Óðinn / Woden / Woutan "Odin Danes" of Asgard (± 215-????) » Arbre généalogique Homs

Données personnelles Óðinn / Woden / Woutan "Odin Danes" of Asgard

Les sources 1, 2, 3, 4

Noms alternatifs: Odin ^- Of The North, Woutan Wodin, Woutan Woden, Odin ...
Le surnom est Odin Danes.
Il est né environ 215 dans Asgard, Asia Or Eastern Europe.
Baptisé (à 8 ans ou plus tard) par l'autorité de la prêtrise de l'église SDJ.
Alternative: Baptisé (à 8 ans ou plus tard) par l'autorité de la prêtrise de l'église SDJ.
Alternative: Baptisé (à 8 ans ou plus tard) par l'autorité de la prêtrise de l'église SDJ le 20 juin 1911.
Alternative: Baptisé (à 8 ans ou plus tard) par l'autorité de la prêtrise de l'église SDJ le 20 juin 1911.
Alternative: Baptisé (à 8 ans ou plus tard) par l'autorité de la prêtrise de l'église SDJ le 20 juin 1911.
Professions:

dans Níu Heimar.
.
{geni:job_title} Emperor of Gothinia

Il est décédé dans Logrinn, Gamla-Sigtun, Now Lake Malar, Sigtuna, Upsala, SwedenLogrinn, Gamla-Sigtun, Now Lake Malar, Sigtuna, Upsala.
Il est enterré dans Vestergøtland i Sverige.
Un enfant de Frithuwald Bor et Bestla of Asgard
Cette information a été mise à jour pour la dernière fois le 16 avril 2012.

Famille de Óðinn / Woden / Woutan "Odin Danes" of Asgard

(1) Il est marié avec Frigg / Frigida / Frea / Friege Frea.

Ils se sont mariés environ 236 à Denmark.

Enfant(s):

Sigar Odinsson ± 625-± 725
Aske
Waegdaeg / Wecta (King Witta - Living in Saxony) ± 350-????
Baeldaeg of Asgard ± 243-± 334
Casere ± 357-± 325
Skjöldur King of Denmark ± 237-± 337

(2) Il avait une relation avec Jord.

Enfant(s):

Sigrlami King of Gardariki King of Gardariki ± 245-????

Notes par Óðinn / Woden / Woutan "Odin Danes" of Asgard

Name Prefix: King Name Suffix: Of Asgard, Asia

Still Living.

SOURCE CITATION:
Title: Ancestral File (TM)
Author: The Church of Jesus Christ of Latter-day Saints
Publication Information: July 1996 (c), data as of 2 January 1996
Repository Name: Family History Library
Address: 35 N West Temple Street
Salt Lake City, UT 84150 USA

SOURCE CITATION:
Title: Ancestral File (TM)
Author: The Church of Jesus Christ of Latter-day Saints
Publication Information: July 1996 (c), data as of 2 January 1996
Repository Name: Family History Library
Address: 35 N West Temple Street
Salt Lake City, UT 84150 USA

Odin (also called Othin, Wotan, Woden, Wuotan, Voden, or Votan), in
Norse mythology, the principal Aesir god, ruler of heaven and Earth,
and the god of war, wisdom, and poetry. With his brothers Vili and Ve
he had killed the primordial frost giant Ymir and used Ymir's body to
make all the different realms of the world, as well as the sea and sky.
The brothers also created the first human beings, Ask and Embla. Odin
was the supreme chief of the Aesir, a society of warrior gods, and
though other gods were younger, more handsome, and even physically
stronger, Odin's powers and wisdom were foremost. In war, Odin decided
the fates of all warriors. He was also called All-Father.
The figure of Odin stands at the hub of a complex mythological
genealogy. His grandfather Buri was a primordial being shaped from a
block of ice licked by the primordial cow Audhumia at the beginning of
time. His father was Buri's son Bor and his mother the giantess Bestla.
Odin's wife was Frigg, and together they were considered the parents of
the Aesir gods. Odin had many sons, including Thor, Balder, Hod,
Hermod, Heimdall, Vidar, and Vali. Through his son Sigi, Odin was the
ancestor of the Volsung dynasty of heroic legend.
By Odin, Frigg was the mother of the beautiful god Balder, but the
mother of Odin's first-born son, Thor, was Jorth (also spelled Jord or
Iord), Mother Earth. Jorth was also the mother of Odin's daughters, the
Valkyries. Odin's alternate name of All-Father suggests an ancient
pairing of a sky god with an earth goddess, an idea supported by
stories of such a union with Jorth. The giantess Rind (or Rinda) was
the mother of Vali, and the giantess Grid the mother of Vidar.
Odin was also called the Raven God. He had a throne, Hlidskjalf, in
a watchtower in the heavenly realm of Asgard, from which he could see
anything that happened in the nine worlds of the universe, and nothing
escaped his gaze. Odin would sit on this lofty throne with two ravens,
Huginn (Thought) and Muninn (Memory), perched on his shoulders. He sent
these birds out into the world each day, and they would return to
whisper in his ear everything they had seen. Odin also traveled the
world himself, assuming other shapes, such as a bird, serpent, fish, or
other beast, and he could move about, spiritlike, while his body slept.
Physically Odin was depicted as an older but still handsome man, who
rode into battle wearing a golden helmet and coat of mail. But he was
often represented, especially when he traveled in the world of humans,
as a gray-bearded man with only one eye, wearing a wide-brimmed hat and
carrying a staff. His visage could change with the viewer: he appeared
so noble among his friends that they rejoiced at the sight of him, but
to his enemies he would appear fearsome and terrible. He possessed a
magic spear, Gungnir, that, once hurled, never stopped until it hit its
intended target. He owned a magic gold ring named Draupnir, forged by
the master craftsmen, the dwarfs Brokk (or Brokkr) and Sindri. Every
ninth night, Draupnir would produce eight more rings just like itself.
Odin's steed was the mighty, gray, eight-legged horse Sleipnir
(Slippery), fastest in the world.
In his function as a war god Odin was also a god of the dead, and he
employed his handmaidens, the Valkyries, to snatch up the souls of the
most valiant warriors as they died on the battlefield and lead them to
Valhalla, his banquet hall in Asgard. Here these souls, called the
Einherjar, would enjoy an endless bounty of food, drink, and revelry,
and practice their fighting skills until the time of Ragnarok, the
battle at the end of the world, when they would fight with Odin as
their leader against all the forces of evil. Odin presided over the
feasts in Valhalla, but he himself did not eat. Wine was both food and
drink for him. He would give his meat to his two wolves, Geri (Greedy)
and Freki (Fierce).
Odin was not above inciting fights in order to obtain more heroes
for Valhalla. He always took sides in a conflict, and he was capable of
breaking oaths to get what he wanted. In war he could paralyze his
enemies with fear or confuse their senses. He was the god of the wild
hunt, and when the stormy skies of Scandinavia seemed to vibrate with
the sounds of furiously galloping hooves, it was thought to be Odin
stirring people up into a passion for blood. According to the Roman
historian Tacitus, the Germans offered human sacrifices to this aspect
of their warrior god. Odin's most extreme manifestation in the real
world of battle appeared as the Berserkers (or Berserksgangr), warriors
who had sworn a sacred oath to Odin.
According to the mythology of both the 'Poetic (or Elder) Edda' and
the 'Prose (or Younger) Edda', at the time of Ragnarok, Odin would
march out of Valhalla leading the Einherjar, with Thor at his side. In
the battle between the gods and the forces of evil, he would be
swallowed by the monstrous wolf Fenrir, but his death would be
immediately avenged by his son Vidar, who would slay the evil beast.
It may appear strange to the modern mind that Odin could at the same
time be the god of furious war, of deepest wisdom, and of the art of
poetry, but for the warrior society of the Vikings, these
characteristics were linked. Odin's wisdom was not a given, but
something he had acquired through pain and sacrifice. He was consulted
for advice and help in peace as well as war. He had become all-wise by
drinking from the sacred fountain of wisdom, the well guarded by Mimir
that stood under one of the roots of the great World Tree, Yggdrasil.
Mimir agreed to let Odin have a single drink from these waters, but he
had to leave one of his eyes there as a pledge. Thereafter, though Odin
had only one eye, he saw more clearly than anyone else, had intuitive
knowledge of the past, and could foresee the future.
Another source of Odin's wisdom was the great test he undertook by
hanging himself from Yggdrasil, the cosmic tree that connected and
supported all the realms of the world. He almost died in this ordeal.
After nine days and nights hanging pierced by a spear in a
self-inflicted wound, according to the 'Poetic Edda', he consecrated
himself to himself, discovered the secret of the sacred runes, and
became the master of magic spells and occult wisdom. He was rejuvenated
by his voluntary sacrifice. Ygg (The Terrible One) was another of
Odin's names, and Yggdrasil means "Odin's horse," perhaps because the
tree held him up as he hanged. Because he hanged himself from the
cosmic tree, he was known as Lord of the Gallows, a powerful magician
who could make hanged men talk, and he would send his ravens to
communicate with them. Sometimes people were actually hanged in ritual
worship for this aspect of the god.
By his sacrifice and renewal through runic signs, Odin was also a
god of the magic power of words. Seers and magicians would seek his
help in creating runic inscriptions that would bring divine protection.
His link with skaldic poetry was, according to the 'Prose Edda', based
on his theft of a magic mead that gave wisdom and the art of poetry to
the drinker. Some dwarfs had distilled the mead from the blood of the
wise god Kvasir, and the recipe came into the possession of a giant
named Suttung. Odin, under the name Bolverk, tried to trade his labor
with the giant Baugi, Suttung's brother, in exchange for a drink of the
magic mead. Baugi was willing, but Suttung refused to grant Bolverk
even one drop of the mead. With Baugi's help, Bolverk bored a hole into
the mountain where the mead was kept, turned himself into a snake and
crawled through the hole. Baugi, who had been trying to trick him,
stabbed at him but missed. Inside the mountain, Suttung's daughter
Gunnlod guarded the mead. Odin seduced Gunnlod. He spent three nights
with her, and she let him drink three draughts of the mead from the
three magic cauldrons, Odherir, Bodn, and Son, in which it was kept. By
the third drink he had consumed all the mead. Then he turned himself
into an eagle and flew as fast as he could back to Asgard, with the
sacred mead in his crop. Suttung pursued him, also in eagle form. When
the Aesir saw Odin flying to them, they put containers out in the
courtyard to hold the mead, and when Odin came in over Asgard he spat
it out into the containers. Some drops splashed back out into the
world, but the Aesir did not mind. Those drops became the share of
poets and rhymesters. Thus mortals were able to learn and master the
skaldic art.
Many surviving works of Norse literature refer to Odin and his
exploits. The 'Poetic Edda', written in Iceland in about 1000 AD,
contains a lay called the 'Havamal' (Words of the High One), a
collection of wise sayings and sage advice in poetic form that were
probably gathered in Norway during the 9th and 10th centuries. They
were written from the perspective of Odin himself. This literary device
supported his position as god of both wisdom and poetry. In the skaldic
tradition, poetry was called "Kvasir's blood," "Odin's booty," or
"Odin's gift."
In addition to Ygg, Odin had many other poetic names in Norse
literature, including Bileyg (The One with Evasive Eyes), Baleyg (The
One With Flaming Eyes), Gagnrad (He Who Determines Victories), Har
(High One), Harbard (Graybeard), Herjan (God of Battles), Jafnhar (Even
As High), Sigfather (Father of Battle, or of Victory), Gaut (Creator),
Veratyr (Lord of Men), Sidskjegg, and Sidhatt. Odin appears in Richard
Wagner's operatic cycle 'The Ring of the Nibelungs' as the character
Wotan.
The Romans identified Odin not with Jupiter but with Mercury. Thus
"Mercury's day" (in late Latin, dies Mercurii, in French mercredi) was
taken into the Old English as "Woden's day," from which the modern
English word Wednesday is derived
Vikings

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Excerpted from Compton's Interactive Encyclopedia
Copyright (c) 1994, 1995 Compton's NewMedia, Inc. All Rights Reserved
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
http://sunsite.berkeley.edu/OMACL/Heimskringla/ynglinga.html

Odin
From Wikipedia, the free encyclopedia.

Odin is the supreme god of Germanic and Norse mythology. His role, like many of the Norse pantheon, is complex, but his roles are by far the most numerous.

"Odin" is an anglicized spelling of Icelandic/Old Norse Óðinn [o´thit'n]. It means either "lord of the life force" or among Medieval Christian writers, the "furious."

This name has come down into many Germanic languages: as Modern English Woden; Old English (and Old Saxon) Woden; Old Franconian Wodan; Alemannic Wuodan; German Wotan or Wothan; Lombardic Godan. Since most Germanic mythological literature was preserved in Old Norse, the name is usually written "Odin" in Modern English rather than the native "Woden."

Odin, the wanderer.Contents [hide]
1 General characteristics
2 Receiver of the Dead
3 Odin and Mercury
4 Etymology
5 Eddaic Odin
5.1 Attributes
5.2 Names
6 Anglo-Saxon Wõden
7 Worship
7.1 Sacrifices
7.2 Shamanic traits
7.3 Odin and Jesus
8 Medieval reception
8.1 Persisting beliefs in Odin
9 Modern age
10 Literature
11 Reference works

[edit]
General characteristics
Analogous to the Christian Trinity, Odin is a divine triad or triplet of brothers. This need not be considered a derivative of Christianity since such complex identities among gods is common, especially among Indo-European religious systems.

Odin appears in Norse myth in many numerous roles. As a bringer of victory in war, patron of magic, as psychopomp, and of course as the chief god, the All-Father of gods and men. The root óð also means poetry and implies religious ecstasy, so it not surprising that Odin is also the god of inspiration. Not surprising for a supreme being, Odin, has a great number of names and roles, and on each hangs a tale.

Like all the gods, Odin was a shape-changer, able to alter his skin and form in any way he liked. But particular to Odin are those myths describing travel to earth as a tall man with a staff, one-eye, grey-beard, and wearing a deep hood.

Either Odin or another god, Od (whose wife Freya weeps for him while he is away), is associated with the concept of the Wild Hunt, a noisy, bellowing movement across the sky, leading a host of the slain, directly comparable to Vedic Rudra.

[edit]
Receiver of the Dead

Odin taking the dead Sinfjötli to Valhalla.Snorri Sturluson's Prose Edda depicts Odin as welcoming the great dead warriors who have died in battle into his hall, Valhalla. These fallen, the einherjar, are assembled by Odin to support the gods in the final battle of the end of the world, Ragnarök.

In the Norse sagas, Odin sometimes acts as the instigator of wars, sending his valkyries to influence the battle in his desired directions, and to select the dead in order to gather the best warriors in Valhalla.

Sometimes Odin himself even appears in person. In one version of the end of the Battle of Brávellir, Odin arrives to fetch the aged King Harald Hildetand. When Helgi Hundingsbane has distinguished himself enough in battle and his brother-in-law Dag feels the need to avenge his father (whom Helgi had killed), Odin lends Dag his spear. Arriving in Valhalla, Helgi is immediately awarded special privileges as one of the foremost warriors.

[edit]
Odin and Mercury
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" into the after life.

Julius Caesar calls Mercury the "deum maxime" of the Germans in De Bello Gallico 6.17.1.

Paulus Diaconus (or Paul the Deacon), writing in the late 8th century, tells that Odin (Guodan) was the chief god of the Langobards and, like earlier southern sources, he identifies Odin with Mercury (History of the Langobards, 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. Robert 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. Such an example may be found in Herodotus' association of an Egyptian Ram-headed god (most probably Chnum) with Zeus. Later, Medieval historians followed the older tradition and likewise made such associations. However, there is no historical evidence to suggest that these are valid connections and as such they should not be taken as historical fact.

[edit]
Etymology
Old Norse Óðinn has lost the initial consonant from the original Common Germanic *Woðinaz.

The root of the name is óð that as a noun means '"wit, soul" and in compounds "fierce power, energy." The ending -in in this case means "master, lord." Thus, although its precise mythological meaning is debated, Odin can be interpreted as lord of the life force. As an adjective, óð takes on the connotation of mad or franticly nervous, which has led some unsympathetic commentators historically to define the name as "insane rage" or "fury." This would be highly unusual for a Norse god, as rage is exclusively associated with destructive giants, whose instinctive rage quickly attracts the god Thor to destroy them.

Christian writers were quick to affirm their orthodoxy and distance themselves from the deity, and in so doing to transpose the meanings of the word from wit to "unsound mind," from poetry to "ravings," from inspiration to "insanity," from ecstasy to "rage," from altered state to "possession," from spirit to "demon." For example, Adam von Bremen etymologizes the god worshipped by the 11th century Scandinavian pagans as "Wodan id est furor" ("Wodan, which means 'ire'."). This is consistent with late cognates, Old English wod, Gothic wods, Old Norse óðr (see Odr), Old High German wuot, each meaning "madness, rage." Although Old Norse developed this connotation in the adjective, the noun still retains the meaning of "wit, soul" and "poetry."

Another common alternate etymology, which has been adhered to by many, including Heinrich Cornelius Agrippa in his Libri tres de occulta philosophia, is to give it the same cognate root as the word God itself, from its Proto-Germanic form *?udán. Though if this is the case, the original word meanings may cross-over, however for the commonly held pre-Germanic origins and meaning for this theory see the etymology entry for God.

An original definition can be determined from examining cognates outside the Germanic languages. For example, cognate to Odin is the word for the Celtic priestly caste, in Latin, the Vates. Both words ultimately derive from proto-Indo-European *vat-, with a more general meaning of "spiritually excited", also preserved in the Irish word for "poet", fáith. Comparisons to other Indo-European languages together conform to a meaning of "prophet," "poet," "soul," and "divine power."

[edit]
Eddaic Odin
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. The two brothers are mentioned only in association with Odin. Vé is cognate to "Weih", the archaic German meaning sacred (as in Weihnachten). Vili is cognate to the English word "will".

Odin fathered his most famous son, Thor, on Jord 'Earth' whom Snorri calls his "daughter" (he created her) and his "wife." Elsewhere, his wife and consort is named Frigg (as in Friday), who in the best-known tradition was the loving mother of their son Balder. By the giantess Gríðr, Odin was the father of Víðarr, and by Rind he was father of Vali. Also, many royal families claimed descent from Odin through other sons. For traditions about Odin's offspring, see Sons of Odin.

[edit]
Attributes

Odin entering Valhalla riding on Sleipnir (Ardre image stone).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 Rind, a giantess who bore him fully grown and armed, and vowing not to even bathe before he had exacted vengeance on Höðr.

Odin has a number of magical artifacts associated with him: the dwarven spear Gungnir, which never misses its target, a magical gold ring (Draupnir), from which every ninth night eight new rings appear, an eight-legged horse (Sleipnir) and two ravens Huginn and Muninn (Thought and Memory), who travel the world to acquire information at his behest. He also commands a pair of wolves named Geri and Freki, to whom he gives his food since he consumes nothing but wine. From his throne, Hlidskjalf (located in Valaskjalf), Odin could see everything that occurred in the universe.

The Valknut is a symbol associated with Odin.

[edit]
Names
The Norsemen gave Odin many nicknames; this was in the Norse skaldic tradition of kennings, a poetic method of indirect reference, as in a riddle. See List of names of Odin. The name Alföðr ("Allfather", "father of all") appears in Snorri Sturluson's Younger Edda. (It probably originally denoted Tiwaz, as it fits the pattern of referring to Sky Fathers as "father".) In Wendish mythology Odin is known as Woda or Waidawut.

[edit]
Anglo-Saxon Wõden
The Anglo-Saxon tribes brought Woden to England around the 5th and 6th centuries, continuing his worship until conversion to Christianity in the 8th and 9th centuries, at which point the old gods and records of them were almost completely lost. For the Anglo-Saxons, Woden was a psychopomp, and indeed in Old English word wælcyrige, "valkyrie." Woden is also the father of the other gods.

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.

