Norse mythology

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A volva, a Scandinavian seeress, tells the spear-wielding god Odin of what has been and what will be in Odin and the Volva by Lorenz Frolich (1895) Odin og Volven by Frolich.jpg
A völva, a Scandinavian seeress, tells the spear-wielding god Odin of what has been and what will be in Odin and the Völva by Lorenz Frølich (1895)

Norse mythology is the body of myths of the North Germanic peoples, stemming from Norse paganism and continuing after the Christianization of Scandinavia, and into the Scandinavian folklore of the modern period. The northernmost extension of Germanic mythology, Norse mythology consists of tales of various deities, beings, and heroes derived from numerous sources from both before and after the pagan period, including medieval manuscripts, archaeological representations, and folk tradition.

North Germanic peoples

North Germanic peoples, sometimes called Scandinavians, Nordic peoples and in a medieval context Norsemen, are a Germanic ethnolinguistic group of the Nordic countries. They are identified by their cultural similarities, common ancestry and common use of the Proto-Norse language from around 200 AD, a language that around 800 AD became the Old Norse language, which in turn later became the North Germanic languages of today.

Christianization of Scandinavia

The Christianization of Scandinavia, as well as other Nordic countries and the Baltic countries, took place between the 8th and the 12th centuries. The realms of Denmark, Norway and Sweden established their own Archdioceses, responsible directly to the Pope, in 1104, 1154 and 1164, respectively. The conversion to Christianity of the Scandinavian people required more time, since it took additional efforts to establish a network of churches. The Sami remained unconverted until the 18th century. Newer archaeological research suggests there were Christians in Götaland already during the 9th century, it is further believed Christianity came from the southwest and moved towards the north.

Scandinavian folklore or Nordic folklore is the folklore of Norway, Sweden, Denmark, Iceland and the Faroe Islands. It has common roots as, and have been mutually influenced by, folklore in England, Germany, the Baltic countries, Finland and Sapmi. Folklore is a concept encompassing expressive traditions of a particular culture or group. The peoples of Scandinavia are heterogenous, as are the oral genres and material culture that has been common in their lands. However, there are some commonalities across Scandinavian folkloric traditions, among them a common ground in elements from Norse mythology as well as Christian conceptions of the world.


The source texts mention numerous gods, such as the hammer-wielding, humanity-protecting thunder-god Thor, who relentlessly fights his foes; the one-eyed, raven-flanked god Odin, who craftily pursues knowledge throughout the worlds and bestowed among humanity the runic alphabet; the beautiful, seiðr-working, feathered cloak-clad goddess Freya who rides to battle to choose among the slain; the vengeful, skiing goddess Skaði, who prefers the wolf howls of the winter mountains to the seashore; the powerful god Njörð, who may calm both sea and fire and grant wealth and land; the god Frey, whose weather and farming associations bring peace and pleasure to humanity; the goddess Iðunn, who keeps apples that grant eternal youthfulness; the mysterious god Heimdall, who is born of nine mothers, can hear grass grow, has gold teeth, and possesses a resounding horn; the jötunn Loki, who brings tragedy to the gods by engineering the death of the goddess Frigg's beautiful son Baldr; and numerous other deities.

Mjölnir Hammer of the god Thor in Norse mythology

In Norse mythology, Mjölnir is the hammer of Thor, the Norse god associated with thunder. Mjölnir is depicted in Norse mythology as one of the most fearsome and powerful weapons in existence, capable of leveling mountains. In its account of Norse mythology, the Prose Edda relates how the hammer's characteristically short handle was due to a mistake during its manufacture. Similar hammers, such as Ukonvasara, were a common symbol of the god of thunder in other North European mythologies.

Thor Hammer-wielding Nordic god associated with thunder

In Germanic mythology, Thor is a hammer-wielding god associated with thunder, lightning, storms, oak trees, strength, the protection of mankind and also hallowing and fertility. Besides Old Norse Þórr, extensions of the god occur in Old English as Þunor and in Old High German as Donar. All forms of the deity stem from a Common Germanic *Þunraz.

