What do you think?
Rate this book
The One-eyed God: Odin and the (Indo-) Germanic Männerbünde
This is much more than just solid, factual information about Odin and the people whose deity he was, for Odin was the god of the Einheriar, of the Germanic and Viking mannerbunde, the furor Teutonicus and the war bands of the great folk wandering that shaped so much of the map of Europe as we know today. Here we have a broad and fascinating account of the Germanic ancestor cult, of the Wild Hunt, the eye in the well, wolf-men and werewolves, dragon-slayers, demon riders and Harlequin, Valhalla and Ragnorak. Odin/Wodan is presented to us as a divinity who was central to a warrior society the ramifications of which went far beyond the revered One-Eyed God of battle and knowledge. Organized into three sections, we are carried in the last of these far beyond Germany to find parallel institutions surviving amongst the wider Aryan kindred – among the Celts, Romans, Slavs and ancient Greeks, and still further, to the Indo-Aryans of Iran and the distant lands beyond the Indus, all sharing elements of a once common ancestral origin.
306 pages, Paperback
First published January 1, 2000
11 people are currently reading
510 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 12 of 12 reviews
March 20, 2017
Kershaw here traces the roots of the Männerbund and the social function it had in (Indo-) Germanic culture; the young men were separated from the tribe permanently or temporarily and sent out on a mission of conquest – simultaneously being taught the art of warriorship and the lore of the Ancestors: this being two aspects of the very same thing. The Ancestors are as well ‘The Army of the Dead’ and the protectors of the tribe, lead by Odin (as Herjann: leader/ruler of the Host/Heer; the warband). The young warriors became the dead warriors through cultic union, and took upon themselves the very function of ‘Protectors’ as well as their honorable yet wild and ferocious strenght – they became the ‘wolves’. As outsiders to the tribe, they were in ‘marge’, and (temporarily) ‘dead’ to the functions of the tribe as a stable unit. The tradition seems to have been that the Männerbünde spent half of the year away from the tribe, the actual timing of this depending on how the seasons fell in the geographical area of the tribe; for the most part this time was from autumn to spring.
This was Odin’s time of the year, and it was at Yule, the midwinter feast, that the dead returned. This was called the Wild Hunt, when troops of young men (briefly) returned to the village (as the ‘Ancestors’) to steal beer and sometimes food. The Hunt was seen as propitious; the ‘visit’ from the Ancestors brought blessings to the village and the tribe. If the young warriors (as Ancestors) were given due reverence all would be well, but in the case that they didn’t, they would pull the doors and roof off the house, or in the worst case reduce it to rubble. In this they were simply excercising their Ancestral right/duty. No good will come to the living if they do not venerate the Dead Warriors lead by Odin; the Fraridr (the onward/swift-rider).
In the Celtic lands, the ‘fian’ goes ‘wolfing’ during the cold seasons and return in spring. In Rome, a city founded by the wolf-suckled Romulus and Remus, the festival of Lupercalia (Wolf-festival), in spring, was the beginning of the new year. The founding of new settlements/cities was in fact an important feature of the warrior-bands/wolf-heroes. In other instances they would rustle enough cattle to be able to return to their tribe and become part of the ‘*teuta’; the community, where they now could marry and become one of the mature warriors of the tribe. In the case of a land-grab this would entail also the abduction of women and so there was no practical reason to return to the original village/tribe. Some, however, would stay on as part of the warrior bands as a life-long consecrated warriors; they were elite warriors, like e.g. the Viking berserkrs or the ‘dæmon warriors’ of the Chatti; they stayed on as wild ‘wolfs’ of the forest and removed from the social order of the village, but still part of the larger social order, both as protectors/defenders of the tribe and also having an initiatory role/function in the teaching and consecration of new young warriors.