Wecta's line is continued by Witta, Wihtgils, Hengest and Horsa, and the Kings of Kent.
Baeldaeg's line is continued by Brona, Frithugar, Freawine, Wig, Gewis, Esla, Elesa, Cerdic and the Kings of Wessex.
Casere's line is continued by Tytmon, Trygils, Hrothmund, Hryp, Wilhelm, Wehha, Wuffa and the Kings of East Anglia.
Wihtlaeg's line is continued by Wermund king of Angel, Offa Wermundson, Angeltheow, Eomer, Icel and the Kings of Mercia.
Anglo-Saxon literature starts at about the time of the conversion from the old religion. Although whatever stories recording his part in the lives of men and the gods are lost, Woden's name survived in many settlement names and geographical features.

Wansdyke - Woden's embankment
Grimsdyke - From Grim, "hooded" a description of his appearance
Wednesbury - Woden's borough or fort
Wednesday ('Wodens daeg') is named for him, his link with the dead making him the appropriate match to the Roman Mercury. (Compare with the French 'mercredi' for Wednesday)

[edit]
Worship
Details of the Migration period of Germanic religion are sketchy, reconstructed from artefacts, sparse contemporary sources, and later the later testimonies of medieval legends and placenames. 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. Wuodan was the chief god of the Alamanni, his name appears in the runic inscription on the Nordendorf fibula.

Pagan worship disappeared with Christianization, from the 8th century in England and Germany, lingering until the 12th or 13th century in Iceland and Scandinavia. Remnants of worship were continued into modern times as folklore.

Many places are named after Odin, especially in Scandinavia, such as Odense (Denmark) and Odensbacken (Sweden), but also places in other Germanic countries, such as Wednesbury (England), Wodensberg and Odenheim (Germany), and Woensdrecht (Netherlands). Almost all German Gaue (Latin, pagi) had mountains and other places named after him under such generic names as Wodenesberg, Wuodenesberg, Godesberg and Gudensberg, Wodensholt, etc.

[edit]
Sacrifices
Odin was the only god in Scandinavian mythology to demand human sacrifice at the Blóts. Adam of Bremen 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 hung from the branches of the trees. It is probable that such sacrifice was reserved to those criminals meeting the death penalty, to prisoners of war who could not be kept alive (for lack of adequate prison facilities), or perhaps to the rare volunteer. Stabbing oneself with a spear was a way to mark oneself for Valhalla, as the other half of warriors who died in battle were allotted to the goddess Freya.

As the Swedes had the right not only to elect king but also to depose a king, the sagas allege that both kings Domalde and Olof Trätälja were sacrificed to Odin after years of famine. See also sacred king.

It was common, particularly among the Cimbri, to sacrifice a prisoner to Odin prior to or after a battle. The Orkneyinga saga relates a (and uncommon) form of Odinic sacrifice, wherein the captured Ælla is slaughtered by the carving out of a "blood eagle" upon his back.

More significantly, however, it has been argued that the killing of 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.

Sometimes sacrifices were made to Odin to bring about changes in circumstance, a notable example being the sacrifice of King Víkar (detailed in Gautrek's Saga and Saxo). Sailors in a fleet being blown off course drew lots to sacrifice to Odin that he might abate the winds; the king himself 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 festivities of the calendar is at sumri, þat var sigrblót "in summer, for victory"; Odin is consistently referred to throughout the Norse mythos as the bringer of victory.

The Ynglinga saga also details the sacrifices made by the Swedish king Aun, who, it was revealed to him, would lengthen his life by sacrificing one of his sons every ten years; nine of his ten sons died this way. When he was about to sacrifice his last son Egil, the Swedes stopped him.

[edit]
Shamanic traits
The goddess Freya is seen as an adept of the mysteries of seid (shamanism), a völva, and Odin was accused of seeking her to initiate himself into its mysteries. In Lokasenna Loki abuses Odin for practising seid, condemning it as a unmanly art. A justification for this may be found in the Ynglinga saga where Snorri opines that following the practice of seid, the practitioner was rendered weak and helpless. A modern pop explanation is that its "manipulative" aspects (suggesting black magic, rather than Shamanic trances) runs counter to the male ideal of forthright, open behaviour.

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

Merseburger Zaubersprüche - Merseburger Domstiftsbibliothek, Codex 136, f. 85r, 10. CenturySome German sacred formulae, known as "Merseburger Zaubersprüche" ("Merseburg Charms") were written down in c 800 AD and survived. One (this is the second) describes Wodan in the role of a healer:

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

Odin was consumed as much by his passion for knowledge as his passion for wisdom, and hung himself upon the world tree to obtain the runes of cosmic mystery. As described in the Rúnatal, a section of the Havamal, he hanged himself from the tree Yggdrasil, whilst pierced by his own spear, to acquire knowledge. He remained thus for nine days and nights, a number deeply significant in Norse magical practice (there were, for example, nine 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 to obtain mystical insight through mortification of the flesh; however, some assert that the Norse believed that insight into the runes could only be truly attained in death. He is therefore credited with the creation of the runes, the Norse alphabet that was also used for divination, is attributed to Odin

Some scholars see this scene as influenced by the story of Christ's crucifixion. it is in any case associated with 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 —Yggdrasil—therefore means "Ygg's (Odin's)horse". Another of Odin's names is Hangatyr, the god of the hanged.

Odin's love 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.

[edit]
Odin and Jesus
The 13th century eddaic account of Odin likely contains some Christian elements. The scene where Odin hangs from a tree as a sacrifice to himself has been suggested to reflect the crucifixion of Jesus, down to the detail of having his side pierced with a spear, however archeological evidence, such as the above mentioned Tollund Man, clearly establish that this form of sacrifice existed before the time of Christ and thus is most likely developed independently. Other inconsistencies, such as that Odin was hung by a rope from a tree whereas Jesus was nailed to a cross (both wood, but in different contexts) further supports an independent origin of the myth. It is still likely that early Germanic Christians connected the two myths, moulding their image of Christ after Odin and vice versa, an effect that is also suggested by the Anglo-Saxon Dream of the Rood which portrays Christ as a Germanic warrior-king. Odin's son Balder, a god of light, shares some of Jesus' traits (who was called the light) as a youthful "dying and rising" god, but unlike in the case of latter, his resurrection fails and he has to remain in the underworld. The Havamal account of Odin's sacrifice positions Odin in the otherwise unique Pauline Christian attributes of a "father god" who suffers and defeats death.

The similarity of Odin and Jesus was resurrected by Richard Wagner. Wagner's association of Odin with Jesus is treated in the Notes of the Seminar Given in 1928–1930 of Carl Gustav Jung. Recently, the German NPD issued T-Shirts labeled Odin statt Jesus ("Odin rather than Jesus") that were popular also among apolitical Neo-Pagans.

[edit]
Medieval reception
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 to the neutral Mittwoch ("mid-week"), while other gods were not deemed important enough for propaganda (Tuesday "Tyr's day" and Friday "Freyja's day" remained intact in all Germanic languages). 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 England, Woden was not so much demonized as rationalized, and in the Anglo-Saxon Chronicle, he appears as a perfectly earthly king, only four generations removed from Hengest and Horsa.

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).

In many Germanic languages, the name for the fourth day of the week (if one counts from Sunday) is frequently, "Wotan's Day" or "Woden's Day", (Wednesday in English, compare Norwegian, Danish and Swedish onsdag, Dutch woensdag; curiously the equivalent day in German is simply "mid-week" (Mittwoch)). This is thought to translate the Latin Dies Mercurii, "Mercury-day" (cf. French mercredi), owing primarily to Tacitus' linking of the two gods.

[edit]
Persisting beliefs in Odin
The spread of Christianity was slow in Scandinavia, and it worked its way downwards from the nobility. Among common people, beliefs in Odin would linger for centuries, and legends would be told until modern times.

The last battle where Scandinavians attributed a victory to Odin was the Battle of Lena in 1208 [1]. The former Swedish king Sverker had arrived with a large Danish army, and the Swedes discovered that the Danish army was more than twice the size of their own. Naturally, the Danes got the upper hand and they should have won. However, the Swedes claimed that they suddenly saw Odin riding on Sleipnir. Accounts vary on how Odin gave the Swedes victory, but in one version, he rode in front of their battle formation.

The Norwegians long told a legend about a one-eyed rider with a broad-brimmed hat and a blue coat who had asked a smith to shoe his horse. The suspicious smith asked where the stranger had stayed during the previous night. The stranger mentioned places so far distant that the smith would not believe him. The stranger said that he had stayed for a long time in the north and taken part in many battles, and this time he was going to Sweden. When the horse was shod, the rider mounted his horse and said "I am Odin" to the stunned smith, rode up in the air and disappeared. The next day, the battle of Lena took place.

Scandinavian folklore also maintained a belief in Odin as the leader of the Wild Hunt (Åsgårdsreia in Norwegian). His main objective seems to have been to track down and kill the forest creature huldran or skogsrået. In these accounts, Odin was typically a lone huntsman, save for his two wolves. Originally, he was armed with a spear, but in later accounts this was sometimes changed to a rifle.

[edit]
Modern age
With the Romantic Viking revival of the early-to-mid 19th century, Odin's popularity increased again. Wotan is a lead character in Richard Wagner's Der Ring des Nibelungen, written between 1848 and 1874.

As the master of the life force, óðr, his name provides the root for Od, the hypothetical vital energy that permeates all living things and binds them together.

Odin, along with the other Norse Gods and Goddesses, is worshipped by Germanic pagan reconstructivist groups and a smattering of people throughout the world, mostly in Northern Europe, Northern America and Australia. Asatru, faith in the Ases, is an officially recognised religion in Iceland where it has about 700 followers.

Odin is frequently referred to in popular culture. See References to Odin in popular culture and Odin (disambiguation).

[edit]
Literature
American Gods, Neil Gaiman
The Sandman, Neil Gaiman
[edit]
Reference works
The Lost Gods of England, Brian Branston
In search of the Dark Ages, Michael Wood
The Battle God of the Vikings, H. R. Ellis Davidson, York 1972
Wotan, Carl Jung
The Cult of Othinn, Hector Chadwick

Odin (also called Othin, Wotan, Woden, Wuotan, Voden, or Votan), in
Norse mythology, the principal Aesir god, ruler of heaven and Earth,
and the god of war, wisdom, and poetry. With his brothers Vili and Ve
he had killed the primordial frost giant Ymir and used Ymir's body to
make all the different realms of the world, as well as the sea and sky.
The brothers also created the first human beings, Ask and Embla. Odin
was the supreme chief of the Aesir, a society of warrior gods, and
though other gods were younger, more handsome, and even physically
stronger, Odin's powers and wisdom were foremost. In war, Odin decided
the fates of all warriors. He was also called All-Father.
The figure of Odin stands at the hub of a complex mythological
genealogy. His grandfather Buri was a primordial being shaped from a
block of ice licked by the primordial cow Audhumia at the beginning of
time. His father was Buri's son Bor and his mother the giantess Bestla.
Odin's wife was Frigg, and together they were considered the parents of
the Aesir gods. Odin had many sons, including Thor, Balder, Hod,
Hermod, Heimdall, Vidar, and Vali. Through his son Sigi, Odin was the
ancestor of the Volsung dynasty of heroic legend.
By Odin, Frigg was the mother of the beautiful god Balder, but the
mother of Odin's first-born son, Thor, was Jorth (also spelled Jord or
Iord), Mother Earth. Jorth was also the mother of Odin's daughters, the
Valkyries. Odin's alternate name of All-Father suggests an ancient
pairing of a sky god with an earth goddess, an idea supported by
stories of such a union with Jorth. The giantess Rind (or Rinda) was
the mother of Vali, and the giantess Grid the mother of Vidar.
Odin was also called the Raven God. He had a throne, Hlidskjalf, in
a watchtower in the heavenly realm of Asgard, from which he could see
anything that happened in the nine worlds of the universe, and nothing
escaped his gaze. Odin would sit on this lofty throne with two ravens,
Huginn (Thought) and Muninn (Memory), perched on his shoulders. He sent
these birds out into the world each day, and they would return to
whisper in his ear everything they had seen. Odin also traveled the
world himself, assuming other shapes, such as a bird, serpent, fish, or
other beast, and he could move about, spiritlike, while his body slept.
Physically Odin was depicted as an older but still handsome man, who
rode into battle wearing a golden helmet and coat of mail. But he was
often represented, especially when he traveled in the world of humans,
as a gray-bearded man with only one eye, wearing a wide-brimmed hat and
carrying a staff. His visage could change with the viewer: he appeared
so noble among his friends that they rejoiced at the sight of him, but
to his enemies he would appear fearsome and terrible. He possessed a
magic spear, Gungnir, that, once hurled, never stopped until it hit its
intended target. He owned a magic gold ring named Draupnir, forged by
the master craftsmen, the dwarfs Brokk (or Brokkr) and Sindri. Every
ninth night, Draupnir would produce eight more rings just like itself.
Odin's steed was the mighty, gray, eight-legged horse Sleipnir
(Slippery), fastest in the world.
In his function as a war god Odin was also a god of the dead, and he
employed his handmaidens, the Valkyries, to snatch up the souls of the
most valiant warriors as they died on the battlefield and lead them to
Valhalla, his banquet hall in Asgard. Here these souls, called the
Einherjar, would enjoy an endless bounty of food, drink, and revelry,
and practice their fighting skills until the time of Ragnarok, the
battle at the end of the world, when they would fight with Odin as
their leader against all the forces of evil. Odin presided over the
feasts in Valhalla, but he himself did not eat. Wine was both food and
drink for him. He would give his meat to his two wolves, Geri (Greedy)
and Freki (Fierce).
Odin was not above inciting fights in order to obtain more heroes
for Valhalla. He always took sides in a conflict, and he was capable of
breaking oaths to get what he wanted. In war he could paralyze his
enemies with fear or confuse their senses. He was the god of the wild
hunt, and when the stormy skies of Scandinavia seemed to vibrate with
the sounds of furiously galloping hooves, it was thought to be Odin
stirring people up into a passion for blood. According to the Roman
historian Tacitus, the Germans offered human sacrifices to this aspect
of their warrior god. Odin's most extreme manifestation in the real
world of battle appeared as the Berserkers (or Berserksgangr), warriors
who had sworn a sacred oath to Odin.
According to the mythology of both the 'Poetic (or Elder) Edda' and
the 'Prose (or Younger) Edda', at the time of Ragnarok, Odin would
march out of Valhalla leading the Einherjar, with Thor at his side. In
the battle between the gods and the forces of evil, he would be
swallowed by the monstrous wolf Fenrir, but his death would be
immediately avenged by his son Vidar, who would slay the evil beast.
It may appear strange to the modern mind that Odin could at the same
time be the god of furious war, of deepest wisdom, and of the art of
poetry, but for the warrior society of the Vikings, these
characteristics were linked. Odin's wisdom was not a given, but
something he had acquired through pain and sacrifice. He was consulted
for advice and help in peace as well as war. He had become all-wise by
drinking from the sacred fountain of wisdom, the well guarded by Mimir
that stood under one of the roots of the great World Tree, Yggdrasil.
Mimir agreed to let Odin have a single drink from these waters, but he
had to leave one of his eyes there as a pledge. Thereafter, though Odin
had only one eye, he saw more clearly than anyone else, had intuitive
knowledge of the past, and could foresee the future.
Another source of Odin's wisdom was the great test he undertook by
hanging himself from Yggdrasil, the cosmic tree that connected and
supported all the realms of the world. He almost died in this ordeal.
After nine days and nights hanging pierced by a spear in a
self-inflicted wound, according to the 'Poetic Edda', he consecrated
himself to himself, discovered the secret of the sacred runes, and
became the master of magic spells and occult wisdom. He was rejuvenated
by his voluntary sacrifice. Ygg (The Terrible One) was another of
Odin's names, and Yggdrasil means "Odin's horse," perhaps because the
tree held him up as he hanged. Because he hanged himself from the
cosmic tree, he was known as Lord of the Gallows, a powerful magician
who could make hanged men talk, and he would send his ravens to
communicate with them. Sometimes people were actually hanged in ritual
worship for this aspect of the god.
By his sacrifice and renewal through runic signs, Odin was also a
god of the magic power of words. Seers and magicians would seek his
help in creating runic inscriptions that would bring divine protection.
His link with skaldic poetry was, according to the 'Prose Edda', based
on his theft of a magic mead that gave wisdom and the art of poetry to
the drinker. Some dwarfs had distilled the mead from the blood of the
wise god Kvasir, and the recipe came into the possession of a giant
named Suttung. Odin, under the name Bolverk, tried to trade his labor
with the giant Baugi, Suttung's brother, in exchange for a drink of the
magic mead. Baugi was willing, but Suttung refused to grant Bolverk
even one drop of the mead. With Baugi's help, Bolverk bored a hole into
the mountain where the mead was kept, turned himself into a snake and
crawled through the hole. Baugi, who had been trying to trick him,
stabbed at him but missed. Inside the mountain, Suttung's daughter
Gunnlod guarded the mead. Odin seduced Gunnlod. He spent three nights
with her, and she let him drink three draughts of the mead from the
three magic cauldrons, Odherir, Bodn, and Son, in which it was kept. By
the third drink he had consumed all the mead. Then he turned himself
into an eagle and flew as fast as he could back to Asgard, with the
sacred mead in his crop. Suttung pursued him, also in eagle form. When
the Aesir saw Odin flying to them, they put containers out in the
courtyard to hold the mead, and when Odin came in over Asgard he spat
it out into the containers. Some drops splashed back out into the
world, but the Aesir did not mind. Those drops became the share of
poets and rhymesters. Thus mortals were able to learn and master the
skaldic art.
Many surviving works of Norse literature refer to Odin and his
exploits. The 'Poetic Edda', written in Iceland in about 1000 AD,
contains a lay called the 'Havamal' (Words of the High One), a
collection of wise sayings and sage advice in poetic form that were
probably gathered in Norway during the 9th and 10th centuries. They
were written from the perspective of Odin himself. This literary device
supported his position as god of both wisdom and poetry. In the skaldic
tradition, poetry was called "Kvasir's blood," "Odin's booty," or
"Odin's gift."
In addition to Ygg, Odin had many other poetic names in Norse
literature, including Bileyg (The One with Evasive Eyes), Baleyg (The
One With Flaming Eyes), Gagnrad (He Who Determines Victories), Har
(High One), Harbard (Graybeard), Herjan (God of Battles), Jafnhar (Even
As High), Sigfather (Father of Battle, or of Victory), Gaut (Creator),
Veratyr (Lord of Men), Sidskjegg, and Sidhatt. Odin appears in Richard
Wagner's operatic cycle 'The Ring of the Nibelungs' as the character
Wotan.
The Romans identified Odin not with Jupiter but with Mercury. Thus
"Mercury's day" (in late Latin, dies Mercurii, in French mercredi) was
taken into the Old English as "Woden's day," from which the modern
English word Wednesday is derived
Vikings

---------------------------------------------------------
Excerpted from Compton's Interactive Encyclopedia
Copyright (c) 1994, 1995 Compton's NewMedia, Inc. All Rights Reserved
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
http://sunsite.berkeley.edu/OMACL/Heimskringla/ynglinga.html

Mytologisk

Date: 12 Aug 2004

http://www.genpc.com/gen/files/d0003/f0000018.html
Aka: Wuotan, Wodan, Woden
http://www.peterwestern.f9.co.uk/maximilia/pafg858.htm#13997
The Prose Edda shows the names of other Sons who became the Kings of Denmark, Sweden and Norway, but I can't find analogues for these in the Anglo Saxon Chronicles. They are Skjöldr od Denmark, Saemingr of Norway and Yngvi of Sweden.
They had the following children:
MiWecta. MiiBaeldaeg. MiiiCasere. MivSeaxneat. MvWaegdaeg. MviWihtlaeg. MviiWinta.

[4073] http://www.genealogy.org/~smcgee/cgi-bin/genweb.cgi/DB=royal92/INDEX=I 2435/?Loo
kupInternal

http://www.dcs.hull.ac.uk/cgi-bin/gedlkup/n=royal?royal02003 The Prose Edda shows the names of other Sons who became the Kings of Denmark, Sweden and Norway, but I can't find analogues for these in the Anglo Saxon Chronicles. They are Skjldr od Denmark, Saemingr of Norway and Yngvi of Sweden.

