Viking Religion

Written by Dyami Millarson

Considering that Germanic cultures and languages are thoroughly Indo-European, the Vanir are exceedingly unlikely to be non-Indo-European religious substrate. Almost nothing survived in Old Germanic languages and cultures from pre-Indo-European times; as we can see from the fact that the Ancient Germanic language and culture was thoroughly Indo-European as proven by the descendant languages and cultures, the Indo-European heritage prevailed and this must also have been the case with religion; the situation we observe in Old Germanic languages and cultures must be reflective of the religious situation as well: predominantly Indo-European. The battle between the Vanir and Æsir should, therefore, rather be explained in an Indo-European context.

I have seen people theorising that the Vanir are the Gods of Western European Hunter-Gatherers or an Indigenous European population. As of 19 March 2023, the Wikipedia page on early Germanic culture characterises early Germanic culture as “[l]argely derived from a synthesis of Proto-Indo-European and indigenous Northern European elements” without providing a source or explanation which we can argue for or against but later in the article the topic of a symthesis is brought up again when the following is said of the Vanir: “Germanic religion appears to have emerged as a synthesis of the religion of the Indo-European speakers who arrived with the Corded Ware culture and the indigenous populations among whom they settled. It is often suggested that the conflict between the Æsir and Vanir, the two groups in the Norse branch of the Germanic pantheon, represents a remembrance of this synthesis.” That is extremely unlikely to be true, when we consider there are, for the rest, practically no traces of them in the Ancient Germanic language, culture, and religion. Furthermore, we can connect Vanir to an Indo-European root and therefore we can explain it as Indo-European; there is no need to make this overly complicated, and assume some remnant from Pre-Indo-European times. The simplest explanation is just that the Vanir are of Indo-European origin.

Regarding Proto-Germanic vocabulary, I am aware of the Germanic substrate hypothesis, which aims to explain some words which have no cignates in other Indogermanic languages, and I have encountered discussion of it in etymological works, particularly those of the Dutch tradition. It is, however, a hypothesis, not a theory. Furthermore, I find the amount of words that can possibly be fitted into this category to be practically negligible when we consider Proto-Germanic consists of a whole sea of ostensibly Indogermanic words. One may look for non-Germanic words in that sea, but one should not make a mountain out of a molehill, or as we say in Dutch: one should not make an elehant out of a mosquito (men moet niet een olifant van een mug maken). For quick reference, one may take a look on Wiktionary at the small number of Proto-Germanic words that could be construed as pre-Indogermanic, and one may take a look at the currently approximately seven times larger number of Proto-Germanic words that is of uncertain origin, bearing in mind that having no satisfying explanation for Proto-Germanic lexical items does mean by default that they are of non-Indogermanic origin.

Written by Dyami Millarson

Using what one is familiar with as a reference point is a very human and ancient way to make sense of new information or concepts. The ancient Germanic peoples must have used their religion as a reference point to understand other religions as well. The interpretatio Germanica is, therefore, both ancient and traditional. When encountering novel things, humans inherently seek to recognise and connect those things with things with which they are the most familiar. Relying on Germanic folk religion as a foundation, our ancestors were able to better comprehend and appreciate the polytheistic beliefs of other cultures, and identify them with their own.

In the previous article, I wrote about the similarities between Germanic polytheism and Kalash polytheism, a belief system practiced by the Kalash people of Northern Pakistan. I concluded that from the Germanic ancestral perspective, which I have been studying, there is an underlying identity of various polytheistic traditions. For example, the Kalash polytheism shares a common essence with Germanic religion. Despite the different names used for Deities by the Kalash and Germanic peoples, the Gods they worship may traditionally be considered to be the same. Furthermore, both cultures have developed similar notions of appropriateness for honouring the Gods. This ancestral view extends to other cultures as well, such as the Romans, Greeks, Celts, and Slavs, who traditionally believe that the Germanic peoples worship the same Gods as they do.

