Tag: Sagas

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Books of the Sagas

When asked by people who are first diving into the spirituality of what is commonly known as Norse Paganism I always recommend the Hávamál, the Eddas and of course the Sagas. These I feel really can build a foundation for anyone interested in starting a spiritual path regarding this subject. But of course there are thousands of books regarding the tales of the folklore and the Gods and Goddesses of Scandinavia, many of which are in my personal library which will eventually be added on blogs posts here. But for now I want to focus on five books in my library so let us get to it.

The Sagas of Icelanders: (Penguin Classics Deluxe Edition)

A unique body of medieval literature, the Sagas rank with the world’s greatest literary treasures–as epic as Homer, as deep in tragedy as Sophocles, as engagingly human as Shakespeare. Set around the turn of the last millennium, these stories depict with an astonishingly modern realism the lives and deeds of the Norse men and women who first settled Iceland and of their descendants, who ventured further west–to Greenland and, ultimately, the coast of North America itself.

The ten Sagas and seven shorter tales in this volume include the celebrated “Vinland Sagas,” which recount Leif Eiriksson’s pioneering voyage to the New World and contain the oldest descriptions of the North American continent. Get your copy HERE.

The Sagas of Fridthjof the Bold
By Ben Waggoner

Popular in the 19th century for its sweeping, adventurous, romantic plot and tender love story, the Saga of Fridthjof the Bold was largely neglected in the 20th century. Now, a new and fresh translation of both versions of this Old Norse saga restores it to glory. Also included is the swashbuckling Saga of Thorstein Vikingsson, the father of the hero Fridthjof; the Tale of King Vikar, telling of Fridthjof’s descendants; and plenty of notes and commentary giving the saga’s historical and cultural background. These tales of adventure, war, magic, and love can still thrill the heart today, as they did centuries ago. Get your copy HERE.

The Hrafnista Sagas
By Ben Waggoner

The Norwegian island of Hrafnista was long remembered in medieval Iceland as the ancestral home of a family of powerful chieftains, who were said to have faced and triumphed over dangers ranging from tyrant kings, to storms and famines, to giants, dragons, and sorcery. Descendants of these Men of Hrafnista settled in Iceland and gave rise to prominent families, who passed on tales of their ancestors for generations until they were written down. For the first time, the Old Norse sagas of the Men of Hrafnista—the Saga of Ketil Salmon, the Saga of Grim Shaggy-Cheek, the Saga of Arrow-Odd, and the Saga of An Bow-Bender—have been collected in one volume, in English translation. Enter the world of Viking legend and lore with these tales of high adventure. Get your copy HERE.

Sagas of Giants and Heroes
By Ben Waggoner

Huge in stature; living in far-distant wastelands; sometimes comically stupid or crude; but possessing vast wealth and knowledge—such are the giants of Norse myth and legend.

Four Icelandic sagas and six tales, spanning five centuries, are brought together for the first time in all-new English translations. All tell of mighty giants, and of the heroes who dared to face them, fight them, and sometimes befriend them. The giants and trolls of old still live on in these legendary sagas of old times. These tales of epic voyages, wars, and romance will appeal to both scholars of Norse mythology and fans of Viking adventure.

The sagas include the Saga of the Kjalarnes People, the Saga of Halfdan Brana’s Fosterling, the Saga of Sorli the Strong, and the Saga of Illugi Grid’s Fosterling.

The six shorter tales are: the Tale of Halfdan the Black, the Tale of Hauk High-Breeches, the Tale of Jokul Buason, the Tale of Brindle-Cross, an excerpt from the Saga of the Fljotsdal People, and the Tale of Asmund Ogre-Lucky. Get your copy HERE.

Three Icelandic Sagas Gunnlaugs Saga Ormstungu – Bandamanna Saga – Droplaugarsona Saga Hardcover – January 1, 1950
by Margaret and M. H. Scargill (translators) Schlauch (Author)


This gem may not be so easy to acquire as it is out of print as far as I know. My copy of Three Icelandic Sagas is a first edition published on Januray 1st, 1950 and is my favorite in my Sagas collection. The three Sagas told in this book are the Gunnlaugs Saga, Bandamanna Saga and Droplaugarsona Saga which all took place from the late 10th century to early 11th century in Iceland. The book is so well written and even includes some beautiful art depicting scenes from the Sagas. If you manage to get a copy of this first edition it is one you will thoroughly enjoy.

When we think of the roots of European civilization it’s to Greece and Rome that our thoughts turn. But there is a culture whose effect may be even more profound. Hundreds of years ago in faraway Iceland the Vikings began to write down dozens of stories – called sagas. These sagas are priceless historical documents which bring to life the Viking world.
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Eikthyrnir: The Stag of Valhalla

I always find the animals among the Gods as a favorite of mine to study such as Ratatoskr, Hraesvelgr, Hildisvini, Huginn and Muninn, etc. Unfortunately in some cases very little is known beyond a few mentions in text. Today I wanted to share about one I really like which is Eikþyrnir, the stag of Valhalla.