Frederick Rose's Genealogy
URL: http://worldconnect.rootsweb.com/cgi-bin/igm.cgi?op=PED&db=:1416850&id=I88739834
ID: I98207335
Name: Odin (Woden)
Given Name: Odin (Woden)
Surname:
Sex: M
Birth: 215 in Asgard, East Europe

Father: Frithuwalk (Bor) b: 190 in Asgard, East Europe
Mother: Beltsa b: 194 in Asgard, East Europe

Marriage 1 Spouse Unknown
Children
Balder (Beldeg) b: 243 in Scandanavia

-================================================

Rootsweb Feldman
URL: http://worldconnect.genealogy.rootsweb.com/cgi-bin/igm.cgi?op=GET&db=:3044567&id=I07802

# D: I07802
# Name: Odin of the TROJANS 1 2 3 4 5 6 7 8
# Sex: M
# Birth: ABT 215 in Asgard Asia or east Europe 1 4 5 6 7 8
# Change Date: 15 JAN 2004 8
# Change Date: 15 SEP 2002 5 6 7 8
# Note:

[Joanne's Tree.1 GED.GED]

2 SOUR S332582
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[daveanthes.FTW]

[160010.GED]

The Prose Edda shows the names of other Sons who became the Kings of Denmark,
Sweden and Norway They are Skjöldr od Denmark, Saemingr of Norway and Yngvi of
Sweden.

_MED Book
ABBR Royalty for Commoners
TITL Royalty for Commoners: The Complete Known Lineage of John of Gaunt, Son of Edward III, King of England, and Queen Philippa
AUTH Roderick W. Stuart
PUBL 3rd ed., 1998, Genealogical Publishing Co., Inc., Baltimore, MD
_MED Book
ABBR Royalty for Commoners
TITL Royalty for Commoners: The Complete Known Lineage of John of Gaunt, Son of Edward III, King of England, and Queen Philippa
AUTH Roderick W. Stuart
PUBL 3rd ed., 1998, Genealogical Publishing Co., Inc., Baltimore, MD
Dead
DATE 20 JUL 1999

Father: Frithuwald\Bor of the TROJANS b: ABT 190 in Asgard Asia or east Europe
Mother: Beltsa TROPIN b: 194 in Asgard Asia or east Europe

Marriage 1 Skadi of NORWAY b: ABT 220

Children

1. Has Children Saeming Of NORWAY b: 239

Marriage 2 Frigg Frea of BRITAINS b: 219 in Asgard Asia or east Europe

* Note:

[Joanne's Tree.1 GED.GED]

[daveanthes.FTW]

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Children

1. Has No Children SEAXNEAT
2. Has No Children Casere
3. Has Children King of the Danes SKYJOLD b: 237 in Hleithra, Denmark
4. Has Children Beldig of SCANDINAVIA b: 243 in Scandinavia
5. Has No Children Wecta of Denmark ODINSSON b: ABT 250
6. Has Children King of Angel WHITLAEG b: ABT 250

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Anglo-Saxon 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 9th century, at which point the old gods and any records of them were almost completely lost. This process of conversion followed an established pattern that is attested in accounts of the same from continental Europe: leaders were baptised for varied reasons, and the conversion of their respective peoples almost always inevitably followed, sometimes in the space of a few years, but more often over the course of a few generations.
For the Anglo-Saxons, Woden was the carrier-off of the dead, but not necessarily with the exact same attributes of the Norse Odin. There do not appear to have been the concepts of Valkyries and Valhalla in the Norse sense, although there is a word for the former, Waelcyrge.
In addition to the roles named here, Woden was considered to be the leader of the Wild Hunt. The familial relationships are the same between Woden and the other Anglo-Saxon gods as they are for the Norse.
Wednesday (W?dnes dæg, "Woden's day") is named for him, his link with the dead making him the appropriate match to the Roman Mercury. (Compare with the French mercredi or Italian mercoledì for Wednesday.)
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.
• Wecta's line is continued by Witta, Wihtgils, Hengest and Horsa, and the Kings of Kent.
• Baeldaeg's line is continued by Brona, Frithugar, Freawine, Wig, Gewis, Esla, Elesa, Cerdic and the Kings of Wessex.
• Casere's line is continued by Tytmon, Trygils, Hrothmund, Hryp, Wilhelm, Wehha, Wuffa and the Kings of East Anglia.
• Wihtlaeg's line is continued by Wermund king of Angel, Offa Wermundson, Angeltheow, Eomer, Icel and the Kings of Mercia.
Anglo-Saxon literature starts at about the time of the conversion from the old religion. Though whatever stories recording his part in the lives of men and the gods are lost, Woden's name survived in the names of many settlements and geographical features.
[edit]

Historia Britonum
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The Historia Britonum, or The History of the Britons, is a historical work that was first written sometime shortly after AD 820, and exists in several recensions of varying difference. (A recension is a critical revision of a text, i.e. different editors have worked upon the text to produce various versions). It purports to relate the history of Brythonnic inhabitants of Great Britain from earliest times, and this text has been used to write a history of both England and Wales, for want of more reliable sources.
The text itself is a collection of excerpts, chronological calculations, glosses, and summaries based on earlier records -- many of which no longer exist. As a result, the reliability of this work has been questioned both in part and in whole. The archeologist Leslie Alcock observed that in one recension of this manuscript the author called his work a heap of all he could find, and suggested that if we were to extend this metaphor, this text is "like a cairn of stones, uneven and ill-fitting . . . as an example of the historian's art it is atrocious. But it has the virtue of its defects. We can see the individual stones of the cairn, and in some cases we can trace the parent rock from which they came, and establish its age and soundness."
Another view is offered by Professor David N. Dumville, who has done a great deal of research into the transmission of this text and the relationship of its recensions. Professor Dumville believes that this text has been revised, supplemented, and rewritten many times and in many ways between the date of its apparent origin, and the date of its surviving manuscripts. The intent of its author was to produce a synchronizing chronicle after the manner of Irish historians in his own time. And since this manuscript offered the only history of Wales complementary to Bede's own Ecclesiastical History of the English People, it was reproduced and revised to meet this demand.
It has been suggested (Higham 2002) that the Historia Britonum was written primarily for Merfyn Frych ap Gwriad, king of Gwynedd from 825 to 844.
Traditionally, the Historia Britonum is ascribed to be the work of Nennius, a Welsh monk of the ninth century. However, examination of the numerous recensions show that Gildas was also claimed as its author (since Gildas was the only historical author its scribes knew of), while others (such as the British Library manuscript Harleian 3859) do not name an author. Professor Dumville's researches have shown that the ascription of this work to Nennius originated in the tenth century in one branch of the manuscript transmission, created by a scribe seeking to root this work in the intellectual traditions of that time.
The Historia Britonum has also drawn attention because of its role in influencing the legends and myths surrounding King Arthur. This history is the source of several stories some of which were repeated and amplified by later authors:
1) The story of Vortigern, who allowed the Saxons to settle in the island of Britain in return for the hand of Hengest's daughter.
Vortigern then reigned in Britain. In his time, the natives had cause of dread, not only from the inroads of the Scots and Picts, but also from the Romans, and their apprehensions of Ambrosius.
In the meantime, three vessels, exiled from Germany, arrived in Britain. They were commanded by Horsa and Hengist, brothers, and sons of Wihtgils. Wihtgils was the son of Witta; Witta of Wecta; Wecta of Woden; Woden of Frithowald; Frithowald of Frithuwulf; Frithuwulf of Finn; Finn of Godwulf; Godwulf of Geat, who, as they say, was the son of a god, not of the omnipotent God and our Lord Jesus Christ (who before the beginning of the world, was with the Father and the Holy Spirit, co-eternal and of the same substance, and who, in compassion to human nature, disdained not to assume the form of a servant), but the offspring of one of their idols, and whom, blinded by some demon, they worshipped according to the custom of the heathen.
Vortigern received them as friends, and delivered up to them the island which is in their language called Thanet, and by the Britons, Ruym. Gratianus Æquantius at that time reigned in Rome. The Saxons were received by Vortigern four hundred and forty-seven years after the passion of Christ, and, according to the tradition of our ancestors, from the period of their first arrival in Britain, to the first year of the reign of King Edmund, five hundred and forty-two years; and to that in which we now write, which is the fifth of his reign, five hundred and forty-seven years.
(Chapter 31)
After the Saxons had continued some time in the island of Thanet, Vortigern promised to supply them with clothing and provision, on condition they would engage to fight against the enemies of his country. But the barbarians having greatly increased in number, the Britons became incapable of fulfilling their engagement; and when the Saxons, according to the promise they had received, claimed a supply of provisions and clothing, the Britons replied, "Your number is increased; your assistance is now unnecessary; you may, therefore, return home, for we can no longer support you;" and hereupon they began to devise means of breaking the peace between them.
But Hengist, in whom united craft and cunning, perceiving he had to act with an ignorant king, and a fluctuating people, incapable of opposing much resistance, replied to Vortigern, "We are, indeed, few in number; but, if you will give us leave, we will send to our country for an additional number of forces, with whom we will fight for you and your subjects." Vortigern assenting to this proposal, messengers were despatched to Scythia, where selecting a number of warlike troops, they returned with sixteen vessels, bringing with them the beautiful daughter of Hengist. And now the Saxon chief prepared an entertainment, to which he invited the king, his officers, and Ceretic, his interpreter, having previously enjoined his daughter to serve them so profusely with wine and ale, that they might soon become intoxicated. This plan succeeded; and Vortigern, at the instigation of the devil, and enamoured with the beauty of the damsel, demanded her, through the medium of his interpreter, of the father, promising to give for her whatever he should ask. Then Hengist, who had already consulted with the elders who attended him of the Oghgul race, demanded for his daughter the province, called in English Centland, in British, Ceint. This cession was made without the knowledge of the king, Guoyrancgonus who then reigned in Kent, and who experienced no inconsiderable share of grief, from seeing his kingdom thus clandestinely, fraudulently, and imprudently resigned to foreigners. Thus the maid was delivered up to the king, who slept with her, and loved her exceedingly.
Hengist, after this, said to Vortigern, "I will be to you both a father and an adviser; despise not my counsels, and you shall have no reason to fear being conquered by any man or any nation whatever; for the people of my country are strong, warlike, and robust: if you approve, I will send for my son and his brother, both valiant men who at my invitation will fight against the Scots, and you can give them the countries in the north, near the wall called "Gual." The incautious sovereign having assented to this, Octa and Ebusa arrived with forty ships. In these they sailed round the country of the Picts, laid waste the Orkneys, and took possession of many regions, even to the Pictish confines.
(Chapters 36-8)
2) Vortigern attempted to build a stronghold in Snowdon, called Dinas Emrys, but its construction was unsuccessful. in attempting to resolve this problem, he encounters Aurelius Ambrosianus, whom Geoffrey of Monmouth in his retelling of this story identifies with Merlin.
But soon after calling together his twelve wise men, to consult what was to be done, they said to him, "Retire to the remote boundaries of your kingdom; there build and fortify a city to defend yourself, for the people you have received are treacherous; they are seeking to subdue you by stratagem, and, even during your life, to seize upon all the countries subject to your power, how much more will they attempt, after your death!" The king, pleased with this advice, departed with his wise men, and travelled through many parts of his territories, in search of a place convenient for the purpose of building a citadel. Having travelled far and wide without success, they came at last to a province called Guenet; and having surveyed the mountains of Hereri, they discovered, on the summit of one of them, a place fit for the construction of a citadel. Upon this, the wise men said to the king, "Build here a city; for, in this place, it will ever be secure against the barbarians." Then the king sent for artificers, carpenters, stone-masons, and collected all the materials requisite to building; but the whole of these disappeared in one night, so that nothing remained of what had been provided for the constructing of the citadel. Materials were, therefore, from all parts, procured a second and third time, and again vanished as before, leaving and rendering every effort ineffectual. Vortigern inquired of his wise men the cause of this opposition to his undertaking, and of so much useless expense of labour? They replied, "You must find a child born without a father, put him to death, and sprinkle with his blood the ground on which the citadel is to be built, or you will never accomplish your purpose."
In consequence of this reply, the king sent messengers throughout Britain, in search of a child born without a father. After having inquired in all the provinces, they came to Campus Allecti, in the district of Glevesing, where a party of boys were playing at ball. And two of them quarrelling, one said to the other, "Boy without a father, no good will ever happen to you." Upon this, the messengers diligently inquired of the mother and the other boys, whether he had had a father? Which his mother denied, saying, "In what manner he was conceived I know not, for I have never had intercourse with any man;" and then she solemnly affirmed that he had no mortal father. The boy was, therefore, led away, and conducted before Vortigern the king.
A meeting took place the next day for the purpose of putting him to death. Then the boy said to the king, "Why have your servants brought me hither?" "That you may be put to death," replied the king, "and that the ground on which my citadel is to stand, may be sprinkled with your blood, without which I shall be unable to build it." "Who," said the boy, "instructed you to do this?" "My wise men," answered the king. "Order them hither," returned the boy; this being complied with, he thus questioned them: "By what means was it revealed to you that this citadel could not be built, unless the spot were previously sprinkled with my blood? Speak without disguise, and declare who discovered me to you;" then turning to the king, he said, "I will soon unfold to you every thing; but I desire to question your wise men, and wish them to disclose to you what is hidden under this pavement." They acknowledged their ignorance, and he said "There is a pool; come and dig." They did so, and found the pool. "Now," continued he, "tell me what is in it." But the wise men were ashamed, and made no reply. Said the boy, "I can discover it to you: there are two vases in the pool." They came, and found it so; the boy continuing his questions, "What is in the vases?" And they were silent. "There is a tent in them," said the boy; "separate them, and you shall find it so;" this being done by the king's command, there was found in them a folded tent. The boy, going on with his questions, asked the wise men what was in it? But they not knowing what to reply, "There are," said he, "two vermes, one white and the other red; unfold the tent;" they obeyed, and two sleeping vermes were discovered; "consider attentively," said the boy, "what they are doing." The vermes began to struggle with each other; and the white one, raising himself up, threw down the other into the middle of the tent and sometimes drove him to the edge of it; and this was repeated thrice. At length the red one, apparently the weaker of the two, recovering his strength, expelled the white one from the tent; and the latter being pursued through the pool by the red one, disappeared. Then the boy, asking the wise men what was signified by this wonderful omen, and they expressing their ignorance, he said to the king, "I will now unfold to you the meaning of this mystery. The pool is the emblem of this world, and the tent that of your kingdom: the two vermes are two dragons; the red vermes is your dragon, but the white vermes is the dragon of the people who occupy several provinces and districts of Britain, even almost from sea to sea: at length, however, our people shall rise and drive away the Saxon race from beyond the sea, whence they originally came; nevertheless depart you from this place, where you are not permitted to erect a citadel; I, to whom fate has allotted this mansion, shall remain here; whilst to you it is incumbent to seek other provinces, where you may build a fortress." "What is your name?" asked the king; "I am called Ambrosius," returned the boy; which is in British Embresguletic. And in answer to the king's question, "What is your origin?" he replied, "A Roman consul was my father." Then the king assigned him that city, with all the western provinces of Britain; and departing with his wise men to the left-hand side, he arrived in the region named Gueneri, where he built a city which, was named after him, Cair Guorthegirn.
(The Latin word vermes is usually translated "dragons", but A.W. Wade-Evans makes the argument in his translation that it should be translated "badgers".)
(Chapters 40-42)
3) What appears to be a summary of a poem listing 12 battles of Arthur, some of which clearly are not properly identified with him.
Then it was, that Arthur, with all the kings and military force of Britain, fought against the Saxons. And though there were many more noble than himself, yet he was twelve times chosen their commander, and was as often conqueror. The first battle in which he was engaged, was at the mouth of the river Glein. The second, third, fourth, and fifth, were on another river, by the Britons called Dubglas, in the region Linnuis. The sixth, on the river Bassas. The seventh in the wood Celidon, which the Britons call Cat Coit Celidon. The eighth was near Castle Gurnion, where Arthur bore the image of the Holy Virgin, mother of God, upon his shoulders, and through the power of our Lord Jesus Christ, and the holy Mary, put the Saxons to flight, and pursued them the whole day with great slaughter. The ninth was at the City of Legion, which is called Cair Leon. The tenth was on the banks of the river Tribruit. The eleventh was on the mountain Breguoin, which we call Cat Breguoin. The twelfth was a most severe contest, when Arthur penetrated to the hill of Badon. In this engagement, nine hundred and forty fell by his hand alone, no one but the Lord affording him assistance. In all these engagements the Britons were successful. For no strength can avail against the will of the Almighty.
(Chapter 56)
(Most of these battle sites cannot be identified. Coit Celidon is generally taken to be the great forest believed to have once covered the Southern Uplands of Scotland. Castle (or Caer) Gurnion is sometimes taken to be Winchester. The City of the Legion is identified with either Chester or Caerleon. Breguoin can be translated into English as "White Hill", so it could be the White Peak in Derbyshire. Badon has been identified with many different places in Britain. For further identifications see Sites and places associated with Arthurian legend.)
4) A list of marvels, several of which are associated with Arthur.
There is another marvel in the region which is called Buelt. There is a mound of stones there and one stone placed above the pile with the pawprint of a dog in it. When Cabal, who was the dog of Arthur the soldier, was hunting the boar Troynt, he impressed his print in the stone, and afterwards Arthur assembled a stone mound under the stone with the print of his dog, and it is called the Carn Cabal. And men come and remove the stone in their hands for the length of a day and a night; and on the next day it is found on top of its mound.
There is another wonder in the region which is called Ercing. A tomb is located there next to a spring which is called Licat Amr; and the name of the man who is buried in the tomb was called thus: Amr. He was the son of Arthur the soldier, and Arthur himself killed and buried him in that very place. And men come to measure the grave and find it sometimes six feet in length, sometimes nine, sometimes twelve, sometimes fifteen. At whatever length you might measure it at one time, a second time you will not find it to have the same length--and I myself have put this to the test.
(Chapter 73)
The sections that provide these stories are present in the Harleian manuscript, but not in all of the existing recensions.
There are also chapters relating events about St Germanus that claim to be excerpts from a (now lost) biography about this saint, a unique collection of traditions about St Patrick, as well as a section describing events in the North of England in the sixth and seventh centuries which begins with a paragraph about the beginnings of Welsh literature:
At that time, Talhaiarn Cataguen was famed for poetry, and Neirin, and Taliesin and Bluchbard, and Cian, who is called Guenith Guaut, were all famous at the same time in British poetry.
(Chapter 62)
There are a number of works that are frequently associated with the Historia Britonum, in part because some of them first appear with the text preserved in the Harleian manuscript, and partly because whenever the Historia Britonum is studied, these sources eventually are mentioned.
1. The Annales Cambriae. This is a chronicle consisting of a series of unnumbered years, from AD 445 to 977, some of which have events added. Two notable events are next to AD 516, which describes The Battle of Badon, and 537, which describes the Battle of Camlann, "in which Arthur and Mordred fell." A version of this was used as a starting point for later Welsh Chronicles.
2. Welsh Genealogies. One of many collections of Welsh genealogies, this documents the lineage of Hywel Dda, king of Gwynedd and several of his contemporaries. The Pillar of Eliseg is frequently discussed in connection with these genalogies.
3. Anglo-Saxon Genealogies. This is a collection of the genealogies of five pre-Viking kingdoms: Bernicia, Deira, Kent, East Anglia, and Mercia.
[edit]

References
• Translations based on J.A. Giles, Six Old English Chronicles, 1848. Full text from Fordham University
• N.J. Higham (2002) King Arthur: Myth Making and History (Routledge & Kegan Paul)

[MAGNUS.FTW]

Hvis man skal regne Odin som en historisk person, så finnes det tradisjoner
som tyder på at han kan ha vært høvding over den getiske stammen i Trakia,
eller for alanene (som araberne kalte aser) nord for Svartehavet. Både Snorre,
i den yngre Edda, og angelsaksiske kilder fører Odins stamtavle lenger tilbake
i tid, til Troja, Herakles, Adam, osv. Den listen over Odins forfedre som går
tilbake til Adam, er hentet fra Asser. Det skulle være unødvendig å si at den
er oppkonstruert, og ikke må tas på alvor.

parents Frithuwald & Beltsea - legendary

The Prose Edda shows the names of other sons who became the Kings ofDenmark, Sweden & Norway but I can;t find the analogues for these inthe Anglo-Saxon Chronicles. They are Skjoldr of Denmark, Saemingr ofNorway, & Yngvi of Sweden.

