The Historical Odin

Besides this ancient Odin, there was a more modern, semi-historical personage of the same name, to whom all the virtues, powers, and adventures of his predecessor have been attributed. He was the chief of the Æsir, inhabitants of Asia Minor, who, sore pressed by the Romans, and threatened with destruction or slavery, left their native land about 70 B.C., and migrated into Europe. This Odin is said to have conquered Russia, Germany, Denmark, Norway, and Sweden, leaving a son on the throne of each conquered country. He also built the town of Odensö. He was welcomed in Sweden by Gylfi, the king, who gave him a share of the realm, and allowed him to found the city of Sigtuna, where he built a temple and introduced a new system of worship. Tradition further relates that as his end drew near, this mythical Odin assembled his followers, publicly cut himself nine times in the breast with his spear,—a ceremony called “carving Geir odds,”—and [40]told them he was about to return to his native land Asgard, his old home, where he would await their coming, to share with him a life of feasting, drinking, and fighting.

According to another account, Gylfi, having heard of the power of the Æsir, the inhabitants of Asgard, and wishing to ascertain whether these reports were true, journeyed to the south. In due time he came to Odin’s palace, where he was expected, and where he was deluded by the vision of Har, Iafn-har, and Thridi, three divinities, enthroned one above the other. The gatekeeper, Gangler, answered all his questions, and gave him a long explanation of Northern mythology, which is recorded in the Younger Edda, and then, having finished his instructions, suddenly vanished with the palace amid a deafening noise.

According to other very ancient poems, Odin’s sons, Weldegg, Beldegg, Sigi, Skiold, Sæming, and Yngvi, became kings of East Saxony, West Saxony, Franconia, Denmark, Norway, and Sweden, and from them are descended the Saxons, Hengist and Horsa, and the royal families of the Northern lands. Still another version relates that Odin and Frigga had seven sons, who founded the Anglo-Saxon heptarchy. In the course of time this mysterious king was confounded with the Odin whose worship he introduced, and all his deeds were attributed to the god.

Odin was worshipped in numerous temples, but especially in the great fane at Upsala, where the most solemn festivals were held, and where sacrifices were offered. The victim was generally a horse, but in times of pressing need human offerings were made, even the king being once offered up to avert a famine.

“Upsal’s temple, where the North

Saw Valhal’s halls fair imag’d here on earth.”

Viking Tales of the North (R. B. Anderson).[41]

The first toast at every festival here was drunk in his honour, and, besides the first of May, one day in every week was held sacred to him, and, from his Saxon name, Woden, was called Woden’s day, whence the English word “Wednesday” has been derived. It was customary for the people to assemble at his shrine on festive occasions, to hear the songs of the scalds, who were rewarded for their minstrelsy by the gift of golden bracelets or armlets, which curled up at the ends and were called “Odin’s serpents.”

There are but few remains of ancient Northern art now extant, and although rude statues of Odin were once quite common they have all disappeared, as they were made of wood—a perishable substance, which in the hands of the missionaries, and especially of Olaf the Saint, the Northern iconoclast, was soon reduced to ashes.

“There in the Temple, carved in wood,

The image of great Odin stood.”

Saga of King Olaf (Longfellow).

Odin himself is supposed to have given his people a code of laws whereby to govern their conduct, in a poem called Hávamál, or the High Song, which forms part of the Edda. In this lay he taught the fallibility of man, the necessity for courage, temperance, independence, and truthfulness, respect for old age, hospitality, charity, and contentment, and gave instructions for the burial of the dead.

“At home let a man be cheerful,

And toward a guest liberal;

Of wise conduct he should be,

Of good memory and ready speech;

If much knowledge he desires,

He must often talk on what is good.”

Hávamál (Thorpe’s tr.).