Tag Archives: Skadi

Skaði and the Saami Part 2

Scandinavia has been populated since the glaciers retreated some 12,000 years ago. Some argue that these earliest people may have been ancestors to the Saami, while others argue that these people were later replaced by the ancestors of the Saami. There is not enough information to say for sure, only that there have been people in Scandinavia well before we have historical records of them. We can say for sure, however, that the Saami were in Scandinavia well before the first arrival of the Indo-Europeans around 2300 BCE, and the Germanic/Nordic bronze Age that followed.  I don’t have the space here to discuss all the nuances of the archaeological record, so I will leave that be for now.

Going back to the quote from Davidson, the question can be asked, how far do the basic concepts, the basic essence of Skadi go back? How far back can we trace the ideas that may have influenced her as we know her today? Here we turn to Mundal again; ” The consciousness among the Nordic people of this “other people” (Saami) who were so different from themselves, gives reason to ask whether the relation between the two people may have been interpreted and understood in the light of mythic patterns, and perhaps is reflected in the myths themselves.

When Saami people and their world and the relation between the Saami and the Nordic people is described in Old Norse texts, the parallels to patterns in the mythic world are sometimes striking. A detail in the text – or in the literary motif – which shows that the parallel is not accidental is the choice of certain words when Saamis are described. In some texts – or in some motifs – the Saamis are called jotnar, ‘giants’, or a few times dvergar, ‘dwarfs’. In the text the Saami man – or woman – may be called Saami and jotunn alternatively, or in some texts Saamis and jotnar are presented as members of the same family.” (Mundal, pg 348)

Some interesting implications here, and I have commented before on how jotunn are of Utgard, outsiders in a sense. It should come as little surprise that such “outsiders” or “otherness” is translated into mythical forms. Especially from the Aesir, which take the place as conquerors and champions against the jotunns. So then, we see mythical retellings of a conquering people fighting with indigenous people.

Once again, Mundal brings the point home; ” The otherness of the Saamis and their culture and the fact that they mostly lived outside the areas where the Nordic people lived, especially in the North, but farther south also in the border areas between Norway and Sweden and in the inland of Eastern Norway, conformed to the pattern of Midgardr–Útgardr. According to the mythological map the Saamis became the Útgardr people.” (Mundal, 349)

Part 3 will be coming soon!

References/Sources;

Davidson, Hilda Ellis. The Lost Beliefs of Northern Europe.

Mundal, Else. Coexistence of Saami and Norse Culture – reflected in and interpreted by Old Norse myths

Bjerk, Hein. Norwegian Mesolithic Trends

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Skaði and the Saami, Part 1

It has been a rough couple of weeks, so I am honestly surprised I got any blog work done at all. For those that want to know, my mom was diagnosed with stage 4 Metastatic cancer about two months or so ago. As of last week, on the 28th, she lost that fight, and she goes now to join the ancestors. It has been hard on the family, and on me. Yet, there comes a time when you have to get back on the horse and move forward with your life. That is not to say I am not grieving, because I am, but because I am just not very good at being idle. I would rather be busy, at least as a distraction. Plus I know mom wouldn’t want me to give up on my work.

As such, this new series of posts was inspired by the below selection that I originally came across on Wikipedia. I have not yet been able to acquire the book that was cited, but I am still going to use it as an introduction to this work.

Scholar Hilda Ellis Davidson proposes that Skaði’s cult may have thrived in Hålogaland, a province in northern Norway, because “she shows characteristics of the Sami people, who were renowned for skiing, shooting with the bow and hunting; her separation from Njord might point to a split between her cult and that of the Vanir in this region, where Scandinavians and the Sami were in close contact.” (Davidson, pgs 61—62). The proposed connection to the Sami is an interesting one, and one that will be explored over the course of this series.