Also believed to be Mercury of Roman Gods

{geni:occupation} цар в Аусгард, Мала Азия, God in Norse Mythology and King of Sweden, Guð, King of the Swedes -- See http://www.rpi.edu/~holmes/Hobbies/Genealogy/ps11/ps11_137.htm, Konge af Jylland, Emperor of Gothinia, høvding

{geni:about_me} Name: Odin.

Idar Lind lists almost 4 pages of alternate names and titles for Odin.

He is usually identified with the German "Wotan" legend.

== Relationships ==
According to the mythological sources:

* Father: Bor
* Mother: Bestla
* Brothers: Ve and Vilje. Together, these created the world. (Gylvaginning)
* Brothers: Høne and Lodur (Voluspå)
* Wife: Frigg
** Son: Balder (god)
** Son: Hod (the blind god)
* Wife: Jord (she's also mentioned as Odin's daughter)
** Son: Tor (the thunder god)
* Wife: Rind
** Son: Våle
* Wife: Unknown
** Son: Ty
** Son: Heimdall
** Son: Brage
** Son: Vidar (possibly with the gygre Grid)

According to the Prologue to the Younger Edda:
* Father: Friallav, a descendant of "Tro who we call Tor"
* Wife: Frigida "that we call Frigg"
** Son: Vegdeg
** Son: Beldeg "that we call Balder"
** Son: Sige
** Son: Skjold (ancestor of the Danish "skjoldunge" kings)
** Son: Sæming
** Son: Yngve

According to the Ynglingesoga itself:
* Wife: Frigg
** Son: Skjold (need citation for whether Frigg was his mother)
* Wife: Skade
** Son: Sæming, ancestor of the Lade jarls
** Many other sons
* Wife: Unknown
** Many other sons

These 3 synthesizations are taken from the book "Norrøn Mytologi" by Idar Lind.

Since Geni permits only one set of parents, Be and Besla are chosen as his parents.

== Other info ==

B: 215, c. 170

D: 300, 250, 306

Odin Norway: 600-625 with same set of parents

______________________________________________________________

______________________________________________________________

Odin

by Micha F. Lindemans

The chief divinity of the Norse pantheon, the foremost of the Aesir. Odin is a son of Bor and Bestla. He is called Alfadir, Allfather, for he is indeed father of the gods. With Frigg he is the father of Balder, Hod, and Hermod. He fathered Thor on the goddess Jord; and the giantess Grid became the mother of Vidar.

Odin is a god of war and death, but also the god of poetry and wisdom. He hung for nine days, pierced by his own spear, on the world tree. Here he learned nine powerful songs, and eighteen runes. Odin can make the dead speak to question the wisest amongst them. His hall in Asgard is Valaskjalf ("shelf of the slain") where his throne Hlidskjalf is located. From this throne he observes all that happens in the nine worlds. The tidings are brought to him by his two raven Huginn and Muninn. He also resides in Valhalla, where the slain warriors are taken.

Odin's attributes are the spear Gungnir, which never misses its target, the ring Draupnir, from which every ninth night eight new rings appear, and his eight-footed steed Sleipnir. He is accompanied by the wolves Freki and Geri, to whom he gives his food for he himself consumes nothing but wine. Odin has only one eye, which blazes like the sun. His other eye he traded for a drink from the Well of Wisdom, and gained immense knowledge. On the day of the final battle, Odin will be killed by the wolf Fenrir.

He is also called Othinn, Wodan and Wotan. Some of the aliases he uses to travel icognito among mortals are Vak and Valtam. Wednesday is named after him (Wodan).

Old Norse: Odínn

--------------------------------------------------------------------------------

--------------------

Everything you wanted to know about Woden:

http://en.wikipedia.org/wiki/Woden

--------------------

Event(s)

Birth: Abt 215

Of, Asgard, Asia Or, East Europe

Parents

Father: Frithuwald (Bor)

Mother: Beltsa

Marriage(s)

Spouse: Skadi

Marriage:

, , , Asia

Spouse: Rind

Spouse: Mrs-Odin

Spouse: Frigg (Friege) FREA

Spouse: Mrs-Odin

--------------------

Odin - also known as: Woden, Woutan - was born about 0215, lived in Asgard, Asia. He is the son of Fredalaf Frithuwald.

Odin married Frigg Frea about 0236. Frigg was born about 0219, lived in Asgard, Asia.

Children:

i. Beldeg was born about 0243 in Scandinavia. See #11. below.

ii. King Skjold of the Danes was born about 0237, lived in Hleithra, Denmark.

--------------------

ODIN or WODEN or WUOTAN OF ASGARD, born about 215 in Asia or Eastern Europe; married (4th) Mrs. ODIN, born about 223; their son

BELDEG or BALDER, born about 243 in Scandinavia; married NANNA, born about 247; daughter of GEWAR, King of Norway

--------------------

Odin (215-) [Pedigree]

Son of Frithuwald (Bor) (190-) and Beltsea of_Asgard (194-)

b. c. 215

r. Asgard, Asia

Married first Frigg (219-)

Children:

1. Skjold King of the Danes (237-) m. Gefion (241-)

Children:

1. Beldig of_Scandinavia

--------------------

Woden (?) (1)

M, #102645

Last Edited=3 Feb 2006

Woden (?) is the son of Frithuwald (?).

Children of Woden (?)

-1. Bældæg (?)+ (1)

-2. Wegdæg (?)+ (1)

Forrás / Source:

http://www.thepeerage.com/p10265.htm#i102645

--------------------

Odin of Asgard

Male, #35160, (about 215 - )

Odin of Asgard|b. a 215|p35160.htm|Frithuwald|b. a 190|p35162.htm|Beltsea of Asgard unknown|b. a 194|p35163.htm|Froethelaf||p35164.htm||||||||||

Odin of Asgard was born about 215 in Asgard, Asia.1 He was the son of Frithuwald and Beltsea of Asgard unknown.1 Odin of Asgard was also known as Woden. Odin married Frigg.1

Children of Odin of Asgard and Frigg

* Casere+ 1

* Skjold King of the Danes+ (a 237 - )1

* Beldig of Scandinavia+ (a 243 - )1

Citations

1. Stuart, Roderick W. Royalty for Commoners, The Complete Known Lineage of John of Gaunt, Son of Edward III, King of England, and Queen Philippa. Fourth Edition. Baltimore: Genealogical Publishing Company, 2002.

http://www.genealogy.theroyfamily.com/p35160.htm

Historical kings

After Woden/Oden, who was worshipped as a god, we are on firmer historical ground. His various sons became the ancestors of the different Anglo-Saxon kingly lines of the Heptarchy, of which the senior line was that of Mercia, descendants of Weothulgeot. The latter's son (or grandson) Whitlæg defeated and killed Amlethus, King of the Jutes to the north of the Angles in Jutland; Amlethus much later became the inspiration for Shakespeare's Hamlet. Under Wermund the Angles' fortress at Schleswig (Hedeby) was captured by the Jutes, but was retaken by Offa who was long remembered as a great conqueror (and is often referred to as Offa of Angel to distinguish him from his descendent Offa of Mercia). Before coming to the throne Offa married the daughter of Freawine, King of the Saxons, and after becoming king secured the Angles' southern border with the Saxons along the River Eider. This Freawine, like Offa, was also descended from Woden, and through his son Wig (Offa's brother-in-law) became the ancestor of the kings of Wessex, and ultimately England.

http://en.wikipedia.org/wiki/List_of_kings_of_the_Angles

Gen 75:

Itermon of Troy was the son of Hathra.

Gen 74:

Heremund of Troy, son of Itermon, was born 0005 AD.

Gen 73:

Sceldwa of Troy, son of Heremund, was born before 0030 AD.

Gen 72:

Beaw of Troy was the son of Sceldwa.

Gen 71:

Taetwa of Troy, son of Beaw, was born 0055 AD.

Gen 70:

Geata of Troy, son of Taetwa, was born 0070 AD.

Gen 69:

Godwulf was the son of Geata.

Gen 68:

Finn was the son of Godwulf.

Gen 67:

Frithuwulf was the son of Finn.

Gen 66:

Frealaf was the son of Frithuwulf.

Gen 65:

Frithuwald was the son of Frealaf.

Gen 64:

Woden Odin, the son of Frithuwald, married Frigga.

Frigga.

http://www.geocities.com/familyretzlaff/denmark.html

Below is a link to a book with some of the legendary stories of Odin, "The Children of Odin"

http://www.sacred-texts.com/neu/ice/coo/index.htm

Eldred waited until King Offa and King Angeltheow had returned to their thrones. Wihtgils and the other notables had taken their seats on the benches before the kings returned. Since it was deemed bad form to keep your king waiting, when King Offa sat on his throne Eldred commenced speaking.

"When Woden rose to his heavenly throne in Valhalla, he left many sons from to rule the various tribes. The son that was the heir to the throne of Woden's native people, the Angli, was called Wodolgeat. He had a problem with his numerous half-brothers who ruled the Saxons, Lombards, Franks, and Frisians. These half-brothers went their own way and took their tribes with them. Poor King Wodolgeat didn't have the military might, nor the will, to bring those tribes back under his rule. A tree in the forest that grows under its parent's shade seldom grows as tall.

"The Angli found that some tribes that had been firmly under their thumb since the time of King Sceaf were getting restless. Gervendil, chieftain of the Jutes, didn't ask permission of either King Wodolgeat nor his Council of Ealdormen to name as successors to the throne his sons, Horvendil and Fengo. Gervendil ignored his duty of courtesy to his lord, Wodolgeat, in unilaterally making his sons king. Gervendil, by not consulting the Council of Ealdormen, had also stepped upon the rights of his subjects by not giving them even the illusion of having a say in their government. Gervendil, blinded by love for his two sons and his decision to split the chieftainship between them in an effort to be "fair," had placed himself above the wise old men of his tribe who could have told him that it wasn't good to split political power between two men, even if they were the best of brothers, which Horvendil and Fengo were not. Gervendil didn't live to see the results of his arrogance and folly, but the eventual end of his kingdom and his family could have been foretold. For even in those days it was a byword that constant vigilance over one's impulses and actions are the price we pay for freedom, security, and prosperity," Eldred said, fully aware that he was preaching. He had a captive audience, and he knew that he could get away with it as long as he dished it out in small, easily digestible increments.

"King Wodolgeat ruled over his diminished kingdom for twenty-one years after his succession to the throne. This good, but not great king was succeeded by his son, King Wihtlaeg.

"King Wihtlaeg decided to pursue a different policies than his father. Where his father was soft, he would be hard. His father had been kind, tolerant, and inclined to avoid conflict. King Wihtlaeg would be ruthless, decisive, and would use military force anytime he knew he could prevail. He would take his chances and reap the rewards that favor bold, opportunistic men.

"Gervendil died two years into King Wihtlaeg's rule, leaving his chieftainship to his sons as he had so ruled previously. King Wihtlaeg didn't feel that he had the military force to cheaply overcome the Jutes at the time. So he gave the splitting up of Gervindil's throne his blessing, as though he still had the power to dictate to the Jutes who would be their king. Then King Wihtlaeg waited to see what would happen.

"King Wihtlaeg had met both brothers a number of times. Horvendil, the eldest, resented the fact that Fengo had had the majority of his father's love. So much so that Gervendil had followed a precedent in splitting up his modest kingdom between the eldest son and the younger son. Horvendil also blamed Fengo for depriving him of a mother, who had died soon after she had given birth to Fengo. Horvendil blamed Fengo for taking his mother, and then half a kingdom.

"Fengo, on his part, was always afraid that his older brother would take away his share of the kingdom, then kill him. Fengo knew that the Council of Ealdormen were opposed to him having a share of the kingdom. Fengo had lived for all his life under his elder brother's displeasure. Fengo hated and feared Horvendil as much as Horvendil hated and despised Fengo.

"For a little over three years the brothers managed to rule the kingdom together in their small capital of Viborg. Then one day they quarreled to the point where they were ready to draw swords on each other. Each brother was disarmed by his lieutenants before fatal blows could be struck. Out of that quarrel came an agreement by which each brother would be given a part of the land with a different capital city, so that they would not have to come in contact with each other anymore. After negotiations were conducted by intermediaries, it was agreed that Fengo would have the eastern part of Jutland encased east of the Gudena River, with Arhus as his capital. Horvendil would control the rest. Fengo had the most fertile region, the most densely populated area. Horvendil's area was four times as large, with twice the population. Fengo felt that he had gotten the worst of the new arrangement, but he rode out of Viborg at the head of his men, swearing vengeance against his brother. King Wihtlaeg, at his summer capital of Hedeby, heard all about the matter.

"This state of affairs continued for another five years. Horvendil would refuse to visit anywhere if he knew that Fengo would be at the same location. Horvendil still had to pay King Wihtlaeg a token tribute, as did Fengo.

"King Wihtlaeg condemned publicly each brother's intransigence, but he had no intention of alleviating it. Instead, he managed to whip it up by asking each brother privately, "Who will rule after you are gone? Your son? Your brother? Your brother's son? Will you divide your kingdom and people further by dividing your share of the kingdom into smaller pieces for each of your sons, as you father did with you?" Finally, these words of King Wihtlaeg achieved their desired effect," said Eldred.

Eldred was telling an old familiar tale, but like the ones about Nerthus these had a political undertone. King Wihtlaeg was the ancestor as well to all of the kings present. This history was more fresh than the matter concerning Nerthus and Woden. Eldred hoped that any wounds he might open by telling the truth would have a thick, protective scab. Eldred plunged ahead, not daring to glance at King Offa or King Angeltheow.

"Fengo heard these words from King Wihtlaeg and, realizing that he was in a weaker position, decided to act first. He hired the most powerful medicine man in the land to poison his brother. Horvendil was slowly poisoned in his capital of Viborg, where he eventually died. Fengo immediately assembled the Council of Ealdormen to proclaim him chieftain over all the Jutes.

"Horvendil had a son named Amleth, called Hamlet by us Angles. Hamlet was eighteen years old at the time. He suspected his uncle of foul play. Gathering up his father's retainers, he prevented the Council of Elders from meeting. Jutish tradition proclaimed that if a son hadn't attained the age of majority, rule passed to the King's next oldest brother, in this case Fengo. By taking these actions, Hamlet brought into the open a civil war that had been due for some time.

"Fengo had a number of advantages in pursuing the civil war that he had started. While he had much less than half the tribal population, he had nearly as many housecarls as his nephew possessed. Fengo was the aggressor in this civil war, and he had prepared well for the consequences of his actions. King Wihtlaeg had intimated to Fengo that as far as he was concerned, he didn't care who would be the overchief of the Jutes; he just wanted the petty quarreling to cease. Fengo had gained the support of many of the leading men in the Jutish community. While the common people might wonder aloud what had happened to King Horvendil, his brother, and would cheer the underdog, they would eventually support the winner, even if they didn't like him very much. So Fengo thought.

"Both Hamlet and Fengo made appeal to King Wihtlaeg to judge who was in the right. King Wihtlaeg maintained his neutrality, sending each party the message, "The stronger will survive. Might will make right. I will deal with the winner."

"Each side decided not to make peace. Each side thought, however falsely, that he had been wronged. Each side prepared an army of supporters. Hamlet had a few more armed retainers than his uncle had. He would use an army made up of yeomen, who were armed with spears and protected only by shields. He would seek out Fengo and take the battle to him. With luck, his retainers and Fengo's sworn men would engage face to face in the center while the lightly armed yeomen would flank the conflict and take Fengo's smaller force from the sides and rear. Such was Hamlet's plan, worked out by him and the wiser of his retainers.

"This plan had the virtue of simplicity. What it lacked was the element of surprise. Fengo, no fool he, was waiting for Hamlet at the marches of his domain. Fengo chose the ground of battle, a ford on the middle Gudena, where a grove of trees would give his forces some cover from thrown spears and arrows. He would guard the ford and make Hamlet's army wade through the water before they could engage his army on the opposite bank of the river. The current was swift. It would tire a man in armor charging the opposite bank. Such was Fengo's plan.

"The two armies met around noon, at the mid-ford of the Gudena in the late spring. Like cows wading through the stream, Prince Hamlet's force thrashed through the thigh-deep water to meet their opposites on Fengo's side. A few of Hamlet's housecarls were killed by an occasional spear that flashed by their shields and popped a ring in their armor. Hamlet's yeomen threw a few spears at the opposing forces an the other side, then began to wade across the river once battle had commenced."

The listening warriors who were Eldred's audience nodded. Contesting a ford was a common Angle strategy. The weaker side would have an defensive advantage. But if the stronger side was able to prevail against those odds, then it would be recognized as the legitimate winner and holder of the favor of Woden. More to the point, a contender who possessed the necessary skills of generalship to prevail, be he the outnumbered defender or the sagacious crosser of a well-defended ford, proved that he had whatever it took to rule effectively.

"Within a half hour, the issue was decided. Hamlet had over twenty-five hundred men, Fengo had but eleven hundred. Hamlet had three hundred sworn men, Fengo had two hundred fifty. The companions of each contender to the throne clashed where the ford had a road suitable to drive a cart across the river. Hamlet's men tried to form a wedge against Fengo's line, but soon the melee resembled an animal with five hundred glinting teeth and scales, like a dragon curling and stretching in the sun. Unlike a duel, which has an order like an elaborate dance of death, this fight was a mindless thing. Quick, kill your enemy before he kills you!

"Hamlet's yeomen swam the river north and south of the ford where their betters fought. They outflanked their eastern cousins, who had mostly been compelled to fight for Fengo. Many of the eastern Jutes didn't throw spears at their western cousins. They merely let Hamlet's men cross in relative peace, then lowered their spears, holding many of their cousins in the water. Soon word came that Fengo had been killed in the battle at the shallow ford. Then the East Jutes put their spears over their shoulders, turned their backs on their western kinsmen, and started walking back to their farms and villages. The West Jutes let their ill-led cousins and brethren leave in peace."

Eldred paused for a minute, looking over the faces in the hushed crowd, who had drank in every word of his oral history. Eldred shifted about, rubbed his chin, then continued.

"This is not to say that the Jutish yeomen on either side were cowardly. Sometimes the people know in their bones when they are fighting for a just cause and when they are not. There is something bred into the bones of our people that tells them that. The West Jutes knew that they had the right on their side. The East Jutes knew that Fengo had done wrong. So they did just enough fighting at the ford to keep up the illusion of an honorable fight for a bad cause. When news spread of Fengo's death, the fighting stopped. While the western Jutish yeomen had suffered over fifty casualties in crossing the river, they took no reprisals against their eastern cousins. For how could they blame kinsmen for being born on the wrong side of the river, trying to faithfully follow a king appointed over them, even a bad king like Fengo?"

Eldred paused for a minute while the audience absorbed what he had said. Then it was time to make another point.

"At the wagon ford it was a different story. Quarter was neither asked for nor given in the fight between the housecarls of Hamlet and Fengo. Hamlet lost over thirty men in forcing the assault to the other bank. Fengo lost most of his sworn men after he was taken by an intrepid spearman. Then Fengo's retainers tried to form a shield wall and sell their lives dear. None turned dastard and ran. All of Fengo's housecarls died around their lord. All valued honor over life, which is as it should be," Eldred said.

"Having killed all opposition to his rule, Prince Hamlet marched his victorious army to his defeated uncle's capital city, Arhus. All came out to greet him, with the exception of Fengo's wife and a few surviving retainers who were too old or too young to fight. Fengo's wife hurriedly gathered her young son, some silver, a few of the surviving retainers and their families. She headed for parts south and west, taking up residence in Frisia.

"Prince Hamlet had put an end to the sordid civil war that had divided the Jutes. All Jutland was pleased. His Council of Ealdormen acclaimed him King of the Jutes. But Hamlet didn't have long to enjoy his hard-earned throne.

