Heathen Rites Of

Ancient Nordic Chronicles

Lars Magnar Enoksen
Scandinavian Heritage Publications

1
 Heathen Rites Of
Ancient Nordic Chronicles
Lars Magnar Enoksen
Scandinavian Heritage Publications

4 5
 Foreword
A nybody who has searched for ceremonial information of Northern
heathendom knows how scarce it truly is. Thus the main purpose
of this book is to make the best and most descriptive sources on pa-
gan rituals more accessible to a wider audience. Its contents may ap-
pear sparse at first sight, but rest assured that it will be a true pleasure
to delve deep into it.

We are focusing on ancient ethnic rituals and how they were performed
in practice. Only East-Scandinavian medieval manuscripts are used
English Editorial Director: Anthony Ravenhall.
as source-material, since these vellum-books are mostly unknown to
Co-editors: Maria Jansdotter Farr, Stefan Bamce Jonsson & Leslie Chepstow.
a modern audience in spite of the remarkably practical information
Graphic design: Petter Lönegård.
they actually contain. I believe that this material gives a much needed
Chief Whip: Ina Thiis.
blood-injection to our knowledge-seeking community.
© Lars Magnar Enoksen 2016.
Printed and bound in Malmö, Sweden, by Exaktaprinting AB.
Welcome to the true nature of Nordic Heathen Rites!
Published by Scandinavian Heritage Publications, Sweden, 2016.

This book should be used in any way the rightful owner feels appropriate.
Yours truly,
Heathen rites need intense individual energy to survive and prosper!
Lars Magnar Enoksen
Hurdal Ecological Village, Norway
Keywords: Heathen North, Pagan Scandinavia, Steam Ceremonies,
Sacrifice Rituals, Sacred Singing, Genuine Sources, Authentic Illustrations,
Medieval Rhyme-Chronicles, Nordic Province Laws.

6 7
 Foreword
A nybody who has searched for ceremonial information of Northern
heathendom knows how scarce it truly is. Thus the main purpose
of this book is to make the best and most descriptive sources on pa-
gan rituals more accessible to a wider audience. Its contents may ap-
pear sparse at first sight, but rest assured that it will be a true pleasure
to delve deep into it.

We are focusing on ancient ethnic rituals and how they were performed
in practice. Only East-Scandinavian medieval manuscripts are used
English Editorial Director: Anthony Ravenhall.
as source-material, since these vellum-books are mostly unknown to
Co-editors: Maria Jansdotter Farr, Stefan Bamce Jonsson & Leslie Chepstow.
a modern audience in spite of the remarkably practical information
Graphic design: Petter Lönegård.
they actually contain. I believe that this material gives a much needed
Chief Whip: Ina Thiis.
blood-injection to our knowledge-seeking community.
© Lars Magnar Enoksen 2016.
Printed and bound in Malmö, Sweden, by Exaktaprinting AB.
Welcome to the true nature of Nordic Heathen Rites!
Published by Scandinavian Heritage Publications, Sweden, 2016.

This book should be used in any way the rightful owner feels appropriate.
Yours truly,
Heathen rites need intense individual energy to survive and prosper!
Lars Magnar Enoksen
Hurdal Ecological Village, Norway
Keywords: Heathen North, Pagan Scandinavia, Steam Ceremonies,
Sacrifice Rituals, Sacred Singing, Genuine Sources, Authentic Illustrations,
Medieval Rhyme-Chronicles, Nordic Province Laws.

6 7
Contents
Foreword............................................................ 5
Additional Section........................................35
Initial Section................................................... 9 Probing deeper.......................................35
Cultural background............................... 9 Resilient traditions.................................35
Heathen heritage..................................... 9 Ferocious faith........................................38
Opposing views......................................10 Sacrificial ideals....................................38
Illegal activities......................................14 Common activities..................................39
Ancient ventures.....................................14 Beneficial beings....................................42
Honoured traditions..............................15 Exceptional feast...................................42
Definition................................................15 Joyful culmination.................................43
Rhyme-stories.........................................18 Heathen astronomy...............................44
Nightmare death....................................18 Natural wonders....................................48
The fire of life.........................................19 Ancient ethics..........................................48
Horse-rites..............................................22 Magic flames...........................................49
Magic skills.............................................22
Pagan uprising.......................................22 Source Section...............................................53
The rituals...............................................23 Medieval manuscripts............................53
Forgotten poem.......................................26 Etymological research...........................54
Permanent powers.................................27 Supplementary accounts.......................54
The life-source........................................30 Authentic artwork..................................55
Moral standards.....................................30 Final remarks.........................................58
The illustrations.....................................31
About the author...........................................60

8 9
Contents
Foreword............................................................ 5
Additional Section........................................35
Initial Section................................................... 9 Probing deeper.......................................35
Cultural background............................... 9 Resilient traditions.................................35
Heathen heritage..................................... 9 Ferocious faith........................................38
Opposing views......................................10 Sacrificial ideals....................................38
Illegal activities......................................14 Common activities..................................39
Ancient ventures.....................................14 Beneficial beings....................................42
Honoured traditions..............................15 Exceptional feast...................................42
Definition................................................15 Joyful culmination.................................43
Rhyme-stories.........................................18 Heathen astronomy...............................44
Nightmare death....................................18 Natural wonders....................................48
The fire of life.........................................19 Ancient ethics..........................................48
Horse-rites..............................................22 Magic flames...........................................49
Magic skills.............................................22
Pagan uprising.......................................22 Source Section...............................................53
The rituals...............................................23 Medieval manuscripts............................53
Forgotten poem.......................................26 Etymological research...........................54
Permanent powers.................................27 Supplementary accounts.......................54
The life-source........................................30 Authentic artwork..................................55
Moral standards.....................................30 Final remarks.........................................58
The illustrations.....................................31
About the author...........................................60

8 9
 Initial Section
Cultural background

F or those who are unaware of it, Sweden was the last Scandinavian
Kingdom to be Christianised in the late Viking age. This has in fact
made pagan customs survive here longer than in neighbouring coun-
tries. Nowadays, old traditions like Yule and Midsummer feasts are more
openly heathen when celebrated by Swedes than by Norwegians, Danes
or Icelanders. This is mainly shown in the popularity of pig-meat glut-
tony at Midwinter-parties as well as by the joyful dancing and singing
while circling the May-Pole at Midsummer-Eve. We can therefore take
full advantage of what native historical sources tell us about the sacred
rituals, since they valued paganism to a higher degree than other Nor-
dic nations were able to do in medieval times.

Heathen heritage
North-East Scandinavia is divided in many regions or “Landskap” as
we still say, which in elder times had their own Province-Laws although
the language and religious traditions were practically identical. How-
ever, the United National-Law, King Christoffers Landslag from 1442,
shows an amazing pride in its pagan legacy. This is unmistakably evi-
dent in the official opening words that state ‘the Kingdom of Sweden
was gathered in a heathen world by Swea- and Götha land’ or Sverikis
Rike ær af hedne værld saman komith, af swea och gotha land in late me-

10 11
dieval tongue. It should be acknowledged that our nation had been
Christianised for more than four hundred years when that announce-
ment was written. Such a pro-pagan statement cannot be found in any
medieval Law-books of Norway, Denmark or Iceland. This can be seen
as further proof of Sweden’s unique standing in this matter compared
to other Nordic countries.

Opposing views
The oldest official information about pagan achievements is found in
the Upland-Law’s preface, which follows its opening Royal confirma-
tion letter that is preserved in several handwritten vellum-books from
the early 14th century. In this context ‘heathen time’ or more exactly i
heþnum timæ is associated with the legendary law-maker Wiger spa. It is
said that Wiger the ‘Divinator’ created Wigers flokkum or ‘Wiger’s col-
lection’ which is known as the eldest version of the Province-Law that
ruled ‘beyond the northern forest’ or nordan skogh as the Swea land re-
gions were then called. Wiger’s accomplishment, the Uplandic Law-
Board explains is ‘whatever we found in his law-words that are useful
and beneficial to all people, we have placed in this book’ or hwat ær
wi hittum i hans laghsaghu ær allum mannum þarfflikt ær, þæt sætium wir
i bok þæssi in their native tongue. Thus could the pagan influence of
their native legal rights be acknowledged in a surprisingly positive way.

However, they added that ‘we will omit unnecessary and absurd things’
which are ‘everything the heathen never mentioned, such as Christian-
rights and Church-Law’ or þæt o þarfft ær, ok þungi ær, at þæt uilium wir
utæn lykkia. Hwat ok ær hin heþne læt affat wæræ swa sum ær, i kristnu
ræt ok kirkiu laghum in elder language. So make no false presumptions
concerning which foreign faith had overwhelming power at the time.

Ritualistic blood-drinking of a slain beast, as rendered by Olaf Swine-Foot’s

rough woodcut style in ‘A Description of the Northern Peoples’ from 1555.

12 13
dieval tongue. It should be acknowledged that our nation had been
Christianised for more than four hundred years when that announce-
ment was written. Such a pro-pagan statement cannot be found in any
medieval Law-books of Norway, Denmark or Iceland. This can be seen
as further proof of Sweden’s unique standing in this matter compared
to other Nordic countries.

Opposing views
The oldest official information about pagan achievements is found in
the Upland-Law’s preface, which follows its opening Royal confirma-
tion letter that is preserved in several handwritten vellum-books from
the early 14th century. In this context ‘heathen time’ or more exactly i
heþnum timæ is associated with the legendary law-maker Wiger spa. It is
said that Wiger the ‘Divinator’ created Wigers flokkum or ‘Wiger’s col-
lection’ which is known as the eldest version of the Province-Law that
ruled ‘beyond the northern forest’ or nordan skogh as the Swea land re-
gions were then called. Wiger’s accomplishment, the Uplandic Law-
Board explains is ‘whatever we found in his law-words that are useful
and beneficial to all people, we have placed in this book’ or hwat ær
wi hittum i hans laghsaghu ær allum mannum þarfflikt ær, þæt sætium wir
i bok þæssi in their native tongue. Thus could the pagan influence of
their native legal rights be acknowledged in a surprisingly positive way.

However, they added that ‘we will omit unnecessary and absurd things’
which are ‘everything the heathen never mentioned, such as Christian-
rights and Church-Law’ or þæt o þarfft ær, ok þungi ær, at þæt uilium wir
utæn lykkia. Hwat ok ær hin heþne læt affat wæræ swa sum ær, i kristnu
ræt ok kirkiu laghum in elder language. So make no false presumptions
concerning which foreign faith had overwhelming power at the time.

Ritualistic blood-drinking of a slain beast, as rendered by Olaf Swine-Foot’s

rough woodcut style in ‘A Description of the Northern Peoples’ from 1555.

