{"id":351,"date":"2026-01-02T14:41:32","date_gmt":"2026-01-02T14:41:32","guid":{"rendered":"https:\/\/earthspirittarot.com\/wyrd\/?p=351"},"modified":"2026-09-12T14:58:24","modified_gmt":"2026-09-12T14:58:24","slug":"jotunheimr-the-lands-beyond-the-fence","status":"publish","type":"post","link":"https:\/\/earthspirittarot.com\/wyrd\/2026\/01\/02\/jotunheimr-the-lands-beyond-the-fence\/","title":{"rendered":"J\u00f6tunheimr: The Lands Beyond The Fence"},"content":{"rendered":"
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By the time \u00de\u00f3rr reaches the stronghold of \u00datgar\u00f0a-Loki, his journey has already become decidedly strange. He and his companions have spent the night sheltering in what they thought was a building, only to discover the next morning that it was an enormous glove. Now they stand before a fortress so tall that they have to crane their heads backwards to see the top. The gate refuses to open, so they squeeze between the bars instead.<\/p>\n\n\n\n

Inside, their host isn’t particularly impressed by his visitors. If they are going to stay, he tells them, they had better be able to demonstrate some exceptional skill. Loki chooses an eating contest, \u00dej\u00e1lfi offers to race, and \u00de\u00f3rr attempts to drain a drinking horn, lift a cat and wrestle an elderly woman. On the surface, none of this sounds especially alarming for a group that includes one of the strongest gods in Norse mythology, but every challenge ends badly. Loki loses, \u00dej\u00e1lfi is outrun, \u00de\u00f3rr can’t empty the horn, barely lifts one of the cat’s paws and is eventually forced onto one knee by the old woman.<\/p>\n\n\n\n

Only after they leave does \u00datgar\u00f0a-Loki explain what actually happened. Loki had competed against wildfire, which consumed not only the food but the trough holding it. \u00dej\u00e1lfi raced against thought itself. \u00de\u00f3rr’s drinking horn was connected to the sea, the cat was J\u00f6rmungandr, and the elderly woman was old age. Their apparent failures suddenly look rather different: \u00de\u00f3rr drank enough to lower the sea, came frighteningly close to lifting the World Serpent from around the earth, and resisted old age longer than anyone should have been able to.<\/p>\n\n\n\n

When \u00de\u00f3rr reaches for Mj\u01ebllnir, \u00datgar\u00f0a-Loki disappears, and so does the stronghold. It is one of the most memorable stories connected with J\u00f6tunheimr because it immediately tells us something about the lands beyond the gods’ familiar world. Here, \u00de\u00f3rr can’t simply rely upon his strength, and none of them can entirely trust what they see.<\/p>\n\n\n\n

Beyond the fence<\/h2>\n\n\n\n

The name J\u00f6tunheimr<\/strong> means the home or world of the j\u00f6tnar. We also find the plural J\u00f6tunheimar<\/strong>, meaning something closer to \u201cgiant-lands,\u201d which may actually fit the surviving sources rather well.<\/p>\n\n\n\n

Modern Nine Realms diagrams tend to give us one neat J\u00f6tunheimr placed somewhere around Yggdrasill, usually with a convenient border separating it from everywhere else. The medieval sources are nowhere near that tidy. They mention nine worlds, but they never provide a complete list with a reliable map showing exactly where each one belongs. Instead, j\u00f6tunn territory appears through mountains, distant shores, forests, rivers and isolated halls. Sometimes travellers journey north or east; sometimes they simply leave cultivated land behind and continue until the landscape and its inhabitants become increasingly unfamiliar.<\/p>\n\n\n\n

Snorri gives this separation a particularly strong image in his creation account. After the sons of Borr make the world from Ymir’s body, the outer shores are given to the families of giants, while Mi\u00f0gar\u00f0r is established farther inland as an enclosure for humanity. We don’t need to imagine J\u00f6tunheimr as one country sitting just outside a literal fence, but the relationship between the spaces is clear enough: the protected and familiar world lies within, while the j\u00f6tnar are strongly associated with lands beyond it.<\/p>\n\n\n\n

