Irminsûl

By: Steve Anthonijsz

 

 

  

            The Irminsûl is arguably one of the most important symbols of our faith. Like the hammer, the trifoß(triskelion), and the valknut, the Irminsûl has withstood the test of time. But it as is also perhaps the least understood of all our symbols, it might be healthy for us to take a fresh look at its history and what it represents.

 

            Ancient writers described this symbol under a variety of names, but most are quite recognizable. It has been called irmansûlî, irmansûl, avarûn, irminsûl, yrmensûle, irmensûl, Ermensul, Ormensul, and the Anglo-Saxons were known to call these Æþelstán-pillars[1]. But today we generally know the standardized form of ‘Irminsûl.’

 

            It is well known that Karl der Grösse (better known as Charlemagne) destroyed a giant pillar owned by the Saxons in his blood-spattered crusade beginning in 772 ce. He led his army through 3 days of battle in order to accomplish this feat. ‘The Saxons’ was a common name for a string of tribes residing it what is now Northern Germany. The Saxon pillar stood on top of a high stone block, overhanging the sanctuary at the Externsteine at the south edge of the Teutoberger Forest[2]. Beneath the pole was a so-called ‘well shaft’ that some have suggested functioned as an anchoring foundation for the column[3]. Interestingly, this was not far from the place where Cherusci leader, Arminus (Herman), destroyed the three best Roman legions[4] in 9 ce.

            This pillar was the symbol or banner of the Saxon people. Karl der Grösse wanted to destroy this pillar for the same reason that modern soldiers would wish to remove an enemy flag, with no regard to the religious connotations of the pillar.

 

            Other columns of a similar nature may be found around England and Germany. In England today these are generally called perrons, market crosses, butter crosses, or staples. In Germany, however, these are called Irminsäule or Roland Saüle[5].

 

            Although our most detailed historical references to the Irminsûl are those in reference to the Saxons, one should not be misled into thinking that such a pillar was unique to Saxony or even the continental Germans and English.

In the sagas we find similar pillars in Norway. Called öndvegssúlur (high-seat pillars), the use of these posts lasting well into the 1700s ce. Öndvegssúlur often stood in pairs, one on either side of an öndvegi (a high-seat, although directly translated the term means ‘spirit-way’)[6]. Some of the stave churches were built with similar pillars called Veraldarsúlar (world-pillars) with faces carved on the tops of them and occasionally other heathenish iconography carved on the sides[7].

 

            Columns such as those we call Irminsûl are not even unique to the Germanic/Teutonic peoples. The Romans had their ‘Jupiter Columns’. The ancient Greeks attempted to tame the energy of the world-serpent, known as Ouroboros, by pounding wooden poles, called hermæ, into a spot dedicated as a holy place. Ancient Indian literature mentions similar poles in both the Rigveda and the Mahabharata. The Lapps used to sacrifice a bull, reindeer, or ram and place its head on the top of a pole--the pole being tipped with curved crossbeams so as to hold up the bowl-shaped sky. It ought to come as no surprise, then, to know that our Celtic cousins knew poles similar to our Irminsûl as well. Known in Old Irish as a cræb [branch], and in Gaulish as a cantena [pillar], these poles adorned the most prominent part of the ritual area[8].

 

            Before we begin to think that such posts are unique to Aryan peoples, let us consider some other examples: In Japanese Shinto there is a myth in which the original couple, Izanagi & Izanani, descend on to an island. Planting a spear point downwards into the ground, built a place around it, taking that to be the central roof-pillar. Similarly, the ancient Egyptians saw one of their gods, Ptah, as a pillar that stretched from the lowest to the highest Heaven.

 

But what precisely do these pillars represent in the Germanic tradition? There are two broad schools of thought with regards to this question:

·     Those who believe that the Irminsûl is the world column and associate it with a particular deity.

·     Those who see the Irminsûl as the world column and do not associate it with any particular deity.

 

This debate is not new. Even as far back in time as the 1800s ce Jakob Grimm wrote:

 

“In these compounds… Irmin seems to have but a general intensifying

power, without any distinct reference to a god or hero. …but there is

nothing to prevent Irmino or Irmin having had a personal reference in

previous centuries.[9]”

 

As for the first school of thought, there have been many theories promoted. There have been those who have argued that the Irminsûl ought to be associated with Ziu or Donar. More convincing are those who suggest that it might be associated with Heimo or Wuotan[10]. The most frequently cited, however, is the argument—based on extremely weak etymology and a superficial resemblance to the TYR rune—that the Irminsûl is associated with sacrificial god, Ziu. The problem with these theories, however, is just that—they are only theories, none of which may be entirely provable. While it certainly is not wrong for modern Heathen to bear a certain idea or theory with regards to a certain deity’s relationship to a symbol such as the Irminsûl, we certainly should not take any of these as doctrine.

