#vættir

[sarenth]

Face Ragnarök Like Óðinn

At times like these I take inspiration from Óðinn at Ragnarök:

Look it in the eye, face it directly, resist it with all you have and do whatever you are able.

Ves þú heil.

[sigyn-foxyposts]

"Ash & Glowing Ambers"

I always felt a little bad for Logi, his wife and daughters, considering quite a few have compared him to Loki. Basically taking away Logi's own unique identity and family! There is so much more interesting stuff to read about Logi and his wife, that doesn't have to be a connection to someone else.

Which is what I've included here, their very own fan fiction and some art to go along with it! If you know me, I just love making content for minor deities or creatures and I thought it was about time they deserved something for themselves. Sorry if it's a little short 🔥

[sarcasticsweetlara]

My favorite Swedish Mythical Creatures

Huldra

Elves

Vættir

Fossegrimen

[languagedeath]

My First Time on the Mystical Island of Po Toi

Written by Dyami Millarson We took the boat to Po Toi island in the morning of Saturday 22 April 2017. It was a spiritual journey that relaxed me. When we arrived near the dock of Po Toi, I could see from the ship there was a sacrificial fire burning on a cliff. It looked like a movie scene. It inspired me with awe. The scene of the sacrificial fire never left me, because it felt like a new…

[sarenth]

Godspousing itself is not hubris. Hubris is "a way of talking or behaving that is too proud.

Because of the reception folks get, a lot of godspouses (as well as those spoused and/or romantically/sexually/otherwise involved with spirits) will not talk about their experiences, or be extremely reluctant to do so.

A human involved with a God or spirit, or several, means that they are in some kind of relationship with that God, Gods, spirit, and/or spirits, and says nothing about the worth, worthiness, holiness, goodness, or other qualities of being of anyone else.

If they were claiming it allows them to speak for the God in every circumstance, or because they are in this relationship that no one else is worthy? Yes, that would be a problem and hubristic. The majority of godspouses are not claiming that, and it speaks rather to the conditions a lot of polytheists, animists, Pagans, and other magically and spiritually-inclined folks are coming from that these are the questions a godspouse brings up.

I may get hate for this but I want to know, how godspousing is not hubris? Where is the thin line?

Like you are telling me you saying you are dating a deity is not hubris? Is a humble thing that is totally normal for a mortal?

Or is it weird coping mechanism and you are claiming that most married deities would choose you while they have a deity spouse??

I mean it does depend whether it is normal or not. But like seriously?? Turning sexualising Lucifer, Loki and, with all respect, who knows who else, into a quirky trend? Please.

[broomsick]

Short guide to varðlokkr

Briefly exploring ritual singing and spirit work in the nordic tradition, and their possible uses in neo-pagan practice.

Before performing divination, it's said that völur would sing, or more often than not, have someone sing a ritual song in order to "rouse the spirits". This ritual was a way to call upon nearby spirits—generally guardian spirits, to come and answer their questions. The practice of varðlokkur, or "ward songs/protection songs", is tightly interwoven with the art of seiðr. According to the few sources that mention the topic, it was performed by seeresses seeking to prophecize, or by women willing to sing it in their stead.

Before diving deeper into this topic however, it's important to note that the interpretation of the term varðlokkr, and in a sense, the very basis of its current scholarly understanding, depends on its possible etymology. Two hypotheses stand out in this regard: varðlokkr is either spelled with one or two k's, either varðlok or varðlokk. The former would refer to "locking", or "fastening", and is often associated with a passage in the Grógaldr (The Spell of Gróa) where the shamaness refers to Urðar lokur, or Urð's locks/bolts. In this case, the song is a matter of "locking" the spirits in. Whereas varðlokkr would stem from the same root (vǫrðr, meaning to guard or ward), but in this case, lokkr would come from lokka, meaning to lure, or entice. It's generally agreed upon that both these instances showcase how the idea of protection was a key element in the perception of this practice.

These so-called "Weird-songs" sometimes required the use of a rhythmical sound created using drum beating, rattles, or by hitting the ground with a staff. They served as an invocation to higher powers or local spirits, who would be keen to protect ("ward") the seeress as she glimpsed into the future. According to pre-Christian belief, the sound of these songs had the power to appease surrounding spirits, but also to entice and lock them into the space for the duration of the divination. Letting her spirit wander out of her body in order to scry, the völva/seiðrkona became vulnerable, hence the need for higher protection. Now "bound" to her until the completion of the ritual, the guardian spirits would be inclined to lend their help. Depending on the intepretations, this type of ritual singing could also have been a means to reach a trancelike state before fortune telling.

'Many spirits,' said she, 'have been present under its charm, and were pleased to listen to the song, who before would turn away from us, and grant us no such homage. And now are many things clear to me which before were hidden both from me and others.' Eiríks saga rauða, chapter 3

The trance aspect of this practice is often debated, however. Granted, it's possible to point out similarities between seiðr and the "out of body" travel of Sámi and Siberian shamans. After all, a few sources tell us that varðlokkr would also serve to bring the völva back into her own body once she'd prophecized. Still, scholars more often than not consider varðlokkr and other seiðr practices as putting oneself in a "receptive state" in order to comprehend messages sent from the spirit world.

