Difference between revisions of "Aesir" - New World Encyclopedia
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| − | In Old Norse, the '''Æsir''' (singular '''Ás''', feminine '''Ásynja''', feminine plural '''Ásynjur''', Anglo-Saxon '''Ós''', from Proto-Germanic '''*Ansuz''') are the principal gods of the [[Norse mythology|Norse pantheon]]. They | + | In Old Norse, the '''Æsir''' (singular '''Ás''', feminine '''Ásynja''', feminine plural '''Ásynjur''', Anglo-Saxon '''Ós''', from Proto-Germanic '''*Ansuz''') are the principal gods of the [[Norse mythology|Norse pantheon]]. They are one of the the two major clans of Norse deities (the other being the [[Vanir]]), which includes many major figures, including [[Odin]], [[Frigg]], [[Thor]], [[Balder|Baldr]] and [[Tyr]]. These beings are understood to dwell in [[Asgard]], a realm separated from the mortal world ([[Midgard]]) by ''Bifrost'' (the rainbow bridge). Finally, and in spite of the more particular use introduced above, the mythic sources occasionally utilize the term "Aesir" as a general collective noun for ''all'' Norse gods (both Aesir and [[Vanir]]).<ref>Turville-Petre, 156.</ref> |
==Etymology== | ==Etymology== | ||
| − | The word ''áss'' | + | The word ''áss'' (Proto-Germanic ''*ansuz'') is believed to be derived from the Proto-Indo-European *''ansu-'' 'breath, god'. The cognate Old English term is ''os'', which can be translated as 'god, deity'.<ref>Lindow, 49.</ref> ''Ása'' is the [[genitive case|genitive]] form of ''Áss''. This form appears as a prefix to indicate membership in the Æsir in "Ása-Þórr", and also in the compound ''[[Ásatrú]]'', a sect of [[Germanic Neopaganism]]. |
| − | [[Snorri Sturluson]]'s | + | [[Snorri Sturluson]]'s euhemeristic account in the ''Ynglinga'' saga mistakenly identifies the Æsir with [[Asia]], an explanation repeated as late as in the 17th century by Johannes Schefferus, who held that Æsir referred to "Asian emperors."<ref>Turville-Petre, 23.</ref> |
| − | + | ==Norse context== | |
| + | As Norse deities, the Aesir belonged to a complex religious, mythological and cosmological belief system shared by the Scandinavian and Germanic peoples. This mythological tradition, of which the Scandinavian (and particularly Icelandic) sub-groups are best preserved, developed in the period from the first manifestations of religious and material culture in approximately 1000 B.C.E. until the Christianization of the area, a process that occurred primarily from 900-1200 C.E..<ref>Lindow, 6-8. Though some scholars have argued against the homogenizing effect of grouping these various traditions together under the rubric of “Norse Mythology,” the profoundly exploratory/nomadic nature of Viking society tends to overrule such objections. As Thomas DuBois cogently argues, “[w]hatever else we may say about the various peoples of the North during the Viking Age, then, we cannot claim that they were isolated from or ignorant of their neighbors…. As religion expresses the concerns and experiences of its human adherents, so it changes continually in response to cultural, economic, and environmental factors. Ideas and ideals passed between communities with frequency and regularity, leading to and interdependent and intercultural region with broad commonalities of religion and worldview.” (27-28).</ref> The tales recorded within this mythological corpus tend to exemplify a unified cultural focus on physical prowess and military might. | ||
| − | ==Norse | + | ===The Aesir in Norse Mythology=== |
| − | + | Within this framework, Norse [[cosmology]] postulates three separate "clans" of deities: the Aesir, the Vanir, and the Jotun. The distinction between Aesir and Vanir is relative, for the two are said to have made peace, exchanged hostages, intermarried and reigned together after a prolonged war, which the Aesir had finally won. In fact, the most significant divergence between the two groups is in their respective areas of influence, with the Aesir representing war and conquest, and the Vanir representing exploration, fertility and wealth.<ref>More specifically, Georges Dumézil, one of the foremost authorities on the Norse tradition and a noted comparitivist, argues quite persuasively that the Aesir / Vanir distinction is a component of a larger triadic division (between ruler gods, warrior gods, and gods of agriculture and commerce) that is echoed among the Indo-European cosmologies (from Vedic India, through Rome and into the Germanic North). Further, he notes that this distinction conforms to patterns of social organization found in all of these societies. See Georges Dumézil's Gods of the Ancient Northmen (especially pgs. xi-xiii, 3-25) for more details.</ref> The ''Jotun'', on the other hand, are seen as a generally malefic (though wise) race of giants who represented the primary adversaries of the Aesir and Vanir. The Æsir, though immortal, were somewhat more "perishable" than their Indo-European brethren. Not only was their eternal youth maintained artificially (through the consumption of [[Idun|Iðunn]]'s golden apples), they could also be slain (as many were preordained to be at the cataclysm of [[Ragnarök]]). | |
