The Altuna Runestone ( Altunastenen ), listed as U 1161 in the Rundata catalog, is a Viking Age memorial runestone with images from Norse mythology that is located in Altuna, Uppland , Sweden .
121-495: The Altuna Runestone is a granite stone 1.95 metres (6 ft 5 in) in height that was discovered in 1918 by a local historian in the wall of a chapel located near its current location. Before the historical significance of runestones was recognized, they were often used as materials in the construction of roads, bridges, walls, and buildings. It is one of few surviving runestones with exclusively pagan illustrations from Norse mythology. Most surviving runestones were raised during
242-420: A gýgr named Bestla . Some of the features of this myth, such as the cow Audumbla, are of unclear provenance; Snorri does not specify where he obtained these details as he did for other parts of the myths, and it may be that these were his inventions. Völuspá portrays Yggdrasil as a giant ash tree. Grímnismál claims that the deities meet beneath Yggdrasil daily to pass judgement. It also claims that
363-673: A memorial stone ; carving his hammer on the stone also served this function. In contrast to the few runic fragments, a considerable body of literary and historical sources survive in Old Norse manuscripts using the Latin script , all of which were created after the Christianisation of Scandinavia , the majority in Iceland. The first extensive Nordic textual source for the Old Norse Religion
484-482: A "cultural paganism", the re-use of pre-Christian myth "in certain cultural and social contexts" that are officially Christian. For instance, Old Norse mythological themes and motifs appear in poetry composed for the court of Cnut the Great , an eleventh-century Christian Anglo-Scandinavian king. Saxo is the earliest medieval figure to take a revived interest in the pre-Christian beliefs of his ancestors, doing so not out of
605-459: A "cultural patchwork" which emerged under a wide range of influences from earlier Scandinavian religions. It may have had links to Nordic Bronze Age : while the putatively solar-oriented belief system of Bronze Age Scandinavia is believed to have died out around 500 BCE, several Bronze Age motifs—such as the wheel cross—reappear in later Iron Age contexts . It is often regarded as having developed from earlier religious belief systems found among
726-558: A Germanic "national spirit" ( Volksgeist ), as expressed in Otto Höfler 's "Germanic continuity theory". As a result, the use of folklore as a source went out of fashion after World War II, especially in Germany, but has experienced a revival since the 1990s in Nordic scholarship. Today, scholars are cautious in their use of folkloric material, keeping in mind that most was collected long after
847-520: A broader Germanic religion found across linguistically Germanic Europe; of the different forms of this Germanic religion, that of the Old Norse is the best-documented. Rooted in ritual practice and oral tradition, Old Norse religion was fully integrated with other aspects of Norse life, including subsistence, warfare, and social interactions. Open codifications of Old Norse beliefs were either rare or non-existent. The practitioners of this belief system themselves had no term meaning "religion", which
968-461: A continuity between Tacitus's account of Tuisto and Mannus and the Gylfaginning account of the creation of the world. The name Tuisto , if it means 'twin' or 'double-being', could connect him to the name of the primordial being Ymir, whose name probably has a similar meaning. On the other hand, the form "Tuisco" may suggest a connection to Tyr . Similarly, both myths have a genealogy consisting of
1089-614: A desire to revive their faith but out of historical interest. Snorri was also part of this revived interest, examining pagan myths from his perspective as a cultural historian and mythographer. As a result, Norse mythology "long outlasted any worship of or belief in the gods it depicts". There remained, however, remnants of Norse pagan rituals for centuries after Christianity became the dominant religion in Scandinavia (see Trollkyrka ). Old Norse gods continued to appear in Swedish folklore up until
1210-578: A detailed description of a ship burial . Since the literary evidence that represents Old Norse sources were recorded by Christians, archaeological evidence, especially of religious sites and burials is of great importance, particularly as a source of information on Norse religion before the conversion. Many aspects of material culture —including settlement locations, artefacts and buildings—may cast light on beliefs, and archaeological evidence regarding religious practices indicates chronological, geographic and class differences far greater than are suggested by
1331-569: A form of sorcery that some scholars describe as shamanistic . Various forms of burial were conducted, including both inhumation and cremation, typically accompanied by a variety of grave goods. Throughout its history, varying levels of trans-cultural diffusion occurred among neighbouring peoples, such as the Sami and Finns . By the 12th century, Old Norse religion had been replaced by Christianity, with elements continuing into Scandinavian folklore . A revival of interest in Old Norse religion occurred amid
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#17328478250981452-515: A grandfather, a father, and then three sons. Ymir's name is etymologically connected to the Sanskrit Yama and Iranian Yima , while the creation of the world from Ymir's body is paralleled by the creation of the world from the primordial being Purusha in Indic mythology, suggesting not only a Proto-Germanic origin for Ymir but an even older Indo-European origin (see Indo-European cosmogony ). There
1573-489: A literary creation designed to meet the ruling class' aspirations since the idea of deceased warriors owing military service to Oðinn parallels the social structure between warriors and their lord. There is no archaeological evidence clearly alluding to a belief in Valhalla. According to Snorri, while one-half of the slain go to Valhalla, the others go to Frejya's hall, Fólkvangr , and those who die from disease or old age go to
1694-456: A new conversion process to Christianise this incoming population. The Nordic world first encountered Christianity through its settlements in the already Christian British Isles and through trade contacts with the eastern Christians in Novgorod and Byzantium . By the time Christianity arrived in Scandinavia it was already the accepted religion across most of Europe. It is not well understood how
1815-538: A particular deity. Transmitted through oral culture rather than through codified texts, Old Norse religion focused heavily on ritual practice, with kings and chiefs playing a central role in carrying out public acts of sacrifice. Various cultic spaces were used; initially, outdoor spaces such as groves and lakes were typically selected, but after the third century CE cult houses seem to also have been purposely built for ritual activity, although they were never widespread. Norse society also contained practitioners of Seiðr ,
