1.
Norse mythology
–
The cosmos in Norse mythology consists of Nine Worlds that flank a central cosmological tree, Yggdrasil. Units of time and elements of the cosmology are personified as deities or beings, various forms of a creation myth are recounted, where the world is created from the flesh of the primordial being Ymir, and the first two humans are Ask and Embla. These worlds are foretold to be reborn after the events of Ragnarök, there the surviving gods will meet, and the land will be fertile and green, and two humans will repopulate the world. Norse mythology has been the subject of scholarly discourse since the 17th century, by way of comparative mythology and historical linguistics, scholars have identified elements of Germanic mythology reaching as far back as Proto-Indo-European mythology. In the modern period, the Romanticist Viking revival re-awoke an interest in the subject matter, the myths have further been revived in a religious context among adherents of Germanic Neopaganism. The majority of these Old Norse texts were created in Iceland and this occurred primarily in the 13th century. The Prose Edda was composed as a manual for producing skaldic poetry—traditional Old Norse poetry composed by skalds. Originally composed and transmitted orally, skaldic poetry utilizes alliterative verse, kennings, the Prose Edda presents numerous examples of works by various skalds from before and after the Christianization process and also frequently refers back to the poems found in the Poetic Edda. The Poetic Edda consists almost entirely of poems, with some prose narrative added, in comparison to skaldic poetry, Eddic poetry is relatively unadorned. Numerous further texts, such as the sagas, provide further information, the saga corpus consists of thousands of tales recorded in Old Norse ranging from Icelandic family histories to Migration period tales mentioning historic figures such as Attila the Hun. By way of historical linguistics and comparative mythology, comparisons to other attested branches of Germanic mythology may also lend insight, wider comparisons to the mythology of other Indo-European peoples by scholars has resulted in the potential reconstruction of far earlier myths. Of the mythical tales and poems that are presumed to have existed during the Middle Ages, Viking Age, Migration Period, numerous gods are mentioned in the source texts. In the mythology, Thor lays waste to numerous jötnar who are foes to the gods or humanity, the god Odin is also frequently mentioned in surviving texts. One-eyed, wolf and raven-flanked, and spear in hand, Odin pursues knowledge throughout the worlds, Odin has a strong association with death, Odin is portrayed as the ruler of Valhalla, where valkyries carry half of those slain in battle. Odins wife is the powerful goddess Frigg who can see the future but tells no one, and together they have a beloved son, Baldr. After a series of dreams had by Baldr of his death, his death is engineered by Loki, and Baldr thereafter resides in Hel. Odin must share half of his share of the dead with a powerful goddess and she is beautiful, sensual, wears a feathered cloak, and practices seiðr. She rides to battle to choose among the slain, and brings her chosen to her afterlife field Fólkvangr, Freyja weeps for her missing husband Óðr, and seeks after him in far away lands
2.
