Category Archives: Invention
Etymology: Old Norse logi “flame”, possibly “tangler” Possibly the Old Norse word luka meaning “close,” Indo-European -leug meaning “to break”, Indo-European -luk meaning: “to close,” “lock,” “lid,” “end,” to light,” and “lightning.”
Alternate Spellings: Loge, Lokki (Faroese), Lokkemand (Danish), Loke, Lokke (Norwegian), Luki, Luku (Swedish), Lukki (Finnish), Loder, Lokkju, Lopti, Loki-Laufeyjarson
Other Names and Epithets: Hveðrungr “Roarer” (Old Norse), Loptr (Air), Loftur, “Father of Lies,” “the Sly God,” “the Sly One,” “Sky-Traveler”
Loki is best known in Norse mythology as a trickster deity. Like any trickster figure, Loki often questions and more accurately, challenges the status quo among the gods with the trouble and chaos he often causes. At the same time, for all the trouble and mischief that Loki creates, he will also help the other gods with fixing the mess. Just even studying and looking up the mythology for Loki has been fairly difficult to pin down this figure and try to say just who he is has been somewhat difficult. I could lay it down to Loki’s trickster nature and the fluid mythological change of the times as scholars try to figure out scraps of ancient sagas and runes.
Animal: Spider, Salmon, Mare, Seal, Flies
Day of the Week: Saturday
Element: Air, Fire
Sphere of Influence: Magic, Mischief, Lies, Deceit, Chaos, Thievery
Symbols: knots, loops, fishing nets
Some sagas describe Loki as being male with a slim build with red hair. He has a curly mustache and possibly a pointed beard. Other descriptions of Loki will mention that he has a twisted smile, owing to his misadventure and encounter with some dwarves who sowed his mouth shut and tied him to a tree.
In his Gylfaginning, Snorri Sturlson describes Loki as being “beautiful and comely to look upon, evil in spirit, very fickle in habit.” Well if that’s not an apt descriptor of Tom Hiddleston’s portrayl of Loki in the Marvel Cinema Movies.
When looking at the main sources of Norse Mythology that mention Loki, the main source is the Icelandic Scholar and Historian Snorri Sturluson’s Prose Edda from the 13th century. Loki shows up in some earlier Viking Sagas from the 9th to 11th century. However, tracking back to the earlier Nordic Sagas of Vafþrúðnismál and Grímnismál, Loki is absent from these tales.
A contemporary of Snorri Sturlson is Saxo Grammaticus, who in his Gesta Danorum (“Deeds of the Danes,”) largely leaves out mention of Loki. This absence has been noted by scholars to point out that Loki may have only been a regional deity known among the most northern Germanic lands. Many of the other Norse deities like Odin and Thor can be found to have regional variant names and very similar corresponding myths.
What’s In A Name? Lock & Key
Just what Loki’s name means and which etymology to use for it has been debated for quite a while by various scholars.
Often it is suggested that the Old Norse word: logi, meaning “flame” is the source for Loki’s name. The Icelandic use of Loki’s name has it meaning: “knot” or “tangle.”
Other Scandinavian names have put forth ranging from the Faroese Lokki, the Danish Lokkemand, the Norwegian Loke and Lokke, the Swedish Luki and Luku to the Finnish Lukki. All of these names have a commonality in the Germanic root word of luk- which corresponds with loops, especially for knots, hooks, closed-off rooms and even locks. Further etymological evidence is pointed out in the Swedish word: “lokkanät” and the Faroese word: “Lokkanet” that translate to mean “cobweb” or “Lokke’s web.” Even the Faroese word for Daddy-Long Leg spiders is: “lokki~grindalokki~grindalokkur.” That could make sense and certainly adds a new understanding to just what Loki’s name might really mean.
Another take is some of the Scandinavian dialects where the root word luk- corresponds to words like nokke and nøkkel that mean “key.” Some of the Western Scandinavian words that translate to key are: loki~lokke and lykil.
What a tangled web we weave….
These etymological connections in mind, has led some to conclude that this is how Loki fits into the narrative for the events of Ragnarök. After-all, Loki creates all these problems and entanglements. So much so, that people believed Loki to cause knots, tangles and looks to occur or to be one, at least symbolically.
Germanic Origins & Worship
Loki is not a deity who was exactly worshiped among the ancient Germanic, Norse, Scandinavian tribes or others.
There is a lot of debate on just how to interpret Loki’s place in Norse Mythology. Jacob Grimm introduced the idea of Loki as a god of fire in 1835. Next, Sophus Bugge in 1889 put forward the idea of Loki being a variation of Lucifer in Christianity. That aspect makes sense if you’re trying to equate every trickster figure and outright evil figure in the black & white box of Christian theology.
Shortly after World War II there are four theories regarding Loki that have prevailed. The first of these is in 1956, Folke Ström who suggests that Loki is as an aspect of Odin, much like the godhead in Christianity. The second, in 1959 is from Jan de Vries that says Loki represents a trickster figure. At current, I think everyone who knows about Norse mythology pretty much agrees with that idea. Third, in 1961, Anna Birgitta Rooth made a conclusion of Loki being a spider, which seeing the etymology of the name, makes sense too. Than, in 1962, an Anne Holtsmark said that no conclusions about Loki can be made. Maybe so, if we’re agreeing to the idea of a trickster figure, they can be pretty hard to pin down.
Christianity & Norse Religion
When Christianity was being introduced to Europe, many of the Nordic or Scandinavian countries, including Denmark and Sweden continued to practice their Heathenism or Paganism up until the 13th century when there was a mass forced conversion as the then King decided to convert. The process began about 900 C.E. as the Vikings began interacting with Christians and of course, while all similar, different regions and countries would have different oral or written traditions for the Norse gods.
Divine Trinity – In Christianity, many are familiar with the Godhead of God, Jesus and the Holy Ghost. Where Norse paganism and religion is concerned, those who’ve studied the myths and then tried to equate with Christianity seem to have come up with a Triad that’s Odin, Hœnir and Loki. An idea supported in the sagas and ballads: Haustlöng, a prologue to Reginsmál and Loka Táttur. This idea works if you accept the scholar Ursula Dronke’s theory that Lóðurr, the Norse deity who created the first humans is another name for Loki and that Lóðurr is a third name for Loki along with Loptr.
You’re not alone if you reject this idea of Loki and Lóðurr being the same being. After all, Lóðurr is only really mentioned twice in the Völuspá and only in a couple other places where they describe Odin as “Lóðurr’ friend.” Still enough people have glommed on to the idea and argue that much of the Poetic Edda was forgotten around 1400 C.E. when it began to be written down and possibly poor etymology studies of trying to make similar sounding words and name mean and be the same thing.
Since a lot of the mythology has been lost, it’s likely the 14th & 15th century poets, namely Snorri and Saxo were doing the best they could to preserve an oral history. Snorri followed mostly the Icelandic traditions of myths he wrote down and Saxo followed the Danish traditions of myths. A difference seen in the Death of Baldr where Snorri includes Loki’s involvement and Saxo leave it out of the myth.
Many scholars who have looked at Loki’s place in Norse mythology haven’t found any evidence of any cult for Loki.
Followers and Worshipers of Loki seem to be more of a modern phenomenon with modern Wicca and Pagan religions. As he is considered a Trickster deity and God of Fire, this shouldn’t be done lightly or on a lark.
Parentage and Family
Father – Fárbauti (“Crue-Striker,”) a frost giant or jotunn.
Mother – Laufey, a frost giant or jotunn.
In the Prose Edda, an alternate for Laufey’s name is Nál, meaning: “Needle.”
Angrboða – “Anguish-Boding,” a jotunn, by her, Loki is the father of Hel, Fenrir the wolf and Jormungandr, the world serpent.
Sigyn – Loki’s wife, with her, he is the father of Narfi or Nari.
Svaðilfari – Keeping things interesting for the time Loki turned into a mare, he is the mother of Odin’s eight-legged horse Slepnir.
Býleistr (“Bee-Lightning”) and Helblindi (“All Blind” or “Hel-Blinder”) are brothers of Loki as given in the Prose Edda.
Fenrir – A monstrous wolf.
Hel – The goddess of the Underworld. Given the similarity of the name Hel with the Christian name Hell for the Underworld, it has been suggested that Hel is a Christian addition to the Norse myths.
Jormungand – The great world serpent.
Nari – Also spelled Narfi, meaning “corpse.”
Slepnir – The famous eight-legged horse of Odin.
Váli – In the Prose Edda, Loki is mentioned as the father. This Edda also mentions Odin as the father, twice to Loki’s one reference.