1936-587: A realm known as Hel ; it was here that Baldr went after his death. The concept of Hel as an afterlife location never appears in pagan-era skaldic poetry, where "Hel" always references the eponymous goddess. Snorri also mentions the possibility of the dead reaching the hall of Brimir in Gimlé , or the hall of Sindri in the Niðafjöll Mountains . Various sagas and the Eddic poem Helgakviða Hundingsbana II refer to
2057-693: A rebirth of the world. The notion of the world's destruction by fire in the Southern Germanic area seems confirmed by the existence of the word Muspilli (probably " world conflagration ") to refer to the end of the world in Old High German; however, it is possible that this aspect derives from Christian influence. Scholarship on Ragnarök tends to either argue that it is a myth with composite, partially non-Scandinavian origins, that it has Indo-European parallels and thus origins, or that it derives from Christian influence. Information on Germanic cosmology
2178-419: A serpent gnaws at its roots while a deer grazes from its higher branches; a squirrel runs between the two animals, exchanging messages. Grímnismál also claims that Yggdrasil has three roots; under one resides the goddess Hel, under another the frost-þursar, and under the third humanity. Snorri also relates that Hel and the frost-þursar live under two of the roots but places the gods, rather than humanity, under
2299-436: A strong belief in fate and chance to the followers of Germanic religion. Similarly, Old English, Old High German, and Old Saxon associate a word for fate, wyrd , as referring to an inescapable, impersonal fate or death. While scholarship of the early 20th century believed that this meant that Germanic religion was essentially fatalistic, scholars since 1969 have noted that this concept appears to have been heavily influenced by
2420-489: Is Ásynjur , which is properly the feminine of Æsir . An old word for goddess may be dís , which is preserved as the name of a group of female supernatural beings. Ancestral deities were common among Finno-Ugric peoples and remained a strong presence among the Finns and Sámi after Christianisation. Ancestor veneration may have played a part in the private religious practices of Norse people in their farmsteads and villages; in
2541-486: Is again stated that the Old Norse cosmogony began with a belief in Ginnungagap, the void. From this emerged two realms, the icy, misty Niflheim and the fire-filled Muspell , the latter ruled over by fire- jötunn , Surtr . A river produced by these realms coagulated to form Ymir, while a cow known as Audumbla then appeared to provide him with milk. Audumbla licked a block of ice to free Buri , whose son Bor married
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#17328478250982662-739: Is apparent in Hávamál , a poem found in the Poetic Edda . In stanza 138 of Hávamál , Oðinn describes his self-sacrifice, in which he hangs himself on Yggdrasill, the world tree, for nine nights, to attain wisdom and magical powers. In the late Gautreks Saga , King Víkarr is hanged and then punctured by a spear; his executioner says "Now I give you to Oðinn". Textual accounts suggest a spectrum of rituals, from large public events to more frequent private and family rites, which would have been interwoven with daily life. However, written sources are vague about Norse rituals, and many are invisible to us now even with
2783-452: Is evidence of a myth of the end of the world in Germanic mythology, which can be reconstructed in very general terms from the surviving sources. The best known is the myth of Ragnarök , attested from Old Norse sources, which involves a war between the gods and the beings of chaos, leading to the destruction of almost all gods, giants, and living things in a cataclysm of fire. It is followed by
2904-483: Is itself controversial, Bernhard Maier noting that it "implies a specifically modern point of view, which reflects the modern conceptual isolation of 'religion' from other aspects of culture". Never a unified or codified set of beliefs or practices, Germanic religion showed strong regional variations and Rudolf Simek writes that it is better to refer to "Germanic religions ". In many contact areas (e.g. Rhineland and eastern and northern Scandinavia), Germanic paganism
3025-579: Is not always immediately obvious. Archaeological evidence is also extensive, including evidence from burials and sacrificial sites. Ancient votive altars from the Rhineland often contain inscriptions naming gods with Germanic or partially Germanic names. Most textual sources on Germanic religion were written by outsiders. The chief textual source for Germanic religion in the Roman period is Tacitus's Germania . There are problems with Tacitus's work, however, as it
3146-576: Is one reported example from pagan Norway in the family cult of Vǫlsi , where a deity called Mǫrnir is invoked. The Norns are female figures who determine individuals' fate. Snorri describes them as a group of three, but he and other sources also allude to larger groups of Norns who decide the fate of newborns. It is uncertain whether they were worshipped. The landvættir , spirits of the land, were thought to inhabit certain rocks, waterfalls, mountains, and trees, and offerings were made to them. For many, they may have been more important in daily life than
3267-400: Is only provided in Nordic sources, but there is evidence for considerable continuity of beliefs despite variation over time and space. Scholarship is marked by disagreement about whether Snorri Sturlason's Edda is a reliable source for pre-Christian Norse cosmology, as Snorri has undoubtedly imposed an ordered, Christian worldview on his material. Midgard ("dwelling place in the middle")
3388-494: Is sometimes applied to practices dating to as early as the Stone Age or Bronze Age , but its use is more generally restricted to the time period after the Germanic languages had become distinct from other Indo-European languages (early Iron Age ). Germanic paganism covers a period of around one thousand years in terms of written sources, from the first reports in Roman sources to the final conversion to Christianity. Because of
3509-468: Is transliteration; second is transcription in Old Norse. uifasþtr Vifastr, fulkahþr Folkaðr, kuþar Guðvarr(?) litu letu resa ræisa sþten stæin ʀþti æftiʀ sen sinn faþur faður ulfasþ Holmfast, arfast Arnfast. uifasþtr fulkahþr kuþar litu resa sþten ʀþti sen faþur ulfasþ arfast Vifastr, Folkaðr, Guðvarr(?) letu ræisa stæin æftiʀ sinn faður Holmfast, Arnfast. Véfastr, Folkaðr, Guðvarr(?) had
3630-623: Is unclear how much he really knew about the Germanic peoples he described and because he employed numerous topoi dating back to Herodotus that were used when describing a barbarian people. Tacitus' reliability as a source can be characterized by his rhetorical tendencies, since one of the purposes of Germania was to present his Roman compatriots with an example of the virtues he believed they lacked. Julius Caesar, Procopius , and other ancient authors also offer some information on Germanic religion. Textual sources for post-Roman continental Germanic religion are written by Christian authors: Some of