At the beginning of the séance all those present seem to have taken part in the singing, but a special choir was appointed for continuing operations:  this is in several accounts said to consist of women or one woman. Singing continues throughout the séance, the purpose being to remind the shaman of his mission.  Some sources indicate that the singing was concentrated or confined to the final stages of the trance, and the aim here was to wake the shaman. Louise Bäckman & Åke Hultkrantz

Think of varðlokkr as a way to blend music, divination and spirit work. A modern practitioner who already works with Dísir, vættir, ancestors, and the like can involve these familiar spirits in the ritual, for example, by calling upon a passed loved one to protect them during divination, or even to aid in finding answers. It's generally agreed upon that during the Scandinavian pre-Christian times, the wisdom of the dead occupied a vital place in many such shamanic practices. One could seek advice from passed mentors or loved ones in this manner. Even disregarding the idea of "rousing" spirits and "locking" them, I believe that one could still use to music as ritualized invocation—especially when it comes to ancestor work, in order to ask for advice or insight.

Next to nothing is known about what varðlokkr actually sounded like. However, I think it's still interesting to explore the idea of ritual singing as a shamanic practice. For someone interested in experimenting with galdr, seiðr, or any such shamanic practices in the Nordic tradition, varðlokkr seems like a great place to start.

So how does one incorporate ritual singing into neo-pagan practice? I'm sorry to say that it's exceedingly difficult to somehow reconstruct varðlokkr, as history has left us with nothing but bits and pieces to work with. However, three main particularities stand out and aid us in tracing a general outline: 1. the Weird-song is sung before divination as an opening practice; 2. its purpose is to call upon spirits; and 3. it most likely served as a sort of short-term ward for the person performing the ritual. These three concepts may be preserved, and the freedom to build around them is yours.

For this reason, we even have the option to simply pick a song which feels sacred and play it before rune casting, or tarot reading for example (needless to say such a practice also applies to any and all methods of divination, including scrying). After all, there's really no indication that the practitionner must sing the song themselves. Even in the few accounts mentioning varðlokkr, the seeress isn't always the one singing.

But if you decide to sing the varðlokkr yourself, it's also possible to learn the lyrics to a song that's already part of your practice. If working with the spirits of the dead, and especially with passed loved ones, why not play a song that a given ancestor loved in life? Artist Einar Selvik has composed a short skaldic-type song called Vardlokk, which has understandably become my own ritual song. I play it to get into a spiritual state of mind, helping me tremendously before spirit work—which coincides in many ways with the original purpose of varðlokkr. But it's safe to say any type of music may be used. And if you're interested in trance or trance adjacent practices, chanting may be used in such a manner as well.

There are many ways for us neo-pagans to adopt the practice of varðlokkr, since in one way or another, music is always tightly intertwined with religious practice. One can choose to wholly disregard the spirit work aspect and simply explore the idea of ritual song and its ties to divination. No matter the case, shamanic practices were an inherent part of Nordic religious tradition, and I think it can be useful for modern practitioners to learn about them and explore the possibilities that they offer.

If you're interested in further reading, I've linked at the beginning of this post an ask I answered a while back pertaining to seiðr, galdr, and other shamanic practices of the Norse. Within the post are also a few suggested pieces of reading that have helped my personal understanding and research.

[appalachiasferaldaughter]

A few thoughts I would like to share.

I'm sharing this because the spirits and gods have been serving me with this wisdom. I hope it's beneficial for you as well.

There is a misconception floating around that the older a spiritual practice is (or can be found on record), the more valid it is. For those of us in the modern age who are inundated with messages from Witchtok (urgh) or random corners of the internet saying that our practices are invalid because it's not historically accurate... here is some food for thought.

For a lot of faiths and traditions (such as a Nordic tradition), there is not a lot of information to go on. Many traditions have, unfortunately, been lost due to acculturation and assimilation over time. I am grateful for the information we do have and is able to be preserved through countless centuries of scholarly work that continues into today. However, we are forced to fill in the gaps in order to continue on for the sake of tradition, preserving the memory of our ancestors, and just because. You don't need a reason to follow a faith you are called to. That's why it's called faith.

There is a lot of misinformation floating around regarding certain practices that do not line up with the historical record. I believe this is happening because there is a weird grievance to justify our faith and everything that we do by making it look like our ancestors have been doing the same things for centuries. In other words, our faith isn't valid in the eyes of others unless we can prove that it's an ancient, historical practice like the powerhouse religions of Christianity/Judaism/Islam or Vedism.

Well, I think that's stupid.

Faith, like humans, nature, and culture, are meant to evolve. It is meant to grow. It is meant to change with the seasons, with the people, with whatever the fuck is happening in the day and age. Things are not meant to look the same forever and ever. It just isn't feasible. And I am fully confident that old gods and vættir realize this. We can't help the fact that a lot of information has been lost. We are having to adapt, adopt, and craft something new to help us connect, and there is absolutely nothing wrong with that, my siblings.

The idea that every little thing you do for the sake of your faith, practice, or tradition has to be traced back to a historical record is, in my opinion, a trap crafted by the dominant cultures and religions to keep us in enclosed in boxes that we are not meant to settle in.

Now, with all that said, I do believe there are some very important keys from the historical record that should be upheld or, at least, be cross-referenced at some point for the sake of following a tradition that is set in stone. But, considering a lot of us are children of immigration and are no longer in the countries of our ancestors, there are some things that are impossible to follow. That's why we should be open to adapting, adopting, and evolving from where we are to craft new traditions. This was entirely normal and valid back in the day, so why can't it be now?

