Völva Compilation

Role
Amongst the holy women of the early Germanic tribes were the healing seers who held power and respect with the local folk. The church considered them shadowy figures and certain references taken from the evidence of the Icelandic Sagas composed nearly a thousand years later suggests that such women still existed in Viking times, though the power they once wielded was no longer political and had become purely spiritual in nature. They presided over the great passages of life, healed with herb (and) runic charms and oversaw every important tribal gathering before organised religions was instituted in the North. They were present at births to read a child's fate. They read oracles to forecast the coming season at the principal religious feasts. They conducted great ceremonies for the dead. And they accompanied the barbarian army into battle, determining through rune casting or looking towards spirits of the ancestors the most propitious time to go to war.

1) Foretelling the future (divination) usually with a community impact

2) Bestowing good fortune (blessing)

3) Bestowing bad fortune (hexing)

4) Manipulating the weather

5) Attracting game animals or fish


 * In Landramabok (194) þuriðr employs seidr to stock a fjord with fish. Seidr workers can also deprive an area of its resources.

6) Healing the sick

7) Causing mild harm to people, animals or property

8) Communicating or mediating with the dead

9) Communicating or mediating with unseen worlds

10) Communicating or mediating with the gods?

11) War magic e.g. manipulating the minds of your enemies

12) Sexual magic

13) Magical staves using

--- --- ---

In Erik's saga
There was a woman in the settlement who was called Thorbjorg; she was a prophetess, [...]. She had had nine sisters, but she was the only one left alive. It was her custom in winter to attend feasts; she was always invited, in particular, by those who were most curious about their own fortunes or the season's prospects. Since Thorkel of Herjolfsness was the chief farmer in the district, it was thought to be his responsibility to find out when the current hardships would come to an end. Thorkel invited the prophetess to his house and prepared a good reception for her, as was the custom when such women were being received. A high-seat was made ready for her with a cushion on it, which had to be stuffed with hen's feathers.

She arrived in the evening with the man who had been sent to escort her. She was dressed like this: she wore a blue mantle fastened with straps and adorned with stones all the way down to the hem. She had a necklace of glass beads. On her head she wore a black lambskin hood lined with cat's-fur. She carried a staff with a brass-bound knob studded with stones. She wore a belt made of touchwood, from which hung a large pouch, and in this she kept the charms she needed for her witchcraft. On her feet were hairy calfskin shoes with long thick laces which had large tin buttons on the ends. She wore catskin gloves, with the fur inside.

When she entered the room everyone felt obliged to offer her respectful greetings, to which she responded according to her opinion of each person. Thorkel took her by the hand and led her to the seat which had been prepared for her. He asked her to cast her eyes over his home and household and herds; she had little to say about anything. Later that evening the tables were set up; and this is what the prophetess had for her meal: she was given a gruel made from goat's milk, and a main dish of hearts from the various kinds of animals that were available there. She used a brass spoon, and a knife with a walrus-tusk handle bound with two rings of copper; the blade had a broken point.

When the tables had been removed, Thorkel went over to Thorbjorg and asked her how she liked his home and people's behaviour there, and how soon she would know the answer to his question which everyone wanted to learn. She replied that she would not give any answer until the following morning, when she had slept there overnight first Late next day she was supplied with the preparations she required for performing the witchcraft. She asked for the assistance of women who knew the spells needed for performing the witchcraft, known as Warlock-songs; but there were no such women available. So inquiries were then made amongst all the people on the farm, to see if anyone knew the songs.

Then Gudrid said, 'I am neither a sorceress nor a witch, but when I was in Iceland my foster-mother Halldis taught me spells which she called Warlock-songs.'

Thorbjorg said, 'Then your knowledge is timely.' 'This is the sort of knowledge and ceremony that I want nothing to do with,' said Gudrid, 'for I am a Christian.' 'It may well be,' said Thorbjorg, 'that you could be of help to others over this, and not be any the worse a woman for that. But I shall leave it to Thorkel to provide whatever is required.' So Thorkel now brought pressure on Gudrid, and she consented to do as he wished. The women formed a circle round the ritual platform on which Thorbjorg seated herself. Then Gudrid sang the songs so well and beautifully that those present were sure they had never heard lovelier singing. The prophetess thanked her for the song.

