Norse pagan books, also known as heathenry or Germanic paganism, refer to a collection of religious texts and writings that explore the ancient Norse traditions and beliefs. These books provide a glimpse into the practices, rituals, and mythology of the Norse people. One of the most notable Norse pagan books is the Poetic Edda. Written in the 13th century, it consists of a collection of poems that cover various topics, including the creation of the world, the deeds of gods and heroes, and the prophetic visions of seers. The Poetic Edda serves as a valuable source of information on Norse mythology and is highly regarded among scholars of Norse studies. Another important text is the Prose Edda, also known as the Younger Edda.
The first article that I wrote on this was on what’s called the night hag — this witch figure that appears in the middle of the night and attacks people, usually rendering them speechless and doing horrible things to them at night.
The perpetrator is usually believed to possess some sort of supernatural power, although in some cultures an envious person may cast the Evil Eye unintentionally. But I also knew that I shouldn t just ignore her fear of a curse, and, though I knew I wasn t truly to blame, I felt some burden of responsibility for the child s health.
Another important text is the Prose Edda, also known as the Younger Edda. It was authored by Snorri Sturluson, an Icelandic poet, historian, and politician, in the 13th century. The Prose Edda provides a comprehensive overview of Norse mythology, including the stories of the gods, the creation of the world, and the events leading up to Ragnarok, the Norse apocalypse.
CURSE REVERSED
Three very happy young children arrived at the kitchen door, staggering under the weight of an old wart hog's skull they'd come across in the South African veld. Probably with a "what it means to have sons" look on my face, I encouraged them to leave it on the lawn outside, and then went out to admire their find of something new—and very different.
The following day, I noticed the local witch doctor walking around our house, looking very disturbed. Finally, she picked up the skull and threw it far into the bush. When I asked her what was troubling her, she explained that a newborn child, whom she had delivered and I had visited the previous day, had begun to cough. She had come to make sure that no one had put an evil spell on my home to affect the child adversely through me. The witch doctor had been horrified to find the wart hog skull, a sure sign, to her, that someone had cursed my home to hurt the child. Fear engulfed her. She told me I had broken a cultural norm by just visiting the child, since I was not a member of the family. This meant that if anything happened to the child it would be my fault.
Now I knew where the skull came from. The skull actually had been put there out of love, not hate. Likewise, my visit to the mother and child was not meant to disregard cultural tradition; it had only been an expression of love. There never had been a curse. But I also knew that I shouldn't just ignore her fear of a curse, and, though I knew I wasn't truly to blame, I felt some burden of responsibility for the child's health. I decided to pray until I felt at peace about the situation.
I realized more clearly than before that God is the one supreme cause and the one true source of all activity. Therefore, the only effect that there can be is the effect that comes from God, who is infinite good. There could be no cause or effect from a skull or from breaking a traditional "law." Also, God's creation cannot be a medium for evil. We're all children of God, expressing only good. This newborn belonged to God, and He kept her safe and well in His tender embrace.
The child was quickly well, and the witch doctor never returned to our home to "cleanse" it again.
This incident taught me a great deal about education. The witch doctor had been educated to believe that bones, logs, or dead animals placed at certain points around a home are a sign of bewitching, and so she sincerely believed that these bones were an evil sign, even though this skull had been placed outside our home with joy by innocent young children, It was her belief, and not the bones, that was the cause of her fear. This kind of belief—that there is a power apart from and stronger than God, and that it can have an evil effect—is conquered and destroyed by understanding that God is the only true power and cause. All that God's creation can truly receive is what God gives, and that is always good. What He creates cannot be the victim or receiver of evil.
This same experience helped me later when a gardener told me that the cleaning lady was using witchcraft on him. As the two of them sat down in my lounge, the gardener was so terrified that he pulled his legs under his chin, clasped his arms around them, and trembled all over. The cleaning lady, on the other hand, had a look of power and domination.
