Working For A Better Life (valkyrieofodin) wrote in northern_trad, @ 2008-07-13 10:04:00 |
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Current mood: | contemplative |
Entry tags: | articles, sharing perspectives, the goddesses |
The Roles Of The Goddesses
This is actually an article that appeared in Fire&Ice not too long ago, I thought it would be valuable to those within this community now and also at a later date as to the roles the Goddesses play as well as to give description of them in some length. Part of what we are here to do is establish relationship(s)with deity and sharing how we do it can be important. I hope that folks enjoy this and take something from it.
The concept of relating the human qualities appropriated to various goddesses to the roles of modern day Heathen women is one that is rather close to my heart. Actually, it might be close to the hearts of many women in the Heathen movement though probably for different reasons. Some modern day women might come to Heathenry because they feel it supports the notion of a traditional family. Others might feel that it fosters a positive feminine role within an already-established pagan worldview. Still some are simply drawn to the Gods and Goddesses of the North. For women, there are all kinds of reasons for coming to Heathenry. In this article, I explore the human qualities portrayed by various goddesses which can offer models of positive roles for today’s Heathen woman.
Berchta/Perchta/ Mother Hulda/Mother Holle: This goddess is seen in many lights, some often contradictory. She is not approached by mainstream heathens on a regular basis; in fact she seems to be a mystery to most. Said to be a permutation of either Frigga or Freyja, the offered interpretations of this goddess’s qualities are a bit sketchy. From what I have seen, there doesn’t appear to be much information about her. Consequently, the following will be a rendition based on some of my research as well as based on some of my UPGs. Take from this what you will.
Said to ride with the wild hunt, to be a harvest goddess herself, and to be a goddess of flax and spinning, frankly, this is a goddess you don’t want to get irate. She is the one who looks in on your spinning at the beginning of Mother’s Night to see how well it has been done. Often said to have a hag-like appearance, she can be vengeful to those who have been lax in fulfilling their obligations over the past year but generous to those who have been industrious: she often leaves a bundle of reeds or birch branches for those who have not fulfilled their obligations and leaves behind good things for industrious women. This notion is often encountered in the Berchta/Perchta permutation. On the other hand, Mother Hulda/Holle is often seen as a goddess closely related to Hel, but in a gentler vein. She is especially viewed as one who is particularly given to taking care of young children who die. She also has connections to the weather, for it is said that when it snows, Mother Holle is shaking out her blankets and/or pillows. My own experiences with these goddesses have been rather interesting. Berchta has been more of a primal nature, almost a 'wild mother' as it were. I feel a connection more with Frigga than Freyja though I tried for many years to make her fit the Freyja mold as someone who was solely dedicated to Freyja at the time. Also because most of the lore that I had heard of led me to believe that Berchta was most closely related to Freyja. Some of my feelings on the matter are that Frigga is not always the 'safe mother' but has a deeply primal side to her that is intensely felt if you but allow yourself the opportunity to see it and experience it. It also makes sense for Berchta to be Frigga to me in that she is said to ride with the wild hunt and this means she rides by Odin's side. Who else to do this but his wife? Year round she appears to be quiet and conservative (see that I said appears to be) so would she not need to get out and be the wild woman also? I think there is much that is underestimated about her. Berchta has the feel of someone like an old aunt who comes to you when you are sick and sits by your bedside, spinning and telling stories, some which can be very scary--enough to make you want to get out of bed. There is also a sense of the ‘woods’ about her—a sense of untamed nature. And she smells good. For the modern day Heathen woman, I think that the lesson she imparts is the following: No matter what you do, be it mundane or not, you never lose the wild woman within yourself. It is nurtured and given reign.
I have also had interesting experiences with Mother Holle. (As an aside, I have always enjoyed the almost telling of her story by the Brothers Grimm. I myself have always felt like I was the girl going down the well and spending time in her realm. I highly recommend its reading!) Mother Holle always smells like wildflowers and honeysuckle. Her hair looks like clouds. I very much feel like part of the natural world is forming and reforming when I am in her midst. For the modern day Heathen woman, I think the biggest lesson Mother Holle imparts is that the world is in constant flux. Or in more practical terms, being is doing. If you cannot allow yourself to be part of an active part of your environment then this is something that Mother Holle will definitely teach you...She is most definitely about the consequences that come from not participating in what is happening to you, if you read the story that Grimm puts forth. Either you will do and thus good things will come from your efforts, or you will allow life to happen and then things which you will not find desirable will manifest within your life. Conscious interaction is a large part of Germanic and Scandinavian culture. If you see yourself as separate from your environment your lack of ability to interact with it, will cause you continued problems, part of this is because the acts of doing or being active were also interactive, being interactive with your environment meant that you made your world a better place for those who were in your life and yourself and so your environment was directly responsive to you. Thus you prospered. In this regard I feel that this reveals a Freyja aspect as the Vanir were about how to bring prosperity into your life through making the world responsive to you, becoming in harmony with your environment and not trying to dominate it.