Hati and Skol – a pair of monstrous wolves who kill Odin and begin the events of Ragnarök.
Well, sort of… Loki, being the son of frost giants or jotunns isn’t really a member of the Aesir tribe of gods in Norse mythology.
Blood Brother – Loki does, however, gain membership with the Aesir and is counted among their number when Odin makes him a blood brother. Also, by Loki being a blood brother, it would fit some theological views where Loki is seen as Odin’s opposite or his darker half.
Outsider – Even getting accepted as an Aesir, for all the trouble and mischief that Loki causes, he is still seen as an outsider to the Norse pantheon. Mischief, problems, fights and often times he’s the one who goes right in and fixes the mess he created in the first place.
God Of Air & Fire
Being a trickster deity, many people tend towards associating Loki with the element of fire as many trickster figures often are.
In Scandinavian folklore, there are a number of phrases and folk sayings such as: “Loki is reaping his oats” or “Loki is herding his goats: that refer to during springtime, when mist is raising off the ground. The mist rising in places like Jutland create a shimmering effect, especially over flat ground. The same shimmering is observed with hot steam over a kettle or fire.
Logi The Fire Giant – Thanks to Wagner’s Opera and etymological confusion, many people will confuse Loki with the Fire Giant Logi. Which adds to further identifying Loki as a fire god.
They’re two separate beings.
Still those who equate Loki and Logi together, will then try to add Glut to the list of spouses for Loki and add on Esia & Einmyria as two additional children and daughters of Loki’s.
God Of Mischief & Trickster
Loki is most prominently known as a trickster figure in Norse mythology. Like any trickster, Loki sometimes is the cause of rather callous and malicious pranks. For as often as he causes trouble, Loki also ends up helping to resolve the messes he’s created.
Hero Or Villain – Looking at the oldest known poems and sagas to mention Loki from the 9th to 11th centuries, Loki is portrayed more as a friend to the gods and helping them out on many occasions. These notable works are the Ynglingatal, Haustlǫng, Húsdrápa and Þórsdrápa.
When we get to later sagas and Snorri’s Prose Edda, Loki has taken on a more malicious or evil bend who will have a leading role and part in Ragnarök.
Maybe his pranks were getting more and more out of hand to the point the gods weren’t taking any more or it’s a clear influence of Christianity upon the myths. Either way, Loki’s tricks and cunning do go from helpful to outright malicious and evil.
Not helping of course is when numerous articles continue to glom on to the idea that a Trickster figure must be counted as evil. Or some scholars like Georges Dumézil in their studies of folklore equate Loki with a demonic figure like Syrdon from Caucasian Legends.
Fishnets & Spider Webs
As mentioned earlier, there are etymological connections of Loki’s name to knots and loops. This connection makes sense that Loki is also credited as being the inventor of fishnets as these contain many knots and loops.
Spiders also get associated with the name loki, lokke, lokki, loke, luki as they spin and make spider or cobwebs.
Cunning – As a god of cunning, Loki’s connection to fishnets and spider webs works very well on the metaphorical and spiritual sense for the complex, intricate, even elaborate schemes that catch everyone up in his well, mischief. He’s the source in many causes of tying all the gods together and brings about their end with Ragnarok.
This aspect seems to be a staple of many trickster figures within myth. Loki is noted for having changed into a salmon, a mare, a falcon, a fly and likely an old woman by the name of Þökk (whose name in Old Norse means: “thanks.”)
When Loki’s children with Angrboða were born, it was foretold to the Aesir how they would cause a great evil in the world. Odin decreed that Loki’s children should be retrieved from Jötunheim and brought to Asgard.
Odin threw Jormungand, the Midgard Serpent into the where it would wrap itself around the whole of the earth. Jormungand would grow so big he could bit his own tail. As to Hel, Odin sent her down to the Underworld, Niflheim. Hel would create her own realm here called Helheim. The third child, Fenrir, a monstrous wolf was kept in Asgard and chained up, bound to a rock.
The Treasures of the Gods
In yet another of Loki’s many pranks, he goes and cuts off all of Sif’s hair while she’s sleeping and leaves it in a pile on the floor. Needless to say, Sif was not amused, and neither was her husband, Thor. Promising to make up for it, Loki went to replace it with the help of the dwarves. Best not to be on Thor’s bad side.
Loki sought out the dwarves, particularly the sons of Ivaldi. After Loki persuaded the dwarves to spin gold so fine to replace Sif’s lost hair, the dwarves decided they didn’t want to waste the fire and went on to create more treasure. They crafted the ship Skidbladnir that could be dismantled and folded down to the size of a piece of cloth for Freyr. Then they went on to craft the spear Gungnir that would never miss it’s mark for Odin.
As Loki began to return towards Asgard, he decided to pay the dwarves Brokk and Eitri a visit. Loki showed off the treasures that Ivaldi and his sons had crafted and challenged the two to craft something better.
A wager this time, one that Loki staked his head on. The dwarves agreed and now the magical gold boar Gullinbursti for Freyr was created. Next came the magical gold arm ring known as Draupnir that could create 8 gold rings every ninth night. Finally, the two crafted Thor’s famous hammer, Mjolnir that couldn’t be broken and always returned when thrown.
Returning at last to Asgard, Brokk accompanied Loki to have the gifts judged by the gods. Odin, Thor and Freyr were all quick to agree to Mjolnir’s fine craftsmanship. With that pronouncement, Brokk tried to claim Loki’s head.
Not so fast Loki retorted, he had only promised his head, not any other part of his neck. Damaging his neck was not part of the deal. Fine then, Brokk responds that he can at least sew Loki’s lips shut and left him tied to a tree.
At least it shut Loki for a while, probably not long enough for other’s liking.
The Theft Of Idunn’s Apples
Due to his penchant for mischief, Loki ends up in the hands of the jotunn, Thiaz who threatens to kill the trickster unless Loki brings him the goddess Idunn and her golden apples. Very much so looking to save his own skin, Loki agrees to the deal and brings her and the apples to Thiaz.
Needless to say, this caused an uproar among the gods who are the ones now threatening to kill Loki unless he rescues and brings back Idunn. Once more, looking to preserve his own hide, Loki agrees and transforms into a falcon to carry the goddess safely back to Asgard.
Wanting back what he deems rightfully his, Thiaz changes into an eagle and pursues the pair. As Loki and Idunn are getting closer to Asgard, Thiaz in eagle form has nearly caught up with them. The gods light a fire around the perimeter to their hall and the flames catch Thiaz, burning him up.
With Idunn safely within the halls of Asgard, Loki runs back out to help the other gods with the remains of Thiaz and rectifying the very problem he created in the first place.
Loki & Skadi
Not long after Thiazi’s death, his daughter, Skadi shows up demanding restitution for her father’s slaying at the hands of the Aesir. One of Skadi’s demands is that the gods make her laugh. Loki accomplishes this by taking a rope and tying it to the beard of a goat and the other end to his own testicles. Both the goat and Loki bleat and cry out in terror and more pain as they try to pull away from each other. Eventually, Loki falls into Skadi’s lap and she busts out laughing at the absurdity of the scene.
The Death Of Balder
This is one of the bigger, more well-known Norse stories. Balder’s mother Frigg had received a prophesy concerning Balder’s death. Wishing to try and avoid this fate, Frigg gets an oath from all living things that they won’t harm her son. In her haste to do so, Frigg overlooked the mistletoe, believing it to be too small in consequential.
Leave it to Loki to learn of this and to test the validity of the prophesy. Depending on the source, Loki either makes an arrow or a spear out of mistletoe and hands it off to the blind god Hod, instructing him to aim it at Balder. This act doesn’t seem so unusual when taken into account that many of the other gods were taking aim at Balder to test his invulnerability.
Hod then, unknowingly of Loki’s true intent, fires the mistletoe weapon at Balder and impales the god who soon dies. Frigg is grief stricken and Hermod rides off on Sleipnir down to the Underworld to plead for Balder’s release from Hel, how everyone loves him. The Underworld goddess replies that if this is so, then every being in the living world will weep for the slain god. If everyone does weep, then Hel will release her hold on Balder and allow him to return.
Hermod returns with the news and every creature on the earth cries for Balder. All, that is except for an old giantess by the name of Tokk (or Þökk, meaning “Thanks,”) she was most certainly and likely Loki in disguise.
With this failure to have everyone weep, Balder remained in Hel’s domain.
The Bjarkan Rune – Loki is mentioned in the 13th stanza of a Norwegian rune poem utilizing the Younger Futhark Bjarkan rune.
