Customer Reviews

Myths and Symbols in Pagan Europe

5 star:		(7)
4 star:		(6)
3 star:		(2)
2 star:		(1)
1 star:		(0)

 

 

This is an objective analysis of pagan beliefs and practices, mostly in Viking and Celtic times. Davidson gives well -documented explanations of such things as holy places, feasting and sacrifice, rites of battle, land-spirits and ancestors, foreknowledge and destiny. As a historical fiction writer, writing about Viking times, this book is a valuable resource for me. I especially appreciate the careful referencing, and inclusion of evidence from archaeology as well as literature and folklore. I would recommend this book to anyone interested in Viking and Celtic religion from a more historical rather than a "cultist" perspective.

H.R. Ellis Davidson has done a fabulous job in this book, where she illustrates a number of critial simularities and differences between what we currently understand of pre-Christian Celtic religion and pre-Christian Scandinavian religion.

I was constantly surprised and challenged as I worked my way through this book and experienced a number of my preconcieved notions of both Celtic mythology and Norse mythology being deconstructed and reassembled.

And, I felt, for a book mostly intended for a University Library, that it was a pleasant and entertaining read.

A useful introduction to the structure, key concepts, and beliefs of ancient Scandinavian and Celtic religions. Davidson covers a number of topics, including holy places, feasting and sacrifice, battle rites, land spirits and ancestors, divination, the Otherworld, and what she calls "the ruling powers." Her text is an overview and an introduction: not very deep, but a good place to begin one's study. Because she discusses both Germanic and Celtic religions, there is too much ground to cover to do so in depth. Sometimes the religions feel confused or one of the other is ignored in order to move on to the text subject. Nonetheless, the text is scholarly, well-footnoted and clearly based in research; for the most part her analysis manages to identify key themes and symbols in an analytic, readable fashion. I believe that her attempt to categorize the gods at the very end of the book fails, but with that one exception the book is on the whole a useful, intelligent introduction to these ancient religions, and the writing style is approachable while still scholarly.

The student of either Scandinavian or Celtic religion may find this text unusual: rather than focusing on one of these religions, it discusses both concurrently. Germanic and Celtic religions appear to have a shared origin and a number of similarities, and so the analysis of both together should be interesting and provide a wider background for students of either religion. However, the broader subject matter makes for more cursory analysis and less detail: some subjects are only mentioned briefly; some subjects are discussed only in terms of one of the two religions. Furthermore, Davidson spends a lot of time talking about the similarities between the religions and often fails to discuss the differences beyond the rare mention that they exist. In comparative religious studies, sometimes it's the differences that matter more than the similarities. As such, the comparison between the two religions can at times be frustrating and degrade both.

Near the end of the book, Davidson attempts to group the gods of both Celtic and Norse religions into major groups and types, such as warrior gods and provider gods. She makes this attempt despite a preface which warns that it may be impossible and may even limit or corrupt our understanding of the gods. In her attempt, she categorizes only male gods: female goddess are ignored for the most part of the book. There is some interesting discussion about valkyries and battle goddess earlier on, but other goddess (Such as Brigid and Danu) are not even mentioned. I don't know why she omits them (perhaps they have no Nordic equivalent?); regardless, both the attempt to group the gods and the omission of the goddess do a great disservice to both religions and are the weakest parts of the book.

Despite these complaints, Myths and Symbols of Pagan Europe is still an interesting and scholarly introduction to both Nordic and Celtic religions. Davidson discusses the relationship between history, culture, and location in the formation of a religion. She looks at the root of Celtic and Nordic myths, including the relationship between the two; she looks at how natural and man-made locations and symbols impacted religious practice and the concept of sacred spaces; she looks the nature of religious practice and its role in the life cycle of the ancient Germans and Celts. She searches for symbols, correlations, and derivatives, and her analysis is clear and easy to follow. The book introduces some useful and easily applicable ways to approach a study of the Celtic and Scandinavian faiths, one that depends more on the underlying structure and purpose of the religion rather than its small, contradictory, poorly-understood or unreliable details. I do recommend this book, although I encourage further reading on the specific religions in order to gain a better grasp of their depths, individuality, and roles and identities of the gods (and goddesses in particular).

I found this book quite interesting but it should have been longer and given more details about myths and symbols. I was brought up being required to read old Icelandic literature at school and I found it astounding that this scholar didn't treat Iceland essentially as a Norwegian sub-colony. Refreshing. Also, if you are interested in old religions and don't want to float in the sea of new age and fancyful imagination this book is a "not romanticizing, not cynical" introduction into scandinavian and celtic symbolism. I don't have the diploma to comment on its accuracy.

Davidson is a proliferate writer and is very popular for good reason. Her works are generally scholarly- footnotes and references are plentiful- but are written in an easy to read manner.

Myths and Symbols deals with the similarities found when comparing pre-conversion Germanic and Celtic religious beliefs and the possible explanations for these similarities.

The book consists of several sections:

Holy places, Feasting and sacrifice, The rites of battle, Land-spirits and ancestors, Foreknowledge and destiny, The Other World, and The ruling powers.

The first sections are headed by verses from the Christian Bible that, while apt, seemed a bit out of place. In several instances the reasoning was vague, but my reservations were adequately dealt with in her `conclusions'.

