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Wōđanaz or Wōđinaz is the reconstructed Proto-Germanic

name of a god of Germanic paganism, known as Odin in
Norse mythology, Woden in Old English, Wodan or Wotan
in Old High German and Godan in Lombardic. The name
may be written with an asterisk in front, to indicate that
the form is not directly attested; see also historical
linguistics, comparative method.

Wōdanaz is associated with poetic or mantic qualities, his

name being connected with the concept of *wōþuz, "furor
poeticus" (poetic fury), and is thus the god of poets and
seers. He is a shapechanger and healer, and thus a god
of magicians and leeches. He is associated with the Wild
Hunt of dead, and thus a death deity. He is also a god of
war and bringer of victory. The 6th-century Vadstena
bracteate, showing a horse, a
bird and a human head,
commonly identified as an
early form of Scandinavian
Odin.
1 Origins
1.1 Etymology
1.2 Celtic parallels
2 Historical Attestation
2.1 Roman Period
2.2 Migration period
2.3 Viking Period
2.4 Medieval Period
2.5 Modern Period
3 Ritual Aspects
3.1 Worship
3.2 Shamanic traits
4 Toponyms
5 See also
6 Notes
7 Literature
8 References
9 External links

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Etymology

Further information: Óðr and Vili and Vé

The attested forms of the theonym are traditionally derived from Proto-Germanic
[1]
*Wōđanaz (in Old Norse word-initial *w- was dropped before rounded vowels and so the
name became Óðinn).

Old Norse had two different words spelled óðr, one an adjective and the other a noun.
[2]
The adjective means "mad, frantic, furious, violent", and is cognate with Old English
[3] [4]
wōd. The noun means "mind, wit, soul, sense" and "song, poetry", and is cognate
with Old English wōþ. In compounds, óð- means "fiercely energetic" (e.g. óð-málugr
[5]
"speaking violently, excited"). Both Old Norse words are from Proto-Germanic *wōþuz ,
[6]
continuing Pre-Germanic *wātus. Two extra-Germanic cognates are the Proto-Celtic
*wātus "mantic poetry" (continued in Irish fáith "poet" and Welsh gwawd "praise-poetry")
and the Latin vātes "prophet, seer" (a possible loan from Proto-Celtic *wātis, Gaulish
ουατεις). A possible, but uncertain, cognate is Sanskrit api-vat- "to excite, awaken" (RV
1.128.2). The Proto-Indo-European meaning of the root is therefore reconstructed as
relating to spiritual excitation.
[7]
Meid suggested Proto-Germanic *-na- as a suffix expressing lordship
("Herrschersuffix"), in view of words such as Odin's name Herjann "lord of armies",
drótinn "lord of men", and þjóðann "lord of the nation", which would result in a direct
translation of "lord of spiritual energy", "lord of poetry" or similar. It is sufficient,
however, and more common, to assume a more general meaning of pertinence or
possession for the suffix, inherited from PIE *-no-, to arrive at roughly the same
meaning. (If it originally started out in a laryngeal consonant, the suffix could be the
thematic variant of the famous "Hoffmannsches Possessivsuffix" or more succinctly
"Hoffmann-Suffix", named after its discoverer Karl Hoffmann, and nowadays commonly
reconstructed as *-h₃on- ~ *-h₃n-, i. e., *-h₃n-o-, also found in Latin Neptūnus and Portūnus,
theonyms likely derived from *neptu- "moist substance" and portus "port" respectively.)
[8]
Rübekeil (2003:29) draws attention to the suffix variants *-ina- (in Óðinn) vs. *-ana- (in
Woden, Wotan). This variation, if considered at all, was dismissed as "suffix ablaut" by
earlier scholars. There are, however, indications from outside Old Norse of a suffix *-ina-:
English Wednesday (rather than *Wodnesday) via umlaut goes back to *wōđina-. Rübekeil
concludes that the original Proto-Germanic form of the name was *Wōđinaz, yielding Old
Norse Óðinn and unattested Anglo-Saxon *Wēden, and that the attested West Germanic
forms are early medieval "clerical" folk etymologies, formed under the impression of
synchronic association with terms for "fury".

The pre-Proto-Germanic form of the name would then be *Wātinos. Rübekeil suggests
that this is a loan from Proto-Celtic into pre-Proto-Germanic, referring to the god of the
*wātis, the Celtic priests of mantic prophecy, so that the original meaning of the name
would be "he [the god/lord] of the Vates" (p. 33), which he tentatively identifies with
Lugus (p. 40).