'Many spirits are now present,' she said, 'which were charmed to hear the singing, and which previously had tried to shun us and would grant us no obedience. And now many things stand revealed to me which before were hidden both from me and from others. 'I can now say that this famine will not last much longer, and that conditions will improve with the spring; and the epidemic which has persisted for so long will abate sooner than expected. The epidemic of fever which has long oppressed us will disappear quicker than we could have hoped. And there, Gudrid, will I recompense straightway, for that aid of you which has stood us in good stand; because your destiny is now clear to me, and foreseen. You shall make a match here in Greenland, a most honourable one, though it will not be a long-lived one, because you will go out to Iceland; and there, shall arise from thee a line of descendants both numerous and goodly, and over the branches of your family shall shine a bright ray. And so fare there now well and happily, my daughter."

Afterwards the men went to the wise-woman, and each enquired after what he was most curious to know. She was also liberal of her replies, and what she said proved true. After this came one from another homestead after her, and she then went there. Thorbjorn was invited, because he did not wish to remain at home while such heathen worship was performing (fifthy Christian)

Ref: Eric the Red Saga, Chapter IV

--- --- ---

Fyrkat grave
The very strange Viking woman’s grave, which was found at the ring fortress of “Fyrkat”, near Hobro, in Denmark. Amongst the graves from the site, one stands out because of its unusual grave goods. It was the grave of a female, who may have been a seeress. At the time of burial the woman was dressed in fine blue and red clothes adorned with gold thread – which had royal status. She was buried, like the richest women, in the body of a horse-drawn carriage. She had been given ordinary female gifts, like spindle whorls and scissors. But there were also exotic goods from foreign parts, indicating that the woman must have been wealthy. She wore toe rings of silver, which have not been found elsewhere in Scandinavia. In addition, two bronze bowls were also found in the grave, which may have come all the way from Central Asia.



Amongst the unusual objects, were a metal wand and seeds from the poisonous henbane plant. These two accessories are associated with her. The most mysterious object is the metal wand. It has partially disintegrated after the long period in the ground. It consists of an iron stick with bronze fittings. This may have been a wand associated with the practice of magic – a völva’s wand or magic wand.

The henbane seeds were found in a small purse. If these seeds are thrown onto a fire, a mildly hallucinogenic smoke is produced. Taken in in the right quantities, they can produce hallucinations and euphoric states. Henbane was often used by the witches of later periods. It could be used as a “witch’s salve” to produce a psychedelic effect, if the magic practitioners rubbed it into their skin. Her poisonous plants seeds could also have been used prior to an important battle, to give warriors strength and courage

Other objects in the grave add further support to the argument that the woman was a seeress. At her feet was a box containing various items, such as owl pellets, and small bird and mammal bones. Apart from these, there was a silver amulet shaped like a chair – the seid or magic chair?

A so-called box brooch from Gotland was also present in the grave. The völva apparently re-used the hollow brooch as a container for “white lead”. White lead is a white dye, which for more than 2000 years has been used in medicine - in skin ointments, for example. It is poisonous in its concentrated form.









