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Giants have been understood as beings connected with death, situated in the underworld, corpseeating demons, enormous figures created by the human mind in mental states of ecstasy, intoxication, or in conditions of extreme hunger. It has been unanimously taken for granted that giants have never been connected with ritual in any form.
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1986 Giants as Recipients of Cult in the Viking Age Steins Land)
Giants have been understood as beings connected with death, situated in the underworld, corpseeating demons, enormous figures created by the human mind in mental states of ecstasy, intoxication, or in conditions of extreme hunger. It has been unanimously taken for granted that giants have never been connected with ritual in any form.
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Giants have been understood as beings connected with death, situated in the underworld, corpseeating demons, enormous figures created by the human mind in mental states of ecstasy, intoxication, or in conditions of extreme hunger. It has been unanimously taken for granted that giants have never been connected with ritual in any form.
Copyright:
Attribution Non-Commercial (BY-NC)
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Als PDF, TXT herunterladen oder online auf Scribd lesen
Viking Age? Gro Steinsland A look at the research in the field of Norse religion will soon show that scholars have made considerable efforts to grasp the nature of the giants. I The giants have been understood as beings connected with death, situated in the underworld; as corpse- eating demons; as enormous figures created by the human mind in mental states of ecstasy, intoxication, or in conditions of extreme hunger. Usually they are interpreted as personifications of the wild and impressive nature of western Norway and Ice- land. And especially they are seen as the enemies of the gods. 2 On one point only has there been full agreement among scholars within different fields of research: it has been unani- mously taken for granted that giants have never been connected with ritual in any form. Some examples illustrating this will be mentioned below. Magnus Olsen stated his agreement with the dominating trend in the field of research in these words: 'On the other hand one has to agree with Heusler stating that "Kultus von Riesinnen oder Riesen ... fUr das nordische Heidentum nicht Glaubhaft bezeugt (ist)".'3 Jan de Vries sums up the discussion in the following words: 'Es braucht kaum gesagt zu werden, dass in dieser Entwicklung nirgends fUr einen Kult der Riesen ein Platz zu finden ist'.4 Anne Holtsmark's statement is equally categorical: 'Menjotnene har aldri kultus. De har vrert bekjem- pet, ikke dyrket' (The giants never got any sort of cult. They have been combatted, not worshipped). 5 Indeed, Holtsmark makes the lack of any ritual context a sign of definition of giants. Giants were traditionally confused with trolls and land- vettir, but: 'De skiller seg fra vettene i det at de aldri skal ha GIANTS AS RECIPIENTS OF CULT IN offer' (The giants differ from the vettir in th offerings).6 In short, it is established as something IiJ that the Norse jptnir never received offeriD Nevertheless we shall venture to questiOl: and take a new look at the sources. As a Eddaic poetry explicitly connects shrines 1i beyond any doubt a giant, viz. the giantc3! Odinn's visions of the homes of the gods, 3J find a giant's home described: prymheimr heitir inn setti er piazi bio, sa inn amatki iQtunn; enn nu Scaoi byggvir, scir briJ.or gooa, fornar toptir fQour. 7 Gm 11 The dramatic circumstances that made s: Prymheimr are, according to Snorri, callS reconciliation, which resulted in marriage be of the murdered giant and the vanir-goo, N The incorporation of a giant's home a.mc the gods is in itself remarkable. And it is eYe that the circumstances have not received scholarly research. The mythical dwelling counterpart in the psysical shrine. And in her ve ok vangr, is mentioned. On this occas ening the evildoer Loki in following words: fni minom veom oc vQngom scolo per re kQld nio koma. Ls 51 Ve and vangr are common terms for sites . place. G. Turville-Petre is the only one to I relationship is problematic: 'If Skadi, this sbi was of giant race, it is surprising that she WOll Early in the century attention was draw Skadi from another field than that of histo from toponomy. Hjalmar Lindroth presented in 1930 his views concerning a group of DaD ocipients of Cult in the
I in the field of Norse religion will soon
