Mythology: The Ancient Secrets of the Greeks, Egyptians, Vikings, and the Norse (Mythology, Gods, Myths, and Legends)

by Martin R. Phillips

  The Norse viewed everything in nature as being attributed to one god or another; or at least some other being or type of being, such as the dwarves or the elves, etc. When a storm rolled in, it was viewed as being Thor’s hammer crashing down. Therefore, while the Norse strived to be worthy of Valhalla or the fields of Freyja, they recognized that they, like the gods they revered, were imperfect.

  One of the chief ways that the Norse believed they could become worthy of life in Odin’s Valhalla or Freyja’s Fólkvangr, was through courage in the face of an enemy, or kindness in the presence of a friend.

  While much of the cycles of life and death have already been discussed, there is plenty more to know.

  Now, we’ve established that Hel was the destination for most mortals, those who had brought dishonor upon themselves in one way or another; often through cowardice, treason or otherwise failing or harming their communities and each other.

  The honored dead, however, had a much different future ahead of them. The honored dead who fell in battle were led by the Valkyries to Valhalla, or to Fólkvangr, where they would prepare, as their comrades under Odin’s watch, for Ragnarök.

  It’s been stated that the honored dead would do battle in their preparation, and it’s important to note that these battles weren’t simple training exercises. Those doing battle were the Berserkers, warriors whose skill and fury in battle was unlike anything else on any of the worlds. Those who were bested in Valhalla were killed, just as if they were fighting a true war with one another. After the daily battle, those who had fallen would rise again, and all would come together to drink of mead and feast in each other’s company.

  Descriptions of Fólkvangr aren’t as numerous or as detailed as those of Valhalla, but it’s been postulated that the two destinations were of roughly the same nature. Freyja’s half of the honored dead would also prepare for Ragnarök as an army; although, while Valhalla was generally the destination of men who had died on the battlefield, Fólkvangr also housed those of honor who were not warriors. Women, men and children could be found in Fólkvangr, but again, not much else is known about Freyja’s army.

  In their everyday life, the Norse held tightly to family bonds and the bonds with those of their communities with personal responsibility being at the forefront of their minds. This isn’t to say that the Norse were a particularly peaceful people.

  Vikings, as we know, were generally plunderers, at times conquering lands as far south as France and Spain. Those who stayed in their newly conquered lands, though, generally assimilated rather quickly into the general populous of their new surroundings.

  Conquering or sacking the lands of foreigners was considered to be not only a way to prove one’s honor and skill in battle, but as a way to strengthen and assert the Norse way of life. Though the Norse didn’t believe in killing for the sake of killing, they did believe that if they killed or died in furtherance of strengthening their people, they would be greatly rewarded in the afterlife.

  One of the chief reasons for this, and behind much of Norse morality, was how one’s actions may influence Ragnarök. It could be said that while the honorable dead would strengthen the gods, therefore, perhaps, giving mankind and its deities a crucial edge in Ragnarök, cowards and criminals would do just as much damage as their cohorts did good.

  Hel, despite its modern usage, was to the Norse, not a place of eternal damnation and punishment, but simply as a place where there really wasn’t much going on. Furthermore, those who came to dwell in Hel would likely play a small roll (if any role at all) in the events of Ragnarök.

  Social ties were viewed as crucial, as those who sought to individuate themselves from their tribes or communities would also end up on their own in the afterlife; specifically, a whole lot of time with Hel.

  The concepts of Niflheim and Muspelheim were likely simple allegories to locations, though nonspecific, in nature. To the north of the Norse lands was coldness and barrenness attributed to Niflheim. To the south was the land of heat and fire, attributed to Muspelheim. Put simply, due to the Norse lands’ location in the upper part of the northern hemisphere, (Norway, Finland, Denmark, Sweden, Iceland and Greenland,) the Vikings recognized that the more north they went, the colder the land was; the further south they went, the warmer.

  The Norse, though devotees of their gods, believed just as strongly in the importance of family and societal ties; what every Viking desired from battle was either a valiant death, or a great victory in which their fellows would all reap the benefit.