 

            My own contention is that the Irminsûl is not associated with any particular deity except, perhaps, Urlac. If it was associated with some deity in the past we will never know. It may have even been associated with a variety of gods varying by location due simply to tribal preference. But perhaps it does more today for us to recognize its function without unnecessary theorizing and guesswork.

 

But what do we know for certain?

 

            Bronze age carvings depict images that are unambiguously pictures of an Irminsûl, usually with some sort of sacrifice being made at its base. Often the image of a god is placed before or carved directly into the column.

 

            The Scandinavian equivalent symbol to the Irminsûl is the World-Tree, known as Læráþ. Both symbols represent the cosmic pillar that supports the heavens and that connects the worlds. The tree trunk/gigantic pillar is the channel by which both garma and runic energies flow between the worlds. We can safely assume today, then, that these columns were erected for rituals used to send/receive energy (via sacrifice, &c.) along this channel. Even Wuotan used this channel when he sacrificed himself to himself and, as a result, won the runes from Mîmi[11]. This event was so monumental that the world-tree was nicknamed Yggdrasil, that is, “Yggr’s (“the terrible one’s;” i.e., Wuotan’s) horse.” The depiction of a World-Tree (as opposed to a pole) is also common among the various Aryan peoples. The Hindu Rigveda even goes so far as to mention the world tree having 3 roots reaching into the 3 ‘soma-wells’ of the lower world!

 

            Despite the fact that our native lore is rather sparse regarding the cosmic axis our forefathers knew as Irminsûl/ Læráþ, we may find a plethora of information from other traditions that use similar symbols.

 

            On a superficial level a similar idea may be found in the christian cross. The cross in christianism represents the channel by which prayers are carried up to Heaven, and blessings/grace are carried down to Man. But because of the limited cosmology of this cult, christianism misses out on the full complexity of this mystery, the Vieleinig-vielsäpltige Vielheit (multifidic-multiune multiplicity).

 

            A striking parallel may be found, however, in the Poteau-mitan of Vo-dou[12]. The most important feature of the peristyle (halgadom) is the Poteau-mitan. All Vo-dou ceremonies revolve around this post in the centre of the peristyle, the top representing the sky, and the bottom representing the depths of the underworld. It is usually set into a pedestal of masonry, reminding us of the block on which the Irminsûl at the Externsteine stood. Sacrifices to the gods are made at the base of the post[13]. The poteau-mitan is generally located in the centre of the peristyle because it represents the cosmic axis—just the Irminsûl is depicted as standing between the worlds[14]. Occasionally one will find a peristyle that houses two of these posts, not unlike the öndvegssúlur of Norway. Although it is obviously a column, the poteau-mitan is often conceptualised as a tree, reminiscent of the Irminsûl’s parallel in the World-Tree. At the beginning of many rituals the houngan (Harugari) will pour 3 libations. He dribbles the 3 separate lines of this water—representing the abysmal waters--across the peristyle to the poteau-mitan[15], the three ‘rivers’ converging to feed the world axis. The parallel to the three roots of the World-Tree feeding from the waters of the three wells is plain.

 

Both religious traditions—that of Vo-dou and that of Irminenschaft—share many similarities. It astonishes that two peoples of such differing ethnic stock and cultural backgrounds might have developed such an interesting coincidence of beliefs. If an outsider were to consider only the material facts, ignoring the different emotional colourings of the two systems of ritual and all those other fine distinctions in which culture is manifest, one could confound them entirely. The historical situation of the Germanic folk versus the African folk in our respective diasporas, however, has made us keenly aware of the differences.

For the Vo-douist the metaphor of the poteau-mitan is

 

“…the point of access to the world of [the gods], which is the soul

of  the cosmos, the source of life force, the cosmic memory, and the

cosmic wisdom. As the daily life of a man depends upon his

constant communication with his own gros-bon-ange {das ich in the

language of the rune-masters ~~SA}—his own memory,

intelligence, imagination and invention—so the [Vo-douist],

individually, and collectively, would communicate and draw upon

the world of [the gods][16].”

 

 In this conception, our understanding of the Irminsûl is no different. But to us, it is even more.