fe made considerable efforts to grasp the he giants have been understood as beings situated in the underworld; as corpse- mollS figures created by the human mind :stasy, intoxication, or in conditions of ly they are interpreted as personifications ;sive nature of western Norway and Ice- leY are seen as the enemies of the gods. 2 has there been full agreement among nt fields of research: it has been unani- ed that giants have never been connected I. Some examples illustrating this will be :d his agreement with the dominating research in these words: 'On the other : with Heusler stating that "Kultus von I ... fUr das nordische Heidentum nicht ~ " ' : 3 Jan de Vries sums up the discussion s: 'Es braucht kaum gesagt zu werden, lung nirgends fur einen Kult der Riesen " Anne Holtsmark's statement is equally :De bar aldri kultus. De har vrert bekjem- giants never got any sort of cult. They . not worshipped).5 Indeed, Holtsmark , ritual context a sign of definition of ditionally confused with trolls and land- seg fra vettene i det at de aldri skal ha GIANTS AS RECIPIENTS OF CULT IN THE VIKING AGE? 213 offer' (The giants differ from the vettir in that they never receive offerings).6 In short, it is established as something like an accepted truth that the Norse jptnir never received offerings of any sort. Nevertheless we shall venture to question this accepted truth and take a new look at the sources. As a matter of fact the Eddaic poetry explicitly connects shrines with a being who is beyond any doubt a giant, viz. the giantess Skadi. Gm depicts Odinn's visions of the homes of the gods, among which we also find a giant's home described: :Prymheimr heitir inn setti er :Piazi bio, sa inn amatki iQtunn; enn nu Scaoi byggvir, scir brlior g06a, fornar toptir fQ6ur. 7 Gm 11 The dramatic circumstances that made Skadi the owner of Prymheimr are, according to Snorri, caused by murder and reconciliation, which resulted in marriage between the daughter of the murdered giant and the vanir-god, Njordr. The incorporation of a giant's home amongst the abodes of the gods is in itself remarkable. And it is even more remarkable that the circumstances have not received much attention in scholarly research. The mythical dwelling of a god has its counterpart in the psysical shrine. And in Ls Skadi's shrines, her ve ok vangr, is mentioned. On this occasion Skadi is threat- ening the evildoer Loki in following words: fra minom veom oc vQngom scolo per re kQld ni6 koma. Ls 51 Ve and vangr are common terms for sites where a cult takes place. G. Turville-Petre is the only one to point out that this relationship is problematic: 'If Skadi, this shining bride of gods, was of giant race, it is surprising that she would be worshipped. 8 Early in the century attention was drawn to the figure of Skadi from another field than that of history of religion, viz. from toponomy. Hjalmar Lindroth presented in 1914 and again in 1930 his views concerning a group of names strongly repre- sented in the middle and south of Sweden and also in the south- east of Norway. names like Skadevi, Skedvi, Skee, Skj01 etc. Lindroth postulated a first part Skedju-, gen. of Skedja, a fem.form to masc. Skadi. This fem.form of the name is com- monly linked to well-known terms of cult-places: ve, -hoi or - lundr. We are not going to enter into this toponomical discussion, but we ought to remind ourselves that this group of names probably bear witness to a time when the name of Skadi was attached to cult-places. The toponyms seem to belong to old agrarian areas. 9 In our context it is interesting to notice that discussions concerning Skadi within toponomy totally avoided approaching the question of giants. Lindroth drew the conclusion that Skadi was an old goddess. And all those who perceived the figure of Skadi in toponomical material, have without further investiga- tion treated her as an old goddess, somewhat faded as time passed on and at last reduced to an inhabitant of the world of giants. 1o There is, however, nothing in the source material to justify this conclusion. Indeed, the Edda poetry always presents Skadi as a giantess. Her giant-nature is stressed, not disregarded. The literary sources suggest that the question should be put in this way: If a group of toponyms really contains the name of the giantess Skadi combined with a term designating a cult-place or shrine, then perhaps these sources bear witness to an old cult of giantesses? In myth Skadi is united to Njordr through marriage. The myth has its parallel in the hieros gamos-myth of Freyr and Gerd, a mythic theme which forms the core of Skm. In 1909 Skmwas analysed by Magnus Olsen, and his interpre- tation has become classical. According to his view, Skm exem- plifies the Nordic version of the world-wide myth of father sky and mother earth. Freyr is seen as the old Norse sky-god and Gerd as the goddess of agriculture. Their mythic marriage se- cures fertility and wealth and was ritually re-enacted every spring. From our point of view it seems remarkable that Olsen and his many followers could without question treat Gerd as a goddess. No attention at all was paid to the fact that the woman 214 WORDS AND OBJECTS GIANTS AS RECIPIENTS OF CULT IN THE VB is, in fact, a giantess; born, grown up and st Jotunheimr. The theme of gianthood is avoidt and as a cuitic problem; even as a religious The avoidance of gianthood as a religious ways also applies to more recent analyses of and Gerd. It applies to Ursula Dronke's inb of 1962, where the giant-nature of Gerd W3l of uncleanness generally connected with WI (l98Ia) stresses the hieros gamos as an expn: for power. And in many ways the religious lost in the structuralistic approaches of Lars and Stephan Mitchell's of 1983. According is an expression of tensions in medieval Ia tween the official view of marriage and an passion. Gerd is a symbol of prohibited indiv social