That doesn’t mean everything beyond the enclosure represents chaos, any more than everything inside represents safety and order. J\u00f6tunn territory contains genuine dangers, but it also contains wisdom, wealth, family connections, useful resources and people the gods themselves repeatedly seek out.<\/p>\n\n\n\n

J\u00f6tnar are not simply \u201cgiants\u201d<\/h2>\n\n\n\n

The English word giant<\/strong> is convenient, but it can also be misleading because it encourages an image of enormous, lumbering creatures whose main purpose is to wait around until \u00de\u00f3rr arrives with a hammer. The j\u00f6tnar of the sources are far more varied than that.<\/p>\n\n\n\n

Some are huge, monstrous and violently hostile. Others are beautiful, wealthy, wise, magically skilled or so similar in appearance and behaviour to the gods that the difference between them isn’t obvious at all. They have families, halls, herds, marriages, treasures and rivalries, and they can be concerned with hospitality and honour just as the gods and humans are.<\/p>\n\n\n\n

The terminology isn’t especially tidy either. The sources use words such as j\u00f6tunn<\/strong>, \u00feurs<\/strong> and hr\u00edm\u00feurs<\/strong>, often translated as giant, ogre and frost-giant, but these shouldn’t be treated as modern species labels. Medieval poets weren’t constructing a supernatural field guide, and the terms can shift according to context.<\/p>\n\n\n\n

Size is just as unreliable. Some j\u00f6tnar appear on an enormous or even cosmic scale, while others sit at feasts, travel, marry and live in halls much as gods and humans do. Nor do they form a single moral category. Some help the gods, some try to kill them, some marry them, and some possess knowledge that the gods themselves want badly enough to risk their lives seeking.<\/p>\n\n\n\n

Gods, j\u00f6tnar and a tangled family tree<\/h2>\n\n\n\n

The boundary between gods and j\u00f6tnar is real, but it isn’t a boundary between two completely unrelated peoples. \u00d3\u00f0inn’s mother, Bestla, is the daughter of the j\u00f6tunn B\u00f6l\u00feorn. Loki’s father is F\u00e1rbauti, also identified as a j\u00f6tunn, while \u00de\u00f3rr’s mother J\u00f6r\u00f0 belongs within the same tangled world of giant ancestry.<\/p>\n\n\n\n

Those connections continue through marriage and desire. Nj\u00f6r\u00f0r marries Ska\u00f0i after the death of her father \u00dejazi, Freyr falls desperately in love with Ger\u00f0r, daughter of Gymir, and other gods have children with women identified as j\u00f6tnar.<\/p>\n\n\n\n

So when gods and j\u00f6tnar fight, negotiate, marry or insult one another, we aren’t looking at two completely separate species locked in eternal war. We are looking at something much more like a difficult extended supernatural family whose members keep crossing one another’s boundaries whether anyone particularly likes it or not. That makes many of their stories considerably more interesting than a simple \u201cgods versus giants\u201d explanation.<\/p>\n\n\n\n

Rivers, forests and distant halls<\/h2>\n\n\n\n

Although the sources don’t provide a complete map, some boundaries are named. In Vaf\u00fer\u00fa\u00f0nism\u00e1l<\/em>, the wise j\u00f6tunn Vaf\u00fer\u00fa\u00f0nir describes \u00cdfingr<\/strong> as a river separating the lands of the gods from those of the giants. It never freezes, so even winter doesn’t turn it into an easy road, although gods and j\u00f6tnar clearly cross between their territories often enough that it can’t be an absolute barrier.<\/p>\n\n\n\n

Elsewhere we encounter places such as J\u00e1rnvi\u00f0r<\/strong>, the Ironwood east of Mi\u00f0gar\u00f0r, where V\u00f6lusp\u00e1<\/em> places an old woman raising the offspring of Fenrir. Snorri later expands the image with giant women and wolves living within the wood. The sources don’t clearly call J\u00e1rnvi\u00f0r part of J\u00f6tunheimr, so it is safer to think of it as part of the wider j\u00f6tunn-associated wilderness rather than confidently dropping it onto a modern realm map.<\/p>\n\n\n\n