12 13
The oldest known visualisations of Nor-
dic magical acts were published 1555 in
‘A Description of the Northern Peoples’.
Drawn by its author Olaf ‘Swine-Foot’,
better known internationally as Olaus
Magnus, who presents strikingly detailed
pictures of heathen rites that neither have
been equaled or surpassed ever since.This
woodcut print depicts transcendental ef-
forts between a witch and a wizard.

14 15
The oldest known visualisations of Nor-
dic magical acts were published 1555 in
‘A Description of the Northern Peoples’.
Drawn by its author Olaf ‘Swine-Foot’,
better known internationally as Olaus
Magnus, who presents strikingly detailed
pictures of heathen rites that neither have
been equaled or surpassed ever since.This
woodcut print depicts transcendental ef-
forts between a witch and a wizard.

14 15
Illegal activities Honoured traditions
The Uplandic Church-Law is unmistakably anti-pagan and made a Continuing beyond ‘the southern forest’ or sunnan skogh as Swedish
strong effort to obliterate any influence of the native Religion and its Gotha land then was called, we find interesting information about re-
deep rooted traditions that were still practiced in 14th century Sweden. nowned West-Götha magistrates which is preserved in an early 14th cen-
In the initial paragraph it establishes that ‘nobody shall sacrifice to tury Law-book. This chronicle states that ‘the first was Lumbær and af-
false Gods, and neither believe in trees nor stones’ or ængin skal aff­ ter him, Lumb’s Law is named’ which is fyrsti war lumbær, oc af hanum
guþum blotæ, ok ængin a lundi ællr stenæ troæ. Regarding this imagina- æru lums lagh callæđþ in West-Göthic tongue. It further tells that Lum-
tive viewpoint, we need the Guta-Law to explain. Its oldest surviving bær ‘is buried in a grave-mound since he was heathen’ or liggær han
manuscript-book is from the middle of the 1300s and begins ‘we shall i enom collæ, fore þy han war heđþen. About his pagan regulations, the
deny heathendom’ which reads wir sculum naicca haiþna in Old-Gutnic. seventeenth and most renowned early 13th century West-Götha lawman
Its fourth paragraph states that ‘blood-sacrifice’ or blotir is utterly il- Æskil, recycled them when ‘he thoroughly inquired and searched for the
legal, as well as ‘all ancient customs that trails heathendom’ or fyrnsca entire Lumb’s Law and others, as they were accordingly to the elders
all þaun som haiþnu fylgir. This is clarified with ‘nobody should worship revered traditions’ or han spurđþi innurllikæ, oc lettæđþi all lums lagh, oc
either trees or mounds or heathen Gods’ or engin ma haita a huathei a annarrær, at nytræ hæfđ lanzsins for ælđri. An astonishingly strong proc-
hult eþa hauga, eþa haiþin guþ. lamation of the heritage-positive standpoint at that time.

Ancient ventures Definition

There is a mythic saga that ends Gutaland’s Law-book, which tells Before we dig deeper into our medieval source-material, the heathen-
about the island’s eldest inhabitants.The earlier mentioned ethnic cus- dom found in Swedish Province-Laws from the first half of the 1300s
toms are described remarkably vividly as ‘the whole province made the can be summarised as a nature religion where ancient burial-mounds,
mightiest blood-sacrifice with people’ or land alt, hafþi sir hoystu blotan mighty stones and sacred trees were honoured in symbiosis with sev-
miþ fulki. It continues ‘but smaller law-assemblies had lesser blood- eral Gods. The ceremonial acts contained human-sacrifice as well as
sacrifices with cattle, food and drinks’ or en smeri þing hafþu mindri blo- animal-slaughter and feasts in which the integrated steam-cooking was
tan meþ fileþi, matj, oc mungati. Those gatherings were called ‘Steam- an important ritual. Furthermore, the official legislations were believed
Assemblies’ or suþnautar, since all participants were ‘boiling/steaming’ to have pagan origins and these traditions were held in high esteem by
or suþu the ceremonial food together. These activities were apparently society’s ruling groups, except by the Church representatives, of course.
still alive and well in 14th century Scandinavia since otherwise it would
have been pointless to create decrees prohibiting them.

16 17
Illegal activities Honoured traditions
The Uplandic Church-Law is unmistakably anti-pagan and made a Continuing beyond ‘the southern forest’ or sunnan skogh as Swedish
strong effort to obliterate any influence of the native Religion and its Gotha land then was called, we find interesting information about re-
deep rooted traditions that were still practiced in 14th century Sweden. nowned West-Götha magistrates which is preserved in an early 14th cen-
In the initial paragraph it establishes that ‘nobody shall sacrifice to tury Law-book. This chronicle states that ‘the first was Lumbær and af-
false Gods, and neither believe in trees nor stones’ or ængin skal aff­ ter him, Lumb’s Law is named’ which is fyrsti war lumbær, oc af hanum
guþum blotæ, ok ængin a lundi ællr stenæ troæ. Regarding this imagina- æru lums lagh callæđþ in West-Göthic tongue. It further tells that Lum-
tive viewpoint, we need the Guta-Law to explain. Its oldest surviving bær ‘is buried in a grave-mound since he was heathen’ or liggær han
manuscript-book is from the middle of the 1300s and begins ‘we shall i enom collæ, fore þy han war heđþen. About his pagan regulations, the
deny heathendom’ which reads wir sculum naicca haiþna in Old-Gutnic. seventeenth and most renowned early 13th century West-Götha lawman
Its fourth paragraph states that ‘blood-sacrifice’ or blotir is utterly il- Æskil, recycled them when ‘he thoroughly inquired and searched for the
legal, as well as ‘all ancient customs that trails heathendom’ or fyrnsca entire Lumb’s Law and others, as they were accordingly to the elders
all þaun som haiþnu fylgir. This is clarified with ‘nobody should worship revered traditions’ or han spurđþi innurllikæ, oc lettæđþi all lums lagh, oc
either trees or mounds or heathen Gods’ or engin ma haita a huathei a annarrær, at nytræ hæfđ lanzsins for ælđri. An astonishingly strong proc-
hult eþa hauga, eþa haiþin guþ. lamation of the heritage-positive standpoint at that time.

Ancient ventures Definition

There is a mythic saga that ends Gutaland’s Law-book, which tells Before we dig deeper into our medieval source-material, the heathen-
about the island’s eldest inhabitants.The earlier mentioned ethnic cus- dom found in Swedish Province-Laws from the first half of the 1300s
toms are described remarkably vividly as ‘the whole province made the can be summarised as a nature religion where ancient burial-mounds,
mightiest blood-sacrifice with people’ or land alt, hafþi sir hoystu blotan mighty stones and sacred trees were honoured in symbiosis with sev-
miþ fulki. It continues ‘but smaller law-assemblies had lesser blood- eral Gods. The ceremonial acts contained human-sacrifice as well as
sacrifices with cattle, food and drinks’ or en smeri þing hafþu mindri blo- animal-slaughter and feasts in which the integrated steam-cooking was
tan meþ fileþi, matj, oc mungati. Those gatherings were called ‘Steam- an important ritual. Furthermore, the official legislations were believed
Assemblies’ or suþnautar, since all participants were ‘boiling/steaming’ to have pagan origins and these traditions were held in high esteem by
or suþu the ceremonial food together. These activities were apparently society’s ruling groups, except by the Church representatives, of course.
still alive and well in 14th century Scandinavia since otherwise it would
have been pointless to create decrees prohibiting them.

16 17
 Scandinavian paganism is a religion of
nature-worship where sacred trees be-
held great admiration. This woodcut im-
age shows how Mr. Swine-Foot viewed na-
tive wildlife. 16th century art-work from ‘A
Description of the Northern Peoples’.

18 19
 Scandinavian paganism is a religion of
nature-worship where sacred trees be-
held great admiration. This woodcut im-
age shows how Mr. Swine-Foot viewed na-
tive wildlife. 16th century art-work from ‘A
Description of the Northern Peoples’.

18 19
Rhyme-stories The fire of life
Historical chronicles, written in domestic or international language, Regarding human-sacrifice the most legendary of heathen rulers,
had already been created in 12th century Scandinavia. However, instead Domalder, explains its origin and why it was practiced. In the usual
of the storytelling concepts primarily preferred, the Swedes developed Rhyme-Chronicle style he tells ‘that I was sacrificed to our Seed-God-
a unique rhyme-style that could more easily represent heathen times dess, when all people suffered grim years; thus I was burned in ash
without any religious interdiction.This was made by giving the ancients aglow, as my own men did by need’ or at jac offradis sädagudi varom, for
their own voice, so history was told by “I” instead of a saga-narrator. The almogans nöd aff hardom arom. tha brendis jac i asko oc glöd, mine egne män
surviving collections show that this exceptional storytelling style kept its giorde mik then nöd in 15th century Swedish. With this exceptional in-
popularity until the 16th century, when the latest versions were written. formation, we realize that being burned alive was a customary sacrifice
In these poems we hear heathen heroes speak about hallowed customs method when famine plagued the country. It was the Kingdom’s might-
that defined pagan times as the medieval history writers understood it. iest person that was offered, and in this case to a nature-growth-deity.

Nightmare death
The eldest preserved rhymes were collected in 1457 by a woman and
for this reason the manuscript collection is called ‘Lady Märeta’s book’
among historians. It should also be mentioned that scholars make a clear
distinction between the ‘Major Rhyme-Chronicle’ and ‘Minor Rhyme-
Chronicle’, since only the latter and more condensed deals with pre-
Christian kings. Concerning supernatural aspects, the thirteenth chief-
tain of heathendom, Valander, describes his destiny as ‘Götha-Land I
inherited after my father, and many victories there too acquired; un-
til I came in hardship, when a Mare rode me to death’ or Götaland jak
eff­ter min fader ärffde, oc mykyn sigher ther til värffde. alt til jak kom j then
nöd, at mara redh mik til dödh in late medieval Swedish. Needless to say,
it is this gruesome murder method that originated the “nightmare” ex-
pression in English as well as the similar “mareritt” and “mardröm” in The sacred bonfire, 16th century artwork by Olaf Swine-
Scandinavian tongues, or more exactly ‘mare-ride’ and ‘mare-dream’. Foot in ‘A Description of the Northern Peoples’.

20 21
Rhyme-stories The fire of life
Historical chronicles, written in domestic or international language, Regarding human-sacrifice the most legendary of heathen rulers,
had already been created in 12th century Scandinavia. However, instead Domalder, explains its origin and why it was practiced. In the usual
of the storytelling concepts primarily preferred, the Swedes developed Rhyme-Chronicle style he tells ‘that I was sacrificed to our Seed-God-
a unique rhyme-style that could more easily represent heathen times dess, when all people suffered grim years; thus I was burned in ash
without any religious interdiction.This was made by giving the ancients aglow, as my own men did by need’ or at jac offradis sädagudi varom, for
their own voice, so history was told by “I” instead of a saga-narrator. The almogans nöd aff hardom arom. tha brendis jac i asko oc glöd, mine egne män
surviving collections show that this exceptional storytelling style kept its giorde mik then nöd in 15th century Swedish. With this exceptional in-
popularity until the 16th century, when the latest versions were written. formation, we realize that being burned alive was a customary sacrifice
In these poems we hear heathen heroes speak about hallowed customs method when famine plagued the country. It was the Kingdom’s might-
that defined pagan times as the medieval history writers understood it. iest person that was offered, and in this case to a nature-growth-deity.

