Loki

Loki

Loki (pronounced \ˈlō-kē) is a god in Norse mythology. According to some sources, Loki is the son of Fárbauti (a jötunn) and Laufey (mentioned as a goddess) and the brother of Helblindi and Býleistr. Loki is married to Sigyn, with whom he has a son named Narfi or Nari. With the jötunn Angrboða, Loki fathered Hel, the wolf Fenrir, and the World Serpent Jörmungandr. Loki, in the form of a mare, was impregnated by the stallion Svaðilfari and gave birth to Sleipnir, the eight-legged horse. In the Prose Edda, Loki is also referred to as the father of Váli, although Odin is mentioned twice as Váli's father in the same source, and Váli is only once described as Loki’s son.

Loki's relationship with the gods varies depending on the source; sometimes he aids the gods, while at other times, he acts maliciously toward them. Loki is a shapeshifter, appearing as a salmon, a mare, a fly, and possibly an old woman named Þökk (Old Norse for "thanks") on different occasions. His positive relationship with the gods ends with his involvement in the planning of Baldr’s death. Eventually, Váli binds Loki with the entrails of one of his sons. In both the Poetic Edda and the Prose Edda, the goddess Skaði is responsible for placing a serpent above him while he is bound. The serpent drips venom onto Loki, which Sigyn catches in a bowl. However, when the bowl is emptied, venom drips onto Loki, causing him to writhe in pain, leading to earthquakes. At the onset of Ragnarök, Loki is prophesied to break free from his bonds and fight alongside the jötnar against the gods, ultimately confronting Heimdallr, with the two killing each other.

Loki is mentioned in the Poetic Edda (compiled in the 13th century from earlier traditional sources), the Prose Edda and Heimskringla (written in the 13th century by Snorri Sturluson), Norse rune poems, skaldic poetry, and Scandinavian folklore. He may be depicted on the Snaptun Stone, the Kirkby Stephen Stone, and the Gosforth Cross. Scholars have debated Loki’s origins and his role in Norse mythology, with some describing him as a trickster god. Loki appears or is referenced in a wide range of media in modern popular culture.

 

Etymology and Alternative Names

The etymology of the name Loki is highly debated. It is sometimes associated with the Old Norse word logi ("flame"), but there seems to be no solid linguistic basis for this connection. Instead, the later Scandinavian variations of the name—such as Faroese Lokki, Danish Lokkemand, Norwegian Loke and Lokke, and Swedish Luki and Luku—point to an origin in the Germanic root luk-, which referred to things associated with loops, such as knots, hooks, enclosed spaces, and locks. This is supported by usages such as the Swedish lockanät and Faroese lokkanet ("spiderweb," literally "Loki's net") and the Faroese lokkigrindalokkigrindalokkur ("Daddy-Longlegs"), referring to crane flies and harvestmen. Modern Swedish terms like lockespindlar ("loop-spiders") follow a similar pattern.

Some Eastern Swedish traditions refer to the same figure with names in n- such as Nokk(e). This aligns with the luk- etymology since these dialects consistently use a different root, Germanic hnuk-, in contexts where Western variants use luk- (e.g., "nokke corresponds to nøkkel" ('key' in Eastern Scandinavian) as "loki~lokke corresponds to lykil" ('key' in Western Scandinavian).

This association with closing has been linked to Loki's apocalyptic role at Ragnarök. However, there is substantial evidence suggesting that Loki was perceived in pre-modern society as a cause of knots, tangles, or loops—or even as a knot, tangle, or loop himself. This aligns with Loki's role as the inventor of the fishing net, which consists of loops and knots. The word loki (or lokke, lokki, loke, luki) may have been used to refer to creators of webs, such as spiders and similar creatures. While this identity as a "tangler" is not prominent in the oldest sources, it might be the etymological origin of Loki’s name.

In several poems of the Poetic Edda (stanza 2 of Lokasenna, stanza 41 of Hyndluljóð, and stanza 26 of Fjölsvinnsmál) and sections of the Prose Edda (chapter 32 of Gylfaginning, stanza 8 of Haustlöng, and stanza 1 of Þórsdrápa), Loki is alternatively referred to as Loptr. This is generally understood to derive from the Old Norse lopt, meaning "air," indicating an association with the air.

The name Hveðrungr (Old Norse: "?roarer") is also used in reference to Loki. It appears in names related to Hel (such as in Ynglingatal, where she is called hveðrungs mær, "Hveðrungr's maiden") and Fenrir (as in Völuspá).

References
Poetic Edda
In the Poetic Edda, Loki appears or is referenced in the poems Völuspá, Lokasenna, Þrymskviða, Reginsmál, Baldrs draumar, and Hyndluljóð.