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[9]
Schaffner, however, has drawn attention to a third suffix variant *-una- in Old Danish
*Óðon (< *Óðunn), attested in Old English as Ōdon. He argues that this is the original
form of the name: *Wōđunaz, derived from the above-mentioned noun *wōþuz with the
above-mentioned ("lordship"?) suffix *-na-. The other suffix variants *Wōđinaz and
*Wōđanaz would then both be secondary reformations. (The lack of the expected umlaut
in Old Norse Óðinn does suggest that this form arose due to secondary replacement of
the suffix, and thus, contra Rübekeil, cannot be original, regardless of whether the
original suffix had a or u.) The pre-Proto-Germanic form would then be *Wātunos or
perhaps *Wātūnos < *Wātuh₃nos, should the Hoffmann suffix be involved. (In any case, the
original accent could not have been on the first syllable, as the *þ appears voiced to *ð
due to Verner's law.)

Adam von Bremen etymologizes the god worshipped by the 11th-century Scandinavian
pagans as "Wodan id est furor" ("Wodan, which means 'fury'"). An obsolete alternative
etymology, which has been adhered to by many early writers including Heinrich
Cornelius Agrippa in his Three Books of Occult Philosophy, is to give it the same root as
the word god itself, from its Proto-Germanic form *ǥuđ-. This is not tenable today
according to most modern academics, except for the Lombardic name Godan, which may
go back to *ǥuđanaz (see also goði, gaut, god).

Celtic parallels

Parallels between Odin and Lugus have often been pointed out: both are intellectual
gods, commanding magic and poetry and both have ravens and a spear as their
attributes. Julius Caesar (de bello Gallico, 6.17.1) mentions Mercury as the chief god of
Celtic religion. However, most of our sources concerning Celtic Lugus are Insular Celtic,
while sources discussing Gaulish Lugus are rare, although his importance is manifest
from the numerous toponyms containing the name (Lugdunum etc.). Lucanus mentions
three Celtic gods: Teutates, Esus, and Taranis. Teutates is identified with Mars or
Mercury, and he receives as human sacrifices drowned captives and fallen warriors. Esus
is also identified with Mercury but also with Mars, and he accepts as human sacrifices
prisoners who are hanged on trees and then dismembered. Taranis is identified with
Jupiter, as a warlord and a sky god. Human sacrifices to Taranis are made by burning
prisoners in wooden casks. Lugus is not mentioned by Lucanus at all. The suggestion of
Rübekeil (2003:38), in view of his hypothesis of a Celtic origin of the Germanic god
discussed above, is that Lugus refers to the trinity Teutates-Esus-Taranis considered as
a single god.

An etymological reflex of Celtic Lugus is possibly found in Loki (a Germanic god

described as a "hypostasis of Odin" by Folke Ström). A likely context of the diffusion of
elements of Celtic ritual into Germanic culture are tribes such as the Chatti, who lived at
the Celtic-Germanic boundary in Hesse during the final centuries BC. (The Chatti are
traditionally considered a Germanic tribe, but many of their leaders and their
settlements had Celtic names.)

Roman Period

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Less is known about the role of Odin as receiver of the dead among the more southern
Germanic tribes. The Roman historian Tacitus probably refers to Odin when he talks of
Mercury. The reason is that, like Mercury, Odin was regarded as Psychopompos, "the
leader of souls".

Julius Caesar states in De Bello Gallico 6.17.1 that for the Gauls the worship of Mercury
was the most important, or perhaps most widespread, out of all the gods.

Paulus Diaconus (or Paul the Deacon), writing in the late 8th century, tells that Odin
(Guodan) was the chief god of the Lombards and, like earlier southern sources, he
identifies Odin with Mercury (History of the Lombards, I:9). Because of this
identification, Paulus adds that the god Guodan, "although held to exist [by Germanic
peoples], it was not around this time, but long ago, and not in Germania, but in Greece"
where the god originated. Wace also identifies Wotan with Mercury. Viktor Rydberg, in
his work on Teutonic Mythology, draws a number of other parallels between Odin and
Mercury, such as the fact that they were both responsible for bringing poetry to mortals.

