Ormhäxan - The snake-witch

Snake-witch stone

The Snake-witch (Ormhäxan), Snake-charmer (Ormtjuserskan) or Smiss stone (Smisstenen) is a picture stone found at Smiss, När parish, Gotland, Sweden. Discovered in a cemetery, it measures 82 cm (32 in) in height and depicts a figure holding a snake in each hand. Above the figure there are three interlaced creatures (forming a triskelion pattern) that have been identified as a boar, an eagle, and a wolf. The stone has been dated to 400–600 AD.

Although many scholars call it the Snake-witch, what the stone depicts—an accurate interpretation of the figures—and whether it derives from Celtic art or Norse art remain debated.

It seems to me that various neopagan concerns have never been certain as what to do with the symbolism on this standing stone/grave marker. First of all, is it Odinic, Druidic, Gaulish polytheistic, proto-European witchcraft, or some combination? This style of standing stone, the serpentine symbolism, and its location would seem to suggest an Odinic origin. However, there was snake symbolism in Gaulish culture, and the Gaulish god Cernunnos was found depicted on the Gundestrup cauldron from some centuries earlier in Denmark. Also, the "snake-witch"--like Cernunnos--is depicted holding a snake; although this artifact may have been obtained in trade between Teutons and Gauls. The snake-witch herself seems to suggest an element of proto-European spiritual influence, such as the pre-Olympian "Snake goddess" of Crete.

Also, just as interesting as the "snake-witch," is the powerful design symbol. To fully appreciate it, you must look at it and fill in the two sections which were somehow chipped off on the animal figure on the upper right. After you do that, then it's clear that this is what I would call a "double-triskellion." The boar, eagle, and wolf are formed as serpentine, with both heads and tails interwoven for this effect. The triskellion or "triple spiral" is found in many ancient European cultures. My guess is that the snake-witch stone is Odinic, with proto-European symbolism. The old Gotlanders, somewhat isolated on an island, probably held onto some aspects of pre-Odinic spirituality. As to whether or not this ties into what is known as "Norse witchcraft," I really don't know at this time. I suppose that there is the possibility or concurrent idea that this was tied to something unique to old Gothic culture and spirituality.


Parallels, interpretations, and speculation

The figure on the stone was first described by Sune Lindquist in 1955. He tried unsuccessfully to find connections with accounts in Old Icelandic sources, and he also compared the stone with the Snake Goddess from Crete. Lindquist found connections with the late Celtic Gundestrup cauldron, although he appears to have overlooked that the cauldron also shows a figure holding a snake.

Arrhenius and Holmquist (1960) also found a connection with late Celtic art suggesting that the stone depicted Daniel in the lions' den and compared it with a depiction on a purse lid from Sutton Hoo, although the stone in question does not show creatures with legs. Arwidsson (1963) also attributed the stone to late Celtic art and compared it with the figure holding a snake on the Gundestrup cauldron. In a later publication Arrhenius (1994) considered the figure not to be a witch but a male magician and she dated it to the Vendel era. Hauk (1983), who is a specialist on bracteates, suggested that the stone depicts Odin in the fetch of a woman, while Görman (1983) has proposed that the stone depicts the Celtic god Cernunnos.

It also has been connected to a nearby stone relief on a doorjamb at Väte Church on Gotland which shows a woman who suckles two dragons, but this was made five centuries later than the picture stone.


Snake symbolism

Snakes were popular as a motif on later picture stones which show snake pits, used as a painful means of execution; this form of punishment also is known through Norse sagas. Snakes are considered to have had an important symbolism during the passage from paganism to Germanic Christianity. They were frequently combined with images of deer, crustaceans, or supernatural beasts. The purpose may have been to protect the stones and to deter people who might destroy them.


See also

Hyrrokkin, a female jötunn in Norse mythology who uses snakes as reins



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3-2-16 ADDITION: I just wanted to add an interesting logo, featuring the Snake-Witch, from a concern called "Heathens and Pagans Against Censorship." Also noteworthy is that this logo---just as with the snake witch/triskellion standing stone---has both proto-European and Teutonic symbolism. However, as covered here before, the proto-Europeans used a different 5-pointed Vehmic rune.

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'Cernunnos' by Deep~Glade

Cernunnos

I first met Cernunnos deep in the Forest of Dean, alone and within a forest glade with the sun filtering down through thee gently rustling leaves, the humming insects but most of all the silence…and there He was! Some might say he was merely a mirage, a spark of my imagination but to me He was, and is, as real as you or I.

Who is Cernunnos? Well, popularly he is A Gaulish god associated with the stag and all hoofed animals, a god of fertility. abundance and the wild. He is probably best known from his image on the Gundestrup Cauldron, found in Denmark, and dating from between 200 BC and 300 AD. But scholars now believe that the name ‘Cernunnos’ doesn’t necessarily refer to one particular god but probably was a name given to many tribal gods that had similar characteristics in an attempt to ‘nationalize’ these gods under one name during Roman rule.