  • Völuspá
    In stanza 35 of Völuspá, a völva tells Odin that she sees Sigyn deeply unhappy, sitting with her bound husband Loki under a "grove of hot springs." During the events of Ragnarök in stanza 51, Loki is described as being freed from his bonds and referred to as the "brother of Býleistr" (transcribed here as Byleist):

A ship sails from the east, Muspell's people come,
Over the waves, and Loki steers.
There is the monstrous brood with all the ravening beasts,
The brother of Byleist is in their company.

In stanza 54, Fenrir is referred to as "Loki's relative" after he has devoured Odin and been killed by Odin’s son Víðarr.

Lokasenna
The poem Lokasenna (Old Norse: "Loki’s Quarrel") depicts Loki engaging in a verbal duel with other gods. Loki delivers insults in pairs of stanzas, with each receiving figure responding in a single stanza, often before another god joins the exchange. The poem begins with a prose introduction describing Ægir, a figure associated with the sea, hosting a feast for gods and elves in his hall. The gods praise Ægir’s servants Fimafeng and Eldir. Loki, unable to bear the praise, kills Fimafeng. Enraged, the gods grab their shields, shout at Loki, and chase him into the woods before returning to the hall to continue drinking.

Entry and Rejection
Loki emerges from the woods and meets Eldir outside the hall. Loki greets Eldir (marking the poem’s start) by demanding to know what the gods are discussing over their ale. Eldir replies that they are speaking of their "weapons and war prowess," and that none of them have anything kind to say about Loki. Loki declares that he will join the feast and create discord among the gods before it ends, "mixing their mead with malice." Eldir warns Loki that if he causes uproar and quarrels among the gods, "they will take it out on him." Undeterred, Loki enters the hall, where all fall silent at his arrival.

Re-entry and Insults
Breaking the silence, Loki announces he has travelled far to ask the gods for a sip of their "famous mead." He mocks the gods as arrogant for their inability to speak and demands either a seat at the feast or an order to leave. Bragi, the skaldic god, is the first to respond, telling Loki that no seat will be given to him as the gods know who is worthy of invitation. Ignoring Bragi, Loki addresses Odin, recalling:

Do you remember, Odin, when long ago
We mixed our blood together?
You said you would never drink ale
Unless it was brought to both of us.

Odin orders his silent son Víðarr to stand, allowing Loki (here called "father of wolves") to take a seat at the feast, in hopes of preventing Loki from slandering the gods in Ægir’s hall. Víðarr rises and offers Loki a drink. Before drinking, Loki toasts the gods, pointedly excluding Bragi.

Bragi retorts that he would give Loki a horse, a sword, and a ring from his possession to avoid Loki taking revenge on the gods "with hatred." Loki mocks Bragi, claiming he will always lack such things and accusing him of cowardice and timidity. Bragi responds that if they were outside Ægir's hall, he would hold Loki's head as a prize for his lies. Loki dismisses Bragi’s bravado, calling him brave only while seated and mocking him as "bench decoration," asserting that Bragi would flee if confronted by an angry and hot-tempered man.

 

The Goddess Iðunn Intervenes
Iðunn interrupts Loki and pleads with Bragi to refrain from using harsh words against Loki in Ægir's hall, as a service to their kin and adopted relatives. Loki tells Iðunn to be silent, calling her the "most man-crazy" of women, and accuses her of placing her fair, washed arms around her brother’s killer. Iðunn declares she will say no harsh words in Ægir’s hall, calms Bragi (whom she claims has been made loquacious by the mead), and insists she does not want them to fight.

Gefjun’s Comment and Loki’s Insult
The goddess Gefjun asks why the two gods must quarrel and remarks that Loki is joking and that "all beings love him." Loki retorts that Gefjun’s heart was once seduced by a "white boy" who gave her a jewel and over whom Gefjun "laid her thigh."

Odin’s Criticism and Loki’s Rebuttal
Odin accuses Loki of madness for antagonising Gefjun, whose wisdom about human fates rivals his own. Loki counters that Odin poorly distributes honour in battle, often granting victory to the weak. Odin responds by accusing Loki of spending eight winters underground as a woman who milked cows and bore children, declaring this perverse. Loki retorts that Odin practised seiðr (sorcery) on the island of Samsey (modern Samsø, Denmark) and travelled as a wizard among men, which Loki condemns as perverse.

Frigg’s Intervention and Loki’s Provocation
Frigg interjects, advising that neither Loki nor Odin should discuss their past deeds publicly, as old matters should remain hidden. Loki recalls that Frigg, the daughter of Fjörgyn (a personification of the Earth), once embraced Odin's brothers, Vili and Vé. Frigg warns Loki that he cannot escape the gods' wrath if her late son, Baldr, were present. Loki reminds her that he was responsible for Baldr's death.