I talked with them about the one and only almighty God, and of the fact that the only effect that could come from this all-powerful God was good. I asked the gardener what he would do if he met a lion. "Climb a tree as fast as possible," he replied. "And if there was no tree available?" I asked. He did not like this option, which he saw as a situation without a solution. I assured him that when we know God as divine Love and the only power, we can be sure that there's always a solution to every problem.
I spoke to him about the Bible story of Daniel being put into a lion' den (see Daniel, chapter 6). King Darius had made Daniel chief of the presidents and princes. Jealousy caused the other presidents and princes to try to entrap Daniel. They manipulated the king into signing a law requiring everyone to worship the king and no one else. Any disobedience would result in being thrown to the lions.
Daniel did not fear this law, even though it promised the death penalty in the lions' den. Instead, he obeyed God's law: "Thou shalt have no other gods before me" (Ex. 20:3). Daniel knew and loved God, and he trusted that his obedience to God's law would bring protection.
If God is the Creator of all, and He is the whole of Love, then all that can result from Love is loving ideas, loving animals. So instead of feeling fear from the educated belief that lions are carnivorous and would hurt him, Daniel must have understood and felt God's control. Mary Baker Eddy once wrote that "understanding the control which Love held over all, Daniel felt safe in the lions' den . " (Science and Health, p. 514).
God's creation cannot be a medium for evil.
I believe we all felt God's love and omnipotence that day in my lounge. The gardener put his feet on the floor and sat normally and upright. The cleaning lady sat quietly, no longer intimidating. The room was filled with peace and calm and the presence of God's goodness. The gardener went on with his work, unaffected by signs in the garden suggesting that a spell had been placed over him. He didn't even feel the need to call in a witch doctor to help him remove the curse from his home. He'd given up his belief in an evil power, and consequently, no curse could affect him.
Months later he came to tell me the good news that he had found work as a storekeeper—a wonderful promotion for him. For me, this was one more indication that good alone comes from God, and that each one of us has direct access to divine Love's goodness.
Three very happy young children arrived at the kitchen door, staggering under the weight of an old wart hog's skull they'd come across in the South African veld. Probably with a "what it means to have sons" look on my face, I encouraged them to leave it on the lawn outside, and then went out to admire their find of something new—and very different.
In addition to its mythological content, the Prose Edda also contains sections on poetics and the use of kennings in Norse poetry. Other notable Norse pagan books include the Sagas of the Icelanders, which are a collection of historical narratives that offer insights into the lives and customs of the Norse settlers in Iceland, as well as the Hávamál, a collection of Old Norse poems that impart moral and practical advice. In recent years, there has been a resurgence of interest in Norse paganism, and many modern authors have contributed to the revival of Norse pagan literature. These contemporary works often draw on the ancient myths and traditions but reinterpret them for a modern audience. Overall, Norse pagan books provide a valuable resource for those interested in understanding the ancient beliefs and practices of the Norse people. They offer insights into their cosmology, mythology, and worldview, and continue to inspire and inform modern followers of Norse paganism..
Reviews for "Norse Pangab Books in the Modern World: Preserving Ancient Norse Mythology"
1. Jane - 1 star - I was extremely disappointed in the Norse pangab books. The stories lacked depth and the characters were one-dimensional. The writing style was also unimpressive, with repetitive phrases and cliche dialogue. Overall, I found the books to be a complete waste of time and would not recommend them to anyone looking for a compelling and well-written fantasy series.
2. Mark - 2 stars - I had high hopes for the Norse pangab books, but unfortunately, they didn't meet my expectations. The plot was predictable and the pacing was inconsistent. I found it hard to connect with the characters as their development felt rushed and shallow. Additionally, the world-building was lacking, leaving me with many unanswered questions. While I didn't hate the books, I can't say I enjoyed them either.
3. Emily - 2.5 stars - The Norse pangab books had an interesting concept, but the execution fell flat for me. The writing felt amateurish, with awkward sentence structures and excessive exposition. The dialogue was stilted and lacked natural flow, making it difficult to become fully immersed in the story. Furthermore, the plot twists were predictable, leaving no sense of surprise or suspense. Overall, I found the books to be mediocre and was disappointed considering the potential the series had.