In Old Norse, the poem reads:
Bjarkan er laufgrønster líma;
Loki bar flærða tíma
In Modern English, the translation:
Birch has the greenest leaves of any shrub;
Loki was fortunate in his deceit
It has been suggested that “Loki’ deceit” refers to his part in the death of Balder.
Did Loki Get Too Out Of Hand This Time?
There is an interesting view given regarding Balder’s death. For one, we know that Saxo’s version written from the Danish myths, doesn’t include Loki’s involvement in Balder, the Sun God’s death.
The version that everyone is familiar with in Snorri’s Prose Eddas, where Loki is seen as getting progressively more and more out of hand with his trickery and becoming more and more outright evil.
What if… that weren’t the case? The gods know the prophesy of Ragnarök, the end of the Norse gods. Of course, they want to prevent and prolong the inevitable. What if, Loki’s killing Balder is for the greater good? A sacrifice? Odin knows the only way to really protect Balder is if he dies and goes to the Underworld, Niflheim. The only place that won’t be destroyed of all the nine realms. So it is at Odin’s request, that Loki sees to it that Balder is killed and to prevent his return, turns into an old woman who refuses to weep for his loss.
That way, now, when Ragnarök comes, Baldur is able to be in place to remake the world.
It’s an interesting take on this myth.
The Binding Of Loki
Eventually with all of his mischief and havoc and likely with the death of Baldur, the Aesir have finally had it with Loki and decide to bind him to a massive rock deep beneath the earth in a cave. As punishment for all these misdeeds, Loki is tied by the gods using the entrails of his son Nari after turning another son, Vali into a wolf to rip apart his brother. Both the Poetic and Prose Edda mention the goddess Skaði being the one who places a serpent above Loki while he’s bound. This serpent then drips venom down on Loki. Before it can hit him, Sigyn collects the venom in a bowl, the caveat is that whenever Sigyn has to empty the bowl, that is when the venom does hit Loki, causing him much pain. This pain causes Loki to writhe in such agony, it causes earthquakes.
Loki & Útgarðaloki – Many are familiar with Snorri Sturluson’s take on Loki & Thor’s encounter with Utgard-Loki from the Prose Edda’s Gylfaginning. The medieval Danish historian Saxo Grammaticus has a different take on the story of Utgard-Loki or Útgarðaloki.
In Saxo’s take, Thor does indeed travel to Jotunheim, the realm of the giants. There, Thor finds a jotun by the name of Útgarðaloki, meaning “Loki of the Utgard,” who is bound fast much like the other versions for the binding of Loki. Otherwise, Loki is largely absent of Saxo’s collection of Norse mythology.
It has been pointed out, that the Scandinavians may have held conflicting views on deciding if Loki were a god, a jotun or another entity altogether.
Greek Connection – Loki’s being bound to a rock has been compared to other, mythological figures in Greek, namely those of Prometheus and Tantalus.
In the Prose Edda, Loki is described as a: “contriver of fraud.” Loki isn’t mentioned very often in the Eddas, he is generally mentioned as being a member of Odin’s family.
The Poetic Edda & Other Sagas
Much of what we know about Loki and the other Norse deities comes from the surviving Poetic Edda that was compiled in the 13th century C.E. It is a collection of various poems as follows: Völuspá, Grímnismál, Skírnismál, Hárbarðsljóð, Hymiskviða, Lokasenna, Þrymskviða, Alvíssmál, and Hyndluljóð. Loki only appears or is referenced in a few of these.
It should be noted that Loki, in many of these poems is often referred to as Loptr, coming from the Old Norse word lopt for “air.”
Baldrs Draumar – In this poem, Odin awakens a dead völva in Hel. He questions her about the meanings of Baldr’s dreams. It is in the final stanza of the poem, that the völva tells Odin to go home and be proud of himself, that no one else is coming until Loki escapes his bounds and brings about the onset of Ragnarök.
Fjölsvinnsmál – In this poem, Fjölsviðr is describing to the hero Svipdagr where Sinmara keeps the weapon Lævateinn. Loki as Lopt, is mentioned as using runes to lock Lægjarn’s chest nine times, holding within it the weapon Lævateinn. There are two different translations of this poem depending on how the runes are translated.
The first translation reads:
“Lævatein is there, that Lopt with runes
Once made by the doors of death;
In Lægjarn’s chest by Sinmora lies it,
And nine locks fasten it firm.”
The second translation reads:
“Hævatein the twig is named, and Lopt plucked it,
down by the gate of Death.
In an iron chest it lies with Sinmœra,
and is with nine strong locks secured.”
Hyndluljóð – Loki is referenced twice in this poem. Here, Loki is mentioned as the father of the wolf with the jötunn Angrboða, to have given birth to the horse Sleipnir by the stallion Svadilfari and to be the brother of Byleistr. The last child that Loki gives birth to is “the worst of all marvels.” This is due to his eating the heart, the “thought-stone” of a woman and having eaten it half-cooked, Loki became pregnant by this woman and it is from this union, that all ogress on earth are descended from.
Lokasenna – Loki’s Quarrel in English, in this poem, Loki enters a flyting match with the gods in Ægir’s hall. Ægir is a god of the sea and he is currently holding a feast for the other gods and elves. The other gods begin to praise Ægir’s servants: Fimafeng and Eldir. Hearing this, puts Loki into a right foul mood and he kills Fimafeng. In response, the other gods grab up their shields and weapons as they chase Loki out into the woods. With Loki gone, the gods then return to the hall to resume their feasting.
The poem begins properly when Loki returns from the woods and meets Eldir outside whom he entreats to tell him what the other gods are talking about. Eldir tells Loki how the other gods are discussing their weapons and prowess and how no one has anything good to say about Loki.
Loki says he will return to the feast, this time intending to incite the other gods to arguing and to put malice into their drinks. Eldir warns Loki that this isn’t a good idea if all he is going to do is sow anger and resentment towards him, that it won’t end well.
Undaunted, Loki heads back into the hall anyways and sure enough, all the gods fall silent on noticing the trickster enter. I can just imagine Loki smirking as he breaks the silence, saying he’s thirsty and has only come for a drink.
When no one answers him, Loki calls the gods arrogant and demands they either give a seat at the table or tell him to leave. The god, Bragi is who finally addresses Loki, saying that he will not have a seat among the gods for they know whom to invite and who not to.
Turning his attention to Odin, Loki address the god, reminding him of the time when Odin and he had mixed their blood together and that Odin said he would never drink ale unless it were brought to the two of them.
Odin than asks his son, Víðarr to sit up so that the “wolf’s father” (referring to Loki) can have a seat at the table and not speak of the gods. As Víðarr stands to pour Loki a drink. Before drinking, the trickster makes a toast to the gods with the exception of Bragi.
Bragi, trying to make amends and smooth things over, says he would give a horse, sword and ring for his own possessions so that Loki won’t speak ill. It’s really clear now that Loki is going out of his way to single out Bragi, by saying he’ll always be short these things and implies that the skald deity is a coward.
Temper beginning to flair, Bragi says that if they were outside, he would have Loki’s head for a trophy given all his lies. Loki taunts Bragi, calling him a “bench-ornament.” At this point, Iðunn interrupts, trying to calm Bragi.
All that does is get Loki to direct his ire towards Iðunn now, calling her “man-crazy” of all of the goddess’s present. Iðunn does her best not to be baited by Loki’s words. Now Gefjun speaks up, asking why the two have to fight. Doesn’t everyone know that Loki is jesting. Not quitting now, Loki comments that Gefjun is one to talk, having been seduced by a boy and proven to be an easy lay.
Essentially, it carries on for a quiet a bit with Odin, then Freya and most of the other gods refuting Loki, saying he has to be mad to get someone like Gefjun angry as Loki in turns just calls out the flaws and failings of each of the gods. He just keeps it up, getting them all angry with him one after the other.
Towards the end of the poem, as things get more heated, the attention is turned towards Sif, Thor’s wife and Loki makes a bold claim to have slept with her. Beyla, a servant of Freyr’s, interrupt and announces that since the mountains are shaking, it must mean that Thor is on his way home. Beyla continues with how Thor will bring an end to the argument. Loki responds with more insults.
Thor does arrive and tell Loki to keep quiet or else he’ll rip off Loki’s head using his hammer. Loki taunts Thor, asking why he is so angry, he won’t be in any mood to fight the wolf, Fenrir after it eats Odin. All this is about the events of Ragnarök that have been foretold. Thor again tells Loki to keep quiet with a threat to throw the trickster god so far into the sky he would never come back down.
Not daunted in the least, Loki tells Thor how he shouldn’t be bragging about his time in the east as the mighty Thor had once cowered in fear inside the thumb of a glove. Once more Thor tells Loki to keep silent with threats to break every bone in his body. Loki continues the taunts, saying he still intends to live, throwing in references to when Thor had met Útgarða-Loki.
