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Addl.

In the 13th century, Saxo Grammaticus, in the service of Archbishop Absalon in Denmark, presented in his Latin language work Gesta Danorum euhemerized accounts of Thor and Odin as cunning sorcerers that, Saxo states, had fooled the people of Norway, Sweden and Denmark into their recognition as gods: "There were of old certain men versed in sorcery, Thor, namely, and Odin, and many others, who were cunning in contriving marvellous sleights; and they, winning the minds of the simple, began to claim the rank of gods. For, in particular, they ensnared Norway, Sweden and Denmark in the vainest credulity, and by prompting these lands to worship them, infected them with their imposture. The effects of their deceit spread so far, that all other men adored a sort of divine power in them, and, thinking them either gods or in league with gods, offered up solemn prayers to these inventors of sorceries, and gave to blasphemous error the honour due to religion. Some say that the gods, whom our countrymen worshipped, shared only the title with those honoured by Greece or Latium, but that, being in a manner nearly equal to them in dignity, they borrowed from them the worship as well as the name. This must be sufficient discourse upon the deities of Danish antiquity. I have expounded this briefly for the general profit, that my readers may know clearly to what worship in its heathen superstition our country has bowed the knee." (Gesta Danorum, Book I)[10] Saxo also wrote a story about how Odin's wife, Frigg, slept with a servant to obtain a device to steal Odin's gold. "At this time there was one Odin, who was credited over all Europe with the honour, which was false, of godhead, but used more continually to sojourn at Upsala; and in this spot, either from the sloth of the inhabitants or from its own pleasantness, he vouchsafed to dwell with somewhat especial constancy. The kings of the North, desiring more zealously to worship his deity, embounded his likeness in a golden image; and this statue, which betokened their homage, they transmitted with much show of worship to Byzantium, fettering even the effigied arms with a serried mass of bracelets. Odin was overjoyed at such notoriety, and greeted warmly the devotion of the senders. But his queen Frigg, desiring to go forth more beautified, called smiths, and had the gold stripped from the statue. Odin hanged them, and mounted the statue upon a pedestal, which by the marvellous skill of his art he made to speak when a mortal touched it. But still Frigg preferred the splendour of her own apparel to the divine honours of her husband, and submitted herself to the embraces of one of her servants; and it was by this man's device she broke down the image, and turned to the service of her private wantonness that gold which had been devoted to public idolatry. Little thought she of practicing unchastity, that she might the easier satisfy her greed, this woman so unworthy to be the consort of a god; but what should I here add, save that such a godhead was worthy of such a wife? So great was the error that of old befooled the minds of men. Thus Odin, wounded by the double trespass of his wife, resented the outrage to his image as keenly as that to his bed; and, ruffled by these two stinging dishonours, took to an exile overflowing with noble shame, imagining so to wipe off the slur of his ignominy. At home, Frigg went with a certain Mith-Othin and took over Odin's properties, until Odin came back and drove them away. Frigg's death later cleared Odin's name and he regained his reputation." (Gesta Danorum, Book I)[10] There's also an account about how Odin was exiled by the Latin gods at Byzantium: But the gods, whose chief seat was then at Byzantium, (Asgard), seeing that Odin had tarnished the fair name of godhead by divers injuries to its majesty, thought that he ought to be removed from their society. And they had him not only ousted from the headship, but outlawed and stripped of all worship and honour at home...[11]

Adam of Bremen

Written around 1080, one of the oldest written sources on pre-Christian Scandinavian religious practices is Adam of Bremen's Gesta Hammaburgensis ecclesiae pontificum. Adam claimed to have access to first-hand accounts on pagan practices in Sweden. His description of the Temple at Uppsala gives some details on the god. In hoc templo, quod totum ex auro paratum est, statuas trium deorum veneratur populus, ita ut potentissimus eorum Thor in medio solium habeat triclinio; hinc et inde locum possident Wodan et Fricco. Quorum significationes eiusmodi sunt: 'Thor', inquiunt, 'praesidet in aere, qui tonitrus et fulmina, ventos ymbresque, serena et fruges gubernat. Alter Wodan, id est furor, bella gerit, hominique ministrat virtutem contra inimicos. Tertius est Fricco, pacem voluptatemque largiens mortalibus'. Cuius etiam simulacrum fingunt cum ingenti priapo. In this temple, entirely decked out in gold, the people worship the statues of three gods in such wise that the mightiest of them, Thor, occupies a throne in the middle of the chamber; Wotan and Frikko have places on either side. The significance of these gods is as follows: Thor, they say, presides over the air, which governs the thunder and lightning, the winds and rains, fair weather and crops. The other, Wotan—that is, the Furious—carries on war and imparts to man strength against his enemies. The third is Frikko, who bestows peace and pleasure on mortals. His likeness, too, they fashion with an immense phallus.