| − | + | This interaction between the Æsir and the Vanir is one of the interesting aspects of Norse mythology. Unlike other polytheistic cultures, where families of gods were typically understood as "elder" or "younger" (as with the [[Titan (mythology)|Titan]]s and the [[Twelve Olympians|Olympian]]s of ancient [[Greece]]), the Æsir and Vanir were portrayed as contemporary. As described above, the two clans fought battles, concluded treaties, and exchanged hostages. It is tempting to speculate that the interactions described as occurring between Æsir and Vanir reflect the types of interaction between social classes (or clans) within Norse society at the time.<ref>Dumézil, 3-4, 18; Turville-Petre, 159-162.</ref> According to another theory, the cult of the Vanir (who are mainly connected with fertility and are relatively peaceful) may be more archaic than that of the more warlike Æsir, such that the mythical war may mirror a half-remembered religious conflict.<ref>This argument was first suggested by Wilhelm Mannhardt in 1877 (as described in Dumézil, xxiii).</ref> On the other hand, this may be a parallel to the historicized conflict between the [[Roman Kingdom|Romans]] and the [[Sabine]]s.<ref>Turville-Petre, 161. See especially ff. 37.</ref> The noted comparative religion scholar [[Mircea Eliade]] speculated that both conflicts are actually different versions of an older [[Proto-Indo-European religion|Indo-European]] myth of conflict and integration between deities of sky and rulership versus deities of earth and fertility, with no strict historical antecedents.<ref>See this pattern discussed in Eliade's ''Patterns in Comparative Religion'' - Section II (30) - The Supplanting of Sky Gods by Fecundators. New York: Sheed & Ward, 1958.</ref> | |
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== Ethnological theory == | == Ethnological theory == | ||
Revision as of 06:05, 18 April 2007
In Old Norse, the Æsir (singular Ás, feminine Ásynja, feminine plural Ásynjur, Anglo-Saxon Ós, from Proto-Germanic *Ansuz) are the principal gods of the Norse pantheon. They are one of the the two major clans of Norse deities (the other being the Vanir), which includes many major figures, including Odin, Frigg, Thor, Baldr and Tyr. These beings are understood to dwell in Asgard, a realm separated from the mortal world (Midgard) by Bifrost (the rainbow bridge). Finally, and in spite of the more particular use introduced above, the mythic sources occasionally utilize the term "Aesir" as a general collective noun for all Norse gods (both Aesir and Vanir).[1]
Etymology
The word áss (Proto-Germanic *ansuz) is believed to be derived from the Proto-Indo-European *ansu- 'breath, god'. The cognate Old English term is os, which can be translated as 'god, deity'.[2] Ása is the genitive form of Áss. This form appears as a prefix to indicate membership in the Æsir in "Ása-Þórr", and also in the compound Ásatrú, a sect of Germanic Neopaganism.
Snorri Sturluson's euhemeristic account in the Ynglinga saga mistakenly identifies the Æsir with Asia, an explanation repeated as late as in the 17th century by Johannes Schefferus, who held that Æsir referred to "Asian emperors."[3]
Norse context
As Norse deities, the Aesir belonged to a complex religious, mythological and cosmological belief system shared by the Scandinavian and Germanic peoples. This mythological tradition, of which the Scandinavian (and particularly Icelandic) sub-groups are best preserved, developed in the period from the first manifestations of religious and material culture in approximately 1000 B.C.E. until the Christianization of the area, a process that occurred primarily from 900-1200 C.E..[4] The tales recorded within this mythological corpus tend to exemplify a unified cultural focus on physical prowess and military might.
