In this blog, we discuss our approach to a völva. This völva is based on the 9th-century völva buried near Roskilde in Denmark. Völva graves from the Viking Age are regularly discovered. These are often recognizable by the magical staff that was placed in the graves. Frequently, the völva were given expensive grave goods that indicate they held a respected social role.
What is a völva?
In Germanic and later Old Norse (Viking) paganism, a seeress is a woman said to be able to predict future events and perform sorcery. They are also referred to by many other names that mean "prophetess," "staff bearer," "wise woman," and "sorceress," and they are often called witches or priestesses, both in early sources and in modern scholarship. In Norse mythology, the seeress is usually referred to as a völva or vala.
Seeresses were an expression of the pre-Christian, possibly shamanistic traditions of Europe. They held an authoritative position in Germanic society. Mentions of Germanic seeresses can be found as early as Roman times. They sometimes led armed resistance against Roman rule and acted as envoys to Rome. After Roman times, seeresses appear in North Germanic sources and in Norse mythology. Both classical and Norse sources imply that they used magical staffs and describe them sitting on raised platforms during seances.
The names of various Germanic seeresses are mentioned in ancient Roman and Greek literature, including Albruna, Veleda, Ganna, and, through an archaeological find, Waluburg. Norse mythology mentions several seeresses, some by name, including Heimlaug völva, Þorbjörg lítilvölva, Þordís spákona, and Þuríðr Sundafyllir.
In North Germanic religion, the goddess Freyja has a special association with seeresses, and there is evidence that the Viking princess, Olga of Kiev, was one, serving as a "priestess of Freyja" among the Scandinavian elite in Kievan Rus' before they converted to Christianity.
There is scholarly debate about whether Germanic seeresses like the völva can be considered shamanistic. Archaeological finds have identified graves of seeresses, in which magical staffs and hallucinogenic seeds, among other items, have been discovered. Practitioners of seiðr were believed to be able to shapeshift, also known as hamhleypur, where they could place their soul into the bodies of animals or spirits. This shows parallels with shamanism.
Seiðr (magic)
Seiðr was a form of magic in Old Norse society, practiced during the late Scandinavian Iron Age. It was connected with prophecy and influence and was part of Old Norse religion. Seiðr was associated with the gods Óðinn and Freyja, and it was primarily practiced by women. The practice declined after the Christianization of Scandinavia but remained preserved in sagas and archaeological findings. Some scholars view seiðr as shamanistic, involving visionary journeys and spiritual magic. It is mentioned in various sagas, including those of Erik the Red and the Ynglinga saga.
Seiðr was considered the most powerful form of magic among the Norse and was based on trance and soul journeys. To practice seiðr, individuals needed special knowledge and skills. Seiðr was performed on a seiðhjalli (a raised wooden platform) and involved a trance state of the seiðkona (female practitioner), accompanied by singing. It was primarily used against specific individuals or to predict future events.
Odin and seiðr
The British archaeologist Neil Price noted that “the realm of sorcery” is present in many aspects of Óðinn. In Lokasenna, Loki accuses Óðinn of practicing seiðr.
A possible example of seiðr in Norse mythology is the prophetic vision given to Óðinn in the Vǫluspá by the völva, after whom the poem is named. Her vision is not explicitly connected to seiðr; however, the word appears in the poem in relation to a character named Heiðr (who is traditionally associated with Freyja but may be identical to the völva). The interrelationship between the völva in this account and the Norns, the weavers of fate in Norse tradition, is quite striking.
Freyja and seiðr
Like Óðinn, the Norse goddess Freyja is associated with seiðr in the surviving literary sources. Freyja is identified in the Ynglinga saga as being knowledgeable about the mysteries of seiðr, and it is said that she taught it to Óðinn.
Freyja was the daughter of Njǫrðr, who was the first Æsir to master the art of seiðr. Freyja was also the first to lead the sacrifice.
Seiðr practices
Seiðr was associated with the recitation of spells (galdrar, singular galdr). Practitioners were likely religious leaders of the Viking community and typically required the assistance of other practitioners to invoke their gods or spirits. As described in several other Scandinavian sagas, particularly the Saga of Erik the Red, practitioners connected with the spiritual realm through singing and prayer. Viking texts suggest that the seiðr ritual was used in times of inherent crisis, as a means to look into the future and to curse and hex enemies. It could be used for great good or destructive evil, as well as for everyday guidance.
