“As a transpersonal state, ‘berserkergangr’ has attracted a host of theories that attempt to explain or rationalise it as a drug induced frenzy, or insanity. Too few studies are open to the possibility of an enhanced state of spiritual intoxication, of ‘god possession.’ Being an ecstatic madness, that dedication to an extreme warrior code is more akin to the mysterious disciplines of the east that demand, privation, ordeal and self-sacrifice. It is the path of the zealot, the hero and the priest combined.”

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Óðinn’s identity as the Ecstatic God of the Tethers of Law and Death, is least recognised through his Skin-Turning and Shape-shifting techniques as gifts of the highest craft he imparts to a shamanic warrior elite. Those themes are explored in this volume, alighting upon a wide range of magics and histories identified within the Óðinnic cultus. Medieval source materials yield a wealth of information relating to Totemism; Ritual Guising; the Berserkir and Úlfhéðnar as Óðinn’s True Wolf Warriors; Motifs of Magical Beasts in Battle; the Wælceasega as Carrion Host; the Law and Covenants relating to Wǽr-loga; Outlawry; She-Wulves; The Red Thread of Wyrd, Warding and Binding the Dead, Varðlo(k)kur - the call to spirit; Dragons, the Wyrm, and finally, to the malefic sorcery of the Dog Heads of War, The Zmei, The Roggenwolf and the Bukka, whose presence in the wheat, rye and barley knots of the blessed harvest grains, all wend a path through to the real St George, to Green George. 

 

Enchanted thread, girdles, withies and staves, seiðr and the völur are woven through the time-honoured mysteries shared by Beowulf, Grendel and his brimwylf (‘sea-wolf’) mother. Nordic culture drew inspiration and influence from the magical and martial disciplines of the Sámi, Slavic, north-European and Eurasian peoples. Invoking the divine ecstasy of creation, Shamen priests and warriors, stand ‘outside’ time. Óðinn’s antinomian challenges generated considerable friction within societal ‘law.’ The dehumanisation of the skóggarmaðr (wild men of the forest) outlawed for following his rule, rendered them indistinct from the forest-wolf’s status, and were perceived as equal quarry. Transpersonal experiences shaped their realities, relating to identification through a clan totem, namely the wolf, and later the dragon, wyrm and raven, not merely as wild beasts of battle, but of ancestry, mind, of wit and wisdom.  Couched in ambiguities, the role of the Valkyrjur,’ the ‘handmaidens of Óðinn is re-evaluated, leading to a new conclusion for their association with (battle) carnage and the ‘Cult of the Dead.’

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¶ CONTENTS

Preface

Introduction by Ulric Goding, Magister of the Clan of Tubal Cain

 

 

Part One: Skin-Turners and Shape-Shifters

 

Inherited Virtue

Of Soul Dispersal and (reflex) Shamanism

Adoption of Animal Identity Through Hamr, Hugr and Fylgjur

The Exstasis of Skin-Turning and Shape-Shifting

Influential Medieval Literary Sources

The Scythian Wolf (Mother)

Totemism

Alamanni Wolves and Divine Twins

Dance and Ritual Guising: The Trance State. 

Berserkir and Úlfhéðnar – Óðinn’s True Wolf Warriors

Warrior Culture Reclaimed

Motifs of Magic in Battle

Wulf on wealda – Herewulfas

 

Part Two: Tethers of Law and Death.

 

Outlawry, Männerbunde and Wergild in the Icelandic sagas

Waerg/Warg: Becoming ‘Other’

Of Girdles, Withies, Rods, Sorcerers and She-Wulves

The Millennial Beast

Battle Beasts

Guðfani – Raven War Banner

Wælceasega – Carrion Host

Death Rites and Improper Burial

Lok: Matters of Justice, Law and Covenants

Wǽr-loga: Of Wards and Warlocks

Varðlo(k)kur: Of Warding and Binding the Dead

The Red Thread: Wyrd

Snakes, Dragons and the Wyrm

Dog Heads of War: The Cynocephalic Saints

The Legend of St George

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Epilogue

Appendices

 

Appendix I: Etymology (selected terms)
Appendix II: Chronology (and corresponding poets)
Appendix III: Heimskringla (selected chapters)