Patreon Topic 66: On Odin and the Wild Hunt

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From Cynnian comes this topic:

“Seasonally, maybe elucidate particulars with Odin and the Wild Hunt.”

It’s funny that I got this question when I did. I am currently reading Phantom Armies of the Night by Claude Lecouteux which goes over things like the Wild Hunt, the Furious Host, and other such phenomena. Lecouteux’s books are just awesome, and I highly recommend this for background on origins and theories around it.

Without quoting large swathes of the book, much of the work that he has uncovered tends to cover ideas that the Wild Hunt are, in part, made up of the Dead. In Christian sources these tend to be the unbaptized or especially sinful, and recounts of them tend to diverge into sermons against sin at varying points. However, Odin’s Wild Hunt tends to be composed of other beings as well. At times, valkyries seem to be implied to be part of it, masked folks who have joined it, folks whose hamr (Double as Lecouteux calls it) have joined the Hunt, as well as many other Beings.

Some useful quotes to this by Lecouteux:

“In Denmark, Odin sets out in pursuit of a supernatural being.” (69).

“One of the principal arguments made by scholars in favor of Odin as leader of the Wild Hunt is the motify of the storm.” (209). 

“The most solid argument in Odin’s favor is undoubtedly the fact that the Infernal Throng sometimes consists of warriors and horsemen. As the god of war annd the owner of the horse Sleipnir, Odin is at home in this context. He also finds a place as master of Jöl (Jölnir), through his knowledge of necromancy and other magical practices that make him the god-shaman who has mastered the trance journey, and by his Einherjar, the dead warriors that make up the army with whom he will confront the powers of chaos during Ragnarök.” (214)

Another interesting quote is “Nicholas Gryse (1543-1614) cites a Mecklenburg custom intended to appearse Odin, he relays the words of a peasant song:

Wode, take now fodder for your horse

‘Tis now thistles and brambles

Next year it shall be most excellent grain.” (219)

This theme ties in themes of fecundity and fertility that Lecouteux goes on to explore in other contexts.

Lecouteux dedicates an entire chapter to Odin and the Wild Hunt and how it differs from things like the Furious Army, Odin’s Army, and related phenomena. What seems to me to be the biggest difference is the function or purpose of it. The Wild Hunt seems to me to be more restorative in its function than the Furious Army, the Diabolical Hunstman, and other motifs. Whether it is hunting a supernatural being such as an álf, or if it is passing over-through places as a host, it seems to be more of a restorative force or a balancing one, which also seems to have ties to fertility and fecundity, than merely dragging the Dead to hell or to the underworld. Many of the members of the Hunt are Dead, but they also can be other beings as well, and many are masked depending on the recounting.

Lecouteux sums this up pretty well, saying:

“What is most striking in the history of the Wild Hunt is its variability, its ability to meld with other beliefs, to draw elements from them and to combine them. The narratives we have read here allow us to see two large vectors. First is the ancestor worship that encourages the merger of the theme and the table of souls, the fairy repast. Next is the cult rituals culminate in masquerades and Carnival-like processions. Grafted upon this trunk are motifs taken from the legend of the wild huntsman and, when the clerics had taken possession of the Wild Hunt and adopted it in accordance with Christian dogm and other elements of medieval creation, the legend of a cursed hunter, which nothing but a miniature version of the Inernal Hunt that has been reduced to its simplest expression.” (237)

To sum up an excellent book and reams of folklore, Odin and the Wild Hunt tends to be a seasonal occurence (though it may also occur nightly depending on one’s understanding/time period) that brings fecundity, fertility, restoration, and balance back to the land and its people. Getting swept up in it is particularly dangerous whether in body or one’s hamr, but it can also be rewarding if you are prepared and able to handle it. This is where modern Wild Hunt cultus and esoteric work, such as I have experienced with Maleck Odinsson, comes into play.

In my experiences of it, the Wild Hunt does carry these ideas of fecundity, fertility, restoration, and balancing in my own experience of it. Our rituals tend to be oriented around the New Moon, and involve meeting the Wild Hunt in our hamr as it makes its nightly rounds. My experience of the Wild Hunt is that Odin is not is only leader, and that role does get passed around with other noted leaders of the Wild Hunt such as Frau Perchta, and I have seen Frigg lead the Hunt as well.