Thor
–
In Norse mythology, Thor is a hammer-wielding god associated with thunder, lightning, storms, oak trees, strength, the protection of mankind, and also hallowing and fertility. The cognate deity in wider Germanic mythology and paganism was known in Old English as Þunor and in Old High German as Donar, into the modern period, Thor continued to be acknowledged in rural folklore throughout Germanic regions. Thor is frequently referred to in place names, the day of the week Thursday bears his name, in Norse mythology, largely recorded in Iceland from traditional material stemming from Scandinavia, numerous tales and information about Thor are provided. With Sif, Thor fathered the goddess Þrúðr, with Járnsaxa, he fathered Magni, with a mother whose name is not recorded, he fathered Móði, and he is the stepfather of the god Ullr. The same sources list Thor as the son of the god Odin and the earth, Jörð. Thor has two servants, Þjálfi and Röskva, rides in a cart or chariot pulled by two goats, Tanngrisnir and Tanngnjóstr, and is ascribed three dwellings. Thor wields the mountain-crushing hammer, Mjölnir, wears the belt Megingjörð and the iron gloves Járngreipr, Thor has inspired numerous works of art and references to Thor appear in modern popular culture. Like other Germanic deities, veneration of Thor is revived in the period in Heathenry. The name of the god is the origin of the weekday name Thursday, by employing a practice known as interpretatio germanica during the Roman Empire period, the Germanic peoples adopted the Roman weekly calendar, and replaced the names of Roman gods with their own. Latin dies Iovis was converted into Proto-Germanic *Þonares dagaz, from which stems modern English Thursday, beginning in the Viking Age, personal names containing the theonym Thórr are recorded with great frequency. Prior to the Viking Age, no examples are recorded, thórr-based names may have flourished during the Viking Age as a defiant response to attempts at Christianization, similar to the wide scale Viking Age practice of wearing Thors hammer pendants. They regard it as a duty to offer to him, on fixed days. Hercules and Mars they appease by animal offerings of the permitted kind, in this instance, Tacitus refers to the god Odin as Mercury, Thor as Hercules, and the god Týr as Mars, and the identity of the Isis of the Suebi has been debated. In Thors case, the identification with the god Hercules is likely at least in part due to similarities between Thors hammer and Hercules club. In his Annals, Tacitus again refers to the veneration of Hercules by the Germanic peoples, Donar, the southern Germanic form of the gods name. According to an account, the Christian missionary Saint Boniface felled an oak tree dedicated to Jove in the 8th century. Around the second half of the 8th century, Old English mentions of a figure named Thunor are recorded, gabriel Turville-Petre saw this as an invented origin for the placename demonstrating loss of memory that Thunor had been a gods name. Adam details that Thor, they reckon, rules the sky, he governs thunder and lightning, winds and storms, fine weather and fertility and that Thor, with his mace, looks like Jupiter
3.
Baldr
–
Baldr is a god in Norse mythology, who is given a central role in the mythology. His precise function is, however, disputed and he is often interpreted as the god of love, peace, forgiveness, justice, light or purity, but he was not directly attested as a god of such. He is the son of Odin and the goddess Frigg. His twin brother is the blind god Höðr, jacob Grimm in his Teutonic Mythology identifies Old Norse Baldr with the Old High German Baldere, Palter, Paltar and with Old English bealdor, baldor lord, prince, king. Old Norse shows this usage of the word as an honorific in a few cases, as in baldur î brynju and herbaldr, both epithets of heroes in general. Grimm traces the etymology of the name to *balþaz, whence Gothic balþs, Old English bald, Old High German pald, all meaning white, but the interpretation of Baldr as the brave god may be secondary. Baltic has a word meaning the white, the good, in continental Saxon and Anglo-Saxon tradition, the son of Woden is called not Bealdor but Baldag and Bældæg, Beldeg, which shows association with day, possibly with Day personified as a deity. This, as Grimm points out, would agree with the shining one, white one. Grimms etymology is endorsed by modern research, according to Rudolf Simek, the original name for Baldr must be understood as shining day. One of the two Merseburg Incantations names Baldere, but also mentions a figure named Phol, considered to be a byname for Baldr and this interpretation is linked to the presupposition that the figure in question is a companion of Wodan, the upper god. In a different interpretation, phol is just another form of folon mentioned in the next line, in the Poetic Edda the tale of Baldrs death is referred to rather than recounted at length. Among the visions which the Völva sees and describes in the known as the Völuspá is one of the fatal mistletoe, the birth of Váli. Yet looking far into the future the Völva sees a vision of a new world. The Eddic poem Baldrs Dreams mentions that Baldr has bad dreams which the gods then discuss, Odin rides to Hel and awakens a seeress, who tells him Höðr will kill Baldr but Vali will avenge him. In Gylfaginning, Baldur is described as follows, Apart from this description Baldr is known primarily for the story of his death and his death is seen as the first in the chain of events which will ultimately lead to the destruction of the gods at Ragnarök. Baldr will be reborn in the new world, according to Völuspá and he had a dream of his own death and his mother had the same dreams. Since dreams were usually prophetic, this depressed him, so his mother Frigg made every object in every realm vow never to hurt Baldr, all objects made this vow except mistletoe. When Loki, the mischief-maker, heard of this, he made a spear from this plant
4.
