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I don't own any of the images. But I did think this desktop wallpaper I put together would be a great resource for anyone new to Norse paganism and is trying to learn the most important stuff. The drawing of Odin obviously belongs to Wayne Nichols. I could not find the artist for the Yggdrasil painting. This is for non-profit use only. Intended as a learning tool, diagram for scholarly use. It is free to download and is not to be used anywhere for hate or racist causes. It is not to be sold or altered in anyway. If you have any questions or comments please feel free to send me a message.

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Tyr

Týr is a god associated with law and heroic glory in Norse mythology, portrayed as one-handed. Corresponding names in other Germanic languages are Gothic Teiws, Old English Tīw and Old High German Ziu and Cyo, all from Proto-Germanic *Tîwaz (*Tē₂waz). The Latinised name is Tius or Tio. In the late Icelandic Eddas, Tyr is portrayed, alternately, as the son of Odin (Prose Edda) or of Hymir (Poetic Edda)
Tiw was equated with Mars in the interpretatio germanica. Tuesday is in fact "Tīw's Day" (also in Alemannic Zischtig from zîes tag), translating dies Martis.

Name

Old Norse Týr, literally "god", plural tívar "gods", comes from Proto-Germanic *Tē₂waz (cf. Old English Tīw, Old High German Zīo), which continues Proto-Indo-European *deiwós "celestial being, god" (cf. Welsh duw, Latin deus, Lithuanian diẽvas, Sanskrit dēvá, Avestan daēvō "demon").
The earliest attestation for Týr's continental counterpart occurs in Gothic tyz "the t-rune" (𐍄) in the 9th-century Codex Vindobonensis 795. The name is later attested in Old High German as Cyo in the A Wessobrunn prayer ms. of 814. The Negau helmet inscription (2nd century b.c.) may actually record the earliest form, teiva, but this interpretation is tentative.
Týr in origin was a generic noun meaning "god", e.g. Hangatyr, literally, the "god of the hanged", as one of Odin's names, which was probably inherited from Tyr in his role as god of justice. The name continues on as Norwegian Ty, Swedish Tyr, Danish Tyr, while it remains Týr in Modern Icelandic and Faroese.

West Germanic Ziu/Tiw/Tiwaz

A gloss to the Wessobrunn prayer names the Alamanni Cyowari (worshipers of Cyo) and their capital Augsburg Ciesburc.
The Excerptum ex Gallica Historia of Ursberg (ca. 1135) records a dea Ciza as the patron goddess of Augsburg. According to this account, Cisaria was founded by Swabian tribes as a defence against Roman incursions. This Zisa would be the female consort of Ziu, as Dione was of Zeus.
The name of Mars Thingsus (Thincsus) is found in an inscription on an 3rd century altar from the Roman fort and settlement of Vercovicium at Housesteads in Northumberland, thought to have been erected by Frisian mercenaries stationed at Hadrian's Wall. It is interpreted as "Mars of the Thing". Here is also worth noting what Tacitus stated in his work Germania about capital punishment amongst the Germanic folk; that none could be flogged, imprisoned or executed, not even on order of the warlord, without the consent of the priest; who was himself required to render his judgement in accordance with the will of the god they believe accompanies them to the field of battle In the same source this god is stated being the chief deity.
Tacitus also named the German "Mars" as the primary deity, along with the German "Mercury", associated with the Germanic custom of the disposal of the spoils of war; as practiced from the 4th century BC to the 6th century AD.
In the Old English Rune Poem, the rune that is otherwise named for Tiw in the other rune poems (Abecedarium Nordmanicum, Old Norwegian Rune Rhyme, Old Icelandic Rune Poem), is called tir, meaning "glory". This rune was inscribed on more Anglo-Saxon cremation urns than any other symbol.

North Germanic Tyr

An early depiction of Tyr is found on the IK 190 bracteate found near Trollhättan, Sweden. The figure is shown with long hair, holding a sceptre in his left hand, and with a wolf biting his right.

Tyr sacrifices his arm to Fenrir in a 1911 illustration by John Bauer.

According to the Poetic Edda and Prose Edda, at one stage the gods decided to shackle the Fenris wolf (Fenrir), but the beast broke every chain they put upon him. Eventually they had the dwarves make them a magical ribbon called Gleipnir. It appeared to be only a silken ribbon but was made of six wondrous ingredients: the sound of a cat's footfall, the beard of a woman, the roots of a mountain, bear's sinews, fish's breath and bird's spittle. The creation of Gleipnir is said to be the reason why none of the above exist. Fenrir sensed the gods' deceit and refused to be bound with it unless one of them put his hand in the wolf's mouth.
Tyr, known for his great wisdom and courage, agreed, and the other gods bound the wolf. After Fenrir had been bound by the gods, he struggled to try to break the rope. Fenrir could not break the ribbon and enraged, bit Tyr's right hand off. When the gods saw that Fenrir was bound they all rejoiced, except Tyr. Fenrir will remain bound until the day of Ragnarök. As a result of this deed, Tyr is called the "Leavings of the Wolf"; which is to be understood as a poetic kenning for glory. After a heartbreaking battle (of Ragnarök) Fenrir swallowed Odin the All-father, whole.
According to the Prose version of Ragnarok, Tyr is destined to kill and be killed by Garm, the guard dog of Hel. However, in the two poetic versions of Ragnarok, he goes unmentioned; unless one believes that he is the "Mighty One".
In Lokasenna, Tyr is taunted with cuckoldry by Loki, maybe another hint that he had a consort or wife at one time.
In the Hymskvidha, Tyr's father is named as the etin Hymir – the term "Hymir's kin" was used a kenning for etinkind – while his mother goes unnamed, but is otherwise described in terms that befit a goddess. This myth also pairs Tyr with Thor, and draws a comparison between their strength via the lifting of Hymir's cauldron. Thor proves the stronger, but other than Thor's own son, Magni, Tyr is the only deity whose strength is ever questioned in comparison to the Thunderer's.

Tiwaz rune

The *Tiwaz rune is associated with Tyr.

The t-rune ᛏ is named after Tyr, and was identified with this god; the reconstructed Proto-Germanic name is *Tîwaz. The rune is sometimes also referred to as *Teiwaz, or spelling variants.