As I have mentioned before, the Jotuns, like Skadi, are amongst the oldest known beings in the northern lore. They are prehistoric, predating even the agricultural Vanir and the warrior Aesir. I have also mentioned before, that it is nearly impossible to say how old Skadi might be. While she appears fit, younger, and in good shape, she still resonates with a depth of wisdom that only comes from experience. At lot of experience. It may be rude to ask a woman how old she is, but I cannot avoid my nature. She laughed at the question.

Still, I don’t give up that easy, so I set out to see what I could find out for myself. It is clear that Skadi belongs to a prehistoric past, before the writing of the sagas, and even the Vikings themselves. Going back as far as we have records, it is clear that there existed multiple peoples in Scandinavia, and we see these people reflected in the myths.

As Mundal points out; ” In Old Norse sources, both Norwegian and Icelandic, we meet a consciousness of the fact that on the Scandinavian peninsula there lived two peoples, the Nordic people and the Saamis, who in the Old Norse sources are called finnar. Both were peoples with their own culture that in many respects differed considerably from the culture of the other people. They spoke different languages. The Nordic people were farmers while most Saamis lived a nomadic life. They had also before Christianization – different religions, but the religion of the Saamis may have been influenced by the religion of the Nordic people – and vice versa.” (Mundal, pg 346)

Ugh, at that limit already. More to come!

 

References/Sources;

Davidson, Hilda Ellis. The Lost Beliefs of Northern Europe.

Mundal, Else. Coexistence of Saami and Norse Culture – reflected in and interpreted by Old Norse myths

Bjerk, Hein. Norwegian Mesolithic Trends


Skaði Part 4

A great deal is going on right now. There have been the ongoing family issues, the closing for the house is slowly moving forward, and I did manage to get a deer. Granted, I failed to find said deer. The shot was solid, the blood trail was good, but we lost it after about half a mile through the marshes. Also, some coyotes were rejoicing off to our east. Bastards found my deer. That’s my best guess. You win some you lose some.

Anyways, back to Skadi.

As far as general appearance is concerned, she generally appears to me with white hair. She is toned and athletic. Yet, this should not be mistaken for youth. She is old, who really knows how old. I can sense it on her, the experience behind her eyes. The Jotuns, which she is in origin, are the oldest in the north. They predate the Vanir as well as the Aesir. They are the old gods of the wilderness, of nature, and of the hunt.

Honestly, I think her hunting associations hardly need to be mentioned. I have already talked quite a bit about hunting,  I have hunted with her, and continue to learn from her about survival, hunting, and a whole host of related skills. So I am glossing over this part.

She often appears to me accompanied by a white wolf. Sometimes, just the wolf appears. Yet, even when it is just a wolf, I can still sense her. This gives me reason to believe, like her father before her, she is also a shapeshifter. Sometimes she is the wolf, sometimes it accompanies her. Not always real clear.

Skadi is also a world walker. She, at one time or another through marriage or blood, is/was counted among the Jotun, the Vanir and the Aesir. In Norse mythology, these are treated as separate “worlds” or homelands, inhabited by different denizens. She has moved between Asgard, Noatun/Vanaheim, as well as her home in Jotunheim, Thrymheim. Just from my own experience with journey work, that is no small task. There could be an element of shamanistic work in there. When I think about her stories, I realize that she went from the middle-ish world of Jotunheim, up the world tree to Asgard to pound at the gates and scare the hell out of the Aesir. From Utgard, to Innagard, and back again. From a shamanistic perspective, that takes a decent amount of skill. That is no short, or easy journey.

As such, she is a challenger and keeper of limits and boundaries. After all, a boundary can be both a prison and a protective wall. Paxson helps to bring both these points home; ” If you find your relationship with Skadhi deepening, you may feel the need to explore your limits, to find out how it feels to push yourself to the edge of your resources. Skadhi is a goddess who challenges. You may find yourself experiencing her most fully in some activity with an element of danger, such as white-water rafting, or going to survival school…

“Skadhi comes from Utgard– the wilderness– and though she can function in a civilized environment, her wildness is never entirely lost. She is a good guide when we ourselves are attempting to reclaim our own wild natures and to go outside our limits and boundaries, whether they are imposed by others or come from within.” Utgard, from beyond the wall (Did anyone else just think of Game of Thrones?), outside of civilization. In the wild places of the world beyond the cities, that is the place of the hunter, of Skadi.

