Interesting article on Divine Twin depiction in Bronze/Iron Age Scandinavian Rock art at bottom of page
Alcis- the Northern Divine Twins
The Alcis are a pair of brothers worshiped by the East Germanic tribe of the Naharnavali. Tacitus, in his Germania in chapter 43, wrote of them stating that they were worshiped in a sacred grove and were never depicted. Their priests were cross dressed men. Tacitus also compares the Alcis to Castor and Pollux, the Dioskouroi. 1¹Very little more is known of them in the historical record.
As H.R. Ellis Davidson writes, “The Alcis appear to have been forgotten in the north by the time Snorri came to collect his myths”. 2 This, however, is no reason for us to continue this tradition of forgetfulness in regards to the Divine Twins of our ancestors.
The mythological theme of Divine Twins is widespread throughout history and over the globe. The Greek Dioskouroi are one example. Other Proto Indo-European (PIE) examples include the Vedic Ashvins, the Latvian Dieva deli, the Diwos Sunu, and of course the Northern Frey and Freya.
Per a lovely and well cited website by Ar nDraiocht Fein Druid Ceisiwr Serith (www.ceisiwrserith.com), in the PIE religion the Twins are third function deities. G. Dumezil put forth the concept of first, second and third function deities. The functions can be simply described as leadership, might, and production. Further discussion on Dumezil’s concepts is beyond the scope of this essay. Nevertheless, the third function of production corresponds with Divine Twins. They are dancers and one typically is a warrior and horseman while the other Twin is more peaceful and has a closer association with cattle. Even though individual, they are always invoked together. In many cultures there are different names; however in the PIE tradition the separate names are unrecoverable.
Because Tacitus compares the Alcis to the Dioskouroi, I will continue the comparison in an effort to describe the Alcis in greater detail. The Dioskouroi were mothered by Leda, one was sired by Zeus and the other by her human husband Tyndareus. They are youthful men, horsemen, and protectors of travelers, particularly those traveling over water.
The Dioskouroi each have different roles. Castor is a warrior, runner, and horseman. Pollux is a boxer and known for his intelligence. Each have a central role in the development of hunting styles; Castor via horseback and Pollux with dogs. They are considered as Saviors and are associated with St. Elmo’s Fire. Other symbols for the Dioskouroi include the serpent, the double amphorae, and the dokana. A dokana is a set of double beams which not only stabilize a house but symbolize insoluble brotherhood. The Dioskouroi also play a role with the cycle of the day having a daily life/death rhythm. 6
Michael Shapiro3 cites many shared properties between different Divine Twins. These include that they typically are sons of the Sky God, they are brothers or consorts of a Sun Maiden, associated with horses, often have dual paternity, saviors at sea, they are healers, fertility gods, protectors of the oath, have associations with swans, divinities of dance, and warriors among more similarities.
Per Mallory and Adams, evidence of Divine Twins is scattered but available for a period of time ranging over 1500 years across central and northern Europe. 4 Middle and late Bronze Age Scandinavian rock carvings repeatedly feature solar discs with chariots, ships, pairs of figures, and birds. Some believe that a picture from Tanumshede, Sweden, depicts twin Gods and contains a solar symbol.
The entomology of the word Alcis is unclear. There is thought it may be connected to the word alces which Caesar noted as meaning elk. This would make the Alcis brothers elk or stag gods.¹ This is also remarked on by Mallory who expands on the entomology denoting alces as Latin and related to the Proto-Germanic word *alxf, meaning “elk” or “moose.”4 Other scholars point to the word Alcis as being related to Alx, which signifies sacred grove. Alx is connected to the Greek word alsos. The latter word also means “sacred grove.”5
Within the Teutonic gods there are several different tribes. These include the Aesir, the Jotuns, and the Vanir. Very simplistically, the Aesir deal with upper conscious thought and leadership, the Jotuns with the elements, and the Vanir with fertility. Naturally there is overlap though that is beyond this essay. The Alcis, though unrecorded in the Teutonic lore, fit well within the Vanir grouping.
The Alcis Twins, in my personal sphere, are alive and well. When I first met the Gods a bit over a year ago, I was surprised and confused by a set of young twin men who came to visit. They were full of joy and brightness, always with smiles, laughter and dancing. I never saw them indoors, it was always in groves or next to a body of water. I didn’t know where they came from or why I had met them. They disappeared from sight after a few visits but I never forgot them.
Recently, while I was in the midst of personal crisis concerning synthesizing opposites, they reappeared. As they do when they visit, they danced around me, gently nudged me kind jokes and made me laugh. We talked, and I was finally able to hear who they were- the Alcis. I asked their individual names and they laughed- it didn’t matter. And it doesn’t, they are the Alcis.