Art and literature

Odin appears (as "Wotan") in Richard Wagner's opera cycle, Der Ring des Nibelungen. This has led to many portrayals based on Wagner's interpretation, although some are closer to pre-Wagner models. In a letter of 1946 J.R.R. Tolkien stated that he thought of Gandalf as an "Odinic wanderer".[16] Other commentators have also compared Gandalf to Odin in his "Wanderer" guise – an old man with one eye, a long white beard, a wide brimmed hat, and a staff.[17] Odin is also a fictional character in Marvel Comics. Odin is the ruler of Asgard. As in Norse mythology, he is the father of Thor; unlike in North myth, he is the adoptive father of Loki. Odin is a central character in Neil Gaiman's novel American Gods

Blót

It is attested in primary sources that sacrifices were made to Odin during blóts. Adam of Bremen relates that every ninth year, people assembled from all over Sweden to sacrifice at the Temple at Uppsala. Male slaves and males of each species were sacrificed and hung from the branches of the trees. As the Swedes had the right not only to elect their king but also to depose him, the sagas relate that both King Domalde and King Olof Trätälja were sacrificed to Odin after years of famine. It has been argued that the killing of a combatant in battle was to give a sacrificial offering to Odin. The fickleness of Odin in war was well-documented; in Lokasenna, Loki taunts Odin for his inconsistency. Sometimes sacrifices were made to Odin to bring about changes in circumstance. A notable example is the sacrifice of King Víkar that is detailed in Gautrek's Saga and in Saxo Grammaticus' account of the same event. Sailors in a fleet being blown off course drew lots to sacrifice to Odin that he might abate the winds. The king himself drew the lot and was hanged. Sacrifices were probably also made to Odin at the beginning of summer (mid April, actually—summer being reckoned essentially the same as did the Celt, at Beltene, Calan Mai [Welsh], which is Mayday—hence as summer's "herald"), since Ynglinga saga states one of the great festivals of the calendar is at sumri, þat var sigrblót "in summer, for victory"; Odin is consistently referred to throughout the Norse mythos as the bringer of victory. The Ynglinga saga also details the sacrifices made by the Swedish king Aun, to whom it was revealed that he would lengthen his life by sacrificing one of his sons every ten years; nine of his ten sons died this way. When he was about to sacrifice his last son Egil, the Swedes stopped him.

Description

Odin (pronounced /ˈoʊdɨn/ from Old Norse Óðinn), is considered the chief god in Norse paganism. Homologous with the Anglo-Saxon Wōden and the Old High German Wotan, it is descended from Proto-Germanic *Wōđinaz or *Wōđanaz. The name Odin is generally accepted as the modern translation; although, in some cases, older translations of his name may be used or preferred. His name is related to ōðr, meaning "fury, excitation", besides "mind", or "poetry". His role, like many of the Norse gods, is complex. He is associated with wisdom, war, battle, and death, and also magic, poetry, prophecy, victory, and the hunt.

Eponymy

Many toponyms in Northern Europe where Germanic Tribes existed contain the name of *Wodanaz (Norse Odin, West Germanic Woden). Wednesday is named after Odin (Old English Wēdnes dæg, "Woden's day"). It is an early Germanic translation of the Latin dies Mercurii ("Mercury's day"), Odin came to be used as a Norwegian male given name from the 19th century, originally in the context of the Romanticist Viking revival.

Germanic neopaganism

Odin, along with the other Germanic Gods and Goddesses, is recognized by Germanic neopagans. His Norse form is particularly acknowledged in Ásatrú, the "faith in the Æsir", an officially recognized religion in Iceland, Denmark, Norway Sweden and Spain[18]

Names

Odin was referred to by more than 200 names which hint at his various roles. He was Known as Yggr (terror) Sigfodr (father of Victory) and Alfodr (All Father) [15] in the skaldic and Eddic traditions of heiti and kennings, a poetic method of indirect reference, as in a riddle. Some epithets establish Odin as a father god: Alföðr "all-father", "father of all"; Aldaföðr "father of men (or of the age)"; Herjaföðr "father of hosts"; Sigföðr "father of victory"; Valföðr "father of the slain".

Origins

Worship of Odin may date to Proto-Germanic paganism. The Roman historian Tacitus may refer to Odin when he talks of Mercury. The reason is that, like Mercury, Odin was regarded as Psychopompos,"the leader of souls." As Odin is closely connected with a horse and spear, and transformation/shape shifting into animal shapes, an alternative theory of origin contends that Odin, or at least some of his key characteristics, may have arisen just prior to the sixth century as a nightmareish horse god (Echwaz), later signified by the eight-legged Sleipnir. Some support for Odin as a latecomer to the Scandinavian Norse pantheon can be found in the Sagas where, for example, at one time he is thrown out of Asgard by the other gods — a seemingly unlikely tale for a well-established "all father". Scholars who have linked Odin with the "Death God" template include E. A. Ebbinghaus, Jan de Vries and Thor Templin. The later two also link Loki and Odin as being one-and-the-same until the early Norse Period. Scandinavian Óðinn emerged from Proto-Norse *Wōdin during the Migration period, artwork of this time (on gold bracteates) depicting the earliest scenes that can be aligned with the High Medieval Norse mythological texts. The context of the new elites emerging in this period aligns with Snorri's tale of the indigenous Vanir who were eventually replaced by the Æsir, intruders from the Continent.[1] Parallels between Odin and Celtic Lugus have often been pointed out: both are intellectual gods, commanding magic and poetry. Both have ravens and a spear as their attributes, and both are one-eyed. Julius Caesar (de bello Gallico, 6.17.1) mentions Mercury as the chief god of Celtic religion. A likely context of the diffusion of elements of Celtic ritual into Germanic culture is that of the Chatti, who lived at the Celtic-Germanic boundary in Hesse during the final centuries before the Common Era. (It should be remembered that many Indo-Europeanists hypothesize that Odin in his Proto-Germanic form was not the chief god, but that he only gradually replaced Týr during the Migration period.)