Rune poems

Tiwaz is mentioned in all three rune poems. In the Icelandic and Norwegian poems, the rune is associated with the god Tyr.

stanza	translation	comments
Old Norwegian ᛏ Tyr es einhendr Asa; opt verðr smiðr at blasa.	Tyr is the one-handed god; often happens the smith must blow.
Old Icelandic ᛏ Týr er einhendr áss ok ulfs leifar ok hofa hilmir. Mars tiggi.	Tyr is a one-handed god, and leavings of the wolf and prince of temples.	the "Mars tiggi" is a gloss and not part of the poem itself, indicating that Týr was associated with the Roman deity and/or the planet Mars.
Old English ᛏ [tir] biþ tacna sum, healdeð trywa wel wiþ æþelingas; a biþ on færylde ofer nihta genipu, næfre swiceþ.	[Fame] is a sign, it keeps faith well with athelings, it is always on its course over the mists of night, it never fails.	The tir "fame, honour" is a gloss written alongside the rune. Several interpretations have been offered, typically involving association with the north star, as the words tacna and færyld have astronomical connotations (used for "sign of the zodiac" and "path of a planet", respectively).

Usage

Ancient usage

Multiple Tiwaz runes

The inscription on the Kylver stone ends with stacked Tiwaz runes at the end of the line.

Multiple Tiwaz runes either stacked atop one another to resemble a tree-like shape, or repeated after one another, appear several times in Germanic paganism:

• The charm (alu) on the Lindholm amulet, dated from the 2nd to the 4th century contains three consecutive t runes, has been interpreted as an invocation of Tyr.
• The Kylver Stone (400 AD, Gotland) features 8 stacked Tiwaz runes at the end of an Elder Futhark inscription.
• From 500 AD, a Scandinavian C-bracteate (Seeland-II-C) features an Elder Futhark inscription ending with three stacked Tiwaz runes.

Poetic Edda

According to the runologist Lars Magnar Enoksen, the Tiwaz rune is referred to in a stanza in Sigrdrífumál, a poem in the Poetic Edda.
Sigrdrífumál tells that Sigurd has slain the dragon Fafnir and arrives at a fortress of shields on top of a mountain which is lit by great fires. In the fortress, he finds an enchanted sleeping Valkyrie whom he wakes by cutting open her corslet with his sword. The grateful Valkyrie Sigrdrífa offers him the secrets of the runes in return for delivering her from the sleep, on condition that he shows that he has no fear. The Valkyrie begins by teaching him that if he wants to achieve victory in battle, he is to carve "victory runes" on his sword and twice say the name "Týr" - the name of the Tiwaz rune.

6. Sigrúnar skaltu kunna, ef þú vilt sigr hafa, ok rísta á hjalti hjörs, sumar á véttrimum, sumar á valböstum, ok nefna tysvar Tý.

6. Winning-runes learn, if thou longest to win, And the runes on thy sword-hilt write; Some on the furrow, and some on the flat, And twice shalt thou call on Tyr.

Lexical traces

In the sphere of organized warfare, Tyr/Tiw had become relatively unimportant compared to Odin/Woden in both North and West Germanic by the close of the Migration Age. Traces of the god remain, however, in Tuesday (Old English tíwesdæg "Tiw's day"; Old Frisian tîesdei, Old High German zîestag, Alemannic and Swabian dialect in south west Germany (today) Zieschdig/Zeischdig, Old Norse týsdagr), named after Tyr in both the North and the West Germanic languages (corresponding to Martis dies, dedicated to the Roman god of war and the father-god of Rome, Mars) and also in the names of some plants: Old Norse Týsfiola (after the Latin Viola Martis), Týrhialm (Aconitum, one of the most poisonous plants in Europe whose helmet-like shape might suggest a warlike connection) and Týviðr, "Tý's wood", Tiveden may also be named after Tyr, or reflecting Tyr as a generic word for "god" (i.e., the forest of the gods). In Norway the parish and municipality of Tysnes are named after the god.
German Dienstag and Dutch dinsdag (Tuesday) might be derived from Mars Thingsus, as mentioned above.

Var

Vár or Vór (Old Norse, meaning either "pledge" or "beloved") is a goddess associated with oaths and agreements. Vár is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources; the Prose Edda, written in the 13th century by Snorri Sturluson; and kennings found in skaldic poetry and a runic inscription. Scholars have proposed theories about the implications of the goddess.

Attestations

In the Poetic Edda poem Þrymskviða, the blessed of Vár is invoked by the jötunn Þrymr after his "bride" (who is actually the god Thor disguised as the goddess Freyja) is hallowed with the stolen hammer of Thor, Mjöllnir, at their wedding:

Benjamin Thorpe translation: Then said Thrym, the Thursars's lord: Bring the hammer in, the bride to consecrate; lay Miöllnir on the maiden's knee; unite us each with other by the hand of Vör.

Henry Adams Bellows translation: Then loud spake Thrym, the giants' leader: "Bring in the hammer to hallow the bride; On the maiden's knees let Mjollnir lie, That us both the hand of Vor may bless."

In the chapter 35 of the Prose Edda book Gylfaginning, High tells Gangleri (described as king Gylfi in disguise) about the ásynjur. High lists Vár ninth among the sixteen ásynjur he presents in the chapter and provides some information about her:

Ninth Var: she listens to people's oaths and private agreements that women and men make between each other. Thus these contracts are called varar. She also punishes those who break them.

In addition, Vár appears twice more in the Prose Edda. In chapter 75 of the Prose Edda book Skáldskaparmál Vár appears within a list of 27 ásynjur names. In chapter 87 the name Vár is employed in a kenning referring to the goddess Skaði ("bow-string-Vár") in the poem Haustlöng by the skald Þjóðólfr of Hvinir. A runic inscription inscribed on a stick from Bergen, Norway around the year 1300 records a common mercantile transaction followed by a verse from a displeased scribe that mentions Vár (edits applied per the translator's notes):

'Wise Var of wire ["woman of filigree," meaning "wise bejeweled woman"] makes (me) sit unhappy.

Eir [woman] of mackerels' ground [likely gold] takes often and much sleep from me.'

Mindy Macleod and Bernard Mees posit that the first line of the inscription essentially means "women make me miserable" or potentially "marriage makes me miserable," whereas the second line means "women often take a lot of sleep from me."

Theories

Regarding the ceremonial marital reference to Vár in Þrymskviða, Andy Orchard opines that "the antiquity of such a ritual is far from clear." Britt-Mari Näsström argues that, like many other minor goddesses, Vár was originally one of Freyja's names, "later apprehended as independent goddesses."
Rudolf Simek says that the goddesses Sága, Hlín, Sjöfn, Snotra, Vár, and Vör should be considered vaguely defined figures who "should be seen as female protective goddesses" that are all responsible for "specific areas of the private sphere, and yet clear differences were made between them so that they are in many ways similar to matrons."