Kershaw argues that Odin was not actually one-eyed and that the Mimir story is a later addition; the ‘one-eyedness’ referring rather to his quality of being disguised and ‘unseen’ (the same term was used for features like e.g. dark, blind or hidden). In an old dice game (found in India through Greece, Rome and the northern Indo-European area), the worst throw was the ‘one eye’, in Latin. this was called ‘canis’ or ‘canicula’, and among the Indo-Europeans it was called ‘Dog’ – in the worst case, the dice player would risk and loose everything he owned: he was ‘gone to the dogs’. In the original game (in India) there was no winner, the search was for the looser, who would then become leader of the Vratya troops (the Indian version of the Männerbünde); “into him went Rudra, he turned into Rudra, the Dog, the Leader of the Wild Host” (from ‘Bruderschaft und Würfelspiel’, Harry Falk). Rudra can be translated as ‘The Howler’. In Old Norse and modern Scandinavian languages, the pips on the dice are ‘eyes’. Kershaw writes: “I am sure that the ritual dice game to chose a leader, who is not the winner, but the looser—who becomes the dog, who becomes the mad god, who becomes Death—is Indo-European.” (p.253) -- From an earlier chapter in the book: “In the ideology of the Männerbund, Wolf and Dog “mean” the same. (...) [T]he two have the same value as ferocious fighters – Odin’s warriors are “mad as dogs or wolves”—, stand in the same relationship to Death, and are associated with the same gods.” (p. 133). “Wolf” or “dog” names were common throughout all of Indogermania, e.g. in the forms of “barker” (dog) or “barker of the forest” (wolf) – and also in the names of tribes.
[E.g. Laiamicho (“Little Barker”) of the Langobards; Cynhaval (“Like a Hound”) in early Welsh, where we also find the element Cu- in the names of king-heroes, like Cu Chulainn, and names like Conan (“Little Dog”) as well as Faelan (“Little Wolf/Howler”). In Iceland and Norway, Ulfhedinn was originally a term for a warrior and later became a personal name, earlier names from this area are Hariwulf (“Warrior Wolf”) and other names with –wulf endings, and in Old Icelandic Vidhundr (“Forest Dog”) which is similar to the Gothic hero Vidigoia and the Allemannic king Vidigabius (“Forest Barker”) – just to mention a few but interesting examples.] -
Odin’s wild band of wolfs, the Männerbünde, were honored as not only an important and indispensable part of tribal culture and throughout the Indo-European lands; Odin was the very upholder of culture itself as Ruler and Herjann of the Wild Host. - A very thoroughly written and well researched book, packed with interesting information and references.
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License.
This was Odin’s time of the year, and it was at Yule, the midwinter feast, that the dead returned. This was called the Wild Hunt, when troops of young men (briefly) returned to the village (as the ‘Ancestors’) to steal beer and sometimes food. The Hunt was seen as propitious; the ‘visit’ from the Ancestors brought blessings to the village and the tribe. If the young warriors (as Ancestors) were given due reverence all would be well, but in the case that they didn’t, they would pull the doors and roof off the house, or in the worst case reduce it to rubble. In this they were simply excercising their Ancestral right/duty. No good will come to the living if they do not venerate the Dead Warriors lead by Odin; the Fraridr (the onward/swift-rider).
In the Celtic lands, the ‘fian’ goes ‘wolfing’ during the cold seasons and return in spring. In Rome, a city founded by the wolf-suckled Romulus and Remus, the festival of Lupercalia (Wolf-festival), in spring, was the beginning of the new year. The founding of new settlements/cities was in fact an important feature of the warrior-bands/wolf-heroes. In other instances they would rustle enough cattle to be able to return to their tribe and become part of the ‘*teuta’; the community, where they now could marry and become one of the mature warriors of the tribe. In the case of a land-grab this would entail also the abduction of women and so there was no practical reason to return to the original village/tribe. Some, however, would stay on as part of the warrior bands as a life-long consecrated warriors; they were elite warriors, like e.g. the Viking berserkrs or the ‘dæmon warriors’ of the Chatti; they stayed on as wild ‘wolfs’ of the forest and removed from the social order of the village, but still part of the larger social order, both as protectors/defenders of the tribe and also having an initiatory role/function in the teaching and consecration of new young warriors.