Similarly, Ammianus Marcellinus most likely references Odin and Thor in his history of
the later Roman Empire as Mercury and Mars, respectively, though a direct association is
not made. This, however, underlines a particular problem concerning ancient Greek and
Roman sources. Historians from both cultures, during all periods, believed the deities of
foreign cultures to merely be their own gods under different names (see interpretatio
graeca). Such an example may be found in Herodotus' association of an Egyptian
Ram-headed god (most probably Amun) with Zeus. Later, Medieval historians followed
the older tradition and likewise made such associations. Scholars continue to debate the
historical evidence with some suggesting there are valid connections that should be
[1]
taken as historical fact.

Migration period

Main article: Woden

The Anglo-Saxon tribes brought their pagan faith to England around the 5th and 6th
centuries and continued in that form of worship until nearly all were converted to
Christianity by the 8th century. The Anglo-Saxon kings claimed descent from Woden.
According to the Anglo-Saxon Chronicle and the Historia Britonum, Woden had the sons
Wecta, Baeldaeg, Casere and Wihtlaeg, who in turn were ancestors of the royal houses
of the Heptarchy. Other manifestations of Woden in England are confined to a scattering
of place-names and an even smaller number of literary mentions in the Old English
poems Maxims I (line 132) and in the so-called Nine Herbs Charm (line 32).

Lombardic Godan appears in the 7th century Origo Gentis Langobardorum. According to
the legend presented there, Godan's wife, Frea favoured the Lombards, at the time still
called Winnili, and tricked Godan into helping them by having the women of the Winnili
tie their hair in front of their faces. Godan thought that they were warriors with
impressive beards and named them Langobardi ("longbeards").

Depictions of warriors in the 6th to 7th century, performing a ritual dance show one
dancer in a wolf-costume and another wearing a helmet with two birds' heads (in
Anglo-Saxon iconography, two dancers with such helmets are attested on the Sutton

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Hoo helmet, but not the warrior in wolf-costume). Both figures are armed with spears
and swords. The scene is mostly associated with the cult of Wodan/Wodin. The horned
helmet has precedents in similar ritual dances in depictions dating to the Nordic Bronze
Age, but the re-interpretation of the "horns" as birds of prey appears to be a
development original to the 6th century. The twin dancers may correspond to the twin
sons of the sky-god, known to Tacitus as Alcis. With the rise of the cult Wodan/Wodin in
place of Teiwaz in the course of the Migration period, Tyr ultimately became a son of
Odin in Eddaic mythology (and both Tyr and Odin remain associated with wolves). The
two birds' heads on the dancers' helmets have a parallel in the two ravens of Eddaic
Odin, Hugin and Munin.

Another recurring scene shows a warrior fighting two wild beasts (wolves or bears,
compared to the Eddaic Geri and Freki). Thus, Spiedel (2004) connects Geri and Freki
with archaeological finds depicting figures wearing wolf-pelts and frequently found
wolf-related names among the Germanic peoples, including Wulfhroc ("Wolf-Frock"),
Wolfhetan ("Wolf-Hide"), Isangrim ("Grey-Mask"), Scrutolf ("Garb-Wolf") and Wolfgang
("Wolf-Gait"), Wolfdregil ("Wolf-Runner"), and Vulfolaic ("Wolf-Dancer") and myths
regarding wolf warriors from Norse mythology (such as the Úlfhéðnar). Parallels in the
6th- to 7th-century iconography of Vendel period Sweden (Öland; Ekhammar), in
Alemannia (Gutenstein; Obrigheim) as well as in England (Sutton Hoo; Finglesham,
Kent) suggest a persisting "pan-Germanic" unity of a wolf-warrior band cult centered
around Wodan/Wodin in Scandinavia, in Anglo-Saxon England and on the Continent right
[2]
until the eve of Christianization of England and Alemannia in the 7th century.

Öland foil (late Obrigheim foil (late Gutenstein Öland foil (late
6th-century 6th- or early scabbard mount 6th-century
Sweden) 7th-century (7th-century Sweden)
Alemannia) Alemannia)

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Sutton Hoo "king's decorative plaque The late

purse" ornament from the Sutton 7th-century
(early 7th-century Hoo helmet (7th Frankish
England) century; gravestone from
reconstruction) Niederdollendorf is
the last known
depiction of the
"birds' heads
helmet" motif on
the continent.