3751-608: Is used to refer to the inhabited world or a barrier surrounding the inhabited world in Norse mythology. The term is first attested as midjungards in Gothic with Wulfila 's translation of the bible (c. 370 CE), and has cognates in Saxon, Old English, and Old High German. It is thus probably an old Germanic designation. In the Prose Edda , Midgard also seems to be the part of the world inhabited by
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3872-614: Is usually attributed to the Icelander Snorri Sturluson (13th century CE), Skaldic poetry , poetic kennings with mythological content, Snorri's Heimskringla , the Gesta Danorum of Saxo Grammaticus (12th-13th century CE), Icelandic historical writing and sagas , as well as outsider sources such as the report on the Rus' made by the Arab traveler Ahmad ibn Fadlan (10th century),
3993-475: The Landnámabók , recounting the settlement and early history of Iceland, and the so-called sagas of Icelanders concerning Icelandic individuals and groups; there are also more or less fantastical legendary sagas . Many skaldic verses are preserved in sagas. Of the originally heathen works, we cannot know what changes took place either during oral transmission or as a result of their being recorded by Christians;
4114-434: The jötnar were not worshipped, although this has been questioned. The Eddic jötnar have parallels with their later folkloric counterparts, although unlike them they have much wisdom. Several accounts of the Old Norse cosmogony, or creation myth, appear in surviving textual sources, but there is no evidence that these were certainly produced in the pre-Christian period. It is possible that they were developed during
4235-468: The Gesta Hammaburgensis ecclesiae pontificum by bishop Adam of Bremen (11th century CE), and various saints' lives. Germanic religion has been influenced by the beliefs of other cultures. Celtic and Germanic peoples were in close contact in the first millennium BCE, and evidence for Celtic influence on Germanic religion is found in religious vocabulary. This includes, for instance, the name of
4356-668: The Ardre VIII image stone , the Hørdum stone , and the Gosforth Cross . A stone slab that may be a portion of a second cross at Gosforth also shows a fishing scene using an ox head. The runic inscription suggests that those to whom the stone is dedicated, the father Holmfastr and his son Arnfastr, were burned, possibly in a case of arson known as quickfire , a method commonly used in Scandinavian feuds . Arnfastr and his brother Véfastr share
4477-592: The Merseburg Charms and heroic texts that may date from pagan times, but were written down by Christians. The poems of the Edda , while pagan in origin, continued to circulate orally in a Christian context before being written down, which makes an application to pre-Christian times difficult. In contrast, pre-Christian images such as on bracteates , gold foil figures , and rune and picture stones are direct attestations of Germanic religion. The interpretation of these images
4598-558: The Proto-Norse period, when the North Germanic peoples separated into a distinct branch of the Germanic peoples . It was replaced by Christianity and forgotten during the Christianisation of Scandinavia . Scholars reconstruct aspects of North Germanic Religion by historical linguistics , archaeology , toponymy , and records left by North Germanic peoples, such as runic inscriptions in
4719-658: The Younger Futhark , a distinctly North Germanic extension of the runic alphabet. Numerous Old Norse works dated to the 13th-century record Norse mythology , a component of North Germanic religion. Old Norse religion was polytheistic , entailing a belief in various gods and goddesses . These deities in Norse mythology were divided into two groups, the Æsir and the Vanir , who in some sources were said to have engaged in an ancient war until realizing that they were equally powerful. Among
4840-570: The de facto ruler of Norway, and although he agreed to be baptised under pressure from the Danish king and allowed Christians to preach in the kingdom, he enthusiastically supported pagan sacrificial customs, asserting the superiority of the traditional deities and encouraging Christians to return to their veneration. His reign (975–995) saw the emergence of a "state paganism", an official ideology which bound together Norwegian identity with pagan identity and rallied support behind Haakon's leadership. Haakon
4961-496: The matronae . Early medieval sources identify a pantheon consisting of the gods *Wodanaz ( Odin ), *Thunraz ( Thor ), *Tiwaz ( Tyr ), and *Frijjō ( Frigg ), as well as numerous other gods, many of whom are only attested from Norse sources (see Proto-Germanic folklore ). Textual and archaeological sources allow the reconstruction of aspects of Germanic ritual and practice. These include well-attested burial practices, which likely had religious significance, such as rich grave goods and
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5082-762: The romanticist movement of the 19th century, during which it inspired a range of artworks. Academic research into the subject began in the early 19th century, initially influenced by the pervasive romanticist sentiment. The archaeologist Anders Andrén noted that "Old Norse religion" is "the conventional name" applied to the pre-Christian religions of Scandinavia . See for instance other terms used by scholarly sources include "pre-Christian Norse religion", "Norse religion", "Norse paganism", "Nordic paganism", "Scandinavian paganism", "Scandinavian heathenism", "Scandinavian religion", "Northern paganism", "Northern heathenism", "North Germanic religion", or "North Germanic paganism". This Old Norse religion can be seen as part of
5203-428: The sagas of Icelanders , in particular, are now regarded by most scholars as more or less historical fiction rather than as detailed historical records. A large amount of mythological poetry has undoubtedly been lost. One important written source is Snorri's Prose Edda , which incorporates a manual of Norse mythology for the use of poets in constructing kennings; it also includes numerous citations, some of them
5324-483: The 10th century, Norwegian pagans attempted to encourage the Christian king Haakon to take part in an offering to the gods by inviting him to drink a toast to the ancestors alongside several named deities. Þorgerðr Hölgabrúðr and Irpa appear to have been personal or family goddesses venerated by Haakon Sigurdsson , a late pagan ruler of Norway. There are also likely to have been local and family fertility cults; there
5445-663: The 11th century after the Christianization of Sweden , and they were raised by people who wanted to show that they too adhered to the new faith, at least outwardly so, due to the fact that at least half of the runestones have inscriptions related to Christianity. One side of the Altuna Runestone, however, illustrates a legend recorded in the Hymiskviða of the Poetic Edda , in which the Norse god Thor fishes for Jörmungandr ,