Again and again, however, journeys into j\u00f6tunn territory lead to halls. That makes sense in Norse storytelling because a hall is much more than a building; it is a place of status, hospitality and authority. When you enter another person’s hall, you enter their space and, for the moment at least, their rules. \u00de\u00f3rr discovers that rather dramatically with \u00datgar\u00f0a-Loki, while \u00d3\u00f0inn discovers it in a very different way when he visits Vaf\u00fer\u00fa\u00f0nir.<\/p>\n\n\n\n

Vaf\u00fer\u00fa\u00f0nir and the wisdom outside \u00c1sgar\u00f0r<\/h2>\n\n\n\n

In Vaf\u00fer\u00fa\u00f0nism\u00e1l<\/em>, \u00d3\u00f0inn chooses to visit the j\u00f6tunn Vaf\u00fer\u00fa\u00f0nir despite Frigg warning him about the danger. He doesn’t go there to fight; he goes because Vaf\u00fer\u00fa\u00f0nir knows things.<\/p>\n\n\n\n

Disguised under another name, \u00d3\u00f0inn enters the j\u00f6tunn’s hall and becomes involved in a contest of knowledge where losing may cost him his life. Their questions range across the origins of the world, the movements of the heavens, the beginnings of winter and summer, Ragnar\u00f6k and what comes after it. Vaf\u00fer\u00fa\u00f0nir’s knowledge reaches deep into the oldest parts of the mythic world, and \u00d3\u00f0inn eventually wins not because the j\u00f6tunn runs out of wisdom, but because he asks what he whispered into Baldr’s ear before Baldr was placed upon the funeral pyre. Only \u00d3\u00f0inn can know the answer.<\/p>\n\n\n\n

It is difficult to maintain the idea of j\u00f6tnar as mindless monsters when the chief of the gods is willing to risk his life entering one of their halls in search of knowledge. Wisdom, apparently, doesn’t stop at the walls of \u00c1sgar\u00f0r.<\/p>\n\n\n\n

\u00de\u00f3rr, Hymir and a very large cauldron<\/h2>\n\n\n\n

Not every journey into j\u00f6tunn territory begins with such lofty aims. Sometimes the gods simply need something.<\/p>\n\n\n\n

In Hymiskvi\u00f0a<\/em>, they need a cauldron large enough to brew ale. T\u00fdr knows that Hymir possesses one, so he and \u00de\u00f3rr travel to Hymir’s remote home to get it. Naturally, because \u00de\u00f3rr is involved, a simple household errand doesn’t remain simple for very long.<\/p>\n\n\n\n

The visit includes tense hospitality and displays of strength before \u00de\u00f3rr eventually goes fishing with Hymir. For bait he uses the head of Hymir’s finest ox and manages to hook J\u00f6rmungandr<\/strong>. The World Serpent rises towards the surface with \u00de\u00f3rr gripping the line and preparing Mj\u01ebllnir, bringing the two enemies who will eventually kill one another at Ragnar\u00f6k dangerously close to an early ending.<\/p>\n\n\n\n

The final blow doesn’t fall, and \u00de\u00f3rr eventually returns to Hymir’s hall and obtains the cauldron. There is something wonderfully Norse about an enormous mythic confrontation taking place in the middle of a story that began because everyone needed something large enough to brew the ale in. The ordinary and the cosmic have a habit of colliding in these stories.<\/p>\n\n\n\n

\u00derymr steals the hammer<\/h2>\n\n\n\n

In \u00derymskvi\u00f0a<\/em>, the problem is more serious from the start. \u00de\u00f3rr wakes to discover that Mj\u01ebllnir is gone<\/strong>, and Loki travels into J\u00f6tunheimr to find out what happened. \u00derymr admits that he has hidden the hammer deep beneath the earth and refuses to return it unless Freyja is brought to him as his bride.<\/p>\n\n\n\n