Bragi
–
Bragi is the skaldic god of poetry in Norse mythology. Bragi is generally associated with bragr, the Norse word for poetry, the name of the god may have been derived from bragr, or the term bragr may have been formed to describe what Bragi does. A connection between the name Bragi and Old English brego chieftain has been suggested but is now discounted. A connection between Bragi and the bragarfull promise cup is sometimes suggested, as bragafull, a form of the word. Snorri Sturluson writes in the Gylfaginning after describing Odin, Thor, and Baldr, One is called Bragi, he is renowned for wisdom, and most of all for fluency of speech and skill with words. He knows most of skaldship, and after him skaldship is called bragr, and from his name that one is called bragr-man or -woman, in Skáldskaparmál Snorri writes, How should one periphrase Bragi. By calling him husband of Iðunn, first maker of poetry, and the long-bearded god and that Bragi is Odins son is clearly mentioned only here and in some versions of a list of the sons of Odin. But wish-son in stanza 16 of the Lokasenna could mean Odins son and is translated by Hollander as Odins kin, Bragis mother is possibly the giantess Gunnlod. In that poem Bragi at first forbids Loki to enter the hall but is overruled by Odin, Loki then gives a greeting to all gods and goddesses who are in the hall save to Bragi. Bragi responds that if they were outside the hall, he would have Lokis head, when Bragis wife Iðunn attempts to calm Bragi, Loki accuses her of embracing her brothers slayer, a reference to matters that have not survived. It may be that Bragi had slain Iðunns brother, the meaning of this is obscure. The first part of Snorri Sturlusons Skáldskaparmál is a dialogue between Ægir and Bragi about the nature of poetry, particularly skaldic poetry, Bragi tells the origin of the mead of poetry from the blood of Kvasir and how Odin obtained this mead. He then goes on to discuss various poetic metaphors known as kennings, Snorri Sturluson clearly distinguishes the god Bragi from the mortal skald Bragi Boddason, whom he often mentions separately. Compare the appearance of the Welsh Taliesin in the branch of the Mabinogi. Legendary chronology sometimes does become muddled, whether Bragi the god originally arose as a deified version of Bragi Boddason was much debated in the 19th century, especially by the scholars Eugen Mogk and Sophus Bugge. In the poem Eiríksmál Odin, in Valhalla, hears the coming of the dead Norwegian king Eric Bloodaxe and his host, Bragi is then mentioned, questioning how Odin knows that it is Eric and why Odin has let such a king die. In the poem Hákonarmál, Hákon the Good is taken to Valhalla by the valkyrie Göndul and Odin sends Hermóðr, in these poems Bragi could be either a god or a dead hero in Valhalla. Attempting to decide is further confused because Hermóðr also seems to be sometimes the name of a god and that Bragi was also the first to speak to Loki in the Lokasenna as Loki attempted to enter the hall might be a parallel
5.