For preparation, I tend to mask up in my lyke (physical body) with my wolf pelt for the duration of the rite, keeping my taufr bag full of taufr to various Gods, Ancestors, and vaettir in my pocket or nearby. Often, I will wear protective taufr and taufr tied to Odin, wolves, Fenrisúlfr, and other Gods, including my valknut, Mjölnir, wolf, and bracelet with úlfheðnar bracteates on them. During the rite my hamr will generally take the form of a werewolf, wolf, or some other similar being, though I have kept a human-like form for the Hunt before. In joining the Hunt, I have found it to often already be in progress. Sometimes I am allowed to hunt certain beings who have caused harm to the community, and other times I am told to stick with the Hunt and hunt who They do. Sometimes it is both.

So what now? You’re in the Wild Hunt. Maybe you’re following it in its round, or maybe you’re being told to go handle something. So you do. Sometimes it is being in the noise of the storm, being the storm. Others, it is a predator on the hunt with your packmates, tearing apart something that has done another wrong. Sometimes it is taking up a spear or a sword and driving it into a vaettr, whether human or not, and letting the blood soak. Sometimes it is merely riding with the Hunt and experiencing it from within. Sometimes the Hunt takes you over and you are a snarling thing, an extension of something, someone else, no longer your own. Whatever it is, the Wild Hunt lives up to its namesake. It is wild, it is chaotic, it is powerful, and it is raw.

Then you come back into a body that feels hungry and tired, and sometimes also so full of energy you feel you could run a marathon. Then the energy crash hits after some food, or a good drink of coffee or tea. The Wild Hunt takes and it blesses. It ravages and rights. It is the use of power to do, and cultivating power to use in the Hunt is, in my experience, part and parcel of doing that Work.

What I find quite interesting is how many of my experiences of the Wild Hunt comport with the writings that are left to us on it. I find it striking in the similarity it carries to other nightly/seasonal spirit flight and spiritwork recountings, such as the benedanti and Thiess of Kaltenbrun’s experiences as a werewolf.

These are my insights into Odin and the Wild Hunt.

A Lay for the Wild Hunt

The horde roaves roads of forests,
Roaming the wild of the world
Across field and fen, frost and flame
The host fairs forth

Gods and great Dead are the vanguard,
Wolves and wild things follow and watch the ways
Above come ravens and crows in the wake
Between are those borne and brought into stride

The sunsets are stained dark with blood
Shadows teem and swallow the night
The sound of their sumons are hooves and howls
Carrying the calls of the Wild Hunt’s host

Offer, lest the door be darkened
Good beer, bread, or blade freely given
For many are the mouths of the might Hunt
And satisfaction ever They seek

Join, if you are of a mind to journey
To scout and slaughter, by blade, bow, or bite
Among man and monster one may find their kin
Blessed by the ways of the Wild

The Hunt is On

I hear the hoofbeats hammer

I hear the howling on the wind

I hear the gait of sword, spear, and gun

The Hunt is on

I smell the slathering sweat

I smell the steel in the wound

I smell the breath of God, grave, and snow

The Hunt is on

I see the sky split

I see the spray of blood

I see the wend of Host, heroes, and Sleipnir

The Hunt is on

I taste the tears’ trail

I taste the take of the kill

I taste the marrow of the wicked, warlocks, and traitors

The Hunt is on

I feel the fury flow

I feel the frenzy of the Ride

I feel the call of the vaettir, Valkyries, and Fráriðr

The Hunt is on

The Hunt is on

The Hunt is on

Reflecting on Two Articles on a Post-Christian Future

Manny Tejeda-Moreno wrote an article, “Editorial: Douthat’s post-Christian future, a response” for The Wild Hunt, responding to a New York Times op-ed “The Return of Paganism”, an article written by Ross Douthat.  Rather than dig through both articles, I found things within Tejeda-Moreno’s article I felt were worth responding to. Tejeda-Moreno’s response to Douthat highlights things that I felt were worth exploring, as I have seen Pagan and polytheist communities struggle through the fourteen years I have on-and-off called myself a Pagan and have been a polytheist.

It is pretty clear Ross Douthat is not a part of any modern Pagan religion, and he has been an op-ed writer for several years. I am not shocked Tejeda-Moreno is dissatisfied with the article. Over the course of his life Douthat has been a Pentecostal and a Catholic and was educated at Harvard. He is not only writing from outside our communities essentially about us, as Tejeda-Moreno clearly points out, he is doing so poorly informed.