Freyja and Loki Exchange Insults
Freyja declares that Loki must be mad, as Frigg knows all fates but chooses not to reveal them. Loki claims that every god and elf present has been Freyja’s lover. Freyja retorts that Loki lies and rants about evil things, and predicts he will leave defeated. Loki mocks Freyja as a malicious witch and accuses her of once being caught sitting astride her brother Freyr in an embarrassing incident where she farted, a claim found nowhere else.

Njörðr’s Response and Loki’s Attack
Njörðr, Freyja and Freyr's father, defends Freyja, saying it is harmless for a woman to have a lover beside her husband, and mocks Loki as a god who has borne children. Loki tells Njörðr to be silent, recalling how Njörðr was once sent as a hostage to the Æsir during the Æsir-Vanir war and claims Njörðr was humiliated by the daughters of Hymir, who used him as a "pisspot." Njörðr acknowledges the humiliation but counters that he fathered a son, Freyr, who is loved by all. Loki criticises Njörðr for fathering Freyr with his unnamed sister and implies Freyr should have turned out worse.

Tyr’s Defence and Loki’s Taunts
Tyr defends Freyr, but Loki taunts Tyr, saying he cannot handle people directly and reminding him that Tyr lost his hand to Loki’s son, Fenrir. Tyr counters that while he lost a hand, Loki lost the wolf, who now waits in chains for Ragnarök. Loki mocks Tyr again, accusing him of fathering a son with Loki’s wife (a claim otherwise unattested) and calling him a scoundrel.

Freyr Intervenes
Freyr warns Loki that he will end up bound like the wolf if he does not stop. Loki mocks Freyr, saying he bought his wife, Gerðr, with gold and gave away his sword, which he will regret at Ragnarök.

Byggvir’s Defence and Loki’s Insult
Byggvir, Freyr’s servant, declares he would crush Loki if he had Freyr’s status. Loki dismisses Byggvir as a lapdog who hides under a grinding stone and lacks the courage to fight.

Heimdallr and Loki’s Exchange
Heimdallr calls Loki drunk and senseless, urging him to stop. Loki derides Heimdallr for living a hateful life as a perpetual watchman with a muddy back.

Skaði’s Threat and Loki’s Reply
Skaði warns Loki that he will soon be bound with his son’s entrails to a sharp rock. Loki counters by bragging about his role in the death of Skaði’s father, Þjazi. Skaði replies that Loki will always be met with ill counsel from her lands. Loki claims Skaði once invited him to her bed, a claim otherwise unattested.

Sif’s Peace Offering and Loki’s Insult
Sif offers Loki a crystal cup of mead, calling herself among the most virtuous of the Æsir. Loki drinks and declares that if this were true, they would not have had an affair (a claim not found elsewhere).

Beyla’s Observation and Loki’s Retort
Beyla, Freyr’s servant, remarks that the mountains tremble and predicts Thor’s arrival. Loki insults Beyla, calling her a malicious maid and the worst of the Æsir's children.

Thor’s Arrival
As the poem nears its conclusion, Thor enters, bringing an end to Loki’s provocations.

Thor’s Arrival and Loki’s Binding

Thor enters and commands Loki to be silent, calling him an "evil creature" and threatening to silence him by striking his head from his shoulders with his hammer, Mjöllnir. Loki, realising Thor’s presence, taunts him by questioning his bravery and asserting that Thor will not be so bold when he faces the wolf Fenrir during Ragnarök. Thor repeats his command for silence, threatening to hurl Loki to the "eastern roads," where no one will see him again. Loki mocks Thor’s past journey to the east, recalling a time when Thor supposedly hid inside a glove’s thumb and sarcastically calling him a "hero," behaviour he says is unworthy of Thor.

Thor once again orders Loki to be silent, threatening to break all his bones with Mjöllnir. Loki retorts that despite Thor’s threats, he intends to live a long life. He mocks Thor by referencing an encounter with Skrýmir (Útgarða-Loki in disguise). Thor demands Loki’s silence a final time, threatening to send him to Hel, beneath the gates of Nágrind.

Loki concedes, admitting that he has spoken before the Æsir and their sons out of his "spirited will." However, he agrees to leave, knowing that Thor’s strength makes him a formidable opponent. Loki ends the poetic portion of Lokasenna with a final verse:

Beer you have brewed, Ægir, and you will never hold another feast;
All your possessions here inside—
May flames play over them,
And may your back be burned!

Following this, the prose continuation describes how Loki flees the hall, disguises himself as a salmon, and hides in the waterfall of Franangrsfors. The Æsir capture him, bind him with the entrails of his son Nari, and transform his son Narfi into a wolf. Skaði places a venomous snake above Loki’s face to drip poison onto him. Loki’s wife, Sigyn, holds a bowl beneath the dripping venom, but whenever the bowl fills and she empties it, the poison falls on Loki, causing him such agony that the earth shakes violently, creating what are now called earthquakes.

