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Seidr (Old Norse: seiðr) is an ancient form of sorcery or magic that was practiced by Norse pagans. This practice, rich in mysteries and symbolism, still inspires fascination and research today. Let's dive into this universe where men and women sought to communicate with deities and influence the course of events.
Seidr involved incantations accompanied by spells, unlike galdr which was more practical, more shamanic, and focused on ecstatic trances. The main practitioners of Seidr were women, known as völva or seiðkona (literally "woman who sees"). However, there were also men practicing this form of magic, called seiðmaðr (literally "man who sees").
In the Viking Age, practicing Seidr for a man was often associated with connotations of ergi ("effeminate" or "unmanly"), as its manipulative aspects went against the ideal of the forthright and honest man. This gender perception was deeply ingrained in Norse society.
The goddess Freya, and possibly other goddesses in Norse mythology, were adepts of Seidr. Even Odin, one of the most important gods, practiced it, though it seemed to be a source of embarrassment for him. In the Lokasenna, Loki accuses him of being a practitioner of Seidr, using this argument as an insult.
However, some believe that Odin, being the supreme god, was above these moral laws. Just like deities in other Indo-European polytheistic religions, he possessed a freedom of action that mortals could not afford.
The Anglo-Saxons had words related to Seidr: siden and sidsa, often used in contexts involving elves (ælfe), with a meaning similar to Seidr. Among the Old English terms designating magic practitioners are wicca (m.) or wicce (f.), from which the modern word "witch" derives, though there is no direct connection between the terms wicca and siden or sidsa.
According to Snorri Sturluson, in his Ynglinga saga (section 7), Seidr included both divinations and manipulative magic. It seems that the divination practiced by Seidr was generally different from everyday auguries due to its more metaphysical nature.
Shamanism, being a tradition maintained worldwide with probable prehistoric roots, presents similarities with Seidr. Since the publication of Jacob Grimm on socio-linguistics, Deutsches Wörterbuch in 1835, researchers have discovered Balto-Finnic relationships with seid, linking it to the practices of Lappish shamans.
However, it is important to note that the Finnish word seita or the Sami word sieidde describe a human figure formed by a strangely shaped tree or stone, without a direct link to "magic" or "sorcery". Nonetheless, these terms could derive from Seidr.
In the saga of Erik the Red, the völva Þórbjörg lítilvölva, living in Greenland, wore a blue coat and a black lambskin cap adorned with white cat fur. She also possessed a symbolic jewel, sometimes buried with her, and sat on an elevated platform.
In the saga of Örvar-Oddr, however, the robe was black, though the völva carried a distaff with her. These detailed descriptions, while fascinating, raise the question of to what extent they reflect authentic pre-Christian practices or are embellished by the imagination of Christian authors.
The transcription of galdr and its Old English equivalent, gealdor, have evolved to become the modern English word yell (to shout). Many kennings compared the sound of battles to the chants of Seidr, suggesting that this sound was probably very high-pitched.
Freya is identified in the Ynglinga saga as an expert in the mysteries of Seidr. She also presided over sacrifices and it was she who introduced the Æsir to the knowledge of Seidr, a custom that originally belonged to the Vanir.
It is also said that she taught Odin the secrets of this practice. In the Lokasenna, Loki accuses Odin of practicing Seidr, condemning it as an art unworthy of a man. This condemnation may be justified in the Ynglinga saga, where Snorri explains that any practitioner of Seidr was considered weak and impotent.
A possible example of Seidr practice in Norse mythology is the prophetic vision granted to Odin in the Völuspá by the völva, or prophetess, who gave her name to the poem. Her vision is not explicitly linked to the practice of Seidr, although the word appears in relation to the character named Heiðr, traditionally associated with Freya, but which could also designate the völva.
There is a strong similarity between the völva in this story and the Norns. Another notable practitioner of Seidr is the witch Groa, who tried to help Thor and was summoned from her grave in the Svipdagsmál.
Seidr, with its rituals and mystical practitioners, continues to captivate the imagination of those interested in Norse mythology and ancient magical practices. To learn more about this fascinating universe and discover more articles on Viking culture, feel free to explore our blog and visit our online store at Viking Heritage.
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