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Ancient Scandinavians and Germanic people referred to priestesses and prophetesses as völva (or vala and wala in Old High German). The Old Norse terms seiðkona and spákona, as well as the Old English spaewife or wicce (the ancient term for witch), describe women practicing at least one form of Norse magic. These women are recurring figures in Germanic mythology.
The word völva is derived from vǫlr, meaning distaff. This word is comparable to the Proto-Germanic *walwōn, which evolved into wand in English. A völva (plural völur) would thus be, like the Norns, a bearer of the distaff.
The völur practiced traditional esoteric disciplines such as seiðr (enchantment), spá (prophecy), and galdr (runic magic, shamanism). They were referred to as fjölkunnig, meaning those whose knowledge (kunne) is entire or complete (fjol).
For those who practiced only spá, they were called spákona or spækona, terms in Old Norse for a woman practicing prophecy. In Old English, they were also called spæwīfe. This term derives from Proto-Germanic *spah- and an Indo-European root *(s)peḱ (to look, observe, see), and is related to the Latin specio ("I see") and the Sanskrit spáçati and páçyati ("he/she sees"). Men who practiced this discipline were called spámaðr.
Similarly, for seiðr, they were called seiðkona (woman) or seiðmaðr (man). According to mythology and historical records, the völur were believed to possess powers such that even Odin, the father of the gods, sought their services to learn the future of the gods. This is particularly noted in the Völuspá, whose title means "song of the prophetess".
The distaff is called seiðstafr, "staff of seiðr". It is one of Freya's attributes and a tool of the völvas.
In his Commentaries on the Gallic War, Julius Caesar writes about the battle against the Germanic chieftain Ariovistus (58 B.C.):
"When Caesar asked the prisoners why Ariovistus had not fought, he learned that the reason was this: it was customary among the Germans that the family matriarchs decided, after consulting the signs and rendering oracles, whether or not to engage in battle; and they said that fate would not permit the Germans to win if they engaged in battle before the new moon."
Tacitus' writings (1st century A.D.) also mention these Germanic prophetesses. He describes these "priestesses" as elderly women dressed in white, sacrificing war prisoners and consecrating the spilled blood (the ceremony of Blót), a vital fluid for divination.
The historian Jordanes, in his Getica (XXIV:121), mentions Gothic völvas called Aliorumnas. These völvas sought refuge with the Huns after being exiled by King Filimer's order.
Chronicler Paul the Deacon describes how, in the 7th century, the Vandals sought Odin's help for victory. The mother of the Lombard leaders, Gambara, sought Freya's help, and thanks to her good relations with her völva, she deceived Odin, thus ensuring her people's victory.
A detailed account of a human sacrifice by a völva is given by the Arab diplomat Ahmad ibn Fadlan during one of his trips to the Volga Bulgars in 921. During the funeral of a Varangian chief, a slave girl sacrificed herself to be buried with her master.
In the Landnámabók, a völva named Þuríðr Sundafyllir is mentioned as having filled a fjord with fish to alleviate a famine. This is considered a historical fact in the Landnámabók.
In ancient Scandinavian society, the völva was an older woman who had freed herself from heavy family ties. She traveled the land, followed by a group of young men, and her services were sought in serious situations. Her authority was absolute, and she was well compensated for her services.
Among the most famous völvas in Scandinavian literature are Heidi from the Völuspá and the witch Gróa (Growth) from the Lay of Svipdag (Svipdagsmál). In the Hyndluljóð, the goddess Freya meets the völva Hyndla, and they travel together to Valhalla.
However, other sagas mention völvas, such as Þórbjörgr in the Saga of Erik the Red and Huld in the Ynglinga saga. In the Baldrs draumar, a völva is consulted to explain Baldr's dream. The rituals of galdr and spá will end on the day of Ragnarök.
In Grógaldr ("The Incantation of Gróa"), the conditions for initiation as a völva are mentioned. Svípdagr is sent by his stepmother Skaði to find access to Menglöd's chamber (another name for Freya). Svípdagr then seeks the help of his deceased mother, Gróa, a völva, by chanting nine protective formulas. The incantations cover various aspects of life and nature.
In the Saga of Erik the Red, the völva Þórbjörgr, or Þorbjörg Lítilvölva, practices the seiðr ritual. Before her arrival, the house is thoroughly cleaned. She is welcomed with respect and led to the seat of honor. The völva receives a special meal, consisting of porridge, goat's milk, and a stew made from the hearts of various animals in the house.
After spending her first night in the house, the following day is dedicated to the seiðr dance, requiring specific tools. A special platform is built for her, where a group of young women sings a special chant to invoke the powers with which the völva wishes to communicate.
A 13th-century Icelandic law text mentions that practicing seiðr ("útiseta") to awaken trolls and perform pagan rituals was punishable by death. Even in 1854, there was mention of a specific form of sorcery where the magician spent the night outdoors to predict the future.
In the Saga of Erik the Red, the völva appears dressed in a blue or black coat adorned with jewelry, falling to her feet. She holds in her hand the seiðstafr, made of copper and decorated with precious stones. Additionally, a glass bead necklace, a headdress made of black sheep skin and white cat skin, as well as shoes made of cowhide and gloves made of white cat skin are mentioned.
The seiðstafr is a symbolic or real distaff, made of copper or wood. This staff is the symbol of the völva's magical power. Those struck three times on the cheek with this staff lose their memory. Invisible threads could be woven between the distaff and a human being (e.g., a warrior). The art of "untying" or "tying" knots could influence various aspects of life, including wars.
The seiðstafr also refers to the Norns, the spinners of fate in Norse mythology. In England, until the 19th century, the "distaff side" was used to designate the maternal lineage.
The goddess most associated with magic is Freya. She teaches seiðr to the Æsir and is recognized for her wisdom and magical power.
In the prologue of the Prose Edda, a völva explains that Sif, Thor's wife, was also a spákona.
Freya taught seiðr to Odin, even though he was a war god. Odin, by discovering the runes according to the Rúnatal, is also a master of magic.
For those who want to learn more about the fascinating world of the Vikings, feel free to explore our other blog articles and visit our online store Viking Heritage to discover items inspired by these ancient times.
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