Þrymskviða

In the poem Þrymskviða, Thor wakes to find his powerful hammer, Mjöllnir, missing. He first consults Loki, who learns that no one knows the hammer has been stolen. Together, they go to Freyja’s hall, where Thor asks to borrow her feather cloak to search for Mjöllnir. Freyja agrees, even saying she would lend it if it were made of silver or gold. Loki dons the feather cloak and flies off.

In Jötunheimr, the jötunn Þrymr sits on a burial mound, braiding golden collars for his hounds and trimming his horses’ manes. Þrymr sees Loki and asks what is troubling the Æsir and elves, and why Loki is alone in Jötunheimr. Loki replies that he brings bad news: Thor’s hammer, Mjöllnir, is gone. Þrymr admits to hiding the hammer eight miles beneath the earth and says it will only be returned if Freyja becomes his bride. Loki flies back to Asgard and reports the news to Thor, telling him while still in flight to ensure the tale reaches him before others twist it.

Thor and Loki inform Freyja of the situation, suggesting she wear a bridal crown and travel to Jötunheimr. Enraged, Freyja refuses, shaking all the halls of the Æsir with her fury, causing her famous necklace, Brísingamen, to fall off.

The gods convene to discuss the problem, and Heimdallr suggests disguising Thor as the bride, complete with jewels, women’s clothing, a bridal crown, and the Brísingamen necklace. Thor vehemently objects, but Loki argues it is the only way to retrieve Mjöllnir and prevent the jötnar from invading Asgard. The gods dress Thor as a bride, and Loki volunteers to accompany him as his handmaid.

Arriving in Jötunheimr in Thor’s goat-drawn chariot, Þrymr orders straw to be spread on the benches to welcome "Freyja." He boasts about his riches, declaring Freyja the final piece of his wealth.

During the feast, Thor, disguised as Freyja, devours entire animals and three barrels of mead. Þrymr, puzzled by this behaviour, remarks that it is unlike Freyja. Loki, posing as the clever handmaid, explains that "Freyja" fasted for eight days in eagerness to meet him. When Þrymr lifts "Freyja’s" veil to kiss her, he is startled by her fiery eyes. Loki explains that "Freyja" has not slept for eight nights due to her excitement.

Þrymr’s "unfortunate sister" asks for a bridal gift from "Freyja," prompting Þrymr to retrieve Mjöllnir to sanctify the bride. He places the hammer on "Freyja’s" lap and prepares for the marriage ceremony.

Thor, delighted to see his hammer, grasps it and kills Þrymr, along with all the jötnar in the hall, including Þrymr’s sister. Loki aids Thor in the battle, and together they return Mjöllnir to Asgard, securing the gods' safety once again.

Reginsmál

Loki appears in both the prose and the first six stanzas of the poem Reginsmál. In the prose introduction, it is recounted that the hero Sigurd was raised by Regin, the son of Hreidmar. Regin tells Sigurd a story about the gods Odin, Hœnir, and Loki visiting the Andvara Falls, a place teeming with fish. Regin, a dwarf, had two brothers: Andvari, who lived as a pike in the falls, and Ótr, who often took the form of an otter to fish there.

While at the falls, the gods see Ótr (in his otter form) eating a salmon with his eyes closed. Loki kills Ótr with a stone, and the gods skin him to use his hide as a bag. That night, they stay with Hreidmar (father of Regin, Andvari, and the deceased Ótr) and show him their catch, including the otter skin. Upon seeing the skin, Hreidmar and Regin seize it and demand ransom for the gods’ lives: they must fill the otter hide with gold and cover it entirely in red gold.

Loki is sent to retrieve the gold. He borrows a net from the goddess Rán and returns to the Andvara Falls. There, Loki uses the net to catch Andvari (still in the form of a pike). In the poem, Loki mocks Andvari and offers to spare his life if he reveals where his gold is hidden. Andvari provides some background about himself, including that he was cursed by a "malicious norn" in his early days. Loki asks Andvari what punishment awaits those who harm others with lies. Andvari responds that liars face "terrible retribution," wading in the river Vadgelmir and enduring long suffering.

After handing over all his gold, Andvari tries to keep one ring, Andvarinaut, but Loki seizes it as well. Andvari, now in dwarf form, retreats into a rock and curses the gold, declaring that it will lead to the deaths of two brothers, cause strife among eight princes, and be useless to all who possess it.

Loki returns, and the gods use the gold to pay Hreidmar. They spread the otter skin flat, stretching its legs, and heap the gold over it until it is covered. Hreidmar, however, notices a single hair left uncovered and demands it be covered as well. Odin places the ring Andvarinaut on the fur to satisfy the demand.

Loki warns that the gold is cursed and will lead to Hreidmar’s and Regin’s deaths. Hreidmar dismisses the warning, declaring that he will enjoy the gold for the rest of his life. He expels the gods from his home, and the poem continues without further mention of Loki.

