans, poets and bards, warriors and kings. He is a creator God Who wrought the architecture of creation with His brothers Loður and Hoenir, weaving from the bones of His own ancestor, the scaffolding upon which the worlds were hung. He is a God of wisdom, knowledge, and sacrifice and the valknot signifies His victory over Himself in that quest for knowledge. He is a God of magic and shapeshifting, of runes and sorcery, of power and passion. Those who love and serve Him are fervent in their devotion because we recognize what a privilege it is to have the opportunity to pour ourselves out in adoration before this fiercest of Gods.
These are the ways in which we mark our flesh, ourselves, our souls as belonging to Them. These are the symbols by which we declare our devotion to the Holy Powers far and wide to all who see and most of all to ourselves in the deepest, most secret places of our hearts. These symbols are our shield and vambrace as we fare forth in a world hostile to our Gods and struggle to find our way therein. We will not give them up.
Today is the last and final installment of my Yuletide Shopping Guide. I created the Yuletide Shopping Guide in part because Yule is one of my favorite times of year. The guide features items polytheists might enjoy seeing in their homes or under their tree this yuletide. All with the hope of spreading some holiday cheer in a difficult year by finding items that can help feed our devotions within our polytheistic traditions, but also to hopefully along the way lift up some of the artisans in our midst too.
So far I’ve included resources for crafters, makers, and DIYers: cookie cutters, crafting molds, fabric (Mesoamerican, Egyptian, Greek, Northern Europe), machine embroidery designs, cross-stitch and embroidery patterns, as well as knitting and crochet patterns. I’ve also highlighted some items on a Krampus theme. I’ve spotlighted items you can use to deck the halls & trim the tree.
Check out the Greco-Roman themed products relevant to devotees of Cultus Deorum and Hellenismos, the Egyptian themed products ( Part 1 & Part 2 ) relevant to devotees of Kemetism, Northern European themed products ( Part 1, Part 2, Part 3, Part 4 & Part 5) relevant to Northern Tradition polytheists (Heathens, Asatruar, etc.), as well as some Miscellaneous ( Part 1 & Part 2 ) spotlights featuring artists and artisans who offered a range of product across pantheons, or whose work focused on a tradition that I didn’t have enough items to spotlight on its own. Peruse with care and you will find items related to deities from the Norse, Slavic, Celtic, Roman, Greek, Egyptian, Hindu, Polynesian, Mesoamerican, Minoan, Assyrian, Sumerian, Welsh, Asian, Native American/Inuit, and more!
Today I’ll be spotlighting books.
Affiliate Advertising Disclosure
I am an avid reader and quite the bibliophile. If I really wanted to do this section justice, I could be writing for over a year on suggested books. So I decided to approach this list primarily from the point of view of more recently published works I have either personally read and therefore recommend, or for texts that are on my to read list. I’ve also sprinkled in a few classics, and some books I felt kids could enjoy too so we can pass our traditions to the next generations.
Unfortunately, I will warn you that some of the academic books are part of small academic print runs and can be prohibitively priced as a result.
- Triin Laidoner’s Ancestor Worship and the Elite in Late Iron Age Scandinavia: A Grave Matter
- Declan Taggart’s How Thor Lost His Thunder: The Changing Faces of an Old Norse God
- Anders Andren, John Lindow, Jens Peter Schjodt’s The Pre-Christian Religions of the North: History and Structures
- Maria Dahvana’s translation of Beowulf
- Barbette Stanley Spaeth’s The Roman Goddess Ceres
- Rudolf Simek’s Dictionary of Northern Mythology
Books for Polytheists
The Illustrated Havamal and Illustrated Voluspa takes the old Bellows translation of those eponymous texts but is released with illustrations by artist Sam Flegal. The Man Who Spoke Snakish is a fictional work with strong themes that should resonate with polytheists. The remaining texts were all written by polytheists for polytheists.
- The Illustrated Havamal (art by Sam Flegal)
- The Illustrated Voluspa (art by Sam Flegal)
- Andrus Kivirahk’s The Man Who Spoke Snakish (trans. Christopher Moseley)
- Dagulf Loptson’s Pagan Portals – Loki: Trickster and Transformer
- Susannah Ravenswing’s The Duergarbok: The Dwarves of the Northern Tradition
- Dan Coultas’ The Gods’ Own County: A Heathen Prayer Book
Many of these texts are geared towards children and young adults, so content tends to be adapted for that audience.
- Chris Pinard’s Celtic Mythology for Kids: Tales of Selkies, Giants, and the Sea
- Mathias Nordvig’s Norse Mythology for Kids: Tales of Gods, Creatures, and Quests
- Morgan Moroney’s Gods and Goddesses of Ancient Egypt: Egyptian Mythology for Kids
- Yung in Chae’s Goddess Power: A Kid’s Book of Greek and Roman Mythology
- Donna Jo Napoli’s Treasury of Greek Mythology: Classic Stories of Gods, Goddesses, Heroes & Monsters
- Donna Jo Napoli’s Treasury of Egyptian Mythology: Classic Stories of Gods, Goddesses, Monsters & Mortals
- Donna Jo Napoli’s Treasury of Norse Mythology: Stories of Intrigue, Trickery, Love and Revenge
- D’Aulaires’ Book of Greek Myths
- D’Aulaires’ Book of Norse Myths
- Johan Egerkrans’ Norse Gods
- Morgan Daimler’s A New Dictionary of Fairies: A 21st Century Exploration of Celtic and Related Western European Fairies
- Caroline Hickey’s Classic Stories – Greek Myths
- Nathaniel Hawthorne’s Greek Myths: A Wonderful Book for Girls and Boys
- Geraldine McCaughrean’s Ancient Myths Collection 16 Books Box Set
Coloring books for both kids and adults.