tension is resolved through the myth. between the god and the giantess is not at a a religious theme. Mitchell's approach is a and like Lonnroth he understands the myll pressions of tensions in society. He does II( the marriage motif as such, but regards the for resolving inherent conflicts between feu( ciety. None of these later interpreters seems 1 specific religious-mythic and/or cultic-eoo To disregard the strong emphasis laid on t the literary sources and to neglect the religil myth, seems disquieting. The literary SOUI'( disregard, but on the contrary underline the of Skadi and Gerd. Skadi is distinctly mentic in Gm (Gm 1I), and in Ls she is explicitly Cl father-the well-known giant Tiazi (Ls 5 0 - ~ with the vanir Njordr does not weaken her giaJ Snorri relates that the marriage never was a so felt comfortable in Noatun, nor Njordr in 1 way the conflict was resolved by a compn: changed their dwelling place every ninth day. The Eddaic poetry and Snorri's testimony 4 the jptunn character of the figures and t.IH giantesses and shrines are to be taken seriom Our hypothesis concerning the possibility ( is, in fact, a giantess; born, grown up and still an inhabitant of Jotunheimr. The theme of gianthood is avoided both as a mythic and as a cultic problem; even as a religious problem at all. The avoidance of gianthood as a religious theme in different ways also applies to more recent analyses of the myth of Freyr and Gerd. It applies to Ursula Dronke's interpretation of Skm of 1962, where the giant-nature of Gerd was seen as a symbol of uncleanness generally connected with women. Lotte Motz (1981a) stresses the hieros gamos as an expression of a struggle for power. And in many ways the religious perspective is also lost in the structuralistic approaches of Lars LOnnroth of 1978 and Stephan Mitchell's of 1983. According to Lonnroth, Skm is an expression of tensions in medieval Icelandic society be- tween the official view of marriage and an individual, erotic passion. Gerd is a symbol of prohibited individual passion. The social tension is resolved through the myth. The relationship between the god and the giantess is not at all looked upon as a religious theme. Mitchell's approach is also structuralistic, and like Lonnroth he understands the mythic conflict as ex- pressions of tensions in society. He does not, however, stress the marriage motif as such, but regards the myth as a matrix for resolving inherent conflicts between feuding groups in so- ciety. None of these later interpreters seems to be aware of the specific religious-mythic and/or cultic-eontent of the lay. To disregard the strong emphasis laid on the jptunn motif in the literary sources and to neglect the religious perspective in myth, seems disquieting. The literary sources do not try to disregard, but on the contrary underline the gigantic character of Skadi and Gerd. Skadi is distinctly mentioned as a giantess in Gm (Gm 11), and in Ls she is explicitly connected with her father-the well-known giant Tiazi (Ls 50-51). The marriage with the vanir Njordr does not weaken her giant-nature. Instead, Snorri relates that the marriage never was a success, Skadi never felt comfortable in Noatun, nor Njordr in Thrymheimr. In a way the conflict was resolved by a compromise: the couple changed their dwelling place every ninth day. The Eddaic poetry and Snorri's testimony demand that both the jptunn character of the figures and the combination of giantesses and shrines are to be taken seriously. Our hypothesis concerning the possibility of a cult of giants :> OBJECJS and south of Sweden and also in the south- :.mes like Skadevi. Skedvi, Skee, Skj01 etc. J a first part Skedju-, gen. of Skedja, a Skadi This fem.form of the name is com- II-tnown terms of cult-places: ve, -hof or - . to enter into this toponomical discussion, :mind ourselves that this group of names :ss to a time when the name of Skadi was ICeS. The toponyms seem to belong to old l: is interesting to notice that discussions Ihin toponomy totally avoided approaching ls. Lindroth drew the conclusion that Skadi . And all those who perceived the figure of al material, have without further investiga- an old goddess, somewhat faded as time ~ reduced to an inhabitant of the world of r. nothing in the source material to justify :ed, the Edda poetry always presents Skadi ant-nature is stressed, not disregarded. The ,:st that the question should be put in this toponyms really contains the name of the Dined with a term designating a cult-place IpS these sources bear witness to an old cult united to Njordr through marriage. The :I in the hieros gamos-myth of Freyr and De which forms the core of Skm. malysed by Magnus Olsen, and his interpre- lassical According to his view, Skm exem- mon of the world-wide myth of father sky :;'reyr is seen as the old Norse sky-god and s of agriculture. Their mythic marriage se- wealth and was ritually re-enacted every f view it seems remarkable that Olsen and could without question treat Gerd as a .. at all was paid to the fact that the woman GIANTS AS RECIPIENTS OF CULT IN THE VIKING AGE? 215 is supported from another source: VQlsapattir, a mIssIonary story in Flateyarb6k connected to St. Olav. The story of the horse's phallus called VQlsi, sanctified