Tianxia:Othinn

Background
''Cattle die, kindred die, Every man is mortal; But the good name never dies Of one who has done well.''

''Cattle die, kindred die, Every man is mortal; But I know one thing that never dies, The glory of the great dead.'' -Havamal, 76-77 

I speak, reader, of a time bygone, before human language, well before written history, when the world was divided into nine. A time well before even the Origin of Iron and the Origin of Bronze, such that they were applied to human use. The world was covered in glaciers thicker than the mightiest of modern buildings, impassable to all but gods and spirits. Upon a heavenly cow were beings fed, beings trapped in salt-ice in far-away worlds, from which a few sprung to strength. Homo sapiens had not stepped on these great sheets of ice yet, so the coffers of history could not be filled up with the words to recount such a thing.

Warrior-Gods and the Stories from the Völuspá
Quite a long time, perhaps billions of years, after the birth of the frost giant Ymir and the enigmatic celestial force that was Buri, the ice sheet that had covered the world began to retreat more and more. Some of the first hominids had eked out an existence in numerous places in the world, and were populating far more areas than before. Increase in innovation was rife, too, putting greater ability to bend the natural world in the hands of different genuses. Fire became far easier to make, animals were butchered more hastily, and hides could be turned into warm clothing to help hominids survive in the harsh and unyielding climate of areas north of the Near East. However, with the arrival of the variety of new technologies, certain genuses were able to exert far more of their influence over the environment than others. This was primarily done through the fabrication of weapons - spears, knives, axes, and hammers; even bows had come into use in certain areas. Such implements of death had allowed these genuses to thrive off of the land far better than their contemporaries, and kill their adversaries before they could be killed in turn. One of these groups, Homo neanderthalensis, had populated an area around Western Eurasia, and brought with them cutting-edge technology that was superior to all that came before them in the vicinity. Their prowess in war was second to none, perhaps only matched by their early relatives, the relatively sparse amounts of Homo sapiens that had populated parts of Africa. The High Ones had looked down upon this, and saw that such things were most excellent. War was a fundamental part of existence, war kept societies going, and war showed the strength of individuals. Thus, a being was sent down upon the Earth to live among the neanderthals - this being was born from Borr and Bestla, some of the first celestial beings to be situated in what was to become Western Europe. In fact, three sons were “born” to them, whom they sent down upon the Earth. These beings were, at first, known by names lost to time, though their earliest-known titles could be named as the following: Wōþinaz, Wiljon, and Wǣhaz. Of the three, Wōþinaz was found to have the best prowess as an overall being, and not simply in war. The advanced hominids were enticed by his abilities to reason with opposing tribes and by his musical talents, too. The High Ones of the whole world watched the doings and listened to the stories of Wōþinaz, supported by the three other “brothers”. For a great, long time, perhaps several thousands of years, Wōþinaz and his brothers experienced the death of their enemies and comrades, treachery among organisms, and finally, the eventual replacement of Homo neanderthalensis by Homo sapiens in Western Eurasia. With this replacement, the assimilation of the three warriors was taken upon by these humans, and the customs of the neanderthals were also carried over. Wōþinaz, Wiljon, and Wǣhaz had already become worldly gods in their own rights, renowned for their leadership in war and ability to go beyond the “great frost” that embodied the glaciers of the North.

One of the Ice-Age beliefs that carried over was the notion that those who died in battle would be sent to Heaven, a belief that Wōþinaz dearly wanted to be attributed to himself. Surely, he, the most powerful warrior in the land, was deserving of the recognition that was given to these warriors. Wōþinaz would receive his solemn wish when he was one day swept back into Heaven with his three brothers, back to their solemn progenitors. Much had occurred in their absence from Heaven, for the ilk of Ymir were stirring far more than ever before. A war had broken out between the gods and the Jotnar, in which neither side had gained more ground than the other. The gods wanted this to change, so they naturally picked their freshest and most praiseworthy brood to lead them in battle. Wōþinaz and his two brothers had definitely proven themselves to be more than capable of leading anyone - when they were called to arms, they responded in kind. Ah, and kill they did… many a Jǫtunn was mercilessly slaughtered upon their introduction to the battlefield in the glacial region. So many of these immensely powerful beings were laid low, that only one was left in their wake: Ymir, the first Jǫtunn. Ymir proved to be a different sort of adversary, for he was akin in strength to the grandfather and grandmother of the three godly brothers. In spite of this, the brothers took with them no worry of loss, and proceeded to do battle with the first Jǫtunn. At this time, Ymir’s power was far-reaching, covering a truly vast amount of land, but the three brothers felled the enormous Ymir, and slit the veins in his neck. A torrent of warm blood was released from these veins, washing into numerous glaciated areas, drowning all but two of the remaining Jǫtnar. Thus began the period of warming, initiating the melting of the great glaciers that had stood for two million years. What was to become the North Sea, Baltic Sea, English Channel, and several other bodies of water was finally opened up, and Doggerland was gradually flooded over time, cutting off two new islands from the rest of the land.

This story was remembered by Wōþinaz himself when a seeress approached him in his later life, a grim reminder that bloodshed had much to play in the forming of the modern world.

How Scandinavia Received its Shape
It took several thousand years for Ymir’s blood to run dry, but when such a thing finally happened, what was left of his insides consisted of dried flesh, organs, and bones. A giant sea had begun to open up after the glaciers melted, spilling vast amounts of water over much of the expanse of land that was once enormous to the North. All that was left of the previous land below the glaciers was a scant few islands covered with thick layers of permafrost. A solution needed to be found for this, and none other than the flesh and bones of Ymir would prove to be the suitable building material. A huge grinding mill was hewn from the earth, and was used to grind up Ymir’s body to make various formations of land. His bones were made into rocks and mountains, and his teeth and jaws were broken up in the steady violence of the mill. These latter things would become pebbles and rocks, scattered hither and thither throughout the land. Ymir’s finely-ground organs and flesh were cast into the sea, becoming food for the teeming fishes and other life that now populated these waters. From then on, a large landmass jutting out from the mainland had made itself known.