Viking Period

Main article: Odin

Scandinavian Odin emerged from Proto-Norse *Wōdin

during the Migration period, Vendel artwork (bracteates,
image stones) depicting the earliest scenes that can be
aligned with the High Medieval Norse mythological texts.
The context of the new elites emerging in this period aligns
with Snorri's tale of the indigenous Vanir who were
eventually replaced by Aesir intruders from the
Continent.[10] (http://www.algonet.se/~arador
/postfestum.html)

According to the Prose Edda, Odin was a son of Bestla and

Borr and brother of Vé and Vili and together with these
brothers he cast down the frost giant Ymir and created the
world from Ymir's body.
Odin with his ravens and
weapons Attributes of Odin are Sleipnir, an eight-legged horse, and
the severed head of Mímir, which foretold the future. He
employed Valkyrjur to 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 (the hall of the fallen), Odin's
residence in Ásgarðr. One of the Valkyries, Brynhildr, was expelled from his service but,
out of compassion, Odin placed her in a hall surrounded by a ring of fire to ensure that
only the bravest man could seek her hand in marriage. She was rescued by Sigurd.
Höðr, a blind god who had accidentally killed his brother, Baldr, was then killed by
another of Odin's children, Váli, whose mother was Rindr, a giantess who bore him fully

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grown and vowing not to even bathe before he had exacted vengeance on Höðr.

According to the Hávamál Edda, Odin was also the creator of the Runic alphabet. It is
possible that the legends and genealogies mentioning Odin originated in a real,
prehistoric Germanic chieftain who was subsequently deified, but this is impossible to
prove or disprove.

Medieval Period

As the chief god of the Germanic pantheon, Odin received particular attention from the
early missionaries. For example, his day is the only day to have been renamed in the
German language from "Woden's day", still extant in English Wednesday (compare
Norwegian, Danish and Swedish onsdag, Dutch woensdag) to the neutral Mittwoch
("mid-week"), while other gods were not deemed important enough for propaganda
(Tuesday "Tiw's day" and Friday "Frige's day" remained intact in all Germanic languages,
[3]
except Icelandic). "Woden's day" translates the Latin Dies Mercurii, "day of Mercury".
This interpretatio romana of the god is due to his role as the psychopomp.

For many Germans, St. Michael replaced Wotan, and many mountain chapels dedicated
to St. Michael can be found, but Wotan also remained present as a sort of demon
leading the Wild hunt of the host of the dead, e.g. in Swiss folklore as Wuotis Heer.
However, in some regions even this mythology was transformed so that Charlemagne
led the hunt, not Odin.

In Anglo-Saxon England, Woden was more often euhemerised than demonised. In

Bede's Historia ecclesiastica gentis Anglorum and the Anglo-Saxon Chronicle, Woden
appears as a perfectly earthly king, only four generations removed from Hengest and
Horsa, though up to the Norman conquest and after there remained an awareness that
he had once been "mistaken" for a god.

Snorri Sturluson's record of the Edda is striking evidence of the climate of religious
tolerance in medieval Iceland, but even he feels compelled to give a rational account of
the Aesir in his preface. In this scenario, Snorri speculates that Odin and his peers were
originally refugees from Troy, etymologizing Aesir as derived from Asia. Some scholars
believe that Snorri's version of Norse mythology is an attempt to mould a more
shamanistic tradition into a Greek mythological cast. In any case, Snorri's writing
(particularly in Heimskringla) tries to maintain an essentially scholastic neutrality. That
Snorri was correct was one of the last of Thor Heyerdahl's archeo-anthropological
theories (see The search for Odin).

Modern Period

Further information: Odinism

Odin, along with the other Germanic gods and goddesses, is recognized by Germanic
neopagans. His Norse form is particularly acknowledged in Ásatrú, the "faith in the
Æsir", an officially recognized religion in Iceland, Denmark, Norway, Sweden and
[4]
Spain.

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Worship

Details of the Migration period of Germanic religion

are sketchy, reconstructed from artifacts, sparse
contemporary sources, and the later testimonies of
medieval legends and placenames. It was common,
particularly among the Cimbri, to sacrifice a prisoner
to Odin before or after a battle. Steve Pollington
suggests that worship of Wōdanaz became popular as
the leaders of Germanic warbands (who would
naturally favour a god that might bring victory)
gained prominence over the traditional kings in a
period of increased militarisation in response to Odin entering Valhalla riding on
Roman expansionism. Pollington also notes another Sleipnir, welcomed by a Valkyrie
theory, that Wōdanaz is a mythological as depicted on the 8th-century
representation of the actual elder leaders of groups of Tjängvide image stone.
youth who practiced a particularly wild style of
fighting, a practice which later evolved into that of
[5]
the berserkers.

