Minor Aesir

From New World Encyclopedia


The Minor Aesir in a Norse Context

As a Norse deities, the Minor 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.[1] The tales recorded within this mythological corpus tend to exemplify a unified cultural focus on physical prowess and military might.

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. In fact, the most major 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.[2] 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.

Though these gods play a smaller role than those (discussed elsewhere), they still represent relevant aspects of the overall mythic tradition. More specifically, those gods who exist primarily as personifications of abstract values (for example, Forseti) are perhaps even more indicative of the overarching values of a people than more nuanced figures (such as Odin and Thor).

Forseti

Forseti (Old Norse: "chairman"; Modern Icelandic and Faroese: "president")[3] is the god of justice, peace and truth among the Æsir. He was the son of Balder and Nanna. His home was Glitnir ("shining"), which referred to the hall's silver ceiling and golden pillars, which radiated light that could be seen from a great distance.[4]

Forseti was considered the wisest and most eloquent of gods of Asgard. In contrast to his fellow god Tyr, who presided over the bloody affairs of carnal law,[5] Forseti presided over disputes resolved by mediation. He sat in his hall, dispensing justice to those who sought it, and was said to be able to always provide a solution that all parties considered fair. Like his father Balder, he was a gentle god and favored peace so all judged by him could live in safety as long as they upheld his sentence. Forseti was so respected that only the most solemn oaths were uttered in his name. As described in the Prose Edda,

Forseti is the name of the son of Baldr and Nanna daughter of Nep; he has that hall in heaven which is called Glitnir. All that come to him with such quarrels as arise out of law-suits, all these return thence reconciled. That is the best seat of judgment among gods and men.[6]

Since Forseti is not mentioned as a combatant at Ragnarok, it is assumed that, as a god of peace, he abstained from battle.

In Frisia, the god is known as Fosite or Foseti and is thought to have been the chief god or ancestor of their people. The Norse view of the deity is related to the Frisian one, and is thought to have spread to them around 700 C.E., when the cultural relations between Frisia and southern Norway were amenable enough to enable the Fosite-cult to move north across the Oslofjord.[7]

Hermóðr

asd

Höðr

Loki tricks Höðr into shooting Baldr.

Höðr (often anglicized as Hod[8]) is the blind brother of Baldr in Norse mythology. Guided by Loki he shot the mistletoe missile which was to slay the otherwise invulnerable Baldr.

According to the Prose Edda and the Poetic Edda the goddess Frigg made everything in existence swear never to harm Baldr, except for the mistletoe which she found too young to demand an oath from. The gods amused themselves by trying weapons on Baldr and seeing them fail to do any harm. Loki, upon finding out about Baldr's one weakness, made a missile from mistletoe, and helped Höðr shoot it at Baldr. After this Odin and the giantess Rindr gave birth to Váli who grew to adulthood within a day and slew Höðr.

The Danish historian Saxo Grammaticus recorded an alternative version of this myth in his Gesta Danorum. In this version the mortal hero Høtherus and the demi-god Balderus compete for the hand of Nanna. Ultimately Høtherus slays Balderus.

The Prose Edda

In the Gylfaginning part of Snorri Sturluson's Prose Edda Höðr is introduced in an ominous way.

Höðr heitir einn ássinn, hann er blindr. Œrit er hann styrkr, en vilja mundu goðin at þenna ás þyrfti eigi at nefna, þvíat hans handaverk munu lengi vera höfð at minnum með goðum ok mönnum. - Eysteinn Björnsson's edition

"One of the Æsir is named Hödr: he is blind. He is of sufficient strength, but the gods would desire that no occasion should rise of naming this god, for the work of his hands shall long be held in memory among gods and men." - Brodeur's translation

Höðr is not mentioned again until the prelude to Baldr's death is described. All things except the mistletoe (believed to be harmless) have sworn an oath not to harm Baldr, so the Æsir throw missiles at him for sport.

En Loki tók mistiltein ok sleit upp ok gekk til þings. En Höðr stóð útarliga í mannhringinum, þvíat hann var blindr. Þá mælti Loki við hann: "Hví skýtr þú ekki at Baldri?" Hann svarar: "Þvíat ek sé eigi hvar Baldr er, ok þat annat at ek em vápnlauss." Þá mælti Loki: "Gerðu þó í líking annarra manna ok veit Baldri sœmð sem aðrir menn. Ek mun vísa þér til hvar hann stendr. Skjót at honum vendi þessum."

