


IMPORTANT NOTE:
All correspondences are
general, non-culture-specific
correspondences
May the Gods be by your side, warmth in your heart, health in your body & strength in your mind.
As it is, in Light and Shadow.
~ The Violet Witch
Blaine, WA
Norse Mythology and the Religions
Norse mythology
Norse mythology is a fascinating collection of myths and legends that originated from the ancient Germanic and Scandinavian people of Northern Europe. These myths and legends were passed down orally for centuries before being written down in the 13th century in what is now known as the Prose Edda and the Poetic Edda. Norse mythology features a variety of Gods and Goddesses, mythical creatures, and a cosmology with nine realms interconnected by the world tree, Yggdrasil.
One of the most well-known figures in Norse mythology is Odin, the chief of the Gods. Odin is associated with wisdom, magicK, and war, and is often depicted as a one-eyed man with a long beard and a wide-brimmed hat. Odin's two ravens, Huginn and Muninn, are said to fly around the world each day and bring him information from their travels. Odin is also associated with the concept of Valhalla, the afterlife for fallen warriors where they are greeted by Odin himself.
Another prominent figure in Norse mythology is Thor, the God of thunder and lightning. Thor is often depicted as a powerful and muscular man with a red beard and a hammer named Mjolnir, which is said to be capable of creating thunder and lightning. Thor is also associated with fertility and agriculture, and is often invoked by farmers for a good harvest.
Loki, the God of mischief, is another well-known figure in Norse mythology. Loki is often portrayed as a trickster who enjoys causing chaos and confusion among the gods. Despite his mischievous nature, Loki is also responsible for helping the gods on several occasions, including retrieving Thor's hammer from the giant who had stolen it.
Norse mythology also features a variety of mythical creatures, including giants, dwarves, and elves. Giants are often portrayed as enemies of the Gods, while dwarves are known for their skills as blacksmiths and craftsmen. Elves are typically associated with beauty, grace, and wisdom, and are often depicted as helpers to the gods.
The cosmology of Norse mythology is centered around the world tree, Yggdrasil, which connects the nine realms of the universe. These realms include Asgard, the home of the gods; Midgard, the world of humans; and Niflheim and Muspelheim, the realms of ice and fire, respectively. According to Norse mythology, the end of the world, known as Ragnarok, will be signaled by a series of natural disasters and battles between the gods and their enemies, resulting in the destruction of the world and the death of many of the Gods.
Norse mythology is a rich and complex collection of myths and legends that provide insight into the beliefs and values of ancient Norse culture. From the powerful and wise Odin, to the mischievous Loki, and the mighty Thor, the Gods and Goddesses of Norse mythology are some of the most well-known figures in mythology. The world tree Yggdrasil and the nine interconnected realms provide a unique cosmology for the mythology, and the inclusion of mythical creatures such as Giants, dwarves, and elves add to the richness of the mythology. Norse mythology continues to captivate and inspire people around the world today, serving as a testament to the enduring power of these ancient myths and legends.
Ásatrú
Norse mythology and the old religion have been adapted into a modern heathen religion known as Ásatrú, which has gained popularity among those seeking a connection to the ancient beliefs and values of their Norse ancestors. Ásatrú seeks to revive the ancient religion and bring it into the modern world, drawing upon the stories and traditions of Norse mythology to create a unique spiritual practice.
One of the main ways that Ásatrú has adapted Norse mythology and the old religion is through the use of modern technology and communication. This includes the use of social media and online forums to connect with others who share similar beliefs, as well as the creation of websites and blogs dedicated to Ásatrú and the teachings of Norse mythology. Ásatrú groups also use technology to organize events and gatherings, such as blóts (rituals) and moots (meetings), allowing people from all over the world to participate and connect with others who share their beliefs.
Another way that Ásatrú has adapted Norse mythology is through the incorporation of modern values and beliefs into the religion. While Ásatrú seeks to stay true to the ancient traditions and teachings of Norse mythology, it also recognizes the need to adapt to the modern world and incorporate modern values such as environmentalism, gender equality, and social justice. This has resulted in a more inclusive and diverse Ásatrú community, which welcomes people of all races, genders, and sexual orientations.
In addition to incorporating modern values and technology, Ásatrú has also adapted the ancient religion through the creation of new rituals and practices. While many of the rituals and practices of Ásatrú are based on the traditions of Norse mythology, they have been adapted to fit modern life and the needs of the community. For example, Ásatrú groups may hold blóts to celebrate the changing of the seasons or to honor the gods and goddesses, but these rituals may also include elements such as meditation and reflection to help participants connect with the spiritual aspects of the religion.