Of their individuality though, the Castor-Pollux traits shine through. One often runs and dances around while the other is gentler, calmer. The calmer Twin seems to be more the Healer.
After a time I asked why they weren’t especially worshiped anymore and if it bothered them. They showed me a hut looking like the early Iron Age shelters where the roof had a main support consisting of a single pole in the center of the hut. Then I was shown an even more primitive structure that would have been used by more nomadic peoples. This was the sort of structure using two forked poles that are stuck into the ground (or the use of trees) and used to support either a rope or another pole from which reeds or hides could be bound.
Then one explained to me that they aren’t wanted as overtly by man anymore. Modern man, as these so ancient Gods imaged to me, sees things more singularly. The structure of our thought is as the main support pole concept. They were needed when man saw life in a more dualistic fashion, their thought construct supported by the duality of a shelter held by two supporting posts.
I find a sense to this. Even in an attempt at reconstruction, we modern men see concepts singularly. Decomposition versus fertility, life versus death, good versus evil. An easy way to view this is the modern quarter. Two sides, heads and tails. But without a head or a tail we don’t have a quarter.
I have set up a sacred space for the Twins in a small grove of pear trees. The Alcis Twins are far too endearing, far too useful for one trying to recapture the world view of my ancient ancestors to not include them in at least periodic devotion. Their altar space is outside as I have never seen them within a structure except for the one brief moment when one went into the first hut mentioned above to show me the central, weight bearing pole. This outdoor sacred space also corresponds with the description Tacitus provided. I seek out altar items like the quarter, items that are reminiscent of duality even though they are of a singular nature.
I choose to see the whole coin and I will look to the Alcis Twins for their help.
Notes:
1) See, also, Lurker, M. The Routledge Dictionary of Gods and Goddesses, Devils and Demons. Taylor & Francis e-Library (2005) at p. 8.
2) Davidson, H.R. Ellis. Gods and Myths of Northern Europe . New York: Penguin Books USA, (1964) at p. 171.
3) Shapiro, Michael. Neglected Evidence of Dioscurism (Divine Twinning) in the Old Slavic Pantheon. Journal of Indo-European Studies, 10 (1982), at p. 137.
4) Mallory, J.P. & Adams, D. Q., eds. Encyclopedia of Indo-European Culture. London: Routledge, Taylor & Francis Group, (1997) at pp. 161- 163, 178.
5) Grimm, von Jacob. Deutsche Mythologie. (1835), p. 39.
6) J. Drury. The Dioskouroi: A Brief Introduction [webpage]. http://neosalexandria.org/syncretism/the-dioskouroi-a-brief-introduction/. Retrieved May 14, 2011.
As H.R. Ellis Davidson writes, “The Alcis appear to have been forgotten in the north by the time Snorri came to collect his myths”. 2 This, however, is no reason for us to continue this tradition of forgetfulness in regards to the Divine Twins of our ancestors.
The mythological theme of Divine Twins is widespread throughout history and over the globe. The Greek Dioskouroi are one example. Other Proto Indo-European (PIE) examples include the Vedic Ashvins, the Latvian Dieva deli, the Diwos Sunu, and of course the Northern Frey and Freya.
Per a lovely and well cited website by Ar nDraiocht Fein Druid Ceisiwr Serith (www.ceisiwrserith.com), in the PIE religion the Twins are third function deities. G. Dumezil put forth the concept of first, second and third function deities. The functions can be simply described as leadership, might, and production. Further discussion on Dumezil’s concepts is beyond the scope of this essay. Nevertheless, the third function of production corresponds with Divine Twins. They are dancers and one typically is a warrior and horseman while the other Twin is more peaceful and has a closer association with cattle. Even though individual, they are always invoked together. In many cultures there are different names; however in the PIE tradition the separate names are unrecoverable.
Because Tacitus compares the Alcis to the Dioskouroi, I will continue the comparison in an effort to describe the Alcis in greater detail. The Dioskouroi were mothered by Leda, one was sired by Zeus and the other by her human husband Tyndareus. They are youthful men, horsemen, and protectors of travelers, particularly those traveling over water.
The Dioskouroi each have different roles. Castor is a warrior, runner, and horseman. Pollux is a boxer and known for his intelligence. Each have a central role in the development of hunting styles; Castor via horseback and Pollux with dogs. They are considered as Saviors and are associated with St. Elmo’s Fire. Other symbols for the Dioskouroi include the serpent, the double amphorae, and the dokana. A dokana is a set of double beams which not only stabilize a house but symbolize insoluble brotherhood. The Dioskouroi also play a role with the cycle of the day having a daily life/death rhythm. 6
Michael Shapiro3 cites many shared properties between different Divine Twins. These include that they typically are sons of the Sky God, they are brothers or consorts of a Sun Maiden, associated with horses, often have dual paternity, saviors at sea, they are healers, fertility gods, protectors of the oath, have associations with swans, divinities of dance, and warriors among more similarities.