Huginn and Muninn pair of birds in Norse mythology

In Norse mythology, Huginn and Muninn are a pair of ravens that fly all over the world, Midgard, and bring information to the god Odin. Huginn and Muninn are attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources: the Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson; in the Third Grammatical Treatise, compiled in the 13th century by Óláfr Þórðarson; and in the poetry of skalds. The names of the ravens are sometimes modernly anglicized as Hugin and Munin.

Most of the surviving mythology centres on the plights of the gods and their interaction with various other beings, such as humanity and the jötnar, beings who may be friends, lovers, foes or family members of the gods. The cosmos in Norse mythology consists of Nine Worlds that flank a central 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 when an immense battle occurs between the gods and their enemies, and the world is enveloped in flames, only to be reborn anew. There the surviving gods will meet, and the land will be fertile and green, and two humans will repopulate the world.

Jötunn A type of entity in Norse mythology

In Norse mythology, a jötunn is a type of entity contrasted with gods and other figures, such as dwarfs and elves. The entities are themselves ambiguously defined, variously referred to by several other terms, including risi, thurs, and troll.

Norse cosmology conception of everything that exists in Norse mythology

Norse cosmology is the study of the cosmos (cosmology) as perceived by the 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.

Yggdrasil immense tree that is central in Norse cosmology, in connection to which the nine worlds exist

Yggdrasil is an immense mythical tree that plays a central role in Norse cosmology, where it connects the Nine Worlds.

Norse mythology has been the subject of scholarly discourse since the 17th century, when key texts were brought to the attention of the intellectual circles of Europe. By way of comparative mythology and historical linguistics, scholars have identified elements of Germanic mythology reaching as far back as Proto-Indo-European mythology. During the modern period, the Romanticist Viking revival re-awoke an interest in the subject matter, and references to Norse mythology may now be found throughout modern popular culture. The myths have further been revived in a religious context among adherents of Germanic Neopaganism.

Comparative mythology is the comparison of myths from different cultures in an attempt to identify shared themes and characteristics. Comparative mythology has served a variety of academic purposes. For example, scholars have used the relationships between different myths to trace the development of religions and cultures, to propose common origins for myths from different cultures, and to support various psychological theories.

Historical linguistics, also termed diachronic linguistics, is the scientific study of language change over time. Principal concerns of historical linguistics include:

  1. to describe and account for observed changes in particular languages
  2. to reconstruct the pre-history of languages and to determine their relatedness, grouping them into language families
  3. to develop general theories about how and why language changes
  4. to describe the history of speech communities
  5. to study the history of words, i.e. etymology
Romanticism period of artistic, literary, and intellectual movement that started in 18th century Europe

Romanticism was an artistic, literary, musical and intellectual movement that originated in Europe toward the end of the 18th century, and in most areas was at its peak in the approximate period from 1800 to 1850. Romanticism was characterized by its emphasis on emotion and individualism as well as glorification of all the past and nature, preferring the medieval rather than the classical. It was partly a reaction to the Industrial Revolution, the aristocratic social and political norms of the Age of Enlightenment, and the scientific rationalization of nature—all components of modernity. It was embodied most strongly in the visual arts, music, and literature, but had a major impact on historiography, education, the social sciences, and the natural sciences. It had a significant and complex effect on politics, with romantic thinkers influencing liberalism, radicalism, conservatism and nationalism.


The historical religion of the Norse people is commonly referred to as Norse mythology. In certain literature the terms Scandinavian mythology [1] [2] [3] or Nordic mythology have been used. [4]

Norsemen historical ethnolinguistic group of people originating in Scandinavia

The Norsemen were a group of Germanic people who inhabited Scandinavia and spoke what is now called the Old Norse language between c. 800 and 1300 AD. The language belongs to the North Germanic branch of the Indo-European languages and is the predecessor of the modern Germanic languages of Scandinavia. In the late eighth century Norsemen embarked on a massive expansion in all directions. This was the start of the Viking Age.


