Tag Archives: Shame

Musings on Loki: The Spirit of Shame

I always found it very peculiar to find adherents of Germanic belief who found it fitting to honour the spirit Loki; going to great lengths to “prove” that he was a common fixture of elder Germanic belief, recast by the Eddic poets into a “Satanic” role, but actually honoured by all of our preChristian ancestors as some kind of  First Nations-style “Trickster” figure. Of course, outside of Saxo Grammacticus’ Gesta Danorum, there is no evidence to suggest that he was even a pan-North Germanic mythic figure, to say nothing of being known outside of the Viking Age. He is isolated to Norse-Icelandic and Danish sources of the Viking Age or later. As such a strong Catholic influence might well be expected — and can be extended to Balder and Ragnarok itself — but which hardly can be taken to mean that Loki was just a good ol’ boy in the original preChristian Norse-Icelandic-Danish material. Indeed, the only commonality we find between the (abundant) Norse-Icelandic material and the (scant) Danish is Loki bound in the underworld. One might ask, is that not a direct parallel between Loki and Satan? Fair question. But more on this later. Finally, even a casual glance at Norse-Icelandic mythology will reveal that if a Trickster figure is necessary it is already well represented in Woden, right down to his association with the raven. But of course, we also find the supposedly “dull witted” but always honest and forthright Thunderer tricking a dwarf named Alvis (All-wise), while ever-constant Tiw (and the gathered Tivar) is content to trick the Fenriswulf. As such, it is painfully evident that the Eddic pantheon has no need for a Trickster figure, let alone in the spirit of Loki, as the figure already exists in spades.

A gift for a gift, a lie for a lie“, after all.

Interestingly, this fascination with Loki, which generally came with harsh criticism of the Tivar, was soon followed by other fetishes with such figures as the Fenriswulf and etinkind in general. It also seems to have coincided with the advent of universalist Asatru and most notably with the influx of large numbers of Wiccan and generic “NeoPagan” into Germanic heathenism in the early to mid 90s; who brought with them a very modern, far left culture and imposed it on Germanic belief and then set out to reinterpret those beliefs within that cultural paradigm, ie. as opposed to trying to understand them within an indigenous Germanic cultural paradigm (or at least some approximation thereof).

One will note that, unremarkably,  the Lokasenna pretty much reads like an SJW Bible, with Loki playing the role of SJW and the Tivar assuming that of Western Civilization.

He who gives gladly lives the best life,
and seldom has sorrow.
But the unwise suspect all
and always pine for gifts.

— the Havamal (trans. – J. Chisholm)

So then, what does indigenous Germanic culture, which itself gave rise to Germanic mythology, have to say about Loki? As mentioned above, the one common motif associated with Loki that has any resemblance to a pan-Germanic belief was the notion that a malicious spirit was bound in the underworld. One need not look to Christianity for such a belief at all. It is in fact quite evident as early as the 1st century A.D. in Tacitus’ observations about Germanic law as it pertained to capital offense,

Traitors and deserters are hanged on trees; the coward, the unwarlike, the man stained with abominable vices, is plunged into the mire of the morass with a hurdle put over him. This distinction in punishment means that crime, they think, ought, in being punished, to be exposed, while infamy ought to be buried out of sight

This statement is of course backed up by the archaeological evidence, which demonstrates that some people in elder times were roughed up, quite considerably, before being pinned to the bottom of a bog. At times this might well have been a matter of sacrifice, but the evidence is clear that it was, at the very least, also a matter of capital punishment … just like hanging could itself be one or the other, all depending on context.

Needless to say, there are many aspects of the Eddic Loki’s character that correspond to Tacitus’ “bog felons”; ranging from the initial freedom within and toleration by the tribe and ranging up to malicious tricks such as the shaming of Sif (ie. cropping her hair, a symbol of adultery) to the murder of Fimafeng to the blaspheming of the Tivar to the “abominable vices” (ergi, assuming a female role) committed in the birth of Sleipnir. In some ways one could argue that the Catholic missionaries of the 8th century A.D. were the prototype for the Viking Age Loki. Afterall, while Catholicism brought with it numerous boons for our ancestors, just as Loki’s ill deeds at times resulted in unintended good for the Tivar, the incessant blasphemy and acts of sacrilege carried out by their missionaries ultimately led to a level of martyrdom that hadn’t been seen since the days Rome was tossing Christians to the lions.

Indeed, even in Loki’s “blood-brotherhood” with Woden, the “Lord of the Gallows”, we see an echo of the two forms of capital punishment practiced by the tribes of Germania; hanging and bogging. I sometimes wonder if perhaps the Eddic Loki was some aspect of a more archaic Woden … Wod perhaps … that became largely incompatible with the god as his cult evolved from the Iron Age onward into that of the Tiwic Viking Age Allfather, but which could never fully shed the association either? Perhaps it was originally Wod who accompanied Thunor on his journey to the hall of Utgard-Loki???