Nightmare death
The eldest preserved rhymes were collected in 1457 by a woman and
for this reason the manuscript collection is called ‘Lady Märeta’s book’
among historians. It should also be mentioned that scholars make a clear
distinction between the ‘Major Rhyme-Chronicle’ and ‘Minor Rhyme-
Chronicle’, since only the latter and more condensed deals with pre-
Christian kings. Concerning supernatural aspects, the thirteenth chief-
tain of heathendom, Valander, describes his destiny as ‘Götha-Land I
inherited after my father, and many victories there too acquired; un-
til I came in hardship, when a Mare rode me to death’ or Götaland jak
eff­ter min fader ärffde, oc mykyn sigher ther til värffde. alt til jak kom j then
nöd, at mara redh mik til dödh in late medieval Swedish. Needless to say,
it is this gruesome murder method that originated the “nightmare” ex-
pression in English as well as the similar “mareritt” and “mardröm” in The sacred bonfire, 16th century artwork by Olaf Swine-
Scandinavian tongues, or more exactly ‘mare-ride’ and ‘mare-dream’. Foot in ‘A Description of the Northern Peoples’.

20 21
Human sacrifice by fire and its surround-
ing rituals as Olaus Magnus recorded it
in ‘A Description of the Northern Peoples’
from 1555. An image to dwell on, since
it gives the oldest known graphical ac-
count of a Scandinavian flame-offering
and thus providing stunningly meticulous
information not accessible elsewhere.

22 23
Human sacrifice by fire and its surround-
ing rituals as Olaus Magnus recorded it
in ‘A Description of the Northern Peoples’
from 1555. An image to dwell on, since
it gives the oldest known graphical ac-
count of a Scandinavian flame-offering
and thus providing stunningly meticulous
information not accessible elsewhere.

22 23
Horse-rites lige som thz försmådde; Att the finge ey holla sina gambla sedher, offra sina
gudher, oc göra them hedher in early Swedish. As usual, the domestic re-
The existence of sacred ceremonies is mentioned as a common fact,
ligion is defined as an ancient and existing institution where to make
when King Adell says ‘I sacrificed to the Gods that then was custom-
offerings was an admirable act.
ary, when I fell off the horse and died’ or Jak offrade gudha som tha war
sidh, j thy störtha jak död aff hestin nid. It is amazing how much heathen
information is found in these two rhyme-lines. ‘Gods’ is for instance The rituals
stated in plural without any sign of religious prejudice, and sacrificing
After having ‘thrown the king out of the country’ or sloge konwngen aff
is told to be an old ethnic tradition. Furthermore, the fatal horse-acci-
landet wtt the old customs are re-installed by a heathen-friendly leader.
dent reveals that royal pagan rituals hardly occurred indoors or were a
This ‘Blood-Sven’ describes his ceremonies as ‘with many great festivals
passively performed activity.
and feasts, lots of divine services with sacrifice and song; all offerings
to the false-Gods that then were slain, I let everybody eat and I did it
Magic skills likewise’ or more exactly Mz store högtiidher oc gestebwd mångh, myghen
tienisth med offer oc sångh. Alth affgudha offer som dreptess tha, lath iag al-
Of all pre-Christian chieftains mentioned in the minor Rhyme-Chroni-
moghen ätha, iag giorde oc saå. On these lines, a routine anti-pagan prefix
cle, only Eric väderhat is presented as a vigorous wizard. He explains his
is used, which never appears in the Rhyme-Chronicle’s pre-Christian
skills as ‘I am called weather-hat, because I always got advantageous-
sections. Otherwise the rituals are open-mindedly described as a high
wind; wherever direction I spun my hat, my Gods sent me durable-
spirited slaughter-party climaxing with ingesting and singing.
wind that way’ or Jak het fore thy väderhat, at jak fik bör altiit rat; ee huart
jac min hat vende, mina guda mik bör strax thädhen sendä. Here it is stated
When talking of the divine liquid, it says that ‘the animal-blood was
that a pagan magician could foster and feed witchcraft into an object,
similar food, which I let them drink as apple-juice’ which rhymes
which is activated by pure will and motion while its power is regulated
­Diwrablodhen mz samme kosth, lath iag them dricka som äplemosth. This
by personally chosen Gods.
ceremonial drinking gave the chieftain his prominent name-tag, which
is explained as ‘the people gave me a calling-name, as I am named
Pagan uprising Blood-Sven for it’ or Ett wedhernampn iag aff almoghen fiik. att iag kalles
blodswen, för samma dickt. This heathen uprising, which is the last his-
Concerning the further destiny of native heathendom, we are given a
torical account of an ethnic religious rebellion in Scandinavia pre-
startling testimony by the youngest version of our Rhyme-Chronicle.
sents hard-core information about the major ceremonial acts. In es-
It is preserved in a manuscript-book that was written in the 1520s and
sence, there existed many large festival-celebrations where the higher
tells about a religious revolt at the first Christianised century. The hea-
powers are honoured by the assembly’s sacrifice-eating and slaughter-
then chieftain, Blodzswän, explains the background as ‘when King Inge
blood drinking. The rituals were performed with singing and regarded
ruled over Sweden, there were some that disapproved; since they could
as divine services.
not keep their old customs of sacrificing to their Gods and do them
honour’ which is Når konwng Inghe offwer Swerige rådde, tha wåre somb­

24 25
Horse-rites lige som thz försmådde; Att the finge ey holla sina gambla sedher, offra sina
gudher, oc göra them hedher in early Swedish. As usual, the domestic re-
The existence of sacred ceremonies is mentioned as a common fact,
ligion is defined as an ancient and existing institution where to make
when King Adell says ‘I sacrificed to the Gods that then was custom-
offerings was an admirable act.
ary, when I fell off the horse and died’ or Jak offrade gudha som tha war
sidh, j thy störtha jak död aff hestin nid. It is amazing how much heathen
information is found in these two rhyme-lines. ‘Gods’ is for instance The rituals
stated in plural without any sign of religious prejudice, and sacrificing
After having ‘thrown the king out of the country’ or sloge konwngen aff
is told to be an old ethnic tradition. Furthermore, the fatal horse-acci-
landet wtt the old customs are re-installed by a heathen-friendly leader.
dent reveals that royal pagan rituals hardly occurred indoors or were a
This ‘Blood-Sven’ describes his ceremonies as ‘with many great festivals
passively performed activity.
and feasts, lots of divine services with sacrifice and song; all offerings
to the false-Gods that then were slain, I let everybody eat and I did it
Magic skills likewise’ or more exactly Mz store högtiidher oc gestebwd mångh, myghen
tienisth med offer oc sångh. Alth affgudha offer som dreptess tha, lath iag al-
Of all pre-Christian chieftains mentioned in the minor Rhyme-Chroni-
moghen ätha, iag giorde oc saå. On these lines, a routine anti-pagan prefix
cle, only Eric väderhat is presented as a vigorous wizard. He explains his
is used, which never appears in the Rhyme-Chronicle’s pre-Christian
skills as ‘I am called weather-hat, because I always got advantageous-
sections. Otherwise the rituals are open-mindedly described as a high
wind; wherever direction I spun my hat, my Gods sent me durable-
spirited slaughter-party climaxing with ingesting and singing.
wind that way’ or Jak het fore thy väderhat, at jak fik bör altiit rat; ee huart
jac min hat vende, mina guda mik bör strax thädhen sendä. Here it is stated
When talking of the divine liquid, it says that ‘the animal-blood was
that a pagan magician could foster and feed witchcraft into an object,
similar food, which I let them drink as apple-juice’ which rhymes
which is activated by pure will and motion while its power is regulated
­Diwrablodhen mz samme kosth, lath iag them dricka som äplemosth. This
by personally chosen Gods.
ceremonial drinking gave the chieftain his prominent name-tag, which
is explained as ‘the people gave me a calling-name, as I am named
Pagan uprising Blood-Sven for it’ or Ett wedhernampn iag aff almoghen fiik. att iag kalles
blodswen, för samma dickt. This heathen uprising, which is the last his-
Concerning the further destiny of native heathendom, we are given a
torical account of an ethnic religious rebellion in Scandinavia pre-
startling testimony by the youngest version of our Rhyme-Chronicle.
sents hard-core information about the major ceremonial acts. In es-
It is preserved in a manuscript-book that was written in the 1520s and
sence, there existed many large festival-celebrations where the higher
tells about a religious revolt at the first Christianised century. The hea-
powers are honoured by the assembly’s sacrifice-eating and slaughter-
then chieftain, Blodzswän, explains the background as ‘when King Inge
blood drinking. The rituals were performed with singing and regarded
ruled over Sweden, there were some that disapproved; since they could
as divine services.
not keep their old customs of sacrificing to their Gods and do them
honour’ which is Når konwng Inghe offwer Swerige rådde, tha wåre somb­

24 25
The pagan ceremonial feasts welcomed
human and beast alike. In this picture we
get a vivid snapshot of a horned domes-
tic animal enjoying man-brewed ale at a
contemporary drinking-party. Woodcut
print from ‘A Description of the Northern
Peoples’ by Olaus Magnus 1555.

26 27
The pagan ceremonial feasts welcomed
human and beast alike. In this picture we
get a vivid snapshot of a horned domes-
tic animal enjoying man-brewed ale at a
contemporary drinking-party. Woodcut
print from ‘A Description of the Northern
Peoples’ by Olaus Magnus 1555.