As someone who has grown up in Germanic cultures and speaks Germanic languages, I have a natural affinity for Germanic polytheism; familiarity with Germanic cultures and languages yields familiarity with Germanic polytheism. This background has provided me with a unique lens through which I explore and analyse other folk religions around the world. I am grateful for growing up with knowledge of Germanic religion and I fully acknowledge that it is a wonderful starting point in life, because it encouraged me to learn more and deepen my understanding.

Written by Dyami Millarson

The Kalash, an indigenous group of Indo-Aryans residing in the remote valleys of Chitral in Northern Pakistan, practise a unique and ancient Indo-Aryan religion that combines shamanism, poytheism, animism, fetishism, nature worship, and ancestor worship; with a strong focus on the veneration of Deities/Spirits, ancestors, and flora and fauna, the Kalash religion offers a rich and diverse tapestry of beliefs and practices. This article will, however, only serve as a short introduction to how the Kalash honour the divine, the ancestral, and the natural aspects of existence. 

Ancestral veneration is an essential aspect of the Kalash religion. The Kalash people believe that their ancestors continue to watch over them and protect them from the spiritual realm. The Kalash people remember and pay homage to their ancestors during various festivals and ceremonies throughout the year. They honour their ancestors by creating and maintaining wooden effigies and making offerings, such as in the sharing of festival feasts with the deceased, in order to seek their guidance and blessings.

The Kalash religion emphasises a deep reverence for nature, as it is believed that the natural world is divine or spiritual — which is a key feature of North, West, and East Germanic animism-polytheism as well. Mountains, rivers, trees, and other natural elements are considered sacred whilst they are closely associated with specific Deities or Spirits. The Kalash people express their respect for nature by adhering to specific rituals, customs, and taboos aimed at preserving the balance and harmony of the natural environment. They also celebrate numerous festivals that mark the changing seasons of the natural world and honour the bounty and beauty of the natural world.

Animals hold a special place in the Kalash religion, as they are considered sacred beings and are often associated with specific Deities or Spirits. Goat stables are, for example, considered sacred and pure spaces. Certain animals, such as goats, may be offered as sacrifices to the Gods during rituals and ceremonies; for the act of offering an animal sacrifice symbolises the community’s devotion to the Deities and their willingness to share their resources in exchange for divine blessings and protection.

The Spirits or Gods, whose existence in the natural world is acknowledged by the Kalash, are believed to wield power over different elements and aspects of life. The Kalash seek harmony with these Spirits or Gods by appeasing Them through rituals, offerings, and other practices aimed at maintaining a balanced relationship between the human and spiritual, divine or ancestral realms.

Written by Dyami Millarson

The Germanic temple, that Adam von Bremen describes, is an ornate structure which features statues of three important Gods, one of whom is Thor, depicted as holding a hammer, and is believed to control the weather. Thor is revered — Adam informs us — as a powerful Deity, with control over rain, wind, and thunder.

Othin, another God contained in the temple, is known for his prowess in battle and is described as a fierce warrior. Othin’s name means “the furious,” and His reputation as a powerful God is well-known. The temple also features a statue of Freyr, a God associated with peace and fertility and depicted with a large phallus, symbolising his role in promoting fertility and good harvest.

Each of these Gods have their own priests, and people make sacrifices to the Gods in times of need. Thor is called upon to help during times of famine and disease, whilst Othin is invoked to gain victory in battles. Freyr is called upon to ensure successful marriages and promote fertility. It is traditional for Germanic peoples to worship groups of Gods together; this may be called the Divine Grouping Principle.

Although the description we have of the temple of Thor, Othin, and Freyr is from a thousand years ago, the soul or essence of the temple is eternal. There is, moreover, the pagan belief that the dead continue their old customs or habits in the afterlife, and thus the pagan Spirits of the Germanic peoples, which roam Mithgarth, continue their worship at the sacred houses, groves, cairns, and other sacred spaces that are central to their religious practice.

For the Germanic dead, these sacred spaces are not just physical locations, but are imbued with sacred significance and represent a connection between the world of dead men and the divine realm. The continuation of worship at these sacred sites even after death — a belief that undoubtedly fits the Germanic worldview — reflects the enduring importance of these spaces in the religious beliefs and practices of the Germanic peoples long after their physical demise, adding thus another aspect to the relationship between men and the Gods.