- John Green’s Greek Gods and Goddesses Coloring Book
- Jeff Menges’ Norse Gods and Goddesses Coloring Book
- Selina Fenech’s Goddess and Mythology Coloring Book
- Jade Summer’s Greek Mythology Coloring Book
- Jim Barrow’s Greek Mythology Coloring Book for Adults
- Johan Egerkrans’ Sketches from Norse Gods Coloring Book
In case you missed it since last December I have released 9 books. A Modern Guide to Heathenry is a significantly revised and expanded book built on the foundation of Exploring the Northern Tradition with over 70,000 words of additional, new content. Sigyn: Our Lady of the Staying Power is a re-release after a change in publishers. The other books are all new releases.
- A Modern Guide to Heathenry
- Walking the Rainbow Bridge: A Collection of Heathen Poetry
- Heart on Fire: A Novena for Loki
- Sigyn: Our Lady of the Staying Power
- Of Bow, Lyre, and Prophetic Fire: Nine Days of Prayer to the God Apollo
- The Ecstasy and the Fury: 9 Nights with Odin – A Novena
- In Love’s Winged Harbor: A Novena for Anteros
- Seven for Sekhmet: A Pocket Book of Prayer
- Seeking Valhalla: A Pocket Book of Heathen Prayers
Walking the Worlds
After several years and 12 volumes, Walking the Worlds, a peer-reviewed journal of polytheism and spiritwork has concluded its run. In commemoration, here are the links to each release of the journal in case you missed any.
- Volume 1
- Volume 2
- Volume 3
- Volume 4
- Volume 5
- Volume 6
- Volume 7
- Volume 8
- Volume 9
- Volume 10
- Volume 11
- Volume 12
What books are on your to read list? What books would you recommend? Share your thoughts in the comments.
I created the Yuletide Shopping Guide in part because Yule is one of my favorite times of year. The guide features items polytheists would enjoy seeing in their homes or under their tree this yuletide. All with the hope of spreading some holiday cheer in a difficult year by finding items that can help feed our devotions within our polytheistic traditions, but also to hopefully along the way lift up some of the artisans in our midst too.
So far I’ve included resources for crafters, makers, and DIYers: cookie cutters, crafting molds, fabric (Mesoamerican, Egyptian, Greek, Northern Europe), machine embroidery designs, cross-stitch and embroidery patterns, as well as knitting and crochet patterns. I’ve also highlighted some items on a Krampus theme. I’ve spotlighted items you can use to deck the halls and trim the tree.
Check out the Greco-Roman themed products relevant to devotees of Cultus Deorum and Hellenismos, the Egyptian themed products ( Part 1 & Part 2 ) relevant to devotees of Kemetism, and Northern Europe themed products ( Part 1, Part 2, Part 3, Part 4 ) relevant to Northern Tradition polytheists. Primarily these items are Norse-centric, but there’s a small scattering of Celtic and Slavic goods too in the mix.
There were some artists and artisans who offered a range of product across pantheons, or whose work focuses on a tradition that I didn’t have enough items to spotlight on its own. So I highly recommend that you carefully peruse the spotlighted artists and artisans in my miscellaneous ( Part 1 & Part 2 ). You will find offerings encompassing a vast array of traditions: Norse, Slavic, Celtic, Roman, Greek, Egyptian, Hindu, Polynesian, Mesoamerican, Minoan, Assyrian, Sumerian, Welsh, Asian, Native American/Inuit, and more!
Today is the fifth installment of Northern Europe themed products relevant for fellow Northern Tradition polytheists.
PantheonSkulptur based in Sweden, features the artistic gold or silver gilded statues of Norse or Celtic Gods and Goddesses by Stina Jarenskog. Since ever piece is handmade, sometimes there’s nothing in the shop as she’s sold out. Just be sure to bookmark the shop and revisit.
FatefulSigns is the online storefront for illustrator Sam Flegal, who has done work for gaming companies and concept art for movies. He has some truly stunning images of our Gods and Goddesses, and offers the original for sale, as well as prints. He’s also decided to do his own illustrations for sections of the lore, which you can find in his two books: the Illustrated Havamal, and the Illustrated Voluspa.
Grimfrost is a Swedish based company that specializes in items inspired by and related to Viking Age culture. They have some replica statuary and jewelry, but also some truly unique things based on the familiar. Some highlighted items are the Sleipnir Post Earrings, a Freya Drum, a replica of a ritual procession, and replicas from the archaeological record of our Gods.
SummitCollection’s Norsies features painted cold cast resin figures of Norse Gods & Goddesses.
- Poster of Travis Bowman’s prayer to Odin
- Norhalla’s Sleipnir Plush Toy
- ArcanicaArt painted Frigg
- MailoniKat’s Fox Cloth
- DeBaunFineCeramics Valknut Pendant
- HeathenTreeCreations – Vanic Deities Statues
- Dharmalus – Valknut wall shelves
- SevenOaksGrove Rune Cloth
- ShirePost Ullr and vegvisir zipper pull
- The National Museum of Denmark’s Gift Shop has a wide range of products too!