26 27
Forgotten poem Permanent powers
When the rhymes of heathendom were finally published as Then Gam- This rare historical account continues ‘Thursday is named after Thor
ble och minsta Swenske Rijmkrönikan or ‘The Elder and Minor Swedish as it must be; they sacrificed to Thor as pleasant weather should give,
Rhyme-Chronicle’ by historian Johannes Messenius in 1615 it opens to chase away thunder, lightning and storms’ which reads Aff Thor heter
with a description of native Gods that are missing in all the later pre- torßdag thet må wäl blifua;The offrade til Thor, som wäderleek skulle giff­ua,
served medieval manuscript-books. This exceptional poem tells that Tordön, liungeldh och Storm fördrifua in Swedish.The supplementary en-
‘three false-Gods were worshiped then, the God Thor was mightiest tities are described as ‘Wednesday got its name from Wodhan/Odhan,
of them; he sat naked as a child, holding seven stars in the waggon of in tournaments and battle they honoured him; Friday they gave after
men; Odhan and Frigga were at his side, Gods that the Swedish people Frigga its name, for fertility-fruits, childbirth and desire they honoured
liked’ which is Ther dyrkadhes affgudhom threm, Thor Gudh war högster her’ or Odhensdag fick aff Odhan nampn, I torneringh och strijdh the he-
aff them; Han satt naken som ett barn, Siusternor i handhen och karlewagn; dradhe han; Fredagh gåffuo the aff Frygga nampn, För fruckt, barn och
Odhan och Frijgga hwar wed hans sijdha, Sådane gudhar kunne Swänske lusta hedradhe the han.
män lijdha in slightly modernized medieval tongue.
If sexual benefits were desired, they worshiped the Goddess Frigga. But
As we see, a routine oppressive prefix in ‘false-Gods’ is quickly turned regarding battle and its training-grounds, Odhan were preferred. Thor
into openly pagan ‘God/Gods’ in rest of the Rhyme. The childlike na- was the mightiest of them all since he had supremacy over nature.These
kedness of the mightiest power is worth noticing, as well as the astro­ three Gods had weekdays named after them, a tradition that was ‘as it
nomy references. For those not used to Nordic expressions ‘the waggon must be’. As we see, ‘to honour’ was the offering-deed, a definition our
of men’ or more exactly karlewagn is the northern sky-constellation in- Rhyme also uses when describing the last pagan uprising.
ternationally called “the Bear”, and ‘seven-stars’ is just another name
for Scandinavia since it is located under this heavenly-pattern.

The seven-star pattern as a heathen symbol of Thor and the Northern hemisphere. 16th century art-work
by Olaus Magnus in ‘A Description of the Northern Peoples’.

28 29
Forgotten poem Permanent powers
When the rhymes of heathendom were finally published as Then Gam- This rare historical account continues ‘Thursday is named after Thor
ble och minsta Swenske Rijmkrönikan or ‘The Elder and Minor Swedish as it must be; they sacrificed to Thor as pleasant weather should give,
Rhyme-Chronicle’ by historian Johannes Messenius in 1615 it opens to chase away thunder, lightning and storms’ which reads Aff Thor heter
with a description of native Gods that are missing in all the later pre- torßdag thet må wäl blifua;The offrade til Thor, som wäderleek skulle giff­ua,
served medieval manuscript-books. This exceptional poem tells that Tordön, liungeldh och Storm fördrifua in Swedish.The supplementary en-
‘three false-Gods were worshiped then, the God Thor was mightiest tities are described as ‘Wednesday got its name from Wodhan/Odhan,
of them; he sat naked as a child, holding seven stars in the waggon of in tournaments and battle they honoured him; Friday they gave after
men; Odhan and Frigga were at his side, Gods that the Swedish people Frigga its name, for fertility-fruits, childbirth and desire they honoured
liked’ which is Ther dyrkadhes affgudhom threm, Thor Gudh war högster her’ or Odhensdag fick aff Odhan nampn, I torneringh och strijdh the he-
aff them; Han satt naken som ett barn, Siusternor i handhen och karlewagn; dradhe han; Fredagh gåffuo the aff Frygga nampn, För fruckt, barn och
Odhan och Frijgga hwar wed hans sijdha, Sådane gudhar kunne Swänske lusta hedradhe the han.
män lijdha in slightly modernized medieval tongue.
If sexual benefits were desired, they worshiped the Goddess Frigga. But
As we see, a routine oppressive prefix in ‘false-Gods’ is quickly turned regarding battle and its training-grounds, Odhan were preferred. Thor
into openly pagan ‘God/Gods’ in rest of the Rhyme. The childlike na- was the mightiest of them all since he had supremacy over nature.These
kedness of the mightiest power is worth noticing, as well as the astro­ three Gods had weekdays named after them, a tradition that was ‘as it
nomy references. For those not used to Nordic expressions ‘the waggon must be’. As we see, ‘to honour’ was the offering-deed, a definition our
of men’ or more exactly karlewagn is the northern sky-constellation in- Rhyme also uses when describing the last pagan uprising.
ternationally called “the Bear”, and ‘seven-stars’ is just another name
for Scandinavia since it is located under this heavenly-pattern.

The seven-star pattern as a heathen symbol of Thor and the Northern hemisphere. 16th century art-work
by Olaus Magnus in ‘A Description of the Northern Peoples’.

28 29
Summoning stormy weather was a sor-
cery-skill that needed strong interaction
with the Gods to accomplish. Here pre-
sented by Mr. Swine-Foot’s 16th century
rendering in ‘A Description of the North-
ern Peoples’ and perhaps the most spec-
tacular scene of a Scandinavian witch in
action.

30 31
Summoning stormy weather was a sor-
cery-skill that needed strong interaction
with the Gods to accomplish. Here pre-
sented by Mr. Swine-Foot’s 16th century
rendering in ‘A Description of the North-
ern Peoples’ and perhaps the most spec-
tacular scene of a Scandinavian witch in
action.

30 31
The life-source is an intolerable crime; or if a person shoots through the hut-opening
and kills another person, or kills a person who is bathing or taking a
The Rhyme-prologue ends with a profound narration of a pagan cel-
sauna, or kills a person who sits and does his needs’ which is Bindær
ebration, telling that ‘every ninth year the Kings would call, everybody
maþær man i skoghæ viþ træ, þæt er niþingsværk. Skytær maþær in at ly-
from their Kingdoms to come; to Upsala to worship Frigg, Odhan and
uræ ok dræper man, dræper i löghu, ællær i bastughu, dræpær þa han nöte
Thor, neither should it lack young or adult’ which is Hwar nyonde åhr
þarwa sinæ in elder language.
skulle Konungar kalla, Aff sino rijke meniskior alla. Til Ubsala at dyrka
Frygg, Odhan och Thor, Ther motte ey fattas lijthen eller stoor in elder writ-
Thus we get a remarkable firsthand view of the activities that defined
ing. This account goes back to an era when north-east Scandinavia was
its rural society. The citizens are not described as town-people, but as
divided in several Kingdoms and Upsala of the Upland-province hosted
cabin-folks living in the woodlands where deadly enemies constantly
their major religious festival, a mammoth gathering held in a continu-
lurked nearby. Going to the latrine was seemingly as common as wash-
ous nine years cycle where all ages and genders participated.
ing or enjoying a sauna, where the last expression bastughu later trans-
formed into “bastu” and is a prevalent domestic leisure pursuit.
Their rituals are graphically described as ‘nine male heads were sacri-
ficed, so everyone else should live; the Gods were gratified with blood,
and dead-bodies placed at trees’ or Nyo manköns huffwdh til offers geffwa. The illustrations
At alla the andra skulle få leffua; Gudharna skulle med blodhan späckias,
Some words should be said about the pictures in this book, which were
Och Kropparna skulle i lundhom sättias.
initially published as woodcut prints in ‘A Description of the North-
ern Peoples’ from 1555. A thick volume containing nearly five hundred
Obviously only males were sacrificed, and in a blood-drenched man-
illustrations, mostly designed by ground-breaking Swedish folklorist
ner. This outdoor-activity was executed nearby a grove chosen for sa-
Olaus Magnus who also was the author. His 16th century images are an
cred display of the corpses. It should be emphasised that these deeds
invaluable source to contemporary ethnic traditions that also covers
were done ‘so everyone else should live’ and thus death was a heathen
the first known visual presentations of authentic Scandinavian cere-
source of life.
monies. Always amazingly meticulous and never hiding from subjects
that other scholars avoided or simply had no knowledge of, thus mak-
Moral standards ing them a perfect complement to our late medieval texts.
Before continuing with a thorough review of the source-material, we
The exquisite selection of Olaf Swine-Foot’s illustrations are mini-
should identify medieval reality and its harsh ethics. As mentioned be-
mised on purpose, since many of them were embellished by Italian
fore, the ‘West-Götha Law’ is preserved in 13th century vellum-books
woodcutters who added Continental clothing and architecture in the
which make it our oldest surviving province regulation. One section is
pictures. Meaning that all images used in this publication provides a
called Orbotæ mal or ‘unforgiveable crimes’ and explains when a person
genuine artistic presentation of native Nordic fashion and its customs
becomes an outlaw and loses all his/her fortune. Its fifth and sixth para-
in every detail.
graphs states ‘if a person binds another person to a tree in the forest it

32 33
The life-source is an intolerable crime; or if a person shoots through the hut-opening
and kills another person, or kills a person who is bathing or taking a
The Rhyme-prologue ends with a profound narration of a pagan cel-
sauna, or kills a person who sits and does his needs’ which is Bindær
ebration, telling that ‘every ninth year the Kings would call, everybody
maþær man i skoghæ viþ træ, þæt er niþingsværk. Skytær maþær in at ly-
from their Kingdoms to come; to Upsala to worship Frigg, Odhan and
uræ ok dræper man, dræper i löghu, ællær i bastughu, dræpær þa han nöte
Thor, neither should it lack young or adult’ which is Hwar nyonde åhr
þarwa sinæ in elder language.
skulle Konungar kalla, Aff sino rijke meniskior alla. Til Ubsala at dyrka
Frygg, Odhan och Thor, Ther motte ey fattas lijthen eller stoor in elder writ-
Thus we get a remarkable firsthand view of the activities that defined
ing. This account goes back to an era when north-east Scandinavia was
its rural society. The citizens are not described as town-people, but as
divided in several Kingdoms and Upsala of the Upland-province hosted
cabin-folks living in the woodlands where deadly enemies constantly
their major religious festival, a mammoth gathering held in a continu-
lurked nearby. Going to the latrine was seemingly as common as wash-
ous nine years cycle where all ages and genders participated.
ing or enjoying a sauna, where the last expression bastughu later trans-
formed into “bastu” and is a prevalent domestic leisure pursuit.
Their rituals are graphically described as ‘nine male heads were sacri-
ficed, so everyone else should live; the Gods were gratified with blood,
and dead-bodies placed at trees’ or Nyo manköns huffwdh til offers geffwa. The illustrations
At alla the andra skulle få leffua; Gudharna skulle med blodhan späckias,
Some words should be said about the pictures in this book, which were
Och Kropparna skulle i lundhom sättias.
initially published as woodcut prints in ‘A Description of the North-
ern Peoples’ from 1555. A thick volume containing nearly five hundred
Obviously only males were sacrificed, and in a blood-drenched man-
illustrations, mostly designed by ground-breaking Swedish folklorist
ner. This outdoor-activity was executed nearby a grove chosen for sa-
Olaus Magnus who also was the author. His 16th century images are an
cred display of the corpses. It should be emphasised that these deeds
invaluable source to contemporary ethnic traditions that also covers
were done ‘so everyone else should live’ and thus death was a heathen
the first known visual presentations of authentic Scandinavian cere-
source of life.
monies. Always amazingly meticulous and never hiding from subjects
that other scholars avoided or simply had no knowledge of, thus mak-
Moral standards ing them a perfect complement to our late medieval texts.
Before continuing with a thorough review of the source-material, we
The exquisite selection of Olaf Swine-Foot’s illustrations are mini-
should identify medieval reality and its harsh ethics. As mentioned be-
mised on purpose, since many of them were embellished by Italian
fore, the ‘West-Götha Law’ is preserved in 13th century vellum-books
woodcutters who added Continental clothing and architecture in the
which make it our oldest surviving province regulation. One section is
pictures. Meaning that all images used in this publication provides a
called Orbotæ mal or ‘unforgiveable crimes’ and explains when a person
genuine artistic presentation of native Nordic fashion and its customs
becomes an outlaw and loses all his/her fortune. Its fifth and sixth para-
in every detail.
graphs states ‘if a person binds another person to a tree in the forest it

32 33
Average weaponry of a Scandinavian
woodsman, showing the casual prepara-
tion for violent action. It was this harsh
reality that fostered our native religion
and its unsentimental attitude concerning
blood-­sacrifices. Olaus Magnus’ person-
ally designed woodcut print from his 1555
edition of ‘A Description of the Northern
Peoples’.