There is still so much to explore here, and it will be forthcoming soon. I have a source or two I want to explore in more depth as well as other things.

Sources/References;

Skadidottir, Lyn http://www.northernpaganism.org/shrines/skadi/writing/working-with-skadi.html

Paxson, Diane http://www.hrafnar.org/articles/dpaxson/asynjur/skadi/


Skaði Part 3

At the moment, in response to my last post, there does seem to be a leaning towards breaking these posts up into smaller chunks. I feel a little resistant to the idea, but then again a long article has never been a distraction to me. Yet, I see no harm in experimenting a little bit. So going forward I going to section these up into about 500 words or so each, and post weekly. We will see what happens. If the results are good, I may stick with it. If not, I’ll go back to the longer articles.

In this post, I wanted to explore more of the experiential parts of my apprenticeship with Skadi. At least, that I have learned about so far. It is hard to say if this will change, or how.

As such, a lot of this piece is my own thoughts and interpretations. I will be pulling in quotes from a few other sources that have helped me. All I can say is that this is the current state of my relationship with her, and it may change, nor is it the end all or be all. It seems a standard caveat in spirit work that your relationship may differ.

As Paxson says; “We call Skadhi a goddess, but in the old lore of the north, she comes neither of the clan of warrior deities called the Aesir nor from the agricultural Vanir, but of a kindred far older– the frost-giants of ancient days.”

Jotuns belong to a prehistoric past, and it is hard to say how far they actually go back. Some even argue that Skadi may be connected with original or indigenous peoples that predate agricultural, such as the Sami. I will be covering this more in a future post.

Skadidottir says;  “She is a very physical being, strongly interested in physical health and stamina. The first thing to know about Skadi is that you will have to learn how to exercise, take care of your body, survive in the wild to some extent, and deal with winter in a constructive way…. She does not deal well with sloth and gluttony. She abhors any type of laziness involving the body – regardless of your health concerns. If you want to work with her, you need to know how to exercise, and you need to do it outside on a semi-regular basis.”

As I said, she insists I exercise. As I am a pretty active person to begin with, so this wasn’t too much of a problem. But this doesn’t mean she is all brawn and no brain. While it does not seem to be in her nature to do “brain games” for the fun of it, her nature is a very balanced one. Archery is one good example. It takes mental discipline as well as physical strength and endurance to do well. It is a challenge both mentally as well as physically, and takes dedication. That is how Skadi appears to me.

That is where I am going to leave this post for now, though there is so much more I want to say. Doing these shorter posts might be a bit of a challenge.

The next part of this work is forthcoming in a week or so, so stay tuned!

Sources/References;

Skadidottir, Lyn http://www.northernpaganism.org/shrines/skadi/writing/working-with-skadi.html

Paxson, Diane http://www.hrafnar.org/articles/dpaxson/asynjur/skadi/


Skaði Part 2

It is important to note, that since about the 1970’s (give or take), the Northern tradition has been reinvigorated and revived into modern times. It is once again a living tradition, dynamic, adaptive, and changing with each new adherent. As such, from the foundations in the ancient literature, with additions from fields such as anthropology and history, has been growing new branches. As such, in some ways, the old stories are changing. Through things like personal insight and interpretation, new details and information are being added to the old stories. The internet, especially, is awash with new(er) information concerning old deities.

