May Day / Walpurgis Night / Valborgsmässoafton

May Day on May 1 is an ancient Northern Hemisphere spring festival and usually a public holiday; it is also a traditional spring holiday in many cultures.

Traditional May Day celebrations

May Day is related to the Celtic festival of Beltane and the Germanic festival of Walpurgis Night. May Day falls exactly half a year from November 1, another cross-quarter day which is also associated with various northern European pagan and the year in the Northern hemisphere, and it has traditionally been an occasion for popular and often raucous celebrations.
As Europe became Christianized, the pagan holidays lost their religious character and either changed into popular secular celebrations, as with May Day, or were merged with or replaced by new Christian holidays as with Christmas, Easter, Pentecost and All Saint's Day. In the twentieth and continuing into the twenty-first century, many neopagans began reconstructing the old traditions and celebrating May Day as a pagan religious festival again.

Origins

The earliest May Day celebrations appeared in pre-Christian times, with the festival of Flora, the Roman goddess of flowers, and the Walpurgis Night celebrations of the Germanic countries. It is also associated with the Gaelic Beltane. Many pagan celebrations were abandoned or Christianized during the process of conversion in Europe. A more secular version of May Day continues to be observed in Europe and America. In this form, May Day may be best known for its tradition of dancing the maypole dance and crowning of the Queen of the May. Various Neopagan groups celebrate reconstructed (to varying degrees) versions of these customs on May 1st.
The day was a traditional summer holiday in many pre-Christian European pagan cultures. While February 1 was the first day of Spring, May 1 was the first day of summer; hence, the summer solstice on June 25 (now June 21) was Midsummer. Fading in popularity since the late 20th century is the giving of "May baskets," small baskets of sweets and/or flowers, usually left anonymously on neighbours' doorsteps.

Germany

In rural regions of Germany, especially the Harz Mountains, Walpurgisnacht celebrations of pagan origin are traditionally held on the night before May Day, including bonfires and the wrapping of a Maibaum (maypole). Young people use this opportunity to party, while the day itself is used by many families to get some fresh air. Motto: "Tanz in den Mai!" ("Dance into May!"). In the Rhineland, May 1 is also celebrated by the delivery of a maypole, a tree covered in streamers to the house of a girl the night before. The tree is typically from a love interest, though a tree wrapped only in white streamers is a sign of dislike. Females usually place roses or rice in form of a heart at the house of their beloved one. It is common to stick the heart to a window or place it in front of the doormat. On leap years, it is the responsibility of the females to place the maypole. All the action is usually done secretly and it is an individual's choice whether to give a hint of their identity or stay anonymous. May Day was not established as a public holiday until 1933. As Labour Day, many political parties and unions host activities related to work and employment.

Finland

Celebrations among the younger generations take place on May Day Eve, see Walpurgis Night in Finland, most prominent being the afternoon 'crowning' of statues in towns around the country with a student cap.
May Day is known as Vappu, from the Swedish term. This is a public holiday that is the only carnival-style street festivity in the country. People young and old, particularly students, party outside, picnic and wear caps or other decorative clothing.
Some Finns make a special lemonade from lemons, brown sugar, and yeast called "sima". It contains very little alcohol, so even children can drink it. You can also buy a similar product in all stores. Some Finns also make doughnuts and a crisp pastry fried in oil made from a similar, more liquid dough.
Balloons and other decorations like paper streamers are seen everywhere.

Sweden

The more traditional festivities have moved to the day before, Walpurgis night ("Valborgsmässoafton"), known in some locales as simply "Last of April".
The first of May is instead celebrated as International Workers' Day.

Walpurgis Night 

Walpurgis Night (Walpurgisnacht) is a traditional spring festival on 30 April or 1 May in large parts of Central and Northern Europe. It is often celebrated with dancing and with bonfires. It is exactly six months from All Hallows' Eve.

Name

The current festival is, in most countries that celebrate it, named after the English missionary Saint Walpurga (ca. 710–777/9). As Walpurga was canonized on 1 May (ca. 870), she became associated with May Day, especially in the Finnish and Swedish calendars. The eve of May Day, traditionally celebrated with dancing, came to be known as Walpurgisnacht ("Walpurga's night"). The name of the holiday is Walpurgisnacht in German and Dutch, Valborgsmässoafton in Swedish, Vappu in Finnish, Volbriöö, (Walpurgi öö) in Estonian.
The German term is recorded in 1668 by Johannes Praetorius (writer) (de) as S. Walpurgis Nacht or S. Walpurgis Abend. An earlier mention of Walpurgis and S. Walpurgis Abend is in the 1603 edition of the Calendarium perpetuum of Johann Coler, who also refers to the following day, 1 May, as Jacobi Philippi, feast day of the apostles James the Less and Philip in the Catholic calendar.
The 17th century German tradition of a meeting of sorcerers and witches on May Day is influenced by the descriptions of Witches' Sabbaths in 15th and 16th century literature.