 

One of the most significant aspects of the World-Tree is the awareness of the three roots that lead to the wells called Urdabrunno, Mîmisbrunno and Huergelmer. These three wells nourish the tree, later forming the dewdrops that fall from its leaves back into the wells again. This is a very profound metaphysical concept that touches everything from our conception of Nature and Reality to our understanding of Ethics and Law.

An interesting point to ponder is the following mystery: The Irminsûl is said to have four roots (not unlike the crossroad figures of Vo-dou associated with the poteau-mitan); but it is generally portrayed with three roots exactly the way that the World-Tree is described[17]! These roots, of course, remind of us the ‘well-shaft’ described at the base of the irminsûl at the Externsteine.

 

To truly comprehend the significance of Læráþ/Irminsûl, we MUST understand the significance of the three wells.

            The first thing we have to do in order to understand what the three wells represented to our ancestors--as well as it should for us today--is to completely disregard the nonsense propagated by Snorri Sturleson in his Prose Edda.

 

"Ever since the pioneering work of Eugen Mogk in the 1920s and

30s, Old Norse scholarship has been forced to consider the

possibility that some of the myths related in the Prose Edda were

devised by Snorri himself. The notion that the master of Reykjaholt

may have more or less continuously created and elaborated the

stories of Old Norse paganism no longer shocks us… "

 

                                                            --Roberta Frank, University of Toronto, 1981

 

The conception of Yggdrasil as promoted by Snorri bears obvious fallacies. Snorri places Ensigart here on Mittigart—specifically in the Greek city of Troy. He locates Urda’s well somewhere in the heavens above Ensigart, rather than in the lower world as described in the SæmunðR Edda. Mîmi’s well is positioned in Rîsiheim on the level with Mittigart (since Mîmi is said to be a giant), leaving only Huergelmer in the lower world. As a result he concocts a picture corresponding with that of christian cosmography, the wells located in Heaven, Earth, and Hell, respectively. For this model of the world-tree to work, the tree must lie on its side[18]!

 

For a more credible picture:

 

“Yggdrasil has a northern root. This stands over the vast reservoir

Hvergelmir and spreads over Niflhel, situated north of Hverlgelmir

and inhabited by frost-giants. There nine regions of punishment are

situated, among them Nastrond. ¶Yggdrasil’s second root is watered

by Mimir’s fountain and spreads over the land where Mimir’s

fountain and grove are located. In Mimir’s grove dwell those living

(not dead) beings called Ásmegir and Ásaynir, Lif and Lifthrasir and

their offspring, whose destiny it is to people the regenerated earth.

¶ Yggdrasil’s third root stands over Urd’s fountain and the

subterranean thingstead of the gods[19].”

 

 

This description not only makes much more sense—as the tree, like all other trees, stands vertically—but it also assents the description given in Grímnismál 31. Some scholars speak of 3 separate wells, whilst others suggest that these are 3 layers of the same well. Whichever view one takes is not really relevant to this treatise.

The important consideration is that a magical fluid[20] called either dýrar veigar (‘precious liquids’--Hávamál) or skírar veigar (‘clear liquids’--Vegtamskviða), apparently a mixture of the ‘waters’ from the 3 wells, is the food of Læráþ. This liquid is some extremely powerful stuff. It is in the well of Urda that all Law, Custom, and garma are stored and developed. As one writer[21] states:

 

“The world tree sits in the well of Wyrd [Urda ~~SA] much as a

house plant sits in a pot, with its roots sunk deep within the Well.

And just as the Tree gives structure to the multiverse, the Well gives

structure to time and the causality of events. Actions occurring

within the present of the Nine Worlds fall like dew from the Tree

into the Well. These actions also create an energy source which

moves back through the Tree’s roots like water, to influence the

present of the Worlds within the Tree. Actions in the present, then,

are affected by actions from the past. ¶This process is overseen by,

in Old Norse, the Nornir or, in Old English, the Wyrdæ. The

Völuspá states that they “laid layers” (or laws…) and “said orlæg.”

The layers which the Wyrdæ lay within the Well of Wyrd are the

layers of past action, which continue to influence the present of the

Worlds and the Tree. Orlæg (ON Ørlög) literally means “primal

layer” or the “primal Law;”… ¶To elder heathen, laws were layers

which had been set within the Well of Wyrd.”

 

The liquid from Urda’s fountain is called magan. We are further told in Forspjallsljóð that it is the liquid from this fountain that protects the Tree from the cold of the lower world.