Finally, Ásatrú has adapted Norse mythology and the old religion by creating a more structured and organized community. While the ancient Norse religion was largely decentralized, with each community having its own practices and traditions, Ásatrú has developed a more centralized organizational structure. This includes the creation of Ásatrú organizations and associations, which help to provide resources and support for the community, as well as the establishment of Ásatrú temples and community centers.
In conclusion, Ásatrú has adapted Norse mythology and the old religion to fit into the modern world, drawing upon the stories and traditions of Norse mythology to create a unique spiritual practice. Through the use of modern technology and communication, the incorporation of modern values and beliefs, the creation of new rituals and practices, and the development of a more structured community, Ásatrú has become a vibrant and growing religion that seeks to revive the ancient beliefs and values of the Norse people.
Heathenism
Asatru and Heathenism are both modern revivalist movements that draw upon the ancient pagan religions of the Germanic peoples, but they are not necessarily the same thing. While there is some overlap between the two, there are also some key differences that distinguish them.
Asatru specifically focuses on the worship of the Gods and Goddesses of the Norse pantheon, such as Odin, Thor, and Freyja. Asatru emphasizes the importance of building personal relationships with these deities through offerings, rituals, and meditation, and seeks to live in accordance with the values and ethics of the ancient Norse people. Asatru also places a strong emphasis on the concept of wyrd, or fate, and the idea that individuals have the power to shape their own destiny.
Heathenism, on the other hand, is a broader term that can refer to the pagan religions of any of the Germanic peoples, including the Norse, Anglo-Saxons, and Germanic tribes. Heathenism often focuses on the importance of ancestral worship and connecting with the spiritual traditions and values of one's own cultural heritage. Like Asatru, Heathenism also emphasizes the importance of personal relationships with the gods and goddesses, but may also incorporate other spiritual practices and beliefs such as animism, shamanism, and magick.
Another key difference between Asatru and Heathenism is in their organizational structures. Asatru tends to be more centralized, with established organizations and associations providing resources and support for the community, as well as the establishment of temples and community centers. Heathenism, on the other hand, tends to be more decentralized, with a greater emphasis on individual spirituality and local community building.
Overall, while there is some overlap between Asatru and Heathenism, they are distinct movements with their own unique beliefs, practices, and organizational structures.
Heathenism is a modern religious movement that draws upon the ancient pagan religions of the Germanic peoples. Also known as Germanic neopaganism, Heathenism seeks to revive the spiritual traditions and values of the ancient Germanic peoples, including the Norse, Anglo-Saxons, and Germanic tribes.
The history of Heathenism can be traced back to the late 19th century, when scholars and intellectuals began to take an interest in the pre-Christian religions of Europe. In particular, the Romantic movement of the late 18th and early 19th centuries had helped to spark a renewed interest in ancient myths and legends, and many intellectuals of the time began to explore the spiritual traditions of their own cultural heritage.
One of the earliest figures in the revival of Germanic paganism was the Austrian occultist and philosopher Guido von List, who in the early 1900s developed a system of pagan mysticism that he called Armanism. List believed that the ancient Germanic peoples had possessed a deep spiritual wisdom that had been lost with the coming of Christianity, and he sought to revive this wisdom through his writings and teachings.
In the decades that followed, other writers and scholars began to explore the ancient pagan religions of the Germanic peoples, and a number of different Heathen traditions began to emerge. These included groups such as the Odin Brotherhood, which was founded in the 1960s and focused on the worship of the Norse god Odin, and the Asatru Free Assembly, which was founded in the 1970s and emphasized the worship of the Gods and Goddesses of the Norse pantheon.
One of the key challenges facing the Heathen movement has been the lack of historical sources on the ancient Germanic religions. Unlike other ancient pagan religions such as Greek and Roman paganism, there are relatively few surviving texts or artifacts that provide insights into the spiritual beliefs and practices of the Germanic peoples. This has led to some controversy within the Heathen community, with some groups and individuals taking a more historically accurate approach while others place a greater emphasis on personal experience and spirituality.
Despite these challenges, Heathenism has continued to grow and evolve in the modern world, with many different groups and traditions emerging around the world. Today, there are Heathen communities in many countries, including the United States, Canada, Australia, and across Europe.
Overall, Heathenism represents a modern revival of the spiritual traditions and values of the ancient Germanic peoples. While its history may be relatively short, the movement has continued to evolve and grow, drawing upon both historical research and personal spirituality to create a unique and vibrant religious practice.
