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			{{short description\|In Norse mythology, the first war in the world between the Æsir and Vanir}}
	]
			] (1895)]]
	In ], the '''Æsir-Vanir War''' was a war that occurred between the ] and the ], two tribes of gods. The war ultimately resulted in the unification of the two tribes into a single tribe of gods. The war is an important event in the canon, and the implications of the war and the potential ] surrounding the accounts of the war are a matter of an amount of scholarly debate and discourse.
			In ], the '''Æsir–Vanir War'''{{efn\|{{langx\|no\|Vanekrigen / Krigen mellom æser og vaner}}, {{langx\|da\|Krigen mellem aser og vaner}}, {{langx\|sv\|Vanakriget / Krig mellan asar och vaner}}.}} was a conflict between two groups of deities that ultimately resulted in the unification of the ] and the ] into a single ]. The war is an important event in Norse mythology, and the implications for the potential ] surrounding accounts of the war are a matter of scholarly debate and discourse.

	Fragmented information about the war appears in surviving sources. ~~The war is described in~~ '']'', a poem collected in the ] in the 13th century from earlier traditional sources, in the book '']'' in the ], written in the 13th century by ], and in ] form in the '']'' from '']'', also written by Snorri Sturluson in the 13th century.		Fragmented information about the war appears in surviving sources, including '']'', a poem collected in the '']'' in the 13th century from earlier traditional sources; in the book '']'' in the '']'', written or compiled in the 13th century by ]; and in ] form in the '']'' from '']'', also often considered to have been written by Snorri Sturluson in the 13th century.

	==Attestations==		==Attestations==
			===''Poetic Edda''===
	The following accounts provide information about the war:
			] is executed, illustration by Lorenz Frølich (1895).]]
	===Poetic Edda===
	]		].]]
	In stanzas ~~21 to 24~~ of ''Völuspá'', the war is recounted by a ] (~~whom~~ refers to herself here in third person) while ] questions her. In ~~stanza~~ 21, the ~~Völva~~ says that she remembers the first war in the world, when ] was stabbed with spears and then burnt ~~her~~ ] in one of ~~Odin~~'s halls, yet ~~she~~ was reborn three times~~. In stanza 22, the Völva states that they called Gullveig ] (Meaning "Bright One"<ref name=LARRINGTON7>Larrington (1996~~:7).</ref> or potentially "Gleaming" or "Honor"<ref name=LINDOW165>Lindow (2001:165).</ref>) whenever she came to houses, that she was a wise Völva, and that she cast spells. The Völva states that Heiðr performed ] where she could, did so in a ], and was "always the favorite of wicked women."<ref name=LARRINGTON7/>		In two stanzas of ''Völuspá'', the war is recounted by a ] (who refers to herself here in the third person) while the god ] questions her. The war is told rather vaguely, and the fact that it describes a war between the Æsir and the Vanir is not completely certain.<ref>Crawford (2015:1)</ref> In the first of the two stanzas, the völva says that she remembers the first war in the world, when ] was stabbed with spears and then burnt ] in one of Óðinn's halls, yet that Gullveig was reborn three times:

			<blockquote>
	In stanza 23, the Völva then tells Odin that all the powers went to the judgement seats and discussed whether the Æsir should pay a fine or if all of the gods should instead have ]. Stanza 24 is the last of the Völva's account of the events surrounding the war. She states:
			:<small>] translation:</small>
	:Odin shot a spear, hurled it over the host;
	:~~that~~ ~~was~~ ~~still~~ the first ~~war~~ in the world,		:The war I remember, \| the first in the world,
			:When the gods with spears \| had smitten Gollveig,
	:the defense wall was broken of the Æsir's stronghold;
			:And in the hall \| of Hor had burned her,
	:the Vanir, indomitable, were trampling the plain.<ref name=LARRINGTON7/>
			:Three times burned, \| and three times born,

			:Oft and again, \| yet ever she lives.<ref name="BELLOWS10">Bellows (1923:10).</ref>
	John Lindow states that he feels that the stanzas are very unclear and that he has particular trouble translating the second half of stanza 23 but states that the stanzas seem to relay information about a battle precepitated by the entry of Gullveig/Heiðr amongst the Æsir.<ref name=LINDOW51-53>Lindow (2001:51-53).</ref> Lindow states that stanza 23 seems to relate to an inability to reach a truce during the war and that, if so, it flows well into the all out war described in stanza 24, though that wording in stanza 23 could also indicate a movement towards a community involving both the Æsir and Vanir.<ref name=LINDOW51-53/>
			</blockquote>