This section focuses on modern interpretations of the ancient material. Let’s start with the Northern Paganism shrine. The bulk of it just recounts the story of Njord and Skadi, and the eventual divorce. But here is a new bit not accounted in the sources; (My comments are in parenthesis)

“It seems that shortly after this (the divorce), she had an ill-fated affair with Loki. Some sources (which ones?) claim that Odin sent Loki to her in order to cement her bonds with Asgard; others merely suggest that the opportunistic Loki saw a chance to take advantage of the depressed Skadi. Apparently she had fallen into sadness, and Loki decided to cheer her up by making a spectacle of himself.” The goat story concerning Loki’s testicles is recounted here. I have omitted it. Moving on.

“At any rate, she seems to have taken him more seriously than he took her, for they had an affair that did not last, and it filled her with a rage against him so bitter that when he was caught and bound after Baldur’s death, Skadi placed a poisonous serpent over his head, to drip venom onto him until he was released.”

Now, I will be the first to admit that the sources allow for a lot of interpretation. So does personal insight, journey work, working with deity, what have you. I by no means wish to discount these things. There is definitely the indication in the Lokasenaa that the two might have had an affair. However, Loki also makes the same accusations of the other goddesses there. Not to say some of those are without truth, but it is a far stretch from “sometimes true” to “always true.”

I for one, am not a big fan of this interpretation, and that is primarily based on the assumptions it makes. First, it assumes Loki was telling the truth. Gods can and do lie. This was one thing I learned when I first started in spirit work. The are not “all good”, spirits (gods included) can and do lie. Second, it assumes she was really upset over her divorce with Njord. On the contrary, the information we do have seems to indicate she was unhappier with him. Plus, it could be argued that she was “tricked” into marrying him in the first place. Lastly, and this is the one that really gets me, that she would need a bad rebound screw to have a reason to dislike Loki. Let me see, he admittedly had a hand in the death of her father, something she was upset enough over to march to Asgard and demand compensation for. You could add to this that Loki simply accused her of sleeping with him, with everyone else as a witness. If you want to humiliate/dishonor a woman publicly, accuse her of an affair, especially if her husband is present. Personally, I think she has more than enough reason to dislike him without a bad affair.

Here is a selection from Diana Paxson, along the same lines;

“Skadhi is stronger than any civilized being, fully capable of challenging the gods. Even though she is persuaded to forgo her vengeance for the death of her father, she does not forget. When Loki makes the mistake of taunting her with his part in the killing, she renews her vow and after he finally exhausts the patience of all the gods and is captured and bound, she is the one who ties the serpent above him to drip venom onto his face.” – Diana Paxson

Another common association with Skaði in modern contexts is the wolf, especially the white wolf. Images on the internet abound with her paired with wolves, and this is also how she sometimes appears to me. Given my own proclivities, this is certainly one of the associations I can get behind. Besides, she is even associated with wolves in the ancient Eddas. Njord could not stand the sound of wolves in Thrymheim, being the most notable.

Here us a bit from Elfwood.com; “After a while, Skadi realized that she and Niord could never be happy with each other, so she left. When she was out hunting with her wolves one day, she ran into Ulle, the Aesir god of Winter, Archery and Skiers. They fell in love and were soon married.” (Elfwood.com)

This also serves as a good bridge into the next bit of contemporary lore concerning Skadi. The connection with Ullr. Here is a selection from pantheon.org, sanctioning the same line of thought.

“The marriage between Njord and Skadi was not a happy one. She wanted to live where her father had lived, in Thrymheim in the mountains, and Njord wanted to live in Noatun, his palace by the sea. So they agreed to spend the first nine days in the mountains and the following nine days by the sea. This arrangement did not work out very well, and they separated. Eventually, Skadi left Njord for the god Ull.” (Pantheon.org)

Now, this little addition in the modern lore seems to me to be a logical choice. Its adds an interesting epilogue to her cycle of stories. “And then they hunted happily ever after”, if you prefer the romance. Yet, it also creates an odd kind of contradiction when considered with the information from the Heimskringla. Now, I’ve already noted on the problems with the Heimskringla.

But here is my question, did Skadi have a bunch of sons with Odin and then go off with Ullr? Or did she leave Ullr after a time to go have sons with Odin? Just a thought.