Höðr tók mistiltein ok skaut at Baldri at tilvísun Loka. Flaug skotit í gögnum hann ok fell hann dauðr til jarðar. Ok hefir þat mest óhapp verit unnit með goðum ok mönnum. - Eysteinn Björnsson's edition

"Loki took mistletoe and pulled it up and went to the Thing. Hödr stood outside the ring of men, because he was blind. Then spake Loki to him: 'Why dost thou not shoot at Baldr?' He answered: 'Because I see not where Baldr is; and for this also, that I am weaponless.' Then said Loki: 'Do thou also after the manner of other men, and show Baldr honor as the other men do. I will direct thee where he stands; shoot at him with this wand.'

Hödr took mistletoe and shot at Baldr, being guided by Loki: the shaft flew through Baldr, and he fell dead to the earth; and that was the greatest mischance that has ever befallen among gods and men." - Brodeur's translation

The Gylfaginning does not say what happens to Höðr after this. In fact it specifically states that Baldr cannot be avenged, at least not immediately.

Þá er Baldr var fallinn, þá fellusk öllum ásum orðtök ok svá hendr at taka til hans, ok sá hverr til annars ok váru allir með einum hug til þess er unnit hafði verkit. En engi mátti hefna, þar var svá mikill griðastaðr. - Eysteinn Björnsson's edition

"Then, when Baldr was fallen, words failed all the Æsir, and their hands likewise to lay hold of him; each looked at the other, and all were of one mind as to him who had wrought the work, but none might take vengeance, so great a sanctuary was in that place." - Brodeur's translation

It does seem, however, that Höðr ends up in Hel one way or another for the last mention of him in Gylfaginning is in the description of the post-Ragnarök world.

Því næst koma þar Baldr ok Höðr frá Heljar, setjask þá allir samt ok talask við ok minnask á rúnar sínar ok rœða of tíðindi þau er fyrrum höfðu verit, of Miðgarðsorm ok um Fenrisúlf. - Eysteinn Björnsson's edition

"After that Baldr shall come thither, and Hödr, from Hel; then all shall sit down together and hold speech with one another, and call to mind their secret wisdom, and speak of those happenings which have been before: of the Midgard Serpent and of Fenris-Wolf." - Brodeur's translation

Snorri's source of this knowledge is clearly Völuspá as quoted below.

In the Skáldskaparmál section of the Prose Edda several kennings for Höðr are related.

Hvernig skal kenna Höð? Svá, at kalla hann blinda ás, Baldrs bana, skjótanda Mistilteins, son Óðins, Heljar sinna, Vála dólg. - Guðni Jónsson's edition

"How should one periphrase Hödr? Thus: by calling him the Blind God, Baldr's Slayer, Thrower of the Mistletoe, Son of Odin, Companion of Hel, Foe of Váli." - Brodeur's translation

None of those kennings, however, are actually found in surviving skaldic poetry. Neither are Snorri's kennings for Váli which are also of interest in this context.

Hvernig skal kenna Vála? Svá, at kalla hann son Óðins ok Rindar, stjúpson Friggjar, bróður ásanna, hefniás Baldrs, dólg Haðar ok bana hans, byggvanda föðurtófta. - Guðni Jónsson's edition

"How should Váli be periphrased? Thus: by calling him Son of Odin and Rindr, Stepson of Frigg, Brother of the Æsir, Baldr's Avenger, Foe and Slayer of Hödr, Dweller in the Homesteads of the Fathers." - Brodeur's translation

It is clear from this that Snorri was familiar with the role of Váli as Höðr's slayer, even though he does not relate that myth in the Gylfaginning prose. Perhaps he found it distasteful since Höðr is essentially innocent in his version of the story.

The Poetic Edda

Höðr is referred to several times in the Poetic Edda, always in the context of Baldr's death. The following strophes are from Völuspá.

Ek sá Baldri,
blóðgom tívur,
Óðins barni,
ørlög fólgin:
stóð um vaxinn
völlum hærri
mjór ok mjök fagr
mistilteinn.
Varð af þeim meiði,
er mær sýndisk,
harmflaug hættlig:
Höðr nam skjóta.
Baldrs bróðir var
of borinn snemma,
sá nam, Óðins sonr,
einnættr vega.
Þó hann æva hendr
né höfuð kembði,
áðr á bál um bar
Baldrs andskota.
En Frigg um grét
í Fensölum
vá Valhallar -
vituð ér enn, eða hvat?
- EB's edition
I saw for Baldr,
the bleeding god,
The son of Othin,
his destiny set:
Famous and fair
in the lofty fields,
Full grown in strength
the mistletoe stood.
From the branch which seemed
so slender and fair
Came a harmful shaft
that Hoth should hurl;
But the brother of Baldr
was born ere long,
And one night old
fought Othin’s son.
His hands he washed not,
his hair he combed not,
Till he bore to the bale-blaze
Baldr’s foe.
But in Fensalir
did Frigg weep sore
For Valhall’s need:
would you know yet more?
- HAB's translation
I saw for Baldr—
for the bloodstained sacrifice,
Óðinn's child—
the fates set hidden.
There stood full-grown,
higher than the plains,
slender and most fair,
the mistletoe.
There formed from that stem
which was slender-seeming,
a shaft of anguish, perilous:
Hǫðr started shooting.
A brother of Baldr
was born quickly:
he started—Óðinn's son—
slaying, at one night old.
He never washed hands,
never combed head,
till he bore to the pyre
Baldr's adversary—
while Frigg wept
in Fen Halls
for Valhǫll's woe.
Do you still seek to know? And what?
- UD's translation