			In the second stanza, the völva says that they called Gullveig ] (meaning "Bright One"<ref name=LARRINGTON7>Larrington (1996:7).</ref> or potentially "Gleaming" or "Honor"<ref name=LINDOW165>Lindow (2001:165).</ref>) whenever she came to houses, that she was a wise völva, and that she cast spells. Heiðr performed ] where she could, did so in a ], and was always the favorite of wicked women:<ref name=LARRINGTON7/>
	===Prose Edda===
	In the Prose Edda book ''Skáldskaparmál'', ], a god associated with the sea, is holding a feast. At the feast, Ægir asks ], a ]ic god, about the origin of ]. Bragi responds:
	<blockquote>		<blockquote>
			:<small>] translation:</small>
	It originated when the gods were at war with that people called the Vanir, and the two sides agreed to hold a peace meeting. They reconciled their differences by following procedure: both sides went into a vat and spat in it. At their mark, the gods, not wanting to lose this mark of the truce, took the spittle and from it they created a man called ]. He was so wise that no one could ask him a question he could not answer.<ref name=BYOCK83-84>Byock (2006:83-84).</ref>
			:Heith they named her \| who sought their home,
			:The wide-seeing witch, \| in magic wise;
			:Minds she bewitched \| that were moved by her magic,
			:To evil women \| a joy she was.<ref name="BELLOWS10"></ref>
	</blockquote>		</blockquote>

	Bragi further explains that Kvasir then traveled around the world teaching men knowledge, was murdered, and how his blood eventually became the ].
			In two later stanzas, the völva tells Óðinn that all the powers went to the judgment seats and discussed whether the Æsir should pay a fine or if all of the gods should instead have equal ], then the völva provides the last of her account of the events surrounding the war. These stanzas are unclear, particularly the second half of the first stanza, but the battle appears to have been precipitated by the entry of Gullveig/Heiðr among the Æsir.<ref name=LINDOW51-53>Lindow (2001:51-53).</ref> The first stanza relates a difficulty in reaching a truce which led to the all-out war described in the second stanza. However, the reference to "all the gods" could, in Lindow's view, indicate a movement towards a community involving both the Æsir and the Vanir.<ref name=LINDOW51-53/> In his translation of the poem, Bellows inverts the order of the two stanzas, stating that "This stanza and stanza 24 have been transposed from the order in the manuscripts, for the former describes the battle and the victory of the Wanes , after which the gods took council, debating whether to pay tribute to the victors, or to admit them, as was finally done, to equal rights of worship."<ref name="BELLOWS11">Bellows (1923:11).</ref> ] points to extensive wordplay on all the meanings of the {{lang\|non\|gildi}} and the adjective {{lang\|non\|gildr}} to signal the core issue of whether the Æsir will surrender their monopoly on human tribute and join with the "all-too-popular" Vanir; as their only alternative, they attack again.<ref name=DRONKE134>Dronke (1997:134).</ref>
			{\|
			\|
			:<small>] translation, in his inverted order:</small>
			:On the host his spear \| did Othin hurl,
			:Then in the world \| did war first come;
			:The wall that girdled \| the gods was broken,
			:And the field by the warlike \| Wanes was trodden.

			:Then sought the gods \| their assembly-seats,
			:The holy ones, \| and council held,
			:Whether the gods \| should tribute give,
			:Or to all alike \| should worship belong.<ref name="BELLOWS11"></ref>
			\|
			:<small>] translation, in the order of the original manuscript:</small>
			:Then all the powers went to the judgment seats
			:the very holy gods, and discussed this:
			:whether the æsir should pay a fine,
			:or all the gods should have tribute.