5566-524: The 12th century, Christianity was firmly established across Northwestern Europe. For two centuries, Scandinavian ecclesiastics continued to condemn paganism, although it is unclear whether it still constituted a viable alternative to Christian dominance. These writers often presented paganism as being based on deceit or delusion; some stated that the Old Norse gods had been humans falsely euhemerised as deities. Old Norse mythological stories survived in oral culture for at least two centuries, being recorded in
5687-400: The 13th century. How this mythology was passed down is unclear; it is possible that pockets of pagans retained their belief system throughout the 11th and 12th centuries, or that it had survived as a cultural artefact passed down by Christians who retained the stories while rejecting any literal belief in them. The historian Judith Jesch suggested that following Christianisation, there remained
5808-534: The Althing in 999, an agreement was reached that the Icelandic law would be based on Christian principles, albeit with concessions to the pagan community. Private, albeit not public, pagan sacrifices and rites were to remain legal. Across Germanic Europe, conversion to Christianity was closely connected to social ties; mass conversion was the norm, rather than individual conversion. A primary motivation for kings converting
5929-406: The Altuna Runestone does not show Hymir, which may be due to the narrow shape of the stone, but it shows Thor, his line and tackle and the serpent, and notably, Thor's foot which has been pushed through the hull of the boat. This encounter between Thor and Jörmungandr seems to have been one of the most popular motifs in Norse art . Three other picture stones that have been linked with the myth are
6050-568: The Bishops of Hamburg), written between 1066 and 1072, which includes an account of the temple at Uppsala , and Saxo Grammaticus ' 12th-century Gesta Danorum (History of the Danes), which includes versions of Norse myths and some material on pagan religious practices. In addition, Muslim Arabs wrote accounts of Norse people they encountered, the best known of which is Ibn Fadlan 's 10th-century Risala , an account of Volga Viking traders that includes
6171-629: The Christian institutions converted these Scandinavian settlers, in part due to a lack of textual descriptions of this conversion process equivalent to Bede's description of the earlier Anglo-Saxon conversion. However, it appears that the Scandinavian migrants had converted to Christianity within the first few decades of their arrival. After Christian missionaries from the British Isles—including figures like St Willibrord , St Boniface , and Willehad —had travelled to parts of northern Europe in
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#17328478250986292-537: The Christianized Greco-Roman notion of fortuna fatalis ("fatal fortune") rather than reflecting Germanic belief. Nevertheless, Norse myth attests the belief that even the gods were subject to fate. While it is thus clear that older scholarship exaggerated the importance of fate in Germanic religion, it still had its own concept of fate. Most Norse texts dealing with fate are heroic, which probably influences their portrayal of fate. In Norse myth, fate
6413-511: The English People (c. 731). Other sources include historians such as Jordanes (6th century CE) and Paul the Deacon (8th century), as well as saint lives and Christian legislation against various practices. Textual sources for Scandinavian religion are much more extensive. They include the aforementioned poems of the Poetic Edda, Eddic poetry found in other sources, the Prose Edda , which
6534-535: The Germanic Iron Age peoples. The Germanic languages likely emerged in the first millennium BCE in present-day Denmark or northern Germany, after which they spread; several of the deities in Old Norse religion have parallels among other Germanic societies. The Scandinavian Iron Age began around 500 to 400 BCE. Archaeological evidence is particularly important for understanding these early periods. Accounts from this time were produced by Tacitus; according to
6655-447: The Germanic peoples, including those living at some distance from the Roman frontier. In later centuries, Germanic religion was also influenced by Christianity. There is evidence for the appropriation of Christian symbolism on gold bracteates and possibly in the understanding of the roles of particular gods. The Christianization of the Germanic peoples was a long process during which there are many textual and archaeological examples of
6776-622: The Good had converted to Christianity while in England. On returning to Norway, he kept his faith largely private but encouraged Christian priests to preach among the population; some pagans were angered and—according to Heimskringla —three churches built near Trondheim were burned down. His successor, Harald Greycloak , was also a Christian but similarly had little success in converting the Norwegian population to his religion. Haakon Sigurdsson later became
6897-456: The Helgi lays, where they are depicted as princesses who assist and marry heroes. Conflict with the jötnar and gýgjar (often glossed as giants and giantesses respectively) is a frequent motif in the mythology. They are described as both the ancestors and enemies of the gods. Gods marry gýgjar but jötnar 's attempts to couple with goddesses are repulsed. Most scholars believe
7018-567: The Midgard serpent. Thor goes fishing with the jötunn Hymir using an ox head for bait, and catches Jörmungandr, who then either breaks loose or, as told in the Gylfaginning of the Prose Edda , the line is cut loose by Hymir. The Prose Edda provides the additional detail that while Thor was pulling on the line with Jörmungandr on the hook, his feet went through the bottom of the boat. The image on
7139-501: The Norse interacted closely with other ethnocultural and linguistic groups, such as the Sámi , Balto-Finns , Anglo-Saxons , Greenlandic Inuit , and various speakers of Celtic and Slavic languages. Economic, marital, and religious exchange occurred between the Norse and many of these other groups. Enslaved individuals from the British Isles were common throughout the Nordic world during
7260-541: The Old Norse Religion was Tacitus ' book, the Germania , which dates back to around 100 CE and describes religious practices of several Germanic peoples , but has little coverage of Scandinavia. In the Middle Ages, several Christian commentators also wrote about Scandinavian paganism, mostly from a hostile perspective. The best known of these are Adam of Bremen 's Gesta Hammaburgensis ecclesiae pontificum (History of
