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What is satr?
satr is a Norse term meaning literally a faith or belief in Gods, specifically the Old Norse and
Germanic Gods known collectively as the sir. satr has its roots in ancient customs and
beliefs, although it is best known from the Viking age when the old world view and the emerging
Christian faith clashed and which was the period that the stories and customs were written down.
As with many other ethnic or folk religions there was no specific name for the religion, although
satr, Vor tru, "our faith," or Forn Sed, "ancient customs/ways" are phrases/words that are used
in the modern world to describe this faith. The religion was part of the culture, and the beliefs
revealed not only in the mythology, but also in the customs, ethics, and laws, much of which has
survived as a cultural ethos.
Agreed to January 24, 2001
satr beliefs are rooted in the past and in the sacred mythos and cosmology of the Old Norse
and Germanic people. As an ethnic or folk religion the authoritative source of belief that can
legitimately be considered satr are the precedents found in the traditions, myths, folklore,
literature, laws, customs, and cultural concepts which were shaped by belief in the sir and other
supernatural beings and powers. There is no historical founder or prophet who made revealed
pronouncements of law or belief. There is no central authority that lays down dogma or tenets.
There is no injunction to proselytize, or any precedent for intolerance of other beliefs.
This deep respect for tradition and custom is based on a underlying concept, rlog, that is central
to the cosmology and belief system of the old Norse and Germanic people, as well as satr
today. . The word is a compound, 'r,' something that is beyond or "primal" or "above/beyond the
ordinary" and "leggja," "to lay," "to place," or "to do." It has the meaning of primal or earliest
law, the earliest things accomplished or done. These things are sacred and provide the foundation
of the Old Norse beliefs and rites of satr. They are symbolized in the mythology by the World
Tree, which grows at the Well of Urdh or Wyrd. The norns water the World Tree with the water
from the Well of Urdh which deposits layers of sediment over the roots, demonstrating the active,
accretionary, growing nature of reality.
The perception of being is also a reflection of this basic concept. Like the tree, a person continues
to grow and change through experience and study, with each new experience or knowledge
growing out of that which was experienced or learned before. A particularly numinous quality
called hamingja, "luck" or "fortune", can also be accumulated and passed on to ones descendents.
In spiritual terms, this legacy can refer to wisdom, personality, or talent, while in practical terms,
this can include one's wealth, reputation and external family ties.
2/15/2001
Wiccan, Neo-pagan or simply Odinist, depending on the rites, fellowship and beliefs that they
express their dedication to that deity (and associated deities) in.
recognize you as satr when you behave in a manner consistent with a belief in the Aesir, and
indicative of a desire to meet their standards for a "good person". Some feel that a rite of passage,
an oath, or a formal renunciation of your previous life is necessary to indicate your new devotion.
Others feel that this is not necessary at all - that the gods know the sincerity with which
somebody claims to be satr. In general, if you can say "I am satr", and really mean it, you
have become satr.
3/23/01
satr FAQ
The satr FAQ was produced in a consensus discussion with the participation of the following
individuals as part of an effort to create a moderated newsgroup. While the newsgroup is far from
being a reality, I'm sure that many of you will recognize the level of cooperation and effort to
produce such a document. Please forward and use as appropriate.
Regards,
Gydhia Susan Granquist
The FAQ, as published here, was produced by consensus collaboration among and by the
following individuals and representatives of various Asatru and heathen organizations:
Susan Granquist, Irminsul Aettir, Greg Shetler, Nik Warrenson, New Zealand satr Fellowship
satrufellesskapet_Bifrost , Hraesvelg Odinsson, Eagle Kindred, Asatru Alliance Rorik Radford,
Steven McNallen, Asatru Folk Assembly , Valgard Murray, Asatru Alliance Jenny Blaine, The
Troth. Bil Linzie, Steward, The Troth, AFA Laurence Hiner Wodalf@aol.com Dirk Buere, Mike
Dodd
The FAQ archived on sra_thing@yahoogroups.com as part of an agreement to write a FAQ to be
used in the effort create a moderated Asatru newsgroup. The proceedings, discussions and
reasoning, are archived in the mailing list files, which are public. It is hereby placed in the public
domain as our gift to to the Gods and the community of Asatru.
Distribution is welcome; please include the above notice
For more information contact the Pagan Pride Project www.paganpride.org - (317) 916-9115.
PMB #119, 133 West Market Street, Indianapolis, IN 46204-2801
v BASIC BELIEFS v
Although there are many variations in beliefs and practices
within this faith, satrers all share a defining personal
loyalty to, or "Troth" with, the gods and goddesses of the
North, such as Odin, Thor, Frigga, the land wights (spirits),
and many others; a deep respect for their Germanic
religious, cultural and historical heritage; and a strong
determination to practice the moral principles followed by
their predecessors.
satrers take their knowledge of the gods and the
universe from "the lore" (the Prose Edda, the poems of the
Poetic Edda, heroic and family sagas, the historical record,
and folklore); from science (history, anthropology,
linguistics, archaeology, etc.); and from their own analysis,
insights, and revelations.
satrers work to establish and maintain right relationships
with those around us: family, community, the gods (our
elder kin), the natural world, and wyrd (fate). satr
spirituality is not separate from everyday life, but informs
it. satrers see Earth as living, or speak of her as
personified by a deity.
satrers are true polytheists and know all the gods as real
entities with separate and distinct, rounded personalities.
Some satrers are called most strongly to the worship of
one or more particular gods within the pantheon.
Magic is not part of satr worship. In fact, many
satrers don't believe in magic at all. Others, however,
practice various kinds of workings (such as rune divination)
as a supplement to their religious practices.
v DEATH AND THE AFTERLIFE v
satrers believe that your fate in the afterlife is based on
how you lived, how you died, and the disposition of your
remains. Some go to dwell in the hall of one of the gods in
Asgard. Some go to Hel, a pleasant if somewhat dull place,
to await reincarnation or the end of this world cycle. Some
continue to inhabit this world as guardian spirits for the
land or for their families.
v WORSHIP v
v HOLIDAYS v
v SOURCEs v
v HISTORY v
Asatru-U
satr
in Brief
v
v ROLE OF MINISTERS v
satr religious leaders are commonly called "gothi" (male
form) and "gythia" (female form). Gothis/gythias are
selected by the kindreds or communities that they serve;
kindreds may have one or more gothis/gythias. Each
kindred has its own notion of what role a gothi/gythia
plays, but generally gothis/gythias develop and lead rituals
and handle kindred administrative chores. All gothis and
gythias are expected to be familiar with the lore and to be
able to lead ceremonies.