Finland

In Finland, Walpurgis day (Vappu) is one of the four biggest holidays along with Christmas Eve, New Year's Eve, and Midsummer (Juhannus). Walpurgis witnesses the biggest carnival-style festival held in the streets of Finland's towns and cities. The celebration, which begins on the evening of 30 April and continues to 1 May, typically centres on copious consumption of sima, sparkling wine and other alcoholic beverages. Student traditions, particularly those of the engineering students, are one of the main characteristics of Vappu. Since the end of the 19th century, this traditional upper-class feast has been appropriated by university students. Many lukio (university-preparatory high school) alumni (who are thus traditionally assumed to be university bound), wear a cap. One tradition is to drink sima, a home-made low-alcohol mead, along with freshly cooked funnel cakes.
In the capital Helsinki and its surrounding region, fixtures include the capping (on 30 April at 6 pm) of the Havis Amanda, a nude female statue in Helsinki, and the biennially alternating publications of ribald matter called Äpy and Julkku, by engineering students of Aalto University. Both are sophomoric; but while Julkku is a standard magazine, Äpy is always a gimmick. Classic forms have included an Äpy printed on toilet paper and a bedsheet. Often, the magazine has been stuffed inside standard industrial packages, such as sardine cans and milk cartons. For most university students, Vappu starts a week before the day of celebration. The festivities also include a picnic on 1 May, which is sometimes prepared in a lavish manner, particularly in Ullanlinnanmäki—and Kaisaniemi for the Swedish-speaking population—in Helsinki city.
The Finnish tradition is also a shadowing of the Socialist May Day parade. Expanding from the parties of the left, the whole of the Finnish political scene has adopted Vappu as the day to go out on stumps and agitate. This includes not only political activists. Other institutions, such as the state Lutheran church, have followed suit, marching and making speeches. Left-wing activists of the 1970s still party on May Day. They arrange carnivals. And radio stations play leftist songs from the 1970s.
Traditionally, 1 May is celebrated by a picnic in a park (Kaivopuisto or Kaisaniemi in the case of Helsinki). For most, the picnic is enjoyed with friends on a blanket with good food and sparkling wine. Some people, however, arrange extremely lavish picnics with pavilions, white tablecloths, silver candelabras, classical music and extravagant food. The picnic usually starts early in the morning, where some of the previous night's party-goers continue their celebrations undaunted by lack of sleep.
Some student organisations reserve areas where they traditionally camp every year. Student caps, mead, streamers and balloons have their role in the picnic, as well as in the celebration as a whole.

Germany

In Germany, Walpurgisnacht, the night from 30 April to 1 May, is the night when witches are reputed to hold a large celebration on the Brocken and await the arrival of spring.

Walpurgis Night (in German folklore) the night of 30 April (May Day's eve), when witches meet on the Brocken mountain and hold revels with their gods..."
Brocken is the highest of the Harz Mountains of north central Germany. It is noted for the phenomenon of the Brocken spectre and for witches' revels which reputedly took place there on Walpurgis night.
The Brocken Spectre is a magnified shadow of an observer, typically surrounded by rainbow-like bands, thrown onto a bank of cloud in high mountain areas when the sun is low. The phenomenon was first reported on the Brocken.

—Oxford Phrase & Fable.

A scene in Goethe's Faust Part One is called "Walpurgisnacht," and one in Faust Part Two is called "Classical Walpurgisnacht." The last chapter of book five in Thomas Mann's The Magic Mountain is also called "Walpurgisnacht." In Edward Albee's 1962 play Who's Afraid of Virginia Woolf?, Act Two is entitled "Walpurgisnacht."
From Bram Stoker's short story, "Dracula's Guest," an Englishman is on a visit to Munich before leaving for Transylvania. It is Walpurgis Night, and in spite of the hotelier's warning not to be late coming back, the young man later leaves his carriage and wanders toward the direction of an abandoned "unholy" village. As the carriage departs with the frightened and superstitious driver, a tall and thin stranger scares the horses at the crest of a hill.
In some parts of northern coastal regions of Germany, the custom of lighting huge fires is still kept alive to celebrate the coming of May.
In rural parts of southern Germany, it is part of popular youth culture to play pranks such as tampering with neighbours' gardens, hiding possessions, or spraying graffiti on private property.
In Berlin, traditional leftist May Day riots usually start at Walpurgis Night in the Mauerpark in Prenzlauer Berg. There is a similar tradition in the Schanzenviertel district of Hamburg, though in both cases, the situation has significantly calmed down in the past few years.

Sweden

Walpurgis Night bonfire in Sweden

A large crowd, mostly students in typical Swedish white student caps, participating in the traditional Walpurgis Night celebration with song outside the Castle in Uppsala. Image from c. 1920.