			:That was yet the battle of armies, the first one in the world.
			:Odin let fly and shot into the army,
			:The shield wall of the fortress of the æsir was broken,
			:The battle-wise vanir knew how to tread the field.<ref name=LINDOW51-53></ref>
			\|}

			===''Prose Edda''===
			In the ''Prose Edda'' book ''Skáldskaparmál'', the god ] explains the origin of poetry. Bragi says that it originated in the Æsir–Vanir War, when during the peace conference the Æsir and the Vanir formed a truce by all spitting into a vat. When they left, the gods decided that it should not be poured out, but rather kept as a symbol of their peace, and so from the contents made a man, ]. Kvasir is later murdered, and from his blood is made the ].<ref name=FAULKES61-62>Faulkes (1995:61—62).</ref>

	===''Heimskringla''===		===''Heimskringla''===
	In chapter 4 of ''Heimskringla'', Snorri presents an euhemerized account of the war. Snorri states that Odin led a great army from Asia ("Asaland") to attack the people of "Vanaland." However, according to Snorri, the people of Vanaland were well prepared for the invasion; they defended their land so well that victory was up for grabs from both sides, and both sides produced immense damage and ravaged the lands of one another.<ref name=HOLLANDER7-8>Hollander (1964:7-8).</ref>

			] body, illustration by ] (1893)]]
	Snorri states that the two sides eventually tired of the war and both agreed to meet to establish a truce. Snorri continues that the two sides did so and exchanged ]s. Vanaland are described as having sent to Asaland their best men: ]—described as wealthy—and his son ], while Asaland sent to Vanaland ]—described here as large, handsome, and thought by the people of Vanaland well suited to be a chief—and ]—a man of great understanding. Further, Snorri reveals that Vanaland additionally sent over ], who Snorri describes as the wisest man of Vanaland.<ref name=HOLLANDER7-8/>

			In ''Heimskringla'', the author presents a ] account of the war. The account says that Óðinn led a great army from "]" to attack the people of "]." However, according to the author, the people of Vanaheim were well-prepared for the invasion; they defended their land so well that victory was up for grabs from both sides, and both sides produced immense damage and ravaged the lands of one another.<ref name=HOLLANDER7-8>Hollander (1964:7-8).</ref>
	Snorri continues that, upon arrival in Vanaland, Hœnir was immediately made chief and Mimir often gave him good counsel. However, when Hœnir was at meetings and at the ] without Mimir by his side, he would always answer the same way: "Let others decide."<ref name=HOLLANDER7-8/> Subsequently, the Vanaland folk suspected they had been cheated in the exchange by the Asaland folk, so they seized Mimir and ] him and sent the head to Asaland. Odin took the head of Mimir, ] it with ]s so that it would not rot, and spoke ]s over it, which gave it the power to speak to him and reveal to him secrets.<ref name=HOLLANDER7-8/>

			The two sides eventually tired of the war and both agreed to meet to establish a truce. After doing so, they exchanged ]s. Vanaheim is described as having sent to Asgard its best men: ]—described as wealthy—and his son ] in exchange for Asgard ]—described here as large, handsome, and thought of by the people of Vanaheim well-suited to be a chieftain. Additionally, Asgard sends ]—a man of great understanding—in exchange for ], which the author describes as the wisest man of Vanaheim.<ref name=HOLLANDER7-8/>
	According to Snorri, Odin then appointed Njörðr and Freyr to be priests of ] and they became ''Diar'' ("Gods"<ref name=HOLLANDER7-8/>) of the people of Asaland. ], described as daughter of Njörðr, was the priestess of these sacrifices, and here she is described as introducing seid to Asaland.<ref name=HOLLANDER7-8/>
			Upon arrival in Vanaheim, Hœnir was immediately made chief, and Mímir often gave him good counsel. However, when Hœnir was at meetings and at the ] without Mímir by his side, he would always answer the same way: "Let others decide." Subsequently, the Vanaheim folk suspected they had been cheated in the exchange by the Asgard folk, so they seized Mímir and ] him and sent the head to Asgard. Óðinn took the head of Mímir, ] it with ]s so that it would not rot, and spoke ]s over it, which gave it the power to speak to him and reveal to him secrets.<ref name=HOLLANDER7-8/>

			Óðinn then appointed Njörðr and Freyr to be priests of ] and they became ''Diar'' ("Gods") of the people of Asgard. ], described as daughter of Njörðr, was the priestess of these sacrifices, and here she is described as introducing ] to Asgard.<ref name=HOLLANDER7-8/>