Óðinn

Odin (pron.: /ˈoʊdɨn/; from Old Norse Óðinn) is the major god and the ruler of Asgard. Odin is a son of Bor and Bestla. He is called Alfadir, Allfather, for he is indeed father of the gods. With Frigg he is the father of Balder, Hod, and Hermod. He fathered Thor on the goddess Jord; and the giantess Grid became the mother of Vidar. He is Homologous with the Old English "Wōden" and the Old High German "Wôdan", the name is descended from Proto-Germanic "*Wodanaz" or "*Wōđanaz". "Odin" is generally accepted as the modern English form of the name, although, in some cases, older forms may be used or preferred. His name is related to ōðr, meaning "fury, excitation," besides "mind," or "poetry." His role, like that of many of the Norse gods, is complex. Odin is a principal member of the Æsir (the major group of the Norse pantheon) and is associated with war, battle, victory and death, but also wisdom, Shamanism, magic, poetry, prophecy, and the hunt. Odin has many sons, the most famous of whom is Thor.

As Odin is closely connected with a horse called Sleipnir, a spear called Gungnir, the ring Draupnir, from which every ninth night eight new rings appear, and transformation/shape shifting into animal shapes. He is accompanied by the wolves Freki and Geri, to whom he gives his food for he himself consumes nothing but wine. Odin has only one eye, which blazes like the sun. His other eye he traded for a drink from the Well of Wisdom, and gained immense knowledge. On the day of the final battle, Odin will be killed by the wolf Fenrir.

Poetic Edda

Völuspá

In the poem Völuspá, a völva tells Odin of numerous events reaching far into the past and future, including his own doom. The Völva describes creation, recounts the birth of Odin by his father Borr and his mother Bestla and how Odin and his brothers formed Midgard from the sea. She further describes the creation of the first human beings - Ask and Embla - by Hœnir, Lóðurr and Odin.
Amongst various other events, the Völva mentions Odin's involvement in the Æsir-Vanir War, the oedipism of Odin's eye at Mímir's Well, the death of his son Baldr. She describes how Odin is slain by the wolf Fenrir at Ragnarök, the subsequent avenging of Odin and death of Fenrir by his son Víðarr, how the world disappears into flames and, yet, how the earth again rises from the sea. She then relates how the surviving Æsir remember the deeds of Odin.

Lokasenna

In the poem Lokasenna, the conversation of Odin and Loki started with Odin trying to defend Gefjun and ended with his wife, Frigg, defending him. In Lokasenna, Loki derides Odin for practicing seid (witchcraft), implying it was women's work. Another example of this may be found in the Ynglinga saga where Snorri opines that men who used seid were ergi or unmanly.

Hávamál

In Rúnatal, a section of the Hávamál, Odin is attributed with discovering the runes. In a sacrifice to himself, the highest of the gods, he was hanged from the world tree Yggdrasil for nine days and nights, pierced by his own spear, in order to learn the wisdom that would give him power in the nine worlds. Nine is a significant number in Norse magical practice (there were, for example, nine realms of existence), thereby learning nine (later eighteen) magical songs and eighteen magical runes.
One of Odin's names is Ygg, and the Norse name for the World Ash —Yggdrasil—therefore could mean "Ygg's (Odin's) horse." Another of Odin's names is Hangatýr, the god of the hanged.

Hárbarðsljóð

In Hárbarðsljóð, Odin, disguised as the ferryman Hárbarðr, engages his son Thor, unaware of the disguise, in a long argument. Thor is attempting to get around a large lake and Hárbarðr refuses to ferry him.

Prose Edda

Odin had three residences in Asgard. First was Gladsheim, a vast hall where he presided over the twelve Diar or Judges, whom he had appointed to regulate the affairs of Asgard. Second, Valaskjálf, built of solid silver, in which there was an elevated place, Hlidskjalf, from his throne on which he could perceive all that passed throughout the whole earth. Third was Valhalla (the hall of the fallen), where Odin received the souls of the warriors killed in battle, called the Einherjar. The souls of women warriors, and those strong and beautiful women whom Odin favored, became Valkyries, who gather the souls of warriors fallen in battle (the Einherjar), as these would be needed to fight for him in the battle of Ragnarök. They took the souls of the warriors to Valhalla. Valhalla has five hundred and forty gates, and a vast hall of gold, hung around with golden shields, and spears and coats of mail.
Odin has a number of magical artifacts associated with him: the spear Gungnir, which never misses its target; a magical gold ring (Draupnir), from which every ninth night eight new rings appear; and two ravens Huginn and Muninn (Thought and Memory), who fly around Earth daily and report the happenings of the world to Odin in Valhalla at night. He also owned Sleipnir, an octopedal horse, who was given to Odin by Loki, and the severed head of Mímir, which foretold the future. He also commands a pair of wolves named Geri and Freki, to whom he gives his food in Valhalla since he consumes nothing but mead or wine. From his throne, Hlidskjalf (located in Valaskjalf), Odin could see everything that occurred in the universe. The Valknut (slain warrior's knot) is a symbol associated with Odin. It consists of three interlaced triangles.
Odin is an ambivalent deity. Old Norse (Viking Age) connotations of Odin lie with "poetry, inspiration" as well as with "fury, madness and the wanderer." Odin sacrificed his eye (which eye he sacrificed is unclear) at Mímir's spring in order to gain the Wisdom of Ages. Odin gives to worthy poets the mead of inspiration, made by the dwarfs, from the vessel Óð-rœrir.
Odin is associated with the concept of the Wild Hunt, a noisy, bellowing movement across the sky, leading a host of slain warriors.
Consistent with this, Snorri Sturluson's Prose Edda depicts Odin as welcoming the great, dead warriors who have died in battle into his hall, Valhalla, which, when literally interpreted, signifies the hall of the slain. The fallen, the einherjar, are assembled and entertained by Odin in order that they in return might fight for, and support, the gods in the final battle of the end of Earth, Ragnarök. Snorri also wrote that Freyja receives half of the fallen in her hall Folkvang.
He is also a god of war, appearing throughout Norse myth as the bringer of victory. In the Norse sagas, Odin sometimes acts as the instigator of wars, and is said to have been able to start wars by simply throwing down his spear Gungnir, and/or sending his valkyries, to influence the battle toward the end that he desires. The Valkyries are Odin's beautiful battle maidens that went out to the fields of war to select and collect the worthy men who died in battle to come and sit at Odin's table in Valhalla, feasting and battling until they had to fight in the final battle, Ragnarök. Odin would also appear on the battle-field, sitting upon his eight-legged horse Sleipnir, with his two ravens, one on each shoulder, Hugin (Thought) and Munin (Memory), and two wolves (Geri and Freki) on each side of him.
Odin is also associated with trickery, cunning, and deception. Most sagas have tales of Odin using his cunning to overcome adversaries and achieve his goals, such as swindling the blood of Kvasir from the dwarves.