Prepared by
Reeves Hall of
Frigga's Web
http://www.asatru-u.org/
September 2002
Some Holidays
Disting - A holiday honoring the Disir, the female
ancestors, celebrated about February 2.
Sigrblt - Feast beginning the summer half of the year,
the Spring Equinox, for success in the coming season.
Ostara/Easter/Sumarml - A celebration of the first
day of summer which, in Icelandic law, always
began on the Thursday between the 8th and 15th of
April. Now often celebrated around the Spring Equinox.
May Eve/May Day - A common Germanic festival
celebrated from April 30 through May 1.
Midsummer - A folk-holiday throughout the Germanic
lands, especially Scandinavia, on the Summer Solstice.
Freyfaxi/Freysblot/Freysfest/Loaffest - A celebration
of the seasons harvest in honor of Freyr on July 31.
Winter Nights - Celebration of the harvest in honor of
the disir, female ancestors and fertility spirits, often celebrated on the Saturday between October 11th and 17th.
Yuletide - Beginning at Mother Night, the eve of the
Winter Solstice, a celebration honoring the ancestors
and family, and continuing through Twelfth Night, a
celebration where New Years resolutions are sworn.
Blt
The two forms of ceremony are the Blt, a ritual blessing or feast held for specific religious observances and as needed; and the Sumbel, a formalized ritual toasting held whenever there is a need.
Gamlinginns Nine-Point Blt Plan
1. The Gathering
The participants gather and arrange themselves.
2. The Hallowing/Warding
The area is made spiritually safe.
3. The Rede/Meaning
An explanation of the purpose of the ceremony.
4. The Signaling
A signal is sent to those the ceremony is to honor.
5. The Loading/Hallowing
The mead is made holy.
6. The Blessing
The altar and participants are sprinkled with mead.
7. The Sharing
Each drinks a small quantity of mead, then pours the
rest into the blessing bowl.
8. The Giving/Earthing
The mead is poured onto the ground from the bowl.
9. The Closing
The ceremony is ended.
On-line Resources
1986 CE: Rune-Gild UK, headed by author and
Troth Elder Freya Aswynn, is founded.
1987 CE: The satr Free Assembly disbands.
1987 CE: Edred Thorsson and James Chisholm
found the Troth, an organization dedicated to the promotion of the Germanic religion and culture.
1988 CE: The satr Alliance, a small group of
loosely organized member kindreds, was founded.
1989 CE: A Book of Troth by Edred Thorsson, the
first book on satr published by a major American
book publisher is printed by Llewellyn Publications.
1993 CE: The disbanded Rune-Gild UK becomes
the Ring of Troth UK, now the Ring of Troth Europe,
an independent organization affiliated with the Troth.
1996 CE: satr is mentioned in the December 16th
Time magazine article, Can Thor Make a Comeback?
about religion in cyberspace.
Today, Heathenism of all varieties is thriving.
Further Reading
The Poetic Edda. trans. Lee M. Hollander.
University of Texas Press, 1986.
Edda (The Younger Edda). trans. Anthony Faulkes.
Penguin, 1990.
Heimskringla. trans. Lee M. Hollander. University
of Texas Press, 1964.
The Sagas of Icelanders. trans Katrina Attwood, et
al. Viking Press, 2000.
Crossley-Holland, Kevin. The Norse Myths. New
York: Pantheon. 1980.
DuBois, Thomas A. Nordic Religions in the Viking
Age. University of Pennsylvania Press, 1999.
Ellis-Davidson, Hilda Roderick. Gods and Myths of
Northern Europe. Harmondsworth: Penguin. 1964.
Ellis-Davidson, Hilda Roderick. Myths and Symbols
in Pagan Europe. Syracuse: University Press. 1988.
Gundarsson, KveldlfR. Teutonic Religion. St. Paul,
MN: Llewellyn. 1995.
Turville-Petre, E. O. G. Myth and Religion of the
North, Greenwood Publishing Group, 1964.
satr
The Northern Way
Every speaker of English is an inheritor of a culture shaped by a Germanic world-view.
- KveldlfR Gundarsson.
We have older beliefs in Iceland. Why should we
not bring them back to life?
- Sveinbjrn Beinteinsson
http://groups.yahoo.com/group/minnesota_heathens/
For help with networking, community building, educational support, outreach, prison ministry, or
any other assistance we can provide.
On-Line Resources
Angelseaxisce Ealdriht
(Anglo-Saxon Eldright)
http://www.ealdriht.org/husel.html/
A Simple Altar Dedication by Swain
Wodening
http://haligwaerstow.ealdriht.org/altar.html
CIAK - The Blot
http://www.ciak.org/blot.htm
Heini
http://www.goldenfuture.net/heathenry/
Raven Kindred - What Happens At A Blot
http://www.webcom.com/~lstead/blot.htm
Our Troth, published by The Troth
http://www.thetroth.org/
Minnesota Heathens
c/o Anthony Arndt
P.O. Box 13075
Minneapolis, MN 55414
MinnesotaHeathens@asatru.net
http://groups.yahoo.com/group/minnesota_heathens/
For help with networking, community building, educational support, outreach, prison ministry, or
any other assistance we can provide.
Bltar
A brief guide to satr ritual.
Arent
Heathens
just
worshipping
nature or things in their heads?
We do see the work of many of our Gods in the
natural world. There are also some Heathens who
see our Gods as personifications of psychological
forces, perhaps as archetypes. These are both
valid ways of seeing them. Our Gods exist partly
in the forces of nature, and partly in our own
minds, souls, and societies. They interpenetrate
with our world, and with our very selves.
However, most Heathens would agree that our
Gods are not only natural forces, and they are not
solely inside your head. Most Heathens
experience the Gods as complex, independent
personalities, who speak to us in unexpected ways.
Our myths are not literal descriptions of the Gods;
they symbolize their natures and ways of working.
How did the world come into existence?
Our myths speak of a land of ice, Niflheim,
next to a land of fire, Muspellheim. The first
beings came from the interaction between these
two realms. Their descendants, the first Gods,
shaped the universe and made mankind. Most
Heathens dont take this myth literally; we dont
reject scientific cosmology! The important truth
conveyed by the myth is that our Gods grow out of
the world, instead of standing apart from it. They
share in its life and in ours, and we in theirs; we
are their friends and kin, not their slaves or cattle.
How will the world end?
