Prayer

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In pre-Christian Scandinavian paganism, prayer was not merely a verbal appeal to the holy powers but a comprehensive and systematic practice that involved invocations, petitions, and offerings, each element deeply rooted in the cultural and spiritual fabric of the Norse people. While ancient Heathens did not rely on a standardized written format for prayers, evidence from the sagas, Eddas, comparative religious studies, and archaeological findings offers a compelling reconstruction of what this practice may have looked like. The prayers themselves were often poetic, reflecting the rich oral traditions that were central to Norse culture, and were typically accompanied by ritualistic acts such as offerings and supplications. These acts were performed with great reverence and precision, underscoring the sacred nature of communication with the divine. The intertwining of prayer with ritual not only reinforced the solemnity of the occasion but also served as a tangible expression of the petitioner’s devotion and respect for the gods. In this way, prayer was an act of deep spiritual significance, a means of forging and maintaining a connection with the divine forces that shaped their world.

A central aspect of pre-Christian Scandinavian religious practice was the sacred exchange known as the gifting cycle, a foundational concept that emphasized the vital importance of reciprocity between humans and the divine. In this worldview, offerings and prayers were not merely acts of devotion; they were expressions of a deeper, mutual relationship, where the giving of gifts served as a repayment of gift debt to maintain balance and favor with the gods, spirits, and ancestors. The act of gifting was a means of ensuring the continuation of blessings, protection, and prosperity, as practitioners sought to sustain a harmonious relationship with the divine forces that governed their lives. This cycle of giving and receiving was fundamental to Norse cosmology, where the interconnectedness of humans and gods was underscored by mutual obligations and respect. Through this practice, the bonds between the mortal and the divine were continually renewed and strengthened, reinforcing the idea that generosity and reverence were essential to maintaining cosmic order and well-being. 

As an orthopraxic religion Heathenry places paramount importance on the correct performance of rites and rituals, emphasizing the significance of proper practice over individual belief. Orthopraxy, the focus on correct practice, underscores that the meticulous conduction of rituals- such as the precise articulation of prayers and the making of appropriate offerings- is crucial to the religion. This emphasis ensures that both communal and individual acts of worship are in alignment with the traditions and expectations of the gods. The careful and deliberate performance of these rituals is not merely a matter of formality but is considered essential to maintaining the sacred balance between the mortal and divine realms. 

Through these practices Norse pagans expressed their deep devotion, respect, and gratitude to the gods, seeking divine guidance and support in all aspects of life. The rituals and prayers functioned as a vital bridge between the mortal and divine realms, allowing practitioners to engage in a sacred dialogue that honored the enduring traditions of their ancestors. This exchange was not only a means of securing favor but also a way to reaffirm the sacred bonds that linked the community to the divine forces that shaped their world. By adhering to these ancient practices, modern Heathens continue to foster a living connection with the divine, ensuring that the wisdom, values, and spiritual insights of their forebears remain vibrant and relevant in contemporary times. 

Kveða (Calling)

The first step, known as kveða in Old Norse, involves the formal addressing of the deity or deities being called to. This initial act sets the tone for the prayer, establishing a direct connection with the divine entity. During the kveða participants use epithets and descriptive phrases to show deep respect and reverence, acknowledging the specific qualities and attributes of the deity. This careful selection of words not only honors the deity but also helps to focus the intention of the prayer, ensuring that the call is both sincere and aligned with the divine presence being summoned. The kveða is a crucial moment where the sacred space is defined, and the relationship between the worshippers and the gods is reaffirmed, setting the stage for the spiritual exchange that follows.

For example, addressing Frey, one might say: "Frey, Lord of the Sun, Bringer of Fertility, Giver of Peace, hear my call. You who bless the fields and bring harmony to all beings, I ask you to hear my words." In this example, Frey is addressed with titles that emphasize his domains and powers, inviting his attention and presence. Each epithet is carefully chosen to reflect his various aspects and roles within the pantheon.

Gett At (Petition)

The second step, known as gett at in Old Norse, involves directly explaining the purpose of approaching the deity and articulating why the devotee considers themselves worthy of receiving divine blessings. This step is deeply personal, often including the recounting of past deeds, expressions of familial honor, or a clear statement of the specific purpose of the prayer. The gett at serves as a heartfelt petition, where the devotee reflects on their relationship with the deity, expressing both humility and sincerity. It is a moment where the devotee opens themselves fully to the divine, laying bare their needs and desires with the hope of divine favor. This step is not merely about asking for something; it is about recognizing the reciprocal relationship between the devotee and the deity, where past actions, faith, and devotion form the basis for the request being made. The gett at is a crucial part of the prayer, as it aligns the devotee’s intentions with the spiritual forces they seek to engage, reinforcing the bond between the human and the divine.

