Vanatrú (part of Asatru)
Vanatrú is a modern Icelandic term that refers to the practice of the old Norse religion. It is a combination of two words: “Vanir” and “trú”, which mean “the gods” and “faith”, respectively. The Vanir are a group of gods in Norse mythology who are associated with fertility, wisdom, and the ability to see the future. The practice of Vanatrú involves worshipping these gods and goddesses, as well as performing rituals and ceremonies to honour them .
In Norse 'mythology', the Vanir (Old Norse:, singular Vanr) are a group of gods associated with fertility, wisdom, and the ability to see the future. The Vanir are one of two groups of gods (the other being the Æsir) and are the namesake of the location Vanaheimr (Old Norse "Home of the Vanir"). After the Æsir–Vanir War, the Vanir became a subgroup of the Æsir. Subsequently, members of the Vanir are sometimes also referred to as members of the Æsir.
The Vanir are attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources; the Prose Edda and Heimskringla, both written in the 13th century by Snorri Sturluson; and in the poetry of skalds. The Vanir are only attested in these Old Norse sources.
All sources describe the god Njörðr, and his children Freyr and Freyja as members of the Vanir. A euhemerized prose account in Heimskringla adds that Njörðr's sister—whose name is not provided—and Kvasir were Vanir. In addition, Heimskringla reports a tale involving king Sveigðir's visit to Vanaheimr, where he meets a woman by the name of Vana and the two produce a child named Vanlandi (whose name means "Man from the Land of the Vanir").
While not attested as Vanir, the gods Heimdall and Ullr have been theorized as potential members of the group. In the Prose Edda, a name listed for boars is "Van-child". Scholars have theorized that the Vanir may be connected to small pieces of gold foil found in Scandinavia at some building sites from the Migration Period to the Viking Age and occasionally in graves. They have speculated whether the Vanir originally represented pre-Indo-European deities or Indo-European fertility gods, and have theorized a form of the gods as venerated by the pagan Anglo-Saxons.
Etymology
Numerous theories have been proposed for the etymology of Vanir. Scholar R. I. Page says that, while there is no shortage of etymologies for the word, it is tempting to link the word with Old Norse vinr ('friend') and Latin Venus ('goddess of physical love'). Vanir is sometimes anglicized to Wanes (singular Wane).
Attestations
Poetic Edda
In the Poetic Edda, the Vanir, as a group, are specifically referenced in the poems Völuspá, Vafþrúðnismál, Skírnismál, Þrymskviða, Alvíssmál, and Sigrdrífumál. In Völuspá, a stanza describes the events of the Æsir–Vanir War, noting that during the war the Vanir broke the walls of the stronghold of the Æsir, and that the Vanir were "indomitable, trampling the plain".
In Vafþrúðnismál, Gagnráðr (the god Odin in disguise) engages in a game of wits with the jötunn Vafþrúðnir. Gagnráðr asks Vafþrúðnir where the Van god Njörðr came from, for though he rules over many hofs and hörgrs, Njörðr was not raised among the Æsir. Vafþrúðnir responds that Njörðr was created in Vanaheimr ("home of the Vanir") by "wise powers" and details that during the Æsir–Vanir War, Njörðr was exchanged as a hostage. In addition, when the world ends (Ragnarök), Njörðr "will return to the wise Vanir".
Alvíssmál consists of question and answer exchanges between the dwarf Alvíss and the god Thor. In the poem, Alvíss supplies terms that various groups, including the Vanir, use to refer to various subjects. Alvíss attributes nine terms to the Vanir; one for Earth ("The Ways"), Heaven ("The Weaver of Winds"), clouds ("Kites of the Wind"), calm ("The Hush of the Winds"), the sea ("The Wave"), fire ("Wildfire"), wood ("The Wand"), seed ("growth"), and ale ("The Foaming").
The poem Þrymskviða states that the god Heimdallr possesses foreknowledge, "as the Vanir also can". Sigrdrífumál records that the Vanir are in possession of a "sacred mead". In the poem, the valkyrie Sigrdrífa provides mystical lore about runes to the hero Sigurd. Sigrdrífa notes that runes were once carved on to various creatures, deities, and other figures, and then shaved off and mixed with a "sacred mead". This mead is possessed by the Æsir, the elves, mankind, and the Vanir.