Jealousy and a New Order
Some time after Scandinavia (and parts of the Baltic) was hewn from the body of Ymir, the caretaker of the mill that ground Ymir’s body had become jealous. Specifically, he was jealous of Wōþinaz, with the god’s abilities in poetry, song, and command. This individual was named Mundilfari, the god who had fathered the Northwest European sun goddess, Sol, and also the Northwest European god of the moon, Mani. He was extremely proud of the prowess and beauty of his children, and held a claim to the position of Wōþinaz. However, his presumptuous nature was not at all liked by the gods, and expressing such a presumptuous nature was considered a crime among them. He was punished by the forcing of his two children to take up chariots that tracked the course of both the Sun and the Moon every day and every night, their riding being seen around the skies of Heaven in Scandinavia and the Baltic. Two heavenly wolves had also found hunting targets in Sol and Mani, constantly chasing them while they made their course across Heaven. In reality, these “wolves” were giants who had taken the form of creatures, and were called Skoll and Hati. They were sent by a “hag” by the name of Gulevig-Holder.

With the coming of a new order of gods in Northwestern Europe, there needed to be one to lead them. By this time, Wōþinaz had fathered numerous children with Frigg, (and many others, as well) so one individual was to be chosen from his brood to lead the gods. Tiwaz was the name of this son of Wōþinaz, a natural-born leader and warrior. Wōþinaz had appeared to abandon his position as a simple god of war for quite some time, allowing Tiwaz to acquire the idea that he himself had assumed his father’s role. This was not to be, for Wōþinaz was always acting behind the scenes, even if Tiwaz might have seemed like he was the leader. From then on, the Wise One was to be renowned less for his command, and more for his other capabilities. Such capabilities were going to be expressed far more in coming times, and a new day had dawned in Scandinavia.

The Building of Asgard
Many, many years after a new order of Northwestern Europe gods was established high in Heaven, an enormous city was to be built on a giant mountain in Heaven, connected to the Northwestern World Tree of Yggdrasil. This city took a long while to build to its meritorious height, eclipsing all but Yggdrasil itself. A hall known as Valhöll would rise above all, taller than any mortal buildings that had ever been. Tiwaz would gaze among the dwellers of this city, while his father sternly watched his actions. Those who sought out glory in the afterlife could find solace and purpose in the halls of Valhöll, though they were not yet bound to the hall itself. Gods found homes in the great fields around this city, planting endless amounts of crops for the residents of Heaven. Soon enough, this city of Heaven was named Asgard - literally, the City of the Gods.

This city was built as such so that any new giants who tried to attack the new gods would find themselves hard-pressed to even break into the premises. For an even better defense, a wall was required to be built around Asgard, a wall so large and stalwart that no one would be able to breach it unless they were the greatest of heavenly beings. The Aesir searched endlessly for a proper builder for the wall, until they found someone who claimed that they would be fit for the job. This certain someone was a stranger to the gods, a being yet unknown to them, who was in turn approached by the father of the Aesir. He asked this stranger if he indeed intended to build something positive for the gods, and the being replied that while he could not build palaces or halls, he could build walls that no one could breach. The Father of the Gods asked of him how long such a project would take, and he replied that it would take but a year for the wall to be built around Asgard. The Allfather thought this over, and then made an oath that the stranger would receive anything that he asked upon completion of the wall, as long as he built the wall within a year from that day.

The stranger had brought a truly remarkable horse named Svaðilfari to assist him in his building of the wall, and this horse did not simply pull the stones. Svaðilfari actually picked up the stones with his hooves, and mortared them together. This horse was truly an amazing creature, for the gods had never seen such an animal working this way before. The Allfather now had little doubt that the stranger and his horse would complete their work by the start of Summer, and again approached him. He asked him what he desired in payment for building this wall, and he spoke thus: "O Father of the Gods," he said, "O Othinn, the reward I shall ask for my work is the Sun and the Moon, and Freya, who watches over the flowers and grasses, for my wife."

Othinn, the name of Wōþinaz at the time, was thoroughly angered at this. The gods could not possibly give up such a number of their own in payment for even the strongest wall to go around their city. The wall would have remained unbuilt if it was not for the suggestion of Loki, a highly fickle and tricky half-god half-giant. Loki told the Aesir to let the man finish his work, for he promised that he would figure out a bargain that was to the stranger’s liking. The trickster half-breed had easily spotted that the stranger was one of the giants, and one of their kind was not going to leave without a truly hard bargain. Now, the Aesir did not specifically say to the giant that he would receive several gods if he finished the wall in the allotted time, though they informed him rather briskly that he would not receive the gods if he did not lay the last stone on the wall before the first day of Summer. The work went on and on, and while the wall increased in height, the worry of the gods increased all the same. Loki continually told the Aesir that he would somehow delay the building of the wall, such that the giant would not get his prizes.

It was now three days to the wall’s completion…

Othinn began to lose his patience with the Trickster God, and demanded that something be done. Loki complied, and transformed himself into a mare. While Svaðilfari was pulling an enormous stone-piece in the wee hours of the night, he met the mare, who taunted him about his “enslavement” in the ranks of the builder. Happier he would be if he could roam the fields freely with the mare, she said. So, the strong horse was led off by Loki in this odd disguise, and the giant would find himself looking for his steed all night long. He continued through the mountains and forests, but he could find no trace of his horse. Then, when the first day of Summer came, the last stone of Asgard’s wall lay unfitted. The Aesir would give the giant no prize, and he was thoroughly angered by this. He even attempted to throw down one of the palaces of Asgard, but this was met by a stark response from Othinn - he was tossed out of Asgard by the Allfather, and was commanded to never return to the city. When all was said and done, Loki had informed the Allfather of what he had done to prevent the giant from taking custody of some of the gods, and Othinn became somewhat disappointed - disappointed because the Aesir had come out on top because of a trick.

Othinn’s Quest after the Runes
Othinn had long known that there was a higher order in the world than even the gods of Asgard and also of the Eastern World Tree. His Eastern European counterpart, Dievas, knew of this as well, but was far too embroiled in local events to seek out the vast wisdom and power of those who lorded over the universe itself. The higher beings of the Celestial Bureaucracy had not often held great gatherings in Europe, focusing their gatherings more on the areas to the Far East. These individuals held secrets that few knew, and Othinn was intent on learning such secrets. He decided to one day climb Yggdrasil, the enormous World Tree of Northwestern Europe. The tree was far older than even Othinn or any of the beings that inhabited the area, and it constantly brimmed with energy and life. No better a place of channeling intent would be found in the area, no better a place to exalt the Highest of the High Ones.