"King Wihtlaeg had observed with pleasure the carnage caused among the Jutes. He was less pleased with the surge of patriotism among the Jutes that had come with Prince Hamlet's ascent to the throne. King Wihtlaeg decided to act while the Jutes were still weak from their recent struggle, so he sent Prince Hamlet the following message:

You have defrauded me by ruling Jutland without my authority.

The Angles have always had a say in who rules the Jutes for

centuries. By taking the throne without my approval, you have

jeopardized the peace between our two peoples. Therefore, I call

upon you to come to Leire and submit to my authority. If you

refuse to come and swear allegiance to me, without quibble or

reservation, you will be declared a rebel and a traitor. That

is, if I do decide to keep you as governor. Your recent war has

cost me the lives of many of my esteemed subjects. You have

killed my most recent governor, King Fengo. So I say onto you

today; submit or else face my certain wrath.

"King Wihtlaeg chose his messenger well. He sent his most vain and foolish courtier, a man detested by all who knew him and by most that ever had the misfortune of meeting him. King Wihtlaeg hoped that the foolish ambassador would deliver the insulting message with his customary impertinence. Maybe Prince Hamlet would kill him. That would give King Wihtlaeg another excuse for war while ridding himself of a man he never liked in any case, even though he had an occasional use for him.

"King Wihtlaeg's messenger orally delivered the message he had been given. He refused to answer any questions that the anxious Prince Hamlet and his advisors asked regarding King Wihtlaeg's intentions. He merely said that he hoped that King Wihtlaeg would invade Jutland.

"Prince Hamlet decided to play for time. He sent the messenger back, asking for guarantees that he be confirmed as governor. King Wihtlaeg responded that now it was too late. Hamlet would be spared his life, but he was no longer governor. With that interchange between the two rulers, war was guaranteed.

"King Wihtlaeg was confident of winning the war. Hamlet had lost many of his best retainers in the recent civil war. While Hamlet had plenty of yeomen on whom he could rely, they were not trained to fight as a unit. King Wihtlaeg had over five hundred retainers. Prince Hamlet had less than one hundred retainers left, and some of them were wounded. It would be a short and easy war, King Wihtlaeg concluded.

"And so it was. King Wihtlaeg's force met Prince Hamlet's army in a meadow outside Viborg. Prince Hamlet offered to settle the issue by personal combat, but King Wihtlaeg declined on the ground that the war was already as good as won. If Hamlet wanted to minimize bloodshed, he could abdicate, saving the lives of his countrymen. Prince Hamlet refused that course of action.

"The battle commenced in the late morning. The fighting was short and bloody. Prince Hamlet's bodyguard was quickly overwhelmed. They died bravely, sword in hand, to the last man. So bravely did they fight that King Wihtlaeg found himself on the front line a time or two and had to save himself by his own efforts. Prince Hamlet was among the last to fall. Several hundred Jutish yeomen perished in the action as well, dying in order to be ruled by their own people.

"Thus ended a line of Jutish kings who had ruled long before King Sceaf. The only male of the royal blood still alive was the young son of the discredited Fengo. King Wihtlaeg placed his second son, Prince Wehta, upon the Jutish throne. His oldest son, Prince Waermund, would rule the Angles, and through his brother he would rule the Jutes as well, by making Wehta swear allegiance to him from time to time. King Wihtlaeg summoned the Jutish Council of Ealdormen and forced them to publicly endorse his decision. The Jutish Council, mindful that it was unhealthy to oppose King Wihtlaeg's will, quickly complied. The strongest of the Jutish chieftains offered his oldest daughter in marriage to the young Prince Wehta. Her dowry would be his support and ties to the strongest surviving clan in Jutland. King Wihtlaeg accepted his offer on Prince Wehta's behalf.

"And that is the way that it has been since. King Wehta's son, King Witta, married a Jutish woman, as did the present holder of the Jutish throne, King Wihtgils," Eldred said, turning and looking at Wihtgils sitting on his bench in front.

Eldred stretched out his hand at Wihtgils, palm upward, but Eldred, the epitome of direct courtesy, didn't wiggle his fingers upward. Eldred knew better than to try to command a king. Wihtgils would decide whether to stand and be recognized or not.

Wihtgils didn't appreciate Eldred commenting so frankly on his origins, but after a second's hesitation stood up and nodded at the crowd behind him. Then Wihtgils sat down. He was annoyed, but not surprised at Eldred's performance. What Eldred had told was still fairly recent history.

Eldred recited a short bit of battle poetry pertaining to Prince Hamlet's last battle that he had composed. When it was over, Eldred started talking about tomorrow's events.

http://users.mo-net.com/mlindste/sd-2e.html

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I følge Thor Heyerdahl: måtte han flykte østfra og slo seg ned i Sverige,

(han ble vel Gud på veien hitover)

Fra Wikipedia, den frie encyklopedi

Den enøyde Odin med ravnene Hugin og Munin framstilt i et islandsk manuskript fra 1700-tallet.

Odin som vandringsman av Georg von Rosen 1886Odin (norr. Óðinn) er den mektigste og viseste guden i norrøn mytologi. Han ble både regnet som gudenes høvding og høvdingenes gud. Foreldrene hans er Bor og Bestla, og han er bror til Vilje og Ve. Hustruen hans er Frigg, den mektigeste gudinnen i Åsgard, og med henne fikk han Balder, Hod og Hermod. Med Jord (Fjorgyn) fikk han Tor. Med Rind fikk han Våle, og med Grid fikk han Vidar.

Odin var opprinnelig stormens og nattens gud, men ble senere forfremmet til hovedguden. Han er krigsgud, og guden for visdom, trolldom (seid), diktning, m.m.

Odins bolig heter Valaskjalv, der han sitter i sitt høysete Lidskjalv. Odin har spydet Gungne og gullringen Draupne.

"Odin, the Wanderer" (1886) by Georg von Rosen. Heathenism portal

This is the article about the chief god in North Germanic tradition; for other uses see Odin (disambiguation). For a comparative discussion of North and West Germanic, see Wodanaz.

Odin (IPA: /ˈoʊdɪn/ from Old Norse Óðinn), is considered the chief god in Norse paganism. Homologous with the Anglo-Saxon Wōden and the Old High German Wotan, it is descended from Proto-Germanic *Wōđinaz or *Wōđanaz. The name Odin is generally accepted as the modern translation; although, in some cases, older translations of his name may be used or preferred. His name is related to óðr, meaning "fury, excitation", besides "mind", or "poetry". His role, like many of the Norse gods, is complex. He is associated with wisdom, war, battle, and death, and also magic, poetry, prophecy, victory, and the hunt.

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# ID: I179588

# Name: Overlord Woden [@ <^>v] de Anglo-Saxons

# Sex: M

# Birth: 329

# Death: 388

Father: Lord Frithuwald [@ <^>v] de Anglo-Saxons b: 301

Marriage 1 Princess Frigida [<^>v] de Anglo-Saxons b: 333

Children

1. Has Children Prince Baeldaeg [@ <^>v] de Wessex b: 355

2. Has Children Prince Casere [@ <^>v] de East-Anglia b: 357

3. Has Children Prince Waegdaeg [@ <^>v] de Deira b: 360

4. Has Children Prince Wihtlaeg [@ <^>v] de Mercia b: 362

source:

.

http://worldconnect.rootsweb.ancestry.com/cgi-bin/igm.cgi?op=PED&db=gilead07&id=I253485

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Odin (norr. Óðinn) er den mektigste og viseste guden i norrøn mytologi. Han ble både regnet som gudenes høvding og høvdingenes gud. Foreldrene hans er Bor og Bestla, og han er bror til Vilje og Ve. Hustruen hans er Frigg, den mektigeste gudinnen i Åsgard, og med henne fikk han Balder, Hod og Hermod. Med Jord (Fjorgyn) fikk han Tor. Med Rind fikk han Våle, og med Grid fikk han Vidar.

Odin var opprinnelig stormens og nattens gud, men ble senere forfremmet til hovedguden. Han er krigsgud, og guden for visdom, trolldom (seid), diktning, m.m.

Odins bolig heter Valaskjalv, der han sitter i sitt høysete Lidskjalv. Odin har spydet Gungne og gullringen Draupne.

Innhold [skjul]

1 Valhall

2 Odins kunnskap

3 Odins dyr

4 Odins tilnavn

5 Kilde

6 Eksterne lenker

[rediger] Valhall

Odin styrer i Valhall. Veggene er lagd av spyd, og taket av skjold. Valhall har 540 porter, som alle er så brede at 800 einherjere kan gå gjennom dem. Her samles alle som har falt i kamp, og fortsetter kjempingen her. Imidlertid er det slik at alle som dør når de slåss her, kommer til liv igjen, og kan spise og drikke videre.

Maten får de fra galten Særimne. Den blir spist hver dag, men om kvelden er den like hel igjen. Kokken her heter Andrimne, og kjelen Eldrimne. Geita Hedrun fyller et kar med mjød hver dag, det er rikelig til alle. Odin selv drikker bare vin, det er både hans mat og drikke. Det er valkyriene Hrist og Mist som bringer Odin hans drikkehorn.

Geiten Heidrun og hjorten Eiktyrne står på Valhalls tak og eter bladene fra Yggdrasil.

[rediger] Odins kunnskap

Odin er bl. a. kunnskapens og visdommens gud. Sin kunnskap fikk han da han ofret et øye for å drikke av kunnskapens brønn (Mimes brønn). Odin er derfor enøyd. Dette gjorde han for å forstå den verden han hadde skapt. Mime ble senere halshugd, og Odin har siden brukt hodet til å rådføre seg.

Men en dag var han fortvilet over alt han ikke visste og forstod. Han måtte ut i verden og øke sin kunnskap. Han stakk spydet sitt i siden for å lære om smerte. Han klatret opp i Yggdrasil og hang der i ni døgn, halvt død, halvt levende. Da viste verdens hemmeligheter seg for ham, og Odin kunne reise tilbake klokere enn før.

[rediger] Odins dyr

Han har en hest, Sleipner, som navigerte verden med sine åtte ben. Ingen hest i verden løper like fort som Sleipner, og den løper til lands, til vanns, gjennom fjell og i lufta.

På hver skulder har han en svart ravn, henholdsvis Hugin og Munin («Tanken» og «Minnet»). De ser hver eneste bevegelse nede på jorden og de hører hver eneste lille lyd. Ingenting kan holdes skjult for Hugin og Munin.

Han har to ulver, Gere og Freke. Begge navnene betyr grisk/grådig.

Han eier også grisen Særimne som gir mat till alle i Vallhal.

[rediger] Odins tilnavn

Odin hadde mange navn. Mange av dem kommer av at folk har måttet oversette hans navn til sitt eget språk, mens andre gjenspeiler hans mange egenskaper og ferdigheter. Han kunne omskape seg til hva det skulle være.

Allfader (han er far til alle guder), Arnhovde, Atrid, Audun, Bileyg (Biløyd), Bivlinde, Båleyg (Båløyd), Bolverk, Brun/Brune, Dresvarp, Farmatyr (/Roptaty, Herjan, Hrosshårsgråne, Hvatmod, Hvedrung, Hærglad, Hærblinde, Hå/Høy, Ialk, Jevnhå (Den Jevnhøye), Jolner, Kjalar, Langskjegg, Launding, Møttul, Njot, Olg, Ölur, Ome, Oske, Ovner, Rane, Ravnguden, Rosterus, Sann/Sannetal, Seierfar, Sidhatt, Sidskjegg, Sige, Sigder, Siggaut, Sigmund, Sigtrygg, Skilfing, Skjoldvall, Svalner, Svavner, Svidrer, Svidur, Svipal, Tud, Tund/Tunn, Tekk, Tror, Trasar, Tveblinde, Tvegge, Ud, Vak/Vakr, Valfader (han er fosterfar til alle som faller i val), Valdr Galga, Vegtam, Vidrimmer, Vidur, Vodin, Våvud,Wodan, Ygg/Yggr, Yggjung, Yjung,

[rediger] Kilde

Snorre: Kongesagaer, Ynglinge-saga, Gyldendal, 1979.

[rediger] Eksterne lenker

Norrøn mytologi om Odin

Oppslagsordet «Oden» i Nordisk familjebok fra 1914 (på svensk)

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http://en.wikipedia.org/wiki/Yngvi

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Óðinn er æðstur guða í norrænni og germanskri goðafræði, þar sem hann er guð visku, herkænsku, stríðs, galdra, sigurs og skáldskapar. Óðinn er andinn og lífskrafturinn í öllu sem hann skapaði. Með Víli og Vé skapaði hann himin jörð og Ask og Emblu. Óðinn lærði rúnirnar þegar hann hékk og svelti sjálfan sig í níu nætur í Aski Yggdrasils, þá lærði hann líka Fimbulljóðin níu.

Á jörðinni birtist Óðinn mönnum sem gamall eineygður förumaður í skikkju og með barðabreiðan hatt eða hettu og gengur þá undir mörgum nöfnum. Hann getur haft hamskipti hvenær sem er og sent anda sinn í fugls- eða dýrslíki erinda sinna og hann getur ferðast til dauðraheims ef honum hentar.

Óðinn ríður hinum áttfætta Sleipni og tveir úlfar fylgja honum, sem bera nöfnin Geri og Freki, einnig á hann tvo hrafna, Hugin og Munin, sem flytja honum tíðindi. Í Valhöll koma til hans vopndauðir menn.

Óðinn var sífellt að sækjast eftir meiri visku. Hann gekk til Mímis við Mímisbrunn einn daginn. Hann vildi fá að drekka úr brunni hans og fékk hann að gera það, í skiptum fyrir annað augað hans.

Óðinn átti spjót sem gerði honum fært að ráða gangi bardaga og því var gott að heita á hann í stríði.

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Odin (Old Norse Odhinn, Anglo-Saxon Woden, Old High German Wodan, Woutan), in Norse mythology, king of the gods. His two black ravens, Huginn ("Thought") and Muninn ("Memory"), flew forth daily to gather tidings of events all over the world.

/www.angelfire.com/realm

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B: 215, c. 170

D: 300, 250, 306

______________________________________________________________

______________________________________________________________

Odin

by Micha F. Lindemans

The chief divinity of the Norse pantheon, the foremost of the Aesir. Odin is a son of Bor and Bestla. He is called Alfadir, Allfather, for he is indeed father of the gods. With Frigg he is the father of Balder, Hod, and Hermod. He fathered Thor on the goddess Jord; and the giantess Grid became the mother of Vidar.

Odin is a god of war and death, but also the god of poetry and wisdom. He hung for nine days, pierced by his own spear, on the world tree. Here he learned nine powerful songs, and eighteen runes. Odin can make the dead speak to question the wisest amongst them. His hall in Asgard is Valaskjalf ("shelf of the slain") where his throne Hlidskjalf is located. From this throne he observes all that happens in the nine worlds. The tidings are brought to him by his two raven Huginn and Muninn. He also resides in Valhalla, where the slain warriors are taken.

Odin's attributes are the spear Gungnir, which never misses its target, the ring Draupnir, from which every ninth night eight new rings appear, and his eight-footed steed Sleipnir. He is accompanied by the wolves Freki and Geri, to whom he gives his food for he himself consumes nothing but wine. Odin has only one eye, which blazes like the sun. His other eye he traded for a drink from the Well of Wisdom, and gained immense knowledge. On the day of the final battle, Odin will be killed by the wolf Fenrir.

He is also called Othinn, Wodan and Wotan. Some of the aliases he uses to travel icognito among mortals are Vak and Valtam. Wednesday is named after him (Wodan).

Old Norse: Odínn

--------------------------------------------------------------------------------

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Everything you wanted to know about Woden:

http://en.wikipedia.org/wiki/Woden

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Event(s)

Birth: Abt 215

Of, Asgard, Asia Or, East Europe

Parents

Father: Frithuwald (Bor)

Mother: Beltsa

Marriage(s)

Spouse: Skadi

Marriage:

, , , Asia

Spouse: Rind

Spouse: Mrs-Odin

Spouse: Frigg (Friege) FREA

Spouse: Mrs-Odin

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Odin - also known as: Woden, Woutan - was born about 0215, lived in Asgard, Asia. He is the son of Fredalaf Frithuwald.

Odin married Frigg Frea about 0236. Frigg was born about 0219, lived in Asgard, Asia.

Children:

i. Beldeg was born about 0243 in Scandinavia. See #11. below.

ii. King Skjold of the Danes was born about 0237, lived in Hleithra, Denmark.

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ODIN or WODEN or WUOTAN OF ASGARD, born about 215 in Asia or Eastern Europe; married (4th) Mrs. ODIN, born about 223; their son

BELDEG or BALDER, born about 243 in Scandinavia; married NANNA, born about 247; daughter of GEWAR, King of Norway

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Odin (215-) [Pedigree]

Son of Frithuwald (Bor) (190-) and Beltsea of_Asgard (194-)

b. c. 215

r. Asgard, Asia

Married first Frigg (219-)

Children:

1. Skjold King of the Danes (237-) m. Gefion (241-)

Children:

1. Beldig of_Scandinavia

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Woden (?) (1)

M, #102645

Last Edited=3 Feb 2006

Woden (?) is the son of Frithuwald (?).

Children of Woden (?)

-1. Bældæg (?)+ (1)

-2. Wegdæg (?)+ (1)

Forrás / Source:

http://www.thepeerage.com/p10265.htm#i102645

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Odin of Asgard

Male, #35160, (about 215 - )

Odin of Asgard|b. a 215|p35160.htm|Frithuwald|b. a 190|p35162.htm|Beltsea of Asgard unknown|b. a 194|p35163.htm|Froethelaf||p35164.htm||||||||||

Odin of Asgard was born about 215 in Asgard, Asia.1 He was the son of Frithuwald and Beltsea of Asgard unknown.1 Odin of Asgard was also known as Woden. Odin married Frigg.1

Children of Odin of Asgard and Frigg

* Casere+ 1

* Skjold King of the Danes+ (a 237 - )1

* Beldig of Scandinavia+ (a 243 - )1

Citations

1. Stuart, Roderick W. Royalty for Commoners, The Complete Known Lineage of John of Gaunt, Son of Edward III, King of England, and Queen Philippa. Fourth Edition. Baltimore: Genealogical Publishing Company, 2002.

http://www.genealogy.theroyfamily.com/p35160.htm

Historical kings

After Woden/Oden, who was worshipped as a god, we are on firmer historical ground. His various sons became the ancestors of the different Anglo-Saxon kingly lines of the Heptarchy, of which the senior line was that of Mercia, descendants of Weothulgeot. The latter's son (or grandson) Whitlæg defeated and killed Amlethus, King of the Jutes to the north of the Angles in Jutland; Amlethus much later became the inspiration for Shakespeare's Hamlet. Under Wermund the Angles' fortress at Schleswig (Hedeby) was captured by the Jutes, but was retaken by Offa who was long remembered as a great conqueror (and is often referred to as Offa of Angel to distinguish him from his descendent Offa of Mercia). Before coming to the throne Offa married the daughter of Freawine, King of the Saxons, and after becoming king secured the Angles' southern border with the Saxons along the River Eider. This Freawine, like Offa, was also descended from Woden, and through his son Wig (Offa's brother-in-law) became the ancestor of the kings of Wessex, and ultimately England.

http://en.wikipedia.org/wiki/List_of_kings_of_the_Angles

Gen 75:

Itermon of Troy was the son of Hathra.

Gen 74:

Heremund of Troy, son of Itermon, was born 0005 AD.

Gen 73:

Sceldwa of Troy, son of Heremund, was born before 0030 AD.

Gen 72:

Beaw of Troy was the son of Sceldwa.

Gen 71:

Taetwa of Troy, son of Beaw, was born 0055 AD.

Gen 70:

Geata of Troy, son of Taetwa, was born 0070 AD.

Gen 69:

Godwulf was the son of Geata.

Gen 68:

Finn was the son of Godwulf.

Gen 67:

Frithuwulf was the son of Finn.

Gen 66:

Frealaf was the son of Frithuwulf.

Gen 65:

Frithuwald was the son of Frealaf.

