Wyrd, 217
Yakuts, 145, 174
Yggdrasill, 26–7, 28, 143, 145, 191, 193, 194, 196, 220. See also World Tree
Ymir, 27, 198–9, 201
Ynglinga Saga, 45, 136n.; Freyr in, 92, 100; Haki in, 136n.; Odin in, 51, 63, 145, 152, 201; Ynglings, 104, 152
Ynglingatal, 97, 156
Yngvi, 104
Zealand (Sjaelland), 45, 113
Zeus, 20, 48, 57, 86, 169
1. M. Eliade, Patterns in Comparative Religion, London, 1958, p. 6.
1. In Folklore Fellows’ Communications, Helsingki, 94 (1931) and 110 (1933).
1. Saxo Grammaticus, Gesta Danorum (translated Elton, 1894), 11, 65, p. 78.
2. ibid, VII, 248, p. 298.
3. ibid, VII, 247, p. 296.
1. Gesta Hammaburgensis ecclesiae Pontificum (iv, 27).
2. ‘Birds’ is doubtful, as it is the result of an emendation, but there is no doubt about the threat to hang the prisoners.
1. An English translation is given by J. Brondsted in The Vikings (Penguin Books, 1964), pp. 301 ff. A more authoritative version, with notes, is in German, by A. Zeki Validi Togan, Ibn Fadlan’s Reisebericht, Leipzig, 1939.
1. Gothic War, VI, 14.
2. History of the Goths, translated by C. C. Mierow, Princeton University Press, 1915, vol. IV, p. 61.
3. Strabo, Geography, VII, 2, 3.
1. H. Andersen, ‘Der femte store Mosefund’, Kuml, 1951, pp. 9 ff.
1. Sigrdrifumal, 5.
2. F. Mosse, ‘L’Origine de l’ecriture runique’, Conferences de l’Institut de linguistique de l’Universite de Paris, x, 1950–1, p. 55.
3. Archaeologia Cantiana, LXX, 1956, pp. 97 ff.
1. Germania, 7.
2. See H. R. Ellis Davidson, The Sword in Anglo-Saxon England, Oxford, 1962, pp. 193 ff.
1. Germania, 39.
2. The stabbing of Helgi in Fjoturlundr (Fetter Grove) in a prose insertion in Helgakui?a Hundingsbana, 11, has led some to argue that the Deus Regnator was Wodan. The gap in time however is too great for this to be taken as proof. For the idea of ritual binding connected with the gods, Eliade has a most valuable section in Images and Symbols (London, 1961), pp. 92–124.
1. MS. Cod. pal., 577, Vatican Library.
2. Les Dieux des Germains, Paris, 1959, pp. 71ff.
1. R. C. Bosanquet, ‘On an altar dedicated to the Alaisiagae’, Arch. Aeliana (3rd series), 19, 1922, pp. 185 ff.
1. N. Kershaw, Anglo-Saxon and Norse Poems, Cambridge, 1922, p. 117.
2. C. Donahue, ‘The Valkyries and the Irish War-Goddesses’, Publications of the Modern Language Association (Baltimore), 56, 1941, pp. 1 ff.
1. G. Dumezil, Mythes et dieux des Germains, Paris, 1939, pp. 80 ff.
1. C. Marstrander, ‘Thor en Irlande’, Revue Celtique, 36, 1915–16, pp. 241 ff.
1. F. P. Magoun, ‘On the old-Germanic Altar or Oath Ring’, Acta Philologica Scandinavica, 1949, XX, pp. 277 ff.
1. Acta Lapponia (English translation, 1674), p. 40.
1. Mythes et dieux des Germains, Paris, 1939, pp. 98 ff.
1. At Hvitlycke, Tanum, Bohuslan, Sweden, shown in O. Almgren, Nordische Felszeichnungen als religiose Urkunden, 1934, p. 118.
1. Heimskringla, Hakonar Saga Go?a, 17.
2. H. R. Ellis Davidson, ‘Thor’s Hammer’, Folklore, 74, 1963. For the wide use of the hammer amulet in Scandinavia, see P. Paulsen, Axt und Kreuz in Nord- und Osteuropa, Bonn, 1956, pp. 205–21.
1. Germania, 3.
2. Presumably the same as Hoder (Ho?r) in Snorri.
1. H. R. Ellis Davidson, The Sword in Anglo-Saxon England, Oxford, 1962, pp. 67 and 92–3.
1. J. Grimm, Teutonic Mythology, (translated Stallybras, 1888), IV, P. 1737.
1. C. Marstrander, ‘Thor en Irlande’, Revue Celtique, 36, 1915–16, p. 247.
1. Examples are given in Folklore, 71, 1960, p. 5.
1. The scene is also shown on a stone from Altuna, Uppland, Sweden. Here the serpent has taken the bait, but the giant is not shown.
1. ‘Fra gammelnorsk Myte og Kultus’, Maal og Minne, 1909, pp. 17 ff. A different emphasis is given by J. Sahlgren, Eddica et scaldica, 1927–8, pp. 225 ff.
1. Saxo Grammaticus, Gesta Danorum (translated Elton, 1894), VI, 185, p. 228.
1. Flateyjarbok, 1, 322.
1. See G. Gjessing, ‘Hesten i forhistorisk kunst og kultus’, Viking, 7, 1945, pp. 29 ff.
1. H. R. Ellis Davidson, The Sword in Anglo-Saxon England, Oxford, 1962, pp. 49– 50. For boar-helmets, see R. Cramp, ‘Beowulf and Archaeology’, Medieval Archaeology, 1, 1957, pp. 60 ff.
2. op. cit., pp. 59–60.
1. H. Henningsen, Kirkeskibe og Kirkeskibsfesten, 1950.
1. A. Holtsmark, ‘Vitazgjafi’, Maal og Minne, 1933, pp. 111 ff.
1. VI, 172, p. 212 (Elton’s translation).
1. H. M. Chadwick, The Origin of the English Nation, Cambridge, 1924, pp. 260 ff.
1. J. Bing, ‘Ull’, Maal og Minne, 1916, pp. 107 ff.
1. ‘Deux petits dieux scandinaves’, La Nouvelle Clio, 4, 1952, pp. 1 ff.
1. Germania, 40.
1. Corrector, 153 (Bussbucher und das kanonische Bussverfahren, ed. H. J. Schmitz, Dusseldorf, 1898), p. 443.
1. Students of Freud will recognize the significance of a necklace for a fertility goddess (cf. the ring in Rabelais). It illustrates the familiar tendency to represent the sexual parts of the body by others higher up, and by ornaments worn on these.
1. The fullest recent study of shamanism is Mircea Eliade, Le Chamanisme et les techniques archaiques de l’extase, Paris, 1951.
1. See for instance Dag Stromback, Sejd, Lund, 1935.
1. Historia Eliensis, 11, 56. See C. E. Wright, The Cultivation of Saga in