  CHAPTER 20

  From Chosen Tradition to Conversion

  This is a small chapter, but it’s crucial in Norse history, as it spelled the end for much of the Vikings’ ability to hold their chosen religious beliefs. In this chapter, it’s not my aim to say that one or the other religion is right or wrong, as that’s a personal decision, all for themselves and it’s certainly not my place, my goal or my business what anyone else believes. It is, however, useful to give a history of what happened and how.

  Early attempts by the Catholic Church (mainly in the eighth and ninth centuries) to convert those in modern-day Scandinavia were largely unsuccessful. Though a few baptisms were performed, and the Catholics did set up some churches, headed by representative leaders among the religion of the time, many among the Norse simply didn’t want to give up their traditional beliefs.

  In Denmark, where the Vikings were more commonly ruled by local chieftains than by farther reaching authorities, there was a particularly strong antipathy toward Christianity. While raiding in Christian lands, many, though not all, of the individual Viking tribes would bring back Christian slaves or, in some cases, wives—also, assumedly under similar duress as the slaves—as trophies of their conquest.

  Those who did convert to Christianity early on often held their traditional beliefs as well, not wanting to offend their old gods and local spirits. The first major converts, such as the Danish King, Harald Klak, did so in order to win favor, and thus, support from the Christian armies or political arms.

  Others converted through trickery, such as Harald “Bluetooth” (Blåtand) Gormsson. Gormsson, who, though he had remained pagan for much of his rule had allowed missionaries in his lands, finally converted after a monk held a hot piece of iron in his hand without sustaining injury. This move was also politically motivated, though, as he sought the support of the church’s armies in defending his homeland from Germany.

  In Norway, when early attempts at conversion failed, Harald Greyhide set about sacking Viking temples and holy sites. This, unsurprisingly, didn’t go over too well with the Norse.

  While the individual reasons for conversion varied, early on at least, very few are thought to have converted due to a change in faith. Those who were not in positions of political power often converted in order to obtain the fine gifts which the missionaries brought them or, in some cases, to escape the threat of death had they not converted. Even those of higher station in the Viking lands were enamored at the immense wealth of the church, sometimes converting to get a piece of the pie for themselves.

  Over time, though, much of the formerly Norse lands converted to Christianity. Some peoples held out against the church, such as the people of Greenland and the Samis in Norway and Sweden who didn’t convert en masse until the early 1800s.

  Even after the conversion of large populations within the Scandinavian countries, though, many of the people continued to practice their Tradition, though they had to do so in secret.

  In time, the formerly Norse lands would join the Christian ranks, even sending many of their warriors to participate in the Crusades. For a time, Christianity was the predominant religion claimed by the peoples of Scandinavia.

  Fast-forward to the present day. While much of Scandinavia remains Christians, countries such as Sweden and Denmark have become increasingly secular, even to the point of being among the most secular societies in the world today. Some areas throughout the Scandinavian world hold a great amount of anger
toward Christian establishments for what they view as the destruction of their original and chosen culture.

  What the future may hold for Christianity in Scandinavia is uncertain and up for debate, but many of these formerly Viking peoples have returned to forms of their earlier beliefs.

  CONCLUSION

  We’ve travelled far and wide, uncovering some of the tales and triumphs of the Norse Tradition. While there will always be more to discover, I hope that you have found this text both informative and enjoyable.

  If you would like to learn more about the Norse Tradition, I highly suggest picking up a copy of the Poetic Edda. It’s the closest we have to a primary source on Norse mythology, written by the Norse themselves. The Prose Edda is also a valuable source. Although it may not have the same veracity as the Poetic Edda, it does have some valuable insight into this compelling Tradition of beliefs.

  Although the worlds may have met their demise, just like the Norse Tradition itself, that is a long way from being the end of the story. Mythologies, like civilizations, may rise and fall, but what they leave behind tells us not only of a distant past populated with strange people whose beliefs differ from our own, but gives us all an insight into the world in which we live today. Although the Norse Tradition was almost exclusively practiced in Scandinavia, its residue can now be found worldwide, and its stories have inspired many modern tales of life and death, courage and disgrace.

  So, whether you’re reading this as an informational overview, or for entertainment, I hope that you’ve found something to strike your fancy and whet your appetite for history. I use the term history there purposefully, not to imply that these gods and myths were actual events, but in the way that these same influenced countless generations of Norse peoples and continues to do so today.