Baldrs draumar

In Baldrs draumar, Odin revives a deceased völva in Hel to question her about the ominous dreams of his son, Baldr. In stanza 14, the final stanza, the völva tells Odin to ride home proudly and warns that no more visitors will come to her until "Loki is free from his bonds" and Ragnarök begins.

Hyndluljóð

Loki is referenced in two stanzas of the Völuspá hin skamma, embedded within the poem Hyndluljóð. In the first stanza, Loki is said to have fathered "the wolf" (Fenrir) with the jötunn Angrboða, to have given birth to the horse Sleipnir after being impregnated by the stallion Svaðilfari, and to have brought forth a third "worst of all wonders." The stanza continues:

Loki ate the heart, the mind-stone of a woman,
Roasted on a linden-wood fire, he found it half-cooked;
Lopt was impregnated by a wicked woman,
From whom every monster on earth descends.

In the second stanza, Loki is referred to as Lopt. The story of Loki consuming a woman’s heart is otherwise unattested.

 

Fjölsvinnsmál

In the poem Fjölsvinnsmál, Loki (referred to as Lopt) is mentioned in connection with runes. Fjölsviðr, speaking to the hero Svipdagr, describes the weapon Lævateinn, which is guarded by Sinmara in a chest locked with nine strong locks. Due to translation variations, two versions of the stanza are presented:

Fjölsviðr spoke:
"Lævateinn is there, which Lopt made
With runes by the doors of death;
In Lægjarn's chest, with Sinmara it lies,
And nine locks secure it."

Another translation:

"Hævateinn is the twig, and Lopt plucked it,
Below the gates of death.
In an iron chest, with Sinmara it lies,
Secured by nine strong locks."

Prose Edda

Gylfaginning

Loki’s Introduction
Loki first appears in chapter 20 of Gylfaginning, where he is described as "an ás named Loki." The enthroned figure, High, explains Loki’s prophetic abilities while quoting a stanza from Lokasenna.

In chapter 34, Loki is formally introduced as being "counted among the Æsir." High describes Loki as "the slanderer of the Æsir," "the origin of deceit," and "the disgrace of all gods and men." Loki’s alternate name, Lopt, is mentioned, and he is identified as the son of the jötunn Fárbauti and Laufey (also called Nál). His brothers are Helblindi and Býleistr. Loki is described as "handsome and pleasing in appearance," but malicious in character, unpredictable in behaviour, and uniquely skilled in cunning and tricks, often causing trouble for the Æsir but also helping them escape predicaments with his schemes.

Sigyn is introduced as Loki’s wife, and their son is named Nari or Narfi. Loki is also noted to have had three children with the jötunn Angrboða: the wolf Fenrir, the serpent Jörmungandr, and the female being Hel. The gods, recognising these children as potential threats due to their parentage, particularly Loki’s, expect trouble from them. In chapter 35, Gangleri remarks that Loki has produced a "rather terrible" but significant family.

Loki, Svaðilfari, and Sleipnir
In chapter 42, High recounts a story set at the beginning of the gods' settlement, during the construction of Midgard and Valhalla. A nameless builder offers to construct a fortress for the gods to keep invaders out, asking in return for Freyja, the sun, and the moon. The gods agree, imposing restrictions: the work must be completed in three seasons without human help. The builder requests only his stallion, Svaðilfari, for assistance, a condition Loki persuades the gods to accept.

Svaðilfari proves incredibly strong, performing twice the work of the builder, hauling massive stones. Three days before the deadline, the fortress is nearly complete, alarming the gods. They discover Loki’s role in the situation and threaten him with death if he cannot prevent the builder from completing the work.

Fearing for his life, Loki devises a plan. That night, as the builder and Svaðilfari go out for stones, Loki transforms into a mare and distracts Svaðilfari. Enraged and enchanted, Svaðilfari breaks free and chases the mare into the forest, followed by the builder. The chase disrupts the construction, and the builder fails to meet the deadline.

When the gods realise the builder is a hrímþurs (frost giant), they call upon Thor, who arrives and smashes the builder’s skull with Mjöllnir. Meanwhile, Loki, in mare form, has "so much to do with Svaðilfari" that he later gives birth to a grey, eight-legged foal named Sleipnir, "the best horse among gods and men."

Significance in Loki’s Narrative

The stories in Gylfaginning highlight Loki’s dual nature as both a troublemaker and a problem-solver. His role in birthing Sleipnir illustrates his shapeshifting abilities and capacity for extraordinary actions, while his schemes involving the builder underscore his cunning and the gods’ reliance on his unpredictable skills. The curse associated with Lævateinn in Fjölsvinnsmál ties Loki to themes of danger, power, and entrapment, recurring elements throughout his mythology.