Remember the past, honor the past, but don't be afraid to take the information we do have and craft it into a faith or practice that suits you and/or your family. After all, someday we will be ancestors, and the practices you do today may be honored by your descendants decades or even centuries into the future. Isn't that neat? Or, if the bloodline ends with you, records of your practice may resonate with someone who is searching for pieces of their truth.

Allow the ancestors, vættir, nature, old gods, and most importantly, yourself to guide you. Everything else is just a means to an end.

TL;DR you are allowed to create something new from historical sources to express your faith. It's perfectly valid despite protests from ignorant people who have nothing better to do than start fights on the internet.

[hof-lokabrenna-official]

The Foundations of Lokabrenna Part 2: Overview of The Gods, and the Norse Pantheon as it pertains to Lokabrenna

The path of Lokabrenna honors all gods in the Norse/Scandinavian Pantheon, and reveres any name for (or story pertaining to) those gods found within all of the Scandinavian cultures. While the primary focus of Lokabrenna is on the Norse and Icelandic portrayal of these gods that is predominantly because sources for the other areas are more scant/harder to find and do not create a complete picture. However, the history started long before anyone settled in Norway, and even longer before they settles in Iceland, and as such it deserves to be honored and respected in its entirety. I will get into the overlap between the Scandinavian cultures and the surrounding areas (Such as the Celts, Picts, Druids, and the like) at a later point, but as a general rule, their pantheons are theirs regardless of their influences on the Scandinavian religions and vice-versa.

This section will not give an in-depth description of each god, but instead go over what constitutes a god in Lokabrenna, why, and how these views differ from other Heathen traditions. To start, Lokabrenna honors the Æsir and the Ásynjur, Vanir, and the Disir, as many versions of Heathenry do, and it is heavily based in the factual histories and the mythologies found in the same source materials which each of the modern religions adhere to/follow/take from.

However, the key difference is that Lokabrenna honors the other nonhuman/divine races not often referred to as "Gods” in the cosmology - often excluded solely on the basis that are not counted among the Æsir (or because they have been deemed enemies of the Æsir).

The following beings (among others, and in no particular order) are all considered Gods in Lokabrenna:

Auðumbla

Ymir

The Primordial Men (Buri and Borr, Odin's ancestors)

Surtr

The Thurs (the Giants- both the Jotnar and the Muspelli/Sons of Muspellheim)

The Rokkr (Loki and his kin)

The Æsir and the Ásynjur(See below)

The Dísir (Spirits of particular women who have died and tend to be associated with Fate- Such as the Volva/Seeress Odin raises from the dead in the Eddic Poem, Völuspá)

The Vanir

The Svartalfar (Also called the Dökkálfar - the Dwarves/Dark Elves)

The Alfar (Also called the Ljósálfar - the Elves)

The Vættir/Landvættir (The wights; spirits of the land or the dead, and a term that is sometimes used to refer to all of the above beings- but in this instance refers to named beings and creatures which are not part of those stated races such as the Hulder, the Nisse/Tomtenisse and other similar mythological creatures)

The Nornir

Rattatosk, the Unnamed Eagle, Níðhöggr and the rest of the named animals that inhabit the world tree Yggdrasil; As well as all of the named animals that are considered symbols of the gods (such as Thor's goats, Tanngrisnir and Tanngnjóstr), which are counted as Vættir in Lokabrenna.

And finally, though it is not a being like all of the above, we honor and respect the Wyrd itself with the same reverence as a God.

The primary reason for the distinction that each of these beings are Gods is because many of these beings are attested to as having domain over various forces of nature in the lore, despite not being counted among the Æsir; and while the word Æsir is synonymous with "Gods" in Norse tradition and language, according to the bloodlines as stated in the lore, there is no one true race of Gods.

As such, Lokabrenna recognizes the lineage of the gods, as stated in the lore; and interprets the term Æsir to mean a ruling council of Odin's Innangardr (inner-yard, inner circle; Kindred, family and the like). The reason for this is clear when looking at the genealogy of the gods. Odin is thought of in many Heathen circles and organizations (and source texts) as the head of the gods, "The God-King of the Æsir" and "The Allfather" and those same circles pose most of the races mentioned above as "Enemies of the Gods/Æsir"- and while much of the lore plays out that way, this narrow view ignores the fact that Odin's parents were Bestla and Borr. While it is true that his genealogy is half "God" or "Primordial Man" (as I mentioned before regarding Borr and Buri), he is also half Jotun by his mother, Bestla. With this genealogy clear it is impossible to deny the Half-Jotnar heritage of Odin, Vili and Ve. Among the Æsir, Odin is also not the only Jotun; And these distinctions are important to make when it comes to the terminology of what are considered Gods and why.

The Line of Odin - As described above, Odin is a half Jotun by his mother Bestla, as are both of his brothers, Vili and Ve. However, this also means that all of Odin's sons- Thor, Baldur, Víðarr and Váli, are of quarter-Jotun blood. It also means that Thor's children (Móði, Magni and Þrúðr) as well as Buldar's son Forseti, are all similarly of Jotun descent. There are sources that pose other gods as the son of Odin, including Heimdallr and Tyr, and while sources about those facts are contradicting, whether they are in his line or not it would only add to the point that many of the gods have the Jotun lineage.

