NORSE MYTHOLOGY

The Norse gods were mortal, and only through Iðunn's apples could
they hope to live until Ragnarök. Image by J. Penrose, 1890.

Norse or Scandinavian mythology refers to the pre-Christian religion, beliefs and legends of the
Scandinavian people, including those who settled on Iceland, where the written sources for Norse
mythology were assembled. It is the best-known version of the older common Germanic paganism
and Germanic mythology, which also includes the closely related Anglo-Saxon mythology.
Germanic mythology, in its turn, had evolved from an earlier Indo-European mythology.

Norse mythology was a collection of beliefs and stories shared by Northern Germanic tribes. It was
not a revealed religion, in that it was not a truth handed down from the divine to the mortal
(although it does have tales of normal persons learning the stories of the gods from a visit to or
from the gods), and it had no scripture. The mythology was transmitted orally in the form of long,
regular poetry. Oral transmission continued through the Viking Age, and our knowledge about it is
mainly based on the Eddas and other medieval texts written down after Christianisation.

In Scandinavian folklore, these beliefs held on the longest, and in rural areas some traditions have
been maintained until today, recently being revived or reinvented as Germanic Neopaganism. The
mythology also remains as an inspiration in literature (see Norse mythological influences on later
literature) as well as on stage productions and movies.

Sources

Most of this mythology was passed down orally, and much of it has been lost. However, some of it
was captured and recorded by Christian scholars, particularly in the Eddas and the Heimskringla by
Snorri Sturluson, who believed that pre-Christian deities were men and women rather than devils.
There is also the Danish Gesta Danorum by Saxo Grammaticus, where, however, the Norse gods
are strongly euhemerized.

The Prose or Younger Edda was written in the early 13th century by Snorri Sturluson, who was a
leading poet, chieftain, and diplomat in Iceland. It may be thought of primarily as a handbook for
aspiring poets. It contains prose explications of traditional "kennings," or compressed metaphors
found in poetry. These prose retellings make the various tales of the Norse gods systematic and
coherent.

The Elder Edda (also known as the Poetic Edda) was written about 50 years after the Prose Edda. It
contains 29 long poems, of which 11 deal with the Germanic deities, the rest with legendary heroes
like Sigurd the Volsung (the Siegfried of the German version Nibelungenlied). Although scholars
think it was transcribed later than the other Edda, the language and poetic forms involved in the
tales appear to have been composed centuries earlier than their transcription.
Besides these sources, there are surviving legends in Scandinavian folklore. Some of these can be
corroborated with legends appearing in other Germanic literatures (e.g. the tale related in the
Anglo-Saxon Battle of Finnsburgh and the many allusions to mythological tales in Deor). When
several partial references and tellings survive, scholars can deduce the underlying tale.
Additionally, there are hundreds of place names in Scandinavia named after the gods. A few runic
inscriptions, such as the Rök Runestone and the Kvinneby amulette, make references to the
mythology. There are also several runestones and image stones that depict scenes from Norse
mythology, such as Thor's fishing trip, scenes from the Völsunga saga, Odin and Sleipnir, Odin
being devoured by Fenrir, and Hyrrokkin riding to Baldr's funeral. In Denmark, a stone has been
found which depicts Loki with curled dandy-like mustaches and lips that are sewn together. There
are also smaller images, such as figurines depicting the gods Odin (with one eye), Thor (with his
hammer) and Freyr (with his erect phallus).

Cosmology

The god Thor rode in his wagon pulled by his two goats and was always fighting
against the giants. (Mårten Eskil Winge, 1872)

In Norse mythology, the earth was believed to be a flat disc. This disk is situated in the branches of
the world tree, or Yggdrasil. Asgard, where the gods lived, was located at the centre of the disc,
and could only be reached by walking across the rainbow (the Bifröst bridge). The Giants lived in
an abode called Jotunheim (giant-home). A cold, dark underground abode called Niflheim was ruled
by the goddess Hel. This was the eventual dwelling-place of most of the dead. Located somewhere
in the south was the fiery realm of Muspell, home of the fire giants. Further otherworldly realms
include Álfheim, home of the light-elves (ljósalfar), Svartalfheim, home of the dark-elves, and
Nidavellir, the mines of the dwarves (usually dark-elves and dwarfs are the same race, and
Nidavellir and Svartalfheim is the same realm). In between Asgard and Niflheim was Midgard, the
world of men (see also Middle Earth).