	==Theories==		==Theories==
	A number of theories surround the ~~Æsir-Vanir~~ War.		A number of theories surround the Æsir–Vanir War:

	===Indo-European invasion===
			===Proto-Indo-European basis===
	As the Vanir are often considered fertility gods, the Æsir-Vanir War has been commonly proposed as a reflection of the invasion of local fertility cults somewhere in regions inhabited by the ] by a more aggressive, warlike cult.<ref name=LINDOW51-53/> This has been proposed as an analogy of the invasion of the ].<ref name=LINDOW51-53/> ] stated that the war need not necessarily be understood in matters of historicity more than any other myth because it is set before the emigration from the ] and, he states, accounts are more focused on the truce than on details regarding the battles.<ref name=DUMÉZILCH1>Dumézil (1973:Chapter 1).</ref>
			As the Vanir are often considered fertility gods, the Æsir–Vanir War has been proposed as a reflection of the invasion of local fertility cults somewhere in regions inhabited by the ] by a more aggressive, warlike cult.<ref name=LINDOW51-53/> This has been proposed as an analogy of the invasion of the ].<ref name=LINDOW51-53/>

			] stated that the war need not necessarily be understood in terms of historicity more than any other myth however.<ref name="DUMÉZILCH1">Dumézil (1973:Chapter 1).</ref> Scholars have cited parallels between the Æsir–Vanir War, ] from ], and the battle between Devas and Asuras from ], providing support for a ] "war of the functions." Explaining these parallels, ] states:
			<blockquote>
			:Basically, the parallels concern the presence of first-(magico-juridical) and second-(warrior) function representatives on the victorious side of a war that ultimately subdues and incorporates third function characters, for example, the Sabine women or the Norse Vanir. Indeed, the '']'' itself has also been examined in a similar light. The ultimate structure of the myth, then, is that the three estates of ] were fused only after a war between the first two against the third.<ref name=MALLORY139>Mallory (2005:139).</ref>
			</blockquote>

			===Other===
			Many scholars consider the figures of Gullveig/Heiðr and Freyja the same.<ref name=GRUNDY62>Grundy (1998:62).</ref> This conclusion has been reached through comparisons between Gullveig/Heiðr's use of seiðr in ''Völuspá'' and the mention of Freyja introducing seiðr to the Æsir from the Vanir in ''Heimskringla''.<ref name=LINDOW51-53/> This is at times taken further, to suggest that their "corruption" of the Æsir led to the Æsir–Vanir War.<ref name=LINDOW51-53/>

			Lindow states that even if the two are not identical, the various accounts of the war seem to share the idea of a disruptive entry of persons into a people.<ref name=LINDOW51-53/> Lindow compares the appearance of Gullveig/Heiðr into the Æsir to Hœnir and Mímir's disruption among the Vanir in ''Heimskringla''.<ref name=LINDOW51-53/> Lindow further states that all three accounts share the notion of acquisition of tools for the conquest of wisdom; the practice of ] in two accounts and the head of Mímir in one.<ref name=LINDOW51-53/>

			== See also ==
			{{Commons category}}
			*]
			*]
			*]
			*]
			*]
			*]
			*]

			== Notes and references ==
			=== Notes ===
			{{notelist}}
			=== References ===
			{{reflist\|2}}

			=== Bibliography ===
	===Gullveig/Heiðr and Freyja===
			{{refbegin}}
	Many scholars have made comparisons between the figure of Gullveig/Heiðr's use of seid in ''Völuspá'' and the mention of Freyja introducing seid to the Æsir from the Vanir in ''Heimskringla'' and consider the two one in the same, and that, further, their corruption of the Æsir led to the Æsir-Vanir War.<ref name=LINDOW51-53/>
			* ] (2015). ''The Poetic Edda: Stories of the Norse Gods and Heroes''. ].
			* ] (1923). ''The Poetic Edda''. ].
			* ] (Ed. and Trans.) (1997), ''The Poetic Edda'' volume 2: Mythological Poems. ] {{ISBN\|0-19-811181-9}}
			* ] (1973). ''Gods of the Ancient Northmen'', trans. Einar Haugen. ] {{ISBN\|0-05-200350-7}}
			* Faulkes, Anthony (Trans.) (1995). ]. ''Edda''. ]. {{ISBN\|0-460-87616-3}}
			* ] (1998). "Freyja and Frigg" as collected in Billington, Sandra. ''''.. ] {{ISBN\|0-415-19789-9}}
			* ] (Trans.) (1964). ''''. ] {{ISBN\|0-292-73061-6}}
			* Larrington, Carolyne (Trans.) (1999). ''The Poetic Edda''. ] {{ISBN\|0-19-283946-2}}
			* ] (2001). ''''. ]. {{ISBN\|0-19-515382-0}}
			* Mallory, J. P. (2005). ''In Search of the Indo-Europeans''. ]. {{ISBN\|0-500-27616-1}}
			{{refend}}