Othinn climbed to a great branch of Yggdrasil, and suspended himself from it. Before Sol finished casting her chariot across the sky, signaling the coming of the night, he took his spear and pierced himself with it. Words of exaltation were uttered by heavily pained vocal cords, and Othinn used every scrap of invocation he could muster to make divine the name of the ultimate progenitor, the originator of gods, the controller of the divine: Amenominakanushi. At least, that is how such a being was known in the Far East, known by the folk who sprung from the Jomon Culture. By other names was this one known, from the universal “Othinn” to the transcendental “Bramha”, breaking cultural boundaries and connecting all of the world’s beliefs to one another. So, wounded he hung from that windswept tree, that old oak which harbored much in the way of life. Eventually, after three painful days, his actions did entice Amenominakanushi to move forward and watch the Allfather’s ordeal, having been repeatedly invoked in a rare fashion. The Highest of the High Ones was surprised to see this god making this sacrifice dedicated to themselves, for much pain had Othinn endured. They knew much of the Allfather’s name, and they knew much of his history. So much would this god sacrifice for knowledge and wisdom of a celestial manner, and Amenominakanushi began their whisperings. They would test Othinn’s resolve further, giving him neither food nor drink in the entirety of his ordeal, but some “songs” were recited to him in return. These verses ran through Othinn’s mind while he hung from Yggdrasil’s topmost branch, incomprehensible to only those who deserved them. When the supremely divine being finished their instruction, twenty-four symbols carved into wood were conjured around the bottom of Yggdrasil, which Othinn spied when he looked down from the halter. He reached out to them and called the names that Amenominakanushi had told him, and the carvings floated within reaching distance. The Allfather screamed the names of these runes, and reached out towards them, taking them up in his pained state. After the last rune was gathered at the end of nine long nights, the halter disintegrated, and Othinn fell from Yggdrasil.

Othinn had become something far greater than before, now that he had control of these twenty-four runes. Falling from the top of Yggdrasil and piercing via spear was no matter to him now, for his injuries seemed healed by a powerful magic upon standing. He brimmed with powers that no other gods of Asgard possessed, including power over the dead, love, and the fettering of foes. He returned to the palaces of Asgard, filled to the brim with divine knowledge, and erected a giant hall - one that dwarfed any other building that any god had seen. The runes constantly rumbled in the Allfather’s mind as the stones were laid down for this vast hall, beckoning him to put this hall to a certain use. Othinn strove for so very much, and one of those desires had not changed from the Ice Age. He still desired sway over those who died in battle, and for them to continue their glory and honor in service to him. So, the hall that he built was dedicated to housing such an army, the massive Einherjar that massacred each other every day, and then were reborn on the following day to start anew. The gathering of the Einherjar proved to be a highly positive endeavour, for it inspired joy in Othinn, and also proved to be a deterrent to intruders. The hall would soon be known as Valhöll, and would gain a reputation that would be heard all across the world by gods of numerous sections of Heaven.

Now, Othinn had reaffirmed his true right to rule Asgard, instructing his son to remove himself from his throne, since a new seat would be built for the Allfather in Valhöll. Othinn was now free to do as he wished in terms of war, taking an indirect part in thousands of conflicts that occurred in Germanic, Celtic, and even Italic lands throughout the Bronze and Iron Ages. Even into the 11th Century AD, the Hanged God did not exclude himself from giving secret instructions to Danish and Norman conquerors in Northern Europe. Before such things, though, other tales were to be told.

The Kidnapping of Loki and Idunn
There once existed a great garden within Asgard, where an equally great golden tree grew out of the rich soil. This golden three bore golden apples which prevented anyone who ate them from dying of old age, lest they be put down by force. A goddess named Idunn tended to these apples, and none other than she was allowed to pluck the apples from the tree. Many of the less-powerful gods and goddesses of Asgard visited this garden and consumed the apples, preventing them from ever aging.

Othinn one day took Loki out to the world of humans, and from there, traveled a long way into the remnants of the glaciated region to the North, until he reached Jotunheim, the realm of the Giants. They went exploring for a long while in this land, but the two would eventually become hungry. The only animals in sight were cows, one of which Loki slaughtered and began roasting on a spit. However, when he served the meat to Othinn, the meat was not cooked, and frantically tried several more times. Othinn jokingly asked if this was a trick of Loki, to which Loki replied it was not, and the fiery Trickster God became thoroughly angry. By the time Loki had tried his last attempt to roast the meat, the Allfather rose from his seat, and decided to go off hungry but strong, thinking that this was some sort of enchantment by the Giants. Loki, on the other hand, swore that he would get his fill of meat, and looked to an eagle flying overhead. This eagle chided the god on his inability to cook the meat, and then offered to provide wind for the fire to burn stronger. Loki agreed, and the eagle flapped its huge wings, managing to stoke a fire that could cook the meat easily. However, the eagle yelled out to Loki to provide him his share of meat, and quickly devoured most of the cooked cow. Loki was again full of ire, and swung the spit at the eagle’s breast. The spit stuck to the breast of the eagle, and the Trickster God did not let go of it. So, the giant eagle carried Loki off, signaling in triumph that he had finally captured Loki, the half-god who had cheated his brother during the building of Asgard’s wall. This eagle was Thjazi, a giant who had transformed himself into that enormous eagle. Thazi flew over the icy mountainscape that was Jotunheim, leaving Loki upon a giant iceberg. Loki endured cold there that was far more biting than any lack of heat on the planet, though certainly could not die there. Thjazi would return to Loki’s entrapment upon the iceberg, asking for Idunn’s shining golden apples for ransom. To this, Loki continually claimed that the apples of Idunn were impossible to steal. Nevertheless, Loki’s resolve would eventually break, and he informed Thjazi of Idunn’s simple-minded nature. He could potentially trick her into going beyond the walls of Asgard, for Idunn never let the picked apples leave her hand. Thjazi made Loki swear upon Yggdrasil that he would lead Idunn past the wall of Asgard, and the Trickster God did just that. Thjazi again transformed himself into the eagle, and carried Loki off towards the world of the humans, where he would return to Asgard.

When Othinn returned to Asgard, he informed the other Aesir about Loki’s folly in cooking the meat, to which all of them laughed heartily. Loki did return to Asgard, and his folly was made into far more humor, though he took no bother in responding to this while he satisfied his hunger. At the end of the feast, Loki managed to lead Idunn outside of Asgard’s wall with the promise of showing her what grew outside of the realm, though the eagle had returned. Idunn tried to escape, but found herself in the clutches of the beast, carried off by Thjazi. Thjazi told her his name, and forced the basket of apples out of her hands. The golden apples shriveled at the slightest touch of the giant, and he knew that the apples would only be good for him if Idunn provided them with her own hands. Idunn was to stay with him until she gave the apples to him, locked away in a cave far from Asgard.