The cosmology of Norse mythology also involves a strong element of duality: for example the night
and the day have their own mythological counterparts Dagr/Skinfaxi and Nótt/Hrímfaxi, the sun
and the chasing wolf Sol and Skoll, the moon and its chasing wolf Mani and Hati, and the total
opposites of Niflheim and Muspell is the origin of the world. This might have reflected a deeper
metaphysical belief in opposites as the foundation of the world.
Supernatural beings

Runestone that may depict the Fenris wolf

There are three "clans" of deities, the Æsir, the Vanir, and the Iotnar (referred to as giants in this
article). The distinction between Æsir 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
Æsir had finally won. Some gods belong in both camps. Some scholars have speculated that this
tale symbolized the way the gods of invading Indo-European tribes supplanted older nature-deities
of the aboriginal peoples, although it should be firmly noted that this is conjecture. Other
authorities (compare Mircea Eliade and J.P. Mallory) consider the Æsir/Vanir division to be simply
the Norse expression of a general Indo-European division of divinities, parallel to that of Olympians
and Titans in Greek mythology, and in parts of the Mahabharata.

The Æsir and the Vanir are generally enemies with the Iotnar (singular Iotunn or Jotuns; Old
English Eotenas or Entas). They are comparable to the Titans and Gigantes of Greek mythology
and generally translated as "giants", although "trolls" and "demons" have been suggested as
suitable alternatives. However, the Æsir are descendants of Iotnar and both Æsir and Vanir
intermarry with them. Some of the giants are mentioned by name in the Eddas, and they seem to
be representations of natural forces. There are two general types of giant: frost-giants and fire-
giants. There were also elves and dwarfs, whose role is shadowy but who are generally thought to
side with the gods.

In addition, there are many other supernatural beings: Fenris (or Fenrir) the gigantic wolf, and
Jörmungandr the sea-serpent (or "worm") that is coiled around the world. These two monsters are
described as the progeny of Loki, the trickster-god, and a giant. More benevolent creatures are
Hugin and Munin (thought and memory), the two ravens who keep Odin, the chief god, apprised of
what is happening on earth, and Ratatosk, the squirrel which scampers in the branches of the
world ash, Yggdrasil, which is central to the conception of this world.
Along with many other polytheistic religions, this mythology lacks the good-evil dualism of the
Middle Eastern tradition. Thus, Loki is not primarily an adversary of the gods, though he is often
portrayed in the stories as the nemesis to the protagonist Thor, and the giants are not so much
fundamentally evil, as rude, boisterous, and uncivilized. The dualism that exists is not evil vs good,
but order vs chaos. The gods represent order and structure whereas the giants and the monsters
represent chaos and disorder.

Völuspá: the origin and end of the world

The Norns spin the threads of fate at the foot of Yggdrasil, the tree of
the world.

The origin and eventual fate of the world are described in Völuspá ("The völva's prophecy" or "The
sybil's prophecy"), one of the most striking poems in the Poetic Edda. These haunting verses
contain one of the most vivid creation accounts in all of religious history and a representation of
the eventual destruction of the world that is unique in its attention to detail.

In the Völuspá, Odin, the chief god of the Norse pantheon, has conjured up the spirit of a dead
Völva (Shaman or Sybil) and commanded this spirit to reveal the past and the future. She is
reluctant: "What do you ask of me? Why tempt me?” but since she is already dead, she shows no
fear of Odin, and continually taunts him: "Well, would you know more?" But Odin insists: if he is to
fulfil his function as king of the gods, he must possess all knowledge. Once the Sybil has revealed
the secrets of past and future, she falls back into oblivion: "I sink now".