			{{Norse mythology}}
	===Disruptive persons and tools===
	Lindow states that he feels that even if the two are not identical, the various accounts of the war seem to share the idea of a disruptive entry of persons into a people.<ref name=LINDOW51-53/> Lindow compares the appearance of Gullveig/Heiðr into the Æsir to that of Hœnir and Mimir's disruption amongst the Vanir in ''Heimskringla''.<ref name=LINDOW51-53/> Lindow further states that all three accounts share the notion of acquisition of tools for the conquest of wisdom; the practice of seid in two accounts and the head of Mimir in one.<ref name=LINDOW51-53/>

			{{Good article}}
	==Notes==
	{{reflist}}

			{{DEFAULTSORT:Aesir-Vanir War}}
	==References==
	* Dumézil, George (1973). ''Gods of the Ancient Northmen'', trans. Einar Haugen. ] ISBN 0052003507
	* Lindow, John (2001). ''Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs''. ]. ISBN 0195153820
	* Larrington, Carolyne (Trans.) (1999). ''The Poetic Edda''. ] ISBN 0192839462
	* Byock, Jesse (Trans.) (2006). ''The Prose Edda''. ] ISBN 0140447555
	* Hollander, Lee Milton. (Trans.) (1964). ''Heimskringla: History of the Kings of Norway''. ] ISBN 0292730616
	------
	{{NorseMythology}}
	]		]
	]		]
			]
	]
			]

Latest revision as of 05:20, 23 October 2024

In Norse mythology, the first war in the world between the Æsir and Vanir

In Norse mythology, the Æsir–Vanir War was a conflict between two groups of deities that ultimately resulted in the unification of the Æsir and the Vanir into a single pantheon. The war is an important event in Norse mythology, and the implications for the potential historicity surrounding accounts of the war are a matter of scholarly debate and discourse.

Fragmented information about the war appears in surviving sources, including Völuspá, a poem collected in the Poetic Edda in the 13th century from earlier traditional sources; in the book Skáldskaparmál in the Prose Edda, written or compiled in the 13th century by Snorri Sturluson; and in euhemerized form in the Ynglinga saga from Heimskringla, also often considered to have been written by Snorri Sturluson in the 13th century.

Attestations

Poetic Edda

In two stanzas of Völuspá, the war is recounted by a völva (who refers to herself here in the third person) while the god Óðinn questions her. The war is told rather vaguely, and the fact that it describes a war between the Æsir and the Vanir is not completely certain. In the first of the two stanzas, the völva says that she remembers the first war in the world, when Gullveig was stabbed with spears and then burnt three times in one of Óðinn's halls, yet that Gullveig was reborn three times:

Henry Adams Bellows translation:

The war I remember, | the first in the world,

When the gods with spears | had smitten Gollveig,

And in the hall | of Hor had burned her,

Three times burned, | and three times born,

Oft and again, | yet ever she lives.

In the second stanza, the völva says that they called Gullveig Heiðr (meaning "Bright One" or potentially "Gleaming" or "Honor") whenever she came to houses, that she was a wise völva, and that she cast spells. Heiðr performed seiðr where she could, did so in a trance, and was always the favorite of wicked women:

Henry Adams Bellows translation:

Heith they named her | who sought their home,

The wide-seeing witch, | in magic wise;

Minds she bewitched | that were moved by her magic,

To evil women | a joy she was.