by the housewife and worshipped by the household, is used by a Christian writer. But within the Christian frame, we can discern a unique testimony of a heathen ritual. Especially the strophic parts of the story betray an old layer. The main point in the analysis of the ritual, is the refrain: jJiggi m(lrnir jJetta bloeti, do m(lrnir accept this sacrifice. The interpretation of m(lrnir has caused a great deal of trou- ble. Linguistically there are two possibilities of interpretation:) I (1) m(lrn, masc. sing., meaning 'sword', testified among sword-heiti in SnE. (2) m(lrnir, fem.pl., meaning 'giantesses'. This meaning is best exemplified in the sources: Sn.E.l>ulur; HaustlQng 6; 1>6rsdnipa; Sturl.saga I, 280. Most of the scholars who have been occupied with Vp, con- sider that linguistically the plural form is to be preferred. Still, this form has been rejected. This is the case with Andreas Heusler, who analysed the story in 1903; with M. Olsen in 1909, and their followers. What is the reason for their choice of interpretation? The answer is: the dogma that giants were never the object of any form af cultic ritual. Folke Strom exemplifies this dilemma in a very clear way. He retains the plural form in his interpretation but translates m(lrnir as disir, the collective of female powers of fertility. 12 Most scholars choose the former possibility: m(lrnir = masc. sing. meaning 'sword'. According to the priapical appearance of Freyr, they see the word as a metaphor of this god. The ritual performance described is then apprehended as an example of a sjiIlfr sjiIlfum offering, a god's offering of himself to him- self. 13 Nevertheless, the fact remains that m(lrn is a term meaning giantess. In HaustlQng 6 the giant Thiazi is mentioned marnar jaoir, the father of m(lrn, and his daughter is Skadi. The ritual described in Vp obviously has the character of a hieros gamos; in one stanza bruokonur are mentioned. The figures who are asked to receive the phallus VQlsi, are m(lrnir, the giantesses. Vp contains reminiscences of an old ritual per- formed for giantesses. 216 WORDS AND OBJECTS GIANTS AS RECIPIENTS OF CULT IN TIlE We will now return to the hieros gamo giantess. This problem concerns the subjel Norse tradition in general. There is much in this field, and we will not go into the sut but limit ourselves to pointing out some relevant to the present study. F. Strom has recently analysed one typI Norse tradition, the one attached to thI Another group concerns sexual union betw in order to obtain a desirable object. This gr different types of hieros gamos: . (a) Hieros gamos in order to procreate vt procreated Vali by the giantess Rind, he be ~ a l d r ; with Grid, Odinn procreated Vidar, gical avenger. (b) Hieros gamos between god and giantc!i hold of a desirable object. Odinn's relation access to the mead of Suttung. (c) Hieros gamos between the van;r god and to be of another sort. It seems to involve .. (A fact that is not explicitly stated in rei Gerd, but it seems logical to see the Ill3.I'l parents Njordr and Skadi as prototypic of 1 Skm.) Matrimony was one of the most importaJl old Norse society. Marriage implied new tic Circumstances concerning ownership and ill nificantly influenced. This social perspective we seek the deeper meaning of the i.mager') structuralistic approach also stresses this po the myth expresses genuine religious rona: dependent on the giants, a fact that in man by the Eddaic mythology. Their alliances i and fateful. The giants represent protologic are owners of important treasures, necessar the same time relations with the giantic poll disastrous. As time passes on the gods becoJ: deeply involved in alliances with the jptnir. field has accentuated too much the opposi1 and giants. Necessary relations and intenM We will now return to the hieros gamos of the god and the giantess. This problem concerns the subject of hieros gamos in Norse tradition in general. There is much unexplored material in this field, and we will not go into the subject in all its aspects, but limit ourselves to pointing out some of the facts that are relevant to the present study. F. Strom has recently analysed one type of hieros gamos in Norse tradition, the one attached to the sacred kingdom. 14 Another group concerns sexual union between god and giantess in order to obtain a desirable object. This group contains several different types of hieros gamos: (a) Hieros gamos in order to procreate vengeful sons. adinn procreated Vali by the giantess Rind, he became the avenger of Baldr; with Grid, Odinn procreated Vidar, his own eschatolo- gical avenger. (b) Hieros gamos between god and giantess as a means to get hold of a desirable object. Odinn's relation with Gunnlod gives access to the mead of Suttung. (c) Hieros gamos between the vanir god and the giantesses seems to be of another sort. It seems to involve lasting relationships. (A fact that is not explicitly stated in relation to Freyr and Gerd, but it seems logical to see the marriage between their parents Njordr and Skadi as prototypic of the hieros gamos in Skm.) Matrimony was one of the most important institutions in the old Norse society. Marriage implied new ties between families. Circumstances concerning ownership and