Othinn was deeply troubled by the disappearance of Idunn, and sent his two crows, Huginn and Muninn, to find her. When the birds returned, they told the Hanged God of some deep secrets, of what had truly occurred, of Idunn’s true location. Othinn then instructed Thor to approach Loki, which he most certainly did - the approach was quite violent, with Thor threatening the trickster with death by thunder in a chasm. Loki pleaded with the Thunderer, swearing that he would find a way to get Idunn back. He then borrowed Frigg’s falcon cloak, flying off towards Jotunheim. There, he would allow himself to be caught as a pet by Skadi, who one day took him to where Idunn was hidden. He flew upwards and away from Skadi, who wept for the loss of her pet, though abandoned efforts to search for it. Loki touched down upon Idunn’s residence, informing her of who he was, and transformed her into a sparrow. The two began a frantic flight back to Asgard, but Thjazi was told of what had occurred via Skadi, and again became an eagle. Othinn saw Thjazi’s flight through the air, and invoked a rune that caused the brightest fire to make itself known in front of Asgard’s wall. Loki was the only one who could feasibly traverse this, since he was a god of fire as well as trickery, but Thjazi was not so fortunate. While Loki and Idunn went between the flames unscathed, Thjazi smashed into the fire with horrible violence, and his body was all but incinerated. His ashes were buried under Asgard’s wall, dedicated to Loki.

The Casting of Loki’s Children down to Earth
Othinn decreed that Loki still needed to be punished for his terrible judgement while he was angered back in the plains of Jotunheim, so he waited until the day that Angrboda, one of Loki’s lovers, mothered three ghastly children. At first, these three children were absolutely formless, but they were forced to appear before the Aesir in physical form. The first showed himself as a wolf named Fenrir, fiercer than any wolf that had ever existed. The second was the harbinger of slow destruction - a great poisonous serpent. Jörmungandr was its name, though there was yet another to be identified. The last child took the form of a beautiful woman, though one side of her was a rotting corpse - her name was Hel.

With mighty strength and magic, Othinn first cast Hel deep under the ground and out of sight, into the realm of Hell itself. Here, she would become a certain goddess of death, lording over those who did not die in battle in Germanic lands. After this deed was done, Othinn commanded his son, Thor the Thunderer, to cast Jörmungandr into the ocean. Fimbultyr’s son threw the serpent into the Atlantic Ocean, but deep under that ocean, it flourished, and grew larger and larger with each coming year. Any human who bore witness to the creatures named it the “Midgard Serpent”. Fenrir, on the other hand, would be a different issue.

The weaker gods ran into several problems when attempting to chain down Fenrir, who was a wicked strong being. For one reason or another, Othinn and Thor did not bother to apply their own magic to assist in imprisoning Fenrir. It could have been that they would have needed to kill the creature before it was fettered, but that was completely unnecessary. In time, Fenrir was imprisoned when Tyr wrapped Gleipnir, dwarf-forged chains, around Fenrir, though had his hand bitten off by the now-huge wolf in response. All of the gods who had watched the scene laughed at this, though Tyr simply stared at the wolf in solemn anger.

Othinn’s Journey - Vafþrúðnir, the Well of Mimir, and the Mead of Poetry
Othinn’s two ravens one day told him of an extremely dark and foreboding future after they had finished their daily concourse around the world. The Hanged God did not recount any of this to the other Aesir, not wanting to sully their moods. Frigg, however, saw the shadiness and downcast nature in Othinn’s eyes, and figured that something dark was to come. Othinn decided to recount this to his wife, and she replied to him by telling him to pay a visit to the three Norns. Upon visiting these three seeresses, Huginn and Muginn’s tellings of a foreboding future were found to be correct, especially with regards to another of Othinn’s sons, Baldr. Only one thing could be done about this, the Allfather weened… he would go to Mimir’s well, and gain wisdom such that whatever was to come was to be as positive as possible. Othinn went beyond the Rainbow Bridge that connected Asgard with the rest of Heaven and the world, swearing that tomorrow he would be Gagnráðr the Wanderer.

Without taking his maille, lordly golden helmet, or even a spear, he made his way towards Jotunheim to the north of Asgard. The Hanged God was clad in a dark blue cloak, and carried a traveler’s staff in one hand. He was not even riding upon Sleipnir, the son of Loki and Svaðilfari - instead, he walked unmounted. However, just before Othinn left Asgard’s outer reaches, he was asked by Frigg pertaining to where exactly he intended to go first, because she had a suspicion that he had something to do before going to the Well of Mimir. Othinn gave way to his wife, and informed her of his intent to visit the giant Vafþrúðnir. Frigg was immediately concerned about this, for she knew that Vafþrúðnir was the wisest and most powerful of all the remaining giants. Othinn was not concerned about this, as he wanted to use Vafþrúðnir’s wisdom for his own benefit.

So, the Hanged God, in the guise of a traveler, traveled to Jotunheim, where he entered the hall of Vafþrúðnir. He introduced himself as Gagnráðr the Wanderer, and beseeched a welcome for a visitor that had come from afar. When Othinn asked the wise giant if he could gain some of his wisdom, Vafþrúðnir reckoned that he would divulge some of his wisdom to the traveler, but only if he could answer his questions. With a grim laugh, Vafþrúðnir also offered his head to the traveler if he lost, but if the traveler failed to answer the questions, his head would belong to the giant. Othinn agreed to this, and the two began their winding riddles. The Allfather managed to answer all of the old giant’s questions with ease, surprising Vafþrúðnir. Othinn then began posing riddles to Vafþrúðnir, all of which the wise one was able to answer - that is, until the last riddle was posed. Othinn asked of the giant what words that the Allfather will have spoken to Baldr when he will have cast his dead body off to Hel, sometime in the future. Vafþrúðnir was now verily stumped, and stated that only Othinn could know that. Too, he now recognized that the traveler before him was none other than Othinn. Acknowledging defeat, he was spared his life by telling unto Othinn what one would need to sacrifice in order to take a drink from the Well of Mimir. Such a thing turned out to be an eye, which no one before had successfully offered. Othinn thanked the giant for the “game” that they played, and left his hall, constantly contemplating what would happen if he did actually sacrifice one of his eyes. His depth perception would certainly be impaired, and his vision would perhaps be irreparably damaged. But, the Hanged God reckoned, it would be a small price to pay for gaining wisdom that could prevent what was foretold to happen to the gods of Asgard, thinking this as he gazed upon the distant lords of Jotunheim.