Eir: In my experience, Eir is often overlooked, although she should not be. She is a goddess of great capability and compassion. For some reason, compassion today does not seem to be highly valued; Even though it appears to be seen as a weakness at times, if one studies the many sagas, compassion is a trait that is held in great regard. Eir herself could not be as great a healer if she simply 'did the job' and moved on. There are many modern day doctors who do that and never earn the trust of their patients. They much less find themselves as people to whom folk feel comfortable to confide in or to ask succor. Eir is skilled. And, she gives her skill to the hands of healers who are capable of allowing them to be guided. Thus, she is a great communicator, who uses subtlety artfully. She is also a great healing practitioner, as good as any modern who uses a needle or a prescription pad. The ability to identify the needs of others is what makes for a great counselor, a great godhi or a great gydhia. In my opinion, anyone who wishes to first and foremost work with the disabled should initially do so for some period of time with Eir. The lesson that Eir shows us, is that healing is something not to be taken lightly, that it is not simply an act one does to other people but is in fact an attitude as well. If one cannot garner trust in those they are healing they are only acting a part they are not a healer...Compassion is not to be looked down upon but to be sought out and cultivated.
Freyja: To simply say that Freyja is a goddess of warfare or sex is to restrict the perceptions of all of her attributes. To only focus on these two narrow concepts hinders a person from fostering a nurturing relationship with Freyja which has the ability to push one forward. There are a variety of ways to bond with her. From the experiences I have had, and from what I have noted of many Heathen women, Freyja appears to have great compassion for those who have been victims of abuse, be it sexual or non-sexual physical violence. She finds ways of bringing those people to a point where they are capable of self-love and who can eventually approach relationships from a healthier perspective. Does that mean she is not a warrior? No, it means that there is much more to her than the woman riding in the chariot, girded for war with a gleam in her eye as she chooses those who will come to her hall. Does it negate that she is a goddess of ecstasy, or that she was the one who decided who her lovers would be, and who she would not allow herself to be given to? Absolutely not! In fact these attributes enhance her image by showing her as one capable of nurturing and moving through the stages of life. As she walks through the world, Midgard responds to her presence or absence in a physical manner, with grass greening upon her approach, or falling to a state of incubation as she leaves it behind. This is also shown in her relationships with others. She is capable of giving hope, of bringing forth inspiration and joy, or of taking life simply by her will. She is a magical practitioner and whose worked will is manifested directly. The individual who learns how to project their desires, to recognize what their true will is, has learned from Freyja. They have learned how to make the world responsive to them. In order to do that they have to look within and find that true will is not just wanting the next thing around the corner it is about what you desire to manifest as an extension of selfhood and be brave enough to seek it; Freyja fosters this courage. She teaches us not fear the personal battles we have to face no matter what they are.
Frigga: Many immediately discount her role, as holder of the household key, as one which is less powerful than some of her other roles. Yet, I would like to address this role first and foremost, then, move on to some of her other roles. As the only individual in Viking times to hold the key to the house or to the store houses, the woman of the house was actually more of a small business person than 'just a housewife', if the term 'just a housewife' can be seen in and of itself as a dubious role. A housewife was in charge of the farm when the husband was off doing the 'Viking' thing, which could be often. In point of fact, in the daily running of the farm, the housewife often had the last say with respect to the hiring and firing of people, though not always. The women of the house produced the cloth that was so valuable in Iceland as a trade good that was so well relied upon. And their efforts at cheese making, beer brewing and general work were what increased the value of a farm over time. They generally were the ones who did most of the trade of produce and the like for a farm over the year. A talented housewife was one who was valued. So, to hold the keys was a great responsibility and a great honor. Having the keys as her main sign of authority, Frigga is revealed as a woman of nobility and craft. Her wisdom is shown in her wielding of these. Yes, she was able to have great foresight. But, she did not use this gift in the manner of a seer who went about telling folk of the things that they should change about their lives. Instead, practical application of her gifts in daily life was more the way in which these were utilized. When Frigga saw something wrong, she tried to solve it for herself. She knew everything and said little to nothing. This was a trait greatly valued among the Scandinavian and Germanic people, for a woman who gave all her power away was not powerful at all. Her ability to work magic through spinning and weaving is mirrored in the sagas, as many women do this constantly to protect those whom they love. In my eyes, this is a magic that I attribute to Frigga, as only a mother can work her magic in daily life. She is the ‘All Mother’ after all. These are all lessons one can learn from Frigga but they take time. Frigga is a deity who teaches her lessons in such a way that often one doesn’t know one is learning them until one’s in the midst of them. To somewhat quiet your own sense of self is a good practice to learn from Frigga. Yet this may not happen unless one makes a long-term investment in this process.