This account seems to fit well with the information in the Prose Edda, but here the role of Baldr's avenging brother is emphasized.

Baldr and Höðr are also mentioned in Völuspá's description of the world after Ragnarök.

Munu ósánir
akrar vaxa,
böls mun alls batna,
Baldr mun koma.
Búa þeir Höðr ok Baldr
Hropts sigtóptir
vel, valtívar -
vituð ér enn, eða hvat? - Eysteinn Björnsson's edition
Unsown shall
the fields bring forth,
all evil be amended;
Baldr shall come;
Hödr and Baldr,
the heavenly gods,
Hropt´s glorious dwellings shall inhabit.
Understand ye yet, or what? - Thorpe's translation

Interestingly the poem Vafþrúðnismál informs us that the gods who survive Ragnarök are Viðarr, Váli, Móði and Magni with no mention of Höðr and Baldr.

The myth of Baldr's death is also referred to in another Eddic poem, Baldrs draumar.

Óðinn kvað:
"Þegj-at-tu, völva,
þik vil ek fregna,
unz alkunna,
vil ek enn vita:
Hverr mun Baldri
at bana verða
ok Óðins son
aldri ræna?"
Völva kvað:
"Höðr berr hávan
hróðrbaðm þinig,
hann mun Baldri
at bana verða
ok Óðins son
aldri ræna;
nauðug sagðak,
nú mun ek þegja."
Óðinn kvað:
"Þegj-at-tu, völva,
þik vil ek fregna,
unz alkunna,
vil ek enn vita:
Hverr mun heift Heði
hefnt of vinna
eða Baldrs bana
á bál vega?"
Völva kvað:
Rindr berr Vála
í vestrsölum,
sá mun Óðins sonr
einnættr vega:
hönd of þvær
né höfuð kembir,
áðr á bál of berr
Baldrs andskota;
nauðug sagðak,
nú mun ek þegja." - Guðni Jónsson's edition
Vegtam
"Be thou not silent, Vala!
I will question thee,
until I know all.
I will yet know
who will Baldr’s
slayer be,
and Odin’s son
of life bereave."
Vala
"Hödr will hither
his glorious brother send,
he of Baldr will
the slayer be,
and Odin’s son
of life bereave.
By compulsion I have spoken;
I will now be silent."
Vegtam
"Be not silent, Vala!
I will question thee,
until I know all.
I will yet know
who on Hödr vengeance
will inflict
or Baldr’s slayer
raise on the pile."
Vala
"Rind a son shall bear,
in the western halls:
he shall slay Odin’s son,
when one night old.
He a hand will not wash,
nor his head comb,
ere he to the pile has borne
Baldr’s adversary.
By compulsion I have spoken;
I will now be silent." - Thorpe's translation

Höðr is not mentioned again by name in the Eddas. He is, however, referred to in Völuspá in skamma.

Váru ellifu
æsir talðir,
Baldr er hné,
við banaþúfu;
þess lézk Váli
verðr at hefna,
síns of bróður
sló hann handbana. - Guðni Jónsson's edition
There were eleven
Æsir reckoned,
when Baldr on
the pile was laid;
him Vali showed himself
worthy to avenge,
his own brother:
he the slayer slew. - Thorpe's translation

Skaldic poetry

The name of Höðr occurs several times in skaldic poetry as a part of warrior-kennings. Thus Höðr brynju, "Höðr of byrnie", is a warrior and so is Höðr víga, "Höðr of battle". Some scholars have found the fact that the poets should want to compare warriors with Höðr to be incongruous with Snorri's description of him as a blind god, unable to harm anyone without assistance. It is possible that this indicates that some of the poets were familiar with other myths about Höðr than the one related in Gylfaginning - perhaps some where Höðr has a more active role. On the other hand the names of many gods occur in kennings and the poets might not have been particular in using any god name as a part of a kenning.

Gesta Danorum

In Saxo's version of the story Høtherus meets wood maidens who warn him that Balderus is a demi-god who can't be killed by normal means.