Written by Dyami Millarson

The Warlock World Principle or Witch World Principle is a fundamental belief in the Germanic worldview that the world is full of witches and warlocks. This belief centres around the notion of living in a completely magical world and its implications, such as the ability of people to influence fate through their actions. This belief in magic corresponds to the belief in the existence of witches and warlocks, which can be identified with various supernatural beings. This the Germanic belief in the magical powers of females persisted well into the Middle Ages and beyond, and remains an important aspect of Germanic folklore and religion today.

There are, for example, clear traces of a rich tradition concerning witches in Hindeloopen Frisian, and this lore about witches must trace its origins in a much primordial belief system; the Germanic folklore, as portrayed in the early records of the Germanic peoples written in Latin, the Eddas, Sagas, and later West and North Germanic folklore, teach that the Germanic world is full of witches and warlocks. This belief can be encapsulated in a theological principle that I call the Warlock World Principle, or Witch World Principle.

The Germanic world is considered fundamentally magical, thanks to the workings of fate, which underlies magic; for magic is what appears or “surfaces” when fate is influenced. People can influence fate through their actions, and therefore they can be practitioners of magic; actions, which are what influences fate, are what creates magic. The relationship between fate and magic is that the former is unferlying, the latter is superficial, which is to say that they are two sides of the same coin. After all, recognising that magic is the superficial manifestation of fate is recognising that magic is ultimately the same force as fate; someone who works fate is performing magic.

This view of the world led the Germanic peoples to believe in the existence of witches and warlocks. Giants, Hrímþursar, and Trolls are considered warlocks, while the Gýgur are witches. However, the skill of magic is not limited to these groups alone. The Æsir, Ásynjur, Vanir, Álfar, Dvergar, Dísir, Nykir, and other supernatural beings are also considered warlocks and witches. Germanic heroes and heroines are likewise are men and women who influence fate through their actions; they are powerful magicians. This belief in magic had already been strong among the Germanic tribes during Roman times, when it was reported that seeresses (later called Völur in Old Norse) were widely believed in. This belief extended to the worship of many female supernatural beings, as seen in the archaeological record, which must be identified with the Dísir and the Dísablót.

Even well into the later Middle Ages which was doninated by non-pagan elites, and up until the end of the Middle Ages and beyond, the belief in witches remained strong. This was due to the continuation of the Germanic belief in the magical powers of females, which was a prominent feature of ancient Germanic religion. the terminology used for witches in the Germanic languages of Continental Europe and Scandinavian Europe even remained largely the same as in pagan times. It is important to recognise that the belief in witches and warlocks was not a creation of the early modern or the late medieval period. It was an integral part of Germanic belief and has been present throughout the ages in an unbroken tradition; the pre-medieval Germanic beliefs transitioned into early medieval Germanic beliefs, which survived into late medieval Germanic beliefs, which finally informed the early modern and modern beliefs. In conclusion, the late medieval witch belief represents the remnants of a pristine belief system regarding the magical ability of females; for it can be traced back to ancient pagan times on several grounds, including etymological and literary evidence.

Thus are the essential points of this article:

• The Warlock World Principle is a doctrine of Germanic religiosity that the world is magical and full of witches and warlocks.
• This belief originates from the relationship between fate and magic, where people can influence fate through their actions.
• Giants and Giantesses are considered warlocks and witches, but the skill of magic is not limited to Them alone.
• Germanic Gods and Goddesses are likewise skilled in the arts of fate-working.
• Germanic heroes and heroines are also considered powerful magicians.
• The Germanic belief in magic and witches has persisted throughout the ages, from ancient times to the present day.