Freyja’s response to this proposal is, unsurprisingly, not enthusiastic. Heimdallr comes up with another plan: dress \u00de\u00f3rr as the bride and send Loki along as his maidservant.<\/p>\n\n\n\n

The disguise nearly collapses several times. \u201cFreyja\u201d eats an entire ox, eight salmon and plenty of delicacies, then washes it down with an impressive amount of mead. When \u00derymr becomes suspicious, Loki explains that the bride has been unable to eat for eight nights because she has been so excited about the wedding. When \u00derymr notices \u00de\u00f3rr’s blazing eyes, Loki manages to explain those too.<\/p>\n\n\n\n

Eventually Mj\u01ebllnir is brought out and placed in the bride’s lap to hallow the marriage. \u00de\u00f3rr finally gets his hands on his hammer again, and the comedy ends very badly for \u00derymr and his household.<\/p>\n\n\n\n

It is a wonderfully entertaining poem, but beneath the humour sits a genuine crisis. Without Mj\u01ebllnir, the gods and humans have lost one of their greatest defences, and \u00de\u00f3rr can’t solve the problem through strength until disguise and trickery have placed the hammer back within reach.<\/p>\n\n\n\n

When a j\u00f6tunn comes into \u00c1sgar\u00f0r<\/h2>\n\n\n\n

The gods aren’t always the ones crossing the boundary. In Sk\u00e1ldskaparm\u00e1l<\/em>, \u00d3\u00f0inn meets Hrungnir<\/strong> in giant territory, and a boast about their horses leads to a race. Hrungnir becomes so determined to catch \u00d3\u00f0inn that he follows him all the way through the gates of \u00c1sgar\u00f0r.<\/p>\n\n\n\n

At first, the gods offer him hospitality. Once Hrungnir becomes drunk, however, he begins boasting that he will destroy \u00c1sgar\u00f0r and carry away Freyja and Sif. \u00de\u00f3rr eventually challenges him to a formal duel.<\/p>\n\n\n\n

Hrungnir arrives with a stone heart and stone head, armed with a whetstone, while the giants create the enormous clay figure M\u00f6kkurk\u00e1lfi to stand beside him. \u00de\u00f3rr kills Hrungnir, although he doesn’t leave unharmed; a piece of Hrungnir’s shattered whetstone becomes lodged in his head.<\/p>\n\n\n\n

The story mixes hospitality, boasting, formal challenge and violence, but it also makes an important point without needing to spell it out too heavily. The boundary is crossed from both directions. Gods travel into j\u00f6tunn territory, and j\u00f6tnar can enter divine spaces too.<\/p>\n\n\n\n

Geirr\u00f6\u00f0r and Gr\u00ed\u00f0r<\/h2>\n\n\n\n

The story of Geirr\u00f6\u00f0r<\/strong> gives us one of the clearest examples of why simply asking whether a character is a j\u00f6tunn tells us very little about whether they are friend or enemy.<\/p>\n\n\n\n

Loki is captured and forced to promise that he will bring \u00de\u00f3rr to Geirr\u00f6\u00f0r without Mj\u01ebllnir or his belt of strength. On the journey, \u00de\u00f3rr encounters the j\u00f6tunn woman Gr\u00ed\u00f0r<\/strong>, who warns him that something is wrong and lends him equipment to help him survive.<\/p>\n\n\n\n

Her warning is needed. Geirr\u00f6\u00f0r’s household has been prepared as a trap. His daughters try to crush \u00de\u00f3rr by forcing his chair towards the roof, and Geirr\u00f6\u00f0r later throws a glowing piece of iron at him. With Gr\u00ed\u00f0r’s help and the equipment she has provided, \u00de\u00f3rr survives and kills his attackers.<\/p>\n\n\n\n