In Gesta Danorum Høtherus is a human hero of the Danish and Swedish royal lines. He is gifted in swimming, archery, fighting and music and Nanna, daughter of King Gevarus falls in love with him. But at the same time Balderus, son of Othinus, has caught sight of Nanna bathing and fallen violently in love with her. He resolves to slay Høtherus, his rival.

As Høtherus is hunting he is led astray by a mist and meets wood-maidens who control the fortunes of war. They warn him that Balderus has designs on Nanna but also tell him that he shouldn't attack him in battle since he is a demigod. Høtherus goes to consult with King Gevarus and asks him for his daughter. The king replies that he would gladly favour him but that Balderus has already offered a like request and he does not want to incur his wrath.

Gevarus tells Høtherus that Balderus is invincible but that he knows of one weapon which can defeat him, a sword kept by Mimingus, the satyr of the woods. Mimingus also has another magical artifact, a bracelet that increases the wealth of its owner. Riding through a region of extraordinary cold in a carriage drawn by reindeer Høtherus captures the satyr with a clever ruse and forces him to yield his artifacts.

Hearing about Høtherus's artifacts, Gelderus, king of Saxony, equips a fleet to attack him. Gevarus warns Høtherus of this and tells him where to meet Gelderus in battle. When the battle is joined, Høtherus and his men save their missiles while defending themselves against those of the enemy with a testudo formation. With his missiles exhausted, Gelderus is forced to sue for peace. He is treated mercifully by Høtherus and becomes his ally. Høtherus then gains another ally with his eloquent oratory by helping King Helgo of Hålogaland win a bride.

Meanwhile Balderus enters the country of king Gevarus armed and sues for Nanna. Gevarus tells him to learn Nanna's own mind. Balderus addresses her with cajoling words but obtains a refusal. Nanna tells him that because of the great difference in their nature and stature, since he is a demigod, they are not suitable for marriage.

As news of Balderus's efforts reaches Høtherus he and his allies resolve to attack Balderus. A great naval battle ensues where the gods fight on the side of Balderus. Thoro in particular shatters all opposition with his mighty club. As the battle seems lost Høtherus manages to hew Thoro's club off at the haft and the gods are forced to retreat. Gelderus perishes in the battle and Høtherus arranges a funeral pyre of vessels for him. After this battle Høtherus finally marries Nanna.

Balderus is not completely defeated and shortly afterwards returns to defeat Høtherus in the field. But Balderus's victory is without fruit for he is still without Nanna. Lovesick he is harassed by phantoms in Nanna's likeness and his health deteriorates so that he cannot walk but has himself drawn around in a cart.

After a while Høtherus and Balderus have their third battle and again Høtherus is forced to retreat. Weary of life because of his misfortunes against Balderus he plans to retire and wanders into the wilderness. In a cave he comes upon the same maidens he had met at the start of his career. Now they tell him that he can defeat Balderus if he gets a taste of some extraordinary food which had been devised to increase the strength of Balderus.

Encouraged by this Høtherus returns from exile and once again meets Balderus in the field. After a day of inconclusive fighting Høtherus goes out during the night to spy on the enemy. He finds where Balderus's magical food is prepared and plays the lyre for the maidens preparing it. While they don't want to give him the food they bestow on him a belt and a girdle which secure victory.

Heading back to his camp, Høtherus meets Balderus and plunges his sword into his side. After three days Balderus dies from his wound. Many years later, Bous, the son of Othinus and Rinda avenges his brother and kills Høtherus in a duel.

Chronicon Lethrense and Annales Lundenses

There are also two less known Danish Latin chronicles, the Chronicon Lethrense and the Annales Lundenses of which the latter is included in the former. These two sources provide a second euhemerized account of Höðr's slaying of Balder.

It relates that Hother was the king of the Saxons and son of Hothbrod and the daughter of Hadding. Hother first slew Othen's (i.e. Odin) son Balder in battle and then chased Othen and Thor. Finally, Othen's son Both killed Hother. Hother, Balder, Othen and Thor were incorrectly considered to be gods.


Hœnir

In Norse mythology, Hœnir was one of the Æsir. Along with Mímir, he went to the Vanir as a hostage to seal a truce. The Vanir made Hœnir one of their members, but he was indecisive and relied on Mímir for all of his decisions, grunting noncommital answers when Mímir was absent. This is related in the Ynglinga saga

In Völuspá, at the creation of the first human beings, Ask and Embla, Hœnir and Lóðurr help Odin. In Gylfaginning, Vili and are mentioned instead. As Snorri knew Völuspá, it is possible that Hœnir was another name for Vili. Also according to Völuspá, Hœnir was one of the few gods that would survive Ragnarök.