The name ‘Cernunnos’ is now generally believed to be derived from the proto-Indo-European root *krno, which also gives us the Gallic cernon, the Welsh carn, the Latin cornu and the Germanic *hurnaz, all of which mean ‘horn’. We can also see this root in words such as cornucopia and coronet (a small crown). As I’ve mentioned the most dramatic representation of Cernunnos appears on the Gundestrup Cauldron. Here he is seen sitting cross-legged, or crouching, holding a ram-headed serpent in one hand and a torc in the other, he also wears a torc himself and is surrounded by wild animals, including the wolf and the stag. Regarding his sitting position, many have believed that this rather buddha-like position suggests he is a god derived from the far East but when you think about the way the ancient Celts habitually sat we can see that this is merely a representation of their culture. Classical writers reported that the ancient Celtic Gauls did not sit on seats but were to be found sitting on the ground, either in a crouching position or cross-legged. The ram-headed serpent he holds aloft is of special significance as serpents were a symbol of fire coming from the earth; rebirth and renewal (note also that snakes shed their skins in entirety annually) and hibernate during the winter months and then become active again during the spring, thus seen as ‘coming alive’ again. Ram-headed serpents were always seen as symbols of chthonic wisdom and transformation. The torcs were always a sign of power and leadership in Celtic culture, so wearing one and also holding one shows us that Cernunnos was someone of great power and leadership. Leadership over whom? Well the fact that he is surrounded by wild animals gives us a good clue. Generally seen as a god ruling the wild spaces, and animals.

However, there is more to Cernunnos than just a fertility god. In fact he has more to do with hunting, culling, and purification through selection and sacrifice than fertility. He is equated with Herne the Hunter, great lord of Windsor Park who takes the spirits of the dead to the Underworld in what is known as ‘The Wild Hunt’, and also Gwyn ap Nudd and Arawn, who in the Mabinogion is the Lord of Annwn, the Underworld. Moreover, the Romans equated him with Dis Pater, not only a god of abundance but also god of death. So Cernunnos has mastery over the energies of nature but is also what is known as a psychopomp, a gate-keeper god who has province over leading souls of the dead to the underworld.

So what about my experience with Cernunnos? Well it moved me to write a poem in his honour as he has become one of my patron deities.


At the edge of the glade
In liminal places,
Arms branch out, feathered leaves
Rustling in a soft breeze….

Softly green merging with space
Antlers garlanded with grace,
and ‘Who am I?’ written on his face.

A question? Or a statement?
My heart flutters, my soul sings…
Poised on a moment of eternity,
All is within and without.

Was it a voice in my head?
An aching echo of a long distant past?
‘Know me’ he said,
‘Embrace me’ he echoed down the halls of emptiness.
My soul reaches out…

Out into the space, into the trees, into the leaves,
With green and golden tints.
Swallowed up by the coolness of dew,
The musky odour of hide,
The moist earthiness.

And we were one
Cernunnos and I.

 
Written by Deep Glade

 
References

Celtic Gods & Goddesses by R.J. Stewart
Horns of Power: Manifestations of the Horned God by David Rankine
Magic of the Celtic Gods & Goddesses by Carl McColman & Kathryn Hinds

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Cernic poem

Cernunnos

At the edge of the glade
In liminal places,
Arms branch out, feathered leaves
Rustling in a soft breeze.

Softly green merging with space
Antlers garlanded with grace,
and ‘Who am I?’ written on his face.

A question? Or a statement?
My heart flutters, my soul sings…
Poised on a moment of eternity,
All is within and without.

Was it a voice in my head?
An aching echo of a long distant past?
‘Know me’ it said,
‘Embrace me’ he echoed down the halls of emptiness. 

My soul reaches out…

Out into the space, into the trees, into the leaves,
With green and golden tints.
Swallowed up by the coolness of dew,
The musky odour of hide,
The moist earthiness.

And we were one – are one!
Cernunnos and I.

Written by Deep~Glade

 

[Humbly borrowed from A Sacred Path blog]

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Three simple long-range goals of the Camonica Club

We have posted our goals here in the past, but perhaps they were not entirely clear. Our goals are very multi-faceted, so there is no definite answer to what our goals are when they are laid out in paragraphs.

For example, we may be interested in looking into the Ambrosian Rite of Catholicism, as it is Lombardian in origin, and certainly a part of our culture. However, that would really belong in the greater scheme of looking into all things Lombardian, and not because we all need to become Ambrosians.

Our chief goals could be herded into three parts. Within each part, there is more of a maze of smaller items that we may want to look into at some point. However, the following are our three main long-term goals.

1) Lombardian-American Society: To develop an association, voice, and organizational structure for those of Lombardian heritage in the United States. The number of people of Lombardian origin in this country is significant enough to justify a "Lombardian-American" cultural identity. There should be a headquarters of some type. A cultural center, probably located somewhere in the Great Lakes region, which would have at least several paid positions. A simple radio studio would be a must, as the opportunity for a community podcast over the internet is a possibility which cannot be passed up. A book and media library in order to conduct research into our heritage, especially our history on this continent, would be a must as well. There is a Tuscan-American Association, which has entirely beaten us to the punch in this area. Naturally we would look to develop local associations in different states as part of this plan. This is a goal even more important than our Camunian plan below.