Per Mallory and Adams, evidence of Divine Twins is scattered but available for a period of time ranging over 1500 years across central and northern Europe. 4 Middle and late Bronze Age Scandinavian rock carvings repeatedly feature solar discs with chariots, ships, pairs of figures, and birds. Some believe that a picture from Tanumshede, Sweden, depicts twin Gods and contains a solar symbol.
The entomology of the word Alcis is unclear. There is thought it may be connected to the word alces which Caesar noted as meaning elk. This would make the Alcis brothers elk or stag gods.¹ This is also remarked on by Mallory who expands on the entomology denoting alces as Latin and related to the Proto-Germanic word *alxf, meaning “elk” or “moose.”4 Other scholars point to the word Alcis as being related to Alx, which signifies sacred grove. Alx is connected to the Greek word alsos. The latter word also means “sacred grove.”5
Within the Teutonic gods there are several different tribes. These include the Aesir, the Jotuns, and the Vanir. Very simplistically, the Aesir deal with upper conscious thought and leadership, the Jotuns with the elements, and the Vanir with fertility. Naturally there is overlap though that is beyond this essay. The Alcis, though unrecorded in the Teutonic lore, fit well within the Vanir grouping.
The Alcis Twins, in my personal sphere, are alive and well. When I first met the Gods a bit over a year ago, I was surprised and confused by a set of young twin men who came to visit. They were full of joy and brightness, always with smiles, laughter and dancing. I never saw them indoors, it was always in groves or next to a body of water. I didn’t know where they came from or why I had met them. They disappeared from sight after a few visits but I never forgot them.
Recently, while I was in the midst of personal crisis concerning synthesizing opposites, they reappeared. As they do when they visit, they danced around me, gently nudged me kind jokes and made me laugh. We talked, and I was finally able to hear who they were- the Alcis. I asked their individual names and they laughed- it didn’t matter. And it doesn’t, they are the Alcis.
Of their individuality though, the Castor-Pollux traits shine through. One often runs and dances around while the other is gentler, calmer. The calmer Twin seems to be more the Healer.
After a time I asked why they weren’t especially worshiped anymore and if it bothered them. They showed me a hut looking like the early Iron Age shelters where the roof had a main support consisting of a single pole in the center of the hut. Then I was shown an even more primitive structure that would have been used by more nomadic peoples. This was the sort of structure using two forked poles that are stuck into the ground (or the use of trees) and used to support either a rope or another pole from which reeds or hides could be bound.
Then one explained to me that they aren’t wanted as overtly by man anymore. Modern man, as these so ancient Gods imaged to me, sees things more singularly. The structure of our thought is as the main support pole concept. They were needed when man saw life in a more dualistic fashion, their thought construct supported by the duality of a shelter held by two supporting posts.
I find a sense to this. Even in an attempt at reconstruction, we modern men see concepts singularly. Decomposition versus fertility, life versus death, good versus evil. An easy way to view this is the modern quarter. Two sides, heads and tails. But without a head or a tail we don’t have a quarter.
I have set up a sacred space for the Twins in a small grove of pear trees. The Alcis Twins are far too endearing, far too useful for one trying to recapture the world view of my ancient ancestors to not include them in at least periodic devotion. Their altar space is outside as I have never seen them within a structure except for the one brief moment when one went into the first hut mentioned above to show me the central, weight bearing pole. This outdoor sacred space also corresponds with the description Tacitus provided. I seek out altar items like the quarter, items that are reminiscent of duality even though they are of a singular nature.
I choose to see the whole coin and I will look to the Alcis Twins for their help.
Notes:
1) See, also, Lurker, M. The Routledge Dictionary of Gods and Goddesses, Devils and Demons. Taylor & Francis e-Library (2005) at p. 8.
2) Davidson, H.R. Ellis. Gods and Myths of Northern Europe . New York: Penguin Books USA, (1964) at p. 171.
3) Shapiro, Michael. Neglected Evidence of Dioscurism (Divine Twinning) in the Old Slavic Pantheon. Journal of Indo-European Studies, 10 (1982), at p. 137.
4) Mallory, J.P. & Adams, D. Q., eds. Encyclopedia of Indo-European Culture. London: Routledge, Taylor & Francis Group, (1997) at pp. 161- 163, 178.
5) Grimm, von Jacob. Deutsche Mythologie. (1835), p. 39.
6) J. Drury. The Dioskouroi: A Brief Introduction [webpage]. http://neosalexandria.org/syncretism/the-dioskouroi-a-brief-introduction/. Retrieved May 14, 2011.