According to Jonas Bobiensis, the 6th-century Irish missionary Saint Columbanus is

reputed to have disrupted a Beer sacrifice to Wuodan (Deo suo Vodano nomine) in
Bregenz, Alemannia. Wuodan was the chief god of the Alamanni, his name appears in
the runic inscription on the Nordendorf fibula.

Pagan worship disappeared with Christianization, between the 6th and 8th centuries in
England and Germany, lingering until the 11th or 12th century in Iceland and
Scandinavia. Remnants of worship were continued into modern times as folklore (see
Germanic Christianity).

It has been argued that killing a combatant in battle was to give a sacrificial offering to
Odin. The fickleness of Odin in battle was well-documented, and in Lokasenna, Loki
taunts Odin for his inconsistency.

Adam of Bremen in the 12th century 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 hanged from the branches of the trees. As the Swedes
had the right not only to elect a king but also to depose a king, the sagas relate that
king Domalde and king Olof Trätälja were sacrificed to Odin after years of famine.
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's 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 drew the lot and
was hanged. Sacrifices were probably also made to Odin at the beginning of summer,
since Ynglinga saga states one of the great festivals of the calendar is at sumri, þat var
sigrblót "in summer, that is the sacrifice for victory".

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Shamanic traits

The goddess Freyja is described as an adept of the mysteries of seid (shamanism), a

völva, and it is said that it was she who initiated Odin into its mysteries. In Lokasenna,
Loki verbally abuses Odin for practising seid, condemning it as an unmanly art. A
justification for this may be found in the Ynglinga saga where Snorri opines that in
following the practice of seid, the practitioner was rendered unmanly. Another
explanation is that its manipulative aspects ran counter to the male ideal of forthright,
open behaviour.

Odin was a compulsive seeker of wisdom, consumed by his passion for knowledge, to
the extent that he sacrificed one of his eyes (which one this was is unclear) to Mímir, in
exchange for a drink from the waters of wisdom in Mímir's well.

Some German sacred formulae, known as the

"Merseburger Zaubersprüche" ("Merseburg Charms")
were written down in c AD 800 and survived to the
present time. One (this is the second of the two)
describes Wodan in the role of a healer:

Original:
English translation:
Phol ende UUodan
Phol (Balder) and Wodan
vuorun zi holza.
were riding in the forest
du uuart demo
Balder's foal dislocated
Balderes volon sin
its foot
vuoz birenkit
Sinhtgunt, sister of
thu biguel en
Sunna (Sol), tried to
Sinhtgunt, Sunna era
cure it by magic
suister;
Frige, sister of Fulla,
thu biguol en Friia,
tried to cure it by magic
Volla era suister
it was charmed by
thu biguol en Merseburger Zaubersprüche -
Wodan, like he well
Uuodan, so he uuola Merseburger
could:
conda Domstiftsbibliothek, Codex
be it bonesprain, be it
sose benrenki, sose 136, f. 85r, 10th century
bloodsprain
bluotrenki
be it limbsprain, bone to
sose lidirenki: ben zi
bones
bena
blood to blood, limb to
bluot zi bluoda, lid zi
limbs
geliden
like they are glued!
sôse gelîmida sin!

Further, the creation of the runes is attributed to Odin and is described in the Rúnatal, a
section of the Hávamál. He hanged himself from the tree called Yggdrasill whilst pierced
by his own spear in order to acquire knowledge. He remained thus for nine days and
nights, a significant number in Norse magical practice (there were, for example, nine

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realms of existence), thereby learning nine (later eighteen) magical songs and eighteen
magical runes. The purpose of this strange ritual, a god sacrificing himself to himself
because there was nothing higher to sacrifice to, was ostensibly to obtain mystical
insight through mortification of the flesh.

Some scholars see this scene as influenced by the story of Christ's crucifixion; and
others note the similarity to the story of Gautama Buddha's enlightenment. It is in any
case also influenced by shamanism, where the symbolic climbing of a "world tree" by the
shaman in search of mystic knowledge is a common religious pattern. We know that
sacrifices, human or otherwise, to the gods were commonly hung in or from trees, often
transfixed by spears. (See also: Peijainen) Additionally, one of Odin's names is Ygg, and
the Norse name for the World Ash —Yggdrasill—therefore means "Ygg's (Odin's) horse".
Another of Odin's names is Hangatýr, the god of the hanged.