 

Loki, Útgarða-Loki, and Logi

Thor and Loki’s Journey

In chapter 44 of Gylfaginning (Prose Edda), the story begins with Thor and Loki travelling together in Thor’s chariot, drawn by his two goats. They stop at a farmer's house and stay for the night. Thor slaughters his goats, cooks them, and invites the farmer’s family to share the meal. He warns them not to break the bones. However, at Loki’s suggestion, the farmer’s son, Þjálfi, sucks the marrow from one of the bones. When Thor resurrects the goats the next morning, he finds one of them is lame. Alarmed, the family atones by offering their children, Þjálfi and Röskva, to accompany Thor as servants.

Thor, Loki, and the children continue eastward into a dense forest in Jötunheimr. As night falls, they find a giant building to take shelter. During the night, they are shaken by what seem to be earthquakes. Thor, unafraid, grabs his hammer, ready to defend them. The building, it turns out, is the enormous glove of Skrýmir, a giant whose snores caused the "earthquakes." The group sleeps under an oak tree nearby.

Encounters with Skrýmir

During the night, Thor tries twice to kill Skrýmir with his hammer, but each time the giant wakes, complaining only of small disturbances—thinking an acorn or branches have fallen on his head. After a third failed attempt, Skrýmir awakens and advises Thor to abandon any plans to challenge Útgarða-Loki, warning that Útgarða-Loki’s men will not tolerate arrogance. Skrýmir departs, leaving the group to continue their journey.

Arrival at Útgarða-Loki’s Fortress

By midday, Thor and his companions arrive at Útgarða-Loki’s fortress, a massive castle so tall that they must crane their necks to see its top. Finding the gate locked, Thor tries to open it but fails. The group squeezes through the bars and enters the great hall, where Útgarða-Loki, the king of the fortress, sits among many large inhabitants.

Útgarða-Loki declares that visitors cannot stay unless they perform feats of skill or strength.

Loki vs. Logi

Loki volunteers to compete first, claiming he can eat faster than anyone. Útgarða-Loki summons Logi, a being from the benches. A trench filled with meat is placed between them. Loki eats all the meat from the bones on his side, but Logi consumes not only the meat but also the bones and the trench itself. Loki is declared the loser.

Þjálfi vs. Hugi

Þjálfi competes next, challenging Hugi to a running race. Despite his speed, Þjálfi loses three consecutive races to Hugi, much to his disappointment.

Thor’s Challenges

Thor steps forward, agreeing to compete in a drinking contest. He is given a large drinking horn and is told it can be emptied in three gulps. Thor takes three massive swigs but barely reduces the horn’s contents, failing the challenge.

Next, Thor attempts to lift a large grey cat in the hall. Despite his strength, he can only manage to lift one of its paws. Finally, Thor demands a wrestling match. Útgarða-Loki calls forth Elli, an old woman. Thor struggles fiercely, but the harder he fights, the stronger Elli becomes, eventually forcing Thor to one knee. Útgarða-Loki declares Thor defeated, suggesting that it would be pointless for him to challenge anyone else.

Departure and Revelations

The next morning, Útgarða-Loki provides food and drink for the travellers before they prepare to leave. As they depart, Útgarða-Loki reveals the truth: none of the contests were as they seemed.

  • Loki’s opponent, Logi, was the embodiment of fire, which consumed everything in its path.
  • Þjálfi raced against Hugi, the personification of thought, which no one can outrun.
  • The horn Thor drank from was connected to the sea; his efforts caused the tides to recede.
  • The grey cat was in fact the Midgard Serpent, Jörmungandr, whom Thor managed to lift off the ground partially.
  • Elli, the old woman, represented old age, a force no one can overcome.

Finally, Útgarða-Loki reveals himself to be Skrýmir in disguise. Thor’s hammer blows, which seemed ineffective, had actually created three deep valleys in the landscape, showcasing Thor’s immense strength.

Útgarða-Loki bids them farewell, expressing relief that they are leaving and hoping they never return. Enraged, Thor raises his hammer to strike Útgarða-Loki, but the castle and its inhabitants vanish into thin air, leaving Thor and his companions standing on empty ground.

Illusory Competitions at Útgarða-Loki’s Fortress

Útgarða-Loki reveals to Thor and his companions that all the competitions they participated in were illusions:

  • Loki vs. Logi: Loki actually competed against fire (Logi, Old Norse for "flame"), which consumes everything in its path, making Loki’s loss inevitable.
  • Þjálfi vs. Hugi: Þjálfi raced against thought (Hugi, Old Norse for "thought"), a force no one can outrun.
  • Thor’s Drinking Horn: The horn Thor drank from was magically connected to the sea. His massive gulps lowered the sea level, causing the tides.
  • The Grey Cat: The "cat" Thor attempted to lift was the World Serpent, Jörmungandr. Thor managed to lift one of its paws, astonishing everyone, as he had briefly raised the great serpent into the sky.
  • Thor vs. Elli: The old woman Thor wrestled was Elli (Old Norse for "old age"). No one can defeat old age, and even Thor was forced to his knees.