Ragnarok, the last battle between the Gods and
the Giants, will be the end of the world. Most of
the Gods will die fighting, and flames will destroy
the world. Yet afterwards a new world will be
reborn, more beautiful than the old. The Gods and
humans who survive the battle will live on in this
new world. Again, this myth is open to many
interpretations. What matters is the fact that our
Gods, like us, take part in the cycles of birth and
death that make up the life of the Universe.
OK, SO WHAT IS RECONSTRUCTIONIST
PAGANISM?
GUIDE TO RECONSTRICTIONIST
PAGANISM ON THE INTERNET
Heathenry / Asatru (Germanic
Reconstructionism)
The Troth http://www.thetroth.org/
satru-U http://www.asatru-u.org/
Raven Online
http://www.webcom.com/~lstead/
Thaet Miercinga Rice
http://www.ealdriht.org/
Kemeticism (Egyptian Reconstructionism)
International Network of Kemetics
http://www.inkemetic.org/
Per Ankh http://www.per-ankh.org/
Akhet Hwt-Hrw http://www.hwt-hrw.com/
Kemetic Orthodoxy http://www.kemet.org/
Hellenismos (Greek Reconstructionism)
Hellenion http://www.hellenion.org/
Neokoroi http://winterscapes.com/neokoroi/
Sponde http://www.sponde.com/
Elaion http://www.elaion.org/
Religion Romana (Roman Reconstructionism)
Nova Roma http://www.novaroma.org/
Temple of the Religio Romana
http://religioromana.net/
Mithraeum http://www.mithraeum.org/
The Julian Society
http://www.juliansociety.org/
Celtic Reconstructionism
IMBAS http://www.imbas.org/
Keltrian Druidism http://www.keltria.org/
Dn Sgthan http://cyberpict.net/
AN INTRODUCTION
TO THE TROTH
The Troth is dedicated to exploring,
practicing and promoting the pre-Christian
religion of the Germanic peoples, who
include
the
English,
Norwegians,
Icelanders, Swedes and Germans, among
others. This religion is known by various
names including satr, Heathenry, the
Elder Troth, and others. There are many
variations in beliefs and practices within
this faith, and many ways of describing and
classifying these differences. One thing we
all share a defining personal loyalty to, or
"Troth" with, the gods and goddesses of the
Northlands, such as Odin, Thor, Frigga,
Freyja and many others. We also have a
deep respect for our Germanic religious,
cultural and historical heritage; and a
strong determination to practice the moral
principles
followed
by
our
noble
predecessors, including Courage, Truth,
Honor, Loyalty, Discipline, Hospitality,
Industriousness,
Self-reliance,
and
Steadfastness.
WHAT WE DO
In order to help modern Heathens better to
understand and practice the Elder Troth,
we publish a quarterly journal, Idunna, and
carry on other publishing projects. The
best-known such project to date is Our
Troth, a collective work of over 700 pages
incorporating the research, thought and
experience of many Troth members and
friends, currently available online. Back
issues of Idunna are available, and we also
publish pamphlets covering several aspects
WHAT WE ARE
The
Troth
currently
has
members
throughout North America and several
members in Europe and Australia as well.
We are incorporated as a non-profit
religious corporation in the state of Texas,
and are recognized by the U.S. Internal
Revenue Service as a tax-exempt religious
organization. The Troth exists in order to
celebrate our religious and cultural
HOW TO CONTACT US
If you feel drawn to the ways of the Heathen
North, and would like to participate in our
growing community, we invite you to drop
us a line at the e-mail addresses listed
here. Start today to lend a hand in the
challenging work of restoring the Elder
Troth to a proud, open and active role in
our society, culture and world. The old gods
are calling; to hear their call is a joy, an
honor, and also a duty. If they are calling to
you, it is time to take your place among
friends and kin, and bring new honor and
strength to our ancient Heathen faith.
BY EMAIL
troth-contact@thetroth.org is our general
contact e-dress, and a great place to start.
You can also use our web site to find the
Troth Steward nearest you. Go to:
http://www.thetroth.org/ and look for the
Steward Locator.
BY POSTAL MAIL
Write to us!
The Troth
P.O. Box 1369
Oldsmar, Florida 34677
WELCOME
TO
THE TROTH
OFFICERS
Honoring the
Northern Tradition
Prepared by
The Troth
P.O. Box 1369
Oldsmar, Florida 34677
What is a futhark?
A futhark is a runic alphabet. Just as the word
alphabet comes from the names of the first two
Greek letters, alpha and beta, the word futhark
comes from the first six runic letters: F, U, Th, A,
R and K. This flyer focuses on the oldest runic
alphabet, the Elder Futhark. Different futharks were
used at different times and places; the Elder Futhark
is a little different from the Anglo-Saxon or
Scandinavian Futharks.
Where and when did the runes originate?
The runic letters were derived from an alphabet
used in north Italy, related in turn to the Latin
alphabet. The letters were modified for easier
carving in wood, and to express sounds not used in
Latin. Their shapes were also influenced by preliterate signs that the Germanic peoples carved for
religious or magical purposes. The oldest runic
inscription, on a medallion found at Meldorf,
Germany, dates from the first century. Use of runes
in Scandinavia continued into the 14th century, and
in a few areas even later.
In Heathen myth, the runes were first grasped by
the god Odin, after an ordeal in which he hung from
the World Tree for nine nights, pierced by a spear.
Odin later gave knowledge of the runes to all
beings, and rune knowledge was taught to humans
by the god Heimdall. These myths refer not so
much to the origin of the letters, but rather to
grasping the meanings and connections that the
letters represent. This wisdom is a great gift to us.
What are those emblems on the cover?
The cover shows a runestone from Tullstorp in
southern Sweden, made around the year 1000. The
inscription, in a Scandinavian Futhark, reads:
+ klibiR + auk + sa + + risthu + kuml + thusi +
uftiR + ulf +, Kleppir and sa raised this
memorial in memory of Ulf. The Thors Hammer
in a wreath is the emblem of the Troth, one of the
largest Heathen organizations today.