Anyway, as the spirit of the bog, of shameful felony, we can clearly see why his chief enemy at the Eddic Ragnarok was believed to be Heimdal, the father of mankind and keeper of the (w)holiness of the innangeard, ie. the divine-human community.

We might also see some reflection of the Eddic Loki in the Anglo-Saxon Grendel; whom made his home beneath a bog in “nithsele” (hall of shame) as the Beowulf poet called it, and who, like Loki in the Lokasenna, was pained and moved to murder by the joy he heard coming from the feast hall.

It should never be forgotten that some of the sickest “human beings” we have ever known, were also some of the most charming. And even the most corrupt creature can issue from the loins of our people, and begin their lives as “innocent little kids”, whose true nature only unfolds and reveals itself over time.

And it is here, I think, that we see the greatest difference between modern Lokians and people of Germanic belief. To the former Loki is at best an idea, a literary figure, that exists exclusively in their imagination. To the latter, he is a culturally particular mythic manifestation of a spirit at work within the human community. A spirit that no one thinks is at all “charming” or “funny” or “beneficial” when they run up against it in reality, eg. a child-fucker. A spirit that belongs … at the bottom of a bog.

Incidentally, no one says “Loki made me/them do it”. Strawman. But be careful of doing what he did, or we might do what they did.

Be whole!

The Germanic Hell

Much as with the word Heaven, there is really no need qualify the word Hell with “Germanic” as Hell is a Germanic word … no matter how many L’s you throw in it. As with Heaven, it would be more technically correct to speak of the “Christian Hell”; which itself is properly known as Sheol or Gehenna. Biblically speaking, Sheol is simply the grave, where the dead await the Resurrection and Final Judgement of the Biblical God, while Gehenna (named after an old Jewish garbage dump) is the more familiar “lake of fire” that those who don’t make the cut will be incinerated in and which we commonly association with the “eternal torment of Hell”. There really is no “otherwordly” afterlife within Biblical Christianity, only the “promise” of the Resurrection and Judgement Day, and then the recreation of an earthly Eden which shall follow in its wake.

7. If any one, in accordance with pagan rites, shall have caused the body of a dead man to be burned and shall have reduced his bones to ashes, let him be punished capitally.” (Charlemagne, Capitulary for Saxony)

Hence the Christian contempt for the practice of cremation; which was seen to deprive the Biblical God of his/those in Sheol of their rightful judgement.

As we have it, the word Hell stems from the Old English word Hell (Hel, Helle) and has cognates in all of the Germanic languages from Gothic to Old Norse, all of which stem from a common Proto-Germanic root *haljo, which itself stems from the Proto-Indo-European root *kel(2), meaning “to cover, conceal”. On its most concrete level it refers, like Sheol, to the grave, and on a more abstract to the “underworld of the dead” as portrayed quite explicitly (ie. as Hell) in the Norse-Icelandic Eddas and implicitly in the sagas of the same folk (eg. Helgafell) . To those of our ancestors who gave us the word Hell it was simply “the place where the dead go”, both literally and figuratively, ie. under the earth, and more akin to the Greek concept of Hades then any of our received Christo-Germanic notions.

Of course, when an outsider asks about the “Germanic Hell” they’re not really asking about the Germanic Hell at all. What they’re really asking about is the, ahem, “Christian Hell” and if there is a place like it in native Germanic belief? And the answer of course — given the degree that native Germanic culturo-religious sensibilities have shaped popular Christianity in the West — is yes. Naturally. And our most glaring evidence of this comes from the Eddas themselves, which speak of Niflhel and the grim hall that sits upon Nastrond (the Shore of Corpses),

38. A hall I saw, | far from the sun,
On Nastrond it stands, | and the doors face north,
Venom drops | through the smoke-vent down,
For around the walls | do serpents wind.

39. I saw there wading | through rivers wild
Treacherous men | and murderers too,
And workers of ill | with the wives of men;
There Nithhogg sucked | the blood of the slain,
And the wolf tore men; | would you know yet more? (trans. Henry A. Bellows)

While some like to pass bits like this off as “Christian influence”, similar beliefs can be found throughout the Indo-European world such as in Naraka of Hindu belief and Tartarus of Greek belief; in both cases standing “far from the sun” and places were the wicked are punished. Furthermore, it is a curious fact that in both Old English and Old High German Catholic poetry we find Gehenna being glossed as Wyrmsele (Hall of Serpents) and Wyrmgarten (Yard of Serpents), respectively. As there is nothing in Biblical Christianity that might fuel such a conception of an otherworldly realm of punishment, the “hall of serpents” motif can only reflect one that is inherently Germanic in nature.

