Introducing Clive Tolley’s Shamanism in Norse Myth and Magic
Clive Tolley’s Shamanism in Norse Myth and Magic is an impressive two-volume work that examines the potential connections between Norse mythology, pre-Christian Scandinavian magic, and shamanic traditions. Originally published in 2009 and reprinted in 2023, this book has become a key resource for scholars studying Old Norse religion, mythology, and magical practices. As part of the Folklore Fellows’ Communications series, Tolley’s study is both rigorous and far-reaching, offering a critical look at how myth and magic intertwined in pre-Christian Europe.
Shamanism in Eurasia and the Norse Shamanism Connection?
The first volume introduces readers to shamanism as a concept, drawing heavily on Siberian and North Eurasian traditions as a basis for comparison. Tolley carefully outlines core shamanic practices such as spirit journeys, animal transformations, trance states, and interactions with spirits. He then applies this framework to Norse mythology, examining medieval sources like the Poetic Edda, sagas, and historical records.
One of the strongest aspects of Tolley’s approach is his caution in interpreting these texts. He reminds us that they were written down in Christianized Iceland, centuries after the pre-Christian era they depict. Because of this, he challenges the assumption that all so-called shamanic elements in Norse mythology represent actual historical practices. Instead, he argues that poetic imagination and later reinterpretations likely shaped much of what we see in the surviving literature.
Primary Norse Sources, Case Studies and Textual Analysis
The second volume moves from broad comparisons to detailed case studies. Here, Tolley focuses on specific mythological motifs, such as spirit journeys and initiation rites, to evaluate their potential shamanic roots. He also includes an anthology of source texts, complete with maps, indices, and extensive bibliographies—making this volume a goldmine for researchers looking for further study.
A standout aspect of this volume is its structure. By dividing his study into theoretical discussions in Volume One and in-depth textual analysis in Volume Two, Tolley provides both a broad interpretive framework and concrete examples. This makes his work not only insightful but also incredibly practical for scholars, students, and anyone interested in Old Norse magic and religion.
Is Norse Magic Like Seiðr truly Shamanic?
A central question Tolley grapples with is whether Norse magical traditions—particularly seiðr, a form of trance-based divination—can be classified as shamanism. While he acknowledges some striking parallels with Siberian shamanism, such as animal transformations and Óðinn’s spirit journeys, he stops short of calling Norse practices outright shamanic. Instead, he argues that these practices are distinct cultural traditions with their own symbolic meanings.
For example, Óðinn exhibits shamanic traits in myths—his self-sacrifice on Yggdrasill, his ability to traverse otherworldly realms—but Tolley sees these as literary constructs rather than reflections of historical shamanic rituals. This distinction is crucial, as it prevents oversimplified comparisons and instead highlights the uniqueness of Norse magical traditions.
Norse Shamanism Needs A Much More Nuanced and Careful Approach
One of Tolley’s most valuable contributions is his rejection of simplistic assumptions about cultural diffusion. Rather than assuming Norse shamanic elements must have come from Siberian influences, he suggests that similar practices may have emerged independently in response to comparable social and economic conditions. This perspective allows for a richer, more nuanced interpretation of shamanic motifs across cultures without forcing direct historical links.
This approach is especially useful for comparative mythology, as it encourages scholars to examine cultural phenomena on their own terms rather than imposing external frameworks onto them. It also broadens our understanding of how different societies develop similar spiritual practices without necessarily borrowing from one another.
The Role of Gender in Norse Magic
Another fascinating aspect of Tolley’s work is his discussion of gender roles in Norse magic. Seiðr was often associated with women, yet men—most notably Óðinn—were known to practice it as well. However, male practitioners of seiðrwere often stigmatized, as the practice was linked to femininity and seen as socially transgressive. This gendered lens adds an important layer to our understanding of Old Norse society and the ways in which magical practices were framed within cultural norms.
Beyond its content, Shamanism in Norse Myth and Magic is notable for its methodology. Tolley doesn’t just compile shamanic elements from Norse texts—he critically evaluates the reliability of his sources, questioning how much they actually tell us about pre-Christian Scandinavian religious practices. His careful distinction between mythology as a literary tradition and historical religious practices is a necessary reminder for anyone studying ancient religions.
For scholars of paganism, this book offers valuable insights into how pre-Christian beliefs may have been preserved through oral traditions before being reshaped by Christian scribes. For those studying shamanism, it provides a thorough examination of how shamanic traits manifest across cultures while cautioning against oversimplification. And for students of Old Norse literature, it sheds light on the deep symbolic layers within these ancient myths.
Tolley’s Shamanism in Norse Myth and Magic is a must-read for anyone interested in Norse mythology, magic, and the broader study of shamanic traditions. His interdisciplinary approach, careful source analysis, and thoughtful theoretical framework make it one of the most comprehensive studies on the subject. While he does not definitively classify Norse magical practices as shamanism, he provides a compelling and well-researched discussion that deepens our understanding of these pre-Christian traditions.