Odin Appearing in Human Form to the Volsungs

Can the Gods appear in human form as apparent biological entities? We know from the Icelandic sagas, especially the Volsunga Saga that this was certainly believed in pre-Christian times. Over the years I have occasionally encountered people who have had this experience and I have also read of modern day encounters. One example of this is the claim by author Alice Borchardt, the sister of Anne Rice, that she encountered Odin on a streetcar when she was young. (See A Conversation with Alice Borchardt in her book Silver Wolf, 1999)  These encounters with deities tend to involve focus on Odin/Woden. This should not surprise us as Odin was perceived by our ancestors as the 'Wanderer'. He is portrayed in this way in Wagner's Siegfried where He becomes Der Wanderer. Other Gods have appeared to humans in the Sagas but the vast majority of such episodes involve Odin.

If we believe that the Gods are independent and powerful beings (as did our ancestors) then there is no reason why we should limit them to being 'archetypes' (a modern Jungian interpretation of deities) or psychic forces. Like Edred Thorsson I believe that there are many ways of interpreting the Gods and it is illogical to assume that only one interpretation is the correct one. I happen to accept all of the interpretations.

As previously mentioned, the Volsunga Saga is replete with encounters between Odin and the clan which He sired, the Volsungs. What I intend to do in this article is highlight each encounter between Odin and men as outlined in the saga, in chronological order.

The human ancestor of the clan was Sigi but it was his father Odin who was the divine progenitor. Sigi is also mentioned in the Nafnathulur, the last section of the Skaldskaparmal of the Poetic Edda. He is listed amongst Odin's sons. With Odin's help he became king of Hunland. Snorri also mentions Sigi in the Prologue of the Poetic Edda and he is referred to as the rule of Frakland which is the land of the Franks. However the term Hunland or Hunaland may be considered to include the territories of the Franks.

"Thus it is well seen that Sigi has slain the thrall and murdered him; so he is given forth to be a wolf in holy places, and may no more abide in the land with his father; therewith Odin bare him fellowship from the land, so long a way, that right long it was, and made no stay till he brought him to certain war-ships. So Sigi falls to lying out a-warring with the strength that his father gave him." (translation by Eirkr Magnusson and William Morris, 1907)

Although the information about Sigi is sparse in the saga it is clear that he enjoyed the presence of Odin throughout the early years of his life. Not only did Odin sire him but raised him as a son, protected him and helped him to make a name for himself.

Sigi's son was Rerir and he succeeded Sigi as king and became more powerful than his father. However it is not until the latter part of his life that Odin actively intervenes in his life.

"Much wealth won in war gat Rerir to himself, and wedded a wife withal, such as he deemed meet for him, and long they lived together, but had no child to take the heritage after them; and ill-content they both were with that, and prayed the Gods with heart and soul that they might get them a child. And so it is said that Odin hears their prayer, and Freyja no less hearkens wherewith they prayed unto her; so she, never lacking for all good counsel, call to her her casket-bearing, the daughter of Hrirnir the giant, and sets an apple in her hand, and bids her bring it to the king." (Magnusson, Morris)

After eating the apple Rerir's wife becomes pregnant and bears to Rerir his son, Volsung but the pregnancy lasted 6 years and he was born after the death of his father. Apart from this there does not appear to be any recorded incidence of Odin physically manifesting Himself to Rerir as He did to Rerir's father, Sigi. It should be noted that in Jesse L. Byock's translation that it is Frigg who provides the apple. I have not yet read the saga in Old Norse but I suspect that the Goddess is not actually named but referred to as 'Odin's wife' and thus assumed to be either Freyja or Frigg.

Volsung became king of Hunland after his father, Rerir. Interestingly Volsung had a great hall bult and in the centre stood a huge tree which stretched out through the roof.

"...a certain man came into the hall unknown of aspect to all men; and suchlike array he had, that over him was a spotted cloak, and he was bare-foot, and had linen-breeches knit tight even unto the bone, and he had a sword in his hand as he went up to the Branstock, and a slouched hat upon his head; huge he was, and seeming ancient, and one-eyed. So he drew his sword and smote it into the tree-trunk so that it sank in up to the hilt; and all held back from greeting the man. Then he took up the word, and said 

'Whoso draweth this sword from this stock, shall have the same as a gift from me, and shall find in good sooth that never bare he better sword than is this.' 

"Therewith out went the old man from the hall, and none knew who he was or whither he went." (Magnusson, Morris)

The old man although not named is clearly Odin. Of course it is Sigmund, one of the 11 children and 10 sons of Volsung who has the strength to draw the sword from the Barnstock. Sigmund likewise becomes a great king, enjoying the favour of Odin. However it is not until the end of his life that Odin makes his next appearance.

"But now whenas the battle had 'dured a while, there came a man into the fight clad in a blue cloak, and with a slouched hat on his head, one-eyed he was, and bare a bill in his hand." (Magnusson, Morris)

A 'bill' is an antiquated term for a spear. Odin came against Sigmund and Sigmund struck Odin's spear with his sword causing it to break into two pieces. This event caused the battle to turn against Sigmund and he was defeated and killed. Sigmund's wife Hjordis gives birth to Sigurd after his father's death. This follows the pattern set by Volsung who likewise was born after the death of his father Rerir.

Sigurd is without a doubt the greatest of the Volsungs and probably the greatest of all the Germanic legendary heroes. Indeed one could define him as an archetype.

