The Dagda is the head of the Irish pantheon, whose name means the “Good God”. He is head of the Tuatha de Danann, and was king of Ireland between Nuada and Lugh, but he can also take on the appearance and manners of a peasant farmer. He has been compared to his fellow Celts Sucellos and Cernunnos, but he also resembles the Norse god Odin, being changeable and tricky as well as a great magician.
The Egyptian goddess Seshat is one of the lesser-known Egyptian deities, and yet she was an enduring one. Her name means “Female Scribe” and the art of the scribe was her area: the burgeoning state of Egypt needed to keep records, formalize contracts and agreements, and make blueprints for buildings. This made her a useful deity, but also limited her cult, as we shall see.
Considering that she may have started a cosmic war, we know very little about the Norse goddess Gullveig. Her story comes from the Eddic poem Völuspá, which tells how the Aesir riddled her with spears and then burned her three times but couldn’t kill her.
Since the next event in the poem is the war between the Aesir and Vanir, the two groups of Norse deities, it’s always been assumed that somehow this attack on Gullveig started it.
Norse myth tends to echo; one story calling to another. There are at least three stories in Norse myth about a young man passing through a wall of flames and other hazards to reach a woman. This would seem to be a straightforward story of a woman sought and won, except that in two of these stories the young man is a stand-in for another, and only one story has a happy ending.
This is a post by a Roman polytheist about Freyja. It has a lot of insights into the nature of the Lady, and how similar she is to Odin. All the Vanir are travelling deities, in one way or another, but I think with Freyja this gets overlooked.
There’s certainly no obvious reference to it in the surviving lore, where She’s…
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There are two stories in Norse myth where part of a dead body is transformed by being rubbed with herbs. One of these is the mystical, cosmological story of Mimir’s head, which Odin revived by smearing with herbs and chanting over it. The other is a conversion narrative, in which a preserved horse’s penis is part of a house cult that St. Olaf brings to an end.
So these stories could not be more unalike. But the penis grows and “becomes lively” after the woman of the house covers it in herbs and wraps it in linen. So what herbs do you use to enliven a horse’s penis and a god’s head?