Atter is an older Germanic term for "poisonous bodily fluid", especially venom of a venomous animal, such as a snake, dragon or other reptile, but also other vile corrupt or morbid substance from the body, such as pus from a sore or wound, as well as bitter substance, such as bile.[1][2][3] Figuratively, it can also mean moral corruption or corruptness; noxious or corrupt influence, poison to the soul, evil, anger, envy, hatred; as well as destruction and death.[1][3]
Today, atter is commonly associated with the Norse mythology, where it plays an important role in various contexts – see subsequent section: §In Norse mythology.
While mostly archaic or archaized in English, the word lives on with some strength in other languages. The Icelandic form eitur is the common word for "poison", while the Swedish form etter is a word for “venom”, as well as the full poetic meaning in dialectal and archaized language.[3] The German form Eiter and the Dutch form etter are the common word for “pus”.
Its derivative, attery means "venomous", "poisonous" or "bitter".[6] It is also found in compound nouns such as the now dialectal term for a spider attercop, literally "atter-top" or "atter-cup" (compare cobweb, previously (atter)copweb), cognate with Norwegian and Danish: edderkop, and Swedish: etterkoppa.[7][8][9] It is also found in the term atterlothe, meaning "an antidote to poison".[10]
In Norse mythology
"Eitr" redirects here. For for the similarly named Norse dwarf, see Eitri.
In Nordic mythology, Asgard is a location associated with the gods. It appears in several Old Norse sagas and mythological texts, including the Eddas, however it has also been suggested to be referred to indirectly in some of these sources. It is described as the fortified home of the Æsir gods and is often associated with gold imagery and contains many other locations known in Nordic mythology such as Valhöll, Iðavöllr and Hlidskjálf.
Breiðablik is the home of Baldr in Nordic mythology.
The Norns are deities in Norse mythology responsible for shaping the course of human destinies.
Æsir or ēse are gods in Germanic paganism. In Old Nordic religion and mythology, the precise meaning of the term "Æsir" is debated, as it can refer to both the gods in general or specifically to one of the main families of gods, in contrast to the Vanir, with whom they waged war, ultimately leading to a joining of the families. The term can further be used to describe local gods that were believed to live in specific features in the landscape such as fells. In the Old English Wið færstice, the Ēse are referred to, along with elves, as harmful beings that could cause a stabbing pain, although exactly how they were conceived of by the author of the text is unclear.
In Norse mythology, Gná is a goddess who runs errands in other worlds for the goddess Frigg and rides the flying, sea-treading horse Hófvarpnir. Gná and Hófvarpnir are attested in the Prose Edda, written in the 13th century by Snorri Sturluson. Scholarly theories have been proposed about Gná as a "goddess of fullness" and as potentially cognate to Fama from Roman mythology. Hófvarpnir and the eight-legged steed Sleipnir have been cited examples of transcendent horses in Norse mythology.
In Norse cosmology, Vanaheimr is a location associated with the Vanir, a group of gods themselves associated with fertility, wisdom, and the ability to see the future.
In Norse mythology, Þrúðgelmir is a jötunn, the son of the primordial jötunn Aurgelmir, and the father of Bergelmir. Þrúðgelmir had one brother and one sister, who were elder than he was. Þrúðgelmir's name is sometimes anglicized as Thrudgelmir. He may have been the jötunn born from Ymir's legs.
A jötunn is a type of being in Germanic mythology. In Norse mythology, they are often contrasted with gods and other non-human figures, such as dwarfs and elves, although the groupings are not always mutually exclusive. The entities included in jötunn are referred to by several other terms, including risi, þurs and troll if male and gýgr or tröllkona if female. The jötnar typically dwell across boundaries from the gods and humans in lands such as Jötunheimr.
In Norse mythology, Hoddmímis holt is a location where Líf and Lífþrasir are foretold to survive the long winters of Fimbulvetr. Hoddmímis holt is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson. Like the very similarly named Mímameiðr, scholars generally consider Hoddmímis holt to be another name for Yggdrasil and connect it to folklore recorded from continental Germanic folklore.
In Norse mythology, Óðr or Óð, sometimes anglicized as Odr or Od, is a figure associated with the major goddess Freyja. The Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson, both describe Óðr as Freyja's husband and father of her daughter Hnoss. Heimskringla adds that the couple produced another daughter, Gersemi. A number of theories have been proposed about Óðr, generally that he is a hypostasis of the deity Odin due to their similarities.
In Norse mythology, Élivágar are rivers that existed in Ginnungagap at the beginning of the world. The Prose Edda relates:
The streams called Ice-waves, those which were so long come from the fountain-heads that the yeasty atter upon them had hardened like the slag that runs out of the fire,-these then became ice; and when the ice halted and ceased to run, then it froze over above. But the drizzling rain that rose from the venom congealed to rime, and the rime increased, frost over frost, each over the other, even into Ginnungagap, the Yawning Void. Gylfaginning 5.
Narfi, also Nörfi, Nari or Nörr, is a jötunn in Norse mythology, and the father of Nótt, the personified night.
In Norse mythology, Þrúðvangr is a field where the god Thor resides. The field is attested in the Prose Edda and in Heimskringla, both written by Snorri Sturluson in the 13th century.
In Norse mythology, Himinbjörg is the home of the god Heimdallr. Himinbjörg is attested in the Poetic Edda, compiled from earlier traditional sources, and the Prose Edda and Heimskringla, both written in the 13th century by Snorri Sturluson. Himinbjörg is associated with Heimdallr in all sources. According to the Poetic Edda, Heimdallr dwells there as watchman for the gods and there drinks fine mead, whereas in the Prose Edda Himinbjörg is detailed as located where the burning rainbow bridge Bifröst meets heaven. Scholars have commented on the differences between the two attestations and linked the name of the mythical location to various place names.
Glaðr is a horse in Nordic mythology. It is listed as among the horses of the Æsir ridden to Yggdrasil each morning in the Poetic Edda. The Prose Edda specifically refers to it as one of the horses of the Day, along with Skinfaxi.
In Norse mythology, Líf and Lífþrasir, sometimes anglicized as Lif and Lifthrasir, female and male respectively, are two humans who are foretold to survive the events of Ragnarök by hiding in a wood called Hoddmímis holt and, after the flames have abated, to repopulate the newly risen and fertile world. Líf and Lífþrasir are mentioned in the Poetic Edda, which was compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson. Many scholars have speculated as to the underlying meaning and origins of both names.
In Norse mythology, Sága is a goddess associated with the location Sökkvabekkr. At Sökkvabekkr, Sága and the god Odin merrily drink as cool waves flow. Both Sága and Sökkvabekkr are attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and in the Prose Edda, written in the 13th century by Snorri Sturluson. Scholars have proposed theories about the implications of the goddess and her associated location, including that the location may be connected to the goddess Frigg's fen residence Fensalir and that Sága may be another name for Frigg.
In Norse mythology, Sumarr and Vetr ("Winter") are personified seasons. Sumarr and Vetr, personified, are attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, composed or compiled in the 13th century by Snorri Sturluson. In both, the two are given genealogies, while in the Prose Edda the two figure into a number of kennings used by various skalds.
These are family trees of the Norse gods showing kin relations among gods and other beings in Nordic mythology. Each family tree gives an example of relations according to principally Eddic material however precise links vary between sources. In addition, some beings are identified by some sources and scholars.
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