Moving on.

I think that is where I am going to leave this post for the time being. There is a lot more to explore here, so there will probably be more posts in this series going forward.

As always, I am open for questions!

Sources/References;

http://www.northernpaganism.org/shrines/skadi/welcome.html
http://www.elfwood.com/~aolson/Skadi-the-Norse-Goddess-of-the-Hunt-and-Scandinavian-Winter.2531678.html
http://www.hrafnar.org/articles/dpaxson/asynjur/skadi/
http://www.pantheon.org/articles/s/skadi.html
http://www.northernpaganism.org/shrines/skadi/writing/working-with-skadi.html
http://www.northernpaganism.org/shrines/skadi/gifts.html


Skaði Part 1

So as I have mentioned previously, it would seem a new phase of my spiritual journey is beginning. For better or worse, it would seem that Skaði has picked me up as her apprentice. For whatever reason, she shows as interest in me and wants me to learn from her. She has been a regular staple of my journey work, even when I am not specifically looking for her. She is watchful and keen of eye, and whether I like it or not, quick to correct and criticize.

As I have said before, she treats me as a moron, or perhaps more accurately, as a child. I feel like one around her. Her mastery is impressive, I will be the first to admit. She does by instinct and memory things that take me a whole lot of concentration, head-against-wall bashing, focus, and general cursing with some frustration thrown in. Frankly, I have a lot to learn, and she has a lot to teach. I just hope she doesn’t lose patience with my general moronic ways.

Being as I am starting a study program with her, I guess the most reasonable place to start is with the old lore concerning Skaði. I will work through and survey each source individually, because the oldest sources, the Eddas, tend to contradict one another.

So, her name is properly spelled Skaði, (pronounced Skath-ee), though it may also be anglicized as Skadi (Skad-ee), Skade, or Skathi. I have a habit of switching between Skaði and Skadi. With that part out of the way, let’s move to the primary sources.

The Poetic Edda

A good introduction the Eddas can be found over at Reading Heathenism.
Here is Lokivinr’s introduction to the Prose Edda:
“Usually the term “Poetic Edda” refers to a specific manuscript, the Codex Regius, which was not discovered until 1643 in the back of another book… The Codex Regius is usually dated around 1270.”

It is the product of several different poets, from several different times and locations. It is a compilation of poems.

That being said, let us examine the poems that have anything to say about Skaði. I will be using Larrington’s Translation.

A very brief version of Skaði’s story is presented in the introduction. ” Skadi, daughter of the giant Thiazi, comes to Asgard seeking compensation for her father’s death. She agrees to make peace if she can conclude a marriage with one of the Aesir. Skadi hopes to marry Baldr, but she is tricked into marrying Njord. The marriage is not successful and the two separate.” (Pg xvi.)

There is a brief reference to Skadi in the prose introduction to Skirnismal, yet no details about the goddess herself are given. She is only said to be speaking. (Pg. 61)

The next reference to Skadi appears in the Grimnismal, the Grimnir’s Sayings. Grimnir is really Odin in disguise. The reference is in regard to the dwelling of Skadi, and her dead father, Thiazi.

“Thrymheim the sixth is called, where Thiazi lives,
the terrible giant;
but now Skadi, the shining bride of the gods,
lives in her father’s ancient courts.” (pg 53.)

Her next appearance, and as far as the the Poetic Edda is concerned, one of the most detailed, appears in the Lokasenna. In this poem, Loki is excluded from a feast at Aegir’s Hall, where all the other gods have gone. After forcing his way inside, he proceeds to insult most of the gods and goddesses present. Skadi is one of those present. Loki’s exchange with Skadi begins at stanza 49.

“Skadi said;

You’re light-hearted, Loki; you won’t for long
play with your tail wagging free
for on a sharp rock, with your ice-cold son’s guts
the gods shall bind you.