Neil Price argues that it is very likely that some aspects of the practice involved sexual acts. Scholars have emphasized that the staffs have phallic epithets in various Icelandic sagas.
Magic staffs (gandr or gǫndull)
In Norse magic, magic staffs are referred to by terms such as gandr or gǫndull, although there is no exact description of these objects. A gandr may possibly have been a wooden shaft with a sharp point, but the precise form and function remain subjects of debate.
The gandr is often regarded as a magic staff used in practices such as divination and sexual magic. It is also possible that the staff was wielded by the völva during ecstatic rituals. In this state, the staff would serve as a tool for the soul to journey.
Additionally, it is suggested that the seiðr staffs had symbolic connections to the god Óðinn, who himself was the master of seiðr, a form of magic associated with prophecy and manipulation of fate. One of Óðinn's attributes was a spear, and the staff with a composite point could possibly be seen as a symbolic spear, representing his power and magical abilities.
Etymology & Indo-European origin
Etymology tells us, among other things, where words originate. This allows us to fill in “gaps” for which there is little or no archaeological and literary evidence.
It is believed that both völva and seiðr originate from Proto-Indo-European. The word seiðr, Proto-Germanic saíðaz, is related to the Lithuanian saitas meaning 'to bind, fasten' and the Proto-Celtic soito- meaning 'sorcery' (which corresponds to the Welsh hud and the Breton hud meaning 'magic'), all derived from the Proto-Indo-European soi-to- meaning 'rope, cord', and ultimately from the Proto-Indo-European root seH2i- meaning 'to bind'.
The early medieval Germanic Goths referred to their seeresses as haliurunnae (Gothic-Latin). The word appears in Old English as hellerune ("seeress" or "witch") and in Old High German as hellirûna ("necromancy") and hellirunari ("necromancer"), and from these forms, an earlier Proto-Germanic form χalja-rūnō(n) has been reconstructed. In this, the first element χaljō refers to Hel, the dwelling place of the dead, and the second rūnō means "mystery, secret." At that time, the word rūnō still referred to singing and not to letters (rune), and in the meaning of "incantation," it was likely borrowed from Proto-Germanic into Finnish, where runo means "poem."
The völva and seiðr were not standalone Old Norse phenomena. Similar magic was practiced in other Indo-European cultures as well. Many practices of seiðr can be directly linked to Indo-European pagan beliefs.
The spindle, the thread of fate
In Indo-European paganism, fate is central. Even the gods have no influence over the fate that a person must bear. They can only assist you on the path to your fate.
It has been suggested that, just like in Greek mythology, the use of a textile cord may be related to seiðr. If seiðr involved "the spinning of fate," this would explain the spindle often found in the graves of the völva. In any case, the thread relates to the "threads of fate" that the Norns spin, measure, and cut.
Negative völvas
Indo-European Cosmic Order
The cosmic order refers to the natural course of things within the universe. In Vedic tradition, this order is known as Rta, and in Greek, it is called Kosmos, derived from the Proto-Indo-European term h₂r-tós (Xartus). Rta represents a dynamic cosmos, where both physical objects, such as celestial bodies, and abstract concepts, such as moral development, are constantly in motion (gati). All elements in the universe work harmoniously together according to this cosmic order (samghatna). Both nature and social structures function in balance, thanks to the power of Rta. The flow of events is governed by inevitable laws of cause and effect. The Greeks called this Logos and based their philosophy and science on this ‘logic’.
Humans find their true fulfillment by acting in accordance with the laws of Rta. Ignoring these laws leads to chaos and suffering. To ensure well-being, it is essential that individuals align their actions with this cosmic order. This process is known as dharma, derived from the Proto-Indo-European root dʰer- (‘to support, to hold’).
Dharma encompasses the principles and rules that uphold Rta. Failing to follow these laws results in adharma, which disrupts the natural balance and leads to misery and adversity.
The Greek word kosmos literally means "order" or "ordered world" and stood in contrast to chaos, which refers to disorder or the primordial state lacking structure.