 

Concerning the drink from Mîmi’s well, called Wodhruorer, our knowledge comes from the tale of Wuotan exchanging an eye for a drink from that well:

 

            “What Mimir gave Odin in exchange is that drink of wisdom,

without which he would not have been able to act as judge in

matters concerning eternity, but after receiving that which he was

able to find and proclaim the right decisions (orð) (orð mér af orði

orðs leitaði—Hávamál 141). Both the things exchanged are,

therefore, used at the Thing near Urd’s fountain. The treaty

concerned the lower world, and secured to the Asas the

power necessary, in connection with their control of mankind and

with their claim to be worshipped, to dispense happiness

and unhappiness in accordance with the laws of religion and

morality. Without this power the Asas would have been of but little

significance. Urd and Mimir would have been supreme[22].”

 

We would do well to realize that Wuotan would not have been able to act as judge in eternal matters until after receiving this drink.

Furthermore, Hyndlaljod 38 reveals that Heimo has drank from all three wells. The result of this is described in Thrymskiviða 15, where we are informed that he “foresees well, as all wise Vans do…”

 

The waters from Huergelmer are the source of all the seas in the 9 Worlds. How this would have been significant to our altmâgâ ought to be obvious. LuðR, the World-Mill, sits above Huergelmer on a mountain range called Nidjafoll[23]. 

 

It is not only the Tree that benefits from these fluids. Vegstamskviða 7 reports to us that it is a drink from these liquids that causes Paltar to have regained his broken strength after descending to Hellaheim, and, thus, Mittigart again grows green.

 

If the tree provides the structure of the All, and the liquid that feeds the sap of the tree is the source of all law, custom, strength, and so forth, than this model is a representation of all space and time. It represents a process that is beyond the control of even the gods themselves! This is a very powerful concept, and one that we should never take for granted.

 

            Perhaps, after considering all these things, we may better understand the significance of the Irminsûl to the Saxons before the coming of Karl der Grösse and his armies. It was not merely a banner to represent all the assembled tribes in that region. The Irminsûl is not even a symbol representing one of the most profound mysteries of our faith, but it depicts the very essence of Man’s relationship with the götter. It is a most powerful and proud symbol, and one that ought to be displayed regularly among our völk. It is a symbol that we not only should understand and appreciate, but it is one that should be displayed at holy events and other gatherings.

 

            For the individual sippa or liut, the display of an irminsûl during ritual may prove difficult or impossible for whatever reason. This does not mean that this mystery ought to be ignored, but it that may be recognized in different ways. It is a good idea to hold a gelt or bluostar under the limbs of a tree as described in one reconstructed ritual[24] and/or the libation may be poured at the base of a tree in tribute to the well(s) beneath the World-Tree. The latter method has become tradition among Ásatrúar in the North-eastern United States. However different individuals and assemblies may decide to salute this mystery in their rituals, the important part is that we understand it and that we do it.

 

 

 

 

Bibliography

 

Books

 

 

Davidson, Hilda R. E. Scandinavian MythologyHarper & Row USA 1969

 

Deren, Maya Divine Horsemen: The Living Gods of Haiti self-published by the author, London 1953

 

Hjuka Harugari  Germanic Heathenry: A Practical Guide 2003 James Hjuka Coulter; 1^st Books

 

Grimm, Jakob Deutche Mythologie 1883; tr. J. Stallybrass

 

Grønbech, Vilhelm Vor folkeæt I oldtiden 1909; tr. W. Worster

 

Hollander, Lee M. The Poetic Edda University of Texas Press 1962

 

MacCrosssan, Tadhg The Sacred Cauldron: Secrets of the Druids Llewellyn Publications; USA 1991

 

Rigaud, Milo Secrets of Voodoo 1953; tr. Robert B. Cross City Lights Books, San Francisco USA 1969

 

Rydberg, Viktor Undersökningar i germanisk mythologi I 1886; tr. Rasmus Anderson New York, USA 1998

 

Vikernes, Varg Irminsûl Cymophane Publishing, Sweden 2002

 

Wódening, Eric We Are Our Deeds: The Elder Heathenry Its Ethic and Thew Théod New York, USA 1998

 

 

Articles

 

 

Arnbald OR[F] The Irminsûl and the Externsteine; ORBriefing issue #2/2000

 

Wolf, Markus The Irminsûl: An Investigation into the Mysteries of the Germanic World Pillar; Vor Trú issue #57/1997

 

 

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