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In Norse mythology, the Vanir are a group of gods associated with fertility, wisdom, and the ability to see the future. The Vanir are one of two groups of gods and are the namesake of the location Vanaheimr. After the Æsir–Vanir War, the Vanir became a subgroup of the Æsir. Subsequently, members of the Vanir are sometimes also referred to as members of the Æsir.
In Norse mythology, Hlín is a goddess associated with the goddess Frigg. Hlín appears in a poem in the Poetic Edda, compiled in the 13th century from earlier traditional sources, the Prose Edda, written in the 13th century by Snorri Sturluson, and in kennings found in skaldic poetry. Scholars have debated whether the stanza referring to her in the Prose Edda refers to Frigg. Hlín serves as a given name in Iceland, and Hlín receives veneration in the modern era in Germanic paganism's modern extension, Heathenry.
In Norse mythology, Auðumbla [ˈɔuðˌumblɑ] is a primeval cow. The primordial frost jötunn Ymir fed from her milk, and over the course of three days she licked away the salty rime rocks and revealed Búri, grandfather of the gods and brothers Odin, Vili and Vé. The creature is solely attested in the Prose Edda, composed in the 13th century by Icelander Snorri Sturluson. Scholars identify her as stemming from a very early stratum of Germanic mythology, and ultimately belonging to larger complex of primordial bovines or cow-associated goddesses.
In Norse mythology, Fólkvangr is a meadow or field ruled over by the goddess Freyja where half of those that die in combat go upon death, whilst the other half go to the god Odin in Valhalla. Others were also brought to Fólkvangr after their death; Egils Saga, for example, has a world-weary female character declare that she'll never taste food again until she dines with Freya. Fólkvangr 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. According to the Prose Edda, within Fólkvangr is Freyja's hall Sessrúmnir. Scholarly theories have been proposed about the implications of the location.
In Norse mythology, Syn is a goddess associated with defensive refusal. Syn is attested in the Prose Edda, written in the 13th century by Snorri Sturluson; and in kennings employed in skaldic poetry. Scholars have proposed theories about the implications of the goddess.
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. Óðr is alternatively referred to as the first husband to Freya and a son of Surtr.
Máni is the Moon personified in Germanic mythology. Máni, personified, 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. Both sources state that he is the brother of the personified sun, Sól, and the son of Mundilfari, while the Prose Edda adds that he is followed by the children Hjúki and Bil through the heavens. As a proper noun, Máni appears throughout Old Norse literature. Scholars have proposed theories about Máni's potential connection to the Northern European notion of the Man in the Moon, and a potentially otherwise unattested story regarding Máni through skaldic kennings.
In Germanic paganism, Nerthus is a goddess associated with fertility. Nerthus is attested by first century AD Roman historian Tacitus in his ethnographic work Germania.
Norse cosmology is the study of the cosmos (cosmology) as perceived by the ancient North Germanic peoples. The topic encompasses concepts from Norse mythology, such as notions of time and space, cosmogony, personifications, anthropogeny, and eschatology. Like other aspects of Norse mythology, these concepts are primarily recorded in the Poetic Edda, a collection of poems compiled in the 13th century, and the Prose Edda, authored by Icelander Snorri Sturluson in the 13th century, who drew from earlier traditional sources. Together these sources depict an image of Nine Worlds around a cosmic tree, Yggdrasil.
In Norse mythology, Gjallarhorn is a horn associated with the god Heimdallr and the wise being Mímir. Gjallarhorn is attested in the Poetic Edda, compiled in the 13th century from earlier traditional material, and the Prose Edda, written in the 13th century by Snorri Sturluson.
The Harii were, according to 1st century CE Roman historian Tacitus, a Germanic people. In his work Germania, Tacitus describes them as using black shields and painting their bodies, and attacking at night as a shadowy army, much to the terror of their opponents. Theories have been proposed connecting the Harii to the einherjar, ghostly warriors in service to the god Odin, attested much later among the North Germanic peoples by way of Norse mythology, and to the tradition of the Wild Hunt, a procession of the dead through the winter night sky sometimes led by Odin.
In Norse mythology, Sjöfn is a goddess associated with love. Sjöfn is attested in the Prose Edda, written in the 13th century by Snorri Sturluson; and in three kennings employed in skaldic poetry. Scholars have proposed theories about the implications of the goddess.
Interpretatio germanica is the practice by the Germanic peoples of identifying Roman gods with the names of Germanic deities. According to Rudolf Simek, this occurred around the 1st century AD, when both cultures came into closer contact.
In Germanic paganism, Tamfana is a goddess. The destruction of a temple dedicated to the goddess is recorded by Roman senator Tacitus to have occurred during a massacre of the Germanic Marsi by forces led by Roman general Germanicus. Scholars have analyzed the name of the goddess and have advanced theories regarding her role in Germanic paganism.
Sinthgunt is a figure in Germanic mythology, attested solely in the Old High German 9th- or 10th-century "horse cure" Merseburg Incantation. In the incantation, Sinthgunt is referred to as the sister of the personified sun, Sunna, and the two sisters are cited as both producing charms to heal Phol's horse, a figure also otherwise unattested. The two are then followed by Friia and Uolla, also alliterative and stated as sisters.
In Germanic paganism, Baduhenna is a goddess. Baduhenna is solely attested in Tacitus's Annals where Tacitus records that a sacred grove in ancient Frisia was dedicated to her, and that near this grove 900 Roman soldiers were killed in 28 CE. Scholars have analyzed the name of the goddess and linked the figure to the Germanic Matres and Matronae.
In Norse mythology Herja is a valkyrie attested in the longer of the two Nafnaþulur lists found in the Prose Edda.
In Germanic mythology, an idis is a divine female being. Idis is cognate to Old High German itis and Old English ides, meaning 'well-respected and dignified woman.' Connections have been assumed or theorized between the idisi and the North Germanic dísir; female beings associated with fate, as well as the amended place name Idistaviso.
Trees hold a particular role in Germanic paganism and Germanic mythology, both as individuals and in groups. The central role of trees in Germanic religion is noted in the earliest written reports about the Germanic peoples, with the Roman historian Tacitus stating that Germanic cult practices took place exclusively in groves rather than temples. Scholars consider that reverence for and rites performed at individual trees are derived from the mythological role of the world tree, Yggdrasil; onomastic and some historical evidence also connects individual deities to both groves and individual trees. After Christianization, trees continue to play a significant role in the folk beliefs of the Germanic peoples.
References
- Simek, Rudolf (2007) translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer ISBN 0-85991-513-1