The Line Of Ægir - While no parental line is stated in the lore, Ægir is referred to as a Jotun in nearly every mention, and is never attested to as any other race. Ægir is the Jotun god of the sea - and while he himself is NOT one of the Æsir, he is a close ally and friend of them all, as well as being the grandfather of Heimdall (as I discuss below) His wife is Rán, who is counted among the Æsir. She is only ever attested to as a Goddess, and it is unclear whether she was originally Vanir, Jotun, or something else entirely. Together, Ægir and Rán are the parents of both Snær (Snow) in some sources, as well as the parents of The Nine Daughters. The Nine Daughters become the nine mothers of the god Heimdallr, making Heimdallr part Jotun. Snaer, meanwhile, is universally known as the Jotun god of Snow. However his lineage is up for debate, as some sources say his parents are Ægir and Rán- others pose that he is the son of Jökul, who is in turn the son of Kári, who is the brother of Ægir. In a few sources, Snær is attributed as the father of Thorri, the Jotun god of Winter, for whom the late-winter festival Þorrablót (Thorrablot) is held. These ties to the Jotnar, combined with these beings' status as allies to the Æsir, and the fact that two holidays (Ægirsblót/Ægir's Day- a more modern minor holiday celebrated by some in March, and Þorrablót) in are often overlooked and ignored, similarly to Odin's own lineage, when discussing what role Jotnar have in the religion.

The Line of Skaði - Skaði is known as the Jotun godess among the Asynjur- daughter of the Jotun-King Þjazi (Thiazi). She marries the god of the sea, Njörðr. While it is stated that Njörðr has ten children, the only ones given a named mother are Freyja and Freyr, and it isn't Skaði. There is also the case to be made that Freyr falls for, pursues and marries, a Jotun woman named Gerðr (Who is attested as Ægir's daughter in some sources, but this is debated)

The Line of Loki - Loki is counted among the Æsir, though most of the rest of his lineage are not. However, his lineage is just as important; being the son of the Jotun, Farbauti, and the (presumed) Vanir, Laufey. This makes him, like Odin, half Jotun. The similarity here is often overlooked, as people often refer to Loki's negative traits and blame his "evil" nature (which I will touch on in my write-up about Loki, later) on his Jotun blood, while ignoring how malicious Odin can be as well as Odin's own Jotun blood. Loki is the father of numerous children from two women in the lore: the Jotun, Angrboða, and the Goddess Sigyn. By Angrboða, he sires what are referred to in Lokabrenna as the Rokkr (a term also used in other Lokean forms of Heathenry, denoting that they are the beings that enact Ragnarok); -The wolf Fenris (also Fenrisúlfr, Fenrir, Hróðvitnir or Vánagandr) -The world serpent, Jörmungandr (also Miðgarðsormr) -The goddess of the Dead, and Queen of Niflheim, Hel (also Hella). Of these three, Hel is counted as a well respected goddess, having at least a level of status that demands even Odin approach her as an equal, and the "political" power within the Norse cosmology to deny Odin his requests without recrimination. Like Odin, she is a God-Queen of her realm. Further, by Sigyn, Loki is attested to having the children Narfi (or Nari) and Váli (Some scholars believe this is the same Váli attested as Odin's son, however the poem Lokasenna- which predates the Prose Edda line that names him as Odin's son, clearly attributes him as Loki and Sigyn's). Loki is also the mother of the 8-legged horse, Sleipnir, who is referred to as The King of Horses and the fastest of all horses, and whom Odin uses as his mount. All of Loki's children are at least part Jotun.

The Nornir - While not counted among the Æsir, the Nornir stand apart and are respected by all of the Gods and races- and not the least of whom is Odin; These three figures, named Urðr (Wyrd), Verðandi, and Skuld (whose names loosely translate to Past, Present and Future), are stated to have come to the well of Wyrd from Jotunheim; And while it does not state that they ARE Jotnar, their place of origina heavily implies it.

There are many others examples that I can add at a later date, as I compile everything that makes up the path of Lokabrenna; But these four examples are more than enough to show that while many Heathen practices separate Jotnar out as enemies of the gods, in MANY cases this is not true, as a large portion of the Æsir themselves (Including Odin) are of Jotun descent.

Further, and I won't get into every example, but there are also many Vanir among the Æsir, including not just Mimir, Freyr and Freya, but Njörðr. On top of this, there are many other figures who historians debate whether they are Vanir or not, including Iðunn, Heimdall (By way of his mothers and Rán, who are never stated as Vanir per se, but having strong connections to nature as the goddess of the Sea makes it likely), Ullr (The Æsir god of the Winter), the Seeress from the Völuspá, and even Frigga (who actually needs a breakdown herself, as historically speaking, it's likely that she started as the goddess Freyja, and the two figures eventually evolved into separate beings as time, cultural differences and stories spread and changed throughout Scandinavia via word of mouth).

Which draws the conclusion that the Æsir are a combination of races, and not themselves a separate race.

With that point illustrated, we now get back to the point that I mentioned earlier: While the term Æsir means God, there is no one true race of Gods. The Æsir are comprised of many races, and even many who are not counted as Æsir (and not mentioned above) such as the Dwarves tasked with holding up the sky on Midgard, to the Jotun that the Æsir hired to build the wall around Asgard, to the dwarves that created Mjollnir, and many, many others, all do the bidding of the Æsir - and are all considered "The best" at what they do, their own respective domain.

And in Lokabrenna, this means that they all should be honored in respect for the domains that they are given in the lore, whether they are Æsir, or Jotnar, or Dwarf, or Rokkr- they all have a place and exist in the lore for a reason.

