Some Norse gods are famous – Odin, Loki and Thor, for example. Others, like Forseti or Magni, are only known to the cognoscenti. Tyr isn’t quite as obscure as those two, but he can’t compete with the big three. It seems strange that a god whose name means “god” should be so little-known. Did he fade away, or is there another explanation?
We know very little about the gods known as the Vanir, or their cult. One common thread, especially in the cult of Freyr, was taking the god’s statue for a tour in a wagon, so worshippers could see their deity, and be blessed by them.
In this post I have assembled all the written evidence I could find for sun-worship in pre-Christian Germanic and Scandinavian culture. I haven’t covered rock art or other visual evidence for the cult of the sun here as that is a post in itself.
(This post is adapted from material in my new book on Njord and Skadi.)
One of the great puzzles of Norse mythology is the problem of Nerthus and Njord. The Germanic goddess Nerthus, whose cult is described by the Roman historian Tacitus, in the first century AD, is not attested in any other source, but her name is linguistically the same as that of the Scandinavian sea-god Njord, who appears in sources roughly 1 000 years later.
Since Snorri tells us in the Ynglinga saga that Njord had a sister who was his wife, the mystery seemed solved: Nerthus was his sister, just as Freyja was Freyr’s.
In my first post on Rosmerta, I focused on her as a goddess in her own right. This time around, I want to examine the ideas put forth in Michael Enright’s thesis Lady with a mead-cup, which argues that the cult of Rosmerta and Mercury was the basis for the later cult of Odin and various prophetic, mead-serving goddesses (and others) associated with him.