The Aesir in Norse Mythology
Within this framework, Norse cosmology postulates three separate "clans" of deities: the Aesir, the Vanir, and the Jotun. The distinction between Aesir and Vanir is relative, for the two are said to have made peace, exchanged hostages, intermarried and reigned together after a prolonged war, which the Aesir had finally won. In fact, the most significant divergence between the two groups is in their respective areas of influence, with the Aesir representing war and conquest, and the Vanir representing exploration, fertility and wealth.[5] The Jotun, on the other hand, are seen as a generally malefic (though wise) race of giants who represented the primary adversaries of the Aesir and Vanir. The Æsir, though immortal, were somewhat more "perishable" than their Indo-European brethren. Not only was their eternal youth maintained artificially (through the consumption of Iðunn's golden apples), they could also be slain (as many were preordained to be at the cataclysm of Ragnarök).
This interaction between the Æsir and the Vanir is one of the interesting aspects of Norse mythology. Unlike other polytheistic cultures, where families of gods were typically understood as "elder" or "younger" (as with the Titans and the Olympians of ancient Greece), the Æsir and Vanir were portrayed as contemporary. As described above, the two clans fought battles, concluded treaties, and exchanged hostages. It is tempting to speculate that the interactions described as occurring between Æsir and Vanir reflect the types of interaction between social classes (or clans) within Norse society at the time.[6] According to another theory, the cult of the Vanir (who are mainly connected with fertility and are relatively peaceful) may be more archaic than that of the more warlike Æsir, such that the mythical war may mirror a half-remembered religious conflict.[7] On the other hand, this may be a parallel to the historicized conflict between the Romans and the Sabines.[8] The noted comparative religion scholar Mircea Eliade speculated that both conflicts are actually different versions of an older Indo-European myth of conflict and integration between deities of sky and rulership versus deities of earth and fertility, with no strict historical antecedents.[9]
Ethnological theory
As the Edda portrays the conflict between Aesir and Vanir as resulting in the creation of the Germanic pantheon or people, some ethnologists and religious scholars such as Marija Gimbutas have likened it to the Roman myth of The Rape of the Sabine Women and have speculized that the Aesir-Vanir conflict is in fact a mythologized portrayal of the Indo-Europeanization of ancient Europe with the Aesir taking the part of the conquering Indo-Europeans as according to the ethnological Kurgan hypothesis. According to this theory also backed up by linguistics on Indo-Germanic and Germanic languages as well as pertaining religious vocabulary relating to the Aesir as opposed to the Vanir, the Aesir were the Indo-European invaders that introduced Indo-Germanic languages to Europe, of which one cultural and linguistic branch later evolved into the Germanic languages and culture. See Indo-European religion for more aspects of the Aesir's relationship to this group.
The a-rune
The a-rune 10px, Younger Futhark ᚬ was probably named after the Æsir. The name in this sense survives only in the Icelandic rune poem as Óss, referring to Odin in particular, identified with Jupiter.
The name of 15px a in the Gothic alphabet is ahsa. The common Germanic name of the rune may thus have either been ansuz "God, one of the Æsir", or ahsam "ear (of corn)".
List of Æsir
- Note: Each of these deities are described in far greater detail in their respective articles.
- Baldr — (Balder) god of innocence and beauty
- Bragi — (Brage) the bard (skald)
- Forseti — god of justice
- Frigg — chief goddess
- Heimdallr — (Heimdall) the watchman and guardian
- Höðr — blind god of darkness and winter
- Hœnir — the indecisive god
- Iðunn —(Idun) goddess of youth, fertility and death
- Loki — the trickster, foster-brother of Odin
- Meili — the mile-stepper
- Nanna — wife of Baldr
- Óðinn — (Odin) chief god, of wisdom and war
- Sif — golden-haired wife of Thor
- Þórr — (Thor) god of thunder and battle
- Týr — (Tyr) one-handed, self sacrificing god of law and justice.
- Ullr — the hunter, tracker and archer
- Váli — the avenger
- Vé — brother of Odin, who gave men speech
- Viðarr — (Vidar) god of silence, stealth, and revenge
- Vili — brother of Odin, who gave men feeling and thought
Notes
- ↑ Turville-Petre, 156.