Útgarða-Loki advises Thor that it would be best for both sides if they never meet again. Furious, Thor raises his hammer to strike Útgarða-Loki, but the fortress and its inhabitants vanish, leaving only an empty landscape behind.

Norwegian Rune Poem

Loki is mentioned in stanza 13 of the Norwegian Rune Poem, associated with the Bjarkan rune from the Younger Futhark:

Old Norse:
Bjarkan er laufgrønster líma;
Loki bar flærða tíma.

Modern English:
The birch has the greenest leaves of all shrubs;
Loki had luck in his deceit.

According to Bruce Dickins, the reference to "Loki’s deceit" in the poem likely alludes to his role in Baldr’s death.

Archaeological Finds

The Snaptun Stone

In 1950, a half-rounded flat stone was discovered on a beach near Snaptun, Denmark. Made of soapstone, it dates to around 1000 CE and depicts a moustached face with scarred lips. This figure is identified as Loki, referencing a story from Skáldskaparmál where Loki’s lips were sewn shut by the sons of Ivaldi.

The Snaptun Stone served as a hearthstone. The bellows nozzle was inserted into a hole on its front side, directing air through the top hole to feed a flame, while the stone shielded the bellows from heat and fire. This could signify a connection between Loki, smithing, and fire. Hans Jørgen Madsen described the Snaptun Stone as "the finest crafted hearthstone known." It is currently on display at the Moesgård Museum near Aarhus, Denmark.

The Kirkby Stephen Stone and Gosforth Cross

  • Kirkby Stephen Stone: A fragmentary late 10th-century cross in St. Stephen’s Church in Kirkby Stephen, Cumbria, England, depicts a bound figure with horns and a beard. This is sometimes interpreted as the bound Loki. The stone, discovered in 1870, is made of yellowish-white sandstone and now stands at the front of the church.

  • Gosforth Cross: The mid-11th-century Gosforth Cross, also in Cumbria, features depictions interpreted as figures from Norse mythology. The lower section of its west side shows a long-haired, kneeling woman holding an object over a bound figure lying on the ground, with a knotted serpent above and to the left. This is thought to represent Sigyn comforting the bound Loki, catching venom dripping from the snake.

These artefacts provide visual evidence of Loki’s prominence in Norse mythology and his enduring connection to themes of binding, fire, and deceit.

 

Loki in Scandinavian Folklore

Loki's presence persisted in Scandinavian folklore into modern times. In Denmark, Loki was known as Lokke. By the early 20th century, phrases like "Lokke slår sin havre" ("Lokke sows his oats") and "Lokkemand driver sine geder" ("Lokkemand herds his goats") were recorded in Jutland. Variations such as Lokke and Lokke lejemand ("Lokke the playful man") were used in Zealand.

The Danish folklorist Axel Olrik documented numerous examples of natural phenomena associated with Lokke, particularly rising heat. A description from 1841 reads:

The expressions "Lokke (Lokki) sows oats today" or "Lokke herds his goats today" are used in several parts of Jutland, such as Medelsom County in the Diocese of Viborg. They refer to the shimmering air seen on the horizon of flat landscapes during spring, caused by the sun's heat drawing moisture from the ground, much like steam rising over a kettle or fire.

Similarly, in Thy:

When gazing at the horizon on a sunny day, the air appears to ripple like water, rising and falling in waves.

Olrik also noted various plants named after Loki and identified three main themes in the folklore:

  1. Loki as a phenomenon of air.
  2. Loki connected to the hearth fire.
  3. Loki as a mischievous creature of the night.

Loka Táttur (Lokka Táttur, "The Tale of Loki") is a Faroese ballad from the late Middle Ages. In the story, the gods Loki, Odin, and Hœnir help a farmer and his son escape the wrath of a jötunn who has won a wager. Here, Loki appears as a benevolent god, though still cunning and resourceful as usual.

Origins and Identification with Other Figures

Origins

Loki’s origins and role in Norse mythology remain highly debated. Key scholarly theories include:

  • Jacob Grimm (1835): Identified Loki as a fire god.
  • Sophus Bugge (1889): Suggested Loki was a variant of the Christian Lucifer, part of his broader effort to find Christian elements in Norse mythology.
  • Post-WWII theories:
    • Folke Ström (1956): Loki is a hypostasis (manifestation) of Odin.
    • Jan de Vries (1959): Loki is a typical trickster figure.
    • Anna Birgitta Rooth (1961): Loki originated as a spider.
    • Anne Holtsmark (1962): Concluded that no definitive understanding of Loki can be reached.

