Efnisyfirlit

• Cover
• Title
• Copyright
• Dedication
• Contents
• List of figures and tables
• Abbreviations
• Preface to the first edition, 2002
• Preface to the second edition
• Acknowledgements to the second edition
• A note on language
• A note on seid and its analogues
• 1.  Different Vikings? Towards a cognitive archaeology of the later Iron Age
  • A beginning at Birka
  • Textual archaeology and the Iron Age
    • The Vikings in (pre)history
    • The materiality of text
    • Annaliste archaeology and a historical anthropology of the Vikings
  • The Other and the Odd?
    • Conflict in the archaeology of cognition
    • Others without Othering
    • Indigenous archaeologies and the Vikings
  • An archaeology of the Viking mind?
• 2.  Problems and paradigms in the study of Old Norse sorcery
  • Entering the mythology
  • Research perspectives on Scandinavian pre-Christian religion
    • Philology and comparative theology
  • Gods and monsters, worship and superstition
    • Religion and belief
    • The invisible population
  • The shape of Old Norse religion
  • The double world: seiðr and the problem of Old Norse ‘magic’
    • The other magics: galdr, gandr and ‘Óðinnic sorcery’
  • Seiðr in the sources
    • Skaldic poetry
    • Eddic poetry
    • The sagas of the kings
    • The sagas of Icelanders (the ‘family sagas’)
    • The fornaldarsögur (‘sagas of ancient times’, ‘legendary sagas’)
    • The biskupasögur (‘Bishops’ sagas’)
    • The early medieval Scandinavian law codes
    • Non-Scandinavian sources
  • Seiðr in research
• 3.  Seiðr
  • Óðinn
    • Óðinn the sorcerer
    • Óðinn’s names
  • Freyja and the magic of the Vanir
  • Seiðr and Old Norse cosmology
  • The performers
    • Witches, seeresses and wise women
    • Women and the witch-ride
    • Men and magic
    • The assistants
    • Towards a terminology of Nordic sorcerers
    • The performers in death?
  • The performance
    • Ritual architecture and space
    • The clothing of sorcery
    • Masks, veils and head-coverings
    • Drums, tub-lids and shields
    • Staffs and wands
    • Staffs from archaeological contexts
    • Narcotics and intoxicants
    • Charms
    • Songs and chants
    • The problem of trance and ecstasy
  • Engendering seiðr
    • Ergi, níð and witchcraft
    • Sexual performance and eroticism in seiðr
  • Seiðr and the concept of the soul
    • Helping spirits in seiðr
  • The domestic sphere of seiðr
    • Divination and revealing the hidden
    • Hunting and weather magic
    • The role of the healer
  • Seiðr contextualised
• 4.  Noaidevuohta
  • Seiðr and the Sámi
  • Sámi-Norse relations in the Viking Age
  • Sámi religion and the Drum-Time
    • The world of the gods
    • Spirits and Rulers in the Sámi cognitive landscape
    • Names, souls and sacrifice
    • Noaidevuohta and the noaidi
  • Rydving’s terminology of noaidevuohta
    • Specialist noaidi
    • Diviners, sorcerers and other magic-workers
    • The sights and sounds of trance
    • ‘Invisible power’ and secret sorcery
  • Women and noaidevuohta
    • Sources for female sorcery
    • Assistants and jojker-choirs
    • Women, ritual and drum magic
    • Female diviners and healers in Sámi society
    • Animals and the natural world
    • The female noaidi?
  • The rituals of noaidevuohta
    • The role of jojk
    • The material culture of noaidevuohta
    • An early medieval noaidi? The man from Vivallen
    • Sexuality and eroticism in noaidevuohta
    • Offence and defence in noaidevuohta
    • The functions of noaidevuohta
  • The ethnicity of religious context in Viking-Age Scandinavia
• 5.  Circumpolar religion and the question of Old Norse shamanism
  • The circumpolar cultures and the invention of shamanism
    • The shamanic encounter
    • The early ethnographies: shamanic research in Russia and beyond
    • Shamanism in anthropological perspective
  • The shamanic world-view
    • The World Pillar: shamanism and circumpolar cosmology
    • The ensouled world
    • The shamanic vocation
    • Gender and sexual identity
    • Eroticism and sexual performance
    • Aggressive sorcery for offence and defence
  • Shamanism in Scandinavia
    • From the art of the hunters to the age of bronze
    • Seiðr before the Vikings?
    • Landscapes of the mind
    • The eight-legged horse
    • Tricksters and trickery
  • Seiðr and circumpolar shamanism
    • Two analogies on the functions of the seiðr-staff
    • The shamanic motivation
    • Towards a shamanic world-view of the Viking Age
• 6.  The supernatural empowerment of aggression
  • Seiðr and the world of war
  • Valkyrjur, skaldmeyjar and hjálmvitr
    • Female warriors in reality
    • The valkyrjur in context
    • The names of the valkyrjur
    • The valkyrjur in battle-kennings
  • Supernatural agency in battle
    • Beings of destruction
    • Óðinn and the Wild Hunt
  • The projection of destruction
  • Battle magic
    • Sorcery for warriors
    • Sorcery for sorcerers
    • Seiðr and battlefield resurrection
  • Seiðr and the shifting of shape
  • Berserkir and ulfheðnar
    • The battlefield of animals
    • Ritual disguise and shamanic armies
  • Ecstasy, psychic dislocation and the dynamics of mass violence
    • Homeric lyssa and holy rage
    • Predators and prey in the legitimate war
  • Weaving war, grinding battle: Darraðarljóð and Grottasǫngr in context
    • The ‘weapon dancers’
• 7.  The Viking way
  • A reality in stories
    • The invisible battlefield
    • Material magic
  • Viking women, Viking men
• 8.  Magic and mind
  • Receptions and reactions
  • Cracks in the ice of Norse ‘religion’
  • Walking into the seiðr: contested interpretations of Viking-Age magic
    • Questioning Norse ‘shamanism’
    • Staffs and spinning
  • Queering magic?
  • The social world of war
  • The Viking mind: a conclusion
• References
  • Primary sources, including translations
  • Pre-nineteenth-century sources for the early Sámi and Siberian cultures
  • Secondary works
  • Sources in archive

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