Gylfaginning

According to the Prose Edda, Odin, the first and most powerful of the Æsir, was a son of Bestla and Borr and brother of Vili and Vé. With these brothers, he cast down the frost giant Ymir and made Earth from Ymir's body. The three brothers are often mentioned together. "Vili" is the German word for "will" (English), "Vé" is the German word (Gothic wai) for woe but is more likely related to the archaic German "Wei" meaning 'sacred.'
Odin has fathered numerous children. With his wife, Frigg, he fathered his doomed son Baldr and the blind god Höðr. By the personification of earth, Fjörgyn or Jörð, Odin was the father of his most famous son, Thor. By the giantess Gríðr, Odin was the father of Vídar, and by Rinda he was father of Váli. Also, many royal families claimed descent from Odin through other sons. For traditions about Odin's offspring, see Sons of Odin.
Odin and his brothers, Vili and Ve, are attributed with slaying Ymir, the Ancient Giant, to form Midgard. From Ymir's flesh, the brothers made the earth, and from his shattered bones and teeth they made the rocks and stones. From Ymir's blood, they made the rivers and lakes. Ymir's skull was made into the sky, secured at four points by four dwarfs named East, West, North, and South. From Ymir's brains, the three Gods shaped the clouds, whereas Ymir's eyebrows became a barrier between Jotunheim (giant's home) and Midgard, the place where men now dwell. Odin and his brothers are also attributed with making humans.
After having made earth from Ymir's flesh, the three brothers came across two logs (or an ash and an elm tree). Odin gave them breath and life; Vili gave them brains and feelings; and Ve gave them hearing and sight. The first man was Ask and the first woman was Embla.
Odin was said to have learned the mysteries of seid from the Vanic goddess and völva Freyja, despite the unwarriorly connotations of using magic.

Skáldskaparmál

In section 2 of Skáldskaparmál, Odin's quest for wisdom can also be seen in his work as a farmhand for a summer, for Baugi, and his seduction of Gunnlod in order to obtain the Mead of Poetry.
In section 5 of Skáldskaparmál, the origins of some of Odin's possessions are described.

Sagas of Icelanders

Ynglinga saga

According to the Ynglinga saga:

Odin had two brothers, the one called Ve, the other Vili, and they governed the kingdom when he was absent. It happened once when Odin had gone to a great distance, and had been so long away that the people of Asa doubted if he would ever return home, that his two brothers took it upon themselves to divide his estate; but both of them took his wife Frigg to themselves. Odin soon after returned home, and took his wife back.

Further, in Ynglinga saga, Odin is described as venturing to Mímir's Well, near Jötunheimr, the land of the giants; not as Odin, but as Vegtam the Wanderer, clothed in a dark blue cloak and carrying a traveler's staff. To drink from the Well of Wisdom, Odin had to sacrifice his eye (which eye he sacrificed is unclear), symbolizing his willingness to gain the knowledge of the past, present and future. As he drank, he saw all the sorrows and troubles that would fall upon men and the gods. He also saw why the sorrow and troubles had to come to men.
Mímir accepted Odin's eye and it sits today at the bottom of the Well of Wisdom as a sign that the father of the gods had paid the price for wisdom.

Blót

Main article: 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.

Persisting beliefs and folklore

Odin continued to hunt in Swedish 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. The former Swedish king Sverker had arrived with a large Danish army, and the Swedes led by their new king Eric were outnumbered. It is said that 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 13th century concerning events in the first two decades of the 13th 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.
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.
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^.

Names

Odin was referred to by more than 200 names which hint at his various roles. Among others, he was known as Yggr (terror), Sigfodr (father of Victory) and Alfodr (All Father) 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."