7381-499: The Roman period cannot be related to a later Norse god; many names attested in the Nordic sources are similarly without any known non-Nordic equivalents. The much higher number of sources on Scandinavian religion has led to a methodologically problematic tendency to use Scandinavian material to complete and interpret the much more sparsely attested information on continental Germanic religion. Most scholars accept some form of continuity between Indo-European and Germanic religion, but
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#17328478250987502-738: The Viking Age, Norse people left Scandinavia and settled elsewhere throughout Northwestern Europe . Some of these areas, such as Iceland, the Orkney and Shetland Islands , and the Faroe Islands , were hardly populated, whereas other areas, such as England, Southwest Wales, Scotland, the Western Isles, Isle of Man, and Ireland, were already heavily populated. In the 870s, Norwegian settlers left their homeland and colonized Iceland , bringing their belief system with them. Place-name evidence suggests that Thor
7623-568: The Viking Age, there is evidence for continued Irish mythological and Insular Celtic influence on Norse religion. During the Roman period, Germanic gods were equated with Roman gods and worshipped with Roman names in contact zones, a process known as Interpretatio Romana ; later, Germanic names were also applied to Roman gods ( Interpretatio Germanica ). This was done to better understand one another's religions as well as to syncretize elements of each religion. This resulted in various aspects of Roman worship and iconography being adopted among
7744-523: The Viking Age. Different elements of Old Norse religion had different origins and histories; some aspects may derive from deep into prehistory, others only emerging following the encounter with Christianity. In Hilda Ellis Davidson 's words, present-day knowledge of Old Norse religion contains "vast gaps", and we must be cautious and avoid "bas[ing] wild assumptions on isolated details". A few runic inscriptions with religious content survive from Scandinavia, particularly asking Thor to hallow or protect
7865-569: The afterlife. Snorri refers to multiple realms which welcome the dead; although his descriptions reflect a likely Christian influence, the idea of a plurality of other worlds is likely pre-Christian. Unlike Christianity, Old Norse religion does not appear to have adhered to the belief that moral concerns impacted an individual's afterlife destination. Warriors who died in battle became the Einherjar and were taken to Oðinn's hall, Valhalla. There they waited until Ragnarok when they would fight alongside
7986-535: The amount of time and space covered by the term "Germanic religion", controversy exists as to the degree of continuity of beliefs and practices between the earliest attestations in Tacitus and the later attestations of Norse paganism from the high Middle Ages. Many scholars argue for continuity, seeing evidence of commonalities between the Roman, early medieval, and Norse attestations, while many other scholars are skeptical. The majority of Germanic gods attested by name during
8107-451: The archaeologists Andrén, Kristina Jennbert, and Catharina Raudvere stated that "pre-Christian Norse religion is not a uniform or stable category", while the scholar Karen Bek-Pedersen noted that the "Old Norse belief system should probably be conceived of in the plural, as several systems". The historian of religion Hilda Ellis Davidson stated that it would have ranged from manifestations of "complex symbolism" to "the simple folk-beliefs of
8228-423: The arrival of Christianity has generated consciousness of Old Norse religion as a distinct religion. Old Norse religion has been classed as an ethnic religion , and as a "non-doctrinal community religion". It varied across time, in different regions and locales, and according to social differences. This variation is partly due to its transmission through oral culture rather than codified texts. For this reason,
8349-685: The assistance of archaeology. Sources mention some rituals addressed to particular deities, but the understanding of the relationship between Old Norse ritual and myth remains speculative. Germanic paganism Pontic Steppe Caucasus East Asia Eastern Europe Northern Europe Pontic Steppe Northern/Eastern Steppe Europe South Asia Steppe Europe Caucasus India Indo-Aryans Iranians East Asia Europe East Asia Europe Indo-Aryan Iranian Indo-Aryan Iranian Others European Germanic paganism or Germanic religion refers to
8470-412: The burial in ships or wagons. Wooden carved figures that may represent gods have been discovered in bogs throughout northern Europe, and rich sacrificial deposits, including objects, animals, and human remains, have been discovered in springs, bogs, and under the foundations of new structures. Evidence for sacred places includes not only natural locations such as sacred groves but also early evidence for
8591-428: The co-existence and sometimes mixture of pagan and Christian worship and ideas. Christian sources frequently equate Germanic gods with demons and forms of the devil ( Interpretatio Christiana ). It is likely that multiple creation myths existed among Germanic peoples. Creation myths are not attested for the continental Germanic peoples or Anglo-Saxons; Tacitus includes the story of Germanic tribes' descent from
8712-567: The common name element fastr with their father, Holmfastr. A common practice at that time in Scandinavia was the repeating of one of the name elements from a parent's name in the names of the children to show the family connection. The inscription is classified as being carved in runestone style Pr3, which is also known as Urnes style . This runestone style is characterized by slim and stylized animals that are interwoven into tight patterns. The animal heads are typically seen in profile with slender almond-shaped eyes and upwardly curled appendages on
8833-406: The construction of structures such as temples and the worship of standing poles in some places. Other known Germanic religious practices include divination and magic, and there is some evidence for festivals and the existence of priests. Germanic religion is principally defined as the religious traditions of speakers of Germanic languages (the Germanic peoples ). The term "religion" in this context
8954-578: The conversion and the advent of writing. Areas where continuity can be noted include agrarian rites and magical ideas, as well as the root elements of some folktales. Sources on Germanic religion can be divided between primary sources and secondary sources. Primary sources include texts, structures, place names, personal names, and objects that were created by devotees of the religion; secondary sources are normally texts that were written by outsiders. Examples of primary sources include some Latin alphabet and Runic inscriptions, as well as poetic texts such as
9075-466: The country was fully Christian by the early 12th. Olaf Tryggvason sent a Saxon missionary, Þangbrandr , to Iceland. Many Icelanders were angered by Þangbrandr's proselytising, and he was outlawed after killing several poets who insulted him. Animosity between Christians and pagans on the island grew, and at the Althing in 998 both sides blasphemed each other's gods. In an attempt to preserve unity, at