With a greatly stern face, Othinn accepted what he had to do, and approached the place where Mimir’s Well was located. He was greeted by the giant Mimir, and was asked if he was willing to pay the price for a drink from the well. Othinn agreed, and first took a sip from the well. He then saw the deeper future, he saw how the gods were foretold to have fallen, but he saw further than that - he witnessed how the remaining humans and forces of Heaven would right the wrongdoings done upon the world, such that all despair would leave the Earth. After he drank his fill, he plucked out one of his eyes. Othinn endured terrible pain, but he made no indication of suffering. Silently he stood in front of the well, bowing his head and putting his cloak before his face. Mimir took Othinn’s eye, and let it float on the surface of the well as a message to all of those in the future who wished to drink from it.

The land that the dwarves resided in was not that far off from Jotunheim, and the Allfather had soon heard of a frantic development in that land after walking some way from Jotunheim. Apparently, the dwarves had killed a man named Kvasir the Poet, and used his blood to make a magic mead that could inspire poetic wiles in anyone who sipped it. Othinn chanced at the opportunity to better his own poetic skills and bequeath such things unto humans, as well, so he devised a plot to steal this Mead of Poetry. Firstly, in his wanderer’s disguise, Othinn arranged for the deaths of nine of the thralls of a giant named Baugi, (unbeknownst to the giant) and offered to do the work of ten men in exchange for a drink of the mead, which was stolen and hidden at the time by another giant named Suttungr. The Allfather asked Baugi where the mead was hidden, but Baugi knew not of where the mead was. When Suttungr learned of this, he refused to give a drink of the mead to one among the Aesir. Nevertheless, Othinn had done great work for Baugi, and still convinced him to bring him to the place where the mead was held. The mead was locked within the side of a mountain, but Othinn had a plan for this, as well. He fished a strong auger out of his belt, and gave it to the giant, instructing him to bore a hole in the side of the mountain. When Baugi was halfway finished, the Allfather noted that he was not done yet, and the giant kept boring into the rock, until he suddenly became enraged after finishing his work. He raised the auger as if to use it as a knife, looking in the direction of the Allfather. However, Baugi was exceedingly gullible, and when Othinn told him to look up at something upon the mountain, he transformed himself into a snake, slithering through the hole and easily avoiding the auger’s stab.

At the end of this hole, Othinn reverted his form to his normal traveling attire, and witnessed a wretched being sitting in front of him. This being, however, was extremely aware of her form, and wanted nothing to do with anyone while in such a form. Othinn beckoned her to calm down, and he weaved magic that changed her into the fairest of beings. This was the giantess Gunnlöð, and she was promptly seduced by Othinn for three nights. Gunnlöð gave Othinn three draughts from the three containers that held the Mead, but was tricked on the last night when Othinn was still awake and she had fallen asleep. Othinn stole the rest of the mead, transformed himself into an eagle, and flew off. He was immediately pursued by Suttungr, who also took the form of an eagle, but Asgard’s lord was far swifter than the giant, and he spread some of the mead among the land of men, and spit some into containers that were held among the Aesir.

Loki’s Wager and the Forging of the Heavenly Arsenal
After Loki had perpetrated one more wrongdoing in the cutting of Sif’s hair, (this time a fully intentional one) he was once again almost struck by Thor, but he pledged that he would make a deal with the dwarves to make hair of gold for Sif. Othinn believed Loki, and he sent him off to where the dwarves dwelled to make such a deal. The dwarves forged not only hair of gold, but also spear called Gungnir that would never miss its mark and could pierce most objects, and a great ship called Skidbladnir. Loki then went about making a bet with the dwarves, which he promptly lost. However, he repeatedly tricked them when they came to take his head, for he insisted that they could take his head, but not any part of his neck. The dwarves worked themselves up into massive confusion in trying to figure this out, leading to Loki keeping his head indefinitely. Thor and Othinn did learn of this, though, and instructed the dwarves to sew the lips of the Trickster God shut for a time. Now, Othinn had a spear that he could give a name to, at the very least.

Baldr’s Death
Baldr, one of the sons of Othinn, was repeatedly referred to as the fairest of all of the gods in Asgard. There seemed to be little, if any, impurity or ill will that he possessed, so he could have been unique among them. One day, though, the Shining God had strange dreams that foretold of his imminent death, and Frigg had experienced such dreams at the same time, as well. Othinn took note of this, and rode off to Hel atop his eight-legged steed, planning find out more. When he arrived at Hel, he forcibly raised a certain seeress from the dead whom he knew would have an answer for him. This seeress told the Allfather that the dreams the two were having were founded in truth, and their events would occur very soon, heavily darkening his mood. Othinn vowed long before to make as positive as possible the events of the future, so he returned to Asgard and informed Frigg of this. Frigg then constructed an enormous spell that would prevent anything in Asgard from harming Baldr in the future, though what she failed to do was apply this to the mistletoe.

The Aesir soon found sport among tossing a variety of objects at Baldr for their own enjoyment, using him for target practice. All of their projectiles would simply bounce off of the Shining God’s body and do him no harm, which was something that was highly convenient. Loki, on the other hand, knew that Frigg had not applied the enchantment to the mistletoe, and sharpened a stave of mistletoe branch to give to Baldr’s blind brother, Höðr. In this way, Höðr accidentally slew his brother, and caused Othinn to become irate. For this, Othinn birthed the half-god Vali, who grew into adulthood in one day and slew Höðr. The dead Baldr was then sent off on a journey to Hel on a burning ship called Hringhorni, his wife joining him in the blaze. Before this could occur, Othinn whispered something into Baldr’s ear - this was perhaps related to the messages given to the Hanged God during his nine-night ordeal on Yggdrasil.

Frigg then sent a message down to Hel via delivery by a messenger named Hermod, detailing a plea for Hel to release Baldr from death. Hel thought deeply of this upon her dark throne, and eventually decided that she would release Baldr from her side only if every living thing in Asgard and all manner of magical creatures in Northwestern Europe would weep for him. The message was sent, and all of them did weep… except for one giantess who went by the name of Þökk. This giantess was really Loki in disguise, and by now, he had become rather bitter with the Aesir.