34 35
Average weaponry of a Scandinavian
woodsman, showing the casual prepara-
tion for violent action. It was this harsh
reality that fostered our native religion
and its unsentimental attitude concerning
blood-­sacrifices. Olaus Magnus’ person-
ally designed woodcut print from his 1555
edition of ‘A Description of the Northern
Peoples’.

34 35
 Additional Section
Probing deeper

T here is a fuller picture to be attained when doing an in-depth re-

vision of the ceremonial descriptions preserved in our medieval
sources. If making a real effort to grasp the true essence of Nordic pa-
ganism, we can achieve a much richer understanding through their an-
cient expressions and the mindset they are based upon. Thus we will
re-examine what is actually said about domestic traditions, especially
when erasing the religious oppression from them.

Resilient traditions
If presenting the Upland-Law’s depiction without any condemning words
it says that pagans ‘shall sacrifice to the Gods, and believe in trees or stones’
which reads skal guþum blotæ, ok a lundi ællr stenæ troæ when edited in a
heathen way.These expressions can be further examined, one by one, to at-
tain a more complete image of heathendom.‘Gods’ or guþum are, as always,
mentioned in plural and originally meant ‘to invoke’ and ‘admirable fright’.
The native sacrifice-word blotæ has similar origin as modern “blöta” which
means ‘to wet/soak’ and is etymologically connected to ‘blood’. A lundi is a
‘group of trees’ or more exactly ‘an open-space forest-grove’ and stenæ was
impressive ‘stones’. All this were troæ or ‘believed in’, an expression that
also means ‘firm/strong’ in a wider extent ‘trustworthy’. Thus the heathen
faith invoked its powers with a life-giving liquid and had their ceremonies
at open air woodlands, where mighty stones played an important part.

36 37
 A native soaking-ceremony performed as
Olaf Swine-Foot knew it from his folk-
lorist experience. Note the variation in
age, and that both genders take part in
this out-doors rite. A burning fire is ever-
present while large jars and urns pre-
serve the liquid. 16th century woodcut
image from ‘A Description of the North-
ern Peoples’.

38 39
 A native soaking-ceremony performed as
Olaf Swine-Foot knew it from his folk-
lorist experience. Note the variation in
age, and that both genders take part in
this out-doors rite. A burning fire is ever-
present while large jars and urns pre-
serve the liquid. 16th century woodcut
image from ‘A Description of the North-
ern Peoples’.

38 39
Ferocious faith ‘people’ and more exactly ‘battle-ready persons’ as sacrifice. This was
the largest religious celebration and only practiced at rituals concern-
When examining other prohibition-sources and erasing all their preju-
ing land alt or ‘the whole province/land’. Understanding the last aspect
dices, the Guta-Law says we can ‘worship trees or mounds or heathen
and its reasons are certainly needed to get full picture of Nordic hea-
Gods’ which is haita a hult eþa hauga, eþa haiþin guþ in Old-Gutnic. The
thendom even if it is the least mentioned feature nowadays.
word haita or ‘worship’ essentially means ‘call out/summon/to name’
and defines its performance. Hult is similar to lundi and translates ‘trees/
grove/coppice’, while hauga is a ‘mound/cairn’ or more exactly ‘an an- Common activities
cient grave-hill’. Haiþin is the same as heþne/heþnum or ‘heathen’ that
Our Rhyme-Chronicle provides further information when defining the
originally meant ‘wild/rough’ and enhances the ancestors’ religious
domestic religion as gambla sedher or ‘old/ancient traditions’ that con-
standpoint. The Guta-regulation continues its heathen definition by
tained store högtiidher oc gestebwd mångh, myghen tienisth med offer oc sångh
adding that the rites were performed ‘at sacred places and stave-yards’
or ‘many great festivals and feasts, lots of divine services with sacrifice
or a vi eþa stafgarþa. Of which vi or a ‘sacred place’ actually means ‘we/
and song’. Högtiidher or ‘sacred festivals/celebrations’ actually translates
ours’ and in wider extent ‘our sanctity’. Stafgarþa is made of staf or
to ‘high/mighty times’ and gestebwd is ‘invitation/guest message’ which
‘stave’ and garþa originally meant a ‘fence’, so the full expression can
is the domestic word for a ‘feast’. It should also be said that store, mångh
be explained as ‘our sanctity within this handmade stave-yard’. Words
and myghen means ‘big/large/great’, ‘many’ and ‘a lot’, which indicates the
that indicate a sacred area within a visible boundary and certainly the
scale of pagan rituals.The expression tienisth or ‘divine services’ originally
best portrayal we have of a pagan ceremonial place.
meant ‘helping/assistance’ and the sacrifice was performed while ‘singing’
or with sångh. In this late medieval text, the genuine blotan has changed
Sacrificial ideals to offer or ‘offering’, which became the modern word for ‘sacrifice’ when
its blood-association were linguistically oppressed by a foreign faith.
If taking more expressions into account, we can add the Guta-Saga’s
statement that ‘smaller law-assemblies had lesser blood-sacrifices with
Alth gudha offer or ‘all offerings to the Gods’ were ‘slain/killed’ or dreptess
cattle, food and drinks’ or smeri þing hafþu mindri blotan meþ fileþi, matj, oc
and thereafter ‘eaten’ or ätha, a procedure known from the other sources.
mungati. A þing is basicly ‘things/objects’ but also ‘meetings’ that later be-
However, our Rhyme-Chronicle also stresses that Diwrablodhen or ‘the
came the common Scandinavian word for ‘law-assemblies’. At these þing
animal-blood’ was dricka or a ‘drink’ and enjoyed as mosth or ‘juice/brew’.
were mindri blotan or ‘smaller blood-sacrifices’, containing fileþi which
This ceremonial beverage is vital to understanding the fuller meaning of
means ‘cattle’ and to a greater extent ‘wealth/resources’. Then matj is
the blotan expression. It should also be mentioned that in forna seder och
all kind of ‘food’ and mungati means a ‘feast/drinking-party’ or in direct
Gudztienst or ‘ancient traditions and Gods-services’ from 1718, Nordic rit-
translation ‘mouth-road’. This blotan was called a suþu or to ‘boil/steam’,
ual-singing is defined as dödzsånger och Högtijdz­wijsor or ‘death-songs and
since its sacrifice-cooking and ceremonial-feast were integrated activities.
sacred-ballads’. To anti-ethnic ears they were obehagelige or ‘unpleasant’
and there ‘exists many’ or finnas åtskillige of them,‘that are common to sing
The smaller rites should be compared to hoystu blotan or ‘the mightiest
at their gatherings’ or som äro wanligt at siungas uti sådane theras samqwämm,
blood-sacrifice’, which were quite exceptional since they used fulki or
where samqwämm or ‘gatherings’ actually means a ‘joint-pleasure’.

40 41
Ferocious faith ‘people’ and more exactly ‘battle-ready persons’ as sacrifice. This was
the largest religious celebration and only practiced at rituals concern-
When examining other prohibition-sources and erasing all their preju-
ing land alt or ‘the whole province/land’. Understanding the last aspect
dices, the Guta-Law says we can ‘worship trees or mounds or heathen
and its reasons are certainly needed to get full picture of Nordic hea-
Gods’ which is haita a hult eþa hauga, eþa haiþin guþ in Old-Gutnic. The
thendom even if it is the least mentioned feature nowadays.
word haita or ‘worship’ essentially means ‘call out/summon/to name’
and defines its performance. Hult is similar to lundi and translates ‘trees/
grove/coppice’, while hauga is a ‘mound/cairn’ or more exactly ‘an an- Common activities
cient grave-hill’. Haiþin is the same as heþne/heþnum or ‘heathen’ that
Our Rhyme-Chronicle provides further information when defining the
originally meant ‘wild/rough’ and enhances the ancestors’ religious
domestic religion as gambla sedher or ‘old/ancient traditions’ that con-
standpoint. The Guta-regulation continues its heathen definition by
tained store högtiidher oc gestebwd mångh, myghen tienisth med offer oc sångh
adding that the rites were performed ‘at sacred places and stave-yards’
or ‘many great festivals and feasts, lots of divine services with sacrifice
or a vi eþa stafgarþa. Of which vi or a ‘sacred place’ actually means ‘we/
and song’. Högtiidher or ‘sacred festivals/celebrations’ actually translates
ours’ and in wider extent ‘our sanctity’. Stafgarþa is made of staf or
to ‘high/mighty times’ and gestebwd is ‘invitation/guest message’ which
‘stave’ and garþa originally meant a ‘fence’, so the full expression can
is the domestic word for a ‘feast’. It should also be said that store, mångh
be explained as ‘our sanctity within this handmade stave-yard’. Words
and myghen means ‘big/large/great’, ‘many’ and ‘a lot’, which indicates the
that indicate a sacred area within a visible boundary and certainly the
scale of pagan rituals.The expression tienisth or ‘divine services’ originally
best portrayal we have of a pagan ceremonial place.
meant ‘helping/assistance’ and the sacrifice was performed while ‘singing’
or with sångh. In this late medieval text, the genuine blotan has changed
Sacrificial ideals to offer or ‘offering’, which became the modern word for ‘sacrifice’ when
its blood-association were linguistically oppressed by a foreign faith.
If taking more expressions into account, we can add the Guta-Saga’s
statement that ‘smaller law-assemblies had lesser blood-sacrifices with
Alth gudha offer or ‘all offerings to the Gods’ were ‘slain/killed’ or dreptess
cattle, food and drinks’ or smeri þing hafþu mindri blotan meþ fileþi, matj, oc
and thereafter ‘eaten’ or ätha, a procedure known from the other sources.
mungati. A þing is basicly ‘things/objects’ but also ‘meetings’ that later be-
However, our Rhyme-Chronicle also stresses that Diwrablodhen or ‘the
came the common Scandinavian word for ‘law-assemblies’. At these þing
animal-blood’ was dricka or a ‘drink’ and enjoyed as mosth or ‘juice/brew’.
were mindri blotan or ‘smaller blood-sacrifices’, containing fileþi which
This ceremonial beverage is vital to understanding the fuller meaning of
means ‘cattle’ and to a greater extent ‘wealth/resources’. Then matj is
the blotan expression. It should also be mentioned that in forna seder och
all kind of ‘food’ and mungati means a ‘feast/drinking-party’ or in direct
Gudztienst or ‘ancient traditions and Gods-services’ from 1718, Nordic rit-
translation ‘mouth-road’. This blotan was called a suþu or to ‘boil/steam’,
ual-singing is defined as dödzsånger och Högtijdz­wijsor or ‘death-songs and
since its sacrifice-cooking and ceremonial-feast were integrated activities.
sacred-ballads’. To anti-ethnic ears they were obehagelige or ‘unpleasant’
and there ‘exists many’ or finnas åtskillige of them,‘that are common to sing
The smaller rites should be compared to hoystu blotan or ‘the mightiest
at their gatherings’ or som äro wanligt at siungas uti sådane theras samqwämm,
blood-sacrifice’, which were quite exceptional since they used fulki or
where samqwämm or ‘gatherings’ actually means a ‘joint-pleasure’.