An example of this could be: "I seek your blessings for fertility and peace in my household. In the past, I have honored you with my deeds, tending the fields and celebrating your festivals. Today, I ask for your favor to ensure a bountiful harvest and harmony within my home." Here the devotee explains their reason for approaching Frey, highlighting past actions that align with the god's domains and virtues. This not only establishes the devotee’s sincerity but also reinforces the bond between the mortal and the divine.

Gildi (Offering)

The final step, gildi in Old Norse, involves making an offering or sacrifice as a gesture of goodwill, sincerity, and respect. This offering can take many forms, ranging from tangible items such as food, drink, or valuable objects, to intangible promises, such as an oath or a commitment to perform a specific action. The gildi is a vital component of the prayer ritual, symbolizing the devotee’s deep commitment and gratitude towards the deity. It serves as a means of reciprocation, acknowledging the gifts and blessings already received and demonstrating a willingness to maintain the sacred exchange. In Norse tradition offerings are not merely gifts; they are acts of honor that strengthen the bond between the devotee and the divine. By giving something of value, the devotee participates in a relationship of mutual respect and gifting, reinforcing the connection with the gods and ensuring the continuity of their favor and protection. The gildi completes the prayer, sealing the intentions of the kveða and gett at with a concrete act of devotion and reverence.

For instance: "In gratitude and as a sign of my devotion, I offer this sheaf of barley, harvested with care and love. May it please you and strengthen our bond." This offering reflects the devotee's respect and gratitude, reinforcing the sincerity of their petition. The act of giving something of value signifies the devotee’s dedication and willingness to honor the deity.

In daily practice, prayers can be brief and informal, yet they still follow the three-part structure of kveða, gett at, and gildi. This approach allows the devotee to maintain a consistent and meaningful connection with the divine, even in everyday moments. By incorporating this structure into daily prayers each interaction with the gods is infused with respect, intention, and commitment, ensuring that the relationship with the divine remains strong and vibrant, regardless of the setting or occasion. For example, a devotee might offer a short prayer to Thor before embarking on a journey, seeking his protection and strength: 

“Thor, Thunderer, Mighty Protector, hear my call. I journey today with a heavy heart and seek your strength. I have always honored you in my deeds and words. I offer this beer, brewed with care, as a sign of my devotion. May it please you and keep me safe.”

This prayer, while concise, maintains the essence of the traditional structure: it begins with an invocation of Thor, acknowledging his power and presence (kveða), followed by a personal appeal for protection, grounded in the devotee's past devotion (gett at). It concludes with an offering of beer, symbolizing the devotee's commitment and respect (gildi). Even in its simplicity, this prayer upholds the sacred exchange between the devotee and the deity, reinforcing the bonds of faith and mutual respect. 

In pre-Christian Germanic paganism, the act of kneeling was far more than a mere physical posture; it was a potent expression of reverence, social hierarchy, and deference to higher powers. Far from being a foreign or imposed custom as some might suggest, kneeling is well-attested in both written sources and archaeological evidence as an integral part of the arch-Heathens’ religious and communal life. In a society governed by clearly defined hierarchies, where status was demonstrated through ritualized behavior, kneeling served as a visible and embodied recognition of divine authority and the inherent limitations of the human condition. 

The Germanic world was fundamentally hierarchical, stratified not only by class- thralls, freemen, jarls, and kings- but also by spiritual might and authority. The gods were not considered abstract ideas or aloof creators, but powerful wights who actively maintained the cosmos and the flow of things such as luck, order, strength, and wisdom. In this context, the act of kneeling symbolized one’s place in that cosmic order- not as an equal, but as one who stood below the divine, dependent on their favor and beholden to their might. This respect extended beyond gods to rulers and chieftains, as historical records show that warriors knelt before their lords in acts of fealty and submission. This is hardly surprising; in a society governed by personal bonds and reciprocal loyalty, bodily gestures mattered. To kneel before a king was to acknowledge his authority. To kneel before a god was to affirm one’s own humility and to open oneself to the reciprocal relationship that formed the basis of Heathen piety. These patterns of reverence also closely parallel the religious and cultural expressions of other Indo-European peoples, suggesting a deeply inherited custom.

Numerous historical and literary accounts bear witness to the role of kneeling in sacred contexts. The Flateyjarbók recounts how Hákon Jarl entered a clearing and knelt, facing north, to offer prayers to his patron goddess Þorgerðr Hölgabrúðr, demonstrating both ritual directionality and bodily reverence. In Harðar saga og Hólmverja a man named Þorsteinn regularly visits a hof and prostrates himself before the altar stone as part of his devotional practice. Similarly, Kjalnesinga saga recounts the prosecution and eventual outlawing of Búi, a man who refused to kneel in front of the god statues as was expected. In this instance Búi’s refusal was not merely religious dissent; it was a rejection of the societal norms around sacred behavior, and it carried the heaviest penalty- full outlawry.

One of the more poetic references to kneeling comes from the Norwegian Rune Poem, where one section states:
“Sól er landa ljóme;
lúti ek helgum dóme
The sun is the light of the lands;
I bow to the holy shrine.”
Here, lúti means “to bow” or “to kneel,” and this line captures a devotional posture not toward a human authority, but toward sacred power itself. This poetic expression echoes similar devotional language across other Indo-European poetic traditions.