His lamentations that there may be more witches than members of the United Church of Christ should be evidence enough that he is mourning or at least ill at ease in the post-Christian future he sees on the horizon. I find this notion at odds, though, with those exercising levers of power and in the majority. The most prominent and numerous members in US society are some flavor of monotheist, predominantly Christian. Those who are not Christians in positions of power, such as political or academic settings, are often agnostic or atheist. All tend to default to some variation of ‘hierarchy of religion’ in which one’s personal flavor (Christian, atheist, or agnostic) is the summit of the hierarchy. Pagan and polytheist religions are often derided for their belief in ‘demons/delusions’, ‘outmoded ideas’, ‘dead gods’, and the like, treated more as curiosities than anything worthy of regard either in academia or in interfaith settings.

I echo Tejeda-Moreno’s disappointment with Douthat’s assertion that Paganism is “some civic cult with supernatural experimentation driven by secret societies of literati weaving post-Christian intellectualism into society.” Modern Pagan religions are neither that organized nor that well-developed. Even if we were, intellectualism or rationalism is not the main philosophy of a good number of Pagans or polytheists.  We certainly do not have the numbers for civic cultus, nor the structures which would make it relevant so far as I can see.

In the first place, modern Pagan religions do not even internally agree on what Paganism itself is. The term is so nebulous as to be unwieldy, effectively ending in some vague sense of ‘not Christian’. Some Pagans who use the word as their primary means of identification are polytheist, believing in and worshiping many Gods. Some Pagans who use the word as their primary means of identification are atheist, believing that there are no Gods and worship nothing. Saying anything accurate when even basic and essential matters of theology are disagreed upon internal to specific religions within Paganism is almost impossible. For instance: Are Wiccans theist? If so, which Wiccans, if any, are theist and which, if any, are atheist?

Then there comes issues of who gets to decide who gets to be called Wiccan in the first place. Gatekeeping, who gets to do it, and who has the right to gatekeep specific Pagan religions are a series of ongoing issues in many Pagan and polytheist religions. Without these basic methods of organization decided, it matters little whether one says “Wiccans are theist” or “Wiccans are atheist” because the ground upon which the matter would rest shifts dependent on the practitioner and not the identifier itself.  The reason I go over words and their meanings so often in my posts is because of this ongoing problem.  There is a consistent need to reinforce what words mean because the language in Pagan communities is inconsistently applied and used.  I can get more to the core of what I am by using the word polytheist rather than Pagan because, where Pagan is a very mushy word, polytheist says what it is right on the tin.

I have a bone to pick with Tejeda-Moreno, and that is the same bone I have with everyone and anyone who uses the term ‘organized religion’ without including our own religions.  The term organized religion means what it says, “A structured system of faith or worship” though most associate it with monotheist religions.  Every single religion is organized or it is not a religion.  Were Tejeda-Moreno to have written something like “Christian religions have failed their faithful and the broader society in two ways” or “Monotheist religions have failed their faithful and the broader society in two ways” there would be less issue from me.  It’s still an over-generalization of centuries of history, but it would be more accurate than to just hand Christianity and other monotheist religions the phrase organized religion.

Further, setting up Paganism and organized religions as being against one another is nonsensical.  The “continued toleration of sexual abuse and misogyny exposes all the other moral failings” regardless of which religion it is in question, and Paganism is no more immune to this than Catholicism is.  Indeed, it is also true that “Individuals working to experience their authentic selves are deluged by moral pronouncements serving only to layer guilt and self-hatred” is equally applicable to the Pagan and polytheist communities.  Arguably, it is something that most faith communities engage in rather than the work of their religions’ callings.

The failure here is that Douthat fails to recognize that people should be free to believe in a religion that offers them meaning without ridicule.

I do not think that he fails to understand this so much as it is in his Catholic view that there are true and good religions and those that are not.  It’s also his mistake in assuming that we Pagans and polytheists only conceive as Gods belonging to Creation, and not able to be both immanent and transcendent, or one or the other.  His agreements with Steven Smith’s assessment of things rests on shaky ground as Smith commits pantheists and atheists to his view without even so much as bringing in contemporary Pagan or polytheist authors to his article while mischaracterizing those same religious movements.  In it, he ignores the lived religions of Pagans and polytheists and misses what immanent as well as transcendent Gods, Ancestors, and spirits do to the weltanschauung of the religions and people who believe in Them and worship Them.