Name (Old Norse)	Name (anglicized)	Meaning	Sources
Aldaföðr		father of men (or of the age/world)	Óðins nöfn, Vafþrúðnismál
Aldagautr		Gautr of men (or of the age/world)	Baldrs draumar
Alföðr	Alfodr	Allfather, Father of All	Gylfaginning, Skáldskaparmál, Grímnismál (48), Óðins nöfn (2)
Algingautr		The aged Gautr	The Icelandic rune poem (4)
Angan Friggjar		Delight of Frigg	Völuspá (54)
Arnhöfði		Eagle Head	Óðins nöfn (2)
Atriðr, Atriði		attacking rider, 'At-Rider'	Gylfaginning, Grímnismál (48), Óðins nöfn (1)
Asagrim (< *Ásagrimmr)		Lord of the Aesir	Stolt Herr Alf
Auðun		friend of wealth (Edwin, Audoin)	Óðins nöfn (1)
Bági ulfs		Enemy of the Wolf	Sonatorrek (23)
Baldrsfaðr		Balder's Father
Báleygr	Baleyg	Flaming Eye, Shifty Eyed	Gylfaginning, Skáldskaparmál, Grímnismál (47), Hallfreðr vandræðaskáld's Hákonardrápa (6), Gísl Illugason's Erfikvæði um Magnús berfœtt (1), þulur, Óðins nöfn (6), Grettisrímur V (61)
Biflindi	/	Spear Shaker, Shield Shaker	Gylfaginning, Grímnismál (49), Óðins nöfn (6)
Bileygr	Bileyg	Flashing Eye or Wavering Eye	Gylfaginning, Grímnismál (47), þulur, Óðins nöfn (5)
Blindi, Blindr	/	Blind	Gylfaginning, Helgakviða Hundingsbana II (prose)
Brúni, Brúnn		Brown, Bear	Óðins nöfn (6)
Böðgæðir		Battle Enhancer
Bölverkr		'Bale-Worker' or Evil Worker or Evil Deed	Gylfaginning, Skáldskaparmál, Hávamál (109), Grímnismál (47), Óðins nöfn (7)
Bragi		Chieftain
Bróðir Vilis, Bróðir Vilja		Vili's Brother
Burr Bors		Borr's Son
Byrlindi		Distorted version of Biflindi	Sturlaugsrímur III (50)
Darraðr, Dorruðr		Spearman
Draugadróttinn		Lord of the undead	Ynglinga saga
Dresvarpr			Óðins nöfn (2)
Ein sköpuðr galdra		Sole Creator of Magical Songs
Ennibrattr		High (lit., 'straight') forehead	Óðins nöfn (6)
Eylúðr		The ever booming	Óðins nöfn (6)
Faðmbyggvir Friggjar		Dweller in Frigg's Embrace
Faðr galdr		Father of Magical Songs
Farmagnuðr, Farmögnuðr		journey empowerer	Háleygjatal (2), Skáldskaparmál
Farmaguð, Farmatýr	Farmagud, Farmatyr	God of Cargoes (or Burdens)	Gylfaginning, Skáldskaparmál, Grímnismál (48), Óðins nöfn (2)
Farmr arma Gunnlaðar		Burden of Gunnlöð's Arms
Farmr galga		Gallows' Burden
Fengr		Fetcher or Catcher	Óðins nöfn (2)
Fimbultýr	Fimbultyr	Mighty God	Völuspá (60)
Fimbulþulr	Fimbulthul	Mighty Thuler	Hávamál (80, 142)
Fjallgeiguðr		Shape god	Óðins nöfn (2)
Fjölnir	Fjolnir	Wise One, concealer	Grímnismál (47), Reginsmál (18), Gylfaginning (3, 20), many skaldic poems, þulur, Óðins nöfn (2), Skíðaríma (91, 174)
Fjölsviðr	Fjolsvid, Fjolsvin	Very Wise	Gylfaginning, Grímnismál (47), Óðins nöfn (2)
Fjörgynn	Fjorgyn	Masculine counterpart of feminine Fjörgyn meaning "land/earth"	Lokasenna (26), Völuspá (56)
Foldardróttinn		Lord of the Earth
Forni		Ancient One
Fornölvir		Ancient Ölvir	Óðins nöfn (2)
Fráríðr, Fráríði		The one who rides forth	Óðins nöfn (2), Grettisrímur III (1), Sturlaugsrímur VI (47)
Frumverr Friggjar		First husband of Frigg
Fundinn		The Found	Óláfsrímur Tryggvasonar A III (1)
Gagnráðr	Gagnrad	Advantage Counsel	Vafþrúðnismál (8, 9, 11, 13, 15, 17)
Galdraföðr		Father of Magical Songs
Gangari, Ganglari, Gangleri	/	Wanderer or Wayweary	Gylfaginning, Grímnismál (46), Óðins nöfn (3)
Gangráðr		'Gain Rede,' Contrary advisor, Journey Advisor	Óðins nöfn (3)
Gapþrosnir		The one in gaping frenzy	Óðins nöfn (3)
Gautatýr	Gautatyr	God of the Geats	Skáldskaparmál, Eyvindr skáldaspillir's Hákonarmál (1)
Gautr	Gaut	Gautr	Gylfaginning, Skáldskaparmál, Grímnismál (54), Óðins nöfn (1), Friðþjófsrímur, Skíðaríma, Landrésrímur, Hjálmþérsrímur, Geiplur, Bjarkarímur, Griplur, Þrændlur, Skáldhelgarímur, Blávusrímur, Geirarðsrímur, Völsungsrímur
Geiguðr		Dangler	Óðins nöfn (3)
Geirlöðnir		Spear inviter	Óðins nöfn (3)
Geirölnir		Spear charger	Óðins nöfn (5)
Geirtýr		Gore/Spear God
Geirvaldr		Gore/Spear Master
Geldnir
Ginnarr		Deceiver	Óðins nöfn (1)
Gizurr		Riddler	Óðins nöfn (1)
Gestumblindi	/	Blind Guest	Hervarar saga (10), þulur, Óðins nöfn (7)
Glapsviðr	Glapsvid, Glapsvin	Swift in Deceit, Swift Tricker, Maddener, Wise in magical spells	Gylfaginning, Grímnismál (47), Óðins nöfn (3)
Goði hrafnblóts		Goði of the Raven-offering
Goðjaðarr		God Protector
Göllnir		Yeller	Óðins nöfn (3)
Gollorr		Yeller	Óðins nöfn (1)
Göllungr		Yeller	Óðins nöfn (5)
Göndlir	Gondlir	Wand-Bearer, Wand-Wielder	Gylfaginning, Grímnismál (49), Óðins nöfn (3)
Gramr Hliðskjálfar		King of Hliðskjalf
Grímnir	Grimnir	Hooded, Masked One	Gylfaginning, Grímnismál (introduction, 47, 49), Hallfreðr vandræðaskáld's lausavísur (9), Eilífr Goðrúnarson's Þórsdrápa (3), Húsdrápa (1), Rögnvaldr kali Kolsson's lausavísur (7), þulur, Óðins nöfn (1)
Grímr	Grim	Mask	Gylfaginning, Grímnismál (46, 47), þulur, Óðins nöfn (3, 7)
Gunnblindi		Battle blinder	Óðins nöfn (8)
Hagvirkr		Skilful worker	Óðins nöfn (4)
Hangadróttinn		Lord of the hanged	Ynglinga saga
Hangaguð, Hangatýr	Hangagud, Hangatyr	God of the Hanged	Gylfaginning, Skáldskaparmál
Hangi		Hanged One
Haptabeiðir		Commander of Leaders
Haptaguð	Haptagud	God of Prisoners	Gylfaginning
Haptasnytrir		Teacher of gods
Haptsönir		Fetter Loosener
Hárbarðr	Harbard	Hoary Beard, Grey Beard	Gylfaginning, Grímnismál (49), Hárbardsljód, þulur, Óðins nöfn (3)
Hárr	Har	High	Gylfaginning, Grímnismál (46), Óðins nöfn (2)
Harri Hliðskjálfar		Lord of Hliðskjalf
Hávi	Havi	High One	Hávamál (109, 111, 164), Óðins nöfn (4)
Heimþinguðr hanga		Visitor of the Hanged
Helblindi	/	Hel Blinder	Gylfaginning, Grímnismál (46)
Hengikeptr, Hengikjopt		Hang jaw	Óðins nöfn (4)
Herblindi		Host blinder	Óðins nöfn (5)
Herföðr, Herjaföðr	Herfodr, Herjafodr	Father of Hosts	Gylfaginning, Völuspá (29, 43), Vafthrúdnismál (2), Grímnismál (19, 25, 26), Óðins nöfn (5)
Hergautr		Host Gautr
Herjan	/	Warrior, Harrier, Lord	Gylfaginning, Grímnismál (46), Óðins nöfn (2)