9196-403: The dead residing in their graves, where they remain conscious. In these thirteenth century sources, ghosts ( Draugr ) are capable of haunting the living. In both Laxdæla Saga and Eyrbyggja Saga , connections are drawn between pagan burials and hauntings. In mythological accounts, the deity most closely associated with death is Oðinn. In particular, he is connected with death by hanging; this
9317-457: The degree of continuity is a subject of controversy. Jens Peter Schjødt writes that while many scholars view comparisons of Germanic religion with other attested Indo-European religions positively, "just as many, or perhaps even more, have been sceptical". While supportive of Indo-European comparison, Schjødt notes that the "dangers" of comparison are taking disparate elements out of context and arguing that myths and mythical structures found around
9438-462: The deity * Þun(a)raz ( Thor ), which is identical to Celtic * Toranos ( Taranis ), the Germanic name of the runes (Celtic * rūna 'secret, magic'), and the Germanic name for the sacred groves , * nemeđaz (Celtic nemeton ). Evidence for further close religious contacts is found in the Roman-era Rhineland goddesses known as matronae , which display both Celtic and Germanic names. During
9559-742: The early 20th century. There are documented accounts of encounters with both Thor and Odin, along with a belief in Freja's power over fertility. Norse mythology , stories of the Norse deities, is preserved in Eddic poetry and in Snorri Sturluson 's guide for skalds , the Poetic Edda . Depictions of some of these stories can be found on picture stones in Gotland and in other visual records including some early Christian crosses, which attests to how widely known they were. The myths were transmitted purely orally until
9680-517: The earth out of the sea. A different account is provided in Vafþrúðnismál , which describes that the world is made from the components of Ymir's body: the earth from his flesh, the mountains from his bones, the sky from his skull, and the sea from his blood. Grímnismál also describes the world being fashioned from Ymir's corpse, although adds the detail that the jötnar emerged from a spring known as Élivágar . In Snorri's Gylfaginning , it
9801-558: The eighth century, Charlemagne pushed for Christianisation in Denmark, with Ebbo of Rheims , Halitgar of Cambrai , and Willeric of Bremen proselytizing in the kingdom during the ninth century. The Danish king Harald Klak converted (826), likely to secure his political alliance with Louis the Pious against his rivals for the throne. The Danish monarchy reverted to Old Norse religion under Horik II (854 – c. 867). The Norwegian king Hákon
9922-455: The encounter with Christianity, as pagans sought to establish a creation myth complex enough to rival that of Christianity; these accounts could also be the result of Christian missionaries interpreting certain elements and tales found in the Old Norse culture and presenting them to be creation myths and a cosmogony, parallel to that of the Bible , in part to aid the Old Norse in the understanding of
10043-638: The end of the period, and were subject to variation; one key poem, "Vǫluspá", is preserved in two variant versions in different manuscripts, and Snorri's retelling of the myths sometimes varies from the other textual sources that are preserved. There was no single authoritative version of a particular myth, and variation over time and from place to place is presumed, rather than "a single unified body of thought". In particular, there may have been influences from interactions with other peoples, including northern Slavs, Finns, and Anglo-Saxons, and Christian mythology exerted an increasing influence. Old Norse religion
10164-540: The exchange of hostages. Some mythographers have suggested that this myth was based on recollection of a conflict in Scandinavia between adherents of different belief systems. Major deities among the Æsir include Thor (who is often referred to in literary texts as Asa-Thor), Odin and Týr . Very few Vanir are named in the sources: Njǫrðr , his son Freyr , and his daughter Freyja ; according to Snorri all of these could be called Vanaguð (Vanir-god), and Freyja also Vanadís (Vanir- dís ). The status of Loki within
10285-509: The existence of one or more origin myths, the existence of a myth of the end of the world, a general belief in the inhabited world being a " middle-earth ", as well as some aspects of belief in fate and the afterlife. The Germanic peoples believed in a multitude of gods, and in other supernatural beings such as jötnar (often glossed as giants), dwarfs , elves , and dragons . Roman-era sources, using Roman names, mention several important male gods, as well as several goddesses such as Nerthus and
10406-457: The first being was the giant Ymir , who was followed by the cow Auðumbla , eventually leading to the birth of Odin and his two brothers. The brothers kill Ymir and make the world out of his body, before finally making the first man and woman out of trees ( Ask and Embla ). Some scholars suspect that Gylfaginning had been compiled from various contradictory sources, with some details from those sources having been left out. Besides Gylfaginning ,
10527-450: The gods Tuisto (or Tuisco), who is born from the earth, and Mannus ( Germania chapter 2), resulting in a division into three or five Germanic subgroups. Tuisto appears to mean "twin" or "double-being", suggesting that he was a hermaphroditic being capable of impregnating himself. These gods are only attested in Germania . It is not possible to decide based on Tacitus's report whether
10648-675: The gods of the Lombards are described in the 7th-century Origo gentis Langobardorum ("Origin of the Lombard People"), while a small amount of information on the religion of the pagan Franks can be found in Gregory of Tours 's late 6th-century Historia Francorum ("History of the Franks"). An important source for the pre-Christian religion of the Anglo-Saxons is Bede 's Ecclesiastical History of
10769-479: The gods they venerated more or at all. There are also accounts in sagas of individuals who devoted themselves to a single deity, described as a fulltrúi or vinr (confidant, friend) as seen in Egill Skallagrímsson 's reference to his relationship with Odin in his " Sonatorrek ", a tenth-century skaldic poem for example. This practice has been interpreted as heathen past influenced by the Christian cult of
10890-460: The gods was originally subterranean as well. The Norse imagined the inhabited world to be surrounded by a sort of dragon or serpent, Jörmungandr ; although only explicitly attested in Scandinavian sources, allusions to a world-surrounding monster from southern Germany and England suggest that this concept may have been common Germanic. Some Christian authors of the Middle Ages, such as Bede (c. 700) and Thietmar of Merseburg (c. 1000), attribute