Othinn and the Celestial Bureaucracy - Present-Day Doings
After Othinn gained both the runes and enormous celestial wisdom, he decided to settle down for quite some time. More dark things were to occur in the future, of that he was certain, but he knew that he was becoming somewhat old. Instead of going on more journeys of wit and valor, the Allfather began writing down his sayings, maxims, and spells, so that others could interpret what he had to say and be instructed by him. One of his greatest achievements was known as the “Havamal”, or “The Words of the High One”, in which he gave philosophical and mundane advice, as well as referring to or explaining eighteen of the runes that he knew. His work was sent far and wide, ending up in the coffers of many a library in the world, and also in the possession of the Bai Ze, who came to Othinn one day upon interest in his scholarly nature. The Celestial Bureaucracy even took interest in Othinn’s work, and went to great lengths in order to translate the work amongst their countless gods. The Havamal would be introduced into the world of humans, too, and many magicians were able to put certain runes detailed in it to good use. Never would all of Othinn’s magic be divulged to humans, though, with the verses in the poem intentionally cryptic, and also heavily corrupted over time. More years would pass, and old Fimbultyr would pass down his Gungnir to lines of kings in Northern Europe, but the spear somehow ended up in the hands of a Romanian vampire hundreds of years after the fact. Othinn knew that such a thing was fated to happen, but he still found it most intriguing that such a girl would be in possession of something that was formerly his. At around the same time, Othinn figured out that he could manifest one of the runes in physical form, which ended up taking the form of the quintessential spear, Gār. With the coming of the 20th century, the coffers of Valhöll had become larger than ever before, with so many humans having been slain in the two World Wars. The arrival of the Nine Directions Accord caused him to actually visit the leaders of the Celestial Bureaucracy in 1962, something that he had rarely done in the past. So, to this day, deep in that vast hall, the Allfather sits upon his throne, clad in finest maille, golden helmet, and flanked by his majestic creatures, watching over the doings of men and awaiting the next guests.

Personality
Othinn makes known the many ways of his inner personality by way of assuming numerous roles in the lives of anyone who may cross his path. He is a teacher, a guide, a warrior, a skald, a father, a god, and many other things. Hence, he possesses numerous nuances that allow him to fulfill such roles. He can deliver the utmost in the way of respect when necessary, or be chiding and insulting to those who deserve it. In older times, Othinn was not nearly as passive as he is now - instead, he was prone to going on journeys and making much in the way of rash decisions, two of which cost him quite dearly. Nevertheless, Othinn has become a very wise individual that many could look up to as a father-figure. His old sense of right to rule still pervades his personality, and he is not shy to act like a king when he must. If someone is foolish enough to challenge his authority, then he will respond in kind.

The Allfather speaks in a very kingly and archaic manner, delivering unto his visitors skillfully-weaved poetic verses and introductions to his land. If some individual has won his gratitude or respect, he will treat them like an honored guest every time he is visited by them. Demonstrating a lack of willingness to obey Othinn in his hall is a sure-fire way to get on his bad side, nonetheless, and he will not hesitate to send his children to sequester those who show signs of disloyalty. He will not necessarily yell at or attack those who refuse his leadership, but will definitely provide several reasons for joining him, and will deliver an ultimatum.

Power/Combat
Othinn did not acquire his seat as the Lord of Asgard lightly - he won it by his sheer ability in various conceptual and physical areas. He has hundreds of thousands of years of experience dealing with war and combat, as well as poetry, song, and magic. The Hanged God has yet to lose a battle of magic, even though he does warn against those skilled with magic in the Havamal. Perhaps he was delivering a warning against himself, because he does know that he is powerful and takes the guise of many.

The Eighteen Germanic Runes
The eighteen Germanic runes are high forms of conceptual magic, and they can be invoked with the knowledge of how to perform them. Runes can be found in many other cultures, too, but these are among the most powerful. Again, Othinn acquired them from the quintessential god of the universe after he dedicated his form to them, hanging himself from the the Western World Tree, Yggdrasil. Few beings of the past have actually utilized this magic to its fullest extent, since the verses in the rune-magic section of the Havamal are cryptic, and their superficial meaning changed over thousands of years. Nevertheless, Othinn retains his ability to invoke these runes to their fullest extent, and a variety of terrifying spells can be weaved from these runes. To add a few final statements before these arcane carvings are introduced, the eighteen runes themselves are not limited to utilizing the power of a single rune - instead, for their fullest capability, other runes left out of the primary “eighteen” (literally 33 in total) can “support” the primary runes, and in a number of cases, a rune can have more than one primary incantation (technically, eighteen runes are not listed among the ones that invoke these powers). The effects of these runes can be rather broad, too, depending on what combinations of them are invoked. But, for sake of organization, the main effects will be recounted here.

1) Fehu  Those songs I know, which nor sons of men nor queen in a king's court knows; the first is Help which will bring thee help in all woes and in sorrow and strife.

Normally, using this rune in such a way causes feelings of sadness, strife, and depression to be whisked away, replaced with feelings of comfort, purpose, and motivation. Unfortunately, Othinn knows that no one can invoke this rune properly aside from him or some other high beings, which is one of the reasons why so very many people are depressed. In another sense, Fehu is the conceptual rune of control and command, allowing Othinn his power over the other gods of Asgard, and asserting his right to rule. So, there is at least one part of this rune that is unique to Othinn.

2) Uruz  A second I know, which the sons of men must sing, who would heal the sick.

Uruz is invoked to heal wounds incurred from various sorts of attacks or debacles, be they magical or physical. Othinn uses this not only to heal his comrades or ilk, but also to heal himself.

3) Þurisaz  A third I know: if sore need should come of a spell to stay my foes; when I sing that song, which shall blunt their swords, nor their weapons nor staves can wound.

One of the most terrifying runes that Othinn can invoke is Þurisaz, which can do a number of things. Þurisaz represents things such as the very sharpness of a blade, destruction, or chaos. It can be used for incantations related to simply binding the feet of foes with the most mundane of ropes, or something far more drastic, such as sealing the capabilities of a cursed weapon, or even making impotent the physical capabilities of a being (the mention of “blunting swords” feeds greatly into this notion). Gods and powerful beings could be fettered by an incantation powered by this rune, and applying the Nauđiz or Isaz runes could add to the “stillness” created by one of these incantations. Othinn could also combine this with the Fehu rune to attempt to put an area under his control even further, instilling ideas of duty to him in the minds of the afflicted.