Looking at early Germanic culture itself we see an earthly paradigm in Germanic legal customs and the practices of the Thing; where most crimes could be paid for, literally, via fine, but under which some crimes were, naturally, deemed so wicked that they were handled by “the priest-king”. According to Tacitus,

..they may not execute, they may not imprison, they may not even flog a criminal; those are the obligations of the priests alone, who do so not as a form of military punishment nor at the general’s bidding, but in accordance with the will of the god that accompanies them to the field of battle.

The same can be seen in the judgement of the missionary Willibrord by the Frisi-King, Radbod, for said missionaries acts of sacrilege on Fositesland. As per Tacitus’ statement regarding capital offense, the judgement was not rendered based on the will of the king, but rather on the casting of lots, ie. the will of the gods. So, as to the notion of “divine judgement” in and of itself in Germanic belief, it is evident enough within the context and actual practices of the Thing. As for punishment, while I personally dislike the notion of active and prolonged punishment — in-keeping with the general legal customs of the Thing, ie. fines — what follows must be acknowledged as what follows. The North Germanic Loki for example didn’t just happen to slip and fall into his bindings in the underworld. He was put there. By the gods. For all that one might argue that, in terms of the concrete practices of actual mortals, we are obliged to ask permission of the gods, legally speaking, in executing our fellow tribes men. But here we carry out the actual punishment, be it execution, imprisonment or flogging.

As for an abode of punishment, I once again refer to Tacitus’ comments on the fate of capital offenders,

Penalties are distinguished according to the offence. Traitors and deserters are hanged on trees; the coward, the unwarlike, the man stained with abominable vices, is plunged into the mire of the morass with a hurdle put over him. This distinction in punishment means that crime, they think, ought, in being punished, to be exposed, while infamy ought to be buried out of sight.

The distinction is pertinent and immediately calls to mind the distinction the ancestors drew between a man-killing and a murder; the latter of which was a far more serious offense and defined as a secret killing, ie. that went unclaimed by the offender. It is also reminiscent of  Jacob Grimm’s assertion in his Teutonic Mythology  that, “it is said of fortunate men, that God saw them, and of unfortunate, that God forgot them“, and the duality of glory/obscurity as expressed in Germanic heroic poetry. And of course this aligns with what the Eddas tell of the realm of the shameful dead as standing “far from the sight of the sun” and existing within the aforementioned Niflhel; itself meaning dark, misty, obscure (nifl-) Hell.

So, we might well say that the bog — or even more poignantly the snake pit, ie. Ragnar Lodbrok — is the concrete reality that the mythical abstraction of “Wyrmsele” is based upon. And that the fate of the shameful capital offender in this world was a reflection of their fate in the after death; even as the “name undying” was a reflection of one’s fate in the after death.

All of this brings me around to my personal beliefs regarding the shameful dead; which, as noted above, do not hinge on any kind of active punishment at all and is more inline with the practices of shunning and moreso, full outlawry. It has often been noted that, among the Indo-European peoples in general, and the Germanic peoples in specific, wretchedness, to be left alone and without a tribe or people, was commonly  regarded as being the worst fate that could befall a man. The pains of wretchedness are laid bare in such painfully eloquent Old English poems as the Wanderer. To be forbidden entrance to the halls of the gods, denied a place even in the halls of one’s own ancestors, and to be left alone at the mercy of the “otherworldly wilds”, to wander wretched and assailed, without respite, until the last vestiges of your humanity is shed and the stuff of one’s soul biodegrades back into the nothingness of Ginnungagap that it, ultimately, issued from … such to my thinking is the fate of shameful dead. No one punishes them per say. They simply lose faith in them and so turn their backs on them. And what follows follows.

I’ll tie this up with a pertinent poem I wrote back in the 90’s,

Oft flies the eagle / beyond the udal of men
seeking those sights / unseen by sons of Ing.
Tired he takes rest / atop a steadfast tree,
Then sails on, skyward, / continues his search.

Hwaet! There is a frozen plain / no joy to be found.
The wind is lonesome, / it wails in wrath,
Stirring up wights, / armed well, and wicked
Who fling into flesh / their fiery spears.

Above, soot-grey clouds / grim the skies greatness
And yonder loom dark peaks / dreadful to behold.
No tirfast sun, here, / shall ever be seen.
No home nor hearth / shall warm your heart.

Here wander the souls / worthless and withering,
Forgotten by men / forgotten by gods.
The wulf in this wasteland / nothing weens
Save evil will / save stagnant wyrd.