Gerd: She is another of the Jotunesses that married into the Vanic pantheon. Gerd is about teaching one to let go and to meld one’s separateness into a greater whole. Gerd differs from Skadhi: whereas Skadhi came to Asgard demanding restitution and therefore meets her husband under these circumstances, Gerd instead is sought after by Freyr. This puts her in a position to make demands of her own and sets the manner in which she joins her personal power with his. In y opinion, Gerd is about freely opening up to an experience and not being forced into this process no matter who is doing the asking. Additionally, the possible positive results depend on whether your will is violated or worked with. In the Skirnismal, Skirnir offers bribes, and make threats to Gerd, trying whatever tactic to obtain her consent to marry Freyr. Though she allows herself to see that the threats he wields are powerful and could have serious enough consequences, she bargains with him and does not 'cave' in and say that she will do whatever he wants. She sets a time and place for a meeting to take place, making this a time when she will be receptive in her own right. When such a meeting takes place, the metaphor of the ice and sun coming together in such a way that the earth is made glad is easily understood. Another interpretation however, can be seen: Gerd’s emotions are brought from a place of defensiveness to a receptive point, where joy and gladness reign. In fact, there exists a merging that makes the world better than before, and better than being forced to live in the enclosure her father with his unrealistic expectations was forcing upon her. Now healthy boundaries are established and her life belongs to her.
Hel: Hel, the daughter of Loki and the Jotuness Angrboda, is an often feared goddess who few approach without reservation or need. She has a sense of isolation to her that goes far beyond Skadhi's. When Loki brings her to Asgard with his other children, she is given Nifelheim as her abode as long as she shares everything that she has with the non-battle dead. She herself is said to be half dead, or rather, of rotting flesh, and the other half, living flesh. She is at once beautiful and horrific. In many senses this shows the Scandinavian and Germanic awareness that death was not always something to be feared but something to be understood, and at times looked forward to. There is a stark beauty in death. When you have nothing else to live for, a kind of cold comfort can overcome you because of the knowledge that though pain and illness have incapacitated you in life, everyone is equal in the end. The cold soil or the flames of inhumation make the flesh one with its environment. In the end, to whom did folks turn in order to communicate with their ancestors? Hel. She did not simply store the souls of the dead, but gave access to those who had the courage and the wit to seek; look at when Odin went to speak with the Jotuness who gave rede to him. Or when Freyja went and took counsel with Groa. Each time they had to go to the realm of the dead. It took great courage in order to do this. Admittedly we are not so sure that human beings used the same style of oracular Seidhr we use now, but we can surmise that it was possible. The journey was not made to be easy, but transformative in and of itself. There is a notion in Scandinavian and Germanic mythology that, in order to free the individual who is unjustly imprisoned, one must suffer and give payment in a very emotional or physical sense. When Baldr is killed, and Hermod sent to ask for his release, Hel does not say 'no'. Instead, she sets very specific rules whereby his release might be made possible. The 'meter of suffering' needs to be fulfilled in a sense. All the world must weep and show a desire for his return. All the world, does weep except for one Jotun, Thokk, which keeps Baldr in Hel's realm. But, she does not treat him ill in any way. She treats him as a royal guest and shows him the respect of his station. Yet, Scandinavian and Germanic mythology and folklore are replete with examples of people experiencing episodes of suffering. A certain level of suffering is required before one can overcome the challenge(s). I believe this is because one needs to work through the issues which hold them back, allowing a proper time for grief to take its toll upon the individual. This is a large part of the function Hel serves. When Hel asked the world give evidence of its pain in losing Baldr, she was participating in this process, a gift for a gift as it were. Therefore I see her as both intuitive and logical. The two sides of the body correspond to the two sides of the brain. Hel can show us how they integrate with one another, helping us find new ways of expression. From Hel’s example, one learns the following: the ability to switch between intuition and logic in order to find solutions that are best suited to each situation; the realization that all things happen in their time and that grief is a natural part of life. To this end, there are proper ways to go about grieving and ways to facilitate such. These are the lessons one learns from Hel.