The beginning

In the beginning there was the world of ice Niflheim, and the world of fire Muspelheim, and
between them was the Ginnungagap, a "grinning (or yawning) gap," in which nothing lived. In
Ginnungagap, the fire and the ice met, and the fire of Muspelheim licked the ice shaping a
primordial giant Ymir and a giant cow, Auðumbla whose milk fed Ymir. The cow licked the ice,
creating the first god, Búri, who was the father of Borr, in turn the father of the first Æsir, Odin,
and his brothers Vili and Ve. Ymir was a hermaphrodite and alone procreated the race of giants.
Then Borr's sons; Odin, Vili, and Ve; slaughtered Ymir and, from his body, created the world.
The gods regulated the passage of the days and nights, as well as the seasons. The first human
beings were Ask (ash) and Embla (elm), who were carved from wood and brought to life by the
gods Odin, Hœnir/Vili, and Lóðurr/Vé. Sol is the goddess of the sun, a daughter of Mundilfari, and
wife of Glen. Every day, she rides through the sky on her chariot, pulled by two horses named
Alsvid and Arvak. This passage is known as Alfrodull, meaning "glory of elves," which in turn was a
common kenning for the sun. Sol is chased during the day by Skoll, a wolf that wants to devour
her. Solar eclipses signify that Skoll has almost caught up to her. It is fated that Skoll will
eventually catch Sol and eat her; however, she will be replaced by her daughter. Sol's brother, the
moon, Mani, is chased by Hati, another wolf. The earth is protected from the full heat of the sun by
Svalin, who stands between the earth and Sol. In Norse belief, the sun did not give light, which
instead emanated from the manes of Alsvid and Arvak.

The sybil describes the great ash tree Yggdrasil and the three norns (female symbols of inexorable
fate; their names; Urðr (Urd), Verðandi (Verdandi), and Skuld; indicate the past, present, and
future), who spin the threads of fate beneath it. She describes the primeval war between Æsir and
Vanir and the murder of Baldr. Then she turns her attention to the future.

The end

The Old Norse vision of the future is remarkably bleak. In the end, it was believed, the forces of
evil and chaos will outnumber and overcome the divine and human guardians of good and order.
Loki and his monstrous children will burst their bonds; the dead will sail from Niflheim to attack the
living. Heimdall, the watchman of the gods, will summon the heavenly host with a blast on his
horn. Then will ensue a final battle between good and evil (Ragnarök), which the gods will lose, as
is their fate. The gods, aware of this, will gather the finest warriors, the Einherjar, to fight on their
side when the day comes, but in the end they will be powerless to prevent the world from
descending into the chaos out of which it has once emerged; the gods and their world will be
destroyed. Odin himself will be swallowed by Fenrir the wolf. Still, there will be a few survivors,
both human and divine, who will populate a new world, to start the cycle anew. Or so the Sybil tells
us; scholars are divided on the question whether this is a later addition to the myth that betrays
Christian influence. If pre-Christian, the eschatology of the Völuspá may reflect an older Indo-
European tradition related with the eschatology of Persian Zoroastrianism. Zoroastrianism also
inspired Christian and Jewish eschatology.

Kings and Heroes

The Ramsund carving depicting passages from the Völsunga saga

The mythological literature relates the legends of heroes and kings, as well as supernatural
creatures. These clan and kingdom founding figures possessed great importance as illustrations of
proper action or national origins. The heroic literature may have fulfilled the same function as the
national epic in other European literatures, or it may have been more nearly related to tribal
identity. Many of the legendary figures probably existed, and generations of Scandinavian scholars
have tried to extract history from myth in the sagas.
Sometimes the same hero resurfaces in several forms depending on which part of the Germanic
world the epics survived such as Weyland/Völund and Siegfried/Sigurd, and probably
Beowulf/Bödvar Bjarki. Other notable heroes are Hagbard, Starkad, Ragnar Lodbrok, Sigurd Ring,
Ivar Vidfamne and Harald Hildetand. Notable are also the shieldmaidens who were "ordinary"
women who had chosen the path of the warrior. These women function both as heroines and as
obstacles to the heroic journey.

