Lyonel Perabo holds an M.A. in Old Norse Religion from the University of Iceland and resides in the cold, Arctic city of Tromsø in Northern-Norway (69° North) where he works in the tourism industry, principally as a tour-guide, as well as a writer. His personal research focuses on local history from Northern Fenno-Scandinavia, the Viking Age and Circumpolar Religions among others.
Back in 2013 and 2014, when I was getting ready to start gathering sources for my masters’ thesis in Old Norse Religion, I realized something: while the vast majority of medieval Norse-Icelandic sagas were readily accessible in Old Icelandic, quite a few of them were hard to get a hold of in translation. Sure, I could have soldiered on, armed with only my trusty Old Icelandic-English dictionary and go through every single saga in the original language, but it would have taken such a long time that, had I done so, I’d probably still be at it today. What I needed were more general editions and translations, with enough notes and index-entries to quickly find relevant information. When it came to the more popular sagas, such as the so-called “family-sagas” (Íslendingasögur), I had little problem finding good versions. In my excessive exhaustiveness, however, I found a severe lack of material related to the more obscure sagas.
One of my most vivid school memories comes from a history lesson I had when I was about seven or eight. From very early on, history had been my favorite subject. The books were always filled to the brim with colorful pictures, and the fact that the topic encompasses just about everything that ever took place regarding mankind drew my attention. That day at school, we were supposed to learn about the Renaissance and the 16th century. As I opened my book, my eyes met with a picture of a crowd laying waste to a church, breaking windows and tearing down statues.
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Back when I was a little kid, something like 20 years ago, my mother took me on a trip to Paris. For about a week, we wandered around the city of lights, visited friends, took the metro, ate crepes, climbed the Eiffel tower and more. On the morning of our last day there, my mother told me we only had time to visit one more place before going home and that I’d have to choose between Disneyland or… the Louvre.
There is no denying that the north has always played an important role in the worldview of Europe and the Western world in general. From the Romantics that sung the praise of the wild, Nordic nature at the turn of the 19th century to the current popular entertainment craze spawned by media franchises such as Frozen, Vikings and the like, the north is as relevant as it has ever been. This influence is even more noticeable in regards to the world of contemporary Paganism. Not only has Heathenism experienced a noticeable revival and growth in the past couple decades, but Nordic deities, practices and iconography are routinely found within more eclectic movements as well. However, all things considered, the Nordic countries (Norway, Sweden, Denmark, Iceland, Finland and the Faroe Islands) are all relatively small and somewhat isolated.
From the point of view of many global onlookers, most of Western and Northern Europe might seem an oddly secular, even religion-less place. Despite a history of (ofttimes violent) religious upheaval during the Christian era and a relative growth of Islam in the present day, there is no denying that religion, and more specifically the expression of religious sentiment, has little to no place in the public sphere in many European nations. As such, even simply discussing religion, and especially Pagan and magical ones, isn’t something nearly as self-evident as in other regions, like North America, where a similar degree of religious freedom is the law of the land. In such a context, the experiences of individuals who might want to experiment with various spiritual paths are rarely if ever publicized or talked about. Yet under this veneer of secularism lies a dynamic and ever-changing religious landscape that has much to offer to those willing to get real with religion.