Hœnir also has a minor role in Haustlöng and Reginsmál.

Hoenir crater on Callisto is named after him.

Meili

Meili is one of the Æsir in Norse mythology. His name appears in the Eddic poem Hárbarðsljóð where Thor lists him alone as his brother, omitting his universally acknowledged half-brothers Baldr and Váli/Bous, indicating not only that Meili is one of the sons of Odin, he is likely also the son of Jörd.

The Prose Edda supports his immediate descent from Odin with its (oft-omitted) list of the sons of Odin in the Nafnaþulur of Skáldskaparmál. The text reads:

Sons of Odin       Baldur and Meili

Vidar and Nep       Váli, Ali
Thor and Hildolf       Hermod, Sigi
Skjöld, Yngvi-Freyr       and Itreksjod

Heimdall, Sæming

His name appears to mean "mile-stepper", and if accurate, could mean that he was a Norse god of travel. Given the importance of travel in Norse culture, Meili would then have been an important figure in the Norse pantheon, but no first-hand accounts of his status are known to exist, so his rank and function among the Æsir remains a point of conjecture.

Nanna

Nanna is a goddess in Norse mythology, the daughter of Nep and wife of Baldr (Balder). She and Baldr are both Æsir and live together in the hall of Breidablik in Asgard. With Baldr, she was the mother of Forseti.

Gylfaginning

According to Gylfaginning, when Baldr was unintentionally slain by the blind god Höðr through the treachery of Loki, she was overcome with grief and died. She was placed on the funeral pyre alongside her husband on his ship Hringhorni which was then launched out to sea. Later, when Hermód set out on his quest to bring Baldr back from the underworld and entered the hall of Hel, he saw Baldr there in the seat of honour alongside Nanna who sent back with Hermód gifts for the other gods including a robe for Frigg and a ring for Fulla along with the golden arm ring Draupnir sent back to Odin by Baldr.

Skáldskaparmál

According to Skáldskaparmál, Nanna is listed among the eight Ásynjur presiding over the banquet held for Aegir when he was a guest in Asgard, though Baldr is conspicuously absent among the hosting male Æsir. Despite being known as a goddess, her name is also used in the same book in a kenning for giantess or "troll wife".

Hyndluljód

In the poem Hyndluljód, there is also a Nanna, daughter of Nokkvi, mentioned by the giantess Hyndla during her enumeration of the ancestors of Óttar, presumably referring to a human ancestor rather than the goddess.

Gesta Danorum

In Gesta Danorum, a Danish history written by Saxo Grammaticus, Nanna is a beautiful human woman caught up in a love triangle between the human king Hotherus and the demigod Balderus who, unlike their counterparts in Gylfaginning, are not brothers but rivals for the hand of Nanna.

Chronicon Lethrense

The chronicle which departs most from Norse mythology is the Danish Chronicon Lethrense (and the included Annales Lundenses). They tell that Höðr's son, the Danish king Rorik Slengeborre was succeeded by his son Wiglek. This Wiglek married Nanna and he ruled in peace. He died in his bed and was succeeded by his son Wermund, the father of Offe (Offa).

Merseburg Incantations

In the Merseburg Incantations there is a reference to a female called "Sinhtgunt" (Sinthgunt). The context of the spell seems to show that this means Nanna, wife of Balder and sister of Sunna.

Sif

This early 20th century depiction of Sif shows her with long blond hair.

Sif ("relative") is, in Norse mythology, a goddess of the Æsir, wife of Thor (Þórr) and mother of Thrud (Þrúðr), Ullr (Ull) and Modi (Móði). Thor is not the father of Ullr. Sif was not the mother of Magni; this was Thor's son with Járnsaxa.

She has hair of gold which grows just like natural hair, made by the dwarves called "sons of Ivaldi" (Dvalin). Her hair's color may have represented ripe wheat. Loki cut off Sif's hair as a prank, but when Thor found this out he forced Loki to promise to have golden hair made by the Dwarves. Loki uses this event to taunt Sif and, indirectly, Thor in Lokasenna.

Loki succeeded in having such hair made, as well as Freyr's ship Skíðblaðnir and Odin's (Óðinn's) spear Gungnir, all made by the same dwarf, Dvalin. Her name is used to designate the Earth in Skáldskaparmál 87. After Freyja, Sif is the most beautiful of the goddesses. Snorri calls her the Sybill. It is possible that Sif was a goddess of the home, of field and of the crop and she had some power on destiny. Gold was called 'hair of Sif'. Hilda R. Ellis Davidson tells us that her braids of hair was offered to mother earth. Sif appears in the Prose Edda and the Poetic Edda as well as in skaldic poetry.