The Rok Runestone (Og 136), located in Rok, Sweden, features a Younger Futhark runic inscription that makes various references to Norse mythology Rokstenen.jpg
The Rök Runestone (Ög 136), located in Rök, Sweden, features a Younger Futhark runic inscription that makes various references to Norse mythology

Norse mythology is primarily attested in dialects of Old Norse, a North Germanic language spoken by the Scandinavian people during the European Middle Ages and the ancestor of modern Scandinavian languages. The majority of these Old Norse texts were created in Iceland, where the oral tradition stemming from the pre-Christian inhabitants of the island was collected and recorded in manuscripts. This occurred primarily in the 13th century. These texts include the Prose Edda , composed in the 13th century by Snorri Sturluson, and the Poetic Edda , a collection of poems from earlier traditional material anonymously compiled in the 13th century. [5]

Old Norse North Germanic language

Old Norse was a North Germanic language that was spoken by inhabitants of Scandinavia and their overseas settlements from about the 9th to the 13th centuries.

North Germanic languages Branch of Germanic languages spoken predominantly in the Nordic countries

The North Germanic languages make up one of the three branches of the Germanic languages, a sub-family of the Indo-European languages, along with the West Germanic languages and the extinct East Germanic languages. The language group is sometimes referred to as the "Nordic languages", a direct translation of the most common term used among Danish, Faroese, Icelandic, Norwegian, and Swedish scholars and laypeople.

Middle Ages Period of European history from the 5th to the 15th century

In the history of Europe, the Middle Ages lasted from the 5th to the 15th century. It began with the fall of the Western Roman Empire and merged into the Renaissance and the Age of Discovery. The Middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.

The Prose Edda was composed as a prose manual for producing skaldic poetry—traditional Old Norse poetry composed by skalds. Originally composed and transmitted orally, skaldic poetry utilizes alliterative verse, kennings, and various metrical forms. 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, and this poetry—Eddic poetry—utilizes fewer kennings. In comparison to skaldic poetry, Eddic poetry is relatively unadorned. [5]

The Prose Edda features layers of euhemerization, a process in which deities and supernatural beings are presented as having been either actual, magic-wielding human beings who have been deified in time or beings demonized by way of Christian mythology. [6] Texts such as Heimskringla , composed in the 13th century by Snorri and Gesta Danorum , composed in Latin by Saxo Grammaticus in Denmark in the 12th century, are the results of heavy amounts of euhemerization. [7]

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 (Sagas of Icelanders) to Migration period tales mentioning historic figures such as Attila the Hun (legendary sagas). Objects and monuments such as the Rök Runestone and the Kvinneby amulet feature runic inscriptions—texts written in the runic alphabet, the indigenous alphabet of the Germanic peoples—that mention figures and events from Norse mythology. [8]

Objects from the archaeological record may also be interpreted as depictions of subjects from Norse mythology, such as amulets of the god Thor's hammer Mjölnir found among pagan burials and small silver female figures interpreted as valkyries or dísir, beings associated with war, fate or ancestor cults. [9] By way of historical linguistics and comparative mythology, comparisons to other attested branches of Germanic mythology (such as the Old High German Merseburg Incantations) may also lend insight. [10] Wider comparisons to the mythology of other Indo-European peoples by scholars has resulted in the potential reconstruction of far earlier myths. [11]

Of the mythical tales and poems that are presumed to have existed during the Middle Ages, Viking Age, Migration Period, and prior, only a tiny amount of poems and tales survive. [12] Later sources reaching into the modern period, such as a medieval charm recorded as used by the Norwegian woman Ragnhild Tregagås—convicted of witchcraft in Norway in the 14th century—and spells found in the 17th century Icelandic Galdrabók grimoire also sometimes make references to Norse mythology. [13] Other traces, such as place names bearing the names of gods may provide further information about deities, such as a potential association between deities based on the placement of locations bearing their names, their local popularity, and associations with geological features. [14]


Gods and other beings

The god Thor wades through a river, while the AEsir ride across the bridge, Bifrost, in an illustration by Lorenz Frolich (1895). Thor wades while the aesir ride by Frolich.jpg
The god Thor wades through a river, while the Æsir ride across the bridge, Bifröst, in an illustration by Lorenz Frølich (1895).