vitalfehuenergy;
(cattle)riches; movable wealth;
fire; the gods Frey and Freya
' rawuruzpower;
(wild ox)strength; independence;
shaping force; health and healing
universe;
eiwaz (yew tree)life and death; axis of the
shamanic journeying
perthro (dice-cup or gaming piece)fate or
destiny; birth; hidden things; mysteries
% directed
thurisaz (giant) aggression; defense;
force; the god Thor
space;
elhaz (elk)protection; defense; sacred
honor; connection with divine
inspiration;
ansuz (god)higher consciousness;
wisdom; the god Odin
" sowilo
(sun) light; advancement; growth;
evolution; victory; attainment of goals
! communication;
raidho (riding)travel; journey of life;
rhythm; justice and right
#sacrifice
tiwaz (the god Tyr)victory; justice; truth;
for greater good; motivation
energy
kenaz (torch)craft; creativity; intellect;
harnessed towards a goal
berkano
(birch tree)growth; renewal;
transformation; Goddesses; female sexuality
friendship
gebo (gift)exchange; balance; bonds of
and obligation; sexual union
emotion;
ehwaz (horse)journeying; faithfulness;
partnerships; trust
) harmony;
wunjo (joy)happiness; ecstasy;
friendship; will; confidence
knowledge;
mannaz (man)human life; selfrational mind; human condition
leading
hagalaz (hail)change; destruction
to new creation; patterns
laguz
(lake)organic life; birth and death;
the unconscious mind; concealment
danger;
naudhiz (need)resistance; opposition;
friction; strengthening the will
health;
Ingunaz (the god Freyr-Ing)fertility;
peace; latent power; male sexuality
enlightenment;
dagaz (day)paradox and resolution;
safety; clarity; revelation
harvest;
jera (year)cycle of seasons; patience;
reward; results of past actions
boundaries;
othala (inherited land)property;
heritage; inborn abilities
othala (inheritance)long o
In contrast to fehu, which represents liquid assets such as money, othala is an old term for
ancestral land. Odal-land was land that had stayed in a family for many generations. We now
see othala as a symbol for everything that a person inherits from his or her family. These may
include inborn talents, genetic traits, and customs and attitudes learned in the family, as well
as physical property. Othala is also a rune of the family itself, of ancestors and kinfolk,
whether by blood or by adoption. It symbolizes boundaries and stability.
between the Gods and the earth, partaking in the nature of both. Mannaz is the rune of the
human condition, of intellect and the rational mind. It stands for the perfect balance of
reason and intuition, of mind, soul and spirit. Like othala, it also symbolizes inheritance;
mannaz represents wisdom gained from your ancestors.
The Vikings and their kin depended on water voyages for their survival and prosperity, but
they knew the dangers well. The Old English Rune Poem associates this rune with a stormy
sea voyage: the sea waves strongly terrify, and the sea-steed [ship] obeys not its bridle.
Laguz thus has two sides; it can bring benefits or dangers. It may be referred to in the
Sigrdrifuml as one of the sea-runes which should be carved on a ship to protect it at sea.
In a more psychological sense, laguz represents the deep waters of the unconscious mind,
which can be a source of life-giving insight, but which may also storm and rage, or stagnate
and become toxic if not allowed to flow. Laguz is also the water within the Well of Wyrd
itself, which conceals both great power and potential dangers. This runes alternative name,
laukaz, means leek or garlic. Leeks were used in Norse magic to defend against poison.
In the heroic poems of the Volsung cycle, the heroine Brynhild speaks a prayer to the Day
after Sigurd has awakened her from a magical sleep: Hail, ye Day! Hail, ye Days sons! Hail
Night and daughter of Night! Dagaz is the rune of awakening, of enlightenmentof things
that finally dawn on you. Dagaz can stand for the resolution of paradoxes, and for full
awareness of ones surroundings. It is a rune of revelation, unlike perthro, which is a rune of
concealment and mystery. It can mean a new beginning on a higher level, or new insight and
wisdom. Finally, in folklore, daylight causes trolls and other night creatures to turn to stone;
this rune can be used to protect against literal or figurative creatures of the night.
Incidentally, J.R.R. Tolkiena professor of Old English who knew the runes wellused
English runes in The Hobbit, and developed his own runic alphabet in The Lord of the Rings.
His rune alphabet is quite different from the ones that were used historically.
wise and brave. His rune is a rune of victory; the Norse poem Sigrdrifuml recommends that
a warrior who wants victory should carve runes on his sword and call on Tyr. This rune is also
linked with the Old English word tir, meaning glory. But Tyr is also the god who sacrificed
his hand, so that the wolf Fenrirthe embodiment of the forces of chaos and
destructioncould be bound before he could destroy the cosmos. Tiwaz can thus mean a
sacrifice to gain a greater good: victory doesnt come for free. The Old English Rune Poem
calls this rune a star that keeps faith well with nobles; over the mists of night it never fails.
Thus tiwaz is also a rune of high ideals, faithfulness, loyalty, guidance, and trust in ones self.
This is a rune associated with the goddesses of the Norse tradition, especially Frigga and Freya.
Berkano can represent the Earth, who receives the seed in her womb until it is time for it to
grow again; thus it can mean concealment, the slow growth of potential until it is time to
come forth. On another level, it is a rune of female fertility and womens mysteries. It can
symbolize rebirth; the greening of birch trees is a sign of spring. Along with perthro, it is one
of the birth-runes that aid in pregnancy and childbirth; the poem Sigrdrifuml tells us that
certain runes were drawn on the palms of midwives to help them help women in delivery.
ehwaz (horse)e
Think of the close bond between an experienced rider and his or her horse; the two
communicate almost telepathically. This rune is a rune of trust and of close emotional and
spiritual bonds. The Old English Rune Poem states that ehwaz for the restless is ever a help.
Like raidho, ehwaz can indicate a journey, whether outward or inward; it can also symbolize
the integration of the various parts of the psyche into a harmonious whole. Heathens consider
the horse to be sacred to the gods Odin and Freyr. Some Germanic tribes observed the actions
of sacred horses to divine the will of the Gods; thus this rune, along with elhaz, can be a rune
of receiving divine wisdom.
mannaz (man)m
Mannaz is linked with the god Heimdall in the Norse myths. Heimdall is the watchful guardian
of the gods home Asgardh. As the poem Rgsthula tells, he is father to the different classes
of humans, and he taught runes to his children. The Norwegian and Icelandic rune poems tell
us that Man is the increase of dust, and the Old English poem also reminds us that our frail
flesh must return to the soil. Man is mortal, destined to die and return to the Earth that bore
him. But nonetheless, we still carry in ourselves Heimdalls gift, the spark of divine heritage.