[akaessi]

Since you have an education with Scandinavian folklore, I'd be curious to hear if you have any book reccomendations on Scandinavian Folklore? It's a topic I adore but I find that sources are a bit of a struggle to dig up.

I can read English, Norwegian, Danish (and tentatively with a lot of struggling and swearing) Swedish, so don't worry too much about the dreaded language barrier too much. :>

Hello hello! Thanks for asking! Pardon the late response as well, I wanted to compile a decent list as best as possible! Apologies in advance that I couldn't find easy links for most of them.

Introductory Books:

Vaesen (2013, originally in Swedish) by Johan Egerkrams (I have an English translation by Susan Beard). A beautifully drawn catalog of common Scandinavian folklore creatures. The downside of this book is the lack of direct source quotations and/or super in-depth folkloric analysis. Still a lovely easy read to familiarize yourself with some creatures!

Scandinavian Mythology: An Annotated Bibliography (1988, English) by John Lindow. Simple guide to Scandinavian mythological terms. If I'm remembering correctly, it focuses more on Norse mythological creatures (such as gods and giants) but also features explainers for folk belief figures.

Scandinavia Folk Belief and Legend (1988, English) by Reimund Kvideland and Henning K Sehmsdorf. A very detailed (and chunky!) book that focuses on folkloric beliefs and "old wives' tales" within Scandinavia. It has a lot of citations and references to folklore catalogs, which can then be used for further reading! Also, nicely organized to focus on generalized motifs.

Grimm's Fairy Tales (original German Title: Kinder- und Hausmärchen) by Jacob and Wilhelm Grimm (1812, German but with widely available translations.) While not exactly specifically Scandinavian Folklore, the Grimm brothers and their folklore collections did great work within the field of Germanic folkloric studies and comparative religious/folklore studies. (And if you're a linguist too, we love love love Jacob Grimm) Anyways, there are a million versions of these tales, some very watered down but if you're looking for a chance to read them here's a link (in English and German). The site is a bit clunky and doesn't have ALL the tales. But a good portion of them are available to read. It's good to familiarize yourself with these in general because of the motif commonalities in folklore studies.

More In-Depth Books:

Old Norse Mythology-Comparative Perspectives (2017, English) with Pernille Hermann, Stephen A. Mitchell, and Jens Peter Schjødt, eds., with Amber J. Rose. 2017.  An anthology of scholarly articles focusing on discourse within the field of Scandinavian (Norse) religion and folklore studies. Lots of different authors and scholars, some with incredibly specific article focuses but others with more broad analysis and literature reviews. If you need a link, Harvard University seems to have one and it should work if I link it here.

The Norns in Old Norse Mythology (2013, English) by Karen Bek Pedersen. This book hyper-focuses on the Norns within the larger context of Norse mythology and Scandinavian folklore. I highly recommend this book for people who are confused by the various female supernatural figures and their various names and titles. Though it has a specific focus, it is still helpful for overall studies on dísir, nornir, vættir, etc.

Folklore in Old Norse: Old Norse in Folklore (2013, English) edited by Karen Bek Pedersen and Daniel Sävborg. A relatively short book that focuses on literary and medieval textual criticisms about current scholarly trends within the field. Very helpful for understanding scholarly trends as well as bodies of thought in the field of Scandinavian studies--which is always useful for students and newbie researchers!

Witchcraft and Magic in the Nordic Middle Ages (2011, English) by Stephen Mitchell. This book can be helpful in its discussion about the ambiguities between folklore, religion, magic, and witchcraft within the Scandinavian context. It references a lot of primary sources as well as historical sources commenting on said primary sources. It focuses mainly on the transition between Norse paganism to Christianity in Scandinavia but still, I think this book serves as a helpful introduction to understanding how folkloric practices change throughout time for various reasons.

Additional Miscellany Sources:

Motif-Index of Folk-Literature....(6 vols. revised and expanded from 1952-1958, English) by Stith Thompson. This is the compendium for folklore studies and is one of many folklore motif catalogs. Very helpful for understanding folklore in a broader comparative context. Unfortunately, it's very hard to find copies of the volumes, at least for me, but there is a digital link here.

Old Norse Folklore: Traditional, Innovation, and Performance in Medieval Scandinavia (English, 2023 pending release) (edited?) by Stephen Mitchell. This book isn't out yet so I can't comment too much on its content! But in the field, we are waiting to read it! According to the synopsis, it is an anthological book that will feature essays (mainly theoretical) that focus on the transition of mythological and folkloric material in the medium of orality. Hopefully, this book will serve as a good guide to understanding how to connect orality theory (in broader Scandinavian lit. studies) to folkloric motif studies (in Scandinavian folklore studies).

Some Scholars I Recommend:

Pernille Hermann, PhD. Focuses a lot on memory studies and literacy in Medieval Scandinavia. Writes in English and Danish.

Karen Bek Pedersen, PhD. Focuses on in-depth discussions of fate motifs in Norse sagas and mythological texts. Also frequently focuses on female folkloric figures in Scandinavian religion. I believe she writes English and Danish.

Daniel Sävborg, PhD. Focuses on comparative literature studies and somewhat psychological looks into Norse literature and motifs. Writes in English and in Swedish.

Stephen Mitchell, PhD. Focuses on various genres of Norse/Nordic literature with interests in magic, mythology, and legends. Writes in English, I don't know if any other languages.