Central to accounts of Norse mythology are the plights of the gods and their interaction with various other beings, such as with the jötnar, who may be friends, lovers, foes or family members of the gods. Numerous gods are mentioned in the source texts. As evidenced by records of personal names and place names, the most popular god among the Scandinavians during the Viking Age was Thor, who is portrayed as unrelentingly pursuing his foes, his mountain-crushing, thunderous hammer Mjölnir in hand. In the mythology, Thor lays waste to numerous jötnar who are foes to the gods or humanity, and is wed to the beautiful, golden-haired goddess Sif. [15]

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. In an act of self-sacrifice, Odin is described as having hanged himself on the cosmological tree Yggdrasil to gain knowledge of the runic alphabet, which he passed on to humanity, and is associated closely with death, wisdom, and poetry. Odin has a strong association with death; Odin is portrayed as the ruler of Asgard. Odin's 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 Frigg of his impending death, his death is engineered by Loki, and Baldr thereafter resides in Hel, a realm ruled over by a goddess of the same name. [16]

Odin must share half of his share of the dead with a powerful goddess; Freyja. 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 faraway lands. [17] Freyja's brother, the god Freyr, is also frequently mentioned in surviving texts, and in his association with the weather, royalty, human sexuality, and agriculture brings peace and pleasure to humanity. Deeply lovesick after catching sight of the beautiful jötunn Gerðr, Freyr seeks and wins her love, yet at the price of his future doom. [18] Their father is the powerful god Njörðr. Njörðr is strongly associated with ships and seafaring, and so also wealth and prosperity. Freyja and Freyr's mother is Njörðr's sister (her name is unprovided in the source material). However, there is more information about his pairing with the skiing and hunting goddess Skaði. Their relationship is ill-fated, as Skaði cannot stand to be away from her beloved mountains, nor Njörðr from the seashore. [19] Together, Freyja, Freyr, and Njörðr form a portion of gods known as the Vanir. While the Aesir and the Vanir retain distinct identification, they came together as the result of the Aesir–Vanir War. [20]

While they receive less mention, numerous other gods and goddesses appear in the source material. (For a list of these deities, see List of Germanic deities.) Some of the gods heard less of include the apple-bearing goddess Iðunn and her husband, the skaldic god Bragi; the gold-toothed god Heimdallr, born of nine mothers; the ancient god Týr, who lost a hand while binding the great wolf Fenrir; and the goddess Gefjon, who formed modern day Zealand, Denmark. [21]

Various beings outside of the gods are mentioned. Elves and dwarfs are commonly mentioned and appear to be connected, but their attributes are vague and the relation between the two is ambiguous. Elves are described as radiant and beautiful, whereas dwarfs often act as earthen smiths. [22] A group of beings variously described as jötnar, thursar, and trolls (in English these are all often glossed as "giants") frequently appear. These beings may either aid, deter, or take their place among the gods. [23] The norns, dísir, and aforementioned valkyries also receive frequent mention. While their functions and roles may overlap and differ, all are collective female beings associated with fate. [24]


The cosmological, central tree Yggdrasil is depicted in The Ash Yggdrasil by Friedrich Wilhelm Heine (1886) The Ash Yggdrasil by Friedrich Wilhelm Heine.jpg
The cosmological, central tree Yggdrasil is depicted in The Ash Yggdrasil by Friedrich Wilhelm Heine (1886)
Sol, the Sun, and Mani, the Moon, are chased by the wolves Skoll and Hati in The Wolves Pursuing Sol and Mani by J. C. Dollman (1909) The Wolves Pursuing Sol and Mani.jpg
Sól, the Sun, and Máni, the Moon, are chased by the wolves Sköll and Háti in The Wolves Pursuing Sol and Mani by J. C. Dollman (1909)

The cosmology of the worlds which all beings inhabit—nine in total—centers on a cosmological tree, Yggdrasil. The gods inhabit the heavenly realm of Asgard whereas humanity inhabits Midgard, a region in the center of the cosmos. Outside of the gods, humanity, and the jötnar, these Nine Worlds are inhabited by beings, such as elves and dwarfs. Travel between the worlds is frequently recounted in the myths, where the gods and other beings may interact directly with humanity. Numerous creatures live on Yggdrasil, such as the insulting messenger squirrel Ratatoskr and the perching hawk Veðrfölnir. The tree itself has three major roots, and at the base of one of these roots live a trio of Norns. [25] Elements of the cosmos are personified, such as the Sun (Sól, a goddess), the Moon (Máni, a god), and Earth (Jörð, a goddess), as well as units of time, such as day (Dagr, a god) and night (Nótt, a jötunn). [26]