inheritance were sig- nificantly influenced. This social perspective is important when we seek the deeper meaning of the imagery of the myth. The structuralistic approach also stresses this point. But the core of the myth expresses genuine religious concerns. The gods are dependent on the giants, a fact that in many ways is betrayed by the Eddaic mythology. Their alliances are both necessary and fateful. The giants represent protological knowledge and are owners of important treasures, necessary for the gods. At the same time relations with the giantic powers turn out to be disastrous. As time passes on the gods become more and more deeply involved in alliances with the jptnir. Research in this field has accentuated too much the opposition between gods and giants. Necessary relations and interactions seem to be iiID OBJECI'S another source: VQlsapattir, a missIOnary ok connected to St. Olav. The story of the lied VQIsi, sanctified by the housewife and household, is used by a Christian writer. But :n frame, we can discern a unique testimony L Especially the strophic parts of the story _The main point in the analysis of the ritual, .; "'9mir petta bloeti, do mprnir accept this :til of "'9mir has caused a great deal of trou- lbere are two possibilities of interpretation: 11 sing., meaning 'sword', testified among I SnE. d., meaning 'giantesses'. This meaning is best in the sources: Sn.E.pulur; HaustlQng 6; turl.saga I, 280. )Iars who have been occupied with vp, con- :ally the plural form is to be preferred. Still, n rejected. This is the case with Andreas 'Sed the story in 1903; with M. Olsen in 1909, "S.. What is the reason for their choice of : answer is: the dogma that giants were never orm af cultic ritual. mplifies this dilemma in a very clear way. He .rmin his interpretation but translates mprnir iYe of female powers of fertility. 12 lOOSe the former possibility: mprnir = masc. :tnf'. According to the priapical appearance the word as a metaphor of this god. The described is then apprehended as an example offering. a god's offering of himself to him- :: fact remains that mprn is a term meaning qng 6 the giant Thiazi is mentioned marnar ."'9"'. and his daughter is Skadi. !bed in vp obviously has the character of a one stanza bruokonur are mentioned. The ked to receive the phallus VQlsi, are mprnir, contains reminiscences of an old ritual per- ses. GIANTS AS RECIPIENTS OF CULT IN THE VIKING AGE? 217 mikil myndi rett iQtna ef allir lif3i, vretr myndi manna undir mi5gar5i. more adequate conceptions for the complex relations between these two groups. Thor is usually depicted as the giant-fighter par excellence, his hammer is always lifted against Jotunheimr. Still, even this god makes utterances which reveal deep insight into the com- plexity of cosmology. He displays viewpoints which we today would classify as ecological. In Hblj 23 Thor utters the following during a verbal dispute with Odinn: The kin of giants would grow mighty if all of them were allowed to live. If so, there would be few people in Midgardr. Thor's preoccupation is the balance in cosmos, not the extermination of one of two feuding groups. The harmonious relation between the different groups must be secured. This deep insight is as- cribed even to Thor, who is usually not the first to be associated with wisdom. The traces of a cult of giants found in the literary sources probably get their deepest meaning from a cosmological point of view. The giants constitute groups of power which are extremely important for the cosmic balance. They have to be fitted into the whole. Accordingly, they have to be taken care of ritually. It is only appropriate that the vanir-gods are given the task of establishing lasting alliances with the world of the jfJtnir. Njordr is called a god of hostage in Ls 34. He has come from outside, he is the guarantee ofpeace and alliances among groups of gods. Our next question is: what sort of cult has been paid to the giants? Vp constituted an example of a fertility cult. The Eddie myths of hieros gamos also indicate fertility rites of some sort. It seems reasonable to suppose that apotropaical rituals directed towards giants have also been important. In all cultures averting rituals are known and performed in order to keep disastrous powers within certain limits. Until now we have dealt with giant maidens; our ritual exam- ples have all dealt with cultic rituals directed to females. Cer- tainly there are many different groups of present we can state that the cult of fen directly suggested in the literary material. F will probably uncover traces of rituals perf( giants. In Sskm for example, Snorri tells in h about a travel in the lands of giants. Three , and Loki are on their way through UtgaJ tired and hungry and want to prepare some is spent on trying to fry an ox. In the me watching from a tree. The gods do not sua: promised the eagle a part of the roast. The I the giant Thiazi. In the end he steals the belt The story seems to be based upon knowle of sacrifice. The story relates that beyond blessed homes of gods and men, tribute is powers who are the owners of the land. In the gods enter Utgardr, which is the land ofJ ingly they have to pay some fee in form ofa discuss whether the actual tribute is