Germanic worship

Centres of faith

Gamla Uppsala, the centre of worship in Sweden .The temple destroyed the late 11 th century.

The Germanic tribes rarely or never had temples in a modern sense. The Blót, the form of worship
practiced by the ancient Germanic and Scandinavian people resembled that of the Celts and Balts :
it could occur in Sacred groves. It could also take place at home and/or at a simple altar of piled
stones known as a "horgr". However, there seems to have been a few more important centres,
such as Skiringsal, Lejre and Uppsala. Adam of Bremen claims that there was a temple in Uppsala
(see Temple at Uppsala) with three wooden statues of Thor, Odin and Freyr.

Priests

While a kind of priesthood seems to have existed, it never took on the professional and semi-
hereditary character of the Celtic druidical class. This was because the shamanistic tradition was
maintained by women, the Völvas. It is often said that the Germanic kingship evolved out of a
priestly office. This priestly role of the king was in line with the general role of godi, who was the
head of a kindred group of families (for this social structure, see norse clans), and who
administered the sacrifices.

Human sacrifice

Carl Larsson, "Midwinter Sacrifice", 1915: the sacrifice of King

Domalde at Gamla Uppsala.

A unique eye-witness account of Germanic human sacrifice survives in Ibn Fadlan's account of a
Rus ship burial, where a slave-girl had volunteered to accompany her lord to the next world. More
indirect accounts are given by Tacitus, Saxo Grammaticus and Adam von Bremen. The
Heimskringla tells of Swedish King Aun who sacrificed nine of his sons in an effort to prolong his life
until his subjects stopped him from killing his last son Egil. According to Adam of Bremen, the
Swedish kings sacrificed male slaves every ninth year during the Yule sacrifices at the Temple at
Uppsala. The Swedes had the right not only to elect kings but also to depose them, and both king
Domalde and king Olof Trätälja are said to have been sacrificed after years of famine. Odin was
associated with death by hanging, and a possible practice of Odinic sacrifice by strangling has some
archeological support in the existence of bodies perfectly preserved by the acid of the Jutland (later
taken over by Danish people) peatbogs, into which they were cast after having been strangled. An
example is Tollund Man. However, we possess no written accounts that explicitly interpret the
cause of these stranglings, which could obviously have other explanations.

Interactions with Christianity

An 1830 portrayal of Ansgar, a Christian missionary invited to

Sweden by its king Björn at Hauge in 829.

An important problem in interpreting this mythology is that often the closest accounts that we have
to "pre-contact" times were written by Christians. As a case in point, the Younger Edda and the
Heimskringla were written by Snorri Sturluson in the 13th century; over two hundred years after
Iceland became Christianized around 1000 AD, at a time of a rather intense anti-pagan political
climate in Scandinavia.

Virtually all of the saga literature came out of Iceland, a relatively small and remote island, and
even in the climate of religious tolerance there, Sturluson was guided by an essentially Christian
viewpoint. The Heimskringla provides some interesting insights into this issue. Snorri Sturluson
introduces Odin as a mortal warlord in Asia who acquires magical powers, settles in Sweden, and
becomes a demi-god following his death. Having undercut Odin's divinity, Sturluson then provides
the story of a pact of Swedish King Aun with Odin to prolong his life by sacrificing his sons. Later in
the Heimskringla, Sturluson records in detail how converts to Christianity such as Saint Olaf
Haroldsson brutally converted Scandinavians to Christianity.

One gruesome form of execution occured during the christianisation of Norway. King Olaf Trygvasson had male völvas
(sejdmen) tied and left on a skerry at ebb.