40 41
 A heathen ring-dance performed to mu-
sic with energetic singing. Their fur-
clothing reveals a cold Scandinavian sea-
son that does not stop them from enjoying
a loud and lively gathering. Snapshot-
scene rendered by Olaus Magnus from
the 1555 edition of ‘A Description of the
Northern Peoples’.

42 43
 A heathen ring-dance performed to mu-
sic with energetic singing. Their fur-
clothing reveals a cold Scandinavian sea-
son that does not stop them from enjoying
a loud and lively gathering. Snapshot-
scene rendered by Olaus Magnus from
the 1555 edition of ‘A Description of the
Northern Peoples’.

42 43
Beneficial beings Children and adults participated together at this religious festival as
stated in Ther motte ey fattas lijthen eller stoor or ‘neither should it lack
According to our Rhyme-prologue there existed ‘Gods that the Swed-
little or large’. A spectacular event where ‘nine male heads were sacri-
ish people liked’ or Sådane gudhar kunne Swänske män lijdha who were
ficed’ or Nyo manköns huffwdh til offers geffwa, of which manköns is ‘male-
named Thor, Odhan and Frijgga which translates to ‘thunder’, ‘rage/
gender’ and offers geffwa are ‘sacrifice-gifts’. The huffwdh or ‘heads’ are
fury’ and ‘mate/mistress’. They dyrkadhes or were ‘worshiped’ a word
offered ‘so everyone else should live’ or At alla the andra skulle få leffua,
of ‘increasing prosperity’ and done by hedradhe or ‘honouring’ them,
where ‘live’ originally meant ‘remaining here’ and indicating other lev-
which also means ‘joy/brightness’. Sacrifices to Thor were beneficial for
els of existing.
all kinds of ‘pleasant weather’ or wäderleek and more exactly ‘playful-
weather’. It also had the might ‘to chase away thunder, lightning and
storms’ or Tordön, liungeldh och Storm fördrifua, where Tordön means Joyful culmination
‘thunder-roar’, liungeldh is ‘lightning’ or actually ‘flash-fire’ and Storm
Its anniversary-climax was when the Gods were ‘gratified with blood’ or
is ‘storm’.
med blodhan späckias, of which the latter expression also means ‘being
humble’. Then ‘dead-bodies were placed at trees’ or Kropparna skulle i
Odhan is in arcane spelling and more original than “Odhin/Odhen” of
lundhom sättias, where lundhom is ‘the forest-grove’ and stated in definite
later time, a deity connected with the combat-activities of ‘tournaments
form. Our Rhyme-prologue continues with declaring that The trodde
and battle’ or torneringh och strijdh. The latter expression also means
hwar Qwist ther heligh war or ‘they believed every twig was sacred there’.
‘rapid/heavy’ and defines ‘fighting with weapons’, while ‘tournaments’
So this pageant-place made all contents heligh or ‘holy/sacred’ and to
are the ritualized preparation part of it and offerings to ‘rage/fury’ were
wider extent ‘inviolable’. Kropparna or ‘bodies’ essentially meant ‘cover/
beneficial to both deeds. Frijgga enhanced ‘fertility-fruits’, ‘childbirth’
clad’ which reveals that it was merely thought of as a shell.
and ‘desire’ or fruckt, barn and lusta, which have the deeper meanings
of ‘nurture/cultivate’, ‘carry life’ and ‘erotic-energy’, hence this ‘mate/
Swea och Götha Chrönika or the ‘Sweo-Göthic Chronicle’ from 1620 tells
mistress’ regulated the primeval powers of human-nature.
furthermore that some höghtijdher or ‘sacred festivals’ were held ‘every
year’ or hwart åhrsmoth.The latter word actually means a ‘season-assem-
Exceptional feast bly’ that was done til ähra or ‘to honour’ by ‘making songs’ or upredde
sånger. At these festivals they hade nattlekar och speel för händer or ‘had
The mightiest of all pagan anniversaries was held Hwar nyonde åhr or
night-games and playing to do’, where ‘games’ or lekar are ‘energetic
‘every ninth year’ when Konungar kalla or ‘Kings called/summoned’ Aff
activities’ and more exactly ‘joyful workouts’. While speel or ‘playing’ is
sino rijke meniskior alla or ‘everybody from their Kingdoms to come’. As
rather similar in sense, it is more associated with ‘acting’ and ‘to do’ and
we see, both ‘Kings’ and ‘Kingdoms’ are stated in plural, which indicates a
för händer truly translates to ‘at hand’. These ecstatic night-activities at
joint big-scale operation and the latter word, rijke, originally meant ‘rich’,
hallowed rites define what heathen festivities were all about.
also found in Swe-rijke or ‘Sweden’ where the prefix denotes ‘scorching
new grounds’. Its purpose was at dyrka or ‘to worship’ and more exactly
‘to increase the prosperity’ of heathendoms foremost deities.

44 45
Beneficial beings Children and adults participated together at this religious festival as
stated in Ther motte ey fattas lijthen eller stoor or ‘neither should it lack
According to our Rhyme-prologue there existed ‘Gods that the Swed-
little or large’. A spectacular event where ‘nine male heads were sacri-
ish people liked’ or Sådane gudhar kunne Swänske män lijdha who were
ficed’ or Nyo manköns huffwdh til offers geffwa, of which manköns is ‘male-
named Thor, Odhan and Frijgga which translates to ‘thunder’, ‘rage/
gender’ and offers geffwa are ‘sacrifice-gifts’. The huffwdh or ‘heads’ are
fury’ and ‘mate/mistress’. They dyrkadhes or were ‘worshiped’ a word
offered ‘so everyone else should live’ or At alla the andra skulle få leffua,
of ‘increasing prosperity’ and done by hedradhe or ‘honouring’ them,
where ‘live’ originally meant ‘remaining here’ and indicating other lev-
which also means ‘joy/brightness’. Sacrifices to Thor were beneficial for
els of existing.
all kinds of ‘pleasant weather’ or wäderleek and more exactly ‘playful-
weather’. It also had the might ‘to chase away thunder, lightning and
storms’ or Tordön, liungeldh och Storm fördrifua, where Tordön means Joyful culmination
‘thunder-roar’, liungeldh is ‘lightning’ or actually ‘flash-fire’ and Storm
Its anniversary-climax was when the Gods were ‘gratified with blood’ or
is ‘storm’.
med blodhan späckias, of which the latter expression also means ‘being
humble’. Then ‘dead-bodies were placed at trees’ or Kropparna skulle i
Odhan is in arcane spelling and more original than “Odhin/Odhen” of
lundhom sättias, where lundhom is ‘the forest-grove’ and stated in definite
later time, a deity connected with the combat-activities of ‘tournaments
form. Our Rhyme-prologue continues with declaring that The trodde
and battle’ or torneringh och strijdh. The latter expression also means
hwar Qwist ther heligh war or ‘they believed every twig was sacred there’.
‘rapid/heavy’ and defines ‘fighting with weapons’, while ‘tournaments’
So this pageant-place made all contents heligh or ‘holy/sacred’ and to
are the ritualized preparation part of it and offerings to ‘rage/fury’ were
wider extent ‘inviolable’. Kropparna or ‘bodies’ essentially meant ‘cover/
beneficial to both deeds. Frijgga enhanced ‘fertility-fruits’, ‘childbirth’
clad’ which reveals that it was merely thought of as a shell.
and ‘desire’ or fruckt, barn and lusta, which have the deeper meanings
of ‘nurture/cultivate’, ‘carry life’ and ‘erotic-energy’, hence this ‘mate/
Swea och Götha Chrönika or the ‘Sweo-Göthic Chronicle’ from 1620 tells
mistress’ regulated the primeval powers of human-nature.
furthermore that some höghtijdher or ‘sacred festivals’ were held ‘every
year’ or hwart åhrsmoth.The latter word actually means a ‘season-assem-
Exceptional feast bly’ that was done til ähra or ‘to honour’ by ‘making songs’ or upredde
sånger. At these festivals they hade nattlekar och speel för händer or ‘had
The mightiest of all pagan anniversaries was held Hwar nyonde åhr or
night-games and playing to do’, where ‘games’ or lekar are ‘energetic
‘every ninth year’ when Konungar kalla or ‘Kings called/summoned’ Aff
activities’ and more exactly ‘joyful workouts’. While speel or ‘playing’ is
sino rijke meniskior alla or ‘everybody from their Kingdoms to come’. As
rather similar in sense, it is more associated with ‘acting’ and ‘to do’ and
we see, both ‘Kings’ and ‘Kingdoms’ are stated in plural, which indicates a
för händer truly translates to ‘at hand’. These ecstatic night-activities at
joint big-scale operation and the latter word, rijke, originally meant ‘rich’,
hallowed rites define what heathen festivities were all about.
also found in Swe-rijke or ‘Sweden’ where the prefix denotes ‘scorching
new grounds’. Its purpose was at dyrka or ‘to worship’ and more exactly
‘to increase the prosperity’ of heathendoms foremost deities.

