Hólmavík is the largest town in Strandir - the easternmost coast of the Westfjords. Strandir is known to have been the final stronghold of people who worshipped the pre-Christian gods after the conversion of Iceland and it was also thought to be the home of the most skilful practitioners of Icelandic witchcraft.
The Eddas and Sagas describe two categories of magic: galdr (incantations) and seiðr. The etymology of the term seiðr is uncertain, but it is possible that the word has Finnic origins and the Norse learnt the practice from Sámi noaidis. Alternatively, seiðr could be linked to Old English and Old High German words related to spinning string or cord. This would explain the use of a distaff by seiðr practitioners and the fact that nearly all practitioners were female. It also connects seiðr to beliefs about the nornir; supernatural women thought to be weaving each man's wyrd (roughly equivalent to fate or destiny).
It was possible for a man to learn seiðr, but this would leave him open to accusations of ergi (effeminacy/unmanliness). According to the Icelandic Grágás Laws, ergi was one of only three accusations for which the accused was allowed to kill in retaliation. If the accused did not challenge the accuser, the insult was considered proven - the punishment for ergi was full outlawry.
However, Óðinn (chief of the gods) learnt seiðr from Freyja when she joined the Æsir. But apart from the taunting he receives from Loki in Lokasenna neither Óðinn's social standing among the gods nor the high regard he was held in by his worshippers are altered. It is worth noting that both Lokasenna and the Grágás Laws were written after the conversion of Iceland.
With one type of magic regarded as gender-neutral and the other predominantly female, it is surprising that all but one of the witches burnt at the stake in Iceland were men, contrary to the trend across the rest of Europe. Of course, between the conversion at the end of the tenth century and the first witch burning in 1625, magic had changed significantly. The practice of seiðr dwindled and disappeared, presumably alongside the loss of belief in Óðinn, Freyja and the Nornir. However, although Heathen religion was outlawed in 1016, references to the old gods and symbols such as Mjölnir persisted in Icelandic witchcraft and mentions of the Christian devil are relatively scarce.
The Museum of Witchcraft and Sorcery in Hólmavík exhibits (replica) examples of every magical symbol used in Icelandic witchcraft, such as this:
As well as more involved spells, such as mounting the head of a ling (an ugly looking fish) on a pole facing out to sea in order to raise storms:
I tried to work out what the inscription on the piece of wood in the ling's mouth said, but some of the symbols aren't recognisably part of any runic alphabet I know or could look up.
My favourite part of the museum was a stone bowl, discovered during the extension of a summer home in Goðdalur, a valley to the north of Hólmavík. The locals immediately noticed its similarities to descriptions of bowls used in blót (Heathen sacrifice), where the blood of a sacrificed animal would be drained into a bowl and then sprinkled on the participants. It is the only example of a blót bowl that has been found in Iceland.
Incredibly, unlike all the replicas and models in the museum, the bowl was just sitting on a cushion, without any glass screens or Do Not Touch signs. On the opposite wall was a poster from a presentation to the American Academy of Forensic Sciences, where a group of researchers showed that the bowl had been used to contain blood, making it almost certain that it was used in blót rituals.
This is an image of the bowl after the application of fluorescein, showing bloodstains which had been there for hundreds of years.