Odin's desire for wisdom can also be seen in his work as a farmhand for a summer, for
Baugi, in order to obtain the mead of poetry. See Fjalar and Galar for more details.

Main article: List of places named after Odin

Main article: List of places named after Wodanaz

Wednesday

1. ^ Jan de Vries, Altnordisches Etymologisches Wörterbuch. 2nd Revised Edition

(1963)
2. ^ Richard Cleasby and Gudbrand Vigfusson, An Icelandic-English Dictionary. (1874;
online editions: [11] (http://www.northvegr.org/vigfusson/index002.php) [12]
(http://www.ling.upenn.edu/~kurisuto/germanic/oi_cleasbyvigfusson_about.html))
3. ^ T. Northcote Toller, Ed. An Anglo-Saxon dictionary, based on the manuscript
collections of the late (http://penguin.pearson.swarthmore.edu/~scrist1
/scanned_books/html/oe_bosworthtoller/d0749.html) Joseph Bosworth, and Old
English Made Easy. (http://home.comcast.net/~modean52/oeme_dictionaries.htm)
4. ^ Cleasby-Vigfusson.
5. ^ Toller, and Old English Made Easy. Later Old English orthography did not
consistently differentiate between 'þ' and 'ð'. They were not confused with 'd',
however.
6. ^ Julius Pokorny, Indogermanisches etymologisches Wörterbuch
7. ^ Meid, Wolfgang, Beiträge zur Namenforschung 8 (1957)
8. ^ Rübekeil, Ludwig. Wodan und andere forschungsgeschichtliche Leichen:
exhumiert, Beiträge zur Namenforschung 38 (2003), 25–42.
9. ^ Schaffner, Stefan. Die Götternamen des Zweiten Merseburger Zauberspruchs. In:

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Heiner Eichner, Robert Nedoma: „insprinc haptbandun“. Referate des Kolloquiums

zu den Merseburger Zaubersprüchen auf der XI. Fachtagung der Indogermanischen
Gesellschaft in Halle/Saale (17.-23. September 2000) Teil 1. In: Die Sprache –
Zeitschrift für Sprachwissenschaft. 41, Heft 2 (1999; erschienen 2002), Wiener
Sprachgesellschaft. Harrassowitz Verlag, Wiesbaden 1999, ISSN 0376-401X
(http://www.worldcat.org/search?fq=x0:jrnl&q=n2:0376-401X), 153–205.

Jacob Grimm, Teutonic Mythology (ch. 7 (http://www.northvegr.org/lore/grimmst

/007_01.php))
Kershaw, Kris. "The One-eyed God: Odin and the (Indo-)Germanic Männerbünde",
JIES Monograph No. 36, Washington D.C. (2000), ISBN 0-941694-74-7.
Starkey, Kathryn. "Imagining an early Odin. Gold bracteates as visual evidence?",
Scandinavian studies, Journal of the Society for the Advancement of Scandinavian
Study 71-4 (1999), 373–392.
Ström, Åke V. (1975). "Germanische Religion" in Schröder, C. M. Die Religionen der
Menschheit, Vol. 19,1. Stuttgart: Verlag W. Kohlhammer. ISBN 3-17-001157-X.

1. ^ http://www.jstor.org/stable/497115?seq=2
2. ^ Spiedel, Michael (2004). Ancient Germanic Warriors: Warrior Styles from Trajan's Column
to Icelandic Sagas. Routledge. ISBN 0-415-31199-3, 24—28). "This is why Geri and Freki,
the wolves at Woden's side, also glowered on the throne of the Anglo-Saxon kings.
Wolf-warriors, like Geri and Freki, were not mere animals but mythical beings: as Woden's
followers they bodied forth his might, and so did wolf-warriors."
3. ^ Ström (1975:83).
4. ^ Confesiones Minoritarias (http://dgraj.mju.es/EntidadesReligiosas
/resultadoNNCC.asp?codAutonomia=CM&tipo=CA&p_estado=3&p_provincia=2&
p_municipio=NAVAS%20DE%20JORQUERA&p_inscripcion=1161-SG/A) – Ministerio de
Justicia.
5. ^ Pollington, S., "Origins of the Warband" in TYR, vol. 2 (Ultra Press, 2004), pp. 131-138.

Neolithic Odin? (http://www.abc.net.au/science/news/ancient

/AncientRepublish_1187944.htm)

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Categories: Woden Germanic gods Indo-European mythology Indo-European deities
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