Herteitr	Herteit	War-merry	Gylfaginning, Grímnismál (47), Óðins nöfn (3)
Hertýr	Hertyr	Host-Tyr or God of Hosts	Skáldskaparmál
Hildolfr		Battle Wolf
Hjaldrgegnir		Engager of Battle
Hjaldrgoð		God of battle
Hjálmberi	Hjalmberi	Helmet Bearer	Gylfaginning, Grímnismál (46), þulur, Óðins nöfn (2)
Hjarrandi		Screamer	Óðins nöfn (4)
Hléfreyr		Famous/barrow lord	Óðins nöfn (5)
Hleifruðr			Óðins nöfn (4)
Hnikarr	Hnikar	Overthrower, Thruster	Gylfaginning, Grímnismál (47), Reginsmál (18, 19), Óðins nöfn (2)
Hnikuðr	Hnikud	Overthrower	Gylfaginning, Grímnismál (48), Óðins nöfn (1)
Hoárr		One Eyed
Hötter		Hatter
Hovi		High One
Hrafnaguð, Hrafnáss	Hrafnagud	Raven God	Gylfaginning
Hrafnfreistuðr		Raven tester
Hrami		Fetterer, Ripper	Óðins nöfn (4)
Hrani		Blusterer
Hrjóðr		Roarer	Óðins nöfn (4)
Hroptr, Hroptatýr	Hropt, Hroptatyr	Sage	Gylfaginning, Skáldskaparmál, Hákonarmál (14), Úlfr Uggason's Húsdrápa (8), Hávamál (160), Grímnismál (54), Sigrdrífumál (13), Óðins nöfn (2, 3, 5)
Hrosshársgrani		Horse hair moustache	Gautreks saga, Óðins nöfn (4)
Hvatmóðr		Courage of the whet-stone	Óðins nöfn (5)
Hveðrungr		Roarer or Weather-maker	Óðins nöfn (5)
Itreker		Splendid Ruler
Jafnhárr	Jafnhar	'Evenhigh,' Just as High, Equally High	Gylfaginning, Grímnismál (49), Óðins nöfn (8)
Jalfaðr		Yellow-brown Back
Jálg, Jálkr	Jalk	Gelding or Gelder	Gylfaginning, Grímnismál (49, 54), Óðins nöfn (7)
Jarngrímr		Iron Mask
Jólnir, Jölnir		Yule figure	Óðins nöfn (7)
Jolfr		Horse-wolf, bear
Jölfuðr, Jölföðr		Yule father	Óðins nöfn (8)
Jörmunr		The mighty one, cosmic	Óðins nöfn (8)
Kjalarr	Kjalar	Keel, Nourisher	Gylfaginning, Skáldskaparmál, Grímnismál (49), Óðins nöfn (1)
Langbarðr	Langbard	Long Beard	þulur, Óðins nöfn (7)
Löndungr, Loðungr		Shaggy Cloak Wearer	Óðins nöfn (7)
Niðr Bors		Borr's Kin
Njótr		User, enjoyer or needed one	Óðins nöfn (6)
Ófnir		Inciter	Óðins nöfn (7)
Olgr		Protector, Hawk	Óðins nöfn (6)
Ómi	Omi	Resounding one	Gylfaginning, Grímnismál (49), Óðins nöfn (7)
Óski	Oski	God of Wishes, Wished For	Gylfaginning, Grímnismál (49), Óðins nöfn (8)
Rauðgrani		Red Mustache	Bárðar saga Snæfellsáss 18, O˛rvar-Odds saga 19ff.
Reiðartýr		Wagon God or God of riders
Rögnir		Chief ('He that reigns')	Óðins nöfn (5)
Rúnatýr		God of Runes
Runni vagna		Mover of Constellations
Saðr	Sadr, Sann	Truthful, Sooth	Gylfaginning, Grímnismál (47), Óðins nöfn (8)
Sanngetall	/	Finder of Truth/Sooth	Gylfaginning, Grímnismál (47), Óðins nöfn (7)
Síðgrani	Sidgrani	Long Beard	Alvíssmál (6)
Síðhöttr	Sidhott	Broad Hat	Gylfaginning, Grímnismál (48), þulur, Óðins nöfn (4)
Síðskeggr	Sidskegg	Long Beard	Gylfaginning, Grímnismál (48), þulur, Óðins nöfn (6)
Sigðir		Victory giver	Óðins nöfn (6)
Sigföðr	Sigfodr	Father of Victory, War Father	Gylfaginning, Völuspá (54), Grímnismál (48), Óðins nöfn (4)
Siggautr		Victory Geat	Óðins nöfn (6)
Sigrhofundr		Victory Author
Sigmundr		Victory protection	Óðins nöfn (6)
Sigrúnnr		Victory Tree
Sigtryggr		Sure of victory (Victory-true)	Óðins nöfn (8)
Sigtýr	Sigtyr	God of Victory, War God	Skáldskaparmál, Atlakviða (30), Glúmr Geirason's Gráfeldardrápa (12)
Sigþrór		Successful in victory, Thriving in victory	Óðins nöfn (8)
Skilfingr	Skilfing	Trembler or he of Hlidshilf	Gylfaginning, Grímnismál (54), Óðins nöfn (8)
Skollvaldr		Ruler of treachery	Óðins nöfn (6)
Sonr Bestlu		Son of Bestla
Spjalli Gauta		Friend of the Goths
Sváfnir	Svafnir	Sleep bringer, Closer	Gylfaginning, Grímnismál (54), Óðins nöfn (4)
Sveigðir		Reed Bringer
Sviðarr	Svidar		Gylfaginning
Sviðrir	Svidrir	Calmer	Gylfaginning, Grímnismál (50), Óðins nöfn (6)
Sviðuðr			Óðins nöfn (4)
Sviðurr	Svidur	Wise One	Gylfaginning, Skáldskaparmál, Grímnismál (50), Óðins nöfn (6)
Svipall	/	Changing, Fleeting (or shape-shifter)	Gylfaginning, Grímnismál (47), Óðins nöfn (3)
Svölnir	Svolnir	Cooler	Skáldskaparmál, Óðins nöfn (6)
Tveggi		Double	Óðins nöfn (8)
Tvíblindi	Tviblindi	Twice Blind	þulur, Óðins nöfn (4)
Þekkr	Thekk	Known, Welcome One	Gylfaginning, Grímnismál (46), Óðins nöfn (7)
Þrasarr		Quarreler	Óðins nöfn (4)
Þriði	Thridi	Third	Gylfaginning, Skáldskaparmál, Grímnismál (46), Óðins nöfn (5)
Þriggi		Triple
Þrór	Thror	Burgeoning, Thriving	Gylfaginning, Grímnismál (49), Óðins nöfn (8)
Þróttr	Thrott	Strength	Glymdrápa (2)
Þuðr	Thud, Thunn	Lean, Pale	Gylfaginning, Óðins nöfn (7)
Þundr	Thund	Thunderer	Gylfaginning, Hávamál (145), Grímnismál (46, 54), Óðins nöfn (7)
Uðr	Ud, Unn	Loved, Beloved, Striver	Gylfaginning, Grímnismál (46), Óðins nöfn (7)
Váfuðr	Vafud	Wanderer	Gylfaginning, Skáldskaparmál, Grímnismál (54)
Váfuðr Gungnis		Swinger of Gungnir
Váði vitnis		Foe of the Wolf
Vakr	Vak	Wakeful, Awakener	Gylfaginning, Grímnismál (54), Óðins nöfn (7)
Valdr galga		Ruler of Gallows
Valdr vagnbrautar		Ruler of Heaven
Valföðr	Valfodr	Father of the Slain	Gylfaginning, Völuspá (1, 27, 28), Grímnismál (48), þulur, Óðins nöfn (5)
Valgautr	Valgaut	Slaughter-Geat, Geat of the Slain	Skáldskaparmál, Óðins nöfn (8)
Valkjosandi		Chooser of the Slain
Valtamr, Valtam		Slain Tame, The Warrior
Valtýr		Slain God
Valþognir		Slain Receiver
Vegtam	/	Wanderer or Way-tame	Baldrs draumar (6, 13)
Veratýr	Veratyr	God of men, God of being	Gylfaginning, Óðins nöfn (8)
Viðfräger		Wide Famed
Viðrir	Vidrir	Stormer	Gylfaginning, Skáldskaparmál, Lokasenna (26)
Viðrímnir, Viðhrimnir		Contrary screamer or 'wide hoary-beard'	Óðins nöfn (1)
Viðurr	Vidur	Killer	Gylfaginning, Grímnismál (49), Óðins nöfn (6), Karlevi Runestone
Vingnir		Swinger	Óðins nöfn (5)
Vinr Lopts		Friend of Loptr
Vinr Lóðurs		Friend of Lóðurr
Vinr Míms		Friend of Mímir
Vinr stalla		Friend of Altars
Vófuðr		Dangler	Óðins nöfn (5)
Völundr rómu		Smith of Battle
Yggr	Ygg	Terrible One	Gylfaginning, Skáldskaparmál, Völuspá (28), Grímnismál (53, 54), Óðins nöfn (8)
Ýjungr, Ýrungr		Stormy or of the primal streams	Óðins nöfn (8)