Gen 64:

Woden Odin, the son of Frithuwald, married Frigga.

Frigga.

http://www.geocities.com/familyretzlaff/denmark.html

Below is a link to a book with some of the legendary stories of Odin, "The Children of Odin"

http://www.sacred-texts.com/neu/ice/coo/index.htm

Eldred waited until King Offa and King Angeltheow had returned to their thrones. Wihtgils and the other notables had taken their seats on the benches before the kings returned. Since it was deemed bad form to keep your king waiting, when King Offa sat on his throne Eldred commenced speaking.

"When Woden rose to his heavenly throne in Valhalla, he left many sons from to rule the various tribes. The son that was the heir to the throne of Woden's native people, the Angli, was called Wodolgeat. He had a problem with his numerous half-brothers who ruled the Saxons, Lombards, Franks, and Frisians. These half-brothers went their own way and took their tribes with them. Poor King Wodolgeat didn't have the military might, nor the will, to bring those tribes back under his rule. A tree in the forest that grows under its parent's shade seldom grows as tall.

"The Angli found that some tribes that had been firmly under their thumb since the time of King Sceaf were getting restless. Gervendil, chieftain of the Jutes, didn't ask permission of either King Wodolgeat nor his Council of Ealdormen to name as successors to the throne his sons, Horvendil and Fengo. Gervendil ignored his duty of courtesy to his lord, Wodolgeat, in unilaterally making his sons king. Gervendil, by not consulting the Council of Ealdormen, had also stepped upon the rights of his subjects by not giving them even the illusion of having a say in their government. Gervendil, blinded by love for his two sons and his decision to split the chieftainship between them in an effort to be "fair," had placed himself above the wise old men of his tribe who could have told him that it wasn't good to split political power between two men, even if they were the best of brothers, which Horvendil and Fengo were not. Gervendil didn't live to see the results of his arrogance and folly, but the eventual end of his kingdom and his family could have been foretold. For even in those days it was a byword that constant vigilance over one's impulses and actions are the price we pay for freedom, security, and prosperity," Eldred said, fully aware that he was preaching. He had a captive audience, and he knew that he could get away with it as long as he dished it out in small, easily digestible increments.

"King Wodolgeat ruled over his diminished kingdom for twenty-one years after his succession to the throne. This good, but not great king was succeeded by his son, King Wihtlaeg.

"King Wihtlaeg decided to pursue a different policies than his father. Where his father was soft, he would be hard. His father had been kind, tolerant, and inclined to avoid conflict. King Wihtlaeg would be ruthless, decisive, and would use military force anytime he knew he could prevail. He would take his chances and reap the rewards that favor bold, opportunistic men.

"Gervendil died two years into King Wihtlaeg's rule, leaving his chieftainship to his sons as he had so ruled previously. King Wihtlaeg didn't feel that he had the military force to cheaply overcome the Jutes at the time. So he gave the splitting up of Gervindil's throne his blessing, as though he still had the power to dictate to the Jutes who would be their king. Then King Wihtlaeg waited to see what would happen.

"King Wihtlaeg had met both brothers a number of times. Horvendil, the eldest, resented the fact that Fengo had had the majority of his father's love. So much so that Gervendil had followed a precedent in splitting up his modest kingdom between the eldest son and the younger son. Horvendil also blamed Fengo for depriving him of a mother, who had died soon after she had given birth to Fengo. Horvendil blamed Fengo for taking his mother, and then half a kingdom.

"Fengo, on his part, was always afraid that his older brother would take away his share of the kingdom, then kill him. Fengo knew that the Council of Ealdormen were opposed to him having a share of the kingdom. Fengo had lived for all his life under his elder brother's displeasure. Fengo hated and feared Horvendil as much as Horvendil hated and despised Fengo.

"For a little over three years the brothers managed to rule the kingdom together in their small capital of Viborg. Then one day they quarreled to the point where they were ready to draw swords on each other. Each brother was disarmed by his lieutenants before fatal blows could be struck. Out of that quarrel came an agreement by which each brother would be given a part of the land with a different capital city, so that they would not have to come in contact with each other anymore. After negotiations were conducted by intermediaries, it was agreed that Fengo would have the eastern part of Jutland encased east of the Gudena River, with Arhus as his capital. Horvendil would control the rest. Fengo had the most fertile region, the most densely populated area. Horvendil's area was four times as large, with twice the population. Fengo felt that he had gotten the worst of the new arrangement, but he rode out of Viborg at the head of his men, swearing vengeance against his brother. King Wihtlaeg, at his summer capital of Hedeby, heard all about the matter.

"This state of affairs continued for another five years. Horvendil would refuse to visit anywhere if he knew that Fengo would be at the same location. Horvendil still had to pay King Wihtlaeg a token tribute, as did Fengo.

"King Wihtlaeg condemned publicly each brother's intransigence, but he had no intention of alleviating it. Instead, he managed to whip it up by asking each brother privately, "Who will rule after you are gone? Your son? Your brother? Your brother's son? Will you divide your kingdom and people further by dividing your share of the kingdom into smaller pieces for each of your sons, as you father did with you?" Finally, these words of King Wihtlaeg achieved their desired effect," said Eldred.

Eldred was telling an old familiar tale, but like the ones about Nerthus these had a political undertone. King Wihtlaeg was the ancestor as well to all of the kings present. This history was more fresh than the matter concerning Nerthus and Woden. Eldred hoped that any wounds he might open by telling the truth would have a thick, protective scab. Eldred plunged ahead, not daring to glance at King Offa or King Angeltheow.

"Fengo heard these words from King Wihtlaeg and, realizing that he was in a weaker position, decided to act first. He hired the most powerful medicine man in the land to poison his brother. Horvendil was slowly poisoned in his capital of Viborg, where he eventually died. Fengo immediately assembled the Council of Ealdormen to proclaim him chieftain over all the Jutes.

"Horvendil had a son named Amleth, called Hamlet by us Angles. Hamlet was eighteen years old at the time. He suspected his uncle of foul play. Gathering up his father's retainers, he prevented the Council of Elders from meeting. Jutish tradition proclaimed that if a son hadn't attained the age of majority, rule passed to the King's next oldest brother, in this case Fengo. By taking these actions, Hamlet brought into the open a civil war that had been due for some time.

"Fengo had a number of advantages in pursuing the civil war that he had started. While he had much less than half the tribal population, he had nearly as many housecarls as his nephew possessed. Fengo was the aggressor in this civil war, and he had prepared well for the consequences of his actions. King Wihtlaeg had intimated to Fengo that as far as he was concerned, he didn't care who would be the overchief of the Jutes; he just wanted the petty quarreling to cease. Fengo had gained the support of many of the leading men in the Jutish community. While the common people might wonder aloud what had happened to King Horvendil, his brother, and would cheer the underdog, they would eventually support the winner, even if they didn't like him very much. So Fengo thought.

"Both Hamlet and Fengo made appeal to King Wihtlaeg to judge who was in the right. King Wihtlaeg maintained his neutrality, sending each party the message, "The stronger will survive. Might will make right. I will deal with the winner."

"Each side decided not to make peace. Each side thought, however falsely, that he had been wronged. Each side prepared an army of supporters. Hamlet had a few more armed retainers than his uncle had. He would use an army made up of yeomen, who were armed with spears and protected only by shields. He would seek out Fengo and take the battle to him. With luck, his retainers and Fengo's sworn men would engage face to face in the center while the lightly armed yeomen would flank the conflict and take Fengo's smaller force from the sides and rear. Such was Hamlet's plan, worked out by him and the wiser of his retainers.

"This plan had the virtue of simplicity. What it lacked was the element of surprise. Fengo, no fool he, was waiting for Hamlet at the marches of his domain. Fengo chose the ground of battle, a ford on the middle Gudena, where a grove of trees would give his forces some cover from thrown spears and arrows. He would guard the ford and make Hamlet's army wade through the water before they could engage his army on the opposite bank of the river. The current was swift. It would tire a man in armor charging the opposite bank. Such was Fengo's plan.

"The two armies met around noon, at the mid-ford of the Gudena in the late spring. Like cows wading through the stream, Prince Hamlet's force thrashed through the thigh-deep water to meet their opposites on Fengo's side. A few of Hamlet's housecarls were killed by an occasional spear that flashed by their shields and popped a ring in their armor. Hamlet's yeomen threw a few spears at the opposing forces an the other side, then began to wade across the river once battle had commenced."

The listening warriors who were Eldred's audience nodded. Contesting a ford was a common Angle strategy. The weaker side would have an defensive advantage. But if the stronger side was able to prevail against those odds, then it would be recognized as the legitimate winner and holder of the favor of Woden. More to the point, a contender who possessed the necessary skills of generalship to prevail, be he the outnumbered defender or the sagacious crosser of a well-defended ford, proved that he had whatever it took to rule effectively.

"Within a half hour, the issue was decided. Hamlet had over twenty-five hundred men, Fengo had but eleven hundred. Hamlet had three hundred sworn men, Fengo had two hundred fifty. The companions of each contender to the throne clashed where the ford had a road suitable to drive a cart across the river. Hamlet's men tried to form a wedge against Fengo's line, but soon the melee resembled an animal with five hundred glinting teeth and scales, like a dragon curling and stretching in the sun. Unlike a duel, which has an order like an elaborate dance of death, this fight was a mindless thing. Quick, kill your enemy before he kills you!

"Hamlet's yeomen swam the river north and south of the ford where their betters fought. They outflanked their eastern cousins, who had mostly been compelled to fight for Fengo. Many of the eastern Jutes didn't throw spears at their western cousins. They merely let Hamlet's men cross in relative peace, then lowered their spears, holding many of their cousins in the water. Soon word came that Fengo had been killed in the battle at the shallow ford. Then the East Jutes put their spears over their shoulders, turned their backs on their western kinsmen, and started walking back to their farms and villages. The West Jutes let their ill-led cousins and brethren leave in peace."

Eldred paused for a minute, looking over the faces in the hushed crowd, who had drank in every word of his oral history. Eldred shifted about, rubbed his chin, then continued.

"This is not to say that the Jutish yeomen on either side were cowardly. Sometimes the people know in their bones when they are fighting for a just cause and when they are not. There is something bred into the bones of our people that tells them that. The West Jutes knew that they had the right on their side. The East Jutes knew that Fengo had done wrong. So they did just enough fighting at the ford to keep up the illusion of an honorable fight for a bad cause. When news spread of Fengo's death, the fighting stopped. While the western Jutish yeomen had suffered over fifty casualties in crossing the river, they took no reprisals against their eastern cousins. For how could they blame kinsmen for being born on the wrong side of the river, trying to faithfully follow a king appointed over them, even a bad king like Fengo?"

Eldred paused for a minute while the audience absorbed what he had said. Then it was time to make another point.

"At the wagon ford it was a different story. Quarter was neither asked for nor given in the fight between the housecarls of Hamlet and Fengo. Hamlet lost over thirty men in forcing the assault to the other bank. Fengo lost most of his sworn men after he was taken by an intrepid spearman. Then Fengo's retainers tried to form a shield wall and sell their lives dear. None turned dastard and ran. All of Fengo's housecarls died around their lord. All valued honor over life, which is as it should be," Eldred said.

"Having killed all opposition to his rule, Prince Hamlet marched his victorious army to his defeated uncle's capital city, Arhus. All came out to greet him, with the exception of Fengo's wife and a few surviving retainers who were too old or too young to fight. Fengo's wife hurriedly gathered her young son, some silver, a few of the surviving retainers and their families. She headed for parts south and west, taking up residence in Frisia.

"Prince Hamlet had put an end to the sordid civil war that had divided the Jutes. All Jutland was pleased. His Council of Ealdormen acclaimed him King of the Jutes. But Hamlet didn't have long to enjoy his hard-earned throne.

"King Wihtlaeg had observed with pleasure the carnage caused among the Jutes. He was less pleased with the surge of patriotism among the Jutes that had come with Prince Hamlet's ascent to the throne. King Wihtlaeg decided to act while the Jutes were still weak from their recent struggle, so he sent Prince Hamlet the following message:

You have defrauded me by ruling Jutland without my authority.

The Angles have always had a say in who rules the Jutes for

centuries. By taking the throne without my approval, you have

jeopardized the peace between our two peoples. Therefore, I call

upon you to come to Leire and submit to my authority. If you

refuse to come and swear allegiance to me, without quibble or

reservation, you will be declared a rebel and a traitor. That

is, if I do decide to keep you as governor. Your recent war has

cost me the lives of many of my esteemed subjects. You have

killed my most recent governor, King Fengo. So I say onto you

today; submit or else face my certain wrath.

"King Wihtlaeg chose his messenger well. He sent his most vain and foolish courtier, a man detested by all who knew him and by most that ever had the misfortune of meeting him. King Wihtlaeg hoped that the foolish ambassador would deliver the insulting message with his customary impertinence. Maybe Prince Hamlet would kill him. That would give King Wihtlaeg another excuse for war while ridding himself of a man he never liked in any case, even though he had an occasional use for him.

"King Wihtlaeg's messenger orally delivered the message he had been given. He refused to answer any questions that the anxious Prince Hamlet and his advisors asked regarding King Wihtlaeg's intentions. He merely said that he hoped that King Wihtlaeg would invade Jutland.

"Prince Hamlet decided to play for time. He sent the messenger back, asking for guarantees that he be confirmed as governor. King Wihtlaeg responded that now it was too late. Hamlet would be spared his life, but he was no longer governor. With that interchange between the two rulers, war was guaranteed.

"King Wihtlaeg was confident of winning the war. Hamlet had lost many of his best retainers in the recent civil war. While Hamlet had plenty of yeomen on whom he could rely, they were not trained to fight as a unit. King Wihtlaeg had over five hundred retainers. Prince Hamlet had less than one hundred retainers left, and some of them were wounded. It would be a short and easy war, King Wihtlaeg concluded.

"And so it was. King Wihtlaeg's force met Prince Hamlet's army in a meadow outside Viborg. Prince Hamlet offered to settle the issue by personal combat, but King Wihtlaeg declined on the ground that the war was already as good as won. If Hamlet wanted to minimize bloodshed, he could abdicate, saving the lives of his countrymen. Prince Hamlet refused that course of action.

"The battle commenced in the late morning. The fighting was short and bloody. Prince Hamlet's bodyguard was quickly overwhelmed. They died bravely, sword in hand, to the last man. So bravely did they fight that King Wihtlaeg found himself on the front line a time or two and had to save himself by his own efforts. Prince Hamlet was among the last to fall. Several hundred Jutish yeomen perished in the action as well, dying in order to be ruled by their own people.

"Thus ended a line of Jutish kings who had ruled long before King Sceaf. The only male of the royal blood still alive was the young son of the discredited Fengo. King Wihtlaeg placed his second son, Prince Wehta, upon the Jutish throne. His oldest son, Prince Waermund, would rule the Angles, and through his brother he would rule the Jutes as well, by making Wehta swear allegiance to him from time to time. King Wihtlaeg summoned the Jutish Council of Ealdormen and forced them to publicly endorse his decision. The Jutish Council, mindful that it was unhealthy to oppose King Wihtlaeg's will, quickly complied. The strongest of the Jutish chieftains offered his oldest daughter in marriage to the young Prince Wehta. Her dowry would be his support and ties to the strongest surviving clan in Jutland. King Wihtlaeg accepted his offer on Prince Wehta's behalf.

"And that is the way that it has been since. King Wehta's son, King Witta, married a Jutish woman, as did the present holder of the Jutish throne, King Wihtgils," Eldred said, turning and looking at Wihtgils sitting on his bench in front.

Eldred stretched out his hand at Wihtgils, palm upward, but Eldred, the epitome of direct courtesy, didn't wiggle his fingers upward. Eldred knew better than to try to command a king. Wihtgils would decide whether to stand and be recognized or not.

Wihtgils didn't appreciate Eldred commenting so frankly on his origins, but after a second's hesitation stood up and nodded at the crowd behind him. Then Wihtgils sat down. He was annoyed, but not surprised at Eldred's performance. What Eldred had told was still fairly recent history.

Eldred recited a short bit of battle poetry pertaining to Prince Hamlet's last battle that he had composed. When it was over, Eldred started talking about tomorrow's events.

http://users.mo-net.com/mlindste/sd-2e.html

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I følge Thor Heyerdahl: måtte han flykte østfra og slo seg ned i Sverige,

(han ble vel Gud på veien hitover)

Fra Wikipedia, den frie encyklopedi

Den enøyde Odin med ravnene Hugin og Munin framstilt i et islandsk manuskript fra 1700-tallet.

Odin som vandringsman av Georg von Rosen 1886Odin (norr. Óðinn) er den mektigste og viseste guden i norrøn mytologi. Han ble både regnet som gudenes høvding og høvdingenes gud. Foreldrene hans er Bor og Bestla, og han er bror til Vilje og Ve. Hustruen hans er Frigg, den mektigeste gudinnen i Åsgard, og med henne fikk han Balder, Hod og Hermod. Med Jord (Fjorgyn) fikk han Tor. Med Rind fikk han Våle, og med Grid fikk han Vidar.

Odin var opprinnelig stormens og nattens gud, men ble senere forfremmet til hovedguden. Han er krigsgud, og guden for visdom, trolldom (seid), diktning, m.m.

Odins bolig heter Valaskjalv, der han sitter i sitt høysete Lidskjalv. Odin har spydet Gungne og gullringen Draupne.

"Odin, the Wanderer" (1886) by Georg von Rosen. Heathenism portal

This is the article about the chief god in North Germanic tradition; for other uses see Odin (disambiguation). For a comparative discussion of North and West Germanic, see Wodanaz.

Odin (IPA: /ˈoʊdɪn/ from Old Norse Óðinn), is considered the chief god in Norse paganism. Homologous with the Anglo-Saxon Wōden and the Old High German Wotan, it is descended from Proto-Germanic *Wōđinaz or *Wōđanaz. The name Odin is generally accepted as the modern translation; although, in some cases, older translations of his name may be used or preferred. His name is related to óðr, meaning "fury, excitation", besides "mind", or "poetry". His role, like many of the Norse gods, is complex. He is associated with wisdom, war, battle, and death, and also magic, poetry, prophecy, victory, and the hunt.

--------------------

# ID: I179588

# Name: Overlord Woden [@ <^>v] de Anglo-Saxons

# Sex: M

# Birth: 329

# Death: 388

Father: Lord Frithuwald [@ <^>v] de Anglo-Saxons b: 301

Marriage 1 Princess Frigida [<^>v] de Anglo-Saxons b: 333

Children

1. Has Children Prince Baeldaeg [@ <^>v] de Wessex b: 355

2. Has Children Prince Casere [@ <^>v] de East-Anglia b: 357

3. Has Children Prince Waegdaeg [@ <^>v] de Deira b: 360

4. Has Children Prince Wihtlaeg [@ <^>v] de Mercia b: 362

source:

.

http://worldconnect.rootsweb.ancestry.com/cgi-bin/igm.cgi?op=PED&am...

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Odin (norr. Óðinn) er den mektigste og viseste guden i norrøn mytologi. Han ble både regnet som gudenes høvding og høvdingenes gud. Foreldrene hans er Bor og Bestla, og han er bror til Vilje og Ve. Hustruen hans er Frigg, den mektigeste gudinnen i Åsgard, og med henne fikk han Balder, Hod og Hermod. Med Jord (Fjorgyn) fikk han Tor. Med Rind fikk han Våle, og med Grid fikk han Vidar.

Odin var opprinnelig stormens og nattens gud, men ble senere forfremmet til hovedguden. Han er krigsgud, og guden for visdom, trolldom (seid), diktning, m.m.

Odins bolig heter Valaskjalv, der han sitter i sitt høysete Lidskjalv. Odin har spydet Gungne og gullringen Draupne.

Innhold [skjul]

1 Valhall

2 Odins kunnskap

3 Odins dyr

4 Odins tilnavn

5 Kilde

6 Eksterne lenker

[rediger] Valhall

Odin styrer i Valhall. Veggene er lagd av spyd, og taket av skjold. Valhall har 540 porter, som alle er så brede at 800 einherjere kan gå gjennom dem. Her samles alle som har falt i kamp, og fortsetter kjempingen her. Imidlertid er det slik at alle som dør når de slåss her, kommer til liv igjen, og kan spise og drikke videre.