Thor gives a fourth and final demand to Loki for silence or else he would send Loki to Hel. At this, Loki ceases his taunts saying that he will leave the hall, knowing that Thor does indeed strike.
Loki leaves at this point, going to hide behind the Franangrsfors waterfall in the form of a salmon. The gods do eventually capture Loki and bind him in his son, Nari’s entrails. His other son, Narfi turns into a wolf. Skaði places a venomous snake above Loki’s head that drips venom. Loki’s wife, Sigyn sits nearby with a bowl to catch the venom. Every time she goes to empty the vessel, Loki writhes in such agony that it causes earthquakes.
Reginsmál – In this poem, the dwarf Regin, who is the son of the sorcerer Hreidmar and foster father to the hero Sigurd, tells of how the gods Odin, Hœnir and Loki had gone down to the Andvara-falls to fish. Now Regin had two brothers, Andvari who would swim about in the form of a pike and Otr, who would change into an otter to swim and fish.
On this particular occasion, Otr, in otter form had caught a salmon and was eating it on the river banks when the god Loki killed him with a stone, thinking it’s just a normal otter. Later that evening, the gods go to stay with Hreidmar and show off the otter pelt. There’s a catch of course, Hreidmar and Regin both recognize the pelt as being a dead Otr. Regin and Hreidmar seize hold of the gods and demand a weregeld for Otr’s death.
The gods agreed and made a sack out of Otr’s pelt that they filled with gold and covered the outside with red gold. Now just where the gods got this gold from? Loki was sent out to get and he borrowed a net from the goddess Rán. Going back to the Andvara-falls, Loki spreads out the net and captures Andvari in his pike form. Loki forces Andvari to reveal where his gold is at before releasing him.
Andvari tells Loki a little bit about himself, namely having been cursed by a “norn of misfortune” during his early days. Loki replies back, asking what does mankind get if they “wound each other with words.” Andvari’s response is that they get a terrible fate, being forced to wade in the river Vadgelmir.
Eventually, Andvari hands over his gold to Loki, including the ring, Andvarinaut. Back in his dwarf form, Andvari tells Loki that this gold will cause the death of two brother, conflict between eight princes and be of no use to anyone.
Taking the gold back, the gods fill the otter skin with it, with the ring Andvarinaut covering a whisker to Hreidmar’s satisfaction. Loki chimes in how the gold is as cursed as Andvari and that it will be the death of Hreidmar and Regin
Hreidmar doesn’t believe Loki, believing instead the curse is for those not yet born. Plus, with the gold, he’s plenty wealthy now and he tells the gods to leave.
The poem does continue, and most are familiar with how it continues and connects to Sigurd in the Völsunga saga where Regin is the foster father to Sigurd. This version of Regin’s story lists Fafnir and Otr being his brothers, not Andvari. Which makes far more sense to have the gold belonging to someone else that Loki steals the gold from. Not this Loki stealing Andvari, who in the Reginsmál is Regin’s brother. That connection makes no sense to have Loki steal Andvari’s gold and then seem to give it right back, granted to the father.
Skáldskaparmál – An episode in this saga sees Loki rather maliciously cut off all of Sif’s hair. Thor threatens to break Loki’s bones if doesn’t put this to rights. Looking to save his own skin for the problems he often creates, Loki gets the dark elves or dwarves to craft some golden hair to replace Sif’s shorn hair with.
Þrymskviða – Also known as the Lay of Trym, this comedic poem features Thor as a central figure. Thor awakens one morning to discover that his hammer, Mjöllnir is missing. Thor confides in Loki about the missing hammer and that no one knows it’s missing. The two then head to Freyja’s hall to find the missing Mjöllnir. Thor asks Freyja if he can borrow her feathered cloak to which she agrees. At this, Loki takes off with the feathered cloak.
Loki heads to Jötunheimr where the jotunn, Þrymr is making collars for his dogs and trimming the manes of his horses. When Þrymr sees Loki, he asks what is happening among the Æsir and elves and why it is that Loki is alone in Jötunheimr. Loki replies by telling Þrymr how Thor’s hammer, Mjöllnir is missing. Þrymr admits to having taken Mjöllnir and hiding it some eight leagues beneath the earth where Thor will never get it back unless the goddess Freyja is brought to him to be his wife. Loki takes off again, flying back to the Æsir court with Freyja’s cloak.
Thor enquires with Loki if he was successful. Loki tells of what he has found out, that Þrymr took Thor’s hammer and will only give it back if Freyja is brought to Þrymr to be his wife. At this news, Thor and Loki return to Freyja to tell her of the news that she is to be a bride to Þrymr. Angry, Freyja flat out refuses, causing the halls of the Æsir to shake and for her famous necklace, Brísingamen to fall off.
The gods and goddess hold a meeting to debate the matter of Þrymr’s demands. The god Heimdallr puts forth the suggestion that instead of Freyja, that Thor should dress as the bride as a way to get Thor’s hammer back. Thor balks at the idea and Loki seconds Heimdallr’s idea, saying it will be the only that Thor can get his hammer back. For without Mjöllnir, the jötnar will be able to invade Asgard. Relenting, Thor agrees to dress as a bride, taking Freyja’s place. Dressing as a maid to the disguised Thor, Loki goes with Thor down to Jötunheimr.
After arriving in Jötunheimr, Þrymr commands the jötnar of his hall to make the place presentable for Freyja has arrived to be his bride. Þrymr then tells how of all of his treasured animals and objects, that Freyja was the one missing piece to all of his wealth.
Disguised, Loki and Thor meet with Þrymr and all of his jötnar. At the feast, Thor consumes a large amount of food and mead, something that is at odds with Þrymr’s impressions of Freyja. Loki, feigning the part of a shrewd maid, tells Þrymr how that is because Freyja had not eaten anything for eight days in her eagerness to arrive. Þrymr decides that he wants to kiss his bride and when he lifts “Freyja’s” veil, fierce looking eyes stare back at him. Again, Loki says that this is because Freyja hasn’t slept either during the past eight nights.
A “wretched sister” of the jötnar arrives, calling for the bridal gift from Freyja. The jötnar bring out Thor’s hammer, Mjöllnir in order to sanctify the bride as they lay it on “Freyja’s” lap. Þrymr and Freyja will be handfasted by the goddess Var. When Thor sees his hammer, he grabs hold of Mjöllnir and proceeds to beat all of the jötnar with it. Thor even kills the “wretched, older sister” of the jötnar. Thus, Thor gets his hammer back.
Völuspá – In this poem, a dead völva tells the history of the universe and the future Odin in disguise about the events of Ragnarök. Regarding Loki, the völva speaks about how she sees Sigyn sitting unhappily near her bound husband, Loki. The location of this being in a grove of hot springs. Once Ragnarok begins, Loki, referred to as the “brother of Býleistr” is freed from his bounds.
The völva further describes how she sees Loki steering a boat, filled with Muspell’s people (these people being from the World of Fire and seen as destroyer of worlds).
The last bit in the Völuspá is the monstrous wolf Fenrir, referred to as Loki’s kinsman as he will eat Odin and then be killed by Odin’s son, Víðarr.
The Prose Edda & Other Sagas
Not to be confused with the Poetic Edda, the Prose Edda consists of four books: Prologue, Gylfaginning, Skáldskaparmál, and Háttatal written by Snorri Sturluson.
In the Prose Edda, Loki is described as a: “contriver of fraud.” Loki isn’t mentioned very often in the Eddas. He is generally mentioned as being a member of Odin’s family.
This book has various stories that feature Loki. Notably his giving birth to the eight-legged horse Sleipnir and of Loki’s contest with the personification of fire, Logi. This book gives a number of epitaphs for Loki that aren’t very flattering from “originator of deceits” to “the disgrace of all gods and men.”
The Fortification of Asgard – This seems to be a significant story within the Prose Edda, the gods are establishing Midgard and have built “Val-Hall.” An unnamed builder has offered to build a wall for the gods to keep out invaders, all he wants in exchange is the goddess Freyja, the sun and moon.
Sure, why not, the gods agree after some debate. There are some conditions to be met, such as the builder has to complete the work in three seasons without help from any man. The builder argues he needs the help of his stallion Svaðilfari and this is agreed to with, with Loki’s influence.
With the aid of his horse, the builder is able to make quick work on the wall. With the deadline of Summer just three days away, the builder is nearly complete with this task. The gods hold a meeting and decide that Loki is to blame.