We are able to claim this heritage as our own if we prove ourselves worthy and willing. The
Abecedarium Nordmannicum calls this rune man in the middlestanding
and death and rebirth, and of the synthesis between opposing forces. Finally, yew was the
favored wood for making bows, and is associated with Ullr, the god of hunting and archery
who protects fighters. This rune can be a protective symbola piece of war-gear, as the
Old English Rune Poem says.
perthro (gaming piece or dice-cup)p
The meaning of the word perthro isnt clear, but the likeliest idea is that it means a boardgame piece, or possibly a dice-cup. The Old English Rune Poem calls it play and laughter
amongst bold men, where warriors sit in the beer hall, happy together. Yet perthro isnt
purely a rune of amusement; board games are linked in the heathen lore with wyrd, a concept
something like fate but less rigid. Many runecasters today see perthro as the Mother-Rune,
the rune of wyrd itself. It is the Mystery from which all the runes spring, and symbolizes the
Well of Wyrd. Perthro is also connected with birth. Several modern rune experts have found
that perthro in a divination means that an outcome is still up in the air, not yet fixed.
"
sowilo (sun)s
Like its neighboring rune tiwaz, sowilo is a rune of victory. In northern Europe, the sun rises
late and sets early all through the winter; in the far north it may not rise at all. The return of
the suns warmth and light is a victory of light over darkness, and a cause for celebration.
Sowilo is also linked with healing and with restoring life energy, and with personal power and
the will to act. In magic it can be used to aid a good cause to triumph (although it the cause
isnt really good, the magic may easily backfire). Finally, it is a rune of honor; a verse in the
Havaml compares the light of the sun with a life lived without disgrace.
The god Tyr or Tiw is the god of rightness and cosmic order; the Norse knew him to be both
Bindrunes must be made with care. A bindrune that combines poorly matched or
conflicting runes is likely to have unexpected effects; it may backfire completely.
What is wyrd?
Wyrd is a very simple concept that is oddly difficult to translate, but it has to be
understood in order to use the runes correctly. Heroic poems such as Beowulf often include
statements to the effect that no man may escape his wyrd. The word often is translated as
fate or destiny. However, fate often implies that something in the future is fixed and
cant be altered. Wyrd is a much more dynamic concept than that.
The word wyrd was originally a verb tense, meaning it has become. The word is also
related to words meaning to turn. So wyrd means what has happened, the way things
have turned out. The same word in Norse, urdh, is the name of one of the Norns, three
powerful goddesses who shape time. The other two Norns are Verdhandi, literally what is
now becoming, and Skuld, what should become. Urdh, Verdhandi and Skuld are not exactly
Past, Present and Future; Skuld does not represent a fixed future. Instead, Skuld is what
ought to happen, what would be expected to happenbut always subject to change.
Heathens saw the pastwhat has becomeas constantly guiding and directing the present
and the future, but not determining them completely. Wyrd is the force by which the past
shapes the futuresomething like karma, but without the moralistic overtones that the
concept of karma sometimes takes on.
One of the most powerful images in Norse mythology is of the Well of Wyrd; a great,
turbulent, seething spring. The Norns sit at the Well, at the foot of the World Tree, which
holds all the universes of men, gods and other beings. Past actions drop into the Well of
Wyrd, forming layers of orlog (primal law). These actions eventually come back into the
present, as the Norns take water from the Well to nourish the growth of the Tree.
Another metaphor for wyrd is the weaving of a great tapestry. Countless threads have
already gone into the weaving, which have set the pattern of the tapestry. However, a weaver
can constantly change the growing pattern as she goes along, depending on her will, her skill,
and on what material she has to work with.
Its a little misleading to think of the runes as a tool for fortune-telling or knowing the
futureby definition, you cant know the future, because the future is always in flux. What
you can do with runes is investigate past cause and effect. Knowing and meditating on the
runes can show you the wyrd that has already been laid down, the threads that have already
been woven into the pattern of your life. The runes can help you see how that pattern is
affecting your present situation. They can also give you an idea of what is likely to happen if
the pattern continueswhat the path of least resistance is. Experienced runemasters can
understand this pattern a little better than most people, and can sometimes use their knowledge
to consciously redirect and shape the pattern that wyrd is making. But in the end, you are
responsible for setting your own wyrd. You can strive to shape your wyrd for better or
worsebut in the end, whatever it brings, you must meet with courage and dignity. Even our
Gods are subject to wyrd.
is associated with hardship, poverty, isolation, and stress. However, the Old English Rune
Poem tells us that naudhiz can be helpful to the sons of men if heeded in time. Naudhiz is
connected with need-fire, fire made by rubbing sticks together. Its very difficult to make a
fire that way, but it may be necessary to keep from freezing to deathand need-fire was
considered holy by the heathen Germans. Naudhiz represents a struggle or difficulty that
nonetheless may leave a person stronger and better for having undergone it. The saying That
which does not kill me makes me stronger applies to this rune!
isa (ice)i or ee
The Norse myths tell how the universe came into being from fire and iceor, as physicists
might call them now, energy and matter. Isa represents stability, permanence, and peace; its
the exact opposite of the fiery rune fehu. On the other hand, it can also represent stagnation
and constraint. In human affairs, it can mean calmness, patience, concentration, the ego (I),
and the numbing of pain. More negatively, it can stand for inertia and sloth. Ice can be
beautifulthe Old English Poem states that a floor wrought of frost is a fair sight. Yet ice
cant be trusted; other rune poems call isa exceedingly slippery, and the Havaml warns
against trusting thin ice. We still refer to a perilous situation as skating on thin ice. Thus
isa can indicate hidden dangers or warn of a false sense of security.
Jera stands for the cycle of the seasons and the agricultural year; the Icelandic Rune Poem calls
it a good summer and a ripened field. It resolves the opposed forces of fire and ice so that
they complement each other for the benefit of everyone. Jera is a rune of slow, steady, natural
growth, of patience, long-term planning, and awareness of the changing seasons. Heathens
often associate it, as well as ingunaz, with the god Freyr, whom the Norse prayed to for peace
and good seasons. In divination, jera can mean that the results of past actions are being
harvestedhopefully for the better, but as the Icelandic Njls Saga warns us, When ill seed
has been sown, so an ill crop will spring from it. The more modern saying What comes
around, goes around is also appropriate to this rune.
Heathens see the universe as being supported by a great tree called Yggdrasill, the center and
axis of all that is. This rune is a symbol of that tree, which is sometimes identified as a yew.
Eiwaz, at the center of the futhark, is the stable point around which the cycles of the world
revolve (jera). Yew wood was considered especially powerful in magic, and was often used for
rune amulets. Yews are evergreen, alive when all other trees have died, but yews are also
highly poisonous. They were traditionally planted in graveyards, even well after the
Christianization of northern Europe. Thus this rune, rarely used in writing, is the rune of life
gebo (gift)hard g
Generosity was one of the highest virtues in ancient Germanic societies. Gifts exchanged
between friends bound the friendship more closely, as long as the gifting was equalthe
Norse poem Havaml says that a gift always looks for gain. Gifts from a ruler to his
people kept them loyal and faithful; in Old English poetry, ring-giver and gold-friend were
some of the highest compliments that could be paid to a ruler, but a stingy ruler was despised.