Tejeda-Moreno continues:

He avoids a basic reality, as well: individuals are not turning away from organized religion. They are turning toward something that has meaning for them. It may be praxis, or it may be dogma; whatever the reason, they are invoking the fundamental human rights of thought, belief, and religion. Complaining about them as sinful distortions, or implying a divine force is preparing to act in retribution, is using fear in service of patriarchal oppression.

Again, I think Douthat isn’t avoiding a basic reality, but couching in terms familiar to himself and his religion.  Douthat’s point is made here in that regard, and it is a good one:

These descriptions are debatable, but suppose Smith is right. Is the combination of intellectual pantheism and a this-world-focused civil religion enough to declare the rebirth of paganism as a faith unto itself, rather than just a cultural tendency within a still-Christian order?

It seems to me that the answer is not quite, because this new religion would lack a clear cultic aspect, a set of popular devotions, a practice of ritual and prayer of the kind that the paganism of antiquity offered in abundance. And that absence points to the essential weakness of a purely intellectualized pantheism: It invites its adherents to commune with a universe that offers suffering and misery in abundance, which means that it has a strong appeal to the privileged but a much weaker appeal to people who need not only sense of wonder from their spiritual lives but also, well, help.

Douthat goes on to say:

However, there are forms of modern paganism that do promise this help, that do offer ritual and observance, augury and prayer, that do promise that in some form gods or spirits really might exist and might offer succor or help if appropriately invoked. I have in mind the countless New Age practices that promise health and well-being and good fortune, the psychics and mediums who promise communication with the spirit world, and also the world of explicit neo-paganism, Wiccan and otherwise.

He’s not wrong in his assessment here.  One of the major appeals in Pagan and polytheist religions is that we have living relationships with our Gods, Ancestors, and spirits that in some way invite us to share in co-creating with Them.  We are invited to appreciate the beauty of our Holy Powers, the Worlds we inhabit, and so much more. Our Holy Powers occupy many places simultaneously that we can appreciate on multiple levels, including that of devotion, aesthetic, beauty, joy, and more.  We build relationships with our Holy Powers at our altars and in our statues.  We build relationships with Them in places They hold in high regard.  We build relationships with Them in sacred places in nature or our cities.  We build relationships with our Holy Powers when we bear jewelry or tattoos of Their forms, symbols or Names.  We build relationships with Them when we lay down offerings at a tree, look out to the Sun’s or Moon’s rise, feel Them in the breeze.  We build relationships with Them in the grip of writing a poem, knitting a blanket, or making a piece of art.

Douthat goes on with ill-conceived generalized histrionics that are wrong, namely in regards to ancient Roman elites.  Polytheism, not pantheism was the norm.  He is also forming his argument on shaky foundations for what it would take to form a living pagan religion under his view:

To get a fully revived paganism in contemporary America, that’s what would have to happen again — the philosophers of pantheism and civil religion would need to build a religious bridge to the New Agers and neo-pagans, and together they would need to create a more fully realized cult of the immanent divine, an actual way to worship, not just to appreciate, the pantheistic order they discern.

His point here is wrong.  Pagans and polytheists do not need pantheists or outside civil religionists.  We have our own philosophers, and for those who wish to engage in civil religions there are ample examples to follow.  We need not partner with pantheists or civil religionists to create a fully realized cult of the immanent divine because we possess all the tools, ability, and functions to do so within our own religions.  We already have everything Douthat is pointing out here.

Likewise, Tejeda-Moreno is wrong.

Whether we are discussing Witchcraft, Heathenry, or any other practice broadly described as Pagan, individuals are not turning away from organized faiths; they are turning toward something more meaningful to them. Pagans are re-wilding their faith interactions to the immanent and the spiritual, and few things are more dangerous to what is “organized” than what is “wild”.

Individuals are turning away from monotheist religions, not organized ones.  They are turning towards something more meaningful to them, that is true, but it is not something that is not organized, only organized in a different fashion.  We are re-wilding our religions insofar as our Gods, Ancestors, and spirits are immanently intertwined with the development of our religions.  What most who are coming into “Witchcraft, Heathenry, or any other practice broadly described as Pagan” are coming into is one where the Gods, Ancestors, and spirits are immanent and transcendent, not bound by us, our morality, our politics, or our views.  The Gods are the Gods, Their own, and we do not control Them.  The Ancestors are the Ancestors, Their own, and we do not control Them.  The spirits are the spirits, Their own, and we do not control Them.