Thanks for the ask! Hopefully this is helpful! 🖤

Most of the books are in English, since these are the texts my classes focused on specifically and my program is taught in English. It might take me a bit longer to find (throughout my laptop files) the non-English ones we read! As always, research carefully! There are a lot of people with no academic background writing in this subject and getting popularized. And there is also a danger of people using this subject to promote false and dangerous ideologies. (ahem Nordal).

[sarenth]

Gar

I am Gungnir I am the spear I am the thrower I am the harpoon I am the javelin I am the bayonet I am the target I am the chosen I am the sacrifice I am the mistletoe dart I am the end of kings I am the doom of warriors I am the killer of game I am the arc over battles I am the fury of berserkir I am the rage of úlfhéðnar I am the wrath of jǫfurr I am the deadliness of combat I…

[sigyn-foxyposts]

Headcanon/Theory: If Loki is Askeladen then..was Sigyn the princess?

So I felt like researching was very fun and not talked about enough folklore surrounding Loki. Like we all know how he has his own little traditions: being the tooth fairy and the vættir living under or in the fireplace. 

Some like to think that this very well know tale of a boy named Askeladen "The ashland" is actually Loki, or based on him anyways! 

After all the ashland does start out as being regarded as an incapable underachiever, but eventually proves himself by overcoming some prodigious deed, succeeding where all others have failed.

Too add further comparison, in the stories Askeladden is characterised as the runt of the family, being:

"the youngest, smallest, and weakest", yet "clever, bold, patient"

He had two brothers, who he often proved wrong whenever they teased him and when they failed in a task, their father would be surprised, since he thought his brothers would succeed. No, in fact it was askeladen.

He is also said to love the fireplace, poking around the ash all day watching over the fires while his mother nags him in doing something with his life, hence the nickname his family gave him! 

In the story: "The Giant Who Had No Heart in His Body" or "The Boy Who Had an Eating Match with a Troll". He ends up tricking a giant/troll into.. taking his own life in an eating contest. How Loki is that? 

Now onto the princess part! The whole reason i am writing this. In the story titled: "The Princess who always had to have the Last Word" (Which I love so much!! Sounds like a girlboss) 

First published in 1843, this fairytale tells of a princess who is "so headstrong and obstinate", that her father the king promises her hand in marriage and half of the kingdom to the whoever who can silence her tongue. 

By the way, they're indicating that she has a silver tongue and a loud-mouth to anyone that she meets. 

By and by, the royal estate becomes so run down by people, that the king decides that if they fail, they will have their ears swayed with an iron.

(I dont really know what this could mean, but im guessing they became a slave or its a way of burning a mark into them?? feel free to share what we know about that one.)

Nonetheless, three brothers set off to try their luck with the princess. 

The youngest, called the Ashlad, picks up several items along the way, consequently being ridiculed by his two older brothers.

As the story unfolds however, it appears that it is not necessarily the things in question which prove to be helpful in the end. 

Mind you the whole time, when his brothers ask "what could you possibly need that for?"

He responds "Oh, I have things to do, and this will do,"

The Ashlads' approach to the road ahead of him reminds us to be attentive and mindful of events and coincidence on our way. Although he is initially mocked in the beginning, it turns out that doing things differently is perhaps not such a bad idea after all.

After his older brothers go in first they're ridiculed by the princess. 

"Good day," he said.

"Good day to you too," she answered and turned in her seat.

"It sure is warm in here," he said.

"It's warmer in the coals," answered the princess; the branding iron was lying there, ready to be used. 

When he saw that, he couldn't say a word, and he failed. It didn't go better with the second brother.

"Good day," he said.

"Good day to you too," she said and turned in her seat.

"It's very warm in here," he said.

"It's warmer in the coals," she answered. 

Then the cat got his tongue as well, and the iron was pulled out again.

Then it was the Ashlad's turn.

"Good day," he said.

"Good day to you too," she said and turned in her seat.

"It's nice and warm in here," he said.

"It's warmer in the coals," she answered; she did not care to be nicer to him than she was with the others.

"Then maybe I can fry my magpie there?" he asked, pulling out his first find. 

"I'm afraid she'll burst," said the king's daughter.

"Not to worry, I'll put this birch ring around it," said the boy.

"It's too wide," she said.

"I'll use this wedge," said the boy.

"The fat will drip out of her," said the princess.

"I'll hold this underneath," answered the boy, showing his broken pottery.

"Your words are all crooked," said the princess.

"No, I'm not crooked, but this is crooked," answered the boy, pulling out one of the ram's horns.

"Now, I've never seen anything like it!" yelled the princess.

"Here's one like it," said the boy, and pulled out the other horn.

"You're trying to wear me out, aren't you?" she said.

"No, but this is worn out," answered the boy, pulling out the sole.

The princess didn't know what to say.

"Now you're mine," said the Ashlad, and he got her and half the country into the bargain.

Now don't we all also theorise that Sigyn might be related to Freya or at least have been raised by Njord, one you'd consider wealthy and a "king" of the vanir? 

Just a thought! Might make a fan fiction of this in the future. 🤭

[izakvoros]

Izak had purposely stayed at the maze for the entire festival. He had no doubt that Matthew would have wondered out this way. If not to protect his clothes, he would have done it to protect his neck. After Izak's brutal attack, he wouldn't be surprised if Matthew wore a collar to keep prying fangs at bay, but the thought of it had him sour.