But the gods wanted a wall, now they blame Loki for the builder nearly being finished. Oh that’s right, Loki spoke on the builder’s behalf to have his horse help. Right then, the gods decide, if Loki doesn’t find a way to get the builder to forfeit his payment of Freyja, the sun and moon. Loki swears that he will find a way to stop the builder.
That night, the builder and his horse, Svaðilfari head out to the forest to get more stone to finish the wall with. A mare comes running out of the forest and neighs at Svaðilfari, who realizes what kind of horse he sees and goes chasing after. The builder swears and follows after his horse. The two horses are busy all night, running around and getting it on.
The builder is of course, unable to complete the work and thus misses his deadline. Understandably, the builder flies into a rage and the gods realize that he is a hrimthurs (some type and variety of jötunn as the term can be pretty broad). The gods forget their oaths to the builder and call for Thor who comes and kills the builder, smashing his head in with his hammer.
Ya’ know, don’t make a deal or promises if you know you’re just going to renege on them later and refuse to pay up. As to Loki, with his horsing around, he gave birth to the eight-legged horse Slepnir that Odin rides.
Loki & Thor Versus Skrymir – This section of Gylfaginning see a reluctant Third telling the story of how Thor and Loki were out riding in Thor’s chariot. The two came upon the home of a peasant and stopped there for the night. Now, Thor’s chariot is pulled by a pair of goats, whom Thor killed to eat, knowing that they will be resurrected the following day. All good, no big deal for Thor.
Thor invites the peasant’s family to feast on the goats with him that night. He warns the family though not to crack the bones. Loki, plotting what he thinks is harmless mischief, gets the peasant’s son, Þjálfi to crack one of the bones and suck the marrow from it.
Now, when Thor goes to resurrect his goats, he finds that one of his goats has become lame. Afraid of the god’s wrath, the peasant gives Thor his son Þjálfi and his daughter Röskva to be his traveling companions.
Without his goats, the small group of four continues heading east until they arrive at the forested edge of Jötunheimr. The group continued on into the forest until it becomes night. They come upon a large building and take shelter in it. During the night, there are earthquakes that awaken the group who, with the exception of Thor or afraid to fall back asleep. The building turns out to be the giant Skrymir’s glove, who had been sleeping during the night and the source of the earthquakes.
The group moves out from the shelter and sleep beneath an oak tree. During the middle of the night, Thor awakens and attempts to slay Skrymir. Twice, Thor attempts to slay the giant, only to have Skrymir awaken and believe acorns have fallen on him. It is on the second attempt, that Skrymir fully awakens and advices the group not to be so cocky when they arrive at Útgarðr, to turn around and go back.
Skrymir led the group to the jotun city of Utgard where the group lost sight of Skrymir and was greeted by a group of jotun, including the king himself, Utgard-Loki, whom it turns out was Skrymir all along.
Given the general animosity between the gods and jotun, it’s no surprise that Thor, Loki and their other companions were not welcomed, unless of course they could complete a series of seemingly impossible challenges.
Loki was challenged and lost an eating contest when his opponent not only ate all the meat, but the bones and plate itself. Þjálf races against Hugi, losing to him in a series of three footraces.
It now fell to Thor to fulfill three challenges. As Thor boasted he could drink anyone under the table, a large drinking horn was brought to him with the challenge to finish it all in one gulp. After taking three huge swallows, Thor had only managed to drain the horn a few inches.
With the next challenge, Thor boasted his immense strength and Utgard-Loki challenged Thor to pick up a cat off the ground. After three attempts at moving the cat, Thor was only able to succeed at moving one paw.
Enraged by this, Thor accepted the last challenge of a wrestling match with anyone willing to match strength with him. The only one who would, was an old, frail looking woman. Thinking this would be easy, once again Thor was met with defeat at the hands of a feeble opponent who easily bested the mighty god, bringing him to his knees.
After this, Utgard-Loki declared the contests over and allowed the gods to stay the night and rest before returning home in the morning.
Come daylight, Utgard-Loki led the group out of Jotunheim. Once they were well past the borders, Utgard-Loki revealed himself to have been the giant, Skrymir who lead them to the city. Utgard-Loki proceeded to reveal the secrets of all of the challenges that Thor and his companions undergone.
Loki had been competing with fire, that burns and consumes everything it touches. That Thialfi’s opponent was thought, whom no one can outrun. As to Thor, the drinking horn he had drunk from was connected to the ocean and that he had succeeded in lowering the sea levels. The cat that Thor had tried lifting was none other than Jormungand, the Midgard serpent that encircles the world. As for the old woman, she was Age itself whom no one can defeat. That no matter how fiercely and bravely Thor fought her, even he would fall to her.
Before the group leaves, Utgard-Loki says that group should never return and if he knew who he had been dealing with, they would never have been allowed in. Angry at being tricked, Thor raised his hammer Mjollnir only to have the king of giants and his city vanish into thin air.
This is another of Snorri Sturluson’s books, written in the 13th century C.E. Loki is made mention in this text. On the Snaptun Stone, the Kirkby Stephen Stone and the Gosforth Cross, it has been suggested that Loki is the figure seen on these stone artifacts.
Also spelled Lokka Táttur, this is a Faroese tale or ballad from the late Middle Ages and more 18th century. It features Hœnir, Loki and Odin all helping a farmer and boy escape the wrath of a jötunn after he loses a bet. The ballad is notable in that it presents Loki as a benevolent god rather than the usual “evil” deity he’s often seen as due to all of mischief and cunning.
A jotunn comes and snatches up a farmer’s son. The farmer and his wife pray to Odin that their child may be protected. Odin comes and hides the boy in a field of wheat. The jotunn still manages to find the boy. Odin rescues the son and brings him back to his parents, saying he’s done hiding the boy. Now the couple pray to Hœnir who hids their son in the neck-feathers of a swan. Again, the jotunn finds the boy. Now the couple prays to Loki who hides the child in the middle of a flounder’s eggs. Once more, the jotunn finds the child and Loki tells the boy to run towards a boathouse. As the boy runs, Loki turns and faces off against the jotunn who’s gotten his head stuck in the boathouse while trying to snatch the boy. Loki chops off the jotunn’s leg and shoves a stick and stone into the leg stump, preventing the jotunn from regenerating. Loki takes the child home and both the farmer and his wife embrace the two.
Ragnarok – Twilight of the Gods
The final endgame of the Norse Gods, this is not exactly a happy time as a good many of the gods end up dying. Baldur’s death is clearly a catalyst for setting these events in motion. Loki still bound, becomes an enemy of the Norse Gods.
When this event begins, Loki is able to break free of his bonds to fight against the Norse gods on the side of the Jotnar. He sails on a ship made of nails called Naglfar. During this battel, Loki will face off against Heimdallr and the two end up killing each other.
Christian Connection – Given that one man and woman are who survive the events of Ragnarök. The story is then seen not so much as the end of the world yet to come, but an event that has already happened. As Christianity continued to move through Europe, Ragnarök can be interpreted as the end of the Norse Gods and their worship as Christianity becomes the dominant religion.
Der Ring des Nibelungen
Richard Wagner’s famous four opera cycle. Loki does make an appearance in this famous opera series. In Wagner’s version, Loki is called Loge, a play on the Old Norse word of loge for fire. As Loge, he is an ally of the gods, especially Wotan. Loge views all the Norse gods as being greedy as they refuse to return the Rhine Gold back to it rightful owners. At the end of the first opera, Das Rheingold, Loge reveals a secret desire that he turns into fire and destroys Valhalla. In the last opera, Götterdämmerung, Valhalla is indeed destroyed by fire and all the gods with it.
A stone cross dating from the mid-11th century C.E., this artifact features various figures believed to be from Norse mythology. The lower part of the western side of the cross depicted a long-haired female figure who is kneeling, holding an object above another bound and prone figure. Above and to the left of this imagery is a knotted serpent. The female figure has been interpreted by some to be Sigyn holding the bowl above the bound Loki as the serpent drips venom down onto him. The cross is located in Cumbria England.
Kirkby Stephen Stone
This artifact is part of a cross dating from the 10th century C.E. found in Stephen’s Church of Kirkby Stephen, Cumbria England. It features a bound figure with horns and a beard, this image has sometimes been thought to be Loki. The stone cross was found in 1870 and is composed of a yellowish-white sandstone. A similar horned figure was found in Gainford, County Durham and rests in the Durham Cathedral Library.
This is a gilded silver brooch discovered in 7th century Nordendorf, Germany. There are two lines of inscriptions on the brooch. The first line reads: “awaleubwini.” This has been interpreted as “Awa” a woman’s name and likely shortened of Awila. “Leubwini” has been interpreted as meaning “beloved” or “dear friend” and could mean it’s from a friend of the same name.