Poetic Edda
The Poetic Edda is part of Old Norse literature and is one of the most important sources of information about Norse mythology and heroic legends. It is a collection of poems that were composed in Iceland during the Viking Age (circa 800-1100 AD) and were passed down orally before being written down in the 13th century.:
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The "Elder Edda" or "Sæmundar Edda": This part is named after the Icelandic scholar and historian Sæmundr fróði (Sæmund the Learned), who is traditionally credited with collecting and preserving the poems. It contains a collection of mythological and heroic poems, including the well-known "Völuspá" (Prophecy of the Seeress), "Hávamál" (Sayings of the High One), "Grimnismál" (The Ballad of Grimnir), and "Vafþrúðnismál" (The Ballad of Vafthrudnir).
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The "Younger Edda" or "Snorri's Edda": This part is named after the Icelandic scholar Snorri Sturluson, who is believed to have written it in the early 13th century. It contains a series of prose texts that provide explanations and interpretations of the mythological and heroic poems in the Elder Edda, as well as additional stories and information about Norse mythology and culture. The Younger Edda is also known as "Prose Edda" or "Snorra Edda."
Together, these two parts make up the Poetic Edda and provide a rich and valuable source of information about Norse mythology, religion, culture, and literature.
Elder Edda
The Elder Edda, also known as the Poetic Edda or Sæmundar Edda, is a collection of Old Norse poems that were compiled in the 13th century. It contains 29 poems in total, which can be divided into different groups or cycles. The following is a list of the poems in the Elder Edda, grouped according to their themes:
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The Mythological Poems:
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Völuspá (Prophecy of the Seeress)
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Hávamál (Sayings of the High One)
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Vafþrúðnismál (The Ballad of Vafthrudnir)
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Grímnismál (The Ballad of Grimnir)
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Skírnismál (The Ballad of Skirnir)
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Hárbarðsljóð (The Lay of Hárbarðr)
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Hymiskviða (The Lay of Hymir)
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Lokasenna (Loki's Quarrel)
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The Heroic Poems:
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Völsunga saga (The Saga of the Volsungs)
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Rígsmál (The Ballad of Ríg)
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Atlakviða (The Lay of Atli)
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Guðrúnarhvöt (The Inciting of Gudrun)
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Hamðismál (The Ballad of Hamdir)
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Helgakviða Hundingsbana I and II (The Ballads of Helgi Hundingsbane)
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Sigrdrífumál (The Ballad of Sigrdrífa)
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Helreið Brynhildar (The Ride of Brynhild)
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Dráp Niflunga (The Death of the Niflungs)
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The Didactic Poems:
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Hávamál (Sayings of the High One)
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Vafþrúðnismál (The Ballad of Vafthrudnir)
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Grímnismál (The Ballad of Grimnir)
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Skírnismál (The Ballad of Skirnir)
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The Eddic Poems:
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Hákonarmál (The Ballad of Hakon)
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Ragnarsdrápa (The Lay of Ragnar)
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Eiríksmál (The Ballad of Erik)
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Grottasöngr (The Song of Grotti)
These poems provide important insights into Norse mythology, heroic legends, and cultural values, and continue to be studied and appreciated by scholars and enthusiasts of Norse literature and history.
Younger Edda
The Younger Edda, also known as the Prose Edda or Snorri's Edda, is a 13th-century work of Icelandic literature attributed to the Icelandic scholar and historian Snorri Sturluson. It is divided into three main sections:
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Gylfaginning (The Beguiling of Gylfi): This section of the Younger Edda presents a retelling of Norse mythology, providing a framework for the mythological poems in the Elder Edda. It consists of a dialogue between King Gylfi of Sweden and three mythical beings – High, Just-As-High, and Third – who provide explanations and stories about the gods and goddesses of Norse mythology, as well as the creation of the world and the destiny of the cosmos.
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Skáldskaparmál (The Language of Poetry): This section of the Younger Edda is a treatise on Old Norse poetics, including discussions of kennings (poetic metaphors), heiti (poetic synonyms), and other aspects of poetic language. It also includes many examples of Old Norse poetry, which are used to illustrate various poetic techniques and concepts.
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Háttatal (The Enumeration of Meters): This section of the Younger Edda is a catalog of Old Norse poetic meters, providing examples of each and explaining their structures and conventions. It also includes a series of encomiastic poems (praise poems) in various meters, which Snorri composed to demonstrate his own poetic skill and to honor various patrons and colleagues.
Overall, the Younger Edda is a valuable source of information about Old Norse mythology, poetics, and culture, and has had a significant influence on the study and interpretation of Norse literature and history.
