Norse pagan books refer to literature that provides insight into the ancient Norse religion, mythology, and spiritual practices. These books are essential resources for those interested in exploring the beliefs and customs of the Norse pagans, who inhabited Scandinavia and other regions between the 8th and 11th centuries. One of the most famous books on Norse paganism is the Prose Edda, written by the Icelandic scholar Snorri Sturluson in the 13th century. This work consists of various tales and myths that delve into the cosmology, gods, and heroes of the Norse pantheon. It also offers valuable information on the creation of the world, the end of the world (Ragnarok), and the afterlife according to Norse beliefs. Another significant text is the Poetic Edda, a collection of anonymous Old Norse poems that date back to the Viking Age.
The grave site of John Hathorne, 1949. Hathorne was the magistrate of Salem in the 1600s and a leading judge in the witch-trails. (Nina Leen/The LIFE Picture Collection/Shutterstock)
Roger Simó is a children s book illustrator whose passion for illustration began as a kid when he would spend his school days doodling in the margins of his books. Leen and Starkey particularly followed the story of the seventy-one year old victim, Rebecca Nurse, who was hanged at Gallows Hill with four others on July 19, 1692.
Another significant text is the Poetic Edda, a collection of anonymous Old Norse poems that date back to the Viking Age. These verses revolve around Norse mythology, featuring legendary figures such as Odin, Thor, Loki, and Freya. The Poetic Edda provides a glimpse into the rituals, rituals, and spiritual practices of the Norse pagan culture.
Revisiting the Sites of the Salem Witch Trials
Salem’s “Witch House” with actors dressed in Puritan clothing for colonial reenactments, 1949.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Written By: Alexa Jade Frankelis
LIFE Photographer Nina Leen’s wide breadth of work ranged from fashion to documentary to animal portraiture. With an expansive portfolio, it comes as no surprise that she did not shy away from the macabre. For example, Leen had some of this work featured in a spread for an October 1957 issue of LIFE that covered America’s most famous ghost stories.
Years before her ghostly 1957 series—and over 250 years after the Salem Witch-trials of 1692—Leen visited Salem, Massachusetts to reexamine the horrific events in Salem. For the September 26, 1949 LIFE issue, Leen and the author Marion L. Starkey visited historic sites where the witch trials took place. They followed the narrative of Starkey’s new book at the time, The Devil in Massachusetts: A Modern Enquiry into the Salem Witch Trials.
Author, Marion L. Starkey, holding a cat, 1949.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
Tree at the top of Gallows Hill in Salem, Massachusetts, 1949.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
In her book, Starkey recounts the trials from a modern psychological perspective, coming to the conclusion that “boredom, drudgery, and fear of Hell” among the teenage accusers were to blame for the nineteen executions that resulted from the trials.
Leen and Starkey particularly followed the story of the seventy-one year old victim, Rebecca Nurse, who was hanged at Gallows Hill with four others on July 19, 1692. In the above image, Leen captures the ominous tree, protruding from the landscape on a gray New England day. In the 1940s, this is where historians believed the executions took place. More recent research has determined that the hangings actually took place at Proctor’s Ledge, which is located between modern-day Proctor Street and Pope Street in Salem, Massachusetts.
Salem’s “Witch House” with actors dressed in Puritan clothing for colonial reenactments, 1949.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Descendant of witchcraft accuser Ann Putnam, holding a flower, 1949. Putnam was Nurse’s original accuser. She later recounted her accusations against Nurse in 1706.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Sewing pins that were used as “evidence” in Nurse’s trial. During the witch-trials, it was reported that they were used by “witches” to torture their victims.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Another victim of the witch trials was Tituba, an enslaved woman that worked for the Reverend Samuel Parris’ household. The image below is a sign that marks the site of “…where the young girls congregated to hear weird stories told by Tituba The West Indian Servant”.
Plaque establishing the site of the Reverend Samuel Parris’ home.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
Blurred exposure of a woman sitting by the window, 1949.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
The grave site of John Hathorne, 1949. Hathorne was the magistrate of Salem in the 1600s and a leading judge in the witch-trails.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Tree at the top of Gallows Hill in Salem, Massachusetts, 1949. (Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
LIFE Photographer Nina Leen’s wide breadth of work ranged from fashion to documentary to animal portraiture. With an expansive portfolio, it comes as no surprise that she did not shy away from the macabre. For example, Leen had some of this work featured in a spread for an October 1957 issue of LIFE that covered America’s most famous ghost stories.
Years before her ghostly 1957 series—and over 250 years after the Salem Witch-trials of 1692—Leen visited Salem, Massachusetts to reexamine the horrific events in Salem. For the September 26, 1949 LIFE issue, Leen and the author Marion L. Starkey visited historic sites where the witch trials took place. They followed the narrative of Starkey’s new book at the time, The Devil in Massachusetts: A Modern Enquiry into the Salem Witch Trials.