11011-436: The gods. Texts also mention various kinds of elves and dwarfs . Fylgjur , guardian spirits, generally female, were associated with individuals and families. Hamingjur , dísir and swanmaidens are female supernatural figures of uncertain stature within the belief system; the dísir may have functioned as tutelary goddesses . Valkyries were associated with the myths concerning Odin, and also occur in heroic poetry such as
11132-410: The gods. The dwelling place of the gods themselves is known as Asgard , while the giants dwell in lands sometimes referred to as Jötunheimar , outside of Midgard. The ash tree Yggdrasill is at the center of the world, and propped up the heavens in the same way as the Saxon pillar Irminsul was said to. The world of the dead (Hel) seems to have been underground, and it is possible that the realm of
11253-454: The idea of an inescapable fate pervaded Norse worldviews. There is much evidence that Völuspá was influenced by Christian belief, and it is also possible that the theme of conflict being followed by a better future—as reflected in the Ragnarok story—perhaps reflected the period of conflict between paganism and Christianity. Old Nordic religion had several fully developed ideas about death and
11374-675: The less sophisticated". During the Viking Age , the Norse likely regarded themselves as a more or less unified entity through their shared Germanic language, Old Norse . The scholar of Scandinavian studies Thomas A. DuBois said Old Norse religion and other pre-Christian belief systems in Northern Europe must be viewed as "not as isolated, mutually exclusive language-bound entities, but as broad concepts shared across cultural and linguistic lines, conditioned by similar ecological factors and protracted economic and cultural ties". During this period,
11495-400: The modern day reflect a continuity with earlier Germanic religion. Earlier scholars, beginning with Jacob Grimm , believed that modern folklore was of ancient origin and had changed little over the centuries, which allowed the use of folklore and fairy tales as sources of Germanic religion. These ideas later came under the influence of völkisch ideology, which stressed the organic unity of
11616-399: The most important sources on Nordic creation myths are the Eddic poems Vǫluspá , Vafþrúðnismál , and Grímnismál . The 9th-century Old High German Wessobrunn Prayer begins with a series of negative pairs to describe the time before creation that show similarity to a number of Nordic descriptions of the time before the world, suggesting an orally transmitted formula. There may be
11737-407: The most widespread deities were the gods Odin and Thor . This world was inhabited also by various other mythological races, including jötnar , dwarfs , elves , and land-wights . Norse cosmology revolved around a world tree known as Yggdrasil , with various realms existing alongside that of humans, named Midgard . These include multiple afterlife realms, several of which are controlled by
11858-481: The myth was meant to describe an origin of the gods or of humans. Tacitus also includes a second myth: the Semnones believed that they originated in a sacred grove of fetters where a particular god dwelled ( Germania chapter 39, for more on this see "Sacred trees, groves, and poles" below). The only Nordic comprehensive origin myth is provided by the Prose Edda book Gylfaginning . According to Gylfaginning ,
11979-480: The name of a deity. Magnus Olsen developed a typology of such place names in Norway, from which he posited a development in pagan worship from groves and fields toward the use of temple buildings. Personal names are also a source of information on the popularity of certain deities; for example, Thor's name was an element in the names of both men and women, particularly in Iceland. Andrén described Old Norse religion as
12100-459: The new Christian religion through the use of native elements as a means to facilitate conversion (a common practice employed by missionaries to ease the conversion of people from different cultures across the globe. See Syncretism ). According to the account in Völuspá , the universe was initially a void known as Ginnungagap . There then appeared a jötunn , Ymir , and after him the gods, who lifted
12221-869: The noses and the necks. The inscription is signed by the runemasters with the normalized names Frösten and Balle and perhaps by Livsten. Balle was active in south-western Uppland and northern Södermanland during the second half of the eleventh century. Other runestones depicting Thor's hammer include runestones Sö 86 in Åby, Sö 111 in Stenkvista, Vg 113 in Lärkegapet, Öl 1 in Karlevi, DR 26 in Laeborg, DR 48 in Hanning, DR 120 in Spentrup , and DR 331 in Gårdstånga . First line
12342-435: The only record of lost poems, such as Þjóðólfr of Hvinir 's Haustlöng . Snorri's Prologue eumerises the Æsir as Trojans , deriving Æsir from Asia , and some scholars have suspected that many of the stories that we only have from him are also derived from Christian medieval culture. Additional sources remain by non-Scandinavians writing in languages other than Old Norse. The first non-Scandinavian textual source for
12463-406: The pantheon is problematic, and according to " Lokasenna " and "Vǫluspá" and Snorri's explanation, he is imprisoned beneath the earth until Ragnarok , when he will fight against the gods. As far back as 1889 Sophus Bugge suggested this was the inspiration for the myth of Lucifer . Some of the goddesses— Skaði , Rindr , Gerðr are jötnar origins. The general Old Norse word for the goddesses
12584-583: The precise degree and details of this continuity are subjects of debate. Germanic religion was influenced by neighboring cultures, including that of the Celts, the Romans, and, later, by the Christian religion. Very few sources exist that were written by pagan adherents themselves; instead, most were written by outsiders and can thus present problems for reconstructing authentic Germanic beliefs and practices. Some basic aspects of Germanic belief can be reconstructed, including
12705-447: The saints. Although our literary sources are all relatively late, there are also indications of change over time. Norse mythological sources, particularly Snorri and "Vǫluspá", differentiate between two groups of deities, the Æsir and the Vanir , who fought a war during which the Vanir broke down the walls of the Æsir's stronghold, Asgard , and eventually made peace utilizing a truce and
12826-413: The scholar Gabriel Turville-Petre , Tacitus' observations "help to explain" later Old Norse religion. Tacitus described the Germanic peoples as having priests, open-air sacred sites, and seasonal sacrifices and feasts. Tacitus notes that the Germanic peoples were polytheistic and mentions some of their deities trying to perceive them through Roman equivalents, so Romans could try to understand . During
12947-399: The stone raised in memory of their father Holmfastr, (and in memory of) Arnfastr. beþi Baðiʀ feþrkag fæðrgaʀ burnu brunnu, e(n) en ... [þæiʀ] bali Balli, fresþen Frøystæinn, liþ lið lifsþen... Lifstæin[s Norse paganism Old Norse religion , also known as Norse paganism , is a branch of Germanic religion which developed during