In two later stanzas, the völva tells Óðinn that all the powers went to the judgment seats and discussed whether the Æsir should pay a fine or if all of the gods should instead have equal tribute, then the völva provides the last of her account of the events surrounding the war. These stanzas are unclear, particularly the second half of the first stanza, but the battle appears to have been precipitated by the entry of Gullveig/Heiðr among the Æsir. The first stanza relates a difficulty in reaching a truce which led to the all-out war described in the second stanza. However, the reference to "all the gods" could, in Lindow's view, indicate a movement towards a community involving both the Æsir and the Vanir. In his translation of the poem, Bellows inverts the order of the two stanzas, stating that "This stanza and stanza 24 have been transposed from the order in the manuscripts, for the former describes the battle and the victory of the Wanes , after which the gods took council, debating whether to pay tribute to the victors, or to admit them, as was finally done, to equal rights of worship." Ursula Dronke points to extensive wordplay on all the meanings of the gildi and the adjective gildr to signal the core issue of whether the Æsir will surrender their monopoly on human tribute and join with the "all-too-popular" Vanir; as their only alternative, they attack again.

Henry Adams Bellows translation, in his inverted order:

On the host his spear | did Othin hurl,

Then in the world | did war first come;

The wall that girdled | the gods was broken,

And the field by the warlike | Wanes was trodden.

Then sought the gods | their assembly-seats,

The holy ones, | and council held,

Whether the gods | should tribute give,

Or to all alike | should worship belong.

John Lindow translation, in the order of the original manuscript:

Then all the powers went to the judgment seats

the very holy gods, and discussed this:

whether the æsir should pay a fine,

or all the gods should have tribute.

That was yet the battle of armies, the first one in the world.

Odin let fly and shot into the army,

The shield wall of the fortress of the æsir was broken,

The battle-wise vanir knew how to tread the field.

Prose Edda

In the Prose Edda book Skáldskaparmál, the god Bragi explains the origin of poetry. Bragi says that it originated in the Æsir–Vanir War, when during the peace conference the Æsir and the Vanir formed a truce by all spitting into a vat. When they left, the gods decided that it should not be poured out, but rather kept as a symbol of their peace, and so from the contents made a man, Kvasir. Kvasir is later murdered, and from his blood is made the Mead of Poetry.

Heimskringla

In Heimskringla, the author presents a euhemerized account of the war. The account says that Óðinn led a great army from "Asgard" to attack the people of "Vanaheim." However, according to the author, the people of Vanaheim were well-prepared for the invasion; they defended their land so well that victory was up for grabs from both sides, and both sides produced immense damage and ravaged the lands of one another.

The two sides eventually tired of the war and both agreed to meet to establish a truce. After doing so, they exchanged hostages. Vanaheim is described as having sent to Asgard its best men: Njörðr—described as wealthy—and his son Freyr in exchange for Asgard Hœnir—described here as large, handsome, and thought of by the people of Vanaheim well-suited to be a chieftain. Additionally, Asgard sends Mímir—a man of great understanding—in exchange for Kvasir, which the author describes as the wisest man of Vanaheim. Upon arrival in Vanaheim, Hœnir was immediately made chief, and Mímir often gave him good counsel. However, when Hœnir was at meetings and at the Thing without Mímir by his side, he would always answer the same way: "Let others decide." Subsequently, the Vanaheim folk suspected they had been cheated in the exchange by the Asgard folk, so they seized Mímir and beheaded him and sent the head to Asgard. Óðinn took the head of Mímir, embalmed it with herbs so that it would not rot, and spoke charms over it, which gave it the power to speak to him and reveal to him secrets.

Óðinn then appointed Njörðr and Freyr to be priests of sacrificial customs and they became Diar ("Gods") of the people of Asgard. Freyja, described as daughter of Njörðr, was the priestess of these sacrifices, and here she is described as introducing seiðr to Asgard.

Theories

A number of theories surround the Æsir–Vanir War:

Proto-Indo-European basis

As the Vanir are often considered fertility gods, the Æsir–Vanir War has been proposed as a reflection of the invasion of local fertility cults somewhere in regions inhabited by the Germanic peoples by a more aggressive, warlike cult. This has been proposed as an analogy of the invasion of the Indo-Europeans.

