Nordic Gods and Heroes by Padraic Colum

About Padraic Colum

Political supporter of the movement for Ireland as a free and independent state. This influenced his
contributions to the Irish Literature Renaissance, which drew upon Celtic mythology to distinguish itself
from the England. He felt his peasant roots and Catholicism gave him closer tie to Irish literature.
He also collected folk tales in The King of Irelands Son (1916) and Legends of Hawaii (1937).
Children of Odin was well received, but slightly criticized for having overly Celtic/magical tones.
The Children of Odin: Nordic Gods and Heroes (1920)
Child-Centered Aspects

Presence of graphic violence

Complicated language, including names of
characters and places
Presence of sexuality

Adult-Centered Aspects

Suggestion of a simple good-versus-evil

Children (Hnossa, Thialfi, Agnar) have little to no
agency
Moral lessons to the stories, criticizing vanity and pride

Gender roles are not questioned, with woman depicted with less agency than men, often submissive
(Frigga), simple (Iduna), shallow (Freya), and valued only for her beauty (Sif).
Part I: The Dwellers in Asgard
An ecofeminist reading of Idunas tale suggests that women are naturally more connected to nature,
which allows her to manipulate nature in ways that men are inherently excluded from. Iduna is
continually described as simple-minded and innocent, suggesting an adherence to patriarchal
considerations of femininity.
Loki uses his superior intelligence to trick her by playing on her curiosity and her emotions, which when
considering the Christian influence on the text, could harken back to the Garden of Eden.
During her absence, the Gods and Goddesses age in gendered ways. Again, there is an emphasis on
feminine beauty, while men lose wisdom and strength, common masculine attributes.
Part II: Odin the Wanderer
Throughout the tales in Odin the Wanderer, there are several tales that could be argued to be childcentered or adult centered. As there are many character names, locations, and violent situations, Colums
work can be interpreted as child-centered. (Gierrod leaving his brother at sea, Odin sacrificing his right
eye) These events, however, serve as moral lessons covering the topics of humility, sacrifice and
leadership, suggesting an adult-centered goal of didacticism.
Part III: The Witchs Heart
Brynhild, who discovers she does not agree with the ideologies of her father, disobeys Odin and asserts
her agency by giving victory to Agnar. As a result, she is cast out and made mortal, but Odin grants her
a final request that she may only be paired with someone who would be her equal.
An adult-centered reading would suggest that the moral is that she should have obeyed her
superiors, so she wouldnt have been kicked out of her home.
A child-centered reading would suggest that the moral is ambiguous. She made a decision based
on what she thought was right, and Odin even respected her for it.
Hela shows the ideology of the Norse cultures vanity and value of beauty. Because of her frightening
and ugly appearance, she is cast to the Hel. Lokis children show in their appearance what the gods
hide with their beauty, as vanity is one of their biggest flaws.
Freya is criticized by Loki for valuing gold and beauty over her husband, again demonstrating the value
of beauty. Loki is the mirror they cant stand to look into as he reveals the truth about their nature.
Part IV: The Twilight of the Gods
The Christian influence on the text is seen in the re-birth of the world and the focus on good versus evil.
There is an ambiguity of whether it is child-centered or adult-centered because the presence of war and
death does not shield readers from violence, but it does offer lessons on moral repercussions.