In Sweden, Walpurgis Night (Swedish: Valborgsmässoafton or simply Valborg, Vappu in Finland) has more or less become a de facto half holiday. The forms of celebration in Sweden vary in different parts of the country and between different cities. Sir James George Frazer in The Golden Bough writes, "The first of May is a great popular festival in the more midland and southern parts of Sweden. On the eve of the festival, huge bonfires, which should be lighted by striking two flints together, blaze on all the hills and knolls." One of the main traditions in Sweden is to light large bonfires, a custom that is most firmly established in Svealand and may have begun in Uppland during the 18th century: "At Walpurgis (Valborg), farm animals were let out to graze, and ever since the early 18th century bonfires (majbrasor, kasar) have been lit to scare away predators." In Southern Sweden, an older tradition, no longer practised, was for the younger people to collect greenery and branches from the woods at twilight, these were used to adorn the houses of the village. The expected reward for this task was to be paid in eggs.
Singing traditional songs of spring is widespread throughout the country. The songs are mostly from the 19th century and were spread by students' spring festivities. The strongest and most traditional spring festivities are also found in the old university cities, such as Uppsala and Lund, where undergraduates, graduates and alumni gather at events that last most of the day from early morning to late night on 30 April, or sista april ("The Last Day Of April") as it is called in Lund and often Uppsala. More modern Valborg celebrations, particularly among Uppsala students, oftentimes consist of enjoying a breakfast including champagne and strawberries. During the day, people gather in parks, drink considerable amounts of alcoholic beverages, barbecue and generally enjoy the weather, if it happens to be favourable.
In Uppsala, since the mid-1970s, students also go rafting on Fyrisån through the centre of town with home-made, in fact quite easily wreckable, and often humorously decorated rafts. Several nations also hold "Champagne Races", where students go to drink and spray champagne or somewhat more modestly priced sparkling wine on each other. The walls and floors of the old nation buildings are covered in plastic for this occasion, as the champagne is poured around recklessly and sometimes spilled enough to wade in. Spraying champagne is, however, a fairly recent addition to the Champagne Race. The name derives from the students running down the downhill slope from the Carolina Rediviva library, toward the Student Nations, to drink champagne.
In Linköping, the students and public gather at the courtyard of Linköping Castle. Spring songs are sung by the Linköping University Male Voice Choir, and speeches are made by representatives of the students and the university teachers.
In Gothenburg, the carnival parade, The Cortège, which has been held since 1909 by the students at Chalmers University of Technology, is an important part of the celebration. It is seen by around 250,000 people each year. Another major event is the gathering of students in Trädgårdsföreningen to listen to student choirs, orchestras and speeches. An important part of the gathering is the ceremonial donning of the student cap, which stems from the time when students wore their caps daily and switched from black winter cap to white summer cap.
In Umeå, there is a tradition of having local bonfires. During the last years, however, there have been a tradition of celebrating Walpurgis at the Umeå University campus. The university organizes student choir song, there are different type of entertainments and also a speech by the president of the university. Different stalls sell hot dogs, candies, soft drinks etc.

The Netherlands

While Walpurgis is not celebrated in The Netherlands due to their national Koninginnedag falling on the same date, the small island of Texel celebrates a festival known as the 'Meierblis (nl)' (roughly translated as 'May-Blaze') on that same day, when bonfires are lit near nightfall, just as on Walpurgis. Though the local folklore may have tainted its true meaning over the years there is still a possibility that this was once a Walpurgis night. These days it is seen as a symbolic start for the upcoming warm weather. Winters in the Netherlands tend to be strongest in January and February; the May-blaze is a symbolic festival to drive away the last bits of winter with bonfires which are lit all over the island.

Conclusion

So would our heathen ancestors have celebrated Walpurgis Night? Yes and No. I have already

mentioned the holiday of Sigrblot. It is said that Walpurgis Night is the beginning of summer and we know that Sigrblot is the Summer finding Holiday. The end of the month of Einmanudur and the begining of Harpa (The Norse equivalent of May), which in the modern calendar would fall on about April 14th. Now I know I already recommended substituting Ostara with Sigrblot for those who wish to follow Norse Paganism instead of the general neopagan structure laid down by Wiccan tradition. But I will also say the same for Beltane/May Day. Those two holidays seem to be combined into Sigrblot. Though since Walpurgis Night is celebrated in Germany and Valborg is celebrated in Sweden, especially Upsala,  I would suggest those holidays are what Sigrblot turned into. It is quite possible that the traditions of large bonfires, the drinking of sparkling alcohols, the feasting, and the praising of those of higher education are ancestral memories of the peoples. Those were probably common festivities our ancestors would have done at Sigrblot. It has been mentioned again and again that Walpurgisnacht is the Witches Sabbath. The night where the pagan people go out into mountains and do working of magic. This is simply the small cults still practicing the summer finding. Though it is possible this is quite a powerful day for magical working. Sigrblot has been attested as a celebration which Odin is honored above all. Odin in known for his power in magical working and also for his quest for knowledge. This would have been a festival to honor those of high status in the community especially in academic achievement.

Norse Pagan Basics Desktop Wallpaper

(1920x1080)

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.

Here are some other great Yggdrasil Resources

 

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.