Identification with Lóðurr

A popular theory, proposed by scholar Ursula Dronke, identifies Lóðurr as another name for Loki. This argument is based on the frequent grouping of Odin, Hœnir, and Loki as a trio in texts such as Haustlöng, the prologue to Reginsmál, and Loka Táttur. Additionally, Odin’s title "Lóðurr’s friend" parallels his title "Loptr’s friend," and Loki is similarly called "Hœnir’s friend" in Haustlöng.

However, not all scholars agree with this identification. Critics argue that Loki’s malevolent portrayal in later Völuspá stanzas conflicts with Lóðurr’s image as a "mighty and loving" figure.

Scholars like Jan de Vries and Georges Dumézil have supported the identification of Loki and Lóðurr as the same deity. Haukur Þorgeirsson further argues that Loki and Lóðurr are simply different names for the same god. He points to Rímur Lokrur, where Loki is called Lóður, as evidence of this tradition. Þorgeirsson suggests that this identification might stem from oral traditions or conclusions drawn from the Prose Edda, where Snorri does not mention Lóðurr.

Þorgeirsson concludes that if Lóðurr was historically a separate deity, further discussion is needed to explain when and why he became identified with Loki. This connection is supported by Þrymlur, which also identifies Loki with Lóðurr. While the exact origin of the association is uncertain, it likely reflects remnants of oral traditions or interpretations from medieval texts.

 

Binding in Mythology

The scholar John Lindow highlights the recurring motif of bound monsters in Norse mythology, a theme particularly associated with Loki. Both Loki and his three children with Angrboda—Fenrir, Jörmungandr, and Hel—are bound in various ways and are destined to break free at Ragnarök to wreak havoc on the world. Lindow suggests that this motif may stem from traditions in the Caucasus region and sees parallels with the Christian legend of the bound Antichrist, who awaits the Last Judgment.

Modern Interpretations and Legacy

19th Century Representations

In the 19th century, Loki was portrayed in various, often contradictory ways. According to Stefan Arvidssen:

"The conception of Loki in the 19th century varied greatly. At times, he was depicted as a dark-haired Semitic outsider among the Nordic Æsir, while at others he was seen as a Nordic Prometheus, a heroic bearer of culture."

Richard Wagner’s Operas

In Richard Wagner’s Ring of the Nibelung operatic cycle, Loki appears as Loge, a figure associated with fire (a nod to the Old Norse loge, meaning "flame"). Loge acts as an ally to the gods, particularly Wotan (Odin), though he harbors disdain for them, viewing them as greedy for refusing to return the Rhinegold to its rightful owners. At the conclusion of Das Rheingold, Loge expresses his desire to transform into fire and destroy Valhalla. This wish is fulfilled in Götterdämmerung, where Valhalla burns, leading to the downfall of the gods.

Gender and Modern Interpretations

Given Loki’s frequent gender-shifting in the myths, the deity is often interpreted or portrayed as gender-fluid or nonbinary in modern works.

Scientific Namesakes

In 2008, researchers discovered five hydrothermal vents between Greenland and Norway, the northernmost yet found. These vents were named Loki’s Castle because of their castle-like shape and the difficulty in locating them—deemed fitting for a namesake of the elusive trickster god.

Loki in Modern Popular Culture

Loki has been featured in a wide range of modern media, including literature, film, television, and video games:

Literature

  • Eight Days of Luke (1975) by Diana Wynne Jones: Loki is a central figure.
  • American Gods and The Sandman by Neil Gaiman: Loki plays a significant role.
  • Runemarks and Runelight by Joanne Harris: Loki is a prominent character.

Film and Television

  • The Mask (1994) and Son of the Mask (2005): The titular mask is attributed to Loki, with Alan Cumming portraying the trickster god in the sequel.
  • Marvel Comics and Marvel Cinematic Universe: Loki, played by Tom Hiddleston, is depicted as a complex antihero and recurring adversary of his adoptive brother Thor.
  • Stargate SG-1: Loki is portrayed as a rogue Asgard scientist.
  • Assassin's Creed Valhalla: Loki is revealed as a member of the ancient Isu race, reincarnated as the character Basim.

Video Games

  • God of War (2018): Loki appears as Atreus, the son of the protagonist, Kratos.
  • Persona 5: Loki is the true persona of Goro Akechi.
  • Age of Mythology (2002): Loki is one of the primary Norse gods available for worship.
  • Smite: Loki is a playable god in this multiplayer online battle arena game.

Anime and Other Media

  • Saint Seiya: Soul of Gold: Loki is the final antagonist.
  • Warriors Orochi 4: Loki disguises himself as Perseus and rebels against Zeus’s machinations.

Scientific Legacy

The archaeal phylum Lokiarchaeota, discovered in Loki’s Castle, was named after Loki. These microbes have been linked to the evolution of complex life, underscoring Loki’s enduring association with transformation and the unexpected.

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