Author, Marion L. Starkey, holding a cat, 1949.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
Tree at the top of Gallows Hill in Salem, Massachusetts, 1949.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
In her book, Starkey recounts the trials from a modern psychological perspective, coming to the conclusion that “boredom, drudgery, and fear of Hell” among the teenage accusers were to blame for the nineteen executions that resulted from the trials.
Leen and Starkey particularly followed the story of the seventy-one year old victim, Rebecca Nurse, who was hanged at Gallows Hill with four others on July 19, 1692. In the above image, Leen captures the ominous tree, protruding from the landscape on a gray New England day. In the 1940s, this is where historians believed the executions took place. More recent research has determined that the hangings actually took place at Proctor’s Ledge, which is located between modern-day Proctor Street and Pope Street in Salem, Massachusetts.
Salem’s “Witch House” with actors dressed in Puritan clothing for colonial reenactments, 1949.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Descendant of witchcraft accuser Ann Putnam, holding a flower, 1949. Putnam was Nurse’s original accuser. She later recounted her accusations against Nurse in 1706.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Sewing pins that were used as “evidence” in Nurse’s trial. During the witch-trials, it was reported that they were used by “witches” to torture their victims.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Another victim of the witch trials was Tituba, an enslaved woman that worked for the Reverend Samuel Parris’ household. The image below is a sign that marks the site of “…where the young girls congregated to hear weird stories told by Tituba The West Indian Servant”.
Plaque establishing the site of the Reverend Samuel Parris’ home.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
Blurred exposure of a woman sitting by the window, 1949.
(Photo by Nina Leen/The LIFE Picture Collection © Meredith Corporation)
The grave site of John Hathorne, 1949. Hathorne was the magistrate of Salem in the 1600s and a leading judge in the witch-trails.
(Nina Leen/The LIFE Picture Collection/Shutterstock)
Additionally, the Sagas of the Icelanders offer valuable cultural and historical insight into the lives of the Norse people. These sagas, written in the 12th and 13th centuries, recount the heroic deeds and adventures of Viking warriors and explorers. They shed light on the religious customs, societal norms, and everyday life during this era. Apart from these primary sources, numerous modern books have been published on Norse paganism, offering interpretations, analyses, and practical guides for contemporary enthusiasts. Authors such as Kveldulf Gundarsson, Diana Paxson, and Edred Thorsson have contributed extensively to this field and provided readers with comprehensive knowledge on Norse religious practices, divination, and magical traditions. In conclusion, Norse pagan books are crucial resources for understanding the beliefs and customs of the ancient Norse people. They provide an invaluable glimpse into Norse mythology, rituals, and spiritual practices, allowing readers to delve into the rich cultural heritage of this fascinating civilization. These texts continue to inspire and educate modern enthusiasts, ensuring that the Norse pagan tradition remains alive and relevant today..
Reviews for "Embracing Darkness: Norse Pagan Books on Shadow Work and Inner Transformation"
1. Michael - 2/5 stars - I recently picked up a couple of Norsi pagan books out of curiosity, but I have to say I was left disappointed. The information provided in these books felt incomplete and contradictory at times. Additionally, the writing style was dry and lacked any sort of engaging narrative. Overall, I found the books to be unhelpful and not worth the time or money.
2. Sarah - 1/5 stars - I found the Norsi pagan books I read to be filled with pseudoscience and illogical arguments. The author seemed to make grand claims without providing any evidence or logical reasoning to support them. It felt more like a collection of unfounded beliefs rather than a credible source of information. I would not recommend these books to anyone looking for accurate and well-researched material on Norsi paganism.
3. David - 2/5 stars - As someone who is new to Norsi paganism, I was hoping to find some beginner-friendly books to guide me. Unfortunately, the Norsi pagan books I came across were both confusing and overwhelming. The concepts were not explained clearly, and I found myself lost and frustrated while trying to understand the teachings. It's a shame because I was genuinely interested in learning more about Norsi paganism, but these books failed to provide the guidance I needed.
4. Emma - 3/5 stars - I have mixed feelings about the Norsi pagan books I read. On one hand, they presented some interesting ideas and perspectives that I had not come across before. However, the books were also filled with biased opinions and seemed to dismiss or ignore any opposing viewpoints. The lack of balanced information made it difficult for me to fully trust the content. While there were some thought-provoking aspects, I would advise readers to approach these books with caution and seek additional sources for a more well-rounded understanding of Norsi paganism.
5. James - 2/5 stars - The Norsi pagan books I read attempted to delve into the mysteries of the Norsi tradition, but I found them to be convoluted and overly esoteric. Instead of providing clear and concise explanations, the books often rambled on without getting to the point. It felt as if the author was trying to impress readers with their knowledge rather than effectively conveying information. Overall, I did not find these books to be a helpful resource in understanding Norsi paganism.