- ↑ Lindow, 49.
- ↑ Turville-Petre, 23.
- ↑ Lindow, 6-8. Though some scholars have argued against the homogenizing effect of grouping these various traditions together under the rubric of “Norse Mythology,” the profoundly exploratory/nomadic nature of Viking society tends to overrule such objections. As Thomas DuBois cogently argues, “[w]hatever else we may say about the various peoples of the North during the Viking Age, then, we cannot claim that they were isolated from or ignorant of their neighbors…. As religion expresses the concerns and experiences of its human adherents, so it changes continually in response to cultural, economic, and environmental factors. Ideas and ideals passed between communities with frequency and regularity, leading to and interdependent and intercultural region with broad commonalities of religion and worldview.” (27-28).
- ↑ More specifically, Georges Dumézil, one of the foremost authorities on the Norse tradition and a noted comparitivist, argues quite persuasively that the Aesir / Vanir distinction is a component of a larger triadic division (between ruler gods, warrior gods, and gods of agriculture and commerce) that is echoed among the Indo-European cosmologies (from Vedic India, through Rome and into the Germanic North). Further, he notes that this distinction conforms to patterns of social organization found in all of these societies. See Georges Dumézil's Gods of the Ancient Northmen (especially pgs. xi-xiii, 3-25) for more details.
- ↑ Dumézil, 3-4, 18; Turville-Petre, 159-162.
- ↑ This argument was first suggested by Wilhelm Mannhardt in 1877 (as described in Dumézil, xxiii).
- ↑ Turville-Petre, 161. See especially ff. 37.
- ↑ See this pattern discussed in Eliade's Patterns in Comparative Religion - Section II (30) - The Supplanting of Sky Gods by Fecundators. New York: Sheed & Ward, 1958.
ReferencesISBN links support NWE through referral fees
- Davis, Kenneth C. Don't Know Much About Mythology. New York: HarperCollins, 2005. ISBN 006019460X.
- DuBois, Thomas A. Nordic Religions in the Viking Age. Philadelphia: University of Pennsylvania Press, 1999. ISBN 0-8122-1714-4.
- Dumézil, Georges. Gods of the Ancient Northmen. Edited by Einar Haugen; Introduction by C. Scott Littleton and Udo Strutynski. Berkeley: University of California Press, 1973. ISBN 0-520-02044-8.
- Grammaticus, Saxo. The Danish History (Volumes I-IX). Translated by Oliver Elton (Norroena Society, New York, 1905). Accessed online at The Online Medieval & Classical Library.
- Lindow, John. Handbook of Norse mythology. Santa Barbara, CA: ABC-CLIO, 2001. ISBN 1-57607-217-7.
- Munch, P. A. Norse Mythology: Legends of Gods and Heroes. In the revision of Magnus Olsen; translated from the Norwegian by Sigurd Bernhard Hustvedt. New York: The American-Scandinavian foundation; London: H. Milford, Oxford University Press, 1926.
- Orchard, Andy. Cassell's Dictionary of Norse Myth and Legend. London: Cassell; New York: Distributed in the United States by Sterling Pub. Co., 2002. ISBN 0-304-36385-5.
- The Poetic Edda. Translated and with notes by Henry Adams Bellows. Princeton: Princeton University Press, 1936. Accessed online at sacred-texts.com.
- Sturluson, Snorri. The Prose Edda. Translated from the Icelandic and with an introduction by Arthur Gilchrist Brodeur. New York: American-Scandinavian foundation, 1916. Available online at http://www.northvegr.org/lore/prose/index.php.
- Turville-Petre, Gabriel. Myth and Religion of the North: The Religion of Ancient Scandinavia. New York: Holt, Rinehart and Winston, 1964. ISBN 0837174201.
External link
- Viktor Rydberg's "Teutonic Mythology: Gods and Goddesses of the Northland" e-book
- W. Wagner's "Asgard and the Home of the Gods" e-book
- "Myths of Northern Lands" e-book by H. A. Guerber
- Peter Andreas Munch's "Norse Mythology: Legends of Gods and Heroes" e-book
- Bartleby: American Heritage Dictionary: Indo-European roots: ansu
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