The afterlife is a complex matter in Norse mythology. The dead may go to the murky realm of Hel—a realm ruled over by a female being of the same name, may be ferried away by valkyries to Odin's martial hall Valhalla, or may be chosen by the goddess Freyja to dwell in her field Fólkvangr. [27] The goddess Rán may claim those that die at sea, and the goddess Gefjon is said to be attended by virgins upon their death. [28] Texts also make reference to reincarnation. [29] Time itself is presented between cyclic and linear, and some scholars have argued that cyclic time was the original format for the mythology. [30] Various forms of a cosmological creation story are provided in Icelandic sources, and references to a future destruction and rebirth of the world—Ragnarok—are frequently mentioned in some texts. [31]


According to the Prose Edda and the Poetic Edda poem, Völuspá, the first human couple consisted of Ask and Embla; driftwood found by a trio of gods and imbued with life in the form of three gifts. After the cataclysm of Ragnarok, this process is mirrored in the survival of two humans from a wood; Líf and Lífþrasir. From this two humankind are foretold to repopulate the new, green earth. [32]

With the widespread publication of Norse myths and legends at this time, references to the Norse gods and heroes spread into European literary culture, especially in Scandinavia, Germany, and Britain. In the later 20th century, references to Norse mythology became common in science fiction and fantasy literature, role-playing games, and eventually other cultural products such as comic books and Japanese animation. Traces of the religion can also be found in music and has its own genre, viking metal. Bands such as Amon Amarth, Bathory and Månegarm generally sing about Norse mythology.


  1. Rooth, Anna Birgitta (1961). Loki in Scandinavian Mythology. C. W. K. Gleerup.
  2. Lindow, John (1997). Murder and vengeance among the gods: Baldr in Scandinavian mythology, Edition 262. Suomalainen tiedeakatemia. ISBN   9514108094.
  3. Lindow, John (1988). Scandinavian Mythology: An Annotated Bibliography. Garland Pub. ISBN   0824091736.
  4. Colum, Padraic (2012). Nordic Gods and Heroes. Courier Corporation.
  5. 1 2 Faulkes (1995) , pp. vi–xxi, and Turville-Petre (1964) , pp. 1–34.
  6. Faulkes (1995), pp. xvi–xviii.
  7. Turville-Petre (1964), pp. 27–34.
  8. Lindow (2001) , pp. 11–12, Turville-Petre (1964) , pp. 17–21, and MacLeod & Mees (2006) , pp. 27–28, 216.
  9. Regarding the dísir, valkyries, and figurines (with images), see Lindow (2001) , pp. 95–97. For hammers, see Simek (2007) , pp. 218–19, and Lindow (2001) , pp. 288–89.
  10. Lindow (2001) , pp. 29–30, 227–28, and Simek (2007) , pp. 84, 278.
  11. Puhvel (1989) , pp. 189–221, and Mallory (2005) , pp. 128–42.
  12. Turville-Petre (1964), p. 13.
  13. Regarding Ragnhild Tregagås, see MacLeod & Mees (2006) , p. 37. For Galdrabók, see Flowers (1989) , p. 29.
  14. Turville-Petre (1964), pp. 2–3, 178.
  15. Lindow (2001), pp. 287–91.
  16. Lindow (2001), pp. 128–29, 247–52.
  17. Lindow (2001), pp. 118, 126–28.
  18. Lindow (2001), pp. 121–22.
  19. Lindow (2001), pp. 241–43.
  20. Lindow (2001), pp. 311–12.
  21. Lindow (2001), pp. 86–88, 135–37, 168–72, 198–99, 297–99.
  22. Lindow (2001) , pp. 99–102, 109–10, and Simek (2007) , pp. 67–69, 73–74.
  23. Simek (2007), pp. 108–09, 180, 333, 335.
  24. Lindow (2001) , pp. 95–97, 243–46. Simek (2007) , pp. 62–62, 236–37, 349.
  25. Lindow (2001) , pp. 319–32. Simek (2007) , pp. 375–76.
  26. Lindow (2001), pp. 91–92, 205–06, 222–23, 278–80.
  27. For Hel, see Lindow (2001) , p. 172, and Orchard (1997) , p. 79. For Valhalla, see Lindow (2001) , pp. 308–09, and Orchard (1997) , pp. 171–72. For Fólkvangr, see Lindow (2001) , p. 118, and Orchard (1997) , p. 45.
  28. For Rán, see Lindow (2001) , pp. 258–59, and Orchard (1997) , p. 129. For Gefjon, see Orchard (1997) , p. 52.
  29. Orchard (1997), p. 131.
  30. Lindow (2001), pp. 42–43.
  31. Lindow (2001), pp. 1–2, 40, 254–58.
  32. Simek (2007), p. 189.