Georges Dumézil stated that the war need not necessarily be understood in terms of historicity more than any other myth however. Scholars have cited parallels between the Æsir–Vanir War, The Rape of the Sabine Women from Roman mythology, and the battle between Devas and Asuras from Hindu mythology, providing support for a Proto-Indo-European "war of the functions." Explaining these parallels, J. P. Mallory states:

Basically, the parallels concern the presence of first-(magico-juridical) and second-(warrior) function representatives on the victorious side of a war that ultimately subdues and incorporates third function characters, for example, the Sabine women or the Norse Vanir. Indeed, the Iliad itself has also been examined in a similar light. The ultimate structure of the myth, then, is that the three estates of Proto-Indo-European society were fused only after a war between the first two against the third.

Other

Many scholars consider the figures of Gullveig/Heiðr and Freyja the same. This conclusion has been reached through comparisons between Gullveig/Heiðr's use of seiðr in Völuspá and the mention of Freyja introducing seiðr to the Æsir from the Vanir in Heimskringla. This is at times taken further, to suggest that their "corruption" of the Æsir led to the Æsir–Vanir War.

Lindow states that even if the two are not identical, the various accounts of the war seem to share the idea of a disruptive entry of persons into a people. Lindow compares the appearance of Gullveig/Heiðr into the Æsir to Hœnir and Mímir's disruption among the Vanir in Heimskringla. Lindow further states that all three accounts share the notion of acquisition of tools for the conquest of wisdom; the practice of seiðr in two accounts and the head of Mímir in one.

Notes and references

Notes

Norwegian: Vanekrigen / Krigen mellom æser og vaner, Danish: Krigen mellem aser og vaner, Swedish: Vanakriget / Krig mellan asar och vaner.

References

Crawford (2015:1)
^ Bellows (1923:10).
^ Larrington (1996:7).
Lindow (2001:165).
^ Lindow (2001:51-53).
^ Bellows (1923:11).
Dronke (1997:134).
Faulkes (1995:61—62).
^ Hollander (1964:7-8).
Dumézil (1973:Chapter 1).
Mallory (2005:139).
Grundy (1998:62).

Bibliography

Crawford, Jackson (2015). The Poetic Edda: Stories of the Norse Gods and Heroes. Hackett Publishing Company.
Bellows, Henry Adams (1923). The Poetic Edda. American-Scandinavian Foundation.
Dronke, Ursula (Ed. and Trans.) (1997), The Poetic Edda volume 2: Mythological Poems. Clarendon Press ISBN 0-19-811181-9
Dumézil, Georges (1973). Gods of the Ancient Northmen, trans. Einar Haugen. University of California Press ISBN 0-05-200350-7
Faulkes, Anthony (Trans.) (1995). Snorri Sturluson. Edda. Everyman. ISBN 0-460-87616-3
Grundy, Stephan (1998). "Freyja and Frigg" as collected in Billington, Sandra. The Concept of the Goddess.. Routledge ISBN 0-415-19789-9
Hollander, Lee Milton (Trans.) (1964). Heimskringla: History of the Kings of Norway. University of Texas Press ISBN 0-292-73061-6
Larrington, Carolyne (Trans.) (1999). The Poetic Edda. Oxford World's Classics ISBN 0-19-283946-2
Lindow, John (2001). Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs. Oxford University Press. ISBN 0-19-515382-0
Mallory, J. P. (2005). In Search of the Indo-Europeans. Thames & Hudson. ISBN 0-500-27616-1