Geirr\u00f6\u00f0r and Gr\u00ed\u00f0r both belong to the wider world of the j\u00f6tnar. One tries to murder \u00de\u00f3rr, while the other gives him the means to stay alive. Who they are and what they choose to do matters far more than the category we put them in.<\/p>\n\n\n\n

\u00dejazi, I\u00f0unn and what the gods cannot afford to lose<\/h2>\n\n\n\n

Another story shows the gods’ vulnerability in a very different way. Through a chain of events involving Loki, the j\u00f6tunn \u00dejazi<\/strong> manages to lure I\u00f0unn<\/strong> away from \u00c1sgar\u00f0r and carry her to his mountain home, \u00derymheimr.<\/p>\n\n\n\n

I\u00f0unn keeps the apples associated with the gods’ continued youth, and once she is gone, they begin to age. Their power doesn’t make them self-sufficient; their continued wellbeing depends upon one member of their community and what she safeguards.<\/p>\n\n\n\n

The gods force Loki to put things right. Borrowing Freyja’s falcon form, he reaches \u00derymheimr, transforms I\u00f0unn into a nut and carries her away. \u00dejazi pursues them in eagle form, but the gods kill him as he approaches \u00c1sgar\u00f0r.<\/p>\n\n\n\n

That might have ended the matter, except \u00dejazi has a daughter, and Ska\u00f0i comes looking for justice.<\/p>\n\n\n\n

Ska\u00f0i crosses the boundary<\/h2>\n\n\n\n

Ska\u00f0i arms herself and travels to \u00c1sgar\u00f0r to demand compensation for her father’s death. From the gods’ point of view, \u00dejazi had abducted I\u00f0unn and endangered their entire community. From Ska\u00f0i’s point of view, the gods killed her father.<\/p>\n\n\n\n

Rather than simply attacking her or dismissing her claim, they negotiate. As part of the settlement, Ska\u00f0i is allowed to choose a husband from among the gods by looking only at their feet. Expecting to choose Baldr, she instead selects Nj\u00f6r\u00f0r. The gods also make her laugh and place \u00dejazi’s eyes in the sky as stars.<\/p>\n\n\n\n

The marriage between Ska\u00f0i and Nj\u00f6r\u00f0r doesn’t work particularly well. She can’t tolerate the seabirds at his coastal home, while he can’t stand the wolves at her mountain dwelling. They try dividing their time between the two places, but neither can truly settle in the other’s world.<\/p>\n\n\n\n

Ska\u00f0i remains strongly connected with the mountains, hunting, skiing and \u00derymheimr. Crossing into \u00c1sgar\u00f0r and marrying one of the gods doesn’t require her to stop being who she is, nor does it erase where she came from.<\/p>\n\n\n\n

Ger\u00f0r and the uncomfortable side of crossing boundaries<\/h2>\n\n\n\n

Not every relationship between gods and j\u00f6tnar should be romanticised. In Sk\u00edrnism\u00e1l<\/em>, Freyr sees Ger\u00f0r<\/strong> within the enclosure of her father Gymir and becomes consumed with desire for her. Rather than approaching her himself, he sends his servant Sk\u00edrnir and gives him his horse and sword.<\/p>\n\n\n\n

Sk\u00edrnir begins by offering Ger\u00f0r gifts, but she refuses. The conversation then becomes increasingly threatening. He promises violence, isolation, misery and supernatural harm, eventually using runic magic as part of the coercion. Ger\u00f0r finally agrees to meet Freyr after nine nights.<\/p>\n\n\n\n

Whatever later traditions make of their relationship, Sk\u00edrnism\u00e1l<\/em> itself isn’t a gentle story of two people falling mutually in love. Ger\u00f0r’s resistance and Sk\u00edrnir’s threats are there in the poem, and smoothing them away to make the story more comfortable would do the source a disservice.<\/p>\n\n\n\n

This also gives us another perspective on journeys beyond the enclosure. Sometimes the gods aren’t heroic travellers bravely facing a dangerous outside world. Sometimes they are the ones entering someone else’s space and behaving badly.<\/p>\n\n\n\n