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Freyja goddess of love in Norse mythology

In Norse mythology, Freyja is a goddess of love, fertility and death. She is also associated with gold, war and seiðr. Freyja is the owner of the necklace Brísingamen, rides a chariot pulled by two cats, is accompanied by the boar Hildisvíni, and possesses a cloak of falcon feathers. By her husband Óðr, she is the mother of two daughters, Hnoss and Gersemi. Along with her brother Freyr, her father Njörðr, and her mother, she is a member of the Vanir. Stemming from Old Norse Freyja, modern forms of the name include Freya, Freyia, and Freja.

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In Norse mythology, Njörðr is a god among the Vanir. Njörðr, father of the deities Freyr and Freyja by his unnamed sister, was in an ill-fated marriage with the goddess Skaði, lives in Nóatún and is associated with the sea, seafaring, wind, fishing, wealth, and crop fertility.

Vanir group of gods associated with fertility, wisdom and the ability to see the future

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Sif mythical wife of Thor

In Norse mythology, Sif is a goddess associated with earth. Sif 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, and in the poetry of skalds. In both the Poetic Edda and the Prose Edda, Sif is the wife of the thunder god Thor and is known for her golden hair.

Fólkvangr Norse mythical location

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In Norse mythology, Gerðr is a jötunn, goddess, and the wife of the god Freyr. Gerðr is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources; the Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson; and in the poetry of skalds. Gerðr is sometimes modernly anglicized as Gerd or Gerth.

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In Norse mythology, Gullveig is a being who was speared by the Æsir, burnt three times, and yet thrice reborn. Upon her third rebirth, Gullveig's name becomes Heiðr and she is described as a knowledgeable and skillful völva. Gullveig/Heiðr is solely attested in the Poetic Edda, compiled in the 13th century from earlier traditional material. Scholars have variously proposed that Gullveig/Heiðr is the same figure as the goddess Freyja, that Gullveig's death may have been connected to corruption by way of gold among the Æsir, and/or that Gullveig's treatment by the Æsir may have led to the Æsir–Vanir War.


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Sól (sun) Norse deity

Sól or Sunna is the Sun personified in Norse mythology. One of the two Old High German Merseburg Incantations, written in the 9th or 10th century CE, attests that Sunna is the sister of Sinthgunt. In Norse mythology, Sól 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.

Sága and Sökkvabekkr

In Norse mythology, Sága is a goddess associated with the wisdom 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, the feminine Fjörgyn or Jörð is described as the mother of the thunder god Thor, son of Odin, and the masculine Fjörgynn is described as the father of the goddess Frigg, wife of Odin. Both names appear 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. A number of theories surround the names, and they have been the subject of scholarly discourse.


In Norse mythology, the Kerlaugar i.e. "bath-tub", are two rivers through which the god Thor wades. The Kerlaugar are attested in the Poetic Edda, compiled in the 13th century from earlier traditional material, and in a citation of the same verse in the Prose Edda, written in the 13th century by Snorri Sturluson.

In Norse mythology, the sister-wife of Njörðr is the unnamed wife and sister of the god Njörðr, with whom he is described as having had the twin children Freyr and Freyja. This shadowy goddess is attested in the Poetic Edda poem Lokasenna, recorded in the 13th century by an unknown source, and the Heimskringla book Ynglinga saga, a euhemerized account of the Norse gods composed by Snorri Sturluson also in the 13th century but based on earlier traditional material. The figure receives no further mention in Old Norse texts.


Further reading

General secondary works


Modern retellings

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