A volcano on the planet Venus is named after Sif. Sif is also a character in the popular comic book The Mighty Thor from Marvel Comics.

Ullr

This illustration from an 18th century Icelandic manuscript shows Ullr on his skis and with his bow.

In Norse mythology, Ullr is a son of Sif and a stepson of Thor. While extant sources are scant he appears to have been a major god in prehistoric times, or even an aspect of the head of the Proto-Germanic pantheon, mentioned on the 3rd century Thorsberg chape.

The Prose Edda

In the Gylfaginning part of Snorri Sturluson's Prose Edda there is a brief description of Ullr.

Ullr heitir einn, sonr Sifjar, stjúpsonr Þórs. Hann er bogmaðr svá góðr ok skíðfœrr svá at engi má við hann keppask. Hann er ok fagr álitum ok hefir hermanns atgervi. Á hann er ok gott at heita í einvígi. [1]
Ull, Sif's son and Thór's stepson, is one [too]. He is such a good archer and ski-runner that no one can rival him. He is beautiful to look at as well and he has all the characteristics of a warrior. It is also good to call on him in duels. — Young's translation

In Skáldskaparmál, the second part of the Prose Edda, Snorri mentions Ullr again in a discussion of kennings. Snorri informs his readers that Ullr can be called ski-god, bow-god, hunting-god and shield-god. In turn a shield can be called Ullr's ship. Despite these tantalising tidbits Snorri relates no myths about Ullr. It seems likely that he didn't know any, the god having faded from memory.

Skaldic poetry

Snorri's note that a shield can be called Ullr's ship is borne out by surviving skaldic poetry with kennings such as askr Ullar, far Ullar and kjóll Ullar all meaning Ullr's ship and referring to shields. While the origin of this kenning is unknown it could be connected with the identity of Ullr as a ski-god. Early skis, or perhaps sleds, might have been reminiscent of shields. A late Icelandic composition, Laufás-Edda, offers the prosaic explanation that Ullr's ship was called Skjöldr, "Shield".

The name of Ullr is also common in warrior kennings, where it is used as other god names are.

Ullr brands – Ullr of sword – warrior
rand-Ullr – shield-Ullr – warrior
Ullr almsíma – Ullr of bowstring – warrior [2]

Three skaldic poems, Þórsdrápa, Haustlöng and a fragment by Eysteinn Valdason, refer to Thor as Ullr's stepfather, confirming Snorri's information.

The Poetic Edda

Ullr is mentioned in Grímnismál where the homes of individual gods are recounted.

Ýdalir heita
þar er Ullr hefir
sér of görva sali.
Ydalir it is called,
where Ullr has
himself a dwelling made. — Thorpe's translation

The name Ýdalir, meaning "yew dales", is not otherwise attested. The yew was an important material in the making of bows, and the word ýr, "yew", is often used metonymically to refer to bows. It seems likely that the name Ýdalir is connected with the idea of Ullr as a bow-god.

Another strophe in Grímnismál also mentions Ullr.

Ullar hylli
hefr ok allra goða
hverr er tekr fyrstr á funa,
því at opnir heimar
verða of ása sonum,
þá er hefja af hvera.
Ullr’s and all the gods’
favour shall have,
whoever first shall look to the fire;
for open will the dwelling be,
to the Æsir's sons,
when the kettles are lifted off. — Thorpe's translation

The strophe is obscure but may refer to some sort of religious ceremony. It seems to indicate Ullr as an important god.

The last reference to Ullr in the Poetic Edda is found in Atlakviða.

Svá gangi þér, Atli,
sem þú við Gunnar áttir
eiða oft of svarða
ok ár of nefnda,
at sól inni suðrhöllu
ok at Sigtýs bergi,
hölkvi hvílbeðjar
ok at hringi Ullar.
So be it with thee, Atli!
as toward Gunnar thou hast held
the oft-sworn oaths,
formerly taken -
by the southward verging sun,
and by Sigtý’s hill,
the secluded bed of rest,
and by Ullr’s ring. — Thorpe's translation

Again we seem to find Ullr associated with some sort of ceremony, this time that of swearing an oath by a ring. Both Atlakviða and Grímnismál are often considered to be among the oldest extant Eddic poems. It may not be a coincidence that they are the only ones to refer to Ullr.

Gesta Danorum

In Saxo Grammaticus' Gesta Danorum, where gods appear euhemerized as powerful humans, Ullr, under the name Ollerus, is described as a cunning wizard, having magical means of transportation.