13068-766: The surviving texts. Place names are an additional source of evidence. Theophoric place names, including instances where a pair of deity names occur near, provide an indication of the importance of the religion of those deities in different areas, dating back to before our earliest written sources. The toponymic evidence shows considerable regional variation, and some deities, such as Ullr and Hǫrn , occur more frequently, than Odin place-names occur, in other locations. Some place-names contain elements indicating that they were sites of religious activity: those formed with - vé , - hörgr , and - hof , words for religious sites of various kinds, and also likely those formed with - akr or - vin , words for "field", when coupled with
13189-471: The third root. The term Yggr means "the terrifier" and is a synonym for Oðinn, while drasill was a poetic word for a horse; "Yggdrasil" thereby means "Oðinn's Steed". This idea of a cosmic tree has parallels with those from various other societies, and may reflect part of a common Indo-European heritage. The Ragnarok story survives in its fullest exposition in Völuspá , although elements can also be seen in earlier poetry. The Ragnarok story suggests that
13310-602: The time of its first settlement. Scandinavian settlers brought Old Norse religion to Britain in the latter decades of the ninth century. Several British place-names indicate possible religious sites; for instance, Roseberry Topping in North Yorkshire was known as Othensberg in the twelfth century, a name deriving from the Old Norse Óðinsberg ("Hill of Óðin"). Several place-names also contain Old Norse references to religious entities, such as alfr , skratii , and troll . The English church found itself in need of conducting
13431-599: The traditional, culturally significant religion of the Germanic peoples . With a chronological range of at least one thousand years in an area covering Scandinavia, the British Isles, modern Germany, the Netherlands, and at times other parts of Europe, the beliefs and practices of Germanic paganism varied. Scholars typically assume some degree of continuity between Roman-era beliefs and those found in Norse paganism , as well as between Germanic religion and reconstructed Indo-European religion and post-conversion folklore , though
13552-409: The world must be Indo-European just because they appear in multiple Indo-European cultures. Bernhard Maier argues that similarities with other Indo-European religions do not necessarily result from a common origin, but can also be the result of convergence. Continuity also concerns the question of whether popular, post-conversion beliefs and practices ( folklore ) found among Germanic speakers up to
13673-414: The Æsir. According to the poem Grímnismál , Valhalla had 540 doors and a wolf stood outside its western door, while an eagle flew overhead. In that poem, it is also claimed that a boar named Sæhrímnir is eaten every day and that a goat named Heiðrún stands atop the hall's roof producing an endless supply of mead. It is unclear how widespread a belief in Valhalla was in Norse society; it may have been
13794-534: Was polytheistic , with many anthropomorphic gods and goddesses, who express human emotions and in some cases are married and have children. One god, Baldr , is said in the myths to have died. Archaeological evidence on the worship of particular gods is sparse, although placenames may also indicate locations where they were venerated. For some gods, particularly Loki , there is no evidence of worship; however, this may be changed by new archaeological discoveries. Regions, communities, and social classes likely varied in
13915-445: Was created by supernatural female beings called Norns , who appear either individually or as a collective and who give people their fate at birth and are somehow involved in their deaths. Other female beings, the disir and valkyries , were also associated with fate. Early Germanic beliefs about the afterlife are not well known; however, the sources indicate a variety of beliefs, including belief in an underworld , continued life in
14036-428: Was killed in 995 and Olaf Tryggvason , the next king, took power and enthusiastically promoted Christianity; he forced high-status Norwegians to convert, destroyed temples, and killed those he called 'sorcerers'. Sweden was the last Scandinavian country to officially convert; although little is known about the process of Christianisation, it is known that the Swedish kings had converted by the early 11th century and that
14157-416: Was only introduced with Christianity. Following Christianity's arrival, Old Norse terms that were used for the pre-Christian systems were forn sið ("old custom") or heiðinn sið ("heathen custom"), terms which suggest an emphasis on rituals, actions, and behaviours rather than belief itself. The earliest known usage of the Old Norse term heiðinn is in the poem Hákonarmál ; its uses here indicates that
14278-595: Was similar to neighboring religions such as those of the Slavs , Celts , or Finnic peoples . The use of the qualifier "Germanic" (e.g. "Germanic religion" and its variants) remains common in German-language scholarship, but is less commonly used in English and other scholarly languages, where scholars usually specify which branch of paganism is meant (e.g. Norse paganism or Anglo-Saxon paganism ). The term "Germanic religion"
14399-516: Was the Poetic Edda . Some of the poetic sources, in particular, the Poetic Edda and skaldic poetry, may have been originally composed by heathens, and Hávamál contains both information on heathen mysticism and what Ursula Dronke referred to as "a round-up of ritual obligations". In addition there is information about pagan beliefs and practices in the sagas , which include both historical sagas such as Snorri Sturluson 's Heimskringla and
14520-754: Was the desire for support from Christian rulers, whether as money, imperial sanction, or military support. Christian missionaries found it difficult convincing Norse people that the two belief systems were mutually exclusive; the polytheistic nature of Old Norse religion allowed its practitioners to accept Jesus Christ as one god among many. The encounter with Christianity could also stimulate new and innovative expressions of pagan culture, for instance through influencing various pagan myths. As with other Germanic societies, syncretisation between incoming and traditional belief systems took place. For those living in isolated areas, pre-Christian beliefs likely survived longer, while others continued as survivals in folklore. By
14641-424: Was the most popular god on the island, although there are also saga accounts of devotés of Freyr in Iceland, including a "priest of Freyr" in the later Hrafnkels saga . There are no place-names connected to Odin on the island. Unlike other Nordic societies, Iceland lacked a monarchy and thus a centralising authority which could enforce religious adherence; there were both Old Norse and Christian communities from
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