4) Ansuz  A fourth I know: if men make fast in chains the joints of my limbs, when I sing that song which shall set me free, spring the fetters from hands and feet.

The Ansuz rune is, essentially, the channeling medium of incantations used as a foil to the Þurisaz rune. It can be invoked to release something from physical or magical imprisonment, and often a different sort of imprisonment, too - for instance, one could be released from their duties to an individual if the right song is sung. For what it is worth, Fehu could also further empower this rune by working backwards from its original intention, or by overriding the allegiance of a previous person and instilling a sense of new duty. If combined with the Inguz rune, energy that has been stored for a long while can be released, breaking even the strongest of seals.

5) Raiþō  A fifth I know: when I see, by foes shot, speeding a shaft through the host, flies it never so strongly I still can stay it, if I get but a glimpse of its flight.

Raiþō - the rune of motion itself. If one was to witness just a smidgen of the course of a projectile, and then invoked this rune, the projectile would be stopped in its tracks. When watching the course of one’s own projectile or attack, one could also use this to make sure that it hits its intended target. If one does not catch a glimpse of a sent projectile, then the Kenaz rune could be invoked to broaden one’s own vision. Raiþō may also be used to quicken or slow the speeds of one’s own attacks, and vice versa.

6) Hagalaz  A sixth I know: when some thane would harm me in runes on a moist tree's root, on his head alone shall light the ills of the curse that he called upon mine.

Another rune with multiple strange uses would be Hagalaz. These incantations will cause opposing runes or spells to rebound back at the caster.

7) Isaz  A seventh I know: if I see a hall high o'er the bench-mates blazing, flame it ne'er so fiercely I still can save it - I know how to sing that song.

Isaz - the rune that invokes the very essence of the taking-away of heat, and the propagation of ice. True to the verse provided here, the full power of this rune can quell any fire, no matter how fiercely it burns, or even if it is divine. Furthermore, terrible spells of ice magic can be empowered by this rune, turning a summer’s day in an entire nation into a frozen tundra. Othinn’s origin in the Ice Age makes this utilization of this rune all the more frightening.

8) Geƀō  An eighth I know: which all can sing for their weal if they learn it well; where hate shall wax 'mid the warrior sons, I can calm it soon with that song.

Geƀō is the most versatile of any of the runes listed here, and perhaps of the unlisted runes, as well. A wave of “calm” can be propagated by this rune, used for a variety of different applications. In its most direct form, it can calm the ire of an entire opposing army. As Othinn points out in this verse, anyone could invoke this incantation with proper practice. Individuals such as Väinämöinen certainly know how to sing it, while the skalds and bards of mortals could potentially learn it, too. The Wunjo rune, which represents balance, friendship, and joy, could turn the calm feelings into those of joy if used in combination with this usage of Geƀō.

9) Geƀō (2)  A ninth I know: when need befalls me to save my vessel afloat, I hush the wind on the stormy wave, and soothe all the sea to rest.

Moving forward from simple emotional calming, the Geƀō rune can quell even the strongest winds of the Earth or that which is conjured by mages.

10) Dagaz  A tenth I know: when at night the witches ride and sport in the air, such spells I weave that they wander home out of skins and wits bewildered.

Dagaz is a very strange rune, not in the least because of the odd verse given here. “Harmful” witches and sorcerers would be driven from the caster if one was to invoke Dagaz, since Dagaz attracts “good” forms of magic towards the user, and “evil” forms away from them. This is not the only thing Dagaz could do, however, for it can inspire extreme confusion in anyone it is cast against. Amnesia-like symptoms could be found in one who stepped in the way of one of these incantations.

11) Sowilō  An eleventh I know: if haply I lead my old comrades out to war, I sing 'neath the shields, and they fare forth mightily safe into battle, safe out of battle, and safe return from the strife.

The Sowilō rune is a rune of sheer power, its very meaning representing the sun itself. Othinn channels the powers of the sun far more than even Sol herself, fueling much in the way of highly destructive magic. Similar to the Isaz rune with regards to power, this magic can reach such severity that entire countries could be laid waste to. In this given invocation, Sowilō will provide this power in the form of protection to Othinn’s comrades in war, helping to make sure that they not only win, but survive the entire ordeal.

12) Hagalaz (2)  A twelfth I know: if I see in a tree a corpse from a halter hanging, such spells I write, and paint in runes, that the being descends and speaks.

The second application of Hagalaz is Othinn’s pride and joy - the control of the dead. This application is extremely specific to him, since invoking it will put the fate of the dead in the hands of Othinn himself. Othinn can raise the dead and let them speak to him, their physical bodies bound to him for a time. If Hel, the Death Goddess of Northwestern Europe, judges someone to have died in battle, the spirit and body of the corpse fall under the jurisdiction of Othinn. After this, they are released to him and him alone, and Hel cannot take them back, for the additional power of the Tiwaz rune prevents this. If someone does truly die in battle in Northwestern Europe, they have no choice but to join Othinn’s Einherjar, his heavenly army in Valhöll.

13) Geƀō (3)  A thirteenth I know: if the new-born son of a warrior I sprinkle with water, that youth will not fail when he fares to war, never slain shall he bow before sword.

Geƀō’s “gifting” nature is expressed in this invocation, with granting a warrior magical protection by means of water.

14) Eihwaz  A fourteenth I know: if I needs must number the Powers to the people of men, I know all the nature of gods and of elves which none can know untaught.

Eihwaz, the old yew tree, represents knowledge in the highest form. Celestial knowledge is what it embodies, and in its most blatant usage, gives Othinn the knowledge of the ways of most, if not all, celestial and worldly beings that have existed.

15) Sowilō (2) <toggledisplay showtext="Show Rune" hidetext="Hide Rune"> A fifteenth I know, which Folk-stirrer sang, the dwarf, at the gates of Dawn; he sang strength to the gods, and skill to the elves, and wisdom to Odin who utters.

A second invocation of Sowilō is unique to Othinn, in his exceedingly old age. The power of the gods of Asgard is maintained via this rune, as well as that of the elves.

16) Kaunan <toggledisplay showtext="Show Rune" hidetext="Hide Rune"> A sixteenth I know: when all sweetness and love I would win from some artful wench, her heart I turn, and the whole mind change of that fair-armed lady I love.

Kaunan is the rune of understanding, clarity, and learning. Oddly enough, one would not expect such a thing to be used for enticing love, but the notions of understanding, clarity, and learning factor greatly into the concept that is love. Thus, one of the applications of the Kaunan rune is to attract a lover.