--- --- ---

Healing art "Sækja Sefi" (maybe speculation)
Sækja Sefi: (ON) translates roughly as a changed state of emotions or feelings some translate it as changed state of being. Sækja Sefi is an ancient healing art involving rune sounds with the use of hot and cold stones acquired from a river bed. In Poetic Edda (Grogaldur 9), "ok snúisk þeim til sátta sefi" can be translated into "and turn them to agreement in mind". The word Saekja (sækja) is common in Icelandic and is in many places. "Sækja Sefi" was a lesser known Nordic Vǫlva healing magical art using carefully selected hot and cold stones with specialised runic incantations on the body to make a person whole again. It has been argued that there is little to no evidence from the primary sources to suggest that seiδr was involved with healing beyond the fungus herbals belt suggested in Þorbjǫrg in Eírik’s Saga chapter 4. But I (the author) strongly argued against the fact that a lack of evidence is not proof that something did not exist! From the earliest stages of civilisation people have used various forms of medicinal or herbal practices to aid ailments and that healing was a significant activity in pre-Christian Scandinavia. I (the author) further argue that healing was simply forgotten in our primary sources written at a time when the Church was taking control away from the power of the historical Vǫlva’s/holy healers of old. Norse sources mention "stones of life," curing stones, stones to ease childbirth, stones which staunch bleeding, stones which cause the wearer to be invisible, and stones that can grant wishes (Meaney, 102). The laying-on of hands was known to women in Scandinavia as a magical technique. Usually this form of diagnosis was performed by a man's foster mother or mother, who would touch their sons all over before a battle, and would know as a result what wounds the men would receive (Ellis-Davidson, 27). Other magical healing techniques were used, but accounts of healing magic are rare in the sagas. Other healers include Gríma the Greenlander from Fóstbræðra saga and Heiðr from Biarmiland in Haralds saga (Ellis-Davidson, 40-41, n. 20 & 55). The laying on of hands combined with runic magic is mentioned in Sigrdrífumál:

Icelandic
Full skal signa ok við fári sjá

ok verpa lauki í lög;

þá ek þat veit,

at þér verðr aldri

meinblandinn mjöðr. Bjargrúnar skaltu kunna,

ef þú bjarga vilt

ok leysa kind frá konum; á lófum þær skal rista

ok of liðu spenna

ok biðja þá dísir duga

Brimrúnar skaltu rista,

ef þú vilt borgit hafa

á sundi seglmörum,

á stafni skal rista

ok á stjórnarblaði

ok leggja eld í ár,

er-a svá brattr breki

né svá bláar unnir,

þó kemstu heill af hafi

Málrúnar skaltu kunna

ef þú vilt, at manngi þér

heiftum gjaldi harm:

þær of vindr,

þær of vefr,

þær of setr allar saman,

á því þingi,

er þjóðir skulu

í fulla dóma fara.

Englikar
Bless your cup

against deceit and stratagem

Then I know

and put then onion in the drink;

that you never drink

poisoned mead

Help Runes should you know

If you will save lives

foetus from bearing woman;

write them in the palm of the hand

take hold at the wrist

and avoke the aid of the Alfars

Sea Runes shall you write

if you will salvage

ships at the sea;

write them on the stem

and on the lead oar

Etch them in the oar with fire;

if the brakers are rising

and waves turn black

then you will come alive from the sea

Speech Runes should you know

if the man you violated

should be prevented in his revenge;

they will be wrap up

They will be woven

they will be compounded

on the Thing where people

in crowds go

and fully law courts are judges.

--- --- ---

Sigrdrifa and Sigurd Fafnesbani
Her name was Sigrdrifa, meaning Victory-Granter, and she was a Valkyrie. She said that two kings had fought. One was named Helm Gunnar; he had grown old but was still the greatest warriors, and to him Oδinn had decreed victory. The other Agnar, Hauda's brother, who never had hopes of being favoured. Victory-Granter felled Helm Gunnar in battle. In revenge Oδinn pricked her with a sleep thorn and said that she should never there-after fight for victory but should be married. But, she said him, I in my turn bind myself by a vow to marry no man except one who knows no fear. Sigurd asked her to make her wisdom known to him, since she had knowledge of all the worlds, Sigrdrifa said :

Icelandic
Bjór færi ek þér,

brynþings apaldr,

magni blandinn

ok megintíri,

fullr er hann ljóða

ok líknstafa,

góðra galdra

ok gamanrúna

Sigrúnar skaltu kunna,

ef þú vilt sigr hafa,

ok rista á hjalti hjörs,

sumar á véttrinum,

sumar á valböstum,

ok nefna tysvar ᛏ ᛏ Tý.

Ölrúnar skaltu kunna,

ef þú vill annars kvæn

véli-t þik í tryggð, ef þú trúir;

á horni skal þær rista

ok á handarbaki

ok merkja á nagli ᚾ Nauð.