Maten får de fra galten Særimne. Den blir spist hver dag, men om kvelden er den like hel igjen. Kokken her heter Andrimne, og kjelen Eldrimne. Geita Hedrun fyller et kar med mjød hver dag, det er rikelig til alle. Odin selv drikker bare vin, det er både hans mat og drikke. Det er valkyriene Hrist og Mist som bringer Odin hans drikkehorn.

Geiten Heidrun og hjorten Eiktyrne står på Valhalls tak og eter bladene fra Yggdrasil.

[rediger] Odins kunnskap

Odin er bl. a. kunnskapens og visdommens gud. Sin kunnskap fikk han da han ofret et øye for å drikke av kunnskapens brønn (Mimes brønn). Odin er derfor enøyd. Dette gjorde han for å forstå den verden han hadde skapt. Mime ble senere halshugd, og Odin har siden brukt hodet til å rådføre seg.

Men en dag var han fortvilet over alt han ikke visste og forstod. Han måtte ut i verden og øke sin kunnskap. Han stakk spydet sitt i siden for å lære om smerte. Han klatret opp i Yggdrasil og hang der i ni døgn, halvt død, halvt levende. Da viste verdens hemmeligheter seg for ham, og Odin kunne reise tilbake klokere enn før.

[rediger] Odins dyr

Han har en hest, Sleipner, som navigerte verden med sine åtte ben. Ingen hest i verden løper like fort som Sleipner, og den løper til lands, til vanns, gjennom fjell og i lufta.

På hver skulder har han en svart ravn, henholdsvis Hugin og Munin («Tanken» og «Minnet»). De ser hver eneste bevegelse nede på jorden og de hører hver eneste lille lyd. Ingenting kan holdes skjult for Hugin og Munin.

Han har to ulver, Gere og Freke. Begge navnene betyr grisk/grådig.

Han eier også grisen Særimne som gir mat till alle i Vallhal.

[rediger] Odins tilnavn

Odin hadde mange navn. Mange av dem kommer av at folk har måttet oversette hans navn til sitt eget språk, mens andre gjenspeiler hans mange egenskaper og ferdigheter. Han kunne omskape seg til hva det skulle være.

Allfader (han er far til alle guder), Arnhovde, Atrid, Audun, Bileyg (Biløyd), Bivlinde, Båleyg (Båløyd), Bolverk, Brun/Brune, Dresvarp, Farmatyr (/Roptaty, Herjan, Hrosshårsgråne, Hvatmod, Hvedrung, Hærglad, Hærblinde, Hå/Høy, Ialk, Jevnhå (Den Jevnhøye), Jolner, Kjalar, Langskjegg, Launding, Møttul, Njot, Olg, Ölur, Ome, Oske, Ovner, Rane, Ravnguden, Rosterus, Sann/Sannetal, Seierfar, Sidhatt, Sidskjegg, Sige, Sigder, Siggaut, Sigmund, Sigtrygg, Skilfing, Skjoldvall, Svalner, Svavner, Svidrer, Svidur, Svipal, Tud, Tund/Tunn, Tekk, Tror, Trasar, Tveblinde, Tvegge, Ud, Vak/Vakr, Valfader (han er fosterfar til alle som faller i val), Valdr Galga, Vegtam, Vidrimmer, Vidur, Vodin, Våvud,Wodan, Ygg/Yggr, Yggjung, Yjung,

[rediger] Kilde

Snorre: Kongesagaer, Ynglinge-saga, Gyldendal, 1979.

[rediger] Eksterne lenker

Norrøn mytologi om Odin

Oppslagsordet «Oden» i Nordisk familjebok fra 1914 (på svensk)

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http://en.wikipedia.org/wiki/Yngvi

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Født i AsiraGard.

Emperor of Gothinia

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Odin was marked as son of Lnor:

http://www.geni.com/people/Lnor-Frey/5709562781030042012

Connection removed by H.Sarv

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Odin er allarhelst av Gotiskari ætt. Tað Gotiska fólki beginti sína vandring niður gjøgnum Evropa úr suður Sverige ca. Ár 300 f.kr.

Frá ár 100 til 375 e.kr. búðu Gotanir við Svartahavið. Tað var um hetta mundi at Odin var føddir.

Samband hevur verði millum Gotanir og teirra Germansku frendir í Skandinavia, tí er Odin komin hendaveg í ár 200 og hevur búsett seg her.

Eftir ár 375 fóru Gotanir vestur eftir gjøgnum Evropa, tí trýsti frá “Hunnarunum” sum komi eystan frá, bleiv ó stórt og Gotanir endaði í Spanien í ár 465.

Odin

Odin som vandringsmandOdin (oldnordisk Óðinn, af óðr "raseri") er en af de mest fremtrædende guder i den traditionelle nordiske religion; han forbindes i særlig grad med krigslykke (og de i krigen faldne), kongemagt, runemagi, visdom og skjaldekunst; dertil havde han store kundskaber om sejd. I lighed med de andre guder i det nordiske pantheon er hans funktionsområde meget komplekst, og det er derfor svært, at beskrive med ét ord, hvad han er gud for. Han omtales i kilderne gerne med andre navne, hyppigt bruges tilnavnet Alfader, andre gange kaldes han Ygg (den frygtelige), et andet navn var Jolner, og under det optrådte Odin som julens gud. De mange navne afspejler de mange funktioner og roller Odin havde i den nordiske mytologi. I myterne beskrives han ofte som en høj, enøjet og gråskægget mand, og på billeder fremstilles han gerne ridende på den ottebenede hest Slejpner med spyddet Gungner i den ene hånd, fulgt af ravnene Hugin og Munin samt ulvene Gere og Freke. Men Odin var formskifter af natur; han havde utallige skikkelser og optrådte ofte i forklædning, som fx i kvadet om Gråskæg fra Ældre Edda. I myterne beskrives han som besat efter at skaffe sig mere viden og lærdom, og han rejste ofte vidt omkring; enten flyvende som en fugl eller ridende på hesten Sleipnir,

I de islandske kilder fra middelalderen, beskrives han som asernes overhoved. De udgjorde den vigtigste gudeæt, og i det nordiske verdensbillede var Odin derfor den mest magtfulde konge. Den begrænsede udbredelse af hans navn i stednavne, i forhold til fx Thor og Frej, tyder på at hans kult aldrig var særligt udbredt, på trods af at han var gudernes konge. Andre kilder viser dog, at det var eliten primært, der dyrkede ham; dvs. han var kongerne og stormændenes gud. Almindelige mennesker ville ikke vende sig til ham, og derfor var det kun få steder han kom til at ligge navn til. I alle de tre tilfælde, hvor vi møder navnet Odinkar, blev det fx båret af personer af fornem æt.[1]

I den nordiske mytologi var gudernes funktioner ikke nødvendigvis forbeholdt én guddom; fx var det ikke kun Odin, der blev dyrket som krigsgud. Den lidt blegere gudeskikkelse Tyr fungerede fx også som det. Han blev primært dyrket af de almindelige soldater, hvor Odin var høvdingenes og kongernes gud, også i krigen. En anden krigsgud var Thor, denne funktion var dog i høj grad knyttet til hans rolle som menneskehedens beskytter mod destruktive og fjendtlige kræfter. Som krigsgud var Odin dog ikke altid til at stole på, for selvom han havde lovet sejr, kunne alligevel vælge at give den til modparten.

Indholdsfortegnelse [skjul]

1 Oprindelse

1.1 Guddommelige funktioner

1.2 Rolle i myterne

2 Kilder

3 Blót

4 Sejd

5 Overlevende forestillinger om Odin

6 Navne

7 Moderne genkomst

7.1 Germansk neopaganisme

7.2 Moderne populærkultur

7.3 Pseudovidenskab

8 Litteratur

9 Eksterne link

10 Referencer

11 Se også

Oprindelse

I før-kristen tid blev denne guddom også dyrket i det øvrige germanske område, han var fx kendt som Woden i det angelsaksiske England, og Wodan på oldhøjtysk; hvilket blev til Wotan, den navn han optræder under i Richard Wagners operaværk Nibelungens Ring. Oprindeligt stammer navnet sandsynligvis fra det protogermanske ord *Wōđinaz eller *Wōđanaz (intet af det sprog er bevaret, ordet er derfor blevet rekonstrueret ud fra kendte sprog). Det er blevet foreslået at dyrkelsen af Odin kan have spredt sig nordpå fra Rhinegnene i 1. århundrede e.v.t. og have nået nået Skandinavien sammen med kendskabet i 5. århundrede e.v.t. Her har asekulten erstattet en oprindelig frugtbarhedskult. Odin optræder som krigsgud i sydgermanske kilder fra 5. til 8. århundrede,[2]

Uppland 7. årh.Det skandinaviske navn Óðinn udviklede sig fra det urnordiske navn *Wōdin i løbet af germansk jernalder, Kunsthåndværk af vendeltypen, brakteater og billedsten fra germansk jernalder hører til blandt de ældste fremstillinger af scener, der med sikkerhed kan forbindes med de myter, vi kender fra den nordiske middelalder. Mange af figurerne på disse genstande ganske sikkert forestiller Odin. Overvægten af Odins-portrætter hænger sandsynligvis sammen med, at genstande af guld som fx brakteater var så kostbare, at kun overklassen havde de nødvendige ressourcer til at erhverve dem; dette tyder på at Odin allerede på dette tidspunkt var aristokratiets gud.[3] Det er derfor blevet foreslået, at dyrkelsen af aseguderne med Odin i spidsen på det tidspunkt erstattede en oprindelig vanekult, da en ny samfundselite opstod som følge af de begivenheder, der i dag er kendt som folkevandringstiden. [4] Andre kilder tyder på at dyrkelsen af Odin begyndte længe før. Den romerske forfatter Tacitus, der skrev et etnografisk værk om Germanien omkring 100 e.v.t., beskriver en germansk guddom, som han omtaler med det romerske navn Mercurius; normalt tolkes det som en romersk oversættelse af Odin, da de begge blev opfattet som psykopompos, "leder af sjælene (til dødsriget)." Andre paralleller mellem dem var handel, visdom og lærdom, og at de begge rejste over himmelen vha. guddommelige hjælpemidler.

Den keltiske gud Lugus havde flere paralleller til Odin, de blev begge relateret til magi og poesi, de portrætteredes begge med ravne og spyd som attributter og var begge énøjede. Et sandsynligt område, hvor de to kulturer kunne smelte sammen var hos de germanske chattere, som levede i grænseområdet mellem de keltiske og germanske regioner i det nuværende Hessen. [Kilde mangler]

Odin i spidsen for en gruppe krigere på Tängelgarda stenen, Gotland 7. årh.

[redigér] Guddommelige funktioner

Odin havde flere roller; hans oprindelige funktion kan meget vel have været rollen som ledsager for de døde og som dødsgud,[5] men han var også nært knyttet til heste, spyd og med hamskifte. Hans egen hest hed i de nordiske kilder Slejpner, og den brugte han til sine rejser mellem de forskellige verdner. Han kunne også rejse i skikkelse af en ørn over himmelen, men i modsætning til andre himmelguder og skaberguder i andre kulturer blev han i Norden aldrig opfattet som en almægtig hersker over himmel og jord.

I de yngste kilder optræder han konsekvent som krigsgud, skabergud og gudernes konge.[6] Denne udvikling til gudekonge hænger sandsynligvis sammen med etableringen af kongeriger i Norden. Han var en gammel guddom, men havde også en særligt sammensat karaktér, der afspejlede den nye institution – dvs. Odin var ganske sikkert ikke et sent indlån fra en anden kultur; en teori, der primært bygger på Snorres fortælling om de indvandrende aser.[7] Det er først i overgangstiden mellem hedenskab og kristendom at Odin bliver til den almægtige ’’Alfader’’, som kendes fra de islandske skrifter, og var da ved at glide sammen med den kristne gud. Selvet navnet Alfader er dog et gammelt tilnavn.[8] Odin ejede også andre magiske genstande, en af dem var spyddet Gungnir, der ikke kunne bremses, når det blev kastet mod fjenderne. En anden var guldringen Draupnir, hvorfra ni identiske ringe af guld dryppede hver niende nat.

Trods sin rolle som krigsgud beskrives Odin kun sjældent som aktivt kæmpende, ligesom krigeregenskaber, som styrke og mod aldrig blev tillagt ham; de evner han havde, var snarere den strategiske snilde og brugen af bedrag. Han tog ikke hensyn til moral og retfærdighed, og man blótede til ham før en kamp, for at købe sig til et fordelagtigt resultat, ikke for en glorværdig sejr.[9] Måden man ofrede til Odin på var hængning og stik eller kast med spyd. Fra sagaerne kendes fx flere beskrivelser af en bestemt ritual en hærfører udførte før et slag: Før kampen begyndte slyngedes et spyd mod fjenden, for at ví dem til Odin: Dette er en gentagelsen af indledningen til den første mytologiske krig,[10] som begyndte da Odin kastede sit spyd.[11] Det var måske dette ritual, hvor fjenderne dedikeres til Odin, som smittede af på dødsguden, og gjorde ham til krigsgud.[12]

Selv da Odin var blevet krigsgud og konge fungerede han stadig som dødsgud. På sin borg Valhalla samlede han de bedste af menneskenes krigere, som faldt i kamp, de blev kaldt einherjerne. De skulle kæmpe for ham og guderne mod jætterne og kaosmagterne i Ragnarok. Einherjernes lod var ligesom Odins ikke evigt liv, men at falde i det yderste slag ved dommens dag, de befandt sig indtil da i en liminalfase mellem livet og deres endelige død.[13] Valhalla var Odins måde at forsøge at omgå udfaldet af Ragnarok, og hans primære opgave i de mytologiske fortællinger, var således at udsætte hans egen uafvendelige død og destruktionen af den den verden, som han selv havde skabt.[14] Dem som blev udvalgt Odin til at bo i Valhalla, var dog kun heltene, de store ledere, fyrsterne og kongerne.[15]

Den eneste reference til Valhalla i Ældre Edda stammer fra Grímnismál, hvilket tyder på at denne forestilling om et overjordisk krigerparadis opstod på et sent tidspunkt under kristen påvirkning.[16] Valhalla var sandsynligvis en videreudvikling af ældre forestillinger om, at de faldne krigere fortsatte deres sidste kamp i gravhøjen, og at den udgjorde det oprindelige dødsrige. Oprindeligt havde hans rige været graven, men da Odin gradvist overtog rollen som krigsgud og Alfader, blev Valhalla til et lyst og venligt sted [12] Spor af paradisiske dødsriger hos andre indoeuropæiske kulturer taler dog imod, at idéen om et venligt dødsrige ikke fandtes i Norden tidligere.[8]

Odin var også gud for inspiration, magi og poesi. Han opnåede stor visdom og kendskab til runernes hemmeligheder, da han hængte sig selv i verdenstræet Yggdrasill. Dette var imidlertid kun en åndelig død, hvor han ofrede sig selv til sig selv.[17] I en anden fortælling ofrede han sit ene øje for at kunne drikke af Mimers brønd, for det opnåede han også umådelig visdom. Hans navn bliver gerne oversat med raseri, men betyder sikkert snarere ekstase; både krigerens og digterens inspiration og genialitet.[18] Valknút er et symbol for Odins evne til at løse og binde mænd; på slagmarken kunne det give sig udslag i enten paralysering (lagt bånd på sindet) eller rus (løst for al frygt og selvkontrol).

Flere forskere har fremført teorier om at Odins-forestillingerne i virkeligheden er sent indlån i nordisk sammenhæng, det drejer sig om bl.a. E. A. Ebbinghaus, Jan de Vries og Thor Templin. Denne teori støttes til dels af nogle passager i de islandske sagaer, fx en, hvor det fortælles at Odin engang blev smidt ud af Asgård af de andre guder, hvilket virker usandsynligt for en alfader-figur. [Kilde mangler] Både de Vries og Templin mener desuden at Loke og Odin oprindeligt har været én og samme figur, der blev splittet i to i den tidlige vikingetid. [Kilde mangler]

Rolle i myterne

I myterne blev der lagt stor vægt på hvordan Odin opnåede sine magiske evner, og hvordan han videregav de evner.[19] Han var derfor gerne på farten, og rejste langt mellem de forskellige verdner på jagt efter mere viden, nye magiske færdigheder eller genstande.[20] Han optrådte lig en jordisk konge, når han sad i sit højsæde Lidskjald, men han var samtidig uberegnelig, fulgte udelukkende sine egne mål og kunne fremprovokere krige som det passede ham. I både myter, digte og sagaer findes der mange hentydninger til hans svigefulde karaktér.[21] I modsætning til Thor brugte Odin derfor også gerne list og magi for at overvinde sine fjender, og gik ikke af vejen for bedrag, for at skaffe sig selv en fordel. Odins store visdom gav ham indsigt i verdens skæbne og magisk magt, og som konge var det hans ansvar at forberede guderne på fremtiden og ruste sig til fjendernes angreb.

Ligesom de andre nordiske guder var Odin ikke udødelig; han vil falde og dø en fysisk død i det sidste slag under Ragnarok, hvor kun gudernes børn ville overleve.[13] Han var dog skabergud, da han sammen med sine to brødre Vile og Ve skabte Jorden ud fra urjætten Ymirs døde krop, efter at de havde dræbt ham. I rollen som skaber, omskabte Odin en allerede eksisterende, men fjendtlig verden til en brugbar jord. Han omformede derved naturressourcerne til noget brugbart. Odins skaberkraft skal sammenlignes med en dygtig håndværkers evner, og med den omformede han naturen og gjorde den til kultur. I den nordiske kosmologi var naturen ultimativt associeret med døden, og derfor meget uønskværdig – gennem omskabelse kan den i realiteten uundgåelige død udskydes. Ønsket om at snyde døden og udsætte ragnarok står stærkt i myterne.[22]

I flere fortællinger er Odin beskrevet som en gammel gråskægget vis mand og vandringsmand, iklædt bredskygget hat, kappe og med en lang stav i hånden. Ofte er han også til hest, og hans ottebenede hest, Slejpner, kan ride over både land, himmel og hav og kan bringe sin rytter helt ned til dødsriget. Af nogle kilder fremgår det at Slejpner bringer de døde helte fra valpladsen til Valhalla. Når han sidder på sit højsæde i Lidskjalv har han to ravne siddende på sine skuldre, deres navne er Hugin og Munin (Tanken og Mindet). De kan se hver en bevægelse i hele verden, og høre hver en lyd; intet kan derfor holdes skjult for dem. Ved hans fødder ligger de to ulve, Gere og Freke (begge navne betyder grisk/grådig). Ravnene fremstår i de yngre kilder som personifikationer af hans tanke og sind, men oprindeligt knyttede de sig til Odin i deres egenskab af ådselsædere.[23]

Odins mytologiske oprindelse og slægsskabsforbindelser er mest fyldigt beskrevet af islændingen Snorre Sturlason, som i fortællingen Gylfaginning oplyser, at han er søn af jættekvinden Bestla og Borr, og at han havde de to brødre Vile og Ve. Ud fra slægstermerne i det patriarkalske nordiske samfund var Odins æt således noget andet end jætternes, selvom hans mor var jætte.[24] Sammen med sine to brødre dræbte han urjætten Ymer og dannede verden af hans krop. Drabet blev et væsentligt konfliktpunkt i mytologien, og det var bestemmende for forholdet mellem Odins og Ymers slægt. Selvom de to ætter i realiteten var meget nært beslægtede, blev de dødelige fjender pga. Odins mord på jætternes stamfar.[25]

Med Fjørgyn/Jord har Odin sønnen Thor, men hans retmæssige hustru er dog Frigg, sammen med hende har han sønnerne Balder, Høder og Hermod. Med jættekvinden Rind har han tillige sønnerne Skjold og Vale. Med jættekvinden Grid har han sønnen Vidar. Hans forbindelse til Freja er dog uklar; hendes ægteskabelige status var usikker, og ifølge myterne var hun gift med Od; han kan være identisk med Odin. Måske var Freja hans frille, eller også var hun og Frigg oprindeligt én og samme person, der siden blev splittet i to.[26]

Detalje fra en billedsten fra Gotland, som viser tre mænd, identificeret som Odin, Thor og Frej. Udstillet på Nationalmuseet i Stockholm.