It is not us who are re-wilding our religions.  If our religions are wild it is because the Holy Powers are not in our control.  We talk with our Holy Powers, we seek Their guidance, and whether through divination, omens, inspiration, or other means They make Their desires and wills known.  This does not mean we have no bearing on our religion.  We do, because it is in relationship with the Gods, Ancestors, and spirits that our religions are woven.  We can disagree with our Holy Powers, negotiate, ask, work with Them to different ends.  We can also agree with our Holy Powers, obey, negotiate, ask, do the work we are given.  We can have times where it is hard to know what They want, times where our lives are fallow, times where we are sure of what They want, and times where our lives are so full we are fit to burst.  These are lived relationships.

Ultimately, Mr. Douthat argues that the promises of Paganism are vacant. The rituals and prayers lack meaning and effect: “I don’t know how many of the witches who publicly hexed Brett Kavanaugh really expected it to work,” he writes. The same sentiment could be shared for those followers of the Christian god who prayed for hurricanes to turn away from the United States toward Mexico.

I think that this is fair on both sides.  So long as we are not living solid in our relationships with the Holy Powers, then I agree that “all the rituals and prayers lack meaning and effect”.  Without prayers bound in meaning, in relationship with our Holy Powers, they are merely words.  Perhaps the only effect they can carry is offense or disinterest. Without rituals made in relationship with our Holy Powers with clarity, discipline, and skill, it is so much empty action.  Without magic rooted in our worldviews crafted with discipline, and skill, again, it is empty action.

Rather than seeing, as Tejeda-Moreno does, that Douthat feels entitled to an explanation from Pagans and polytheists, I see that Douthat has fear of what we may bring to the table:

Until then, those of us who still believe in a divine that made the universe rather than just pervading it — and who have a certain fear of what more immanent spirits have to offer us — should be able to recognize the outlines of a possible successor to our world-picture, while taking comfort that it is not yet fully formed.

I agree with Tejeda-Moreno that Douthat “avoids the obvious remedy to his dilemma” which, for monotheists is that they are not “living up to their origins, whether those be the promise of salvation, submission, or, even more simply, love.”  I also think it is more complex than Tejeda-Moreno’s conclusion.  The problem with monotheist religions and philosophies derived from them is they seek to eliminate all others.  Those who espouse arguments like the ‘evolution of religion’ or the ‘Kingdom of God’ wants its particular religion (or lack thereof) to get to the top so it can install its hegemony over all the others beneath it.  Paganism is not the boogeyman here, but neither is hypocrisy.

What is sitting in the background of monotheist religions is that when any attains power it then seeks to crush or convert any other religion.  Calls to the faithful to evangelize, to destroy the Pagans, to convert the masses of the world are still being made.  As Douthat says:

Until then, those of us who still believe in a divine that made the universe rather than just pervading it — and who have a certain fear of what more immanent spirits have to offer us — should be able to recognize the outlines of a possible successor to our world-picture, while taking comfort that it is not yet fully formed.

What Douthat is afraid of is that we are going to be living in a post-Christian world and takes explicit comfort that a successor is not fully-formed to it yet.  After all, look at what the Christians did to the non-believers.  Why wouldn’t a Christian, having an understanding of the kinds of destruction such things brought, not be afraid of such things being brought down on them?  What Douthat and monotheists like him are afraid of is not just irrelevance, but that non-monotheist religions will make inroads, take up different power in different ways, and offer better futures than the one they’ve had the last two thousand or so years to build.  Their hegemony is slipping bit by bit, year by year.  They fear the loss of power.  They are afraid the futures we face without the hegemony of their religions and philosophies on our necks.  They are afraid of our Gods, Ancestors, and spirits.

The Call

I can hear your paws grab the earth, your hooves strike the ground
I can smell your fur, your excitement as you all are bidden on
I can taste your fury, the adrenaline on the wind
I can feel your gait, your strides as you seek
I can see your numbers, your countless multitudes that gallop and run
I know your call, your howling, trumpeting, shrieking mass that calls me
The Wild Host calls!  Wuotas Heer calls!  The Wild Hunt calls!