The second line of the inscription reads: logaþore wodan wigiþonar. The last two names of Wodan and Wigiþonar are easily read as alternate names for Odin and Battle Thor as either “Holy Thunder” or “Fight Lightning.” Personally, I’d go with “Holy Thunder.” The first name is a little more problematic with the name Logabore. It would seem this is the name of a third deity, making for a Divine Trinity. Both deities, Lóðurr and Loki have been suggested. However, where Germanic paganism and beliefs are concerned, there’s just not enough evidence and what there is, is tenuous.
One scholar, K. Düwel put forward that Logabore means: “magician” or “sorcerer” and would point to Odin and Thor as two magician deities. So we get, where this is an example of Pagan Germany slowly becoming more Christianized as the brooch is either a protective amulet against the old gods or it’s meant to be more beneficial as a healing charm. It all lays in how the interpretation of “wigi” for Thor is taken.
This is a semi-circular flat stone found on a beach near Snaptun, Denmark in 1950. The stone is composed of soapstone that originally came from either Norway or Sweden and features a carving dating back to 1000 C.E. The image shown in the carving is a face with scarred lips, which is identified with that of Loki. The scarred lips are thought to be in reference to a story found in the Skáldskaparmál where the sons of Ivaldi stitched Loki’s lips closed.
A hearth stone, the Snaptun stone would have had the nozzle of a bellows placed into a hold at the front of the stone and air pushed through to feed a fire while the bellows were protected from catching fire. It’s thought this stone might point out a connection between Loki, smithing and flames.
Lokabrenna or “Loki’s Torch is the name of the “Dog Star,” Sirius in pagan Scandinavia. The location of Útgarða-Loki’s worship in Denmark, there is also mention of the Danes potentially worshipping or revering this star according to Saxo.
Place Names & Surnames
As Loki gets more associated and reviled as a villain, there aren’t very many locales or surnames being named after the devious Trickster god.
The surnames in question are close enough in spelling, they may or may not be variations to Loki’s name, they include: Locchi (from 12th century Northumberland, England), Locke and Luki (Sweden).
Jacob Grimm mentions a place in Vestergötland, Sweden reputed to be a giant’s grave called Lokehall. Other place names are: Lockbol, Luckabol, Lockesta, and Locastum. One of the Faroe Islands is called Lokkafelli or Loki’s Fell. It should be of note that the Faroe Islands are where the 18th century saga of Lokka Táttur originates.
Alternate Spellings: 黄帝, Huang Di, Huangdi
Also known as: Gongsun, Kung-sun, Xuanyuan, Xuan Yuan, Hsuan-yuan, Huang Ti, Hwang Ti, Yellow Emperor, Yellow Thearch, the Yellow God, the Yellow Lord
Etymology: the Yellow Emperor, The character 黄 Huang, means “yellow” and is a homophony for the character, 皇 Huang, meaning, “august”, “creator” and “radiant”, Di “emperor”
Huang-Di, the Yellow Emperor ruled during a golden age of Chinese history and mythology. He is the first of five legendary Chinese emperors. Tradition has Huang-Di beginning his rule during 2697 B.C.E. and ending 2597. An alternate date is 2698-2598 B.C.E. These dates were first calculated by Jesuit missionaries studying the Chinese chronicles. They have been accepted by later scholars looking to try and establish a universal calendar.
There are a number of different legends surrounding Huang-Di that tell of his greatness as a benevolent ruler and establishing Chinese civilization. Huang-Di is to have ruled in a Golden Era of history before written Chinese history was established so many of his stories were passed down orally first. Just as Britain has its King Arthur, China has Huang-Di, the greatest ruler of all time that everyone looks up to and reveres.
What’s In A Name?
This gets a little tricky. Depending on the Chinese character used and its pronunciation; depends on what the word is translated to mean.
The character for Di, is used to refer to the highest deity from the Shang dynasty. During the Warring States period, the term Di came to be associated with the gods of the five sacred mountains and colors. After this era, about 221 B.C.E. the term Di came to refer to earthly emperors.
The character for Huang can be translated a couple different ways. Either Yellow or August. Scholars and historians seeking to emphasize the more religious meaning to the name Huaung-Di will translate the name to mean “Yellow Thearch” or “August Thearch.”
Some scholars such as Sima Qian in his “Records of the Grand Historian” compiled in 1st century B.C.E. have given Huang-Di’s name as Xuanyuan. The 3rd century scholar Huangfu Mi have said that this is to be the very same hill that Huang-Di lived and takes his name from. Liang Yusheng, from the Qing dynasty has argued that the hill is named after the Huang-Di. In Chinese astronomy, Xuanyan is the name for the star Alpha Leonis or Regulus.
The name Xuanyuan is also references Huang-Di’s birthplace. Huang-Di’s surname was Gongsun or Ji.
The name Youxiong is thought to be either a place name or clan name. Several Western scholars and translators have given their ideas on what Youxiong translate to. The British sinologist, Herbert Allen Giles says the name is from Huang-Di’s principal heritage. William Nienhauser, in translating the “Records of the Grand Historian” has put forth that Huang-Di is the head of the Youxiong clan who lived near Xinzheng in Henan. The French historian, Rémi Mathieu translates the name Youxiong to mean “possessor of bears” and linking Huang-Di in mythology to bears. Rémi isn’t the only one to make a connection to bears. Ye Shuxian also makes a connection with Huang-Di to the bear legends found throughout northeast Asia and the Dangun legend.
As a culture hero, Huang-Di is seen as a wise and benevolent ruler who introduced government and laws. He is also seen as having taught people several different skills and to have invented several things such as clothing, building permanent structures such as palaces and houses, music, the wheel, armor & weapons, carts, ships, writing, digging wells, agriculture, taming and domesticating animals, astronomy, calendars, mathematics, cuju (a sport similar to football), the compass and currency.
At some time during Huang-Di’s rule, he reputed to have visited the Eastern sea where he met Bai Ze, a supernatural talking beast that taught him the knowledge of all supernatural creatures. Bai Ze explained to Huang-Di there were 11,522 (or 1,522) different types of supernatural beings.
San-Huang – The Three Sovereigns
Also, known as the Three Emperors, they are a group of god-kings and demigod emperors who are believed to have lived some 4,500 years ago. Huang-Di is counted as being part of this group and the leader of their number to have once ruled over China. Other’s counted among this number are Fu Xi, Nuwa and Shennong.
This is another mythological and historical group of rulers important to Chinese culture. These five emperors were virtuous rulers of outstanding moral character. Taihao, the Yan Emperor, the Yellow Emperor (Huang-Di), Shaohao and Zhuanxu are considered among the Five Emperors in this group.
But that makes four with the Three Sovereigns! The math is off! There are a number of variations as to who is counted among these numbers and it all depends on which text and source is used. It will even flip-flop too as to where Huang-Di is placed as either one of the Three Sovereigns or Five Emperors.
Parentage and Family
Huang-Di’ parents are given as Shaodian as his father and Fu Pao as his mother.
According to the “Discourses of the States”, Shaodian is sometimes mentioned as being Huang-Di’s step-father.
Huang-Di seems to have had several different wives:
Leizu – Of Xiling, she is the first wife, she is the most notable with any information as she is the first person to have domesticated silk worms for their silk. With Leizu, Huang-Di had two sons.
Fenglei – Second wife
Tongyu – Third wife
Momu – Fourth wife
Huang-Di is reputed to have had 25 sons. 14 of these sons all started clans of their own with their own surnames.
Shaohao – Also known as Xuanxiao, he would become the Emperor after Huang-Di’s death.
Changyi, who in turn is the father of Zhuanxu who would succeed his uncle, Shaohao as the next Emperor.
Ancestor Of The Chinese
A lot of emphasis and importance has been placed on Huang-Di as many Chinese dynasty rulers would trace the rights of their sovereignty to him. The Chinese Han claim being descendants of both Yandi (The Flame Emperor) and Huang-Di. Eventually, Huang-Di would be seen as the ancestor to all Chinese. A many Dynasty Emperors would all lay claim to Huang-Di’s legacy to prove their rightful claim to the throne.
It should be noted that the earlier mentions of Huang-Di, the Yellow Emperor is on a fourth century bronze inscription for the royal house of the Qi. This inscription claims Huang-Di as an ancestor to the Qi. The scholar, Lothar von Falkenhausen has suggested that Huang-Di is likely created as an ancestral figure in order to claim that all the ruling clans from the Zhou share a common ancestor.