Gebo is a rune of equal exchange, alliances, friendship and hospitality, but it also means
obligation. It keeps the power of fehu from stagnating and becoming destructive. It may also
be used in love magic to bring about a stable and fulfilling partnership.
) wunjo (joy)w
Wunjo is exactly what it says: this is the rune of joy and cheerfulness. This is not simply an
outward show of happiness; wunjo is an inner resource that can carry the one who has it
through difficult times. As the hero Sigurd says, To be glad is better than of gloomy mood,
whether all fall fair or foul. Wunjo means perseverance and strength of will, and the
willingness to meet challenges cheerfully rather than giving in to despair. It can be used to
ward off depression and bring emotional and physical healing. It is also a rune of friendship
and kinfolkman is cheered by man, as the Havaml says. In the same poem, Odin tells
of a rune spell that he knows: when hatred runs high, heroes among, their strife I can settle
full soon. This shows the power of wunjo for good.
hagalaz (hail)h
Anyone who has been through a major hailstorm knows that hail is a destructive and
damaging force. Yet this rune isnt wholly negative. The Rune Poems all describe hagalaz as
white grainand by definition, grain is a seed. The Old English poem tells how hail
eventually melts and turns to water, which nourishes new growth, while the Norse poems call
it the sickness of snakessomething that does harm to dangerous reptiles. Thus hagalaz can
mean the destruction of old patterns, but it ultimately can clear the way for the creation of
something new and better. Despite its association with calamity, several modern runemasters
see hagalaz as representing the seed crystal from which the entire universe came into
existence. It might not be inappropriate to call this the Big Bang rune.
naudhiz (need)n
The rune poems call naudhiz troublesome work and a difficult situation, and the
Norwegian Rune Poem give the naked freeze in the frost as a meaning for this rune. Naudhiz
fehu (cattle)f
The word ansuz in Proto-Germanic became Aesir in Old Norse. The Aesir are a tribe of gods;
their leader is the god Odin (Wotan in German, Woden in Old English). Odin is the winner of
all the runes, but he is especially associated with this rune. Among other things, Odin is the
giver of inspiration, poetry, and wisdom, which he bestows on those whom he favorshis
very name means the inspired one. For this reason, this rune is associated with inspiration,
insight, and higher states of consciousness. In the Old English Rune Poem, this runes name
became ss, mouth, but it retained its link with Odins wisdom by being described as the
primal source of all speech, wisdom's support and wiseman's help. A bone amulet dating to
750 AD found in Lindholm, Sweden, has this rune carved eight times in a row, evidently
calling on Odins wisdom.
raidho (riding)r
The rune poems call raidho the toil of the horse. Raidho means journeying and travel, both
in space and in time. It can be used to protect travelers. Many modern runecasters see it as a
metaphor for the journey of life, and as the rune of communication. The ancient
Scandinavians saw the Sun and Moon as being drawn across the sky in horse-drawn chariots.
In ancient Germanic rituals described by the Roman author Tacitus, a statue of the earth
goddess Nerthus was drawn in a chariot around the land; a truce was always declared during the
time of her procession. Thus raidho symbolizes the cyclical rhythms of the natural world and
the rituals and days of the human calendar. In this respect raidho is similar to jera. Finally, like
tiwaz, raidho is connected with right action, right behavior, law, and integration of individuals
into communitiesthe results of living in harmony with natural laws and cycles. Modern
Heathens often associate it with the god of justice and judgment, Forseti.
The word fehu originally meant cattle, but it later came to mean money or movable
wealtha holdover from the days when a mans wealth was measured by how many cows he
had! Fehu can also represent vital energy, or talents and skills (which themselves are a kind of
money in the bank). The rune poems warn, however, that wealth breeds greed and misery
unless it is allowed to circulate. As the Icelandic Rune Poem says, Wealth causes strife
among kinsmen. (Anyone who has ever had to deal with a contested will or a messy divorce
will understand this aspect of fehu immediately!) The Old English Rune Poem tells us that
every man should deal it our freely: fehu causes problems if it stagnates. Finally, fehu is
associated with fire, a source of warmth, but also a source of destruction if not carefully used.
The aurochs, or European wild ox, was a ferocious, untamable animal. Unfortunately, the
European ox is extinct today, but Julius Caesar, in The Gallic Wars, described them thus:
Great is their strength and great is their speed, and they spare neither man nor beast once
sighted. He also mentioned that young men were tested by hunting aurochsa test that not
all of them survived. The Old English Rune Poem calls uruz savage and greatly horned, a
very fierce beast, it fights with its horns, a well known walker of the moors. Uruz thus
stands for untamed energy, wild and independent. In human affairs it can stand for masculine
strength, virility, and courage. It can be used to strengthen the will and personality, and to
smash down obstacles; it can also be a powerful healing rune. But more negatively, it can
manifest in aggression, violence, and arrogance. Use this rune carefully!
In heathen mythology, the race of beings called the Giants, Etins, Thurses or Jotnar often
represent the blind forces of nature. This rune stands both for the giants and for the god
Thor, the storm-god and lightning-wielder, himself the son of a giantess. Thor constantly
battles against the giantsnot to wipe them all out, but to maintain the natural balance so
that humans can live in the universe. In the Old English futhark, this rune was renamed thorn:
very sharp for everyone who grabs it. Thurisaz can be a powerful rune of defense, but like
any weapon, it must be used with caution, or else it can cause chaos and destruction. The
Norwegian and Icelandic rune poems call this rune the sickness of women, and the poem
Skirnisml in the Poetic Edda depicts a man carving this rune to curse a woman.
C. Saxo Grammaticus
Saxo was a Danish cleric who wrote to glorify his nations past. He is pompous, longwinded, sanctimonious, and misogynistic. However, he has preserved lore about the
Norse gods that survives nowhere else, and it is worth suffering through his prose to find
it.
Saxo Grammaticus, The History of the Danes, Books I-IX; translated by Peter Fisher;
edited by Hilda Ellis Davidson. D.S. Brewer: Woodbridge, Suffolk; ISBN 0-85991502-6.
D. Sagas
The sagas constitute the great prose literature of medieval Iceland. Many describe
heathen customs or tell of heathen times. I have listed only readily-available sagas that
have a fair bit of information about heathenism or were just too good to leave out.