What kind of place is J\u00f6tunheimr?<\/h2>\n\n\n\n

By now, J\u00f6tunheimr looks rather different from the simple \u201cland of the giants\u201d found on a modern cosmology chart. It contains dangerous strongholds and wealthy halls, ancient knowledge and outright deception. It is where \u00de\u00f3rr can be ambushed, where \u00d3\u00f0inn finds wisdom, where the gods obtain things they need and where people with their own families, grievances and loyalties live.<\/p>\n\n\n\n

Again and again, the stories show the limits of what the gods control. \u00d3\u00f0inn goes beyond \u00c1sgar\u00f0r for knowledge, \u00de\u00f3rr and T\u00fdr travel in search of a cauldron, Freyr looks outward and sees Ger\u00f0r, Gr\u00ed\u00f0r gives \u00de\u00f3rr the help he needs to survive, and Ska\u00f0i crosses into \u00c1sgar\u00f0r demanding that the gods answer for her father’s death.<\/p>\n\n\n\n

The important point isn’t that everything outside the enclosure is secretly good. It clearly isn’t. Nor is everything outside hostile. J\u00f6tunheimr and the wider j\u00f6tunn-associated lands are already inhabited by beings with their own homes, interests, relationships and reasons for doing what they do.<\/p>\n\n\n\n

J\u00f6tunheimr and Ragnar\u00f6k<\/h2>\n\n\n\n

At Ragnar\u00f6k, many of the boundaries that shaped the mythic world begin to fail. Fenrir breaks free, J\u00f6rmungandr rises from the sea, Loki leads hostile forces into battle, and Snorri places the frost-giant Hrymr at the helm of Naglfar. Surtr also advances with the forces of Muspell.<\/p>\n\n\n\n

It is worth being careful here because these figures shouldn’t simply be bundled together into one enormous \u201carmy from J\u00f6tunheimr.\u201d Their origins and associations differ, and Surtr and the powers of Muspell belong to their own part of the tradition.<\/p>\n\n\n\n

Ragnar\u00f6k is also more complicated than a story about evil outsiders invading the safe world of the gods. The gods’ own actions play an important role. Promises have been broken, enemies have been bound, violence has answered violence, and attempts to control future dangers have helped shape the relationships that eventually erupt at the end of the mythic age.<\/p>\n\n\n\n

By the time Ragnar\u00f6k arrives, many old consequences have finally come due.<\/p>\n\n\n\n

Is J\u00f6tunheimr really one place?<\/h2>\n\n\n\n

Probably the safest answer is that the sources don’t give us enough consistency to treat J\u00f6tunheimr as one clearly mapped country. Snorri places giant families along the outer shores beyond Mi\u00f0gar\u00f0r, while other stories send travellers north or east, across rivers, through forests and into distant mountain regions. Some journeys feel almost geographical, while others carry the traveller into places where scale, appearance and ordinary expectations become unreliable.<\/p>\n\n\n\n

The plural J\u00f6tunheimar<\/strong> is useful because it allows us to think in terms of giant-lands rather than insisting upon one enormous territory with a single border. We can be much more certain about the relationship between these spaces than about their exact geography.<\/p>\n\n\n\n

Gods and humans occupy familiar and protected places, while j\u00f6tunn territory repeatedly appears beyond those places in one form or another. Travelling there means leaving home ground and entering somewhere that belongs to someone else. What happens next depends very much upon whom you meet.<\/p>\n\n\n\n

J\u00f6tunheimr for a modern Norse Pagan<\/h2>\n\n\n\n

Modern interpretations sometimes describe J\u00f6tunheimr as a realm of wilderness, elemental forces, shadow work or the untamed parts of ourselves. Those ideas can be meaningful within an individual’s practice, but they are modern interpretations rather than definitions given to us by the Eddas. The surviving stories give us particular beings, particular places and particular encounters rather than one universal psychological system.<\/p>\n\n\n\n