2) Camonica Club of North America: With the number of people of Camunian ancestry being much smaller than the already small number of people of Lombardian ancestry, it would only make sense to combine all of us who live anywhere on this continent. Camunian heritage means something a little different than the Lombardian whole. In this way, it is almost like an extended family concept. One goal would be just simply to promote our heritage to our kindred. A longer range goal would be to form some type of milieu in every state and province. That could be just one person to start with. In other words, a "Camonica Club of Michigan," a "Camonica Club of Washington," or a "Camonica Club of Ontario." Perhaps one of those "Italians working abroad," who may live in Mexico City or someplace, could be a representative there. We don't have to think of ourselves as being limited by distance. Kindred who live in Alaska or Panama could see each other as distant family.

3) Temple of Cern: This is one area which definitely needs definition. The Camonica Valley has, for a long time, been considered very Catholic. Of that, there is no question. Our Camunian families who migrated to this continent would very likely have been strongly Roman Catholic. However, Greek-Americans are very solidly Orthodox Christians, but have no problem with their pagan past. That pagan past is not brushed under the rug. And remember, the pagan period of Greece was a very long time ago; while our pagan past flourished up to roughly four centuries ago. I mean, lets face it, the entire Italian peninsula was solidly Catholic.... except us! THINK ABOUT THAT!! Our ancestors were not merely a different denomination of Christianity, therefore subject to persecution, but many were pagans. Yes, it's true. There must be something a little different about us, perhaps something in our collective conscience. I think it is our cultural imperative to revive at least an interest in our old Cernic tradition.

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"Cernism" and the Camonica Valley

This entry is something of a continuance to the October 25, 2009 Padanian-American League blog entry entitled "Cernism: Finally giving a proper name to an old tradition." The subject of the Celtic pagan deity, known today mainly under the title of Cernunnos, can be a little bit confusing when we try to search for an origin. Although usually attributed as being born from Celtic/Gallic culture, there seems to be at least some overlap with the Germanic world. Also, to add to the confusion, as stated in the Wikipedia Cernunnos webpage: "The earliest known probable depiction of Cernunnos was found at Val Camonica in Italy, dating from the 4th century BC, while the best known depiction is on the Gundestrup cauldron found on Jutland, dating to the 1st century BC." However Wikipedia does clarify part of the issue, as it went on: "The Cauldron was likely to have been stolen by the Germanic Cimbri tribe or another tribe that inhabited Jutland as it originated from south east Europe." One of the best depictions of Cernunnos exists on Gotland Island near Sweden (see Wikipedia link above for a good image of it). Despite that, the tradition clearly is most identified with the Celts.
Although there was some later Celtic influence at times in the Camonica Valley, it does seem odd that the earliest depiction of Cernunnos is found there. That is, the earliest depiction anywhere in Europe. The ancient Camunni were not Celtic, but an Alpine tribe, with roots that go back many thousands of years. The roots of Celtic culture has been strongly linked to what is today the southern reaches of the German-speaking world. Could this spiritual tradition have been passed from the Camunni to the earliest Celtic tribes of the more northern Alpine region? That might seem like a stretch, until we consider that there was a distinct type of culture in the Camunian Valley that has been estimated as being as old as ten thousand years. Scholars seem to at least give a safe estimate at about eight thousand years, but still very old. The Hebrews only go back six thousand years!

The "Cernism" article was mainly to put out the idea that Cernunnos is basically the origin for what passes as modern "Witchcraft" or "Wicca." Wicca is eclectic and universalist, and is only very loosely tied to ancient European Witchcraft. In other words, to add Cernism to the lexicon of neo-paganism once and for all, and present it as an alternative for those who have been disappointed with the direction of Wicca.

The answer to the question of the true origin of the Cernic tradition may never be definitively satisfied. One thing is certain, Cisalpine Gaul, and more specifically the little ever-spiritual Camonica Valley, were a very early part of it. Also, it strongly defines the chief, pre-Roman, spiritual tradition of most of Western Europe.

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2-5-13 Addition: I wanted to add a small item from the news in the last week to one of the posts regarding the Cernic tradition... one that I thought was relevant to it. Leading up to Super Bowl XLVII, and also regarding professional athletes from other sports, a small degree of controversy surrounds the use of a performance-enhancing product called by some "deer antler spray." To quote the the UK's 'Daily Telegraph': "Manufacturers claim the product is made from the velvetlike tissue that covers the antlers of male deer..." (see also 'Does Deer Antler Spray Work?' from LiveScience.com). Although perhaps only in a superficial way, this concept ties into the perception of how the antlers of a stag were considered a symbol of male virility, strength, and courage in ancient European cultures. Cernunnos was a "stag god," and was depicted as a man with antlers.

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