Other Sagas

According to Njáls saga: Hjalti Skeggiason, an Icelander newly converted to Christianity, wished to express his contempt for the native gods, so he sang: Hjalti was found guilty of blasphemy for his infamous verse and he ran to Norway with his father-in-law, Gizur the White. Later, with Olaf Tryggvason's support, Gizur and Hjalti came back to Iceland to invite those assembled at the Althing to convert to Christianity (which happened in 999).[4][5] The Saga of King Olaf Tryggvason, composed around 1300, describes that following King Olaf Tryggvason's orders, to prove their piety, people must insult and ridicule major heathen deities when they are newly converted into Christianity. Hallfreðr vandræðaskáld, who was reluctantly converted from paganism to Christianity by Olaf, also had to make a poem to forsake pagan deities. Below is an example:

Persisting beliefs and folklore

The Christianization of Scandinavia was slow, and it worked its way downwards from the nobility. Among commoners, beliefs in Odin lingered and legends would be told until modern times. The last battle where Scandinavians attributed a victory to Odin was the Battle of Lena in 1208.[12] The former Swedish king Sverker had arrived with a large Danish army, and the Swedes led by their new king Eric were outnumbered. Odin then appeared riding on Sleipnir and he positioned himself in front of the Swedish battle formation. He led the Swedish charge and gave them victory. The Bagler sagas, written in the thirteenth century concerning events in the first two decades of the thirteenth century, tells a story of a one-eyed rider with a broad-brimmed hat and a blue coat who asks a smith to shoe his horse. The suspicious smith asks where the stranger stayed during the previous night. The stranger mentions places so distant that the smith does not believe him. The stranger says that he has stayed for a long time in the north and taken part in many battles, but now he is going to Sweden. When the horse is shod, the rider mounts his horse and says "I am Odin" to the stunned smith, and rides away. The next day, the battle of Lena took place. The context of this tale in the saga is that a peace-treaty has been signed in Norway, and Odin, a god of war, no longer has a place there. Hákonar saga Hákonarsonar, written in the 1260s, describes how, at some point in the 1230s, Skule Baardsson has the skald Snorri Sturluson compose a poem comparing one of Skule's enemies to Odin, describing them both as bringers of strife and disagreement. These episodes do not necessarily imply a continued belief in Odin as a god, but show clearly that his name was still widely known at this time. Scandinavian folklore also maintained a belief in Odin as the leader of the Wild Hunt. His main objective seems to have been to track down and kill a lady who could be the forest dweller huldran or skogsrået. In these accounts, Odin was typically a lone hunter, save for his two dogs.[13] In late 19th century Danish folklore, an account of Odin as having hid in a cliff of Møen (modern Møn, Denmark) where his residence there is "still pointed out." At this time, he was referred to as the "Jætte (giant) from Uppsala" but "is now called Jön Upsal" and from this latter name comes the expression "Men jötten dog!" as opposed to the expression "Men Jös dog!" ("By Jesus!"). Outside his doorway a green spot is described on the otherwise white cliff; this is where he "goes out on behalf of nature". A man who "now lives in Copenhagen" is described as having once sailed along the cliff, having seen Jön toss out his "dirt" - a big cloud of dust was to be seen outside of his door. Several "still living people" have lost their way in Klinteskoven ("The Cliff Forest") and ended up in Jön Upsal's garden, that is said to be so big and wonderful that it is beyond any description. The garden is also in full bloom in midwinter. If one sets out to find this garden, it is impossible to find.[14]

Prologue

Snorri Sturluson feels compelled to give a rational account of the Æsir in the prologue of his Prose Edda. In this scenario, Snorri speculates that Odin and his peers were originally refugees from the Anatolian city of Troy, folk etymologizing Æsir as derived from the word Asia. In any case, Snorri's writing (particularly in Heimskringla) tries to maintain an essentially scholastic neutrality. That Snorri was correct was one of the last of Thor Heyerdahl's archeoanthropological theories, forming the basis for his Jakten på Odin. Odin was the first of the Aesir gods in Norse Mythology. (B.K.)