Written by Dyami Millarson

The sense of interconnectedness helps to reinforce the importance of social bonds and community in Germanic polytheism. Because every individual is seen as part of a larger web of relationships, it is important to maintain those relationships and to fulfill one’s obligations to others, including the Gods, in order to ensure the well-being of the entire community. This emphasis on interdependence shapes many aspects of Germanic culture, including law, ethics, and social norms. The concept of interconnectedness is a central belief in Germanic polytheism, shaping everything from the relationship between humans and the Gods, to the ethics and social norms of the community, and the relationship between humans and the natural world. It thus creates a sense of unity and harmony within the Germanic cultures, and plays a significant role in shaping their worldview and way of life. While the concept of interconnectedness plays a central role in shaping Germanic theology and while the belief in the interconnectedness of all things helped to create a sense of unity and harmony within the community, the Germanic peoples traditionally exhibit a deep reverence for the natural world and the Gods and Goddesses who govern it. Germanic blót may be understood in this context as well: fate, interconnectedness, and blót are all essential to Germanic theology, reflecting a belief in a complex web of cause and effect that connects all things in the universe, and emphasises the importance of maintaining balance and harmony in one’s interactions with the Gods and the natural world.

The concept of interconnectedness or interdependence in Germanic polytheism is closely tied to the idea of fate. According to this belief, everything in the universe is connected in a complex web of cause and effect, and every action had consequences that can ripple through the entire universe. This interconnectedness is also expressed through the symbolism of a tree or a web, such as the world tree Yggdrasil in Nordic religion, or the web of the Norns, the Goddesses of fate who weave the threads of destiny for all living beings. Because of this interconnectedness, the actions of one individual or group can have far-reaching consequences for others. For example, a person who violates a taboo or commits a crime can bring harm not just to himself, but to his family, his community, and even the natural world. Likewise, a person who performs a heroic deed or makes a sacrifice to the Gods could bring blessings not just to themselves, but to those around them as well, thus taking on the role of saviour to his people (see my article on the compatibility of messianism with Germanic religion). This sense of interconnectedness also reinforces the importance of social bonds and community in Germanic polytheism. Because every individual is a part of a larger web of relationships, it is important to maintain those relationships and to fulfill one’s obligations or oaths to others in order to ensure the well-being of the entire community. This emphasis on interdependence thus shapes many aspects of Germanic culture, including law, ethics, and social norms. Moreover, it is a motivation for a strong sense of piety or duty towards parents, elders, and leaders, and Gods.

The concept of interconnectedness in Germanic polytheism also jas implications for the relationship between humans and the natural world. Because everything in the universe is seen as connected, the actions of humans could have an impact on the natural world, and vice versa. This belief is expressed in the custom of mutual gift-giving between friends, which can also be analysed as applying to the relationship between humans and the Gods. According to this belief, every action has a consequence, and every gift or sacrifice offered to the Gods is expected to be repaid in some way. This reciprocal relationship also extends to the natural world, as humans are regarded as part of the larger ecosystem of the earth. The land, the sea, and the sky are all living beings, and humans are expected to treat them with respect and reverence in order to maintain the delicate balance of nature. This belief in interconnectedness thus informs the ethics of Germanic polytheism. Because every action has a consequence, it is important to act in a way that was consistent with the values of the community — both in the human and divine worlds — and to avoid actions that can bring harm to oneself or others. This emphasis on ethical behavior and personal responsibility is reflected in the Germanic codes of law, as can be found in the Old Nordic and Old English written materials that have been handed down to us.

The interconnectedness in Germanic polytheism also influences the way that the Fods and Goddesses are perceived: rather than being distant, all-powerful beings, the Germanic deities are seen as actively involved in the lives of humans and the natural world. The Gods and Goddesses are not only worshipped, but also interacted with on a personal level. Performing sacrifices and making wishes are ways to establish and maintain relationships with the divine, and to seek the Gods’ guidance and protection in the hour of need.

Because the Gods and Goddesses are active participants in the world, They are also subject to the laws of nature: the Web of Wyrd. They can be influenced by human actions, and can even be challenged or defeated in battle by mortal heroes. This dynamic relationship between humans and the Gods also contributes to the development of hero worship traditions, in which mortal heroes are elevated to divine status and worshipped alongside the Gods — this is the native Germanic tradition of Saint worship. These heroes are intermediaries between humans and the divine, and have special powers and abilities that can be invoked through prayer and sacrifice. The belief in interconnectedness also contributed to the development of a rich lore, in which the natural world is revealed — thanks to clairvoyant men and women — to be populated by a vast array of Álfar, Dvergar, Þursar, and other supernatural beings. These creatures have a direct impact on human lives, and some such as the Álfar are worshipped alongside the Æsir, others such as the Þursar are feared as they are harmful Spirits.