Eikþyrnir or Eikthyrnir (Old Norse “oak-thorny”) is a stag which stands upon Valhalla.

Eikþyrnir heitir hiörtr, (Eikthyrnir the hart is called,)

er stendr á höllo Heriaföðrs (that stands o’er Odin’s hall,)

ok bítr af Læraðs limom; (and bits from Lærad’s branches;)

en af hans hornom (from his horns fall)

drýpr i Hvergelmi, (drops into Hvergelmir,)

þaðan eigo vötn öll vega (whence all waters rise)

– Grímnismál

The stag Eikþyrnir stands on the roof of Valhall and eats from the branches of the World-Tree, here called Læraðr. Valhall appears to be depicted as a hall similar to the one described in Völsunga saga, ch. 2. Thus the stag, standing on its roof, can eat from the tree.

“Svo er sagt að Völsungur konungur lét gera höll eina ágæta og með þeim hætti að ein eik mikil stóð í höllinni og limar trésins með fögrum blómum stóðu út um ræfur hallarinnar en leggurinn stóð niður í höllina og kölluðu þeir það barnstokk.”

“It is said that King Volsung had an excellent palace built in this fashion: a huge tree stood with its trunk in the hall and its branches, with fair blossoms, stretched out through the roof. They called the tree Barnstock.” (Jesse Byock translation.)

1 Eik means oak but the Icelanders often used the word as a general term for tree.

2 Barnstokkr literally means child-trunk (Bairnstock), although it is not clear that this was its original meaning. In the passage the tree is called eik (oak). A few passages farther on it is called apaldr (apple tree), another general term for tree. Apaldr, however, may have a further symbolic meaning, possibly associated with the apple tree of the goddess Idunn. Barnstokkr may also be identified with the world tree Yggdrasil.

Eikþyrnir, the name of the stag, is most commonly translated as ‘Oak-Thorn’, and taken as a reference to its antlers. SOURCE

Further Resources:

Eikthyrnir – Mythical Male Deer And Heidrun She-Goat Stand On The Top Of Valhalla

Otherworld streams and rivers in Norse mythology

Eikthyrnir and Heidrun: The Stag and the Goat that Dwelled in Asgard

Heidrun and Eikthyrnir

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The Sacred Ritual of the Blood Eagle

The ancient ritual from the Viking Age known as the Blood Eagle is quite the popular subject in recent years since it was depicted in the television series Vikings. But was it a common practice? Was it reserved for only the “worthy”? How exactly did it take place and what evidence exists to expand upon this ritual? Well for that I have gathered some of the best sources and research online for you to explore and dive deeper into the legendary ritual known as the Blood Eagle.

The blood eagle ritual was a sacrifice usually done to a captured enemy. It was mostly associated with God Odin as it give homage to God for giving victory. There were several ways to conduct the blood eagle ritual. However, the typical blood eagle involved the back being slice open; the ribs slashed from its attachment and then pulled back by the executioner. The lungs were then drag to exposed ribs, creating an image of wings of an eagle, the bird associated to Odin. Sometimes, salt was sprinkled as the wounded back to insight further pain to the victim.

The lurid ritual was depicted in some poems, stories, and historical records. In the Poetic Edda of the 13th century, Lyngvi who was captured by his enemy, Sigurd, became victim of the blood eagle ritual. In another story from the Thattr Orms Storolfssonar, Orm drew a blood eagle from the back of Brusi in a cave. A historical record known as the Orkneyinga Saga from the 13th century depicted how Earl Einar did a blood eagle ritual from the back of Halfdan in the island of Orkni. But the most well-known record of the blood eagle was from a historically based poem of Sighvatr Poroarson, the Knutsdrapa. According from the poem. King Aella of Northumbria killed the legendary king Ragnar Lodbrok. To avenge his father, Ivar the Boneless attacked Northumbria. The forces of Ivar and Aella met in 867 in the Battle of York. Ivar luckily captured Aella. To satisfy vengeance and give homage to Odin, Ivar slashed the back of the poor Aella and drew a blood eagle from back of the Northumbrian King. However, many disputed if the interpretation of the text was correct or a result mistranslation. Nevertheless, many persist that King Aella was a victim of the blood eagle ritual… SOURCE

Expert medical theory on how a Blood Eagle was performed.
The Orkneyinga Saga as mentioned above tells of the Blood Eagle.

Further Resources:

An Anatomy of the Blood Eagle: The Practicalities of Viking Torture

Did the Vikings Actually Torture Victims With the Brutal ‘Blood Eagle’?

Executed: The Blood Eagle of the Vikings

Was Kildalton the Site of a Bloody Viking Ritual?