In Skírnismál, the beautiful jötunn Gerðr first encounters the god Freyr's messenger Skírnir, and asks him if he is of the elves, of the Æsir, or of the "wise Vanir". Skírnir responds that he is not of any of the three groups. Later in the poem, Skírnir is successful in his threats against Gerðr (to have Gerðr accept Freyr's affections), and Gerðr offers Skírnir a crystal cup full of mead, noting that she never thought that she would love one of the Vanir.
Prose Edda
The Vanir are mentioned in the Prose Edda books Gylfaginning and Skáldskaparmál. In chapter 23 of Gylfaginning, the enthroned figure of High relates that Njörðr was raised in Vanaheimr. High says that during the Æsir–Vanir War, the Vanir sent Njörðr as a hostage to the Æsir, and the Æsir sent to the Vanir the god Hœnir. The sending of Njörðr as a hostage resulted in a peace agreement between the Æsir and the Vanir.
Chapter 35 provides information regarding the goddess Freyja, including that one of her names is "Dis of the Vanir". In the same chapter, High tells that the goddess Gná rides the horse Hófvarpnir, and that this horse has the ability to ride through the air and atop the sea. High continues that "once some Vanir saw her path as she rode through the air" and that an unnamed one of these Vanir says, in verse (for which no source is provided):
"What flies there?
What fares there?
or moves through the air?"
Gná responds:
"I fly not
though I fare
and move through the air
on Hofvarpnir
the one whom Hamskerpir got
with Gardrofa."
In chapter 57 of Skáldskaparmál, the god Bragi explains the origin of poetry. Bragi says the origin of poetry lies in the Æsir-Vanir War. During the peace conference held to end the war both the Æsir and the Vanir formed a truce by spitting into a vat. When they left, the gods decided that it shouldn't be poured out, but rather kept as a symbol of their peace, and so from the contents they made a man; Kvasir. Kvasir is later murdered by dwarves, and from his blood the Mead of Poetry is made.
In chapter 6, poetic names for Njörðr are provided, including "descendant of Vanir or a Van". As reference, a poem by the 11th century skald Þórðr Sjáreksson is provided where Njörðr is described as a Vanr. In chapter 7, poetic names for Freyr are listed, including names that reference his association with the Vanir; "Vanir god", "descendant of Vanir", and "a Van". Freyja is also repeatedly cited as a Vanr. In chapter 20, some of Freyja's names are listed and include "Van-deity" and "Van-lady", and chapter 37 provides skaldic verse referring to Freyja as "Van-bride". In chapter 75, names for pigs are provided, including "Van-child", a name shared with Freyr.
In Norse 'mythology', the Vanir (Old Norse:, singular Vanr) are a group of gods associated with fertility, wisdom, and the ability to see the future. The Vanir are one of two groups of gods (the other being the Æsir) and are the namesake of the location Vanaheimr (Old Norse "Home of the Vanir"). After the Æsir–Vanir War, the Vanir became a subgroup of the Æsir. Subsequently, members of the Vanir are sometimes also referred to as members of the Æsir.
The Vanir are attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources; the Prose Edda and Heimskringla, both written in the 13th century by Snorri Sturluson; and in the poetry of skalds. The Vanir are only attested in these Old Norse sources.
All sources describe the god Njörðr, and his children Freyr and Freyja as members of the Vanir. A euhemerized prose account in Heimskringla adds that Njörðr's sister—whose name is not provided—and Kvasir were Vanir. In addition, Heimskringla reports a tale involving king Sveigðir's visit to Vanaheimr, where he meets a woman by the name of Vana and the two produce a child named Vanlandi (whose name means "Man from the Land of the Vanir").
While not attested as Vanir, the gods Heimdall and Ullr have been theorized as potential members of the group. In the Prose Edda, a name listed for boars is "Van-child". Scholars have theorized that the Vanir may be connected to small pieces of gold foil found in Scandinavia at some building sites from the Migration Period to the Viking Age and occasionally in graves. They have speculated whether the Vanir originally represented pre-Indo-European deities or Indo-European fertility gods, and have theorized a form of the gods as venerated by the pagan Anglo-Saxons.
Etymology
Numerous theories have been proposed for the etymology of Vanir. Scholar R. I. Page says that, while there is no shortage of etymologies for the word, it is tempting to link the word with Old Norse vinr ('friend') and Latin Venus ('goddess of physical love'). Vanir is sometimes anglicized to Wanes (singular Wane).