  It has been my honor and privilege to bring you this brief glimpse into the fantastical world of Norse mythology, and I hope that you have enjoyed reading it. Check out the other books in this series, including: Discovering Ancient Egypt, Discovering Ancient Egyptian Mythology, Discovering Ancient Greece and Discovering Ancient Greek Mythology.

  The ways of the Vikings will live on to inspire people the whole world over in stories, entertainment and academia. What I love most about history and the mythologies of different peoples is that, regardless how those societies and cultures may different from our own, wherever we may live, our truth and heritage can be found therein. The world over and throughout history, people are people. While we often differ in our belief systems, our politics or even our general approaches to life, there is a common thread throughout. We can always learn from the past and from each other, and I hope we do.

  It has been an utter joy to share some of the fascinating world of the Norse with you. I wish you happy reading, and a continued thirst for history!

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  EGYPTIAN MYTHOLOGY

  Rome. Where does one even begin?

  Yes, beginning at the beginning is usually the way to go, but with Rome, there were always new beginnings.

  From the first king of a then inconsequential settlement to the most powerful of the Caesars, Roman history has inspired and fascinated every generation since its inception.

  If you’ve read the other books in this series, you may notice something different at the outset: This text is much longer. While Egypt ruled for a greater amount of time than Rome, its records aren’t as extant as that of the latter. While Greece would go to inspire and even become a portion of the Roman way of life, it was Rome that conquered. Put simply, there are so many sources, from Gaius Suetonius Tranquillus, most famous for his “Lives of the Twelve Caesars,” to the senator and historian Tacitus, from Titus Livius Patavinus’s “Ab Urbe Condita Libri” (“Books Since the City’s Founding,”) to Lucius Cassius Dio who wrote his histories in Greek, that it’s clear: the Romans knew that theirs was a special culture.

  That’s not to say that Rome was without its troubles. There were constant wars, even among the Romans themselves. Slavery was common and Rome saw its share of megalomaniacal rulers. Through civil unrest and invasion, Rome’s landscape would change frequently throughout its existence.

  This book focuses on the period beginning with the founding of Rome to the fall of the Western Empire. Care has been taken to include as much relevant history as possible within the space of this book, but with Rome, there is always more to know. With so many events shaping Rome, its people and its influence, it’s difficult not to want to include everything ever written about this great civilization, however impractical it may be. What this text has become is much larger than how it begun and I hope you find within these pages knowledge and intrigue, love, wisdom and capricious folly. There was certainly more than enough of these in Rome…

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  1 Plural: Jötnar. Translation/Definition: Devourer. Jötunn is often anglicized into “giant.” Although the latter attribution is accurate to a point, it does tend to leave out the spirit of the Jötnar as “devourers of worlds,” and so will be used sparingly within this text.

  2 The dwarves began life as maggots which grew within the slain body of Ymir. With the gift of knowledge and understanding by the gods to the dwarves, they would become the master smiths and hearty creatures which are often referenced in popular culture.

  3 If those names sound strangely familiar, but you’re having a little trouble figuring out why, here’s your answer: Nordri = North, Sudri = South, Austri = East and Vestri = West.

  4 Also called Ljosalfheimr, meaning “home of the light elves.”

  5 Specifically, the evil, dishonored or unfit dead, as Valhalla—located within the realm of Asgard—was home to the honored dead. Think of Hel as we would think of hell; after all, it’s the linguistic origin of the word.

  6 This is usually translated as “carrier of a wand” or similar.

  7 Commonly, she used the name “Gullveig Heidr,” which roughly translates to “gleaming one” or “bright one.”

  8 Both names meaning “jewel” or “gem.”

  9 It is, however, theorized that Óðr simply traveled from land to land, though always out of the reach of his wife.

  10 Likely d
ue to his sexual relationship with the jötunn Angrboða; the union of which produced Jörmungandr, the World Serpent (see chapter five,) the wolf Fenrir and the goddess Hel.

  11 One of the central myths of Loki is his involvement in the death of Baldur; this will be discussed in the following chapter.

  12 Or, in some versions, that Loki was infuriated by the kindness of the gods toward these servants, who he, again, saw as being unworthy of the praise.

  13 This may or may not have been an accurate accusation, given Freyja’s love of, well, love.