Written by Dyami Millarson

The immersive nature of Germanic or Nordic deities is a fundamental aspect of the religion and culture. The Gods are not abstract or distant figures, but are deeply embedded in the natural world and intimately connected to the cycles of life and death. This connection is maintained through blood sacrifice and the making of sacred oaths and pacts, underscoring the vital importance of the Gods in the lives of human beings. After all, oaths are the very basis of primordial human legal systems. The importance of oaths in Germanic and Norse culture cannot be overstated. Oaths were the basis of their legal system, religious practices, and social order, forming a fundamental part of the very fabric of their society. The power and significance of oaths are traditionally rooted in the belief that they are not just agreements between individuals but sacred bonds between human beings and the Gods themselves; for people traditionally swear oaths to the Gods while invoking Their names. The Old Nordic verb gręmja is — as I will explain in this article — a powerful reminder of the importance of oaths in Germanic or Nordic culture. Swearing an oath is not just a matter of making a promise; it is traditionally an invocation of the power of the Gods and a sacred pact. Breaking an oath is, therefore, considered a grave sin, not just because it represents a betrayal of trust, but because it angers the Gods and invites their wrath. The concept of gręmja truly captures the gravity of this offense and speaks to the deep connection between oaths and the divine in Germanic or Nordic folk religion.

In Germanic or Nordic religion, the Deities are not just external entities to be worshipped or appeased, but are intimately connected to the very fabric of existence. This concept is exemplified in the myth of Yggdrasil, the World Tree, which serves as a cosmic axis connecting the nine realms of the cosmos. At the top of the tree sits Asgard, the realm of the Gods, and at the bottom lies Helheim, the realm of the dead. The Germanic or Nordic Gods are not distant, abstract figures, but are instead deeply embedded in the natural world and the cycles of life and death. They are associated with natural phenomena, such as Thor with thunder and lightning, and are often depicted as participating in the cyclical processes of birth, growth, decay, and death.

The idea that the Gods are part of the fabric of existence is also reflected in the practice of blood sacrifice. Blood, which is seen as the life force of living beings, is offered to the Gods in order to establish a connection with them and to ensure their continued favor. This connection is seen as vital to the well-being of both the individual and the community, as the Gods are believed to play a direct role in the natural processes that sustain life. Furthermore, Germanic/Nordic folk religion also emphasises the importance of oaths and pacts made between humans and the Gods. These agreements are seen as binding and sacred, and breaking them can result in dire consequences. This underscores the idea that the Gods are not simply external entities to be worshipped, but are actively involved in the lives and fates of human beings.

Oaths are a fundamental aspect of human society and have been used throughout history as a means of establishing trust and maintaining order. In Germanic or Nordic traditional culture, oaths hold a particularly important role, serving as the basis for their legal system and religious practices. The ancient Germanic tribes, including the Scandinavian tribes, have a tradition of placing great emphasis on the power of oaths, which are then seen as a sacred bond between individuals and the Gods. Breaking an oath is consequently considered a severe offense, not only against the person who has been wronged but also against the Gods themselves. Therefore, making and keeping oaths is traditionally a matter of great importance and honoir.

The concept of oaths was deeply ingrained in Germanic or Nordic society, and it forms the basis of their legal system. In Germanic society, disputes are traditionallity settled through the process of oath-taking, where individuals swear an oath in front of witnesses to prove their innocence or guilt. The testimony of an individual who has taken an oath is considered especially credible, as they have sworn by the Gods Themselves to tell the truth. Oaths are also an integral part of religious practices in Germanic or Nordic culture. Sacrificial offerings are often accompanied by oaths, in which individuals swear to honour the Gods and perform certain tasks in exchange for their blessings. The Gods Themselves are also believed to take oaths, which are seen as binding agreements between them and Their followers and the universe or fate.

