Queering the cosmology of the vikings: a queer analysis of the cult of Odin and "holy white stones".
Brit Solli
Journal of Homosexuality 2008 DOI: 10.1080/00918360801952085 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Key points | Argues that Odin's practice of seid, an activity considered unmanly, did not undermine his position as the god of war and warriors. Proposes that the temporal distribution of "holy white" phallic stones in western Norway correlates with the increasing importance of the cult of Odin, suggesting a possible cultic association between Odin worship and burial practices involving these stones. |
Abstract
Ideas concerning Eros, honor and death were central to the Norse perception of the world. Odin is the greatest war god, and associated with manliness. However, Odin is also the most powerful master of seid (sorcery), an activity associated with women. Seid may be interpreted as a form of shamanism. If a man performed seid he could be accused of ergi, that is, unmanliness. Therefore it could be said that Odin exercised an activity considered unmanly. How could Odin perform seid without losing his position as the god of war and warriors? This paradox is discussed from a queer theoretical perspective. On this basis a new interpretation of the so-called "holy white" phallic stones in western Norway is suggested. Most of these stones are associated with burials from the later part of the Scandinavian Early Iron Age. The temporal distribution of the white phallic stones correlates well with the increasing importance of the cult of Odin. There may be a cultic association between the cult of Odin and the burial practices involving white holy phallic stones.