Like other (proto-)Indo-European cultures, Old Norse society was strongly bound by oaths. Marriage was sacred and an important expression of this bond. Old Norse gender roles were rigid, and the völva and seiðr practices could sometimes be seen as harmful. Terms like Trollkona (troll-woman) and Skass or Skessa (witch or giantess) all negatively refer to the völva. Some völvas were accused of manipulating people, seducing men through sex, and ruining marriages. Some graves show possible völvas who were beheaded after death or had large stones placed on their bodies to prevent them from rising from the grave to haunt the living.
Seiðr and the Cosmic Order
Seiðr involves seeking the right path within the cosmic order to bring one's desires to fulfillment. However, at times, Seiðr involved manipulating the cosmic order. This could be seen as 'deception' and, therefore, socially disapproved. It could even be considered dangerous, as one could never fully predict the side effects of unilaterally altering the cosmic order. Even the gods were subject to the cosmic order, which is why they also practiced Seiðr when they wanted to bend it. Nonetheless, it can be assumed that Seiðr was widely practiced in Indo-European societies, and there was a necessity for it. Seiðr might be understood as: everyone 'cheats' a little from time to time, and society turns a blind eye to it, as long as no boundaries are crossed.
Ergi: unmasculine or homosexual
Like other (Proto-)Indo-European cultures, Old Norse society was heavily bound by oaths. Marriage was sacred and an important expression of this binding. Old Norse gender roles were rigid, and the völva and seiðr can be seen as harmful in some contexts. Words such as trollkona (troll-woman), skass or skessa (witch or giantess) all refer negatively to the völva. Some völva were accused of manipulating people and seducing men through sex, ruining marriages. Some graves show possible völva who were beheaded after their death or where large stones were placed on the body so that these practitioners of magic could not rise from the grave to haunt the living.
Sometimes, female practitioners of the craft would take young male apprentices, and those who became mothers would teach the practice to their sons. Although it was not seen as something respectable, it was not uncommon for men to be involved in seiðr magic. Since seiðr was regarded as a feminine practice, any man who participated (seiðmaðr) was associated with a concept called ergi, which denoted a man in Norse society who was unmasculine, feminine, and possibly homosexual.
Ergi was a derogatory term; the Dutch word erg is derived from it. However, male völva or seiðmaðr indeed formed part of Old Norse society. The god Óðinn himself is sometimes a seiðmaðr because he is a master of seiðr.
Similar traditions are known in various Indo-European cultures. The Proto-Indo-European god Agdistis was possibly hermaphroditic. A surviving tradition of this is the Hindu cult of Shiva Ardhanarishwara (the half-male, half-female form) in which the priestesses are transgender men, much like the priestesses in the cult of Cybele. Finally, an archaeological excavation in Suontaka has revealed an Old Norse transgender individual who was buried with great wealth and held significant social status.
How should we interpret this with our modern perspective? The truth likely lies somewhere in the middle. We can conclude that both ergi and völva occupied the margins of society. Their way of life deviated from the future that families had planned for their children (society was highly hierarchical). However, we see that both were held in high regard in some cases. They were untouched by oaths or marriage, occupying important roles within the tribe or community.
Of course, there would also have been Machiavellian völva and eiðmaðr, where the validity of their practices was dubious and who may have even engaged in black magic. This imagery may have been used as fodder for witch hunts after the arrival of Christianity.
Composition of the völva from Roskilde
In the Danish city of Roskilde, archaeologists discovered a 9th-century female grave that likely belonged to a völva. The grave is located near a Bronze Age burial mound, which was constructed next to a Neolithic burial mound. Later, a trench was dug on the eastern side of the mound to make it appear larger than the neighboring Neolithic mounds. In the late Bronze Age or early pre-Roman Iron Age (approximately 600–400 BC), three urn graves were buried on the western side of the mound. This location was also sacred in Old Norse culture.
Burial mounds of ancestors served as a passage to the other world, a different layer in the cosmic tree of life, Yggdrasil. It is not uncommon for Indo-European peoples to have used the same sacred sites for thousands of years. It is also not unusual for Indo-European peoples to bury their dead in places that were considered sacred in the Neolithic. In the 8th-9th centuries AD, a Danish Viking community decided to bury their dead here. In total, 27 graves have been recovered.
Grave A505 contains two women, a man, and sacrificed animals such as a split dog and a sheep fetus, all covered by stones. The three individuals had unusual burial features, such as a twisted skull and a loose skull in a “nest” of stones. These anomalies suggest possible ritual practices, with one or more of the deceased being regarded as extraordinary.