to be di or sacrifice. But the question is not of any Have we really discovered something like rituals for beautiful giant maidens and meat. culine giants? The model is not that simpll source material will give further insight anci plexity of the cult of giants. The question concerning the cult of gUm directed towards archeological source materi Obviously the giants have important roles b decorations. The scaldic descriptions ofpictm or walls is noteworthy. Every scene depictc Hvini in HaustlQng deals with relationships I giants. The same concerns Vlfr Uggason's J scription of the wall-paintings of 0laJr Pai in I. tant question is whether these representatiom function only or whether they primarily repm -mythic or cultic - content. Obviously difti mand different methods. Picture stones from 1 ing the introduction of Christianity, conta Christian and heathen motifs, veil the teusio mind. From a Christian point of view every hl GIANTS AS RECIPIENTS OF CULT IN THE V WORDS AND OBJECTS 218 tainly there are many different groups of jptnir, but for the present we can state that the cult of female giants is most directly suggested in the literary material. Further investigation will probably uncover traces of rituals performed also for male giants. In Sskm for example, Snorri tells in his novelistic manner about a travel in the lands of giants. Three gods, Odinn, Henir and Loki are on their way through Utgardr,l5 They become tired and hungry and want to prepare some food. Much effort is spent on trying to fry an ox. In the meantime an eagle is watching from a tree. The gods do not succeed until they have promised the eagle a part of the roast. The bird turns out to be the giant Thiazi. In the end he steals the better part of the food. The story seems to be based upon knowledge of an old ritual of sacrifice. The story relates that beyond the limits of the blessed homes of gods and men, tribute is to be paid to the powers who are the owners of the land. In the story of Sskm the gods enter Utgardr, which is the land of giants, and accord- ingly they have to pay some fee in form of a sacrifice. (One can discuss whether the actual tribute is to be classified as offering or sacrifice. But the question is not of any importance here.) Have we really discovered something like a model? Fertility rituals for beautiful giant maidens and meat-offerings for mas- culine giants? The model is not that simple; another sort of source material will give further insight and add to the com- plexity of the cult of giants. The question concerning the cult of giants also has to be directed towards archeological source material. Obviously the giants have important roles to play in figurative decorations. The scaldic descriptions of picture-series on shields or walls is noteworthy. Every scene depicted by I>jooolfr or Hvini in HaustlQng deals with relationships between gods and giants. The same concerns Dlfr Uggason's Husdnipa, the de- scription of the wall-paintings of Ohifr Pai in Iceland. An impor- tant question is whether these representations had a decorative function only or whether they primarily represented a religious- -mythic or cuitic - content. Obviously different sources de- mand different methods. Picture stones from the period follow- ing the introduction of Christianity, containing compound Christian and heathen motifs, veil the tension in the heathen mind. From a Christian point of view every heathen motif may OBJECTS :ptions for the complex relations between :picted as the giant-fighter par excellence, s lifted against lotunheimr. Still, even this :s which reveal deep insight into the com- r. He displays viewpoints which we today ogicaL In Hblj 23 Thor utters the following DIe with Odinn: Itna I lid grow mighty if all of them were allowed would be few people in Midgardr. Thor's balance in cosmos, not the extermination : groups. The harmonious relation between must be secured. This deep insight is as- who is usually not the first to be associated lIt of giants found in the literary sources :pest meaning from a cosmological point of :titute groups of power which are extremely ISmic balance. They have to be fitted into gIy, they have to be taken care of ritually. iate that the vanir-gods are given the task ag alliances with the world of the jptnir. d of hostage in Ls 34. He has come from rantee ofpeace and alliances among groups is: what sort of cult has been paid to the d an example of a fertility cult. The Eddic os also indicate fertility rites of some sort. () suppose that apotropaical rituals directed also been important. In all cultures averting lid performed in order to keep disastrous II limits. ~ d e a J t with giant maidens; our ritual exam- ith cultic rituals directed to females. Cer- GIANTS AS RECIPIENTS OF CULT IN THE VIKING AGE? 219 Jernalderens billedkunst var utelukkende sakrale billeder, som hadde en dyp og hellig mening for den hedenske tanke- gang. Av billedenes anvendelse kan det ogsa sluttes at de tjente til vern og beskyttelse (The pictorial art of the Iron Age is fundamentally sacred, the pictures had a deep and holy meaning and they were made for protection).16 be used as a symbol of evil, but sometimes heathen gods are given the function of forerunners of Christ. After