Fama est, illum adeo praestigiarum usu calluisse, ut ad traicienda maria osse, quod diris carminibus obsignavisset, navigii loco uteretur nec eo segnius quam remigio praeiecta aquarum obstacula superaret. [3]
The story goes that he was such a cunning wizard that he used a certain bone, which he had marked with awful spells, wherewith to cross the seas, instead of a vessel; and that by this bone he passed over the waters that barred his way as quickly as by rowing. — Elton's translation

When Odin was exiled, Ollerus was chosen to take his place. Ollerus ruled under the name Odin for ten years until the true Odin was called back, whereupon Ollerus retired to Sweden where he was slain by Danes.

Etymology and place names

The coat of arms of Ullensaker displays Ullr as a charge.

The name Ullr is probably cognate with the Old English word wuldor and the Gothic word wulþus, meaning "glory".

The appearance of Ullr's name in numerous Danish, Norwegian and Swedish place names (for example Ulleråker "Ullr's field" and Ullevi "Ullr's shrine") is further evidence that Ullr had at some point a religious importance greater than is immediately apparent from the scant surviving textual references.

The most notable place names in Norway that contains the name Ullr (or the sideform Ullin) are the following: Ullensaker (municipality in Akershus county), Ullensvang (municipality in Hordaland county), Ullern and Ullevål (boroughs of Oslo) and Ullerøy (island and parish in Østfold county). (See also under the name Ringsaker.)

In Sweden: Ulleråker (Uppland), Ultuna (Uppland), Ullvi (Västmanland).

Rydberg's theories

In Viktor Rydberg's idiosyncratic Teutonic Mythology Ullr is the son of Sif and Egill-Örvandill, half-brother of Svipdagr-Óðr, nephew of Völundr and a cousin of Skaði. His father, Egill, was the greatest archer in the mythology, and Ullr follows in his father's footsteps. Ullr helped Svipdagr-Eiríkr rescue Freyja from the giants. He also ruled over the Vanir when they held Ásgarðr during the war between the Vanir and the Æsir.

While most of Rydberg's theories are dismissed as fanciful by modern scholars his idea that Ullr is connected with the elves of Völundarkviða is not absurd. Both seem associated with skiing and hunting and since Ullr's father is not identified as one of the Æsir he may have been of another race.

Váli

In Norse mythology, Váli is a son of the god Odin and the giantess Rindr. He was birthed for the sole purpose of killing Höðr as revenge for Höðr's accidental murder of his half-brother, Baldr. He grew to full adulthood within one day of his birth, and slew Höðr. Váli is fated to survive Ragnarök.

The Váli myth is referred to in Baldrs draumar:

Rindr will bear Váli
in western halls;
that son of Óðinn
will kill when one night old—
he will not wash hand,
nor comb head,
before he bears to the pyre
Baldr's adversary. - Ursula Dronke's translation

And in Völuspá:

There formed from that stem,
which was slender-seeming,
a shaft of anguish, perilous:
Hǫðr started shooting.
A brother of Baldr
was born quickly:
he started—Óðinn's son—
slaying, at one night old.

There is another Váli, a son of Loki by Sigyn, who was transformed by the gods into a slavering wolf who tore out the throat of his brother Narfi to punish Loki for his crimes. See Váli (son of Loki).

The two figures named Váli may originally have been conceived of as the same being.

In Gesta Danorum the figure Bous corresponds to Váli.

Ve was one of the Æsir and a son of Bestla and Borr in Norse mythology. His brothers were Vili and Odin. He was known for having given humanity the powers of speech and their external senses. According to Loki, in Lokasenna, he had an affair with Odin's wife, Frigg.

In Völuspá, Hoenir and Lóðurr help Odin at the creation of the first man (Ask) and woman (Embla). In Gylfaginning, Vili and Ve are mentioned instead. As Snorri Sturluson knew Völuspá, it is thus possible that Lóðurr was another name for Ve.

Vidar

In Norse mythology, Víðarr (often Anglicised Vidar or Widar) is a god associated with vengeance and is the son of Odin and the giantess Gríd. His major deed in the mythology is to avenge his father's death at Ragnarök and is one of the few gods destined to survive that final conflict.

Gylfaginning

According to Gylfaginning, Vidar is called the silent god who wears a thick shoe, is almost equal in strength to Thor, and can always be counted on to help the Aesir in their struggles. During Ragnarök, when the wolf Fenrir devours Odin, Vidar will avenge him by stepping down with one foot on the lower jaw of the monster, grabbing his upper jaw in one hand and tearing his mouth apart, killing him. Vidar's "thick shoe" consists of all the leather waste pieces that people have cut from their own shoes at the toe and heel, collected by the god throughout all time. Therefore, anyone who is concerned enough to give assistance to the gods must throw these pieces away. Following Ragnarök and the rebirth of the world, Vidar along with his brother Váli will have survived both the deluge of the sea and the fiery conflagration unleashed by Surtr, completely unharmed, and shall thereafter dwell on the field of Idavoll, "where the city of Asgard had previously been".