The importance of oaths is reflected in the Old Nordic legal codes, such as the Icelandic Grágás, which lays out detailed procedures for oath-taking and oath-breaking. Oath-taking is traditionally seen as a sacred act, requiring the presence of witnesses and often the participation of a religious leader or priest. The significance of oaths in Germanic and Norse culture is further reflected in the language itself. In Old Norse, there are many words for perjury or oathbreaking (such as miseiðr, meinsæri, ljúgvitni, meineiðr, eiðrof, ljúgeiðr) and consequently also for perjurer or oath-breaker (eiðrofi, meinsærismaðr, ljúgváttr, meinsvari). There is even a word for angering the Gods by breaking an oath: gręmja, which is particularly significant in the context of the importance of oaths in Nordic folk religion.

Oaths are an essential part of Germanic or Nordic culture, and breaking an oath is traditionally considered one of the worst sins a person can commit. This is not just because it represents a betrayal of trust, but because oaths are often sworn in the names of the Gods. To break an oath is to anger the Gods themselves, to invite their wrath and punishment. The verb gręmja thus captures the gravity of this offense. To provoke the wrath of the Gods is a very serious matter, and the consequences could be severe. In Nordic or Germanic folk religion, not unlike in Greek folk religion, we see examples of individuals, even supernatural beings, who anger the Gods and suffer the consequences. Loki, as one such example of a supernatural being angering the Gods, is known for his many misdeeds and his eventual punishment at the hands of the Gods.

The concept of gręmja also speaks to the deep connection between oaths and the divine in Old Norse religion. When a person swore an oath, they were invoking the power of the gods to bear witness to their promise. This made the oath more than just a solemn promise between two individuals; it was a sacred pact between the oath-swearer and the divine. The importance of oaths and the gravity of breaking them was reflected in the legal systems of the Germanic and Norse peoples. In many cases, breaking an oath was punishable by death or banishment. This underscores the seriousness with which oaths were regarded and the consequences that could result from failing to keep one’s word.

The essential points of this article are thus:

• Germanic or Nordic Deities are deeply embedded in the cosmos and are constituents of the very fabric of existence.
• This deep immanence is illustrated in Nordic folk religion through the Gods’ active roles in creating and sustaining the world.
• The concept of immanent Deities is put forth by the theological principle of cosmic religion, which holds that the Gods are one with the cosmos.
• The immersive nature of Germanic or Nordic Deities is an essential aspect of the religion, and underscores the Gods’ vital importance in the lives of human beings.

Written by Dyami Millarson

The Shire Frisians have a rich and fascinating traditional belief in Ierdmantsjes Earth-Men, which are a type of genius loci. The word Ierdmantsjes is cognate with the Hindeloopen Frisian word èₐdmantjes, and it describes a spiritual being or entity that is closely connected to the lân earth and the ierde land.

In the animistic worldview of the Shire Frisians, the Ierdmantsjes are understood as a manifestation of the spirit of the earth itself. These local spirits are believed to inhabit specific places in the landscape, such as the ierde earth, klaai clay, bjimmen trees, or stjinnen rocks. They are considered to be powerful beings that can influence the natural world and the lives of the people who live in the area.

The Ierdmantsjes are an integral part of Shire Frisian culture, and there are many stories and legends about these Local Spirits. In some stories, the Ierdmantsjes are depicted as benevolent and helpful beings who protect the land and its inhabitants. In others, they are more mischievous and unpredictable, sometimes causing trouble or harm to those who do not show them the proper respect.

Despite their sometimes unpredictable nature, the Ierdmantsjes are highly respected and honoured by the Shire Frisians. They are seen as an essential part of the natural world and are believed to play a vital role in maintaining the balance and harmony of the environment.

From an animistic perspective, the belief in Ierdmantsjes reflects a deep connection to the natural world and a profound respect for the environment. The Ierdmantsjes are seen as an integral part of the landscape and are treated with the same reverence and respect as the natural features of the land.