Mostly Scandinavian and Celtic lore are examined but a few tidbits from continental and Anglo-Saxon beliefs round out the comparisons drawn.

This is a marvelously fascinating book detailing both Scandinavian and Celtic religion. It covers an amazing sense of similarity as well as differences between the two cultures. Davidson covers the subject from the evidence in archaelogy, iconography, literature and folklore in a search for basic patterns which are enlightening in regards to the Indo-European hypothesis. A good read, not too terribly dry, it is well worth reading.

Davidson has done a great job with this book in setting out to show the similarities in the religious/cultural practices and beliefs of the Germanic and Celtic heathens. My personal belief is that the Gods of the Norse and other Germanics are the same Gods as those that the Celts worshipped, even if the names, lore and rites differed in various ways. She draws heaviest from the Irish sources instead of Welsh, Brit and continental Celts for drawing comparisons to Germanic peoples but even those are far from being totally neglected. Personally I don't how anybody could deny, even coming from the academic egghead perspective , that Odin and the Irish/Welsh/Gaelic Lugh/Lleu are anything other than the same God after reading this book.

From an academic/historical perspective this is argueably the best book ever written on Odinsim.

This work compares Celtic and Scandinavian mythic and iconographic themes. Professor Davidson does an excellent job of covering a limited set of themes and provides a great deal of food for thought.

The main areas which are covered are the core elements of religion-- themes relating to the otherworld, festivities, holy places and the like, This work does not attempt a full-scale comparison of myths and religious structures.

All and all, I think this book is an important one for students of related topics to have. I gave it 4 stars only because I thought readability could have been slightly improved.

This book is mainly concerned with the format and content of pre-Christian Scandinavian religion, using Celtic and Germanic equivalents as a means of reference, support and comparison. I first became aware of Scandinavian culture during my schooldays in North-East British Northumberland, and the lessons were mainly concerned with depicting the savagery of the Viking raiders, the terrible `dragon-headed' long-ships, and their rape, pillage and plunder of civilized Anglo-Saxon Christian settlements. This image of barbaric ice-warriors filled my imagination until the mid-eighties when excavations and archeological discoveries at Coppergate in York revealed many interesting and highly cultured facets of Viking life in the early medieval period. Much of these discoveries and subsequent research was installed as a permanent museum now called `Jorvik Viking Centre.' A decade later I was fortunate enough to visit Bergen in Norway and experience Scandinavian culture and history first hand, the Bryggens Museum is a showcase of finds from the earliest settlements and includes ceramics, rune inscriptions, artifacts and the remnants of a principally shipping and commercial society up to the Middle Ages. `Myths and Symbols in Pagan Europe' provided me with a carefully researched and detailed account of the spirituality of the Scandinavian peoples, and which brought to maturity all my previous thoughts and experiences, to an understanding which gives considerable credit to those communities for their important cultural legacy in Western Europe.

Davidson has used the medieval literature, myths and legends of Iceland and Ireland as the primary reference source for this book, in combination with archeological research papers and sources, and iconography of pre-Christian Western European culture. Her main inspiration appears to come from many scholars of Celtic history including Nora Chadwick, Kenneth Jackson and Anne O'Sullivan, although the principle thesis of the this research is prompted by Georges Dumezil (1898-1986) the religious historian who specialized in the analysis of Indo European civilization, who asks; "Is it possible to fit these Norse and Irish legends into a general pattern of Indo-European religious beliefs, extending back far into prehistory?" This question it seems, is the answer that Davison was seeking to explore within her work, and she does so with imagination, clear perception and a satisfying conclusion. With a broad yet defining sweep she manages to assess and investigate seven principle areas of interest; sacred places and sanctuaries, feasting and sacrifices, warriors, codes and rites and battle, land spirits, deities and ancestors, prophetic knowledge, divination and the priestly caste, cosmology and the other worlds, and finally the ruling gods, goddesses and divine pantheons.

Davidson begins with the earliest sources of a broad Indo-European culture, the archeological sources of Halstatt and La Tene circa 800 BCE to 200 CE, and follows through her study to approximately 1000 CE when the Scandinavian Vikings began to convert to Christianity. She employs free use and comparison of geographical sites, archeology, linguistics, cultural, social, artistic and spiritual characteristics, and the dynamics of the anarchical tribal-feudalism of early European society to successfully accomplish the study.

I grew up within a traditional working class British community. There, the cultural inheritance was composed of remnants of ancient and medieval thought whose pattern and dynamic has evolved little beyond the concept of `indentured servitude.' Tribalism still exists albeit in the form of soccer, and beyond the boundaries of the town there still exists a fear, a dreaded chaos, of foreigners and disorganization. Even when I was a lad in the seventies there was a strong sense of home, a hearth and odd yet valid seasonal customs whose origins may be traced back a thousand years. From a curious perspective, even a psychological one, this volume (and others like it) helped me to understand my background, language, beliefs and culture from a traditional point, and subsequently how those traits still influence my perception and actions today. It is not a book that changed my life, but illuminated facets of it and helped me in understanding myself more.

This work is typical of H.R. Ellis Davidson. Well researched and written. The comparative nature of this work can, at times, make it seem a little disjointed but it was an enjoyable read. The only thing that would have made it better was if she had included Continental Germanic tribes as well. Overall an excellent resource.