Pagan symbolism: Ravens of Wodan - Odin

Huginn and Muninn are the two mythical ravens that serve the god Odin. In this blog, we delve deeper into their role and the symbolism of ravens in other European cultures.

Around 3000 BC, the Proto-Indo-Europeans migrated from the Pontic-Caspian steppe to Europe. In doing so, they laid the basic for cultures such as the Vikings, Romans, Greeks, and Celts. Many of their cultural expressions are still visible in Germanic and Scandinavian culture.

These steppe herders likely associated the raven with the scavenging of bodies after battle. As a result, they saw the raven as a messenger between the world of the living and the dead.

This association led some Indo-European peoples to link the raven with the transition from the dead to the living season.

The raven is a remarkably intelligent bird. Its intelligence and mythical ability to travel between worlds gave it a special role in Germanic and Old Norse mythology. 

In Norse mythology, Huginn ("thought") and Muninn ("will" or "desire/intention") are two ravens that fly over the world, Midgard, to provide Odin with information. These birds play a prominent role in various ancient texts such as the Poetic Edda, the Prose Edda, the Heimskringla, and the Third Grammatical Treatise.

Odin is often depicted with Huginn and Muninn on his shoulders. Daily, he sends the ravens out to explore the world and inform him by mealtime about what they have seen and heard. This symbolic role is emphasized in texts such as Grímnismáll, where Odin (disguised as Grímnir) tells Prince Agnarr that he worries Huginn might not return, but that he fears losing Muninn even more.

In the Prose Edda, Odin is referred to as the "raven god" (Hrafnaguð) because of his connection with the ravens. Additionally, the Heimskringla mentions that Odin granted Huginn and Muninn the gift of speech, making them essential messengers. This relationship is sometimes associated with shamanistic traditions, in which ravens symbolize spiritual journeys, fylgja, and protective spirits like the hamingja.

Images of Odin with his ravens can be found on numerous archaeological finds.

Bracteates from the Migration Period, found in Denmark, England, and Sweden, for example, depict a human figure above a horse, flanked by one or two ravens. The Austrian Germanist Rudolf Simek suggests that these bracteates may depict Odin and his ravens healing a horse and may indicate that the birds were originally not only his companions on the battlefield but also Odin's helpers in his veterinary role, as mentioned in the Merseburg Incantations.

Similar images appear on helmet plates (pressblechs) from the Vendel period, sometimes in combination with the horned spear dancer. From the 4th century AD, brooches were also made in the shape of ravens, which were worn on each shoulder according to the fashion of the Germanic Iron Age. Thousands of these brooches have been found throughout the Germanic world. Ravens are depicted on jewelry, brooches, and belt fitting of the Alamanni, Visigoths, Franks, Vandals, Lombards, and all other Germanic peoples.

The figurine of the Odin of Lejre shows a seated figure with two birds. This possibly symbolizes Odin on his throne, flanked by his loyal ravens.

The Thorwald Cross on the Isle of Man shows an image of a man with a spear, a bird on his shoulder, and a wolf, possibly a depiction of Odin during Ragnarök.

Scholars see Huginn and Muninn as more than just mythical companions. Their names imply a connection to Odin's intellectual and spiritual powers, reminiscent of shamanistic practices where trance journeys and spiritual helpers are central.

Other interpretations relate to Germanic concepts such as the fylgja (guardian spirit) and the hamingja (bringer of luck or soul double). Huginn and Muninn are also seen as personifications of knowledge and memory, fundamental aspects of Odin's wisdom.

Biologist Bernd Heinrich links the myth of Huginn and Muninn to a natural symbiosis between humans, ravens, and wolves. In this context, the ravens are the "eyes" and "mind" of Odin, while the wolves are his "hunters and warriors." This cooperation possibly reflects prehistoric hunting alliances in which humans and animals worked together.

In many European traditions, the raven is seen as a messenger between the world of the living and that of the dead. This fits with its role in mythologies where it explores the unknown and reveals hidden knowledge. 

Just as the raven in Norse mythology serves as a companion of Odin, it often represents a bridge between worlds in Slavic stories. This role of the raven as a guardian of the boundaries between life and death makes it a powerful symbol in rituals that celebrate the cycle of the year.

In Slavic culture, the year was seen as a cycle, with the raven playing an important role as a symbol for the transition between seasons. It was associated with rituals marking the change of the season, such as St. George's Day, and was known as a messenger between life and death. In both Norse and Slavic mythologies, the raven functions as a guide between these worlds and as a guardian of the boundaries between them.

The raven is also seen as a symbol of wisdom and protection. The Slavic word vran (crow), which means both "black" and "defend," emphasizes the vigilant and protective role of the raven in folklore and rituals.

In Celtic culture the raven was associated with battle and protection. The Celtic tribes of Bulgaria and Serbia crafted curved daggers or sica's between the 3rd century BC and the 1st century AD. These were given as grave goods to warriors, alongside their shields and swords. They are often found in the context of an animal sacrifice and thus possibly had a ritual function. Many of these daggers are decorated with sun symbols and birds, often interpreted as ravens.

In the 4th century BC, a chieftain in Ciumești, Romania, was buried with a helmet featuring a raven or other bird of prey. Similar helmets are also depicted on the Gundestrup Cauldron.

The Proto-Celtic word for raven, *branos, is common in place names and personal names. Examples include Vranje, Serbia, and Brennus, the name of two different Gallic warlords. In the Welsh Mabinogion, there is a tale of King Bendigeidfran, 'blessed raven,' and his sister Branwen, 'white raven.'

In the Cornish May festivals of Penzance, Old Ned, a raven with a crown, is ritually killed and brought back to life, reflecting the cycle of death and rebirth, a theme often associated with ravens.

In Greek mythology, ravens are associated with Apollo, the god of prophecy. They were considered a symbol of misfortune and were the messengers of the gods in the mortal world. According to the mythological tale, Apollo sent a white raven, or crow in some versions, to spy on his beloved, Coronis. When the raven returned with the news that Coronis had been unfaithful, Apollo burned the raven in his rage, causing the bird's feathers to become black.

In this story, the raven is not only punished for its information but also for its role in nature, where the color change of the raven symbolizes a change of season.

Raven symbols are likely associated with intelligence, tact, knowledge, magic, and prophetic ability. While the wolf stands more for cunning, aggression, and strength, the raven represents thoughtfulness, acuity, and the careful pursuit of goals. Both emphasize the Proto-Indo-European culture of achievement in two different ways. Both come together in the god Odin, whose role is to maintain cosmic order.