Skáldskaparmál

According to Skáldskaparmál, when Aegir was a guest in Asgard, Vidar was one of the twelve presiding male gods seated among those hosting the banquet. Later in the book, various kennings are given for Vidar, including again the silent god, possessor of the iron shoe, enemy and slayer of Fenrisulf, the avenging god, brother of the Aesir, son of Odin and dweller of his father's homestead. In the tale of Thor's visit to the hall of the giant Geirröd, we are told that Gríd is the mother of "Vidar the Silent", and at a certain point in the dialogue between Bragi and Aegir, Snorri himself begins speaking of the myths in euhemeristic terms and states that the historical equivalent of Vidar was Aeneas who survived the Trojan War (Snorri's basis for Ragnarök) and went on to achieve great deeds.

Völuspá

According to Völuspá, Vidar slays Fenrir not by tearing his jaws apart but by thrusting his sword into the wolf's heart, although this does not prevent Snorri from quoting the passage after giving his own version in Gylfaginning.

Vafthrúdnismál

According to Vafthrúdnismál, Vidar and Váli both "shall live in the temples of the gods when Surtr's fire is slaked". Also, "the wolf will swallow the Father of Men. Vidar will avenge this. The cold jaws of the beast he will sunder in battle". These passages, along with others from the same poem, are likewise quoted or expanded upon by Snorri in Gylfaginning.

Grímnismál

According to Grímnismál, during Odin's visions of the various dwelling places of the gods he describes that of Vidar in stanza 17:

"Brushwood grows and high grass
widely in Vidar's land
and there the son proclaims on horseback
his eagerness to avenge his father"

Lokasenna

According to Lokasenna, Loki rebukes the gods at the start of the poem for not properly welcoming him to the feast at Aegir's hall, so Odin finally relents to the rules of hospitality, urging Vidar to stand and pour a drink for the quarrelsome guest.

Theories

John Lindow, in his book Norse Mythology (2001), speculates that Vidar's silence may derive from a ritual silence or other abstentions which often accompany acts of vengeance, as for example in Völuspá and Baldrs draumar when Váli, conceived for the sole purpose of avenging Baldr's death, abstains from washing his hands and combing his hair "until he brought Baldr's adversary to the funeral pyre".

According to H. A. Guerber's Myths of the Norsemen, Vidar is considered a reflection of the primeval forest. His home was Landvidi ("wide land") which was said to be surrounded by thick vegetation deep in the woods where he could meditate in silence.

Vili

<You'll have to cut and redo this from scratch... You can't credit 11 articles in the current template!> Vili was one of the Æsir and a son of Bestla and Borr in Norse mythology. His brothers were and Odin, who he helped in killing the first giant, Ymir. He was known for having given humanity emotion and intelligence. According to Loki, in Lokasenna, he had an affair with Odin's wife, Frigg.

In Völuspá, at the creation of the first man (Ask) and woman (Embla), Hœnir and Lóðurr help Odin. In Gylfaginning, Vili and Vé are mentioned instead. As Snorri knew Völuspá, it is very likely that Hœnir was another name for Vili.


Notes

  1. 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 inter-cultural region with broad commonalities of religion and worldview.” (27-28).
  2. 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.
  3. Lindow, 119.
  4. Orchard, 139.
  5. Dumézil, 43-48.
  6. Snorri Sturluson, Gylfaginning XXXII, Brodeur 41.
  7. Orchard, 116. See also de Vries, who discusses the spread of the cult. (Altgermanische Religionsgeschichte, band II, Berlin, 1957).
  8. The name Höðr is thought to be related to höð, "battle", and mean something like "killer". This would seem to fit with the god's mythological role. In the standardized Old Norse orthography the name is spelled Hǫðr but the letter 'ǫ' is frequently replaced with the Modern Icelandic 'ö' for reasons of familiarity or technical expediency.
    The name can be represented in English texts as Hod, Hoder, Hodur, Hodr, Hödr, Höd or Hoth or less commonly as Hödur, Hödhr, Höder, Hothr, Hodhr, Hodh, Hother, Höthr, Höth or Hödh. In the reconstructed pronunciation of Old Norse Höðr is pronounced IPA: ['hɔðr] (♫) while the Icelandic pronunciation is IPA: ['hœðʏr] (♫), corresponding to the Icelandic spelling Höður. The various anglicizations are pronounced in an ad hoc fashion according to the taste and dialect of the speaker.

References
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