44 45
Heathen astronomy
In pagan minds, the sky was a sacred site where spectacular constel-
lations related to mighty Gods. Thor was associated with Siusternor
and karlewagn or ‘seven-stars’ and the ‘waggon of men’. These expres-
sions are linked to the crown of our Northern hemisphere, especially
the seven-stellar-pattern called Septentrionalibus in Latin which was a
learned name for all Scandinavian countries in medieval times. Karle­
wagn or the ‘waggon of men’ is just another domestic word describing
the seven brightest stars nowadays called “the Bear” or “the Big Dip-
per”. This means that our Rhyme-prologue makes a dual effort to at-
tach Thor with this assemblage.

Regarding native religious astronomy, the Sweo-Göthic Chronicle gives

supplementary information when telling us that ‘it is proven that our
ancestors called some heavenly stars for Frigga’s Coat/Spinning-wheel
and Frigga’s Distaff’ which is Så är och bewijsligit, at wåra förfädher
hafwa kallat någhre wissa stiernor i Himmelen, Frigga Rock och Frigga Teen
in 17th century tongue. Rock actually means a ‘coat’ but is here short for
“spinne-rock” or ‘Spinning-wheel’ while Teen is a ‘thin twig’ and more
exactly a ‘distaff’. This was the heathen connotation of the most visible
and recognizable constellation in the night sky, internationally known
as “Belt of Orion” and provides Frigga with a twofold astral-expression
along with Thor, which gives a clear indication as to what open-air hem-
isphere our Gods belonged to.

The power of thunder and lightning. Olaf Swine-Foot’s 16th century

woodcut illustration in ‘A Description of the Northern Peoples’.

46 47
Heathen astronomy
In pagan minds, the sky was a sacred site where spectacular constel-
lations related to mighty Gods. Thor was associated with Siusternor
and karlewagn or ‘seven-stars’ and the ‘waggon of men’. These expres-
sions are linked to the crown of our Northern hemisphere, especially
the seven-stellar-pattern called Septentrionalibus in Latin which was a
learned name for all Scandinavian countries in medieval times. Karle­
wagn or the ‘waggon of men’ is just another domestic word describing
the seven brightest stars nowadays called “the Bear” or “the Big Dip-
per”. This means that our Rhyme-prologue makes a dual effort to at-
tach Thor with this assemblage.

Regarding native religious astronomy, the Sweo-Göthic Chronicle gives

supplementary information when telling us that ‘it is proven that our
ancestors called some heavenly stars for Frigga’s Coat/Spinning-wheel
and Frigga’s Distaff’ which is Så är och bewijsligit, at wåra förfädher
hafwa kallat någhre wissa stiernor i Himmelen, Frigga Rock och Frigga Teen
in 17th century tongue. Rock actually means a ‘coat’ but is here short for
“spinne-rock” or ‘Spinning-wheel’ while Teen is a ‘thin twig’ and more
exactly a ‘distaff’. This was the heathen connotation of the most visible
and recognizable constellation in the night sky, internationally known
as “Belt of Orion” and provides Frigga with a twofold astral-expression
along with Thor, which gives a clear indication as to what open-air hem-
isphere our Gods belonged to.

The power of thunder and lightning. Olaf Swine-Foot’s 16th century

woodcut illustration in ‘A Description of the Northern Peoples’.

46 47
 The symbolism of Scandinavian astron-
omy is openly pagan. Here we use Olaf
Swine-Foot’s spectacular rendering of a
winter-sledge journey to depict the ‘wag-
gon of men’. It was these kind of images
that the heathens perceived when they ex-
amined heavenly constellations.Woodcut
print published in ‘A Description of the
Northern Peoples’ 1555.

48 49
 The symbolism of Scandinavian astron-
omy is openly pagan. Here we use Olaf
Swine-Foot’s spectacular rendering of a
winter-sledge journey to depict the ‘wag-
gon of men’. It was these kind of images
that the heathens perceived when they ex-
amined heavenly constellations.Woodcut
print published in ‘A Description of the
Northern Peoples’ 1555.

48 49
Natural wonders tomary’ and it was the ‘Gods’ or gudha that were receiving their gifts, of
which the former expression basically means a ‘habit’ and later devel-
There is further information to be extracted by our Rhyme-Chronicle, es-
oped into ‘good-old-ethics’. Concerning magical skills, the Gods could
pecially regarding calling-names of the concluding pagan era.The twenty-
sendä or ‘send’ and more exactly ‘make it travel’ where it was needed, a
three initial chieftains are simply presented with their family-names, but
favoured ability in authentic wizardry.
then half of the fourteen following rulers have heathen cognomens as well.
These are ringe, vendilkraka, Bretimunder, trätälie, väderhat, slemba and siger
sääll. When checking their meanings some are connected to supernatu- Magic flames
ral powers, particularly those mentioned in the Rhyme-prologue. ‘Victori-
Before ending our practical presentation of Nordic heathendom it is vi-
ous’ or siger sääll is‘victory-bliss’ in direct translation and certainly linked
tal to mention the bonfire’s symbolic power in pagan minds. Our Guta-
with warfare and thus Odhan. ‘Weather-hat’ or väderhat indicates similar
Saga opens with a mythic heritage-story that tell us ‘Gotland was first
nature-phenomena as was governed by Thor.
found by a person called Thielvar. Gotland was then so dark that it sank
every day, but was above sea at nights. Then a person brought the first
Otherwise they are linked to environmental professions as ‘break/make
fire onto land, and thereafter it never sank again’ or Gutland hitti fyrsti
new ways’ and ‘wood-carving’ or Breti and trätälie. But also character-
maþur þan sum þieluar hit. þa war gutland so eluist at þet daghum sanc Oc
istic features as slemba or ‘bad’ and vendilkraka or ‘crucial-crow’ were
natum war uppj. En þann maþr quam fyrsti eldi a land Oc siþan sanc þet
used by ancient sovereigns. However, the most esoteric name was ringe
aldri in Old-Gutnic tongue. Here the man-made pyre binds an entire
or ‘the circle/ring’ of an adult becoming young and born anew in elder
island and makes it inhabitable, which surely gives a supernatural ac-
days. Which reads ‘by old-age I should lay in the cradle and be horn-
count of ceremonial-flames.
nipple-nourished as a child’ or aff aldre skulle jak j vaggo leggias, ok som
barn mz hornspena deggias in Swedish rhyme.
‘Fire’ or eldi also means ‘burning’ and is the foundation for any kind
of suþu or ‘steam’ rituals. As sacrifice-method, brendis or to be ‘burned’
Ancient ethics only occurred when starvation beset the country and its ruler had to
take the consequences. This is stated in the Domalder section of our
Returning to the Chieftain-Rhymes and their arcane information,
Rhyme-Chronicle where the sovereign forgone into an ‘ash aglow’ or
Valander has vala or ‘chosen’ as its root and his fatal encounter with a
asko oc glöd, of which asko originally denotes ‘combust’ and glöd is
mara or ‘mare’ ended when it redh mik til dödh or ‘rode me to death’.
‘heat/glow’. If going deeper, the Westgötha account about bastughu or
The original meaning of dödh or ‘dead/death’ is ‘numb/stunned’ and
‘sauna’ and its totally inviolable area gives a further clue to common
denotes a semi-active sense, while mara is an expression for any kind
heathen activities. A bastughu is the Scandinavian ‘sweat-lodge’ that ac-
of female power in nature or the supernatural world. King Domalder
tually translates ‘bath-cabin’ and where it is still the domestic custom
who is named after ‘ruling/existing’ and ‘age’ was sacrificed when it was
to steam body and soul.
hardom arom or ‘hard/grim years’ within his domains. The ‘offerings’
or offradis were beneficial to almogans or ‘all-people’ and more exactly
‘all-kindred’ if they were in nöd or ‘need’. This is said to be sidh or ‘cus-

50 51
Natural wonders tomary’ and it was the ‘Gods’ or gudha that were receiving their gifts, of
which the former expression basically means a ‘habit’ and later devel-
There is further information to be extracted by our Rhyme-Chronicle, es-
oped into ‘good-old-ethics’. Concerning magical skills, the Gods could
pecially regarding calling-names of the concluding pagan era.The twenty-
sendä or ‘send’ and more exactly ‘make it travel’ where it was needed, a
three initial chieftains are simply presented with their family-names, but
favoured ability in authentic wizardry.
then half of the fourteen following rulers have heathen cognomens as well.
These are ringe, vendilkraka, Bretimunder, trätälie, väderhat, slemba and siger
sääll. When checking their meanings some are connected to supernatu- Magic flames
ral powers, particularly those mentioned in the Rhyme-prologue. ‘Victori-
Before ending our practical presentation of Nordic heathendom it is vi-
ous’ or siger sääll is‘victory-bliss’ in direct translation and certainly linked
tal to mention the bonfire’s symbolic power in pagan minds. Our Guta-
with warfare and thus Odhan. ‘Weather-hat’ or väderhat indicates similar
Saga opens with a mythic heritage-story that tell us ‘Gotland was first
nature-phenomena as was governed by Thor.
found by a person called Thielvar. Gotland was then so dark that it sank
every day, but was above sea at nights. Then a person brought the first
Otherwise they are linked to environmental professions as ‘break/make
fire onto land, and thereafter it never sank again’ or Gutland hitti fyrsti
new ways’ and ‘wood-carving’ or Breti and trätälie. But also character-
maþur þan sum þieluar hit. þa war gutland so eluist at þet daghum sanc Oc
istic features as slemba or ‘bad’ and vendilkraka or ‘crucial-crow’ were
natum war uppj. En þann maþr quam fyrsti eldi a land Oc siþan sanc þet
used by ancient sovereigns. However, the most esoteric name was ringe
aldri in Old-Gutnic tongue. Here the man-made pyre binds an entire
or ‘the circle/ring’ of an adult becoming young and born anew in elder
island and makes it inhabitable, which surely gives a supernatural ac-
days. Which reads ‘by old-age I should lay in the cradle and be horn-
count of ceremonial-flames.
nipple-nourished as a child’ or aff aldre skulle jak j vaggo leggias, ok som
barn mz hornspena deggias in Swedish rhyme.
‘Fire’ or eldi also means ‘burning’ and is the foundation for any kind
of suþu or ‘steam’ rituals. As sacrifice-method, brendis or to be ‘burned’
Ancient ethics only occurred when starvation beset the country and its ruler had to
take the consequences. This is stated in the Domalder section of our
Returning to the Chieftain-Rhymes and their arcane information,
Rhyme-Chronicle where the sovereign forgone into an ‘ash aglow’ or
Valander has vala or ‘chosen’ as its root and his fatal encounter with a
asko oc glöd, of which asko originally denotes ‘combust’ and glöd is
mara or ‘mare’ ended when it redh mik til dödh or ‘rode me to death’.
‘heat/glow’. If going deeper, the Westgötha account about bastughu or
The original meaning of dödh or ‘dead/death’ is ‘numb/stunned’ and
‘sauna’ and its totally inviolable area gives a further clue to common
denotes a semi-active sense, while mara is an expression for any kind
heathen activities. A bastughu is the Scandinavian ‘sweat-lodge’ that ac-
of female power in nature or the supernatural world. King Domalder
tually translates ‘bath-cabin’ and where it is still the domestic custom
who is named after ‘ruling/existing’ and ‘age’ was sacrificed when it was
to steam body and soul.
hardom arom or ‘hard/grim years’ within his domains. The ‘offerings’
or offradis were beneficial to almogans or ‘all-people’ and more exactly
‘all-kindred’ if they were in nöd or ‘need’. This is said to be sidh or ‘cus-

50 51
Fire was integrated in daily life activi-
ties as well as being the primary tool at
official ceremonies. This amazing image
shows how fire-sticks were held in the
mouth to light up dark premises and fa-
cilitate mobility while working with both
hands. Woodcut illustration by Olaus
Magnus in ‘A Description of the North-
ern Peoples’ from 1555.