Loki said;

You know, if on a sharp rock, with my ice-cold son’s guts,
the gods shall bind me,
first and foremost I was at the killing
When we attacked Thiazi.

Skadi said;

You know, if first and foremost you were at killing
when you attacked Thiazi
from my sanctuaries and plains shall always come
baneful advice to you

Loki said;

Gentler in speech you were to the son of Laufey
When you invited me to your bed
we have to mention such things if we’re going to reckon up
our shameful deeds.” (Pg 93.)

Then Loki turns to Sif, and thus concludes Skadi’s part. Not only does Loki confess to having a part in Skadi’s fathers death, he also boasts of sleeping with her. Larrington rightly points out in her notes that this claim is not corroborated in any other known source.

Skadi’s last appearance in the Poetic Edda is in the Song of Hyndla. Here she is again listed as Thiazi’s daughter. Thiazi is also said to have “loved to shoot” indicating as well that Skadi’s father was also an archer. (Pg 257)

The Prose Edda

Once again, Lokivinr’s introduction is a fine one.
“Snorra Edda (Snorri’s Edda) or “Prose Edda” was written around 1230 by Snorri Sturluson: a lawyer, politician, and poet from Western Iceland who served in the Norwegian royal court. This book is essentially a manual for skaldic poets, written to keep alive traditional Norse poetry and to make mythological references in those poems intelligible for a contemporary audience.”

However, as Lokivinr also points out, the Prose Edda needs to be taken with a grain of salt, as Snorri took liberties with his sources; “However, scholars also feel that Snorri may have guessed about or created his own myths from other content to explain references which were difficult or obscure, making this source not extremely reliable when it comes to understanding pre-Christian belief.”

From this source comes our most detailed account of Skaði. I will not recount them at length here, as it can be found in many other places on the internet. A couple of links are given in the references below. Also, a very brief version of the story was given above.

The stories in the Prose Edda recount the death of Thjazi, Skadi’s marriage to Njord, and other events as well. Curiously, I find in the Skaldskaparmal, possible other members of Skadi’s family. Thjazi is listed as the son of Oldvaldi, along with two others, Igi and Gangr. These could possibly be the names of Skadi’s uncles and grandfather.

Heimskringla

Skadi also appears in Snorri’s Heimskringla, as mother to Odin’s “many sons.” Here is a selection from Northvegr.org, from the Laing translation.

“9. OF NJORD’S MARRIAGE. Njord took a wife called Skade; but she would not live with him and married afterwards Odin, and had many sons by him, of whom one was called Saeming; and about him Eyvind Skaldaspiller sings thus: — “To Asa’s son Queen Skade bore Saeming, who dyed his shield in gore, — The giant-queen of rock and snow, Who loves to dwell on earth below, The iron pine-tree’s daughter, she Sprung from the rocks that rib the sea, To Odin bore full many a son, Heroes of many a battle won.” To Saeming Earl Hakon the Great reckoned back his pedigree. ”

This is another case of information not being corroborated anywhere else that we have sources for. Also, the Heimskringla as a source is focused the historical kings of Norway, not the mythology. It is questionable, on many levels, when it comes to mythology and history.

That concludes my general survey of the sources, each with its respective problems. Yet, this is the oldest known information about Skaði. In the next part of this survey, I will focus on more modern interpretations.

References/Sources:

http://readingheathenism.wordpress.com/2014/06/30/lets-talk-about-the-eddas/
Larrington, Carolyne. The Poetic Edda.
http://en.wikipedia.org/wiki/Skaði
http://www.sacred-texts.com/neu/pre/index.htm
http://www.northvegr.org/sagas%20annd%20epics/kings%20sagas/heimskringla/001_02.html


Following Skadi

The title of this post is inspired by a song. The link to a decent quality version on YouTube can be found at the bottom. More than that though, this post is brought on by the recent changes in my spiritual learning.