In Iceland, trying to avert civil war, the Icelandic parliament voted in Christianity, but tolerated
heathenry in the privacy of one's home. Hence the more tolerant atmosphere that allowed the
development of saga literature, which has been a vital window to help us better understand the
heathen era. (See also Germanic Christianity). Sweden, on the other hand, had a series of civil
wars in the 11th century, which ended with the burning of the Temple at Uppsala. In England, on
the other hand, Christianization occurred earlier and sporadically, rarely by force. Conversion by
coercion was sporadic throughout the areas where Norse mythology had been worshipped.
However, the conversion did not happen overnight. Christian clergy did their utmost to teach the
populace that the Norse gods were demons, but their success was limited and the gods never
became evil in the popular mind in most of Scandinavia.

Two centrally located and far from isolated settlements can illustrate how long the christianization
took. Archaeological studies of graves at the Swedish island of Lovön have shown that the
Christianisation took 150-200 years, and this was a location close to the kings and bishops.
Likewise in the bustling trading town of Bergen, two runic inscriptions have been found from the
13th century, among the Bryggen inscriptions. One of them says may Thor receive you, may Odin
own you, and a second one is a galdra which says I carve curing runes, I carve salvaging runes,
once against the elves, twice against the trolls, thrice against the thurs. The second one also
mentions the dangerous Valkyrie Skögul.

Otherwise there are few accounts from the 14th to the 18th century, but the clergy, such as Olaus
Magnus (1555) wrote about the difficulties of extinguishing the old beliefs. Þrymskviða appears to
have been an unusually resilient song, like the romantic Hagbard and Signy, and versions of both
were recorded in the 17th century and as late as the 19th century. In the 19th and early 20th
century Swedish folklorists documented what commoners believed, and what surfaced were many
surviving traditions of the gods of Norse mythology. However, the traditions were by then far from
the cohesive system of Snorri's accounts. Most gods had been forgotten and only the hunting Odin
and the giant-slaying Thor figure in numerous legends. Freya is mentioned a few times and Baldr
only survives in legends about place names.

Other elements of Norse mythology survived without being perceived as such, especially
concerning supernatural beings in Scandinavian folklore. Moreover, the Norse belief in destiny has
been very firm until modern times. Since the Christian hell resembled the abode of the dead in
Norse mythology one of the names was borrowed from the old faith, Helvite i.e. Hel's punishement.
Some elements of the Yule traditions were preserved, such as the Swedish tradition of slaughtering
the pig at Christmas (Christmas ham), which originally was part of the sacrifice to Freyr.

Modern influences

Day Origin

Monday Moon's day

Tuesday Tyr's (Tiw's) day

Wednesday Odin's (Woden's) day

Thursday Thor's day

Friday Frigg's or Freya's day

Sunday Sun's day

The Germanic gods have left traces in modern vocabulary. An example of this is some of the
names of the days of the week: modelled after the names of the days of the week in Latin (named
after Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn), the names for Tuesday through to
Friday were replaced with Germanic equivalents of the Roman gods. In English, Saturn was not
replaced, while Saturday is named after the Sabbath in German, and is called "washing day" in
Scandinavia.

Norse mythology also influenced Richard Wagner's use of literary themes from it to compose the
four operas that comprise Der Ring des Nibelungen (The Ring of the Nibelung).

More recent have been attempts in both Europe and the United States to revive the old Germanic
religion as Germanic Neopaganism, variously under the names of Ásatrú, Odinism, Forn Sed or
Heathenry. In Iceland Ásatrú was recognized by the state as an official religion in 1973, which
legalized its marriage, child-naming and other ceremonies. It is also an official and legal religion in
Denmark and Norway, though it is still fairly new.

Norse Mythology in Fiction

Tales of great warriors and deadly mages gave rise to the fantasy genre in the 20th century.

Robert E. Howard borrowed extensively from Norse mythology in his many fantasy works, his best
known creation being Conan the Barbarian, a fictional Cimmerian mercenary and the hero of
numerous short stories and a novel. J. R. R. Tolkien, in his fantasy works The Lord of the Rings and
The Silmarillion, also drew from Norse mythology. After the Howard and Tolkien works were
published, other authors followed in step. Robert Jordan, Terry Brooks, Raymond Feist, David
Eddings, Tad Williams, Mickey Zucker Reichert, Christopher Paolini, Edith Pattou and other fantasy
authors borrow concepts from Norse mythology.