Birth Of A Legend
Per myth and legend, Huang-Di is the result of a virgin birth. His mother, Fubao become pregnant with him while walking out in the countryside and was struck by lightning from the Big Dipper constellation. Fubao would give birth to her son after a period of twenty-four months on either Mount Shou or Mount Xuanyuan. It is for mount Xuanyan that Huang-Di would be named.
In Huangfu Mi’s account, Huang-Di is born at Shou Qiu or Longevity Hill near the outskirts of Qufu in Shandong by modern times. Huang-Di lived with his tribe near the Ji River, a mythological river and later migrated with his tribe to Zhuolu near modern Hebei. As a cultural hero, Huang-Di tames six different animals, the bear, the brown bear, the pi and xiu. The pi and xiu get combined to become a mythological animal known as the Pixiu. He also tames the chu and tiger. I’m not sure which creatures all of these are or the difference between a bear and brown bear is, but there we have it.
Other legends surrounding Huang-Di hold that he could speak shortly after his birth. That when he was fifteen years old, there was nothing that he didn’t know. Huang-Di would eventually hold the Xiong throne.
Trouble In Paradise
Huang-Di’s rule wasn’t completely problem free. One god decided to challenge Huang-Di’s sovereignty. This god was helped by the emperor’s son, Fei Lian, the Lord of the Wind. Fei Lian sent fog and heavy rain to try and drown the Imperial Armies. The emperor’s daughter, Ba (meaning drought) put an end to the rain and helped to defeat Fei Lian and his forces.
The Yellow Emperor And The Yan Emperor
Despite there being some 500 years between Huang-Di and Shennong rules, both of these emperors’ rules near the Yellow River. Shennong hailed from another are up around the Jiang River. Shennong having trouble with keeping order within his borders, begged the Yellow Emperor, Huang-Di for help against the “Nine Li” lead by Chi You and his some 81 brothers who all have horns and four eyes.
Battle of Zhuolu – Shennong was forced to flee Zhuolu before begging for help. Huang-Di used his tame animals against Chi You who darkened the sky by breathing out a thick fog. Huang-Di then invented the south-point chariot to lead his army out of the miasma of fog.
In order to defeat Chi You, Huang-Di calls on a drought demon, Nüba to get rid of Chi You’s storm.
This story sounds a lot like a variation of the previous story where Huang-Di calls for his daughter Ba to defeat Fe Lian.
Battle of Banquan – It is at this battle, that both Huang-Di and Shennong finally defeat Chi You and his forces and replace him as ruler.
Death & Immortality
Huang-Di ruled for many years and is thought to have died in 2598 B.C.E. Legend holds Huang-Di lived over a hundred years, by some accounts this was 110 years. Before he died, Huang-Di met a phoenix and qilin before he rose to the heavens to become an immortal or Xian. He is considered the very archetype of a human who merges their self with the self of the Universal God; how a person reaches enlightenment and immortality.
Another account of Huang-Di’s death is that a yellow dragon from Heaven flew down to take up Huang-Di up. Huang-Di knew that he could not deny destiny and went with the dragon. On their way to fly back to Heaven, they flew over Mount Qiao where Huang-Di asked to be able to say goodbye to his people. The people cried out, not wanting Huang-Di to leave them and they pulled on his clothing to try and keep. Surprisingly, Huang-Di slipped free of his clothing and got back on the dragon to fly up to the heavens. As to his clothing, they were buried in a mausoleum built at Mount Qiao.
Two tombs commemorating Huang-Di were built in Shaanxi within the Mausoleum of the Yellow Emperor. Other tombs were built in Henan, Hebei and Gansu.
Huang-Di is the founder of Taoism, one of the main philosophies and religions found in China.
As Huang-Di began to age, he began to allow his court officials to handle matters and make decisions. Huang-Di moved out into a simple hut in his courtyard. There, as he fasted, prayed and meditated, Huang-Di discovered Tao, or the way, a philosophy that would lead to the ideal state of being.
In some of the older accounts with Huang-Di, he is identified as a god of light and thunder. The name Huang and Guang, meaning “light,” making him a Thunder God. However, Lei Gong or Leishen is the name of another deity and he is seen as Huang-Di’s student.
The legend and origins for Haung-Di have been cast into doubt by many. The scholar Yang Kuan, a member of the Doubting Antiquity School has argued that Huang-Di is derived from the god, Shang-Di from the Shang dynasty. Yang says that the etymology of Shang-Di, Huang Shang-Di and Huang-Di all have a connection to the Chinese character of 黄 Huang, which means “yellow” and its homophony of, 皇 Huang, which means “august,” that to use the character for 皇 Huang, was considered taboo.
Other historians have disputed this claim like Mark Edward Lewis and Michael Puett. While Mark Edward Lewis agrees that the two characters are interchangeable, he has suggested that the character 黄 Huang is closer to the character wang phonetically. Lewis puts forth the idea that Huang might have referred to a “rainmaking shaman” and “rainmaking rituals.” He uses the Warring States and Han era myths for Huang-Di, in that these were ancient rainmaking rituals, as Huang-Di held power over the clouds and rains. Huang-Di’s rival, Chiyou or Yandi held power over fires and drought.
Lord Of The Underworld Or The Yellow Springs
Further disagreements with Yang Kuan’s idea of equating Haung-Di with Shang-Di is the Western scholar, Sarah Allen who has stated that the pre-Shang myths and history can be seen as changes to Shang’s mythology.
By this argument, Huang-Di was originally an unnamed Lord of the Underworld or Yellow Springs, the counterpart to Shang-Di in his role as the supreme deity of the sky. Continuing this theme, the Shang rulers claimed their ancestor as the “the ten suns, birds, east, life and the Lord on High. Shang-Di had defeated an earlier group of people who were associated with the Underworld, Dragons and the West.
After the Zhou dynasty overthrew the Shang dynasty in the eleventh century B.C.E., the Zhou rulers began to change out the myth, changing the Shang to the Xia dynasty. By the time of the Han, according to Sima Qian’s Shiji, Huang-Di as Lord of the Underworld had now become a historical ruler.
During the Warring States era of texts, the figure of Huan-Di appears intermittently. Sima Qian’s text, Shiji (Records of the Grand Historian) is the first work to gather all of the fragments and myths surrounding Huan-Di into a coherent form and narrative. The Shiji would become a very important and influential text for the Chinese and the start of their history.
In the Shiji, Sima Qian he says that the state of Qin began worshiping Huang-Di during the fifth century B.C.E. along with Yandi, the Flame Emperor. Alters had been established in Yong, the capital of Qin. By the time of King Zheng in 247 B.C.E., Huang-Di had become the most important of the four “thearchs” worshiped in Yong.
During the late Warring States and early Han eras, Huang-Di’s cult became very prominent as he is regarded as the founder of the arts, civilization, governing and a supreme god. There have been a number of texts such as the Huangdi Neijing, a classic medical text, and the Huangdi Sijing, a group of political treatises that Huang-Di is credited with having written.
While his influence has waned for a period, the early twentieth century saw Huang-Di become an important figure for the Han Chinese when trying to overthrow the Qing dynasty. For some, Huang-Di is still an important, nationalist symbol.
Huángdì Sìmiàn – Yellow Emperor with Four Faces
In the Shizi, Huang-Di is known as the Yellow Emperor with Four Faces. Other names that Huang-Di is known by are: Sìmiànshén, Four-Faced God or the Ubiquitous God. The name Sìmiànshén is also the name for Brahma in Chinese.
As Huángdì Sìmiàn, Huang-Di represented the center of the universe and his four faces allowed him to see in everything that happened around him and in the world. In this aspect, he communicated directly with the gods for prayer and sacrifice. When traveling, Huang-Di rode in an ivory chariot pulled by dragons and an elephant. He would be accompanied by a troop of tigers, wolves, snakes and flocks of phoenix.
Wufang Shangdi – Five Forms of the Highest Deity
In Chinese texts and common beliefs, the Wudi (“Five Deities”) or Wushen (“Five Gods”) are five main deities who are personifications or extensions of a main deity.
Zhōngyuèdàdì – Huang-Di, when he becomes an Immortal or Xian and deified, is one of the Wudi. As Zhōngyuèdàdì, the “Great Deity of the Central Peak”, he is the most important of the Wudi, representing the element of earth, the color yellow and the Yellow Dragon. He is the hub and center of all creation upon which the divine order found within physical reality makes way for possible immorality. Huang-Di is the god of the governing the material world, the creator of the Huaxia (Chinese) civilization, marriage, morality, language, lineage and the primal ancestor to all Chinese people. In addition, he is a Sun God and associated astrally with the planet Saturn, the star Regulus and the constellations Leo and Lynx. The constellation Lynx in Chinese star lore, represents the body of the Yellow Dragon.
