Abstract
<jats:p>Through a critical analysis of sources, the author demonstrates the historicity of the main cultic rite of ancient Icelanders before the adoption of Christianity in 1000 — the “sacrificial blood feast” (blótveizla) — as described in Landnámabók, Eyrbyggja saga, the poems of the Elder Edda, Hákonar saga góða from Snorri Sturluson’s Heimskringla. The author examines the contextual use of compound words denoting Old Norse cult objects — “the sacrificial blood twigs” (hlautteinar) and “the sacrificial blood bowls” (hlautbollar) — and their connection to the poems of the Elder Edda, which attests to the archaic nature of these terms. By meticulously analyzing texts in Old Icelandic, the author proves the historicity of the descriptions of the temple and the use of cult objects in Icelandic family sagas. A possible connection between the main Old Norse ritual and the myth of Baldr’s slaying is demonstrated, as well as possible Old Irish parallels to this myth. Based on the evidence from Hálfs saga ok Hálfsrekka and Geirmundar þáttr heljarskinns, it is concluded that the warlord’s seat — the high-seat — and the so-called honorary seat with sacred pillars are distinct artefacts. The wise first skald, Bragi, sits on the honorary seat, and through his vísa (a genre of skaldic poetry), social order was restored, while from the high seat, the king’s sons deposed the fair-skinned son of a slave woman, who had occupied the seat unjustly. The role of archaic universals is noted, such as taboo against performing certain actions in relation to the sacred, as well as the belief in a sacred place where deceased ancestors dwell.</jats:p>