all, the ten- sions between the heathen creative and chaotic powers are missed within the new context. Basically it is in pre-Christian sources that we can look for the original function of the figura- tive art of the Iron Age in a fruitful way. In an article on prehistoric art in 1931 Haakon Schetelig stated that the figurative art of the Iron Age is not to be looked upon as private and decorative only: I will concentrate on one example. One of the three pictorial stones constituting the monument of Hynnestad, Skane, in the south of Sweden, shows a single, female figure. She is riding on a beast like a wolf, uses snakes for reins, and has herself a tongue like a snake. The woman has been interpreted as Hyrrokkin, the giantess who, according to Snorri, was called for when nobody else was able to push the boat with the dead Baldr into the sea. 17 The woman turns out to be an extremely important person; as a matter of fact her function is absolutely necessary in the funeral ritl;lal. Probably this is an element that has hitherho been somewhat overlooked. According to Monica Rydbeck, who published her dissertation in 1936 on pictorial stones from Skane, the 'Hyrrokin-stone' must be of pre-Christian origin. IS Accordingly it belongs to the heathen funeral tradition. Obvi- ously the very act of raising the stone-monument is to be classi- fied as a ritual. The picture on the stone indicates that the ritual once performed was of apotropaic character. According to the Baldrmyth, this giantess would probably help the dead to start his journey to the other world. If the giants were such important figures in critical situations as the myths indicate, it is not surprising at all that they were dealt with ritually. After all, it would be more remarkable if Norse tradition should miss any ritual dealing with powers on GIANTS AS RECIPIENTS OF CULT IN THE v: whom the whole of existence finally depeo as necessary to the world as the gods are. I'll Notes 1. The group of mythical beings which in modem ~ giants, consists of different beings: j(ltunn (pI. Ntli noun), risi, bergrisi, troll. In this study we ,,"iII relations of the different kinds. 2. Jan de Vries sums up the discussion in Altgermtllli 1:241 pp. Recently Lotte Motz has dealt with tb several papers, see Lotte Motz 1981; 1982. Aax giants represent powers older than the Norse gods 0 they are reminiscences of the gods of the original iI (Motz 1982). 3. Magnus Olsen 1917:655. 4. Jan de Vries 1970, B.I: 243 pp. 5. Anne Holtsmark in P. A. Munch 1967:78. 6. Op.cit. 7. References to Edda are to Gustav Neckel (00.) Edtl. Regius, rev. ed. Hans Kuhn, Heidelberg 1962. 8. E. O. G. Turville-Petre 1977:165. 9. Hjalmar Lindroth 1930. 10. Jan de Vries 1970, II: 335 pp. 11. Gro Steinsland and Kari Vogt 1981. 12. Folke Strom 1954:24-24. 13. Ake V. Strom 1975:145 pp. 14. Folke Strom 1983. 15. SnE. Bragaroedur 2. 16. Haakon Schetelig 1931:220. 17. Gylf. 33. 18. Monica Rydbeck 1936:22 pp. 19. After this paper was presented at lsegran; I became paper: 'Gods and Demons of the Wilderness', Artir 1984, pp. 175-87. Here Motz stresses the viewpoint tIi ?Ider gods of the Nordic inhabitants. According to III Norse mythology must be due to a historical dew the opposite: the dramaric tension in Norse cosmoIo gods and giants. The giants are dealt with ritually such, not as reminiscences of older kinds of gods. List of abbreviations: Gm = GrimnismaI Gylf = Gylfaginning in SnE. Hrblj = HarbarOdsljoo Skm = Skirnismal SnE = Edda of Snorri Sturluson WORDS AND OBJECTS 220 Notes whom the whole of existence finally depended. The giants are as necessary to the world as the gods are. 19 List of abbreviations: Gm = Grimnismal Gylf = Gylfaginning in SnE. Hrblj = HarbarCidsljoCi Skm = Skirnismal SnE = Edda of Snorri Sturluson 221 GIANTS AS RECIPIENTS OF CULT IN THE VIKING AGE? I. The group of mythical beings which in modem English is called (jpmir) giants, consists of different beings: jptunn (pI. jptnir), jJurs. gygr (a female noun), risi, bergrisi. troll. In this study we will not deal with the inter- relations of the different kinds. 2. Jan de Vries sums up the discussion in Altgermanische Religionsgeschichte 1:241 pp. Recently Lotte Motz has dealt with the problem of giants in several papers, see Lotte Motz 1981; 1'82. According to her view, the giants represent powers older than the Norse gods of the Eddaic mythology; they are reminiscences of the gods of the original inhabitants of the North (Motz 1982). 3. Magnus Olsen 1917:655. 4. Jan de Vries 1970, B.I: 243 pp. 5. Anne Holtsmark in P. A. Munch 1967:78. 6. Op.cit. 7. References to Edda are to Gustav Neckel (ed.) Edda. Die Lieder des Codex Regius, rev. ed. Hans Kuhn, Heidelberg 1962. 8. E. O. G. Turville-Petre 1977:165. 9. Hjalmar Lindroth 1930. 10. Jan de Vries 1970, II: 335 pp. II. Gro Steinsland and Kari Vogt 1981. 12. Folke Strom 1954:24-24. 13. Ake V. Strom 1975:145 pp. 14. Folke Strom 1983. 15. SnE. Bragaroedur 2. 16. Haakon Schetelig 1931:220. 17. Gylf. 33. 