Huángshén Běidǒu – the “Yellow God of the Northern Dipper”, connected to this constellation, Huang-Di becomes identified as Shangdi or Tiandi, the supreme God or “Highest Deity.”
Further, Huang-Di is the representation for the hub of creation, the divine center and the axis mundi for the divine order in physical reality which opens the way to immortality. He is the god who is the center of the cosmos that connects the San-Huang and the Wudi.
Huángdì Nèijing – The Yellow Emperor’s Inner Canon
Also, spelled as Huang Ti Nei Ching (The Yellow Emperor’s Classic of Medicine).
This medical text forms the foundation for traditional Chinese Medicine. it comprises of the theories of the legendary emperor Huang Di who lived around 2600 B.C.E. This tome preserved a lot of ancient medical knowledge and is compose of two volumes. The first one is a dialogue between Huang Di and his minister, Qibo. The second one has the descriptions of anatomy, medical physiology and acupuncture. The real author of this book is unknown.
Huangdi Sijing – Four Scriptures of the Yellow Emperor
In this text, it is explained how regulating the heart and one’s emotions, they will never allow oneself to get overly emotional and carried away. Huang-Di had accomplished doing this during his three years at the refuge at Mount Bowang in order to find himself. Doing this, creates an internal void where all the forces of creation gather, where the indeterminate they stay, the more powerful these forces of creation will be. In more simpler terms, this is self-mastery and self-control.
Other Books –
Other books attributed to Huang Di are: Huángdì Yinfújing (Yellow Emperor’s Book of the Hidden Symbol) and the Yellow Emperor’s Four Seasons Poem that is found contained in the Tung Shing fortune-telling almanac.
As a Sun God, Huang-Di as Zhōngyuèdàdì is associated astrally with the planet Saturn, the star Regulus and the constellations Leo and Lynx. The constellation Lynx in Chinese star lore, represents the body of the Yellow Dragon.
Going Back To Where It All Began!
As previously mentioned earlier, tradition has Huang-Di begin his rule during 2697 B.C.E. and ending in 2597. An alternate date is 2698-2598 B.C.E. These dates were first calculated by Jesuit missionaries studying the Chinese chronicles. They have been accepted by later scholars looking to try and establish a universal calendar.
It should be noted that the traditional Chinese calendar didn’t mark years consecutively. Some Han-dynasty astronomers have tried to determine when Huang-Di ruled. Under the reign of Emperor Zhao in 78 B.C.E. a court official, Zhang Shouwang calculated that some 6,000 years had passed since the time of Huang-Di rule. The court however rejected this claim and said that only 3,629 years had passed. Comparisons with the Western, Julian calendar place the court’s calculations to the late 38th century B.C.E. for Huang-Di. Nowadays, the 27th century B.C.E. is accepted by many.
Possible Reality Behind The Legends
Getting anything for reliable accuracy and the historical context of China before the 13th century B.C.E. is difficult. There is a lot of reliance on what archaeology can provide and prove. The earliest Chinese writing and records date to the Shang dynasty around 1200 B.C.E. This system of writing is the use of bones for oracles. Even any hard evidence for the Xia dynasty is hard to find, even with Chinese archaeologists trying to link this dynasty to the Bronze Age Erlitou sites.
Many Chinese historians view Huang-Di to have a stronger historical basis than other legendary figures like Fu Xi, Nuwa and the Yan Emperor. While many legendary figures and ancient sages have all been considered to be historical figures, it is not until the 1920’s that members of the Doubting Antiquity School in China began to question the accuracy of these legends and claims.
Warring States Era
These early figures of Chinese history, as Gu Jiegang from the Doubting Antiquity School, as stated are mythological in origin. They started off as gods and then became depicted as mortal during the Warring States era by intellectuals.
Yang Kuan, another member of the Doubting Antiquity School, has commented that it is only during the Warring States era that Huang-Di is mentioned as the first ruler of China. Yang goes on to argue that Huang-Di is really the supreme god, Shang-Di, the god of the Shang pantheon.
Even the French scholars Henri Maspero and Marcel Granet, in their “Danses et légendes de la Chine ancienne” (“Dances and legends of ancient China”) have commented that early Chinese legends have more to do with the period to when they were written than to when they are supposed to have happened.
From God To Man
Huang Di’s status as a god faded during the 2nd century C.E. with the rise and reverence of Laozi. Huang Di will still be regarded as an immortal and the master of the longevity techniques and a deity who would reveal new teachings in the form of books like the Huang Di Yinfujing in the 6th century C.E.
Nowadays, many scholars accept the view that Huang-Di and other figures like him started off as a god of religious importance and then become humanized, mortal during the Warring States and Han periods. Even though Huang Di’s status as a god faded during the
Chang Tsung-tung, a Taiwanese scholar has argued, that based on a vocabulary comparison between Bernhard Karlgren’s Grammata Serica and Julius Pokorny’s Indogermanisches etymologisches Wörterbuch, there is a connection with the Old Chinese and the Proto-Indo-European etymologies. That there is a strong influence of Indo-European languages on the Old Chinese language around 2400 B.C.E. Chang goes on to say that the Shang dynasty was founded by Indo-European conquerors and identifies Huang-Di as an Indo-European god. Chang says that the “yellow” in Huang-Di’s name should be interpreted as referring to blond hair. That as a nomad of the steppes, Huang-Di encouraged road construction and horse-drawn carriages to establish a central state.
This idea, to me, seems farfetched. Since it is one of the ideas I came across, I’ll include it here.
Thanks to the French scholar, Albert Terrien de Lacouperie, many Chinese historians got hooked on the idea Chinese civilization getting its start in 2300 B.C.E. by Babylonian immigrants and that Huang Di would have been a Mesopotamian tribal leader. This idea has been rejected by European sinologists, however the idea was advocated for again by two Japanese scholars Shirakawa Jiro and Kokubu Tanenori in 1900.
The ideas certainly seem to held on to by anti-Manchu intellectuals who are looking for the truth of China’s history and wanting to prove the superiority of the Han over the Manchu and the importance of Huang Di as the ancestor of all Chinese.
The Mausoleum Of The Yellow Emperor
Also called Xuanyuan Temple, this mausoleum is the most important of ancient mausoleums in China and praised as “the First Mausoleum in China.” The mausoleum is located at Mount Qiao, north of the Huangling County of Yan’an some 200 kilometers north of Xi’an, the capital of Shaanxi Province. According to historians, the mausoleum was first built on the western side of Qiao during the Han Dynasty (206 B.C.E. – 220 C.E.) It was later restored during the Tang Dynasty (618 – 907 C.E.) It had been damaged by floods and moved to Qiao’s eastern side by the Emperor Song Taizu of the Song Dynasty (960 – 1234 C.E.)
During the Qingming Festival that is held on April 5th, Chinese people from all over gather to hold a memorial ceremony to commemorate the Yellow Emperor, Huang-Di. Yan’an also earns the distinction of being considered the birthplace of Chinese civilization.
Also known as: 叔均 (Chinese), Shangjun and Yijun
Shujun is one of many Agricultural deities that China has. Others include Di Jun, Houji, Shennong to name a few. Shujun specifically, is the god of farming and cultivation. He is also credited with the invention of using a draft animal such as oxen to pull a plow when tilling the fields.
An alternative to Shujun’s story is that he is a cultural hero who descends from a line of emperors known as the Yellow Emperor or Huangdi.
Qiaorui – He is a famous craftsman who invented a number of different crafts such as the bell, boat, and a plow-like farm tool for people. Shujun has sometimes been identified with him.
The Yellow Emperor
The Yellow Emperor is a title of the dynasty who ruled China after the first defeated the last of the Flame Emperors or Yandi.
Huangdi – Also known as “The Yellow Emperor,” was known to be a friend and fellow scholar with Shennong despite there being some 500 years’ distance between the two. Both Huangdi and Shennong are said to have shared the alchemical secrets of medicine, immortality and making gold.
Shiji (Records of the Grand Historian) – By the 8th Century C.E. historian Sima Zhen, Shennong is a kinsman of the Yellow Emperor and the ancestor or patriarch of the Chinese. The Han Chinese regard both Shennong and the Yellow Emperor as their ancestors.
Aside from the Yellow Emperor, Shujun is also said to be related to Di Jun, or the Emperor Jun and Houji, a minister of Huangdi.
Alternatively, Shujun is the son of Houji. Sometimes Shujun is even Houji’s nephew through his younger brother Taixi.
God Of Farming And Cultivation
In either event, whether as son or nephew, Shujun takes Houji and/or Taixi’s place with sowing a variety of different grains and the invention of the plowing with draft animals.