Hávamál
The Hávamál (or Hávamál, meaning "Sayings of the High One") is one of the most famous poems in the Poetic Edda, the collection of Old Norse poems compiled in Iceland in the 13th century. It is attributed to the god Odin, who according to Norse mythology, gained knowledge of the runes (mystical symbols used in writing and magic) by sacrificing himself on the World Tree Yggdrasil and hanging for nine days and nights.
The Hávamál consists of 164 stanzas in which Odin imparts his wisdom and advice on a variety of topics, including the proper conduct of life, the art of poetry, the nature of friendship, and the importance of self-reliance. The poem is structured as a series of conversations between Odin and various other characters, including his son Baldr and the giant Vafthrudnir.
Some of the most famous and often-quoted passages from the Hávamál include:
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"Cattle die, kinsmen die, the self must also die; but I know one thing which never dies: the judgment of a dead man's deeds."
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"One's own home is best, though small it may be; each man is master at home; though he have but two goats and a thatched roof, it is better than craving a seat at another man's table."
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"A man should know himself: all else is smoke and mirrors."
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"Better not to ask than to over-pledge yourself; a gift demands a gift."
The Hávamál has been widely studied and appreciated for its insights into Norse culture and values, as well as its literary and poetic qualities. It has influenced a variety of writers and artists over the centuries, and continues to be read and enjoyed today.
What we know from the Ynglinga Saga

The Ynglinga Saga, written by the Icelandic historian Snorri Sturluson in the 13th century, provides valuable insights into ancient Norse pagan holiday celebrations. It is a historical and mythological account of the Yngling dynasty, which was a legendary line of Swedish kings. While the saga primarily focuses on the lineage of these kings, it also mentions various religious practices and festivities associated with Norse paganism.
In Norse mythology, the Gods and Goddesses played a significant role in the lives of the ancient Norse people. They were worshipped and revered through rituals and celebrations, many of which coincided with specific holidays or seasonal events. Although the Ynglinga Saga doesn't provide an extensive description of these celebrations, it does mention a few notable occasions.
One such holiday mentioned in the Ynglinga Saga is Yule (or Jól), which is the Norse equivalent of the winter solstice celebration. Yule marked the beginning of the winter season and was a time of feasting, drinking, and merriment. It was associated with the god Odin and lasted for several days, often extending into the early weeks of January. Yule was a time to honor the ancestors, exchange gifts, and offer sacrifices to the gods for blessings and protection during the harsh winter months.
Another important holiday mentioned in the Ynglinga Saga is the midsummer celebration known as Midsummer's Eve (Midsommarblot). This festival occurred around the summer solstice and was dedicated to the god Freyr, who was associated with fertility, abundance, and the harvest. Midsummer's Eve was celebrated with bonfires, dancing, and communal feasts. It was a time to seek Freyr's blessings for a bountiful harvest and to ensure the continuation of life's cycles.
The Ynglinga Saga also mentions other festivities associated with specific events or deities. For instance, it briefly references the blót, a sacrificial feast that involved offering animals or other items to the gods. These feasts were conducted on various occasions, such as the crowning of a new king or the inauguration of a temple. The saga also mentions the practice of hallowing, which involved consecrating sacred places, objects, or people through rituals and prayers.
So, we know there were three main festivals.
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One at the start of winter (sometime in October)
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One at midwinter (originally sometime in January, but later in December)
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One at the start of summer (sometime in April).
It is believed these celebrations occurred on Full (or possibly new) Moons rather than on specific dates, as the early Norse people followed a different calendar.
The Germanic Männerbünde

The Germanic Männerbünde, or warrior bands, were integral social institutions among Germanic tribes in the Iron Age. Scholars like Hilda Ellis Davidson and Lotte Hedeager have explored their purpose, emphasizing the brotherhood formed through shared experiences and spiritual beliefs. The term "Männerbünde" wasn't medieval but used by modern scholars to describe male-exclusive groups. These brotherhoods, central to Germanic society, were not only military units but also had social and religious significance, reinforcing the cult of the warrior-hero.
Kris Kershaw and Lotte Hedeager, in their respective works, connect the Männerbund to the god Odin and its impact on Germanic culture. Archaeological evidence, including warrior graves, highlights the material and ritual aspects of the Männerbund. The institution's role in shaping gender roles is discussed by scholars like Hedeager, suggesting exclusion of women.
The Männerbund possibly had ties to animal cults, though the exact nature of this connection remains debated. Anthropological studies, drawing from theories of male bonding, emphasize the leader- follower dynamic and the concept of "comitatus" in Germanic society.
In a modern context, adapting the Männerbund principles could address issues like male social isolation, lack of positive role models, and mental health stigma. Providing a space for camaraderie and positive masculinity, the adapted Männerbund may contribute to men's well-being.