52 53
Fire was integrated in daily life activi-
ties as well as being the primary tool at
official ceremonies. This amazing image
shows how fire-sticks were held in the
mouth to light up dark premises and fa-
cilitate mobility while working with both
hands. Woodcut illustration by Olaus
Magnus in ‘A Description of the North-
ern Peoples’ from 1555.

52 53
 Source section
Medieval manuscripts

N eedless to say, the dating of source-documents always relates to their

eldest surviving state and not how ancient its contents originally
are. If presenting them in chronological order, our oldest Westgötha-
Law book (B 59a) dates from the late 13th century, while the lawmen-
history section is preserved in a vellum (B 59b) that is fifty-sixty years
younger. Both manuscripts are bound together and treasured by Swedish
Royal Library. There exists many medieval Upland-Law books of which
a handful are from the 14th century, mostly belonging to Upsala Univer-
sity Library (Codex Ängsö) and Royal Collections (B 12, Codex Esplunda).
Guta-Law is collected in a sole vellum-book (B 64) from middle of the
14th century, which also contains the Guta-Saga and is found in Royal Li-
brary. King Christoffers Land’s-Law is preserved in more than a hundred
manuscript-books from the 15th century and onwards, since this was the
dominating law-regulations until 1734. If not having access to the above
mentioned libraries, the best and still easy to find publications are C. J.
Schlyter’s 19th century editions of Codex Iuris Sueo-Gotorum Antiqui. I–
XIII, of which the last volume is an exceptional Glossarium or ‘dictionary’.

Regarding our Minor Rhyme-Chronicle, it is only preserved in paper-

manuscript books where the oldest are named after the women (Fru
Märetas bok, Fru Elins bok) who owned them in the late 15th century.

54 55
These now belong to the Swedish Royal Library. The youngest and en- Authentic artwork
larged Rhyme-version from the 1520s (L I) is in the Linköping Library
A picture tells more than thousand words as the saying goes. Therefore,
collection. G. E. Klemming published the most philologically correct
it can be beneficial to study Historia de Gentibvs Septentrionalibvs or ‘A
Rhymes in Samlingar utgivna af Svenska Fornskrift-Sällskapet and more
Description of the Northern Peoples’ from 1555, which is the most ex-
exactly in Sjette Häftet or ‘sixth part’ of Svenska Medeltidens Rim-Krönikor
tensive visual source to medieval Scandinavian customs. This publica-
from 1867. J. Messenius’ Twå Små Gamble Sweriges och Göthes Chrönikor
tion contains almost five hundred woodcut-illustrations, the majority
from 1615 is our primary source about the Rhyme-Prologue, since this is
personally outlined by its author Olaus Magnus. It was re-published
not preserved in any elder manuscripts. It was re-published in 1643 and
in numerous editions, but only the earliest versions print his original
then edited anew by J. Hadorph in Twå gambla Swenske Rijm-Krönikor
artwork. An excellent English translation of this ethnological encyclo-
1674, each time being linguistically polished with a more arcane spelling.
pedia was provided from 1996–1998 by P. G. Foote and is recommended
to the modern connoisseur, even if the woodcuts are presented almost
Etymological research too small.
An irrefutable aid is the heathen words themselves and thus high qual-
ity dictionaries are trusted companions, especially those revealing the
domestic expression’s historical heritage. Glossarium Suiogothicum from
1769 by Johan Ihre provides our foundation of ethnic etymology-sur-
veys and is incredibly rich in esoteric knowledge. However, the princi-
pal lexicon is Elof Hellquist’s extensive Svensk Etymologisk Ordbok that
is published in numerous editions going back to 1922. Brilliant infor-
mation can also be obtained by the quintessential glossary Våra Ord
by Runologist extraordinaire Elias Wessén, which reveals the author’s
sincere fascination of native traditions and has been continuously re-
published since 1960.

Supplementary accounts
Regarding practical descriptions of authentic Scandinavian heathen-
dom our medieval sources are undeniably the best.The only exceptions
worth mentioning are Swea och Götha Chrönika from 1620 and the 1718
edition of Mester Adams Canikens i Bremen, för 640. Åhr sedan författade
Beskrifning, om Swerige, Danmark, och Norige. In spite of their religiously
suppressive tone against paganism, they present invaluable information Erotic interaction between a warlock and a witch, 16th century woodcut by Olaf Swine-Foot
about ritualistic singing and playful ceremonial activities. in ‘A Description of the Northern Peoples’.

56 57
These now belong to the Swedish Royal Library. The youngest and en- Authentic artwork
larged Rhyme-version from the 1520s (L I) is in the Linköping Library
A picture tells more than thousand words as the saying goes. Therefore,
collection. G. E. Klemming published the most philologically correct
it can be beneficial to study Historia de Gentibvs Septentrionalibvs or ‘A
Rhymes in Samlingar utgivna af Svenska Fornskrift-Sällskapet and more
Description of the Northern Peoples’ from 1555, which is the most ex-
exactly in Sjette Häftet or ‘sixth part’ of Svenska Medeltidens Rim-Krönikor
tensive visual source to medieval Scandinavian customs. This publica-
from 1867. J. Messenius’ Twå Små Gamble Sweriges och Göthes Chrönikor
tion contains almost five hundred woodcut-illustrations, the majority
from 1615 is our primary source about the Rhyme-Prologue, since this is
personally outlined by its author Olaus Magnus. It was re-published
not preserved in any elder manuscripts. It was re-published in 1643 and
in numerous editions, but only the earliest versions print his original
then edited anew by J. Hadorph in Twå gambla Swenske Rijm-Krönikor
artwork. An excellent English translation of this ethnological encyclo-
1674, each time being linguistically polished with a more arcane spelling.
pedia was provided from 1996–1998 by P. G. Foote and is recommended
to the modern connoisseur, even if the woodcuts are presented almost
Etymological research too small.
An irrefutable aid is the heathen words themselves and thus high qual-
ity dictionaries are trusted companions, especially those revealing the
domestic expression’s historical heritage. Glossarium Suiogothicum from
1769 by Johan Ihre provides our foundation of ethnic etymology-sur-
veys and is incredibly rich in esoteric knowledge. However, the princi-
pal lexicon is Elof Hellquist’s extensive Svensk Etymologisk Ordbok that
is published in numerous editions going back to 1922. Brilliant infor-
mation can also be obtained by the quintessential glossary Våra Ord
by Runologist extraordinaire Elias Wessén, which reveals the author’s
sincere fascination of native traditions and has been continuously re-
published since 1960.

Supplementary accounts
Regarding practical descriptions of authentic Scandinavian heathen-
dom our medieval sources are undeniably the best.The only exceptions
worth mentioning are Swea och Götha Chrönika from 1620 and the 1718
edition of Mester Adams Canikens i Bremen, för 640. Åhr sedan författade
Beskrifning, om Swerige, Danmark, och Norige. In spite of their religiously
suppressive tone against paganism, they present invaluable information Erotic interaction between a warlock and a witch, 16th century woodcut by Olaf Swine-Foot
about ritualistic singing and playful ceremonial activities. in ‘A Description of the Northern Peoples’.

56 57
 The rarest of all Rhyme-Chronicle edi-
tions and our primary source to its Pro-
logue. A complete facsi­mile from Twå
Små Gamble Sweriges och Göthes
Chrönikor by J. Messenius 1615.

58 59
 The rarest of all Rhyme-Chronicle edi-
tions and our primary source to its Pro-
logue. A complete facsi­mile from Twå
Små Gamble Sweriges och Göthes
Chrönikor by J. Messenius 1615.

58 59
Final remarks
All aspects of the heathen North are amazingly fulfilling, especially
when striving for authenticity and enjoying a spiritual connection
with its ancient rites. If further interested in the matter, Scandinavian
Heritage Publications recommend two additional books that may be
useful. The History Of Runic Lore from 2011 and Galdrs Of The Edda from
2014 belongs to same series as this volume. The Runic-book covers all
genuine sorcery-sources and is aimed at an audience that prefers inter-
preting for themselves, rather than feebly accepting the ideas of others.
Galdra-book is even more esoteric, since it deals with oral incantation-
power and probes deep into the pagan mindset. More could be said
about these books, but it is sufficient knowing they exist and are avail-
able for those who thirst for high quality information.

Open-air festivities near a ceremonial fire and a sacred tree. Woodcut illustration by Olaus Magnus in
‘A Description of the Northern Peoples’ from 1555.

60 61
Final remarks
All aspects of the heathen North are amazingly fulfilling, especially
when striving for authenticity and enjoying a spiritual connection
with its ancient rites. If further interested in the matter, Scandinavian
Heritage Publications recommend two additional books that may be
useful. The History Of Runic Lore from 2011 and Galdrs Of The Edda from
2014 belongs to same series as this volume. The Runic-book covers all
genuine sorcery-sources and is aimed at an audience that prefers inter-
preting for themselves, rather than feebly accepting the ideas of others.
Galdra-book is even more esoteric, since it deals with oral incantation-
power and probes deep into the pagan mindset. More could be said
about these books, but it is sufficient knowing they exist and are avail-
able for those who thirst for high quality information.

Open-air festivities near a ceremonial fire and a sacred tree. Woodcut illustration by Olaus Magnus in
‘A Description of the Northern Peoples’ from 1555.

60 61
 Photo: Espen Winther, 2015
About the author
Lars Magnar Enoksen is keeper of the flame in several arcane
traditions. For instance, he is responsible for the continued ex-
istence of the original Glima-wrestling style in Scandinavia and
elsewhere. He has made authentic Rune-lore more accessible to
an Inter­national audience and revived the almost extinct ethnic
custom of Galdra-singing. His biblio­graphy contains twenty-six
books on these subjects, which have been published in Swedish,
Norwegian, German, French, Czechish, Japanese and English.

62 63