I have talked before about how I generally lack what is normally called the ‘god phone’. I cannot speak to deity, it is just not one of my talents. Well, as I have been uncovering recently, this might just be on my end. Perhaps my “sending” doesn’t work, if that makes any sense. “Receiving” on the other hand, works alright. Perhaps the gods just have better service than I do. I can try to ‘call’ them all day, but never get through. On the other end, they seem to get through just fine. That being said, I rarely ever hear from them. As I have admitted previously, I have gotten clear, undeniable messages from deities like twice in my whole life, including the most recent instance.

Now, I’ve read a fair amount of priesting for deities, Gothi, god-spousing or what have you. Let me be the first to say that none of those are my relationship with Skadi. She has picked me up recently, and to be frank, it is more of an apprenticeship than anything else is at the moment. The power dynamic is fairly egalitarian, though this may seem count-intuitive. I would have thought differently, given it is me, a simple mortal, involved with a goddess in a very platonic way. It’s more like she is the mentor, and I am the student. The experienced teaching the much-less-so. I hope that makes sense. That is not to say it is not cruelty-free, because like any good teacher, she is quick to remind me when I am being a skxawng. (Na’vi = “moron”)

Yet, it is a tall order. She is not the kind I would call matronly. Yes, we can quibble about meaning, but she is compassionate in the “learn fast or die” kind of way. Yes, I also realize I am mixing in Avatar metaphors. Maybe it is because I rewatched it recently, but I would argue more towards that Skadi reminds me a little of how Neytiri is portrayed. Perhaps with a little more “hardcore” mixed in. Take out the “Eden” of a jungle, and switch it to a northern winter. Then you get Skadi.

In short, she has given me a metric shit-ton of homework. It will take me years to learn all that she wants me too, and the decade or so I already do have is little more than primer. It may just be a lifelong process, as there is plenty to do. A full list of hunters skills, leatherwork, wildcraft (edible plants, herb lore,foods, skills, magic, foraging stuff), butchery, metal work (knives, wood axes ect), woodwork, tracking, hunting, fishing, and so on and so forth. I already have some good solid experience in most of these areas, but she is asking me to turn it up even more. Specialize, practice, perfect, ect ect. There is even an exercise routine it would seem. I need to be able to keep up, and that involves a level of physical strength, in addition to mental discipline.

This all got me to thinking. If I were going about teaching those things that I understand to a student, I would select someone with an aptitude at least. I started to wonder if the gods do something similar? Depending on how literal you take the creation stories, it could be said we were made in their semblance. To me at least, gods are very human-like spirit beings that have a vested interest in our welfare.

A post I read recently by Galina Krasskova said this, in reference to Odin: “Using myself, patterned as I have been by the Old Man and in His service, while yes, I automatically and instinctually calculate usefulness when I meet someone, it does not mean that this is all I note. Just because someone is not particularly useful in the service to Odin, doesn’t mean that such a person lacks value. He or she may not be suited to *this*. There are many other things for which one might be very well suited that are outside of Odin’s interest.”

I find it worthy of a ponder. I would say, at least on a general level, that many of the gods seem to take an interest in people like themselves. The gods are individuals, and as such have their own skills and interests. When it comes to… picking mortal representatives, students, ect, I would comment that many of the people picked reflect the deity doing the picking. The Odin folk I have met… can be combative at times, in addition to other traits. The Lokeans (still not sure if they like that word), have more than a few of his qualities. I have been picked up by Skadi, and I don’t see that as much of a coincidence. Not saying that coincidences do not happen, because sometimes a spoon is just a spoon. But in this case, I don’t think so.

So where does this leave me? With a hell of a lot of work to do, first off. Also, there will probably be a handful of more Skadi posts going forward. There is certainly more to explore there. I’ll just leave it at that for now.

Fferyllt – Following Skadi (Pagan Folk Metal)

I highly recommend looking up the lyrics while you listen!

 

References;

http://krasskova.weebly.com/blog/odin-is-a-very-utilitarian-god