Torf-Einar and the Blood Eagle

King Aelle and the Blood Eagle: Ritual Sacrifice in Viking Age Britain

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The Legendary Viking Berserkers

One of the most well known yet still much unknown warriors of ancient times are the Berserkers (Berserkr) of the Viking Age. These fierce warriors said to go into an animalistic rage and even trance like in ferocity would bang their axes against their shields and would even chew on their shields whilst gnashing their teeth. They are mentioned in the Sagas and even an account of one famous Berserker who held off an army at the Battle of Stamford Bridge. So let us now dive into the what is known and what is thought of these ancient Special Ops warriors of the North.

Hrolf’s Saga tells of the hero Bjarki, who takes on the shape of a bear in battle:

Men saw that a great bear went before King Hrolf’s men, keeping always near the king. He slew more men with his forepaws than any five of the king’s champions. Blades and weapons glanced off him, and he brought down both men and horses in King Hjorvard’s forces, and everything which came in his path he crushed to death with his teeth, so that panic and terror swept through King Hjorvard’s army…” (Gwyn Jones. Eirik the Red and Other Icelandic Sagas. NY: Oxford Univ. Press. 1961. p. 313).

Another Óðinnic quality possessed by the berserk is a magical immunity to weapons. In Havamál, Óðinn speaks of spells used to induce this immunity:

A third song I know, if sore need should come
of a spell to stay my foes;
When I sing that song, which shall blunt their swords,
nor their weapons nor staves can wound
….
An eleventh I know, if haply I lead
my old comrades out to war,
I sing ‘neath the shields, and they fare forth mightily;
safe into battle,
safe out of battle,
and safe return from the strife.
 (Lee M. Hollander, trans. Poetic Edda. Austin.
Univ. of Texas Press. 1962. pp. 44-45)

The berserk was sometimes inherently possessed of this immunity, or performed spells to induce it, or even had special powers to blunt weapons by his gaze. Many tales say of their berserkers, “no weapon could bite them” or “iron could not bite into him.” This immunity to weapons may also have been connected with the animal-skin garments worn by the berserk. As we saw above, while in animal form, “blades and weapons glanced off” Bodvar Bjarki. Similarly, Vatnsdæla Saga says that “those berserks who were called ulfhednar had wolf shirts for mail-coats” (Ellis-Davidson, “Shape Changing,” p. 133). This concept of immunity may have evolved from the berserker’s rage, during which the berserk might receive wounds, but due to his state of frenzy take no note of them until the madness passed from him. A warrior who continued fighting while bearing mortal wounds would surely have been a terrifying opponent. SOURCE

The mushroom Amanita muscaria is known to have hallucinogenic properties and is theorized to have been consumed by Berserkers.

Viking berserkers may have used henbane to induce trance-like state

It tells of the exploits of King Hrolf and of his famous champions, including Bodvar Bjarki, the ‘bear-warrior’
The Lewis Chessmen, discovered in Scotland but believed to be Norwegian, date to the 12th century and include a number of pieces showing wild-eyed berserkers biting their shields.

Further Resources:

Viking ‘Bear’ Naked Warriors: A Closer Look at Berserkers

The Viking Berserkers Were Norse Warriors Who Entered A Trance-Like Rage During Battle

Berserker: Norse Warrior

Viking Age Berserkers

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The Saga of Gunnlaug Worm-Tongue

The Saga of Gunnlaug Serpent-Tongue is the story of a promising young man named Gunnlaug who achieves fame for his bravery and poetry in the courts of kings and earls throughout the Norse world.

The story tells of poems praising kings and earls in verses received as gifts, in a culture where gift giving was a well established and important means of settling disputes, showing respect, and gaining favor and honor. However, a prophetic dream foretells the love rivalry and betrayal between Gunnlaugr Ormstunga, Hrafn Önundarson, and Helga the Fair, ending in tragedy.

The Gunnlaug saga belongs to the category of Icelandic sagas, which there are about 40, written in the 13th and 14th centuries, but disclose events that happened a long time before. Some of them even tell about a Viking settlement in the late 9th century, but also of places in the second half of the 10th century and all the way to the first part of the 11th. In Gunnlaug’s history , events occur near the 1000s, which are related to Christianity. The story is written in the latter part of the 13th century. Nothing is known about the author, but that he is a learned man who has known for many characters; perhaps he was in a priesthood.

Gunnlaug’s story is not preserved in original, but other Icelandic sagas, but two handwritten manuscripts exist, another from the 14th and the other from the 15th century. A younger paper handwriting has been run from these skins.

“A tale from Iceland, 800 years ago.

In a dream of quarrels and death

The birth of fair Helga is told

Cross the north seas ventured for fame

At the call of kings, hearth bereft

Wounded pride, spawn’d of a sensed slight

When tongues fail, sharper blades prevail

Falcon soothes the cloak wrapt wound

Fair one pines and fades from the light.” – Summary by Fritz

The Saga of Gunnlaug the Worm-Tongue and Rafn the Skald

The Story of Gunnlaug Serpent-Tongue pdf

Gunnlaug Saga (Icelandic)

The Saga of Gunnlaug the Worm-Tongue