Heimdallr
–
In Norse mythology, Heimdallr is a god who possesses the resounding horn Gjallarhorn, owns the golden-maned horse Gulltoppr, has gold teeth, and is the son of Nine Mothers. Heimdallr is said to be the originator of social classes among humanity, Heimdallr and Loki are foretold to kill one another during the events of Ragnarök. Heimdallr is additionally referred to as Rig, Hallinskiði, Gullintanni, two lines of an otherwise lost poem about the god, Heimdalargaldr, survive. Heimdallr also appears as Heimdalr and Heimdali, the etymology of the name is obscure, but the one who illuminates the world has been proposed. Heimdallr may be connected to Mardöll, one of Freyjas names, Heimdallr and its variants are sometimes modernly anglicized as Heimdall or Heimdal. Heimdallr is attested as having three other names, Hallinskiði, Gullintanni, and Vindlér or Vindhlér, the name Hallinskiði is obscure, but has resulted in a series of attempts at deciphering it. Gullintanni literally means the one with the golden teeth, Vindlér translates as either the one protecting against the wind or wind-sea. All three have resulted in theories about the god. A lead spindle whorl bearing an Old Norse Younger Futhark inscription that mentions Heimdallr was discovered in Saltfleetby, the spindle whorl itself is dated from the year 1000 to 1100 AD. On the inscription, the god Heimdallr is mentioned alongside the god Odin and Þjálfi, in the Poetic Edda, Heimdallr is attested in six poems, Völuspá, Grímnismál, Lokasenna, Þrymskviða, Rígsþula, and Hrafnagaldr Óðins. Heimdallr is mentioned thrice in Völuspá, in the first stanza of the poem, the undead völva reciting the poem calls out for listeners to be silent and refers to Heimdallr, This stanza has led to various scholarly interpretations. The holy races have been considered variously as either humanity or the gods, the notion of humanity as Heimdallrs sons is otherwise unattested and has also resulted in various interpretations. Some scholars have pointed to the introduction to the poem Rígsþula. Later in Völuspá, the völva foresees the events of Ragnarök, schach details that Heimdallar hljóð has aroused much speculation. Snorri seems to have confused this word with gjallarhorn, but there is no attestation of the use of hljóð in the sense of horn in Icelandic. Various scholars have read this as hearing rather than horn, larrington says that Odin exchanged one of his eyes for wisdom from Mimir, guardian of the well, while Heimdall seems to have forfeited his ear. In the poem Grímnismál, Odin, tortured, starved and thirsty, in the poem Lokasenna, Loki flyts with various gods who have met together to feast. At one point during the exchanges, the god Heimdallr says that Loki is drunk and witless, and asks Loki why he wont stop speaking
6.
Odin
–
In Germanic mythology, Odin is a widely revered god. In the modern period, Odin continued to be acknowledged in the folklore of Germanic Europe. Forms of his name appear frequently throughout the Germanic record, though narratives regarding Odin are mainly found in Old Norse works recorded in Iceland and these texts make up the bulk of modern understanding of Norse mythology. In Old Norse texts, Odin is depicted as one-eyed and long-bearded, frequently wielding a spear named Gungnir, and wearing a cloak, Odin is attested as having many sons, most famously the god Baldr with Frigg, and is known by hundreds of names. Odin has an association with Yule, and mankinds knowledge of both the runes and poetry is also attributed to him. In Old Norse texts, Odin is given primacy over female beings associated with the battlefield—the valkyries—and oversees Valhalla, where he receives half of those who die in battle, the other half are chosen by the goddess Freyja for her afterlife location, Fólkvangr. In later folklore, Odin appears as a leader of the Wild Hunt and he has also been associated with charms and other forms of magic, particularly in Old English and Old Norse texts. Odin has been a frequent subject of study in Germanic studies, in the modern period, Odin has inspired numerous works of poetry, music, and other forms of media. He is venerated in most forms of the new religious movement Heathenry, together with other gods venerated by the ancient Germanic peoples, some branches focus particularly on him. The Old Norse theonym Óðinn and its cognates, including Old English Wōden, Old Saxon Wōden, the masculine noun *wōđanaz developed from the Proto-Germanic adjective *wōđaz, related to Latin vātēs and Old Irish fáith, both meaning seer, prophet. Adjectives stemming from *wōđaz include Gothic woþs possessed, Old Norse óðr, mad, frantic, furious, additionally the Old Norse noun æði rage, fury and Old High German wuotī madness derive from the feminine noun *wōđīn, from *wōđaz. Over 170 names are recorded for the god Odin and these names are variously descriptive of attributes of the god, refer to myths involving him, or refer to religious practices associated with the god. This multitude of names makes Odin the god with the most names known among the Germanic peoples, the weekday name Wednesday derives from Old English wōdnesdæg. Cognate terms are found in other Germanic languages, such as Middle Low German wōdensdach, all of these terms derive from Proto-Germanic *Wodensdag, itself a Germanic interpretation of Latin Dies Mercurii. However, in Old High German, the derived from Odins was replaced by a translation of Church Latin media hebdomas. The earliest records of the Germanic peoples were recorded by the Romans and they regard it as a religious duty to offer to him, on fixed days, human as well as other sacrificial victims. Hercules and Mars they appease by animal offerings of the permitted kind, in this instance, Tacitus refers to the god Odin as Mercury, Thor as Hercules, and Týr as Mars, and the identity of the Isis of the Suebi has been debated. But their rankings in their respective religious spheres may have very different
7.