Idunna: She is the keeper of the apples of youth. Idunna is in many ways tied to her grove, tending to her apples and finding the joy of those who come to her rather than going out into the world. For her, the world holds very little mystery. She tends to her trees with such love that it is as if they are her own children. They only give up their fruit up to her and to no one else. It is a symbiotic relationship. You can almost imagine her dancing among the trees and singing to them. The gods and goddesses come to her grove and offer her their company, returning joy for joy, gift for gift. She is the only one who could possibly be married to Bragi since he needs the apples probably more than anyone else. He also has the ability to tend to her as she tends to her trees. There is again a kind of partnership, shown in this couple. When thinking about Idunna, one can vividly imagine a woman, singing among the trees who is dressed in a frock with many pockets covered by an apron. The branches bend to her ministrations. Yet her husband bends to kiss her just as the trees do. In a sense Idunna stands for partnership in all ways. If she does not want to give her gifts they can not be taken from her as Tjiazi found for himself. Learning how to give that which one is capable of giving and the ability to learn to appreciate the child within you are lessons that can best be learned from Idunna.
Nerthus: In my experience, Nerthus, goddess of life and death, sister/lover of Njord, mother of Freyr and Freyja, does not appear to be viewed as a major deity by many Heathen women today. However, I think she deserves mention here for a variety of reasons. She is the fecund [I actually like this word…it’s descriptive and back then meant much the same thing as ‘fecund’ means now I changed it because you were not comfortable with it though. But I still like moist better.] Earth goddess, and she has a side to her which is very dark. Wherever her wain was taken, peace was the rule of the day for the entire time in which she was present. None were actually permitted to look upon her without the consequence of being offered as sacrifice in the bog. Consequently, though her presence guaranteed life and prosperity, she demanded very specific boundaries be put in place. She is the vehicle by which the unity of purpose was expressed. In Vanic terms, the brother sister relationship was best expressed through reproduction of self in a refined manner. She gives this to us with such eloquence that we need not spend great time on her as an individual but more as a mystery. The life-death-rebirth mystery is present in such a way that we see it as a constant. Nerthus’ lesson is that of how in her procession each year, the majority of the community would benefit though there were always those few who would pay a price for the ritual itself with their lives. Life, and prosperity demands death. An endless cycle as it were, we are born, we die, and yet life comes from that which dies and benefits those who survive us. The community will prosper. Nerthus is the Dark Mother. This does not mean she does not care for the community but that her love has a price. [Better?]
Sif: Many see Sif, patient wife of Thor who is quiet and retiring, as a very passive goddess, simply an agricultural goddess who gets her hair shorn as a autumnal sacrifice meant to metaphorically denote harvest’s bounty and sustenance. But, if one looks at her in a more active role, she is a woman capable of raising a blended family, the sons of Jarnsaxa, a Jotuness, with her own daughter. It is doubtful that Sif is that shy or retiring. Indeed, she has to be able to bend with the storming rages that Thor must have, and to stand up to him. She is in constant change, as a goddess of the field. To be flexible allows one some form of communication with the world around one instead of keeping you shut up inside yourself, limiting your options as it were. I see Sif as being able to reach out when it is necessary, being able to make use of her environment, not simply to be a casualty of the environment or circumstance. She knows what her strengths are and how to use them. [Better?] Sif is very giving of herself, not thinking of what she herself must give up each year--her very essence, so to speak. I think that this shows great strength of character all in all. Sif is also patient and a great communicator. As well, she has a strong sense of self, holding onto this trait through trying circumstance. These are valuable lessons modern Heathen women can learn from Sif.