This helped fantasy fiction to develop as an unique genre. Fantasy fiction in turn provided a
foundation for many role playing and computer games. Some RPGs, such as Dungeons and
Dragons and Dragonlance, are based on the work of various fantasy authors (including Howard and
Tolkien) and many mythologies (including Norse mythology).

In the Marvel Universe, the Norse Pantheon and related elements play a prominent part, especially
Thor who has been one of the longest running superheroes for the company. The Norse Pantheon
heroes are also the main characters of Japanese anime Matantei Loki Ragnarok.

Odin, Thor and Loki, and several other beings and places in Norse mythology have recurring roles
in Neil Gaiman's Sandman graphic novel series, most notably in the Season of Mists and The Kindly
Ones story-lines.

Odin and Loki (known therein as Mr. Wednesday and Low-Key Lyesmith) also are major characters
in Neil Gaiman's novel American Gods, as well as Alviss and possibly Balder.

The Playstation and computer game series Final Fantasy, particularly Final Fantasy VII use number
of references to Norse Mythology, these primarily being alternatively spelled versions of figures
from the pantheon and related myths. These include the cities Midgar and Nibelheim, names of
monsters such as Skoll or Nidhogg, or the airship Ragnarok from Final Fantasy VIII.

The Creatures series of computer games also borrows several names from Norse mythology. The
most prominent are the three kinds of creatures you can raise, the Norns, Grendels and Ettins.

The Zerg Broods in Starcraft are also named after various Norse mythological monsters.
The TV series Stargate SG-1 borrows parts of Norse mythology for the Asgard aliens, a benevolent
race who protected humanity. To hide their alien existence, the Asgard seeded the Norse
mythology into human culture, giving god and demi-god roles to many of their prominent figures.
Thor, a member of the Asgard High Council, is a regularly returning character on the show.

The second of Douglas Adams' Dirk Gently novels, The Long Dark Teatime of the Soul, is deeply
entrenched in Norse mythology: most specifically, the eventual fate of gods after the world has
outgrown them.

The science fiction novel Solar Element Saga is not only written in style similar to a Norse Saga but
also uses the names Mirgard and Mirgara as variation of Midgard for the alien race's home world. It
also uses the names Freya for an alien princess and Valkyrie for the name of the heroines(
Valkyries (Solar Element Saga)).

The three Norns, Urd, Skuld, and Verthandi (whose name is transliterated into "Belldandy") are
three of the main characters in the popular manga series Aa! Megami-sama (aka "Oh My
Goddess!"), which also features Yggdrasil as a computer program that runs the universe.

The tri-ace RPG Valkyrie Profile is based on Norse Mythology, though it does deviate at some points.
The main character is a Valkyrie named Lenneth, whom many have thought to represent Brenhild.
Lenneth has been commanded by Odin to gather souls of dead warriors for the upcoming battles of
Ragnarok. Depending on the path the player choses, Lenneth will face either Surt, lord of the fire giants;
or Loki, in combat.