Kershaw argues that Odin was not actually one-eyed and that the Mimir story is a later addition; the ‘one-eyedness’ referring rather to his quality of being disguised and ‘unseen’ (the same term was used for features like e.g. dark, blind or hidden). In an old dice game (found in India through Greece, Rome and the northern Indo-European area), the worst throw was the ‘one eye’, in Latin. this was called ‘canis’ or ‘canicula’, and among the Indo-Europeans it was called ‘Dog’ – in the worst case, the dice player would risk and loose everything he owned: he was ‘gone to the dogs’. In the original game (in India) there was no winner, the search was for the looser, who would then become leader of the Vratya troops (the Indian version of the Männerbünde); “into him went Rudra, he turned into Rudra, the Dog, the Leader of the Wild Host” (from ‘Bruderschaft und Würfelspiel’, Harry Falk). Rudra can be translated as ‘The Howler’. In Old Norse and modern Scandinavian languages, the pips on the dice are ‘eyes’. Kershaw writes: “I am sure that the ritual dice game to chose a leader, who is not the winner, but the looser—who becomes the dog, who becomes the mad god, who becomes Death—is Indo-European.” (p.253) -- From an earlier chapter in the book: “In the ideology of the Männerbund, Wolf and Dog “mean” the same. (...) [T]he two have the same value as ferocious fighters – Odin’s warriors are “mad as dogs or wolves”—, stand in the same relationship to Death, and are associated with the same gods.” (p. 133). “Wolf” or “dog” names were common throughout all of Indogermania, e.g. in the forms of “barker” (dog) or “barker of the forest” (wolf) – and also in the names of tribes.
[E.g. Laiamicho (“Little Barker”) of the Langobards; Cynhaval (“Like a Hound”) in early Welsh, where we also find the element Cu- in the names of king-heroes, like Cu Chulainn, and names like Conan (“Little Dog”) as well as Faelan (“Little Wolf/Howler”). In Iceland and Norway, Ulfhedinn was originally a term for a warrior and later became a personal name, earlier names from this area are Hariwulf (“Warrior Wolf”) and other names with –wulf endings, and in Old Icelandic Vidhundr (“Forest Dog”) which is similar to the Gothic hero Vidigoia and the Allemannic king Vidigabius (“Forest Barker”) – just to mention a few but interesting examples.] -
Odin’s wild band of wolfs, the Männerbünde, were honored as not only an important and indispensable part of tribal culture and throughout the Indo-European lands; Odin was the very upholder of culture itself as Ruler and Herjann of the Wild Host. - A very thoroughly written and well researched book, packed with interesting information and references.
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 3.0 Unported License.
Read
June 28, 2025I picked this up right after putting down a book that was far too skeptical — the kind that never seems to get beyond saying "But of course, how can we even know...?" — and thought to myself, "Ah, here at least will be a little good old fashioned philological certitude!"
And boy was I right — all too right! This book committed the opposite error. If the book I had been reading was too cautious, this one wasn't nearly cautious enough — the kind of book that casually uses as evidence customs practiced hundreds (or thousands) of miles away from, and hundreds (or thousands) of years distant from, the actual subject.
The logic repeatedly runs like this: "19th century German folklore has X feature; and X can be compared to something about Odin; therefore Odin possessed this feature X. Ancient Indic culture possessed Y feature, and this can be compared to X feature, which we've established Odin to possess; therefore this aspect of ancient Indic culture also tells us that Odin also possessed feature Y. No Old Norse text ever actually mentions Odin having feature Y, but it's there in the Rigveda." And so on from there.
The result is a massive house of cards.
To be clear, I do not consider the philological comparative method to be invalid as such. I'm a student and practitioner of it myself. I think different myths and cultural practices do often shed light on one another. But the method has to be employed with great caution, and due consideration for distances in place and time. My issue with this book is that the author is simply far too glib.
With all that said, I found a lot of interesting tidbits here, and some of the author's connections seemed to me valid and worth considering. The subject matter is certainly very intriguing — I've been curious to read this book ever since a dear friend and colleague read it in grad school. Part of what disappoints me is that I can imagine how much more illuminating and eye-opening the book might have been.
And boy was I right — all too right! This book committed the opposite error. If the book I had been reading was too cautious, this one wasn't nearly cautious enough — the kind of book that casually uses as evidence customs practiced hundreds (or thousands) of miles away from, and hundreds (or thousands) of years distant from, the actual subject.
The logic repeatedly runs like this: "19th century German folklore has X feature; and X can be compared to something about Odin; therefore Odin possessed this feature X. Ancient Indic culture possessed Y feature, and this can be compared to X feature, which we've established Odin to possess; therefore this aspect of ancient Indic culture also tells us that Odin also possessed feature Y. No Old Norse text ever actually mentions Odin having feature Y, but it's there in the Rigveda." And so on from there.
The result is a massive house of cards.