Attestations
Poetic Edda
In the Poetic Edda, the Vanir, as a group, are specifically referenced in the poems Völuspá, Vafþrúðnismál, Skírnismál, Þrymskviða, Alvíssmál, and Sigrdrífumál. In Völuspá, a stanza describes the events of the Æsir–Vanir War, noting that during the war the Vanir broke the walls of the stronghold of the Æsir, and that the Vanir were "indomitable, trampling the plain".
In Vafþrúðnismál, Gagnráðr (the god Odin in disguise) engages in a game of wits with the jötunn Vafþrúðnir. Gagnráðr asks Vafþrúðnir where the Van god Njörðr came from, for though he rules over many hofs and hörgrs, Njörðr was not raised among the Æsir. Vafþrúðnir responds that Njörðr was created in Vanaheimr ("home of the Vanir") by "wise powers" and details that during the Æsir–Vanir War, Njörðr was exchanged as a hostage. In addition, when the world ends (Ragnarök), Njörðr "will return to the wise Vanir".
Alvíssmál consists of question and answer exchanges between the dwarf Alvíss and the god Thor. In the poem, Alvíss supplies terms that various groups, including the Vanir, use to refer to various subjects. Alvíss attributes nine terms to the Vanir; one for Earth ("The Ways"), Heaven ("The Weaver of Winds"), clouds ("Kites of the Wind"), calm ("The Hush of the Winds"), the sea ("The Wave"), fire ("Wildfire"), wood ("The Wand"), seed ("growth"), and ale ("The Foaming").
The poem Þrymskviða states that the god Heimdallr possesses foreknowledge, "as the Vanir also can". Sigrdrífumál records that the Vanir are in possession of a "sacred mead". In the poem, the valkyrie Sigrdrífa provides mystical lore about runes to the hero Sigurd. Sigrdrífa notes that runes were once carved on to various creatures, deities, and other figures, and then shaved off and mixed with a "sacred mead". This mead is possessed by the Æsir, the elves, mankind, and the Vanir.
In Skírnismál, the beautiful jötunn Gerðr first encounters the god Freyr's messenger Skírnir, and asks him if he is of the elves, of the Æsir, or of the "wise Vanir". Skírnir responds that he is not of any of the three groups. Later in the poem, Skírnir is successful in his threats against Gerðr (to have Gerðr accept Freyr's affections), and Gerðr offers Skírnir a crystal cup full of mead, noting that she never thought that she would love one of the Vanir.
Prose Edda
The Vanir are mentioned in the Prose Edda books Gylfaginning and Skáldskaparmál. In chapter 23 of Gylfaginning, the enthroned figure of High relates that Njörðr was raised in Vanaheimr. High says that during the Æsir–Vanir War, the Vanir sent Njörðr as a hostage to the Æsir, and the Æsir sent to the Vanir the god Hœnir. The sending of Njörðr as a hostage resulted in a peace agreement between the Æsir and the Vanir.
Chapter 35 provides information regarding the goddess Freyja, including that one of her names is "Dis of the Vanir". In the same chapter, High tells that the goddess Gná rides the horse Hófvarpnir, and that this horse has the ability to ride through the air and atop the sea. High continues that "once some Vanir saw her path as she rode through the air" and that an unnamed one of these Vanir says, in verse (for which no source is provided):
"What flies there?
What fares there?
or moves through the air?"
Gná responds:
"I fly not
though I fare
and move through the air
on Hofvarpnir
the one whom Hamskerpir got
with Gardrofa."
In chapter 57 of Skáldskaparmál, the god Bragi explains the origin of poetry. Bragi says the origin of poetry lies in the Æsir-Vanir War. During the peace conference held to end the war both the Æsir and the Vanir formed a truce by spitting into a vat. When they left, the gods decided that it shouldn't be poured out, but rather kept as a symbol of their peace, and so from the contents they made a man; Kvasir. Kvasir is later murdered by dwarves, and from his blood the Mead of Poetry is made.
In chapter 6, poetic names for Njörðr are provided, including "descendant of Vanir or a Van". As reference, a poem by the 11th century skald Þórðr Sjáreksson is provided where Njörðr is described as a Vanr. In chapter 7, poetic names for Freyr are listed, including names that reference his association with the Vanir; "Vanir god", "descendant of Vanir", and "a Van". Freyja is also repeatedly cited as a Vanr. In chapter 20, some of Freyja's names are listed and include "Van-deity" and "Van-lady", and chapter 37 provides skaldic verse referring to Freyja as "Van-bride". In chapter 75, names for pigs are provided, including "Van-child", a name shared with Freyr.