Eponymy

Many toponyms in Northern Europe where Germanic Tribes existed contain the name of *Wodanaz (Norse Odin, West Germanic Woden).
Wednesday is named after Woden, the English form of Odin (Old English Wēdnes dæg, "Woden's day"). It is an early Germanic translation of the Latin dies Mercurii ("Mercury's day") based on the Roman practice of understanding foreign gods by comparing them to Roman deities.
 

Runes

I know that I hung on Yggdrasil

For nine nights long

Wounded by spear

Consecrated to Odin

Myself a sacrifice to myself

Upon that tree

The wisest know not the roots

of ancient time whence it sprang.

None brought me bread

None gave me mead

Down to the depths I searched

I took up the Runes

Raised them with song

And from that tree I fell.

Runes you shall know, and readable staves,

Very powerful staves, very great staves

Graven by the mighty one who speaks

Carved by the Highest host

Odin among the Aesir

Dvalin among the dwarfs,

Dain among the Alfs

Alvitter among the etins

I myself carved some for mankind.

ODIN put himself through some incredibly rigorous ordeals. The Well of Wisdom lies under the second root of YGGDRASIL, which allows the Dew of Knowledge to seep into it. So ODIN stabbed himself with his own spear and hung himself on the tree for nine days and nights. He was then allowed a peep, and saw magic runes appear on rocks beneath him.

With a superhuman effort he struggled to lift them, which must have been quite an acrobatic feat. Running his eye over the mystic symbols, he was instantly freed of all encumbrances; restored and rejuvenated with everlasting vigor enabling him to drop lightly to the ground.

His ordeal accomplished, ODIN was at last able to take a well-deserved swig from MIMIR's well, making him well-wise as well as wise. It was even tastier than his usual tipple Kvas, the Mead of Inspiration, a special brew made from the blood of KVASIR. 

Sigrblót

Sigrblót: the Ynglinga saga states one of the great festivals of the calendar is at sumri, þat var sigrblót "in summer, for victory".

April 14th is the sigrblot and with it the summer half of the year starts. The name of the month that follows it is Harpa. The name comes from a female vette, but why she has a full month named after her is lost to us.
Sumarmál is a time for the summer blót, the first of the summer half of the year and dedicated to victory in war and good luck on journeys. According to Gro Steinsland the blót was in the name of Odin. This of course makes sense when we know that Odin is among others a god of war, as well as a traveler.
Traditionally in Norway this day marked the end of the winter fishing season.
And finally this is the day when we turn the prime staff so that the summerside faces up. It is also the month of the girls, where the boys have to take extra care of their sisters.

Festivities include the sacrifice of prized livestock to the gods and large feasts outdoors. The blood is sprinkled on the statues of the gods, on the walls and on the participants themselves. Typically the drinks involve many fruity and sparkling drinks, meads and ales. At night there are large bonfires and dancing. Prominent members of the community are honored (especially those with academic achievement) and they boast to the community. Toasts are held in honor of Odin and for victory this summer. Saying the old prayer til árs ok friðar, "for a good year and frith (peace)" They asked for fertility, good health, a good life and peace and harmony between the people and the powers. Toasts are held in honor the community leaders. And Toasts are held in honor of the ancestors.

This is a particularly good day to do magical workings.

Charming of the Plow

Landsegen ("Land-blessing") - or "Charming of the plow" On this day, the farming implements are blessed, as is the land, and the hearth fire is put out and re-lit using a need-fire. The household spirits are sacrificed to on this holy tide. The main focus of this day is the home.

For many pagans, this is the time of year where they honor and celebrate Imbolc one of the eight sabbats that comprise the Wheel of the Year. For those of us in the Northern Tradition however, we have our only celebrations known as holy tides (from the Old Norse hátíðir) that we may currently be celebrating instead: Charming of the Plough or Disting.

Since Northern Tradition religious practices can vary because some groups and individuals opt to recreate the celebrations of geo-specific historic cultures, others look at the vast umbrella that we see amongst the Æsic-worshipping peoples as they appear throughout ancient Germania, into Scandinavian countries (like Sweden, Norway, Iceland, etc.), and into Anglo-Saxon England.
The timing of these holy tides varies based on regional differences in the seasonal transition of climate, as well as in the different time-keeping and calendar methods that were employed by the different cultures when compared to the calendar modern-day man uses instead. As a result, while some Heathens opt to sync the timing up with the quarter-day of Imbolc so that their holy tide celebration occurs at the same time as their pagan cousins, others have already celebrated, and yet others more may not be celebrating for a few weeks yet.
Many Heathens at this time of year are celebrating the Charming of the Plough. According to Bede’s De temporum ratione, the Anglo-Saxon month of February was known as Solmonad, and meant month of mud. Most likely mud month refers to the act of ploughing the fields. According to Bede, this was a time celebrated by people offering cakes to their Gods. The only other time we see offerings of cakes ever mentioned as occurring is with the celebration of Hlæfmæsse, which occurs at the opposite time of year at the time of the harvest. So here we have a mirrored tradition of offerings of cakes or loaves given to the land as the people prepared for the ploughing season.
In England, there is a folk tradition known as Plough Monday (which was the first Monday after the Yuletide had ended) that encompassed the ceremonial act of ploughing the first furrows in the fields. Many modern day Heathens take inspiration from the Anglo-Saxon land ritual the Æcerbot (or Field Remedy) to help form part of their celebrations. While the Æcerbot as it is recorded references Christian belief, many believers and scholars believe it was adapted from pre-Christian practices. The daylong ritual was intended to act as a means to restore fertility to land that may not be yielding properly, or was potentially suffering from some sort of blight or infestation. In the ritual described, we see that the plough is hallowed and even anointed with soap and herbs, the land is plowed, and then the earth prayed to:

Whole may you be [Be well] earth, mother of men!