Topics in Norse mythology

Andhrímnir, Baldr, Borr, Bragi, Búri, Dagr, Delling, Forseti, Heimdall,
Æsir (gods) Hermóðr, Höðr, Hœnir, Kvasir, Lóðurr, Loki, Magni, Meili, Modi, Ódr,
Odin, Ríg, Thor, Tyr, Vali, Ve, Vidar, Vili
Bil, Eir, Frigg, Fulla, Gefjun, Gna, Hlín, Iðunn, Jord, Lofn, Nanna,
Ásynjur (goddesses)
Nótt, Saga, Sif, Sigyn, Sjöfn, Snotra, Sol, Syn, Var, Vor, Þrúðr
Vanir
Freyr (Yngvi), Freya, Gullveig, Nerthus, Njord, Ullr, Vana
(gods and goddesses)
Norns (fates) Urd, Verdandi, Skuld
Brynhildr, Göndul, Gunnr, Hildr, Hlaðgunnr, Róta, Skuld, Sigrdrífa,
Valkyries
Sigrún, Skögul, Sváva, Thrud
Elves (Álfar) Beyla, Byggvir, Dokkalfar, Volund
Ægir, Angrboda, Baugi, Beli, Bergelmir, Bestla, Billing, Bolthorn,
Byleist, Elli, Fárbauti, Fenja, Fjalar, Fornjót, Geirrod, Gerd, Gjalp,
Greip, Gilling, Grid, Gunnlod, Gymir, Hel, Hrym, Hræsvelgr, Hrod,
Jotuns (giants) Hrungnir, Hymir, Hyndla, Hyrrokkin, Jarnsaxa, Kari, Laufey, Loki,
Mani (moon), Menja, Modgunn, Mundilfari, Muspel, Mökkurkálfi, Narfi,
Olvaldi, Ragnhild, Ran, Rind, Skaði, Snær, Suttung, Surtur, Thokk,
Thiazi, Thrudgelmir, Thrym, Utgardaloki, Vafthruthnir, Ymir
Alvis, Andvari, Berling, Brokk, Durin, Dvalin, Eitri, Fafnir, Fjalar,
Dwarves Galar, Gandalf, Hjuki, Hreidmar, Litr, Lofar, Nordri, Sudri, Austri and
Vestri, Nyi and Nidi, Otr, Regin, Sindri
Adils, Agne, Ask, Aslaug (Kraka), Björn Ironside, Bödvar Bjarki,
Berserkers, Dag the Wise, Domalde, Draugr, Dyggve, Egil, Einherjar,
Embla, Erik and Alrik, Fjölnir, Frodi, Glam, Grimhild, Gylfi,
Haddingjar, Hagbard and Signy, Haki, Halfdan, Halfdan the Old,
People
Harald Hildetand, Hedin, Helgi Hundingsbane, Hjalmar, Hrólf Kraki,
Hugleik, Hvitserk, Ingeborg, Ingjald, Jorund, Karl, Krimhild, Lif,
Liftrasir, Marmennill, Nór, Ottar, Raum the Old, Röskva, Sigar,
Siggeir, Sigmund, Signy, Sigurd, Sigurd Ring, Sinfjötli, Skagul Toste,
 Skirnir, Sveigder, Svipdag, Thjálfi, Vanlade, Völva, Yngvi and Alf, Yrsa
Alsvid, Arvak, Auðumbla, Bergrisi Eikþyrnir, Eldjotnar, Fenrisulfr,
Garm, Geri and Freki, Grani, Gullinbursti, Gullinkambi, Gulltopp,
Gýgr, Hafjotnar Hati, Heiðrún, Hildisvini, Hofvarpnir, Hræsvelgr,
Creatures
Hrímfaxi, Hrímþursar, Hugin and Munin, Jormungand, Lindorm,
Mánagarmr, Nidhogg, Ratatosk, Skinfaxi, Skoll, Sleipnir, Stormjotnar,
Svadilfari, Sæhrímnir, Tanngrisnir and Tanngnjóstr, Varulf, Veðrfölnir
Álfheim, Ásgard, Barrey, Bifröst,

Bilskirnir, Breidablik, Elivagar, Eliudnir, Fensalir, Fólkvangr, Gimlé,

Ginnungagap, Gjallar Bridge, Gjöll, Gladsheim, Glasir, Glitnir, Gnipa,
Locations Himinbjörg, Hindarfjall, Horgr, Idavoll, Jotunheim, Ironwood,
Hlidskjalf, Midgard (Middle-Earth), Muspelheim, Mirkwood, Nastrond,
Niflheim, Noatun, Sessrúmnir, Singasteinn, Slidr River, Sökkvabekkr,
Thrudvang, Thrymheim, Utgard, Valhall, Vanaheim, Hvergelmir,
Vigrid, Vimur, Vingolf, Ydalir, Yggdrasil
Artifacts
Blót, Horgr, Human sacrifice, Seid, Sumbel, Temple at Uppsala,
Worship
Thor's Hammer, Völva, Yule