To be clear, I do not consider the philological comparative method to be invalid as such. I'm a student and practitioner of it myself. I think different myths and cultural practices do often shed light on one another. But the method has to be employed with great caution, and due consideration for distances in place and time. My issue with this book is that the author is simply far too glib.
With all that said, I found a lot of interesting tidbits here, and some of the author's connections seemed to me valid and worth considering. The subject matter is certainly very intriguing — I've been curious to read this book ever since a dear friend and colleague read it in grad school. Part of what disappoints me is that I can imagine how much more illuminating and eye-opening the book might have been.
June 26, 2022
"The One-eyed God: Odin and the (Indo-) Germanic Männerbünde" de Kris Kershaw é uma tese de doutoramento acerca do deus nórdico Odin e talvez seja também o livro de Odin. Li-o quase em simultâneo com "Runemarks" de Joanne Harris e ajudou-me a perceber muito das bases sobre as quais está alicerçada a sua história, o que fez toda a diferença.
Tem apenas um olho e é referido como "cego" embora nunca seja retratado como "cego" e consiga ver todos os mundos. É representado como um homem velho com uma longa barba cinzenta. É um viajante, um deus da guerra e da morte. Tem uma constante obsessão com o conhecimento, em especial o do futuro.
Assim é descrito Odin. E daí se parte para as relações entre a morte do menino/jovem não guerreiro e o nascimento do homem adulto e guerreiro. Segue-se a homenagem aos antepassados mortos mediante o uso de máscaras em rituais e a existência de "Totentiere" (animais associados à morte) como sejam: o cavalo, o cão, o lobo e o urso. Considera-se a indissociabilidade do cão e do lobo, tão próximos entre si, de Odin e as runas como sinais secretos usados para ajudar os mortos a "prever" o futuro. A floresta surge como o lugar onde os meninos aprendem e se tornam homens guerreiros, terminando com a relação morte - noite - cegueira.
Aqui e ali são apresentadas muitas outras simbologias e significados relacionados com este deus lobo, deus do bem?!. Kershaw faz efectivamente um belissimo trabalho em introduzir e detalhar tudo o que se relaciona com Odin e, portanto, só posso recomendar este livro a quem se interesse pelo tema. Excelente, perfeito e uma enorme mais-valia para melhor compreender o Paganismo e a Mitologia Nórdica!
Tem apenas um olho e é referido como "cego" embora nunca seja retratado como "cego" e consiga ver todos os mundos. É representado como um homem velho com uma longa barba cinzenta. É um viajante, um deus da guerra e da morte. Tem uma constante obsessão com o conhecimento, em especial o do futuro.
Assim é descrito Odin. E daí se parte para as relações entre a morte do menino/jovem não guerreiro e o nascimento do homem adulto e guerreiro. Segue-se a homenagem aos antepassados mortos mediante o uso de máscaras em rituais e a existência de "Totentiere" (animais associados à morte) como sejam: o cavalo, o cão, o lobo e o urso. Considera-se a indissociabilidade do cão e do lobo, tão próximos entre si, de Odin e as runas como sinais secretos usados para ajudar os mortos a "prever" o futuro. A floresta surge como o lugar onde os meninos aprendem e se tornam homens guerreiros, terminando com a relação morte - noite - cegueira.
Aqui e ali são apresentadas muitas outras simbologias e significados relacionados com este deus lobo, deus do bem?!. Kershaw faz efectivamente um belissimo trabalho em introduzir e detalhar tudo o que se relaciona com Odin e, portanto, só posso recomendar este livro a quem se interesse pelo tema. Excelente, perfeito e uma enorme mais-valia para melhor compreender o Paganismo e a Mitologia Nórdica!
November 17, 2009
A very odd book, though very, very interesting and, in my mind, compelling. The writing of the book is rather sub-par, and at many points I became confused at what exactly the author was trying to get at. Indo-European roots is, at times, on shaky ground in linguistics, and even moreso with mythology and folklore, but I think Kershaw does a pretty good job convincing me and my skeptical opinion. Regardless, it was a very interesting read, even if it is off on some points.
Note: after reading some sections of it over again, I had to lower my rating because of how poor a writer Kershaw is. It reminds me of reading historical linguistics articles where the information is just splat on the page. Searching through it for information was a chore, though when I found it, of course, I was happy as the information really is fascinating.
Note: after reading some sections of it over again, I had to lower my rating because of how poor a writer Kershaw is. It reminds me of reading historical linguistics articles where the information is just splat on the page. Searching through it for information was a chore, though when I found it, of course, I was happy as the information really is fascinating.