Old Norse religion and mythology

Mythological Norse people, items and places

Deities,
dwarfs, jötnar,
and other figures

Æsir	Almáttki áss Baldr Bragi Dellingr Forseti Heimdall Hermóðr Höðr Hœnir Ítreksjóð Lóðurr Loki Máni Meili Mímir Móði and Magni Odin Óðr Thor Týr Ullr Váli (son of Odin) Víðarr Vili and Vé
Ásynjur	Bil Eir Frigg Fulla Gefjon Gerðr Gná Hlín Iðunn Ilmr Irpa Lofn Nanna Njörun Rán Rindr Sága Sif Sigyn Sjöfn Skaði Snotra Sól Syn Þorgerðr Hölgabrúðr Þrúðr Vár Vör
Vanir	Freyja Freyr Ingunar-Freyr Yngvi Gersemi Gullveig Hnoss Kvasir Njörðr Sister-wife of Njörðr
Jötnar	Ægir Alvaldi Angrboða Aurboða Baugi Beli Bergelmir Bestla Bölþorn Býleistr Eggþér Fárbauti Fjölvar Fornjót Gangr Geirröðr Gillingr Gjálp and Greip Gríðr Gunnlöð Gymir Harðgreipr Helblindi Helreginn Hljod Hræsvelgr Hrímgerðr Hrímgrímnir Hrímnir Hroðr Hrungnir Hrymr Hymir Hyrrokkin Iði Ím Járnsaxa Laufey Leikn Litr Logi Mögþrasir Narfi (father of Nott) Sökkmímir Surtr Suttungr Þjazi Þökk Þrívaldi Þrúðgelmir Þrymr Útgarða-Loki Vafþrúðnir Víðblindi Vosud Vörnir Ymir
Dwarfs	Alvíss Andvari Austri, Vestri, Norðri and Suðri Billingr Dáinn Durinn Dúrnir Dvalinn Fáfnir Fjalar and Galar Gandalf Hreiðmarr Litr Mótsognir Ótr Regin Sons of Ivaldi Brokkr Eitri
Heroes	List of figures in Germanic heroic legend A B–C D–E F–G H–He Hi–Hy I–O P–S T–Y people, clan, and place names in Germanic heroic legend named animals and plants named weapons, armour and treasures
Others	Ask and Embla Auðr Auðumbla Aurvandill Beyla Borr Búri Byggvir Dísir Landdísir Dragons Draugs Einherjar Eldir Elves Dark elves (Dökkálfar) Light elves (Ljósálfar) Black elves (Svartálfar) Fimafeng Fjalar (rooster) Fenrir Fjörgyn and Fjörgynn Fylgja Garmr Gullinbursti Hati Hróðvitnisson Hel Hildisvíni Hjúki Horses of the Æsir Árvakr and Alsviðr Blóðughófi Falhófnir Gísl Glaðr Glær Glenr Grani Gullfaxi Gulltoppr Gyllir Hamskerpir and Garðrofa Hófvarpnir Skinfaxi and Hrímfaxi Sleipnir Svaðilfari Jörð Jörmungandr Líf and Lífthrasir Loddfáfnir Móðguðr Nine Daughters of Ægir and Rán Nine Mothers of Heimdallr Narfi (son of Loki) Níðhöggr Norns Personifications Dagr Elli Nótt Sumarr and Vetr Sæhrímnir Skírnir Sköll Shield-maiden Tanngrisnir and Tanngnjóstr Troll Þjálfi and Röskva Vættir Landvættir Váli (son of Loki) Valkyries Völundr Vörðr

Locations

Underworld	Hel Éljúðnir Gjallarbrú Náströnd Niflhel Niðafjöll
Rivers	Élivágar Gjöll Ífingr Kerlaugar Körmt and Örmt Slidr River Vadgelmir Vimur River
Other locations	Asgard Amsvartnir Andlang Barri Bifröst Bilskirnir Brávellir Brimir Fensalir Fólkvangr Fornsigtuna Fyrisvellir Gálgviðr Gandvik Gastropnir Gimlé Ginnungagap Glaðsheimr Glæsisvellir Glitnir Gnipahellir Grove of fetters Heiðr Himinbjörg Hindarfjall Hlidskjalf Hnitbjorg Hoddmímis holt Iðavöllr Járnviðr Jötunheimr Mímameiðr Myrkviðr Munarvágr Nóatún Okolnir Sessrúmnir Sindri Singasteinn Þrúðheimr Þrúðvangr Þrymheimr Uppsala Útgarðar Valaskjálf Valhalla Vanaheimr Víðbláinn Vígríðr Vingólf Wells Hvergelmir Mímisbrunnr Urðarbrunnr Ýdalir Yggdrasil

Events

Sources

Society

Religious practice	Anthropomorphic wooden cult figurines of Central and Northern Europe Blót Hof Heitstrenging Horses Hörgr Worship Öndvegissúlur Reginnaglar Sacred trees and groves Sonargöltr Temple at Uppsala Vé Wetlands and islands
Festivals and holy periods	Álfablót Dísablót Germanic calendar Þorrablót Vetrnætr Yule
Other	Death Ergi Félag Galdr Goði Hamingja Heiti Kenning Mead hall Nīþ Norse cosmology Numbers Philosophy Rings Runes Seiðr Skald Viking Age Völva