He didn't want to be anywhere near the throngs of people. He didn't want to smell Matthew nor want to smell him on anyone, and the thought of Matthew seeking out Judas shot fire through his veins. If he was being truthful to himself, he knew that if mingled with the masses and a head dipped toward one of the demon's veins, the blood that splattered the floor wouldn't have been from an accidentally spilled glass. No, no. He had to be poised and effortless, emotions kept, and yet...

The maze had been quiet the longer the night went on. Maybe it was words that fluttered that Izak was at its entrance or maybe everyone was too drunk or euphoric to bother with taking the chance. He settled himself on the back of his heels and silently smoked a cigarette, staring up into the windows at the light and jovial noises. He hoped his bunnies were doing alright.

He perked up when a familiar sensation tugged at him, and a taut frown pulled on his lips. He could ignore it. He should ignore it, but with a regretful sigh, he flicked his cigarette away and followed the feeling. He found Matthew hiding, and he replaced his frown with a wry smirk. "Had enough fangs piercing you tonight, vættir?"

festivities | izak & matthew

for: @izakvoros location: behind the castle near the garden maze

They had been avoiding each other ever since their explosive night a few weeks ago. Matthew had been figuratively and metaphorically nursing his wounds, having taken to hiding in his penthouse for almost two weeks before finally emerging again and pretending like nothing happened. And to say that Matthew had been avoiding Izak the night of the Wine Festival celebrations would have been an understatement. Matthew was nervous. But interactions with others over the course of the night were telling him that something needed to change.

The fallen deity had initially made it a point to stay out of the vampire's sight for as much as possible. It was not an easy feat given a vampire's innate ability to track anything they wanted, but certain well-placed spells made it mostly possible and he was able to disappear whenever Izak got too close.

It was on one such occasion when they were nearing the end of the party that Matthew decided to do something different and he sent a telepathic nudge Izak's way. Something that let Izak know who was knocking and where to look before he slunk back into the shadows.

[bullgirldick]

I often wonder how much unexplained phenomenona, attributed to aliens and ghosts, is actually caused by our invisible neighbors - fae, vættir, djinn, yokai, etc. I sometimes feel like the only person left who believes more in the neighbors than in alien visitors.

[hapalopus]

Oh its really cool that you're self taught I was going through the Danish folklore tag on your blog and it looks super well researched! Everything I've seen so far seems really cool so I guess I'll have to find out for myself how it's taught in schools. Do you have any favorite folklore stories or creatures? I think I'm too excited to wait to dive into my studies haha I'm probably going to go around learning as much as I can before I even get to Denmark!

Thanks, I do what I can to be a diligent researcher, even when (maybe especially because) I don't have any formal qualifications :') I really hope you fall as much in love with the subject as I have, it'd be SO cool to have more people to discuss these things with :DDD

As for my favorite folklore creatures, it's a bit hard to say. My favorite creatures to draw have always been the animals, like the werewolf, helhest, gravso, gam, valravn, etc. But my favorite creatures to study are without a doubt the humanoid vættir - trolls, nisser (gnomes), puslinger, havfolk, bjergfolk, etc. I love the idea of parallel people, reflecting human culture, yet being their own distinct nonhuman people. I can't explain the fascination.

[harrowing-dump]

The fallout ... and the end of Act 1.

Chapter 11: The Queen Returns

Excerpt -

This last part of the Hel-Road from the Gjallbru to the Gate seems almost as long as the entire journey from the mountain. It’s hopeless and irrational, but her fear does rise as the Gate grows and looms. A few times she stops, considering Modgud’s counsel to flee. She might go to Jotunheim and find her mother. Time and greater wisdom might guard them better. Can she live with herself, though, if she trades her safety for that of all the vættir she just saved? It’s dangerous to assume Odin will leave them be. And even if that’s not a concern, what about the Entity? She promised to watch over the vættir, tell them Its warnings. If she runs away and abandons the duty that she’s brought on herself, will It find her? Will It let those fiery creatures finish what they began on the mountain?

At last, her reluctant feet bring her to the Gate. She touches it, and the doors open without even a word. They reveal Odin standing on the other side. He sits upon Sleipnir, taller than before, and two wolves flank him. Sleipnir gives a little whinny. A tug on his mane quiets him. The wolves have no kindly attitude at all; their heads thrust forward, and their upper lips twitch, ready to growl. Are they dumb wolves, or are they kin to her? Her mother never spoke of it, but her father told tales of Angrboda giving birth to wolves back when the worlds were freshly new. The wolves’ suspicious glares remind her of the boys Narfi and Vali back in Asgard. Ironies upon ironies. Hel stands tall with the help of her staff. She hides her fatigue as best she can.

“Hail, All-Father.”

“Hail, Lokisdottir. You have been busy, but not as the Queen of Hel, as I tasked you to be.”

“I had a request from my subjects to aid the living.” 

“What business are the living to you?” 

“They are my business when they concern the dead.”

“The living will deal with the living. Your province is the dead, Hel, and it shall remain that way.”

“What is your will, All-Father? If you have a punishment in mind, please get on with it.”

Odin sits without moving, as cold and unreadable as the very ice his mount stands on. An apology for her veiled insolence rushes up Hel’s throat, but she swallows it. When he speaks, the even tone is a knife held to her jugular.

“You have plenty of new souls to tend to already. I brought them in; they're waiting at your hall. But, if you are so keen to have these vaettir for yourself, too, I shall make sure they remain your subjects.” 