In the Viking Age, graves with multiple individuals were sometimes a sign of a master-slave relationship, where the slave was executed to accompany the master. It is also suggested that one of the women was a völva, a seeress who accompanied the deceased to the afterlife. Possible evidence for this was a copper object with an iron blade, which could be interpreted as a magic staff.
The presence of a stallion in grave A505 is noteworthy, as horse sacrifices in Viking graves, especially in Denmark, are usually found in male graves and often accompanied by riding equipment, weapons, and status symbols. Such offerings are rarer in female graves and often involve harness for draft animals. This grave, which contains no chariot equipment but a possible magical staff, suggests another form of high status, possibly related to magical or ritual roles, such as that of a völva.
In Norse mythology, horses had a ritual function, and in this case, the stallion could have been a psychopomp, a being that guides the dead to the afterlife. The treatment of the woman’s body, such as the removal of her head, could also have been a precaution to prevent her spirit from returning to haunt the living, which may be linked to her magical role as a practitioner of seiðr.
Despite the absence of luxury items in grave A505, which are often found in other graves of female magicians, this grave stands out due to its careful arrangement, the offerings, and the complex symbolism. All of this indicates the special role of the woman within her community, possibly as a völva, a powerful magical figure.
Kettle
The völva from Roskilde was buried with a cauldron. This cauldron may have been used for brewing magical potions, but it would certainly have been used for preparing food such as stews. Cauldrons were essential.
https://www.celticwebmerchant.com/en/early-medieval-cauldron-10-litres.html
Knives
The völva from Roskilde was buried with two knives. These knives are practical tools. Sometimes, these knives were stored in luxuriously decorated sheaths, which were often embossed with designs. Knives are necessary for both everyday tasks and rituals.
https://www.celticwebmerchant.com/en/11th-century-viking-knife-jorvik.html
https://www.celticwebmerchant.com/en/viking-knife-9th-10th-century-gotland-type.html
Magic staff
The magic staff was the most distinctive object that the völva from Roskilde was buried with. We don’t have similar magic staffs in our collection, so we created our own seiðr staff. We assembled it from various items plus an ash wood staff. This staff symbolizes nature for us, where our Indo-European pagan religion originates and is centered.
https://www.celticwebmerchant.com/en/lower-jaw-of-red-deer.html
https://www.celticwebmerchant.com/en/lower-jaw-of-roe-deer.html
https://www.celticwebmerchant.com/en/deer-skull-with-antlers-and-jaws.html
Viking underdress
First and foremost, the völva wears a simple underdress. The underdress provided extra warmth and comfort. Additionally, it helped keep the outer clothing cleaner for longer, reducing the need for frequent washing. Dresses were dyed with natural dyes that tended to fade more quickly.
https://www.celticwebmerchant.com/en/rusvik-viking-dress-lilia-natural.html
Viking dress
We have chosen a white Viking dress. White represents beauty and holiness. The Germans, among others, primarily sacrificed white cattle to the gods, and to predict the future, they studied preserved white mares. Tacitus described that German priestesses wore white dresses during their rituals. This association with white can also be seen in later Christianity.
https://www.celticwebmerchant.com/en/dress-thora-natural.html
Viking belt
No traces of a belt were found in the grave of the völva from Roskilde. She may have worn a textile belt like this one.
https://www.celticwebmerchant.com/en/viking-belt-elina-blue.html
Leather Viking belt
To secure the knives at her waist, we have added a leather belt. Belts help maintain the shape of clothing. Often, many belongings are attached to your belt.
https://www.celticwebmerchant.com/en/gokstad-viking-belt.html
Footwear
Tacitus noted that Germanic priestesses were barefoot during their rituals. We find this a beautiful symbolism, as the priests make direct contact with Mother Earth. In the grave of the völva of Roskilde, no remnants of footwear were found. Therefore, we have chosen to go barefoot. However, these shoes may serve as a suitable alternative:
https://www.celticwebmerchant.com/en/viking-shoes-alva.html
Fur Coat
Fur represented wealth. No fur coats have been found in the grave of the völva of Roskilde. However, völva could have received fur as gifts in exchange for their services. Hence, this artistic liberty.