17) Geƀō (4) <toggledisplay showtext="Show Rune" hidetext="Hide Rune"> A seventeenth I know: so that e'en the shy maiden is slow to shun my love.

The last attested use of the Geƀō rune is to uphold the romance and fidelity in a marriage. In Othinn’s case, this is applicable to himself and Frigg.

18) Nauđiz + Ōþalan <toggledisplay showtext="Show Rune" hidetext="Hide Rune"> An eighteenth I know: which I ne'er shall tell to maiden or wife of man save alone to my sister, or haply to her who folds me fast in her arms; most safe are secrets known to but one - the songs are sung to an end.

Othinn’s last “song to sing” is really a combination of two runes - Nauđiz and Ōþalan. Such a combination is quite terrifying on various scales, and it does not apply to physical magic. Instead, the combination of these two runes destroys the necessity for family ties or ancestral bonds, no matter how great or small the necessity was in the first place. The elimination of inherited powers, wealth, thoughts, or even genetics could be perpetrated by this horrid magic, in addition to leaving someone a social outcast among friends or family. Othinn is wise to say that the safest secrets are only known to one, and perhaps it is for the best that he has custody of these runes.

Manipulation of Rage
Othinn is the embodiment of war in Northwestern Europe, and therefore inspires terrible feelings against factions of men. Warriors that worship Othinn could be blessed with a bloodthirsty streak in combat, their rage peaking at a height that they never experienced before. Those who are afflicted with Othinn’s manipulation of rage will only focus on killing, completely disregarding injury and pain.

Sheer Wisdom and Expansive Worldview
Othinn sacrificed one his eyes for a drink from the Well of Mimir, granting him much in the way of foresight, and he is able to recount prophecy with remarkable detail. Sacrificing an eye caused him to lose his own personal depth perception, but he gained a “celestial” perception from this drink, instead. However, when manifesting his two crows, Huginn and Muninn, this lack of depth perception is compensated for. The two crows usually can be found circling the world somewhere in heaven, recording everything that they see and sending the images back to Othinn. Even before he drank the Mead of Poetry and had a drink from the Well of Mimir, he was an extremely wise individual, teaching numerous skalds and bards in the past about both the mundane and the fantastic. An initial drink from the Mead of Poetry essentially made him the king of all skalds that have ever been, able to weave poetry about absolutely anything.

Weapons/Artefacts
Gār: Othinn’s current spear that he keeps by his side, long having passed the spear Gungnir down from lines of kings, eventually ending up in the hands of a Romanian vampire. Gar means “spear”, and it is the quintessential spear, embodying the very notion of a spear itself. It is also a somewhat newer form of the Geƀō rune, which at its core is the most versatile of all the runes. This is because it represents all of the runes in a set - the symbol of the Forlorn Creator in a gift. Thus, Gar is in a class of its own in capability, even exceeding the supposedly unstoppable, infallible spear that is Gungnir. It said to be capable of drawing forth unimaginable power that goes well beyond mere destructive potential, and it is likely that none of the Aesir know of its true potential. For more information on this, refer to the aforementioned runes section.

Spellcards
Othinn does know of spellcards, and has repeatedly talked at length with a being that uses them frequently, but does not seem to find any use for them. Why would the Lord of Asgard spend time playing a useless game of dodging instead of playing a game of riddles, or threatening to destroy those who defy his word?

Major

 * Frigg: The wife of Othinn, Frigg is a goddess who is given respect by Othinn that others would most commonly give the Hanged God. She could be said to be the Queen of Asgard, ruling alongside Othinn himself, and invokes a few of the same runes as he does. Othinn is often entranced by her prowess in spinning thread and weaving fabric, and calls upon her to help him mend things.


 * Thor: Othinn’s champion and most beloved son. He does his father’s bidding without a second thought, even though his father has manipulated him into doing actions that he has regretted in the past. In short, he has essentially killed a heaping ton of beings upon order of Othinn. If anyone were to insult the Allfather, they would be answering to Thor.

Minor

 * Amenominakanushi: The highest god of the universe took an interest in Othinn after they had witnessed his great past feats, and presented him with celestial gifts when he made a decisive sacrifice dedicated to them. Since then, Othinn has occasionally visited the Highest of the High Ones, though he often chides them on their relative inactivity.


 * Bai Ze: Othinn has met the Bai Ze a few times in the past, the two of them interested in the knowledge and wisdom that they both had to share (from different perspectives, of course). Even ones blessed with the means of foresight could benefit from the most mundane of wisdom, for grass and brambles do grow quickly upon the untrodden track.

Servants and Followers

 * Sleipnir: A spirit that embodies an eight-legged horse. Sleipnir is the son of Loki and Svaðilfari, and he is used by Othinn to travel upon. Sleipnir can enter both Heaven and Hell, sending Othinn on shamanic journeys.


 * Huginn and Muninn: Huginn and Muninn are two crows that Othinn manifested a very long time ago. Their names mean “Thought” and “Mind”, respectively, and they embody part of Othinn’s wisdom and knowledge. Both of them are almost always circling the Earth, watching and listening to everything that they might see or hear. Huginn and Muninn are able to speak to humans, and they both have their own specific personalities. Huginn is rather reserved and quiet, preferring to think things over rather than talk at length, while Muninn is quite the talkative crow. Muninn is also extremely brash and headstrong, often going off to places without Huginn, and circles the Earth for a longer period of time. Othinn sometimes even worries that Muninn will not come back from his own journeys, but this has been unfounded.


 * Geri and Freki: Two wolf spirits that Othinn found in his younger years, both of them starving in a forest. The Allfather took a liking to these wolves, immediately keen on the fact that they were keen to his teachings, and the two were soon ready to hunt again. They still were not able to hunt on their own, though, so Othinn manifested Huginn and Muninn to help them do just that. Since then, the two wolves have never left Othinn’s side, and lately, Othinn has abandoned his need for hunger, giving any food presented to him to Geri and Freki.

Trivia

 * Othinn was often feared as much as he was looked up to, for dying in battle and being bound to him for eternity is not what everyone wants.


 * Othinn often practices what is known as a seiðr, which was a shamanic journey most often undertaken by women. Some men were known to do this, as well, but it was considered a disgraceful social taboo. Thus, Othinn’s seiðr-doing could have been something that was looked down upon, as well.