April 18, 2025
Hope you like citations buddy. Helps if you're able to read Greek as well. And German, and Sanskrit, and Old Norse, and Gothic, and a few other languages living and dead.
Jokes aside, this is a fantastic work on the placement and purpose of Odin and Odin-like gods in the adolescent period of Indo-European men. Even a summary of the work would take several paragraphs, so I'll summarize the summary by saying that from Ireland to India there has been a god of death, fertility, raiding, ancestors, and most importantly, Wolves, that was worshipped by young men of the tribe before their full acceptance into the village.
Along with rich comparisons between Indo-European mythos, there are also linguistic similarities that the author uses to back up their statements. Without some prior training or even interest, these portions may go over your head as many of them did mine. But you'll not go away having learned nothing.
My one complaint that isn't much of a complaint is the citations. As an academic work 1/3 to 2/3 of every page is composed of footnotes. At times it seems that it takes a paragraph to explain a sentence. However, the author couldn't and shouldn't have done any less. Even though it might have been annoying to flit my eyes between the top and bottom of the page every now and again, it still proved useful and was no doubt more useful to those who could understand it better than I.
A dense and enjoyable slog of a read.
Jokes aside, this is a fantastic work on the placement and purpose of Odin and Odin-like gods in the adolescent period of Indo-European men. Even a summary of the work would take several paragraphs, so I'll summarize the summary by saying that from Ireland to India there has been a god of death, fertility, raiding, ancestors, and most importantly, Wolves, that was worshipped by young men of the tribe before their full acceptance into the village.
Along with rich comparisons between Indo-European mythos, there are also linguistic similarities that the author uses to back up their statements. Without some prior training or even interest, these portions may go over your head as many of them did mine. But you'll not go away having learned nothing.
My one complaint that isn't much of a complaint is the citations. As an academic work 1/3 to 2/3 of every page is composed of footnotes. At times it seems that it takes a paragraph to explain a sentence. However, the author couldn't and shouldn't have done any less. Even though it might have been annoying to flit my eyes between the top and bottom of the page every now and again, it still proved useful and was no doubt more useful to those who could understand it better than I.
A dense and enjoyable slog of a read.
July 4, 2023
The book starts off as convoluted academic writing filled with dense Etymology, anthropology, and footnotes that take up more than half of the pages. The beginning chapters explain how Woden (Odin), the Anglo Saxon god, can be traced back to nearly all indo European cultures, from Ireland to India, under various names. His presence as a war god embodies what Kershaw identifies with the Koryos; Bands of youthful, ecstatic, and violent war bands out to pillage and embody the spirits of their ancestors. Though these bands only lasted 6-12 months, they were the most influential in shaping all Indo European cultures Kershaw explains; Judaism’s Chariot mysticism (Merkabah), the ascension of the Brahmin, etc. There’s a lot of citations, and kershaw isn’t the best writer, but her thesis is simple; These bands changed the course of history more than any other event in history.
The important part is the implications it lays in understanding modern conceptions of culture, especially manhood. The loss of matrilineal culture is directly attributed to these bands. The earth mother, what had been until then, was murdered by the sky father. Kershaw, being a trained etymologist, does a convincing job explaining the root behind the words Culture and Nature, the former embodying man, and the latter woman. She explains the role of culture is to dominate nature. The archeological site Çatalhöyük for example was widespread with statues of female goddesses. This was the case in every Paleolithic culture. When the koryos invaded these matrilineal (and agricultural) lands, Europe would become patriarchal. The age of war and bronze would commence, and Odin/Woden/Yahweh/Zeus/Indra and all his other names would rule. There’s a lot more to it, but these are the essentials.
Thank you Caribbean Thule Publishing !
The important part is the implications it lays in understanding modern conceptions of culture, especially manhood. The loss of matrilineal culture is directly attributed to these bands. The earth mother, what had been until then, was murdered by the sky father. Kershaw, being a trained etymologist, does a convincing job explaining the root behind the words Culture and Nature, the former embodying man, and the latter woman. She explains the role of culture is to dominate nature. The archeological site Çatalhöyük for example was widespread with statues of female goddesses. This was the case in every Paleolithic culture. When the koryos invaded these matrilineal (and agricultural) lands, Europe would become patriarchal. The age of war and bronze would commence, and Odin/Woden/Yahweh/Zeus/Indra and all his other names would rule. There’s a lot more to it, but these are the essentials.