Full skal signa ok við fári sjá

ok verpa lauki í lög;

þá ek þat veit,

at þér verðr aldri

meinblandinn mjöðr. Bjargrúnar skaltu kunna,

ef þú bjarga vilt

ok leysa kind frá konum; á lófum þær skal rista

ok of liðu spenna

ok biðja þá dísir duga

Brimrúnar skaltu rista,

ef þú vilt borgit hafa

á sundi seglmörum,

á stafni skal rista

ok á stjórnarblaði

ok leggja eld í ár,

er-a svá brattr breki

né svá bláar unnir,

þó kemstu heill af hafi

Málrúnar skaltu kunna

ef þú vilt, at manngi þér

heiftum gjaldi harm:

þær of vindr,

þær of vefr,

þær of setr allar saman,

á því þingi,

er þjóðir skulu

í fulla dóma fara.

Hugrúnar skaltu kunna,

ef þú vilt hverjum vera

geðsvinnari guma;

þær of réð,

þær of reist,

þær of hugði Hroptr

af þeim legi,

er lekit hafði

ór hausi Heiðdraupnis

ok ór horni Hoddrofnis.

Þat eru bókrúnar,

þat eru bjargrúnar

ok allar ölrúnar

ok mætar meginrúnar,

hveim er þær kná óvilltar

ok óspilltar

sér at heillum hafa;

njóttu, ef þú namst,

unz rjúfask regin.

Icelandic
With ale I offer you

you warrior's apple tree

filled with force

and powerful glory

galδr songs

and consoling words

good galδr

and pleasure runes

Victory Runes should you know

If you want to have victory

carve them on the sword's hilt

some on the sheath

some on the blade

name then Tiwaz twice

Ale Runes should you know

to prevent another man's wife

from betraying your confident beliefs

on the horn you shall write

and on the back of the hand

and mark on your finger nail Nauþiz

Bless your cup

against deceit and stratagem

Then I know

and put then onion in the drink;

that you never drink

poisoned mead

Help Runes should you know

If you will save lives

foetus from bearing woman;

write them in the palm of the hand

take hold at the wrist

and avoke the aid of the Alfars

Sea Runes shall you write

if you will salvage

ships at the sea;

write them on the stem

and on the lead oar

Etch them in the oar with fire;

if the brakers are rising

and waves turn black

then you will come alive from the sea

Speech Runes should you know

if the man you violated

should be prevented in his revenge;

they will be wrap up

They will be woven

they will be compounded

on the Thing where people

in crowds go

and fully law courts are judges.

Thought Runes should you know

if you will be wiser

than all other men;

they were recommended

they were carved

they were devised by Hroptr (Oðinn)

from the secrets

which trickle out

of Heiddraupne's head

and from Hoddrovne's horn

There are Book Runes

There are Birth Runes

and all Ale Runes

and special Power Runes

if they remain unspoiled

and unsoiled (original form)

you may have them for your luck

enjoy them now if you can

until the Tivar are no more.

They should be marked at the nails as protection and were obviously connected with the norns, something still existing in folk belief as practiced by the volvas of old, where small white dots under the nails are called “ marks of the norns”. The norns were a third group of collective elder goddesses, connected with fate and the borders of life and death. Their appearance at childbirth is noticed in The Lay of Fafnir in a stanza, usually translated as “those who choose children from the mothers”. The literal translation says, however, that “they choose the mothers from their sons”, which must be interpreted as meaning that they could appear as death goddesses for the women. This stanza is usually translated as meaning who should survive or not. If mother and child survived, they received a sacrifice of porridge called norne-grautar, something that resisted the change of religions for many centuries. The disir and the norns were thus deities invoked in spells and through runic magic; still the art of healing had to be learnt. The interaction between healing and magic is conspicuous, but not as the distinction made by Frazer where magic was a means to subdue even the divine.

Artifacts
https://en.wikipedia.org/wiki/Meldorf_fibula

--- --- ---