May you be growing in God’s embrace,

with food filled  for the needs of men.

Afterwards, special offerings of cakes were placed into the furrows that had been ploughed.
Aspects of the ritual structure in Æcerbot, is reminiscent of hallowing land or even land-taking rituals that we see in a variety of other sources. These land-taking customs can be seen in the Icelandic Landnambok, where men might walk around their property with fire, or women who were claiming land could only claim what they could plough in a day from sunrise to sunset. There are folk-traditions in areas of Russia (so named for the Viking Tribe known as the Rus) that describe women ploughing around their communities as a charm against disease outbreaks, so like the Aecerbot which is to make well the land again, we see another tie between plowing and health in this folk tradition.
The ploughing story and landtaking we see most famously with the Danes, when the Goddess Gefjon is seen ploughing the fields with her Jotun (giant) sons in the form of great oxen. The ploughing of this Swedish soil was so deep that the land was uprooted, leaving a lake behind, the uprooted land was named Zealand, and is the most agriculturally ripe part of the Danish countryside today. For this reason, those Heathens who celebrate the Charming of the Plough may honor Her in their celebrations, though others may opt to honor instead the other Goddesses found in our tradition of the Earth, such as the Germanic goddess Nerthus.
There are several scholars (as well as Heathens today) who see a link between Nerthus and Gefjon. In Tacitus’ Germania, he writes of Nerthus:
“There is a sacred grove on an island in the Ocean, in which there is a consecrated chariot, draped with cloth, where the priest alone may touch. He perceives the presence of the goddess in the innermost shrine and with great reverence escorts her in her chariot, which is drawn by female cattle. There are days of rejoicing then and the countryside celebrates the festival, wherever she designs to visit and to accept hospitality. No one goes to war, no one takes up arms, all objects of iron are locked away, then and only then do they experience peace and quiet, only then do they prize them, until the goddess has had her fill of human society and the priest brings her back to her temple.”
Here are two Goddesses, both associated with cattle and the earth, and both who dwell on islands. But more than just this similar motif, scholars see that the medieval place name for the modern-day city of Naerum in Denmark was Niartharum, which etymologically may connect to Nerthus’ name.
While most of us when we think of agricultural celebrations thing of deities of the earth, and associated fertility Gods and Goddesses, I also like to incorporate into the festivities Wayland (or Wolund), who was a blacksmith. After all, blacksmiths represented the luck of a community. They helped to craft the tools used in the agricultural process. By connection we can also think of this as a time of the dwarves, for where does the metal come from that a blacksmith uses, if not from us mining the earth?
While most of us today don’t make our livelihoods directly from the land, we can still understand this time of year as the time meant to prepare ourselves for the workload ahead, which is why many Heathens who celebrate the Charming of the Plough may ask for blessings regarding career prospects, job offers and other related elements for the coming year. Some groups may have rituals where people and the ‘tools’ of their trade are blessed.  A tailor might bring their scissors to be blessed, a writer might bring a pen, people may bring their security badges for places they work, or anything else that seems appropriate.
In addition to Charming of the Plough, we also have the Swedish known holy tide of Disting as observed in Uppsala. Disting was partly comprised of the Disablot (a special communal ritual to the Disir) as well as a regular Thing gathering. Rituals to the Disir exist at several different times in sources, some we see at the Winternights celebration, another at Yule’s Mother’s Night, and another in the aforementioned Disting, which suggests that observance of the Disablot may have varied based on different cultural traditions. The Disir embody the protective female spirits that look after individuals, their families, and the tribe or community. As such, both Goddesses as well as female ancestors comprise the Disir.
Things, as seen throughout the ancient world, were gatherings of people with appointed representatives where legal matters were discussed, and people came together in the spirit of trade. In pre-Christian times the Things happened several times a year at this location, but after the conversion to Christianity only one Thingtide was still observed, the one that fell at this time of year, specifically at Candlemas. While this Thingtide kept its original timing, the religious aspects of the gathering were removed.
In Heimskringla, we have a description of the ancient holy tide of Disting. A sacrifice was offered at Uppsala for both peace, and victory to the king.  In another section of that text, we have a description of a Disablot, which suggests that the King oversaw the ritual in his role as High Priest, while ritually riding around the sacred hall. Just as we have aspects of land-taking in stories of Gefjon, or as exhibited in the Aecerblot, we can understand that it is likely that the King’s riding on his horse probably ritually connected to some aspect of land-taking, or boundary making as well.
Land-taking isn’t just for the past either. If you look at the way the “Freedom to Roam” laws operate, as seen throughout Europe (including Norway, Sweden, England, Scotland, Wales, etc.), this ancient concept is still in a sense being used. In the case of the Freedom to Roam, it grants rights to citizens who responsibly and without harm to the property, traverse it so they can have access for the purposes of exercise and recreation to these undeveloped parcels of land, or lands specifically set aside for community use like common land and village greens. In other areas, these rights of access to the common land are only upheld so long as at least once in a stipulated period of time it has been used. In some areas there are community-wide traditions where all the able-bodied people will go on a walk to make sure they keep these areas ‘claimed’ as common land. For this reason, some of the more hardy Heathens may opt for a camping trip at this time of year.
There is an 8^th century text, indiculus superstitionum et paganiarum, that mentions that in the month of February there was a celebration still on-going in Germany called Spurcalia. Spurcalia is a Latin name used to describe the celebration, and it is believed that it roots to the German word Sporkel, which meant piglet. In fact in parts of Germany the month of February was actually called piglet-month, or Sporkelmonat, and the Dutch name of the month is the very similar Sprokkelmaand. The assumption is made that with the first livestock births of the year occurring, that pigs were most likely sacrificed at around this time. While this is an obscure reference even to most Heathens, there are a handful who use Spurcalia as their inspiration for making sure there’s some pork on the altar given in offering to the Gods and Goddesses.