Since the nineteenth century, scholars have debated whether shamanistic elements are seen in Old Norse magical practices, particularly seiðr. I suggest that this discussion tends to conflate the issue of classification (is seiðr shamanism?) and origin (does it reflect cultural contacts, particularly with the Sámi?). Different definitions and etiologies of shamanism lead to varying criteria. In addition, scholars use narrower and broader understandings of “seiðr”. In addition to the political and cultural differences among scholars emphasized by von Schnurbein (2003), different conclusions may reflect methodological differences among disciplines and different attitudes toward source criticism.