"So the next day went Sigurd went to the wood, and met on the way an old man, long bearded, that he knew not, who asked him whither away." (Magnusson, Morris)

Towards the end of the passage it is revealed that the old man was Odin and He assisted Sigurd in choosing a horse, Grani who was descended from Odin's steed Sleipnir.

Sigurd set off on a voyage to kill King Lyngvi and after a few days there was a great storm at sea and encountered an old man on a craggy headland.

"Then they asked of him his name, and he sang:

           'Hnikar I hight, when gladdened Huginn, and went to battle, bright son of Volsung; now may

           ye call the carl on the cliff top, Feng or Fjolnir: Fain would I with you.'

           They made for land therewith, and took that man aboard. Then the storm abated, and on they

           fared till they came aland in the realm of  Hunding's sons, and then Fjolnir vanished away."

          (Magnusson, Morris)

 

 

 

Ragnar Lodbrok, an Odinic Hero-Some Initial Thoughts

This brief article was inspired by a reading of Wulf Ingessunu's interesting essay The ALU-ULA Runic Mystery, published in Odin's Lore The Magick & Symbolism of the Runes, edited by Troy Southgate (Black Front Press, 2017). I only wish to comment on one small aspect of his essay. Wulf makes reference to my ancestor and my daughter's mother's ancestor Ragnar Lodbrok and how in the excellent Television series The Vikings Ragnar is guided by the Will of Odin to go westward towards England, ostensibly to plunder and pillage but Odin is guiding him to embark upon a holy crusade against the Christianised Anglo-Saxons who have abandoned the Gods of their fathers. It is most clear from just a cursory study of the Viking raids that plunder and pillage were not the only factors that drew them but a desire for revenge against the militant alien desert religion which had already invaded the Germanic lands and was making advances towards Scandinavia.

This era should be considered as a noble attempt by our Scandinavian brothers in waging a holy war against the semitic demiurge who in the guise of another alien religion is threatening our continent today. Indeed one should also view WW II in the same way, a holy war of Wotan against the desert demiurge. The Wehrmacht and indeed the Waffen SS should be considered as latter day 'Vikings', taking their vengeance on the forces of involution and the spiritual and racial decay caused by the triumph of Christianity in the 'west'.The very first record of a Viking raid recorded in the Anglo-Saxon Chronicles is for the year 793 CE:

"Here were dreadful forewarnings come over the land of Northumbria, and woefully terrified the people: these were amazing sheets of lightning and whirlwinds, and fiery dragons were seen flying in the sky. A great famine soon followed these signs, and shortly after in the same year, on the sixth day before the ides of January, the woeful inroads of heathen men destroyed god’s church in Lindisfarne island by fierce robbery and slaughter."

It should be noted here that the target of these Vikings' wrath was the priory on Lindisfarne off the coast of Northumberland. Interestingly the Christian scribes who wrote the Chronicles also seem to place this raid in the context of a divine judgement being visited upon the Christianised English and certainly the prelude to this very first raid were great signs in the heavens, signs which are more relevant to the Gods Odin and Thor than the Christian god. The Christian church had robbed the heathen English of their Gods, the same Gods worshiped by the Vikings but with different names: Woden, Thunor, Tiw, Frige, Baeldag, etc. This vengeance therefore was aimed primarily at the church and the leaders of the English folk who had betrayed the people that they were divinely appointed to protect, and sold them out to an alien religion: not too dissimilar to the processes at work today in England which has been betrayed by its political class and an impotent monarchy.

Wulf also in his essay makes reference to the Einheriar being led out of Valhalla by both Woden and Ragnar Lodbrok. I am not sure why but this comment resonates with me on a deeper instinctive level and I feel that Wulf has hit upon something very important here which may be developed further. We certainly know from The Tale of Ragnar Lodbrok that he is now in Valhalla and undoubtedly as one of our greatest heroes he will take his place with Woden at Ragnarok:

“It gladdens me to know that Baldr’s father (Odin) makes ready the benches for a banquet. Soon we shall be drinking ale from the curved horns. The champion who comes into Odin’s dwelling (Valhalla) does not lament his death. I shall not enter his hall with words of fear upon my lips. The Æsir will welcome me. Death comes without lamenting. Eager am I to depart. The Dísir summon me home, those whom Odin sends for me (Valkyries) from the halls of the Lord of Hosts. Gladly shall I drink ale in the high-seat with the Æsir. The days of my life are ended. I laugh as I die.”

I have spent some time reflecting on the name of Ragnar and it is interesting to observe how his name is part of Ragnarok. Its meaning is 'strong counselor'. The reflection of Ragnar is Rangar. If we separate the two syllables we get ran and gar. I feel that this is significant. Gar as we know is Germanic for 'spear' and is closely associated with Woden. The term ran in Germanic has the same modern meaning and indeed the Spearhead of Kovel has the runic inscription ranja, meaning the 'runner'. Thus Rangar is the runner of the spear, or the one who wields it, representing Woden in the world of men. He thus represents both the God and His divine authority. Spears were wielded by pre-Christian Germanic kings and chieftains as symbols of their Wodenic authority and this symbolism continued after the forced conversion of the Germanic peoples. See Chapter Five Spears of Destiny in The Mysteries of the Goths by Edred Thorsson (Limited Edition, 2007, Runa-Raven Press).

I am sure that there is much more to meditate on regarding Ragnar Lodbrok but these are just some initial thoughts I had on the subject.