He raises his hand. Suddenly, a veil of invisibility drops, and all the vættir are there in the clutches of valkyries, Odin’s warrior handmaidens. Their swords and axes touch throats or hover above bowed heads. The biggest and strongest vættir—giants, dragons, werewolves, and unicorns—are pinned beneath several women. They will bring down their weapons on the trapped vaettir as soon as Odin gives the word.

“No!” Hel yells. “No, leave them! Please!”

Odin’s good eye lowers the lid quizzically. “What did you hope to accomplish by saving them?”

“So that they might live!”

“To what end?”

“It is my wish! Because you have made it my responsibility to care for others!” 

“And for this, you defy my will by abandoning your post.” 

“If I meant to abandon it, I would never have returned! All-Father, don’t harm them. Don’t make me your enemy. I will do anything you ask if you spare them! That’s what you want, isn’t it?”

“Are you so devoted to them?”

“I … I wish for the worlds to remain in balance. If the vættir are destroyed, humans will rule all of Midgard unopposed.” 

Odin pets Sleipnir’s mane. He’s intrigued, not yet certain of the conversation’s outcome. Hel’s heart thunders.

[lokavisi]

Deconstructing beliefs I learned from growing up Christian is something I am still doing even after a decade+ of being a pagan. In fact, I'm in the process of deconstructing some tough shit right now. Learning to work with other deities and spirits has been a challenge. But Loki so frequently likes to 1, remind me I don't need him for every little thing, 2, refer me to other deities more fit to help me with a certain problem, 3, remind me he's "not that other (god)" I was raised to worship (meaning I don't need to treat him the same way, which he doesn't like). I've slowly but surely started to do so. No, I don't have the time, energy, resources, etc. to leave offerings or spend time with ALL the people ALL the time, but having any amount of time or other gifts is what matters. Unless you quit your job and forego all human interaction, you probably can't sustain a super in-depth devotional practice to a whole pantheon + other spirits. That doesn't make you a bad pagan. It means you're a human with human limitations. Setting the bar too high for yourself doesn't help anyone, least of all you.

I'd also like to add that the ancestors are also vættir to reach out to. And these don't have to be specific people from your bloodline. I know we all have shitty people we're related to. (Though through the whole of human history, there are certainly a few good eggs among your family tree.) Being sure to address/offer to benevolent ancestors is the key. Someone will turn up that cares for you, regardless of bloodline. You can reach out to groups of ancestors, too, like queer ancestors, ancestors of order (like those that walked the same/similar spiritual path that you do), or even ancestors yet to be (great for when you're thinking about the future and the impact your actions may/will have). I struggled with ancestors, feeling like I had to know specific names and could only talk to my blood relatives, but that is just *a* way to work with ancestors. Humans that came before us know a lot about the human experience. Even Odin spoke to the human dead to learn from them. Just something else for you to consider when thinking about this stuff.

(And like OP, I'm not trying to tell you how to practice. It's all about recognizing your conscious choices and subconscious bias.)

Disclaimer: I'm not telling you how to 'correctly' practice your religion. This post is meant to make you think about whether the way you currently practice is based on a conscious choice or an unconscious bias. You are the only person who gets to decide what you believe in and how you live your life.

I will use norse polytheism as an example in this post, but it applies to other religions as well.

Polytheistic online spaces are becoming more and more monotheistic.

We have many Gods and Goddesses. We have the Landvættir (spirits of the land), Elves and Dwarfs and many more beings in our mythology. Yet, the vast majority of people who have accounts dedicated to norse paganism, mainly post about one, rarely more than 5 of them.

Loki, Odin, Thor, Freyja, Fenrir.

Those are the top contenders.

- Why is that?

I believe it has to do with the fact that most of us grew up in a monotheistic society. Even if your family isn't religious, I'm sure you've learned about christianity/islam/judaism through the people around you. There are churches/mosques/synagogues in your town, created to honor one god.

The holidays the people celebrate are centered around one god.

Politicians, movies, friends and neighbors, they all talk about their relationship with one god.

We simply never learned how polytheism can look in practice.

Now, don't get me wrong. I'm not saying that monotheism is somehow bad or worse than polytheism. We should all live alongside and learn from each other. What I am saying is, most of us don't have any idea how to focus on all these beings at once. It seems impossible to have a relationship with all of them. How much time would you have to spend on praying and preparing offerings? How long would it take to have a conversation with each of them at least once a week?

The answer is: too long. That's why this is not what you should be doing, if you're not trying to burn yourself out.

A little effort in relevant situations is enough.

- Why should I change anything if it's working for me?

Because each God and Spirit has their place and specialty.

Would you ask your dentist to fix your broken leg? Or a cook if they can remodel your house?

They are very capable at a certain thing, and maybe your house wouldn't look awful after the remodeling, but don't you think a construction worker and an interior decorator would've done a better job?

I think it's important to let each of them do what they're best at.

- How do I do that?

A little goes a long way.

Ask Iðunn for help, if you feel like there's no life left in you.

Thank Njöðr for the warm spring breeze.

Be good to a stray cat in honor of Freyja.

Leave a handmade flower crown or a bit of fruit outside for the spirits of the land.

Give the dwarfs a coin in exchange for some help with a crafting project.

Read stories from mythology or listen to them as an audiobook. Familiarize yourself with what each of those beings stand for, what they are associated with and what they like.

You will never find a perfect balance between all of them, and it's natural to have a closer relationship with some Gods/Spirits than others. But still, it is absolutely worth getting out of your comfort zone.

That is all from me for now. Good luck and happy worshipping! <3

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