In conclusion, the Shire Frisian belief in Ierdmantsjes is a fascinating example of the animistic worldview that is deeply rooted in the culture of the region. These Local Spirits are an essential part of the natural world and are seen as a manifestation of the spirit of the earth itself. The stories and legends about the Ierdmantsjes reflect a deep connection to the land and a profound respect for the environment that has been a fundamental part of Shire Frisian culture for generations.

Written by Dyami Millarson

In Germanic folk religion, the relationship between the divine and the human is complex, with some noble or princely men being regarded as Gods due to their qualities of bravery and strength. This blurring of the lines between the divine and the human is a fundamental characteristic of the religion, as it recognises the importance of human traits in the worship of the Gods.

The idea of the blurring of lines between the divine and the human is evident in the birth stories of some Gods in the Germanic tradition. These stories depict Gods being born of human mothers and fathers, emphasising the connection between the divine and the human. This connection is further emphasised by the fact that the Gods possess human qualities such as passion, weakness, and mortality, which make them more relatable and accessible to the people who worship them.

In Germanic culture, noble or princely men were sometimes regarded as Gods due to their possession of qualities that were highly valued in the society, such as bravery and strength. This recognition of human qualities in the divine is an essential aspect of the religion, as it acknowledges the importance of human values and virtues in the worship of the Gods.

The blurring of lines between the divine and the human in Germanic folk religion also extends to the idea of afterlife. In the belief system, the dead are believed to go to the same place as the Gods, which further emphasises the close relationship between the Divine and the human.

The blurring of lines between the divine and the human is a central feature of Germanic folk religion; the religion recognises the importance of human qualities and virtues in the worship of the Gods, and the close relationship between the divine and the human is evident in the birth stories of some Gods, as well as the recognition of noble or princely men as Gods. This relationship also extends to the belief in an afterlife shared by both humans and the Divine.

Written by Dyami Millarson

The Æsir, the leading Gods of Germanic folk religion, are often depicted in anthropomorphic and zoomorphic forms. Anthropomorphic forms are those that are based on human attributes, such as a human body, face, and limbs. In contrast, zoomorphic forms are those that are based on animal attributes, such as the head or body of a wolf or a snake.

In Germanic folk religion, the Æsir are depicted in both forms, often depending on their specific attributes or roles. For example, Othin, the King of the Gods, is typically portrayed in anthropomorphic form, with a long beard, a wide-brimmed hat, and a spear or staff. Similarly, Thor, the God of Thunder, is depicted as a muscular man with a red beard and a hammer called Mjölnir in Old Norse.

However, some Gods are also depicted in zoomorphic forms, such as Freyja, the Goddess of love and fertility, who may take the form of a falcon. Additionally, some Gods, such as Loki, are known for Their shape-shifting abilities and can take on various forms, including those of animals.

It is important to note that the Gods of Germanic folk religion are not necessarily viewed as entirely separate from humans. In fact, noble or princely men were sometimes regarded as Gods, as they possessed qualities that were highly valued in Germanic culture, such as bravery and strength. This blurring of the lines between Gods and humans is also evident in the birth stories of some Gods in the Germanic tradition.

Despite their divine status, the Æsir are also depicted as possessing human passions and weaknesses. They can grow old, and eventually must die. In fact, some mythological stories describe the deaths of the Gods, such as the death of Baldur, the God of light and purity, who was killed by a mistletoe arrow.

The anthropomorphic and zoomorphic nature of the Æsir in Germanic folk religion reflects the complexity and diversity of the Gods and their roles in Germanic culture. Whilst some are depicted in human form, others take on the characteristics of animals, and still others are considered to be human in Their essence. This blurring of the lines between the divine and the human is a central feature of Germanic folk religion, which surely means that a worldview cannot be Germanic without this feature.

So let me sum up the essential points of this article in a logical order:

• The Æsir, the principal Gods in Germanic folk religion, are depicted in anthropomorphic and zoomorphic forms.
• This reflects the complexity and diversity of the Gods and their roles in Germanic culture.
• The anthropomorphic and zoomorphic nature of the Æsir in Germanic folk religion is a central feature of the belief system that reflects the complexity and diversity of the Gods and their roles in Germanic culture.