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Cake day: July 1st, 2023

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  • Right, although this idea is somewhat challenged by the story of Sigurðr who is by all accounts the best, bravest, and most famous of all Norse heroes with exploits that include slaying a dragon and receiving personal assistance from Odin on multiple occasions. Sigurðr Is stabbed by his brother-in-law and is able to actually cut the guy in half before dying himself but is then attested as going to Hel in various ways but never to Valhǫll.

    It’s unclear why this is and I haven’t seen much discussion about it in scholarly discourse. There is, of course, lots of discussion about what Hel really is/means. But it may have been something implicit in the story that the ancient Norse would have inferred as being obvious. For example, maybe he lost favor with Odin by rescuing the Valkyrie Sigrdrífa from the sleep curse that Odin had placed upon her.

    This sort of an idea shows up in Sonatorrek, ostensibly written by Egill Skalagrimsson. In that poem, Egill is lamenting the loss of his son who drowned in a boating accident. In that context, Egill talks about this tragedy in terms of Odin having broken off friendship with him. As a result, Egill has decided to cease sacrificing to Odin, and the consequence is that he now has a vision of Hel standing on the headland waiting for him.




  • Nah this was a deliberately comedic scene in Gautreks Saga where members of a family keep sacrificing themselves for absurd reasons. There is some possibility that something like this could have happened in some parts of Norse society but there’s no evidence it was a requirement for entry into Valhalla (Old Norse Valhǫll).

    In fact, whereas the Prose Edda (a 13th-century narrative guide to understanding skaldic poetry) does claim that those who fall in battle end up in Valhǫll, and this is supported by evidence from pre-Christian poems such as Grímnismál, Norse mythological sources are actually littered with attestations of people dying in combat but not going to Valhǫll, as well as people dying outside of combat but still ending up in Valhǫll.

    One example of this is the character Sinfjǫtli from Vǫlsunga Saga. Sinfjǫtli is poisoned by his mother-in-law at a party, and his father Sigmundr carries his dead body down to the shore where a ferryman offers to take it across the water. Once the body is on the boat, it turns out the ferryman is Odin and he disappears with the body which is elsewhere confirmed to have ended up in Valhǫll in the poem Eiríksmál.

    Scholar Jens Peter Schjødt theorized in Pre-Christian Religions of the North that entry into Valhǫll is predicated on a person being dedicated to Odin, which is something a person could do for themselves ritualistically (there are references to marking oneself with a spear for Odin) or could also be done to you by an enemy who has set out to kill you and intends to “give” you to Odin as a way of showing his own dedication.





  • IMO it doesn’t really matter what you said the method was for. If you change the format of a string that is returned by a method that returns a string, there’s a risk of breaking user code, even if it’s just in the context of their dev environment.

    Philosophically, whether or not the behavior of your API has changed is completely disconnected from whether or not others are using it “right”. If I can depend on a function to return a certain type of value when given certain arguments, and if it doesn’t produce other side effects, then it doesn’t matter what the docs say or what the function is named, I can use it in any context where I need that type of return value and have this type of arguments available. This type of function is just mapping data to other data. If you modify the function in such a way that the return value changes after being given the same arguments, that’s a breaking change in my book.