Thank you Caribbean Thule Publishing !
June 21, 2022
A little dense but filled with some really interesting things, not only about Odin but also about bands of Indo-European youths, sequestered from their villages and families in order to undergo initiations to become men.
Sometimes these young men would be described as 'dogs' or 'wolves' which in the Indo-European tradition are the same animal. These boys would become animals in the service of a Wolf God (a ripper of limbs but also a seeker of knowledge) and would often fight for their people. In this capacity, some of them transform into werewolves (read; berserkers or fanatical warriors).
Why is this important? A man may go to war but a man is simply a man. If he undergoes a ritual in order to transform into a savage wolf, he will be faster and more powerful. If he dies in the service of his god, he will be guaranteed a place in the High Heaven, where he will serve his god as a cosmic warrior in the final battle against evil. Back on earth, if the young warrior survives, there is often a ritual that brings them back to their human form. They are no longer a werewolf and can rejoin their family without fearing they will bring them harm.
Furthermore a boy cannot become a man unless he partakes in the wolf band culture. Membership in the band will ensure he learns the skills and tribal lore he needs in order to be a man. At the end of his learning, he 'graduates' from the wolf cult and rejoins the tribe.
There are of course some men that never graduate, either by choice or temperament. These men are described sort of as career berserkers; highly effective warriors that you would not want to keep around because they were so wild.
Recommended for any student of Indo-European culture, Germanic culture, or even Roman/Greek culture.
Sometimes these young men would be described as 'dogs' or 'wolves' which in the Indo-European tradition are the same animal. These boys would become animals in the service of a Wolf God (a ripper of limbs but also a seeker of knowledge) and would often fight for their people. In this capacity, some of them transform into werewolves (read; berserkers or fanatical warriors).
Why is this important? A man may go to war but a man is simply a man. If he undergoes a ritual in order to transform into a savage wolf, he will be faster and more powerful. If he dies in the service of his god, he will be guaranteed a place in the High Heaven, where he will serve his god as a cosmic warrior in the final battle against evil. Back on earth, if the young warrior survives, there is often a ritual that brings them back to their human form. They are no longer a werewolf and can rejoin their family without fearing they will bring them harm.
Furthermore a boy cannot become a man unless he partakes in the wolf band culture. Membership in the band will ensure he learns the skills and tribal lore he needs in order to be a man. At the end of his learning, he 'graduates' from the wolf cult and rejoins the tribe.
There are of course some men that never graduate, either by choice or temperament. These men are described sort of as career berserkers; highly effective warriors that you would not want to keep around because they were so wild.
Recommended for any student of Indo-European culture, Germanic culture, or even Roman/Greek culture.
December 31, 2024
Bajo un polvo de huellas cultuales descubrirás, tejido un continental mundo que se despereza entre el Ganges y más allá del Rin, la fraternidad guerrera trascendida en el tiempo. Y las descripciones germánicas de Tácito serán metafísica. Aquí, su más increíble - estertóreo - vestigio. De él nacen mil hilos; por él se entrelazan canales tan divergentes de la Atenas clásica como la hetería y la pedagogía.
Serás detective de la historia fáctica, más allá de las interpretaciones.
Serás detective de la historia fáctica, más allá de las interpretaciones.
June 26, 2022
Wow. So this is dense but really fascinating stuff. Kershaw lays out his ideas thoughtfully and thoroughly. The sources he draws from are legion. My only real complaint is Kershaw's refusal to romanize the Greek and Avestan phrases, of which there are more than a few. This is a must-read if you are a comparative mythology, Indo-European culture and Odin geek like me, though.
January 12, 2026
The author uses a vast amount of sources, but doesn't order arguments correctly, provide solid methodological foundations or engage with any arguments that may contradict her ideas, making it just a self-centered, circular argumentation built on writings from the 1930's by literal Nazis and a bit of the (decent) vratyas studies, which are, however, now a bit outdated.
August 20, 2021
This academic tome is a must read for Odinists, Pagans or anyone studying Indo-European religion.
January 23, 2009
Very good book about the germanic God Odin/Wotan and his influence on "Männerbünde" trough the ages.
Displaying 1 - 12 of 12 reviews