Even beyond the Icelandic sagas, we find corroborating cross-cultural accounts that further affirm the role of bodily reverence in pre-Christian Germanic religion. One notable example comes from the 10th-century Arab diplomat Ahmad Ibn Fadlān, who witnessed the Swedish Rus engaged in ritual devotion. He describes how they approached their wooden idols with offerings of food, drink, and prayer, prostrating themselves fully on the ground and touching their foreheads to the earth. This act of full-body submission before sacred images reflects not only deep reverence but also a ritualized acknowledgment of the divine as profoundly separate and superior- an attitude entirely consistent with the hierarchical religious worldview of the arch-Heathens.

Additionally, a Roman-era bronze statue of a kneeling Suebian man, dating from around 50 to 150 CE, further affirms the antiquity of this practice among Germanic peoples. The figure is often interpreted as being in prayer, suggesting that kneeling as a spiritual gesture predates the Viking Age and connects with broader patterns among related peoples.

The practice of kneeling in reverence to divine powers is not unique to the Germanic tradition. Instead, it is part of a wider pattern found throughout Indo-European cultures, reflecting a shared religious grammar in how the sacred was approached. In Vedic tradition worshipers often bow or prostrate themselves before the fire (Agni) and the gods, with kneeling and touching the forehead to the ground serving as key acts of humility and sacred submission. These are not signs of subjugation but expressions of spiritual alignment and respect for divine order. In Greek and Roman religion, kneeling, genuflection, and prostration were often employed in rituals before idols, altars, and emperors, mirroring the hierarchical view that placed divine and semi-divine beings far above the worshiper. The act of kneeling in temples and public religious ceremonies was commonplace and deeply meaningful. Celtic iconography, such as that found on the Gundestrup Cauldron, depicts human figures kneeling before antlered or divine beings, suggesting similar patterns in Northern European religion. Even Baltic and Slavic practices include rites of bowing or kneeling in sacred groves and before household spirits, maintaining the theme of embodied reverence.

These parallels strongly suggest that kneeling or bowing in sacred contexts was not a practice borrowed from later Christian influence, but rather an ancient inheritance shared across the Indo-European cultural and religious sphere. Such gestures reflect a deeply rooted worldview in which order, status, and reverence were physically enacted through posture, and where the presence of the sacred required visible, embodied expressions of humility and respect. Sacred space, in this tradition, demanded sacred behavior. The act of lowering oneself- whether in kneeling, bowing, or full prostration- was not seen as degrading, but as appropriate recognition of the overwhelming power and majesty of divine forces. In Indo-European societies, where cosmic and social order were often viewed as reflections of one another, ritual gestures mirrored the natural structure of the world: the gods above, the people below, and the necessity of right action to maintain balance between them. To stand arrogantly in the presence of the holy would have been unthinkable, not simply as a breach of etiquette, but as a transgression against the natural order.

To kneel in Heathen contexts was never about self-degradation or abasement. Rather, it was a meaningful and deliberate act that acknowledged the presence of mægn- the intrinsic power, might, and sacred force that animates the divine. The gods were not democratic equals to be approached casually or treated as peers; they were beings of immense might, ancient wisdom, and profound mystery, whose favor sustained the world and whose wrath could bring ruin. To stand before them with arrogance or presumption would have been not only dishonorable, but perilous, a violation of both custom and cosmic order.

Kneeling, then, was not a surrender of personal dignity, but an affirmation of spiritual reality- a gesture that opened the way for gifting, prayer, and communion. It created the proper relational space in which the exchange between mortal and god could occur: one defined by reverence, humility, and recognition of divine superiority. This act was not groveling, but honoring, a physical expression of the Heathen worldview in which every being had its place, and right action was essential to maintaining balance and reciprocity. It was a sign of deep respect, not humiliation, and served to uphold the sacred bonds that tied worshipers to the divine, the seen to the unseen, the human to the holy.

Modern Heathenry often grapples with the question of how much of the old world should be preserved and carried forward into contemporary practice. Many modern practitioners live in societies shaped by egalitarian ideals, where hierarchical gestures like kneeling may feel alien, uncomfortable, or even regressive. Others bring with them strong aversions to kneeling shaped by prior experiences in Christian contexts, where the posture has taken on different theological connotations. Yet the historical sources are unambiguous: kneeling was a respected, meaningful, and expected act within sacred spaces among the arch-Heathens. To dismiss it outright risks allowing modern biases to distort or overwrite the ritual language of the past, obscuring practices that once embodied reverence, humility, and the proper ordering of relationships between mortals and the divine. When considered within the broader framework of Indo-European religious continuity, where physical expressions of respect before higher powers are a common and ancient inheritance, kneeling becomes not only defensible, but difficult to disregard as a core element of traditional piety.