18. Monica Rydbeck 1936:22 pp. 19. After this paper was presented at Isegran,' I became aware of Lotte Motz's paper: 'Gods and Demons of the Wilderness', Arkiv for nordiskfilologi 99, 1984, pp. 175-87. Here Motz stresses the viewpoint that the giants represent older gods of the Nordic inhabitants. According to this view, the tensions in Norse mythology must be due to a historical development. My view is the opposite: the dramatic tension in Norse cosmology presupposes both gods and giants. The giants are dealt with ritually as chaotic powers as such, not as reminiscences of older kinds of gods. :dk:unst var utelukkende sakrale billeder, p og hellig mening for den hedenske tanke- nes anvendelse kan det ogsa sluttes at de ; beskyttelse (The pictorial art of the Iron ltally sacred, the pictures had a deep and :I they were made for protection).16 ,. of evil. but sometimes heathen gods are :H forerunners of Christ. After all, the ten- heathen creative and chaotic powers are leW context. Basically it is in pre-Christian look: for the original function of the figura- Age in a fruitful way. prehistoric art in 1931 Haakon Schetelig alive art of the Iron Age is not to be looked I decorative only: D OBJECI'S : on one example. One of the three pictorial the monument of Hynnestad, Skane, in the lOWS a single, female figure. She is riding on ISes snakes for reins, and has herself a tongue HIlan has been interpreted as Hyrrokkin, the ding to Snorri, was called for when nobody h the boat with the dead Baldr into the sea. 17 tut to be an extremely important person; as er function is absolutely necessary in the Jably this is an element that has hitherho mooked. According to Monica Rydbeck, :lissertation in 1936 on pictorial stones from in-stone' must be of pre-Christian origin. 18 ngs to the heathen funeral tradition. Obvi- f raising the stone-monument is to be classi- picture on the stone indicates that the ritual 5 of apotropaic character. According to the DleSS would probably help the dead to start Xher world. : such important figures in critical situations ate. it is not surprising at all that they were After all, it would be more remarkable if Mdd miss any ritual dealing with powers on 222 WORDS AND OBJECTS Ssm = Skaldskaparmfd in SnE. vp VQlsapattir References Dronke, Ursula, 1962 'Art and Tradition in Skimismal', English and Medieval Studies, N. Davis and C. L. Wrenn (eds.), London, pp. 250-68. Heusler, Andreas, 1903. 'Die Geschichte vom VOlsi', Zeitschri/t des VereinsfUr Volkskunde 13, Berlin. Holtsmark, Anne, 1968, in P. A. Munch: Norrene gude- og heltesagn, Oslo, rev., ed., A. Holtsmark. Lindroth, Hjalmar, 1914. 'En nordisk gudagestalt i ny belysning genom ortnam- nen', Antikvarisk Tidskri/t XX, Stockholm. Lindroth, Hjalmar, 1930. Goteborgs Universitiits drsskri/t 36, Goteborg, pp. 38-49. Lonnroth, Lars, 1977. 'Skirnismfil och den fomislandska iiktenskapsnormen', Opuscula Septentrionalia. Festskri/t til Ole Widding 10.10.1977, Copenhagen, pp. 154-78. Mitchell, Stephan A., 1983. 'For Scirnis as Mythological Model: fri6 at kaupa', Arkiv fOr nordisk filologi 98, Lund, pp. 108-122. Motz, Lotte, 1981a. 'Gerdr', Maalog Minne, 3-4, Oslo, pp. 121-36. Motz, Lotte, 1981b. 'Giantesses and their Names', FrUhmittelalterliche Studien, 15. Band, Jahrbuch des Instituts fUr Friihmittelalterforschung der Univer- sitiit Munster, Berlin, pp. 495-511. Motz, Lotte, 1982. 'Giants in Folklore and Mythologi: A New Approach, Folklore Vol. 93:i, pp. 70-84. Olsen, Magnus, 1909. 'Fra gammelnorsk myte og kultus', Maal og Minne, Oslo, pp. 17-36. Olsen, Magnus, 1917. Norges Indskri/ter med de (J!/{Jre Runer II, Christiania. Rydbeck, Monica, 1936. Shines Stenmiistare fore /200, Lund. Schetelig, Haakon, 1931. 'Billedfremstillinger i jema1derens kunst', Nordisk Kultur B.XXVlI, KUNST, ed. H. Schetelig, Oslo, pp. 202-224. Strom, Folke, 1954. Diser, nornar, valkyrjor. Fruktbarhetskult och sakralt kun- gadome i Norden. Stockholm. Strom, Folke, 1983. 'Hieros gamos-motivet i Hallfredr Ottarssons Hakonardra- pa och den nordnorska jarlaviirdigheten', Arkiv for nardiskfilologi 98, Lund, pp.67-79. Strom, Ake Y, 1975. 'Germanische Religion', in Germanische und Baltische Religionen, Die Religion der Menschheit, B. 19, I, ed. Strom, A. V. and Biezais, H., Stockholm. Turville-Petre, E. O. G. 1977. Myth and Religion of the North, New York. Vries, Jan de, 1970. Altgermanische Religionsgeschichte, I-II, Berlin. 16 Bog Corpses and Germ Ch.12 Falke Strom In the twelfth chapter of Germania Tacitw of Germanic criminal law. Of crimes that le:i ment he gives the following account: apud concilium accusare quoque I mtendere. Distinctio poenarum ex delicto. arboribus suspendunt; ignavos et caeno ac palude, iniecta insuper versltas supplicii ilIuc respicit, tamquam !II teat, .dum puniuntur, flagitia abscondi. (I one IS also allowed to make accusatiom charges. Punishments vary according to Traitors and deserters are hanged from t the unmanly, and those who have defile submerged in muddy quagmires and COl work. The differences in punishment are the that crimes should be shown up- publIc but abominations concealed.) A number of scholars, Germa archaeologIsts and others have associated Ta about the category of criminals whose deed: and who were punished b)l In quagmIres, WIth the well-known finds of So ses. The documentation of bog-corpse finds I! real research on the subject began in the nmeteenth century. The primus motor and p was Johanna Mestorf, custodian and, from Museum vaterliindischer Altertiimer at KieI.