Nanna (Norse deity)
–
In Norse mythology, Nanna Nepsdóttir or simply Nanna is a goddess associated with the god Baldr. Accounts of Nanna vary greatly by source, in the Prose Edda, written in the 13th century by Snorri Sturluson, Nanna is the wife of Baldr and the couple produced a son, the god Forseti. After Baldrs death, Nanna dies of grief, Nanna is placed on Baldrs ship with his corpse and the two are set aflame and pushed out to sea. In Hel, Baldr and Nanna are united again, spurred by their mutual attraction to Nanna, Baldr and Höðr repeatedly do battle. Nanna is only interested in Höðr and weds him, while Baldr wastes away from nightmares about Nanna, the Setre Comb, a comb from the 6th or early 7th century featuring runic inscriptions, may reference the goddess. The etymology of the name Nanna is a subject of scholarly debate, scholars have debated connections between Nanna and other similarly named deities from other cultures and the implications of the goddesss attestations. The etymology of the name of the goddess Nanna is debated, some scholars have proposed that the name may derive from a babble word, nanna, meaning mother. Scholar Jan de Vries connects the name Nanna to the root *nanþ-, scholar John Lindow theorizes that a common noun may have existed in Old Norse, nanna, that roughly meant woman. Scholar John McKinnell notes that the mother and *nanþ- derivations may not be distinct, in the Poetic Edda poem Hyndluljóð, a figure by the name of Nanna is listed as the daughter of Nökkvi and as a relative of Óttar. This figure may or may not be the same Nanna as Baldrs wife, in chapter 38 of the Prose Edda book Gylfaginning, the enthroned figure of High explains that Nanna Nepsdóttir and her husband Baldr produced a son, the god Forseti. Later in Gylfaginning, High recounts Baldrs death in Asgard at the hands of his blind brother. Baldrs body is taken to the seaside and, when his body is placed unto his ship Hringhorni and her body is placed upon Hringhorni with Baldr, the ship is set aflame, and the god Thor hallows the pyre with his hammer Mjölnir. Sent by Baldrs mother, the goddess Frigg, the god Hermóðr rides to the location of Hel to resurrect Baldr, Hermóðr finally arrives in Hel to find Baldr in a hall, seated in the seat of honor and with his wife Nanna. Hermóðr bargains with Hel, the being, for Baldrs resurrection, Hel and Hermóðr come to an agreement and then Baldr and Nanna accompany Hermóðr out of the hall. Baldr gives Hermóðr the ring Draupnir, which the god Odin had placed on Baldrs pyre, Nanna presents to Hermóðr a series of gifts, a linen robe for Frigg, a golden ring for the goddess Fulla, and other unspecified items. In the first chapter of the Prose Edda book Skáldskaparmál, Nanna is listed among 8 goddesses attending a feast held in honor of Ægir, in chapter 5 of Skáldskaparmál, means of referring to Baldr are provided, including husband of Nanna. In chapter 19, means of referring to Frigg are provided, in chapter 75, Nanna is included among a list of goddesses. In chapter 18, the skald Eilífr Goðrúnarsons work Þórsdrápa is quoted, in book III of Gesta Danorum, Nanna is not a goddess but rather a daughter of the mortal King Gevar