Sigyn: Many don't pay much attention to this goddess as she really only gets mentioned as the wife of Loki a couple of times. When Loki is bound with their son Narvi’s intestines, Sigyn very lovingly kneels beside her husband and holds a bowl over his head to catch the poison being spat upon his face by the serpent placed there by Skadhi. To simply sit by the side of her husband who 'cheated' on her with Angrboda and had children with her, and then take care of him until he breaks free of his bonds can be viewed by some as an act of weakness. But, they do not see the inner strength it takes to love someone enough to be loyal and kind, and to ease what pain they have. Loyalty is itself an incredible thing. She embodies this with a kind of inner reserve of strength few today embody. You can almost see the steel in her spine as she looks proudly upon the other AEsir and Asunjur, and sticks by her husband instead of shunning him. Her inner sense of justice must be very firm. It takes an incredible individual to look upon the suffering of someone they love and do all that is in their power to ease it even if they know that at some point they are going to fail them. Here is a lesson many would be rewarded in taking to heart. Sigyn can show us the compassion one can have for another, despite this other person’s failings. She is a goddess of fierce loyalty and immovable faith in her loved one.
Skadhi: Skadhi, the daughter of the Jotun Tjiazi, is the goddess most often seen as the 'Amazon goddess' or the 'feminist goddess' of the Heathen pantheon. Skadhi initially comes to Asgard asking for wergild. In this vein you can see her as someone who overcomes grief in order to establish social customs and enforce them. In her grief she forces herself not to simply stay home and wallow, as it were but to do the right thing, to face those who have caused it, to tell them what they have done has consequences and that she needs restitution and that only if they can meet her price can she put her grief to the side. When you examine the conditions she sets for her wergild you see two things, one she wants a husband, this could be interpreted as wanting companionship, or as wanting them to give up someone they love too. Either way, it is meant to put forth intent to end the situation she finds herself in. She also demands that they make her laugh. Many see this as a frivolous thing, but I do not, how can you make room in your heart or your life for a mate, if you are still grieving so deeply that you cannot smile or indeed laugh? So she must be able to stop weeping or being so filled with rage. The AEsir themselves set their own limits on this, saying that she must pick her husband only by seeing the feet of all the male gods. If she were bent simply upon revenge Skadhi would not agree to this in my opinion, but instead she agrees and a bargain is struck. This shows that she is establishing proper limits within social norms. Loki makes her laugh with his shenanigans after which she goes through the process of picking out her husband to be; she then is wed to Njord, the Vanic deity of the sea who is a God of prosperity. In a sense her going through the process of being brought to laugh again can be seen as the melting of the ice surrounding her heart, on a metaphoric level. Or, it could be seen, as being brought out of one form of emotional shock with a greater one considering the method that Loki goes about the business. Either way, healing is begun for her, allowing her to accept prosperity back into her life. Unfortunately for her and Njord, locations are not very compatible and after trying to commute between seaside and mountain home they agree to live apart. Skadhi shows us she is capable of having that prosperity in her life without having to meet it on a daily basis as it were; She finds comfort in the familiar, and is capable of self-care and has survival skills which have been taught to her early in life. She is seen as a goddess who can hunt in the depths of winter, finds the company of wolves to be joyful rather than frightening, and loves what is harsh without fear. To me this translates in some ways into the following: Skadhi is able to find those things that are on the fringes of society not to be intimidating; to be able to confront death and to know it as a part of daily life; to find comfort in her heritage; and to see when she is being overwhelmed by a situation, and to seek a way out of it, to know when to seek the company of others. She is capable without being imposing on others. She has tried, to bring social balance by going to the AEsir and the Vanir and telling them that she would make a truce by allowing conditions to be fulfilled, to have frith rather than grith. She enjoys the company of others and is not such a recluse as to keep from all the world. In fact she is said to enjoy the company of Odin in later myths though we don’t have a huge amount of details... She is not barren, giving nothing back, she provides him with sons and so has a reciprocal relationship as she interacts with those whom she chooses to. So, she, in deed as well as thought has provided a part of herself in return for being brought from emotional isolation. The life she lives is not a true isolation, as it is a chosen location and she can come from it at any time she desires. She is given respect for all those things she brings to the table--a partner in all. Though some may see her as vengeful and as filled with a desire to be at odds with her environment, I see her as one who is finding her way in balance.
In my opinion the idea that there is a Feminist Archetype for the Northern Practitioner is faulty; it is what you bring to the table with your worship. We, each and every one of us, will interpret the Goddess with our own particular slant; find our own weaknesses and strengths staring us in the face. We will find a refuge and we will find a path to become more than we were before. It is only over time, as we continue on in our chosen way that we will know ourselves well enough not to worry whether or not there is a one true feminist deity out there but to be glad of those lessons we are taught by each and every deity we encounter, by those who give us guidance and joy in our worship. I know it is not possible in such an article as this to cover all the goddesses of our folk, so I will not try, I hope that on some level this has given a key or been of help however.
Written by, Ayla Wolffe©2007