1. Heimskringla
Heimskringla is Snorri Sturluson's huge history of the early Norwegian kings. Some
pieces of it ( King Harald's Saga, for example) have been published as separate works.
Two translations of the whole tome are available:
Snorre Sturlason, Heimskringla, or The Lives of the Norse Kings; translated by
Erling Monsen; Dover Publications, Inc.: New York; ISBN 0-486-26366-5.
Snorri Sturluson, Heimskringla: History of the Kings of Norway; translated by Lee
M. Hollander; University of Texas Press: Austin; ISBN 0-292-73061-6.
The most interesting sections from the heathen perspective are:
Ynglinga Saga. Attributes the founding of nations to the gods, who are portrayed as
earthly kings whom the "ignorant" heathens venerated as gods. Contains some fascinating
information about the character and lore of the gods.
Hacon the Good. Raised in England, Hacon comes to Norway a Christian, but his wise
advisors guide him back to the heathen customs his folk expect.
Hacon the Jarl. One of heathendom's staunchest defenders.
Olaf Trygvason. Forced Christianity onto the Norwegians. There are some inspiring tales
of fidelity to the old gods in the face of persecution and torture. Also contains some
intriguing descriptions of heathen customs that Olaf wanted to suppress.
St. Olaf. Like Olaf Tryggvason, only worse. Gets his comeuppance at the Battle of
Stiklastad, when all Norway unites to get rid of him.
2. Other sagas
These sagas are not part of Heimskringla. All are available as Penguin paperbacks except
as noted.
Eyrgyggja Saga. Includes the most complete surviving description of a Norse hof, which
is maintained by a great priest of Thor.
Hrafnkel's Saga. The story of Hrafnkel, priest of Frey.
Njal's Saga. The greatest saga of them all. Iceland's decision to convert to Christianity is
part of one of the major episodes.
Egil's Saga. Curmudgeon, warrior, poet, rune-magician, Odhinist - Egil is a fascinating
character.
The Saga of the Volsungs; translated by Jesse Byock. Norse version of the Siegfried
myth cycle. University of California Press Berkeley; ISBN 0-520-06904-8.
E. Other Scandinavian material
R.I. Page, Chronicles of the Vikings: Records, Memorials and Myths. This wonderful
anthology of snippets from the Eddas, sagas, runestones, and chronicles is the best single
source I know of for getting a feel for the Norse world-view. British Museum Press:
London; ISBN 0-7141-0564-3.
F. Anglo-Saxon sources
The greatest of these is, of course, Beowulf. The Penguin translation is easy to find, but
prosaic and lifeless; several good, poetic translations are also available.
Beyond that, look for a collection of translated poetry that includes "The Battle of
Maldon" and "The Seafarer".
G. Classical sources
Views of the Teutonic tribesmen by Greek and Roman writers.
1. Tacitus
Far and away the most important classical source is Tacitus' Germania. Penguin
publishes a paperback edition: Tacitus, The Agricola and the Germania, translated by H.
Mattingly.
2. Other classical sources
References to the Teuotones, Cimbri, and Heruli tribes are scattered throughout other
classical writers. Check a good library to find English translations; it's probably not worth
owning the whole corpus if your only interest is in Teutonic lore. Works to look for
include: Plutarch's Life of Caius Marius; Tacitus' Annals; Strabo's Geography (Sec. 7.2);
Florus, Epitome of Roman History (Ch. XXXVIII), and Procopius, The Persian War and
The Vandalic War. There are undoubtedly others I haven't stumbled across yet.
H. Miscellaneous primary sources
The Nibelungenlied. German version of the Siegfried legend. Available from Penguin.
Galdrabok: An Icelandic Grimoire; translated by Stephen Flowers. A collection of
magical spells from medieval Iceland. Post-heathen, but some of the spells still call on
the old gods along with characters from Christian mythology, and some heathen magical
traditions survive (though sometimes in rather garbled form). This edition also includes
other interesting examples of Germanic magic such as the Anglo-Saxon Nine Herbs
Charm and the medieval German Merseberg Charms. Samuel Weiser, Inc.: York Beach,
ME; ISBN 0-87728-685-X
II. Archaeological, historical, and scholarly works
A. Germanic religion
1. Works by H.R. Ellis Davidson
For half a century, Hilda Ellis Davidson has been the foremost English-language scholar
of Norse religion. All of her books are worth reading; the three listed below should not
be too hard to find and represent some of her best work.
Gods and Myths of the Viking Age. A good survey of the academic perspective on Norse
religion. [Has also been published under the title Gods and Myths of Northern Europe.]
Bell Publishing: New York; ISBN 0-517-336448.
The Lost Beliefs of Northern Europe. Intelligently considers the various kinds of
evidence available about ancient Norse religion, gives a historical survey of fashions in
interpretation, and summarizes current thinking about heathen religious beliefs and
practices. A gem. Routledge: London; ISBN 0-415-04937-7
Myths and Symbols of Pagan Europe: Early Scandinavian and Celtic Religions. A
systematic comparison of Germanic and Celtic religion. Syracuse University Press:
Syracuse, NY; ISBN 0-8156-2441-7.
2. Other scholarly works on heathen religion
Gale R. Owen, Rites and Religions of the Anglo-Saxons. Best single source of
information about Anglo-Saxon heathendom, even though some of her interpretations are
debatable. Dorset Press; ISBN 0-88029-046-3.
R.I. Page, Norse Myths. Short but useful introduction to Norse mythology. Page doesn't
seem to like the Vikings much, yet he is fascinated by them. University of Texas Press:
Austin; ISBN 0-292-75546-5.
Rudolf Simek, Dictionary of Northern Mythology; translated by Angela Hall. Detailed
entries, with references, on all aspects of Germanic religion. An indispensable reference
work. D.S. Brewer: Woodbridge, Suffolk; ISBN 0-85991-513-1.
B. The Vikings (by no means an exhaustive list!)
P.G. Foote and D.M. Wilson, The Viking Achievement. The first and best book to focus
on the whole of Viking culture (not just the raids and mayhem). Comprehensive.
Sidgwick and Jackson: London; ISBN 0-283-97926-7.
James Graham-Campbell, ed., Cultural Atlas of the Viking World. The best "coffee table"
Viking book. Wonderful pictures and accurate text. Andromeda: Oxford, England; ISBN
0-8160-3004-9
Judith Jesch, Women in the Viking Age. Definitely feminist in perspective, but provides
information not available elsewhere (e.g., poetry by women skalds). The Boydell Press:
Woodbridge, England; ISBN 0-85115-278-3.