There is already plenty here to reflect upon without adding that layer. J\u00f6tunheimr raises interesting questions about what we do with the unfamiliar and how easily we turn those outside our own circle into a single category. The stories show that someone beyond the boundary may possess knowledge we need, may be dangerous for very good reasons, may offer unexpected help, or may simply have their own concerns that have nothing to do with us.<\/p>\n\n\n\n

At the same time, the stories never ask us to romanticise everything outside the enclosure. \u00d3\u00f0inn finds wisdom there, but \u00de\u00f3rr also finds deception and ambush. Gr\u00ed\u00f0r offers help, while Geirr\u00f6\u00f0r prepares murder. Ska\u00f0i comes seeking justice, while Ger\u00f0r faces coercion from someone who has entered her world on another person’s behalf. The unfamiliar deserves neither automatic fear nor automatic trust.<\/p>\n\n\n\n

Perhaps that is why J\u00f6tunheimr remains so compelling. The gods can build walls around \u00c1sgar\u00f0r, but they can’t build a complete world inside them. Their ancestry, marriages, enemies, needs and search for wisdom continually draw them outward.<\/p>\n\n\n\n

\u00de\u00f3rr leaves \u00datgar\u00f0a-Loki’s vanished stronghold having discovered that his apparent failures were greater achievements than he realised. \u00d3\u00f0inn leaves Vaf\u00fer\u00fa\u00f0nir’s hall after encountering knowledge reaching back beyond the gods’ own age, while Ska\u00f0i crosses into \u00c1sgar\u00f0r and makes the gods answer for the death of her father.<\/p>\n\n\n\n

Again and again, someone crosses the boundary and comes back changed by what happened there. Sometimes they return with knowledge, sometimes with a cauldron, sometimes with a spouse, and sometimes with a grudge. In \u00de\u00f3rr’s case at \u00datgar\u00f0a-Loki’s hall, he returns having discovered that the world beyond his own familiar enclosure is far stranger than he expected.<\/p>\n\n\n\n

Sources and further reading<\/h2>\n\n\n\n

Primary sources:<\/strong><\/p>\n\n\n\n

    \n
  • The Poetic Edda<\/em> (trans. Carolyne Larrington<\/strong>) \u2014 Vaf\u00fer\u00fa\u00f0nism\u00e1l<\/em>, \u00derymskvi\u00f0a<\/em>, Hymiskvi\u00f0a<\/em>, Sk\u00edrnism\u00e1l<\/em>, plus V\u00f6lusp\u00e1<\/em> for Ironwood imagery.<\/li>\n\n\n\n
  • Edda<\/em> \/ The Prose Edda<\/em> (trans. Anthony Faulkes<\/strong>) \u2014 Gylfaginning<\/em> and Sk\u00e1ldskaparm\u00e1l<\/em> for narrative versions of \u00datgar\u00f0a-Loki, Ska\u00f0i, \u00dejazi and I\u00f0unn, Hrungnir, and Geirr\u00f6\u00f0r.<\/li>\n\n\n\n
  • The sagas in Jackson Crawford\u2019s<\/strong> translations where relevant to worldview and cultural framing.<\/li>\n<\/ul>\n\n\n\n

    <\/p>\n","protected":false},"excerpt":{"rendered":"

    By the time \u00de\u00f3rr reaches the stronghold of \u00datgar\u00f0a-Loki, his journey has already become decidedly strange. He and his companions have spent the night sheltering in what they thought was a building, only to discover the next morning that it was an enormous glove. Now they stand before a fortress so tall that they have […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[32],"tags":[],"class_list":["post-351","post","type-post","status-publish","format-standard","hentry","category-norse-cosmology"],"_links":{"self":[{"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/posts\/351","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/comments?post=351"}],"version-history":[{"count":4,"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/posts\/351\/revisions"}],"predecessor-version":[{"id":596,"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/posts\/351\/revisions\/596"}],"wp:attachment":[{"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/media?parent=351"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/categories?post=351"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/earthspirittarot.com\/wyrd\/wp-json\/wp\/v2\/tags?post=351"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}