Gwyn Jones, A History of the Vikings. Focuses on the historical changes that occurred
during the Viking period. Manages to be readable and scholarly, exhaustive and
entertaining, all at once. A fine book. Oxford University Press: Oxford; ISBN 0-19285139-X.
Else Roesdahl, The Vikings. Dry, but full of reliable information from a respected
scholar. Hardback Penguin from the Viking Penguin division; ISBN 0-713-99048-1.
David M. Wilson, The Vikings and Their Origins. Includes more material on pre-Viking
Scandinavian cultures than do most Viking books. Thames and Hudson: London; ISBN
0-500-27542-4.
C. The Anglo-Saxons
David Wilson, The Anglo-Saxons. A good basic introduction to Anglo-Saxon culture.
Pelican Books (another Penguin in disguise); ISBN 0-14-02.1229 9.
D. Runes
Ralph W.V. Elliot, Runes: An Introduction. A nice introduction to runic history and
inscriptions by an academic scholar. St. Martin's Press: New York; ISBN 0-312-03491-1.
R.I. Page, Reading the Past: Runes. Another scholarly work, shorter and more skeptical
than Elliot's. Useful. British Museum Press: London; ISBN 0-7141-8065-3.
III. Modern heathen writings
A. Religious practice
Kveldulf Gundarsson, Teutonic Religion: Folk Beliefs & Practices of the Northern
Tradition. Dont let the fact that this is a Llewellyn book deter you this is far and away
the best book on practicing Asatru written to date. It is, alas, out of print, but a copy can
occasionally be found on the shelves of a pagan or large mainstream bookshop. If you
find one, buy it. Llewellyn Publications, Inc.: St, Paul, MN; ISBN 0-87542-260-8
B. Runes and magic
1. Works by Edred Thorsson
Thorsson's works should be approached carefully. He is very knowledgeable, but he does
not always distinguish between scholarly fact and his own speculations. Also, his
interpretations are colored by his Satanist philosophy. Nonetheless, his work can be very
valuable, and his translations of the Rune Poems are excellent.
Northern Magic: Rune Mysteries and Shamanism. Not very deep or detailed, but
provides a good survey of Thorssons major ideas and also gives a taste of his writing
style. Try it; if it appeals to you, move on to Thorssons more serious works (see below).
Llewellyn Publications, Inc.: St, Paul, MN; ISBN1-56718-709-9.
Futhark: A Handbook of Rune Magic. The first book in Thorssons "rune trilogy", this
book presents his interpretations of the runes of the Elder Futhark and his approach to
runic magic. Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-548-9.
Runelore: A Handbook of Esoteric Runology. This book presents a very useful historical
view of the runes and their development. It also gives Thorsson's full translations of the
rune poems. Some of his esoteric ideas are developed more fully here than in Futhark.
Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-667-1.
At the Well of Wyrd: A Handbook of Runic Divination. More interpretations of the runes,
with a focus on divination. Contains his most explicit directions for rune-casting.
Probably because I am not a runic magician, this is my favorite of Thorsson's rune books.
Samuel Weiser, Inc.: York Beach, ME; ISBN 0-87728-678-7.
2. Works by Freya Aswynn
Northern Mysteries and Magic. Where Thorsson is austere, Aswynn is passionate. Her
writing shows a degree of Wiccan influence, but she nonetheless has some excellent
insights. [Note: Northern Mysteries is an updated version of Aswynns Leaves of
Yggdrasil and includes a smattering of new material, plus a CD of the authors chants.
The older material has not been reworked, however, and readers who already own Leaves
may want to think twice before buying this new edition.] Llewellyn Publications, Inc.:
St, Paul, MN; ISBN 1-56718-047-7.
3. Other rune books
Alert readers will notice that the New Age shelves of your local bookstore contain
innumerable books on the runes and Norse magic that are not listed here. The omission
is deliberate.
[Kveldulf Gundarssons Teutonic Magic is an exception to the above blanket
condemnation; it has been omitted solely because it is out-of-print and nearly impossible
to find.]
B. Miscellaneous modern writings
Ralph Metzner, The Well of Remembrance: Rediscovering the Earth Wisdom Myths of
Northern Europe. The author has a New Age bent and is overly influenced by the
extreme theories of Marija Gimbutas, but he provides some very interesting perspectives.
The chapter about coming to terms with the Nazi horror and its desecration of Germanic
symbols is eloquent and profound. Shambhala: Boston; ISBN 1-57062-028-8.
IV. Works of imagination
Some of these are out of print, but I've included them because finding used fiction is
usually easier than finding out-of-print scholarly works.
Poul Anderson, Hrolf Kraki's Saga. Reconstruction and novelization of the life of the
semi-legendary hero Hrolf Kraki. Anderson admires "chivalry" and is somewhat out of
sympathy with the Viking Age, but this book is very well researched and an enjoyable
read. Baen Publishing Enterprises: New York; ISBN 0-671-65426-8.
Poul Anderson, War of the Gods. Novelization of the life of the Norse hero Hadding.
Anderson has, as usual, done his research thoroughly and produced another fine story.
Tor Books: New York; ISBN 0-312-86315-2.
Michael Crichton, Eaters of the Dead. This novel was the basis for the film The
Thirteenth Warrior. The first couple of chapters are taken from the (real) manuscript of
Ibn Fadlan. The rest is Crichton's imaginative interpretation of Beowulf told in Ibn
Fadlan's style. Ballantine Books: New York; ISBN 0-345-38324-9.
Kevin Crossley-Holland, The Norse Myths: Gods of the Vikings. Modern retelling of the
Eddic myths. Beautifully written and accurate. Penguin; ISBN 0-14-00.6056-1.
Stephan Grundy, Rhinegold. A novel based on the Volsung legend. Satisfying. Bantam
Books: New York; ISBN 0-553-09545-5.
Stephan Grundy, Attilas Treasure. Most readers will probably find this sequel to
Rhinegold more readable and accessible than its predecessor, but I loved them both.
Bantam Books: New York; ISBN 0-553-37774-4.
Diana L. Paxson, Brisingamen. Freyja's necklace surfaces in modern-day California.
This enjoyable novel about modern heathens was penned by the current Steerswoman of
the Troth. Berkley Books: New York; 0-425-07298-3.
Diana L. Paxson, The Wolf and the Raven. First novel in Paxsons Wodans Children
trilogy about Sigfrid and Brunahild. Avon Books: New York; ISBN 0-380-76526-8.
1997, 2000 by Ann Gra Sheffield. All rights reserved.