En illustration fra en islandsk manuskript fra 17. årh., der viser Odin ridende på sin hest Sleipnir.

Illustration, der viser Odin hans ravne og våben (MS SÁM 66 17. årh.).

[redigér] Kilder

De mange forskellige skriftlige kilder, som Odin optræder i, tegner et meget varieret billede af denne guddom. Den enkelte kilde er præget af forfatternes budskab og fremstillingen af Odin i den er en afspejling af det. Men forfatterne hentede inspiration til deres udgave af guden i det væld af forskellige forestillinger man havde om ham. Odin var nemlig ikke en entydig gud, han kunne optrådte i mangeartede skikkelser, havde mange funktioner og uberegnelighed var en af hans vigtigste egenskaber.

Ældre Edda er en samling af religiøse digte, som bygger på ældre før-kristent materiale. Nogle af disse digte kendes i flere udgaver fra forskellige manuskripter, som alle er blevet nedskrevet på Island i middelalderen. De enkelte digte fokuserer på forskellige aspekter af gudernes virke. Odin var en ambivalent gud med mange forskellige karaktertræk, så den Odin, vi møder i det ene digt, ligner ikke nødvendigvis den, vi møder i et andet.

Völuspá er en beretning om hele verdens historie, både der var sket tilbage fra urtiden, og det der vil ske i fremtiden. Den indeholder også en rammefortælling, om vølven, som beretter alt dette til Odin. Hun fortæller ham om hans egne gerninger i fortiden; drabet på Ymir og hans skabelse af Jorden og menneskene, at han igangsatte den første krig, hans ofring af sit eget øje i Mimers brønd og Balder, hans egen søns død. Hun fortæller om Odins egen skæbne, hvordan han selv skal dø, dræbt af Fenris, og at Vidar vil hævne ham. Men også at en ny Jord vil opstå i stedet for den gamle, der vil gå til i flammehavet. De overlevende af asernes slægt vil derpå mindes Odins gerninger.

Hávamál indeholder en fortælling om hvordan Odin opdagede runerne, efter han havde været hængt i verdenstræet og stikket med et spyd i ni dage og ni nætter. Den viden han opnåede på denne måde gav ham magten over de Ni verdner, dvs. hele Jorden. Nogle forskere har foreslået, at denne myte er en nordisk udgave af den kristne forestilling om Jesu korsfæstelse.[27] Andre afviser denne forbindelse, da ofring er den eneste parallel mellem disse to myter [28] En væsentlig forskel mellem de to selvofringsmyter, er de to vidt forskellige formål med dem; hvor Jesus påtog sig lidelsen for menneskets skyld, så søgte Odin runernes hemmelige viden.[29] Denne tekst har dog i lighed med de andre gået flere århundreder i mundtlig overlevering i et kristent samfund, før de blev nedskrevet i 12. århundrede; hvilket må betyde at kristne idéer og forestillinger må have påvirket den. [30][31]

Lokasenna giver et andet billede af Odin. Digtet fortæller om et skænderi mellem Loke og de øvrige guder efter Balders død. Da Loke håner Gefion forsøger Odin at forsvarer hende, det medfører at Loke angriber Odin verbalt, bla. Ved at hentyde til hans meget umandige praktisering af sejd; noget som var kvinders domæne. Det ender med af Frigg må forsvare sin mand, hvorefter hun blive mål for Lokes hån.

I Hárbarðsljóð optræder Odin forklædt som en færgemand. Da hans egen søn, Thor, kommer hen til den store sø, hvor Odin befinder sig, indleder han en lang diskussion med den intetanende Thor og han nægter at færge ham over.

Adam af Bremen: Skrev en beretning om ærkebispesædet Hamborg-Bremens historie (Gesta Hammaburgensis ecclesiae pontificum) omkring 1080. den indeholder bl.a. en af de ældste beskrivelser af den før-kristne religion i Norden. Odin kaldes Den rasende, og en krigsmager, der indgyder mænd styrke, når de står overfor deres fjender. [32]

Saxo Grammaticus: Skrev omkring 1200 et værk om danernes historie (Gesta Danorum) på latin. Det indeholder også euhemeristiske fortællinger om de før-kristne guder, der beskrives som snedige magikere. De brugte deres evner og tricks til at snyde menneskene i Norden, så de begyndte at dyrke dem som guder. [33] Ifølge Saxo kom Odin og de andre aser oprindeligt fra Byzans, som da var gudernes højsæde (Asgård). De var imidlertid blevet sendt i eksil og frataget alle ærebevisninger af de latinske guder, da Odin havde hånet gudernes konge. Derpå var aserne søgt mod nord. [34] Odin blev på denne måde fremstillet som en ren bedrage af Saxo, der samtidig kunne udstille hedninges tåbelige overtro og dyrkelse af væsner, der i realiteten blot var almindelige mennesker. På Saxos egen tid var den før-kristne religion endnu ikke helt forsvundet i Danmark, og det var derfor vigtigt ikke at omtale de gamle guder med respekt, pga. risikoen for hedenske tilbagefald. [Kilde mangler]Snorre Sturlassons Yngre Edda er i dag en af de vigtigste kilder til de før-kristne forestillinger om Odin og den religiøse kontekst, de var en del af. Her finder vi de mest fyldige udgaver af myterne, som kan fungere som forklaring på mange af de andre ældre kilder. I prologen til Yngre Edda fremstiller Snorre Odin som en historisk person. Ligesom Saxo fortæller han at Odin engang i fortiden slog sig ned i Norden, hvor han bildte indbyggerne ind, at han var en gud. Snorre udnævner Troja som Odins hjemsted, og forklarer med en folkeetymologi at aserne fik deres navn, fordi de kom fra Asien. Snorre forsøger i sin beskrivelse af Odin og de øvrige nordiske guder at opretholde en skolastisk værdineutral stil, men hans beretning kan alligevel ikke skjule Odins guddommelig og store betydning for den hedenske religion, der i Snorres egen levetid stadig var i frisk erindring.[35] I de forskellige tekster fremhæver Snorre forskellige aspekter af personen, fx er de magiske elementer kraftigt nedtonet i Yngre Edda, og rollen som Alfader fremhævet, mens de magiske egenskaber er mere fremtrædende i Ynglingesaga.[29]

I Snorres fortælling Gylfaginning fremgår det hvordan Jorden blev skabt, og hvad Odins baggrund var. Han var søn af Borr og jætten Bestla og havde to brødre Vile og Ve. Sammen dræbte de jætten Ymir, den første levende skabning i verden og jætternes stamfar. Fra Snorre stammer således den mest fyldige beskrivelse af Jordens indretning, det er dog usikkert i hvor høj grad hans meget systematiske verdensbillede var udbredt i før-kristen tid. Af jættens døde krop skabte Odin og hans brødre Jorden. Odin fik selv mange børn, og fra ham nedstammede asernes slægt. De tre brødre skabte også menneskene ud fra to stykker træ, de fandt i vandkanten; Odin gav dem ånde og liv, Vile gav dem forstand og følelser og Ve gav dem hørelse og syn. De blev kaldt Ask og Embla.

Det er Snorre, som beskriver Odin som den, der byder de faldne krigere velkommen til Valhalla, og fortæller at det var Odins mål, at samle så stærk en hær som muligt før Ragnarokslaget. Han skriver dog også, at Freja modtog halvdelen af de døde i sin sal Folkvang. Snorres Odin var en ambivalent gud; udover konge og hærfører var han også magiker, og han benyttede gerne bedrag for at nå de mål, han havde sat sig. Et tilbagevendende tema i Snorres myter, var Odins jagt på viden og kundskab. I 2. afsnit af Skáldskaparmál fortælles historien fx om hans tyveri af digtermjøden hos jætten Suttung, hvis datter Gunlød Odin forførte, for at få hendes hjælp.

Blót

Selv om Odin ifølge de islandske kilder er den fremmeste guddom, er der dog grund til at antage, at Odin ikke har samme grad af popularitet som andre guder havde; fx er relativt få byer opkaldt efter ham, én af dem er formentlig Odense. Andre guder, som Frej og Thor, er i forhold til Odin langt stærkere repræsenteret i det onomastiske materiale med adskillige forekomster af bynavne som Frøstrup og Torsted. At han længe har haft en fremtrædende plads i de religiøse forestillinger kan dog ses ved at ugedagen onsdag er opkaldt efter ham.

Det fremgår af flere primærkilder, at man i Norden bl.a. ofrede til Odin som led i de ceremonier, der blev kaldt blót. Adam af Bremen beretter fx om en stor offerfest ved templet i Uppsala, som hvert niende samlede folk fra hele Sverige. Her blev både trælle og, som han skriver, hanlige eksemplarer af hver dyreart hængt fra træernes grene. Thietmar af Merseburg beretter om lignende kultfester i Lejre på Sjælland. Beretningen i Hávamál om Odins egen hængning og hans tilnavn, Hángatýr (De hængtes gud), må det formodes at menneskeofringer af denne type i vikingetiden, og måske før var knyttet til Odin.[36] I Ynglingesaga er der inkluderet en beretning, som også kan bekræfte denne teori, den fortæller om den svenske sagnkonge Aun, som det var blevet åbenbaret, at Odin ville forlænge hans liv, hver gang han ofrede en af sine sønner hvert tiende år. Ni sønner mistede ifølge sagaen således livet, indtil svenskerne stoppede ham, idet han skulle til at ofre den tiende og sidste.

I andre sammenhænge ofrede man til Odin i krisesituationer; i visse situationer også mennesker. I et berømt eksempel, der findes i både Gautreks Saga og Gesta danorum var det endda en konge, som måtte lide døden. Kong Vikar var på rejse med sine mænd, da de blev ud af kurs, de trak derpå lod om hvem der skulle ofres til Odin for bedre bør. Loddet faldt på kongen, og han blev derfor hængt. I sagaerne fortælles det også at svenskerne havde ofret to sagnkonger, Domalde og Olof Trätälja, til Odin efter flere års hungersnød. Beretninger om krige tyder også på, at drab på fjender i et slag blev opfattet som en ofring til Odin; flere steder beskrives et ritual, som en hærfører udførte forud for kampen, hvor han viede sine fjender til Odin. Hans uberegnelighed i krig var dog kendt af enhver; nogle gange forrådte han sine favoritter, og lod dem tabe et slag og lide døden, hvilket Loke håner Odin for i Lokasenna.

I mange kilder fremgår det at ofre blev dedikeret til Odin ved hjælp af et spyd, det kunne fx ske ved at den hængte blev ramt med et spyd, ligesom når en hærfører råbte ”Odin eje jer alle” mod fjendehæren før et slag efterfulgt af et kast med et spyd.[37] Ofring til Odin gav adgang til Valhalla på linje med døden på slagmarken; i realiteten var et ligbål og/eller et stik med spyd i liget ganske sikkert tilstrækkeligt til at den afdøde kom til Odin. Dette gjaldt også for kvinder, og i flere kilder refereres der til egentlige enkebrændinger, så hustruen tilsyneladende kunne følge sin ægtemand til Odins hal.[38]

Foråret og begyndelsen af sommeren, dvs. midt april, var sandsynligvis det tidspunkt hvor de årlige ofringer til Odin normalt lå på. I Ynglingesaga bliver en af de store årlige højtider beskrevet som at sumri, þat var sigrblót ("om sommeren, for sejr"); og Odin blev konsekvent forbundet med sejr i alle nordiske kilder.

Sejd

Odin omtales som en stor sejdmager. Sejd var en shamanistisk teknik, og shamanisme har været udbredt i hele Nordøsteuropa, Asien og Nordamerika op til moderne tid.[39] Forestillinger om et centralt verdenstræ parallelt med det nordiske Yggdrasil genfindes i flere nordøsteuropæiske og nordasiatiske kosmologier, hvor det fungerede som bindeled mellem forskellige verdner. Mange af Odins egenskaber kan også genfindes i andre shamanistiske kulturer; fx er shamanens vigtigste rolle at fungere som bindeled mellem menneskenes og gudernes verden. Rejserne mellem verdenerne gør ham i stand til at opnår viden, der ellers var hemmelig, eller møde personer, som ellers er døde. Dyr bliver ofte benyttet som transportmiddel på sådanne transcendente rejser.[40]

Odins hængning og selvofring i træet, hvor han opdagede runerne,[41] fungerede som en initiation, der bragte ham fra en tilstand af uvidenhed til visdom. Smertefulde teknikker er udbredte i mange kulturer, når unge shamaner skal oplæres, ligesom forestillingerne om fødsel og genfødsel af shamanen.[29] Det fremgår af digtet, at flere personer er til stede under Odins initiation, de gav ham hverken mad eller drikke i de ni dage og nætter han hang gennemboret af et spyd. Dette kunne være Odins adoption ind i sin mors egen slægt, da en tåget passage refererer til jætten Bøltorns søn, dvs. hans egen morbror. Denne jætte kunne være Mimer, men det fremgår ingen steder. Hængningen indviede ham i jætternes slægt og gav ham adgang verdens hemmelige viden; han samlede runerne op fra jorden, dvs. underverdenen.[42] Selvom han nu var blevet en del af sin mødrene slægt og havde fået del i dens viden, gengældte Odin aldrig denne gave, i stedet dræbte han stamfaren Ymer og fralagde dermed sit slægtskab. [42]

I Norden blev sejd beskrevet som en af mest kraftfulde kunster, men normalt også opfattet som noget feminint. Det var derfor en særlig ritualteknik knyttet til kvindelige præstinder og guder, især blev Freja tillagt stærke kræfter. Det betød at mandlige udøvere kvindagtiggjorde sig selv, hvilket blev anset som stærkt nedværdigende i det før-kristne nordiske samfund.[43] En mand, der blev grebet i at udøve sejd, blev derfor opfattet som ergi dvs. umandig.[9] I myterne fortælles det, at det var Freja, som første gang lærte aserne sejdkunsten. Den var derfor i særlig grad forbundet med vanerne. Odin var også forbundet med denne gudeæt i andre forhold, fx havde både han og vanerne magt over døden, og Frejas ellers forsvundne ægtemand Od kan oprindeligt have været Odin.[44]

En vigtig del af fortællingerne om Odin er hans fugle, de to ravne Hugin og Munin. De er en del af ældre forestillinger, og optræder på billeder fra jernalderen. I shamanistisk tradition repræsenterer fugle seerens eller shamanens sind, der kan flyve frit over lange afstande og se vidt omkring, helt uafhængigt af kroppen.

Overlevende forestillinger om Odin

Religionsskiftet i Norden var en langvarig proces, hvor kristendommen hovedsageligt langsomt spredte sig hovedsageligt fra samfundets top og fyrsterne nedad mod den almindelige befolkning. I den brede befolkning var der fortsat, længe efter den officielle kristning, en udbredt tro på Odin og de øvrige før-kristne guder og mytologiske væsner.

Det sidste slag i Skandinavien, hvor Odin blev fejret for sejren, var slaget ved Lena i 1208. Den landflygtige svenske konge Sverker var vendt tilbage i spidsen for en stor dansk hær, og han stod nu over for en langt mindre svensk hær ledet af den nye konge Erik. Det fortælles at Odin nu viste sig foran de svenske linjer ridende på Sleipnir. Han ledte derpå det svenske angreb og gav dem sejren. [45]

I Baglersagaerne, der blev skrevet i 13. århundrede, og som indeholder beskrivelser af begivenheder fra de to første årtier af samme århundrede optræder den samme episode også. Det fortælles her at, en enøjet rytter, der bar en bredskygget hat og en blå kappe, bad en smed sko sin hest. Den mistænksomme smed spurgte derpå den fremmede, hvor han havde været den forgående nat. Den fremmede nævner så steder så langt borte, at smeden ikke kan tro på ham. Fremmede fortæller også at han længe havde opholdt sig i nord, hvor han havde deltaget i flere slag, men at han nu var påvej til Sverige. Da hesten er blevet skoet, stiger den fremmede atter op og siger: "Jeg er Odin" til den lammede smed og rider bort. Slaget ved Lena fandt sted den følgende dag. Baggrunden for denne historie er at der for nylig var indgået en fred i Norge, og at krigsguden Odin derfor intet længere havde at gøre der.

I anden saga fra 1260’erne, Hákonar saga Hákonarsonar, fortælles det hvordan Skule Baardsson engang i 1230’erne havde bedt skjalden Snorre Sturlason forfatte et digt, hvori én af Skules fjender blev sammenlignet med Odin, så de begge blev beskrevet som bringere af strid og splittelse. Denne episode er ikke en indikation af en fortsat dyrkelse af Odin, men viser snarere at mindet om hans navn på dette tidspunkt stadig var levende.

I den senere skandinaviske folklore blev Odin længe husket som leder af den vilde jagtI flere beretninger var målet for denne jagt tilsyneladende at indfange og dræbe en kvinde. Hvem hun var, er ikke entydigt, men mange steder var den skovboende huldra. I Danmark var han flere steder erstattet af kong Valdemar eller ridder Grøn som leder af jagten. Digteren B. S. Ingemann skrev således om ham:

Tit korser arme bonde sig end på natlig sti,

når jægere og hunde ham suse vildt forbi.B.S. Ingemann

Navne

I de nordiske kilder optrådte Odin under mange forskellige navne. I skjaldetraditionen benyttede man kenninger som indirekte referencer til steder og figurer, en metode, der i mindre omfang, også kendes fra eddadigtiningen. I andre myter, som dem der kendes fra både Ældre og Yngre Edda bruges dæknavne som et element i fortællingen; fx optrådte han under navnet Bølværk på sin færd til Gunlød, hvor han stjal Kvasers blod (også kaldt skjaldemjøden og Suttungs mjød). I anden myte kaldte han sig Gangråd under sit besøg hos Vaftrudner og Vegtramer foran indgangen til Hel, da han manede Vølven op af hendes grav og udspurgte hende. Navnene var således ofte en afspejling af hans primære rolle i de enkelte myter eller historier; i myterne blev tilnavne brugt til at karakterisere figurerne i stedet for psykologiske beskrivelser.[48] Et udbredt tilnavn var fx Valfader, det fik han, fordi han blev fosterfader for de helte, der døde på slagmarken (valen), og fik bolig i hans borg, Valhalla. Derfor var Odin knyttet til både krigen og døden. Et andet tilnavn var Himmelfader, det var knyttet til hans evne til at omskabe sig til en ørn. En fugl, der i indoeuropæiske kulturer i særlig grad ofte er forbundet med himlen. Odins navne kommer primært fra begivenheder på hans mange rejser og de handlinger, han har foretaget på dem.[48]

Fra forskellige kilder kendes der mere end 200 tilnavne eller dæknavne for Odin. [49] Nogle tilnavnene understreger Odins position som fadergud og konge:: Alföðr ("Alfader") ; Aldaföðr "Mænds fader"; Herjaföðr ("Hærfader"); Sigföðr ("Sejrsfader"); Valföðr ("De faldnes fader"). Andre kendte navne er bl.a.: Arnhovde, Atrid, Audun, Bileyg (Biløjd), Bivlin

1 NAME /Odin\Wodin/ 2 SOUR S033320 3 DATA 4 TEXT Date of Import: Jan 17, 2001 1 BIRT 2 DATE ABT. 215 2 PLAC of, Asgard, Asia 2 SOUR S033320 3 DATA 4 TEXT Date of Import: Jan 17, 2001 1 DEAT 2 DATE ABT. 300 2 SOUR S033320 3 DATA 4 TEXT Date of Import: Jan 17, 2001

Note: Odin was supreme ruler of the Scythians, in Asaland, or Asaheim, Turkestan, between the Euxine and Caspian Seas, in Asia. He reigned at Asgard, whence he removed in the year B. C. 70, and became the first King of Scandinavia. He died in the year B. C. 50, and was succeeded by his sons, who reigned in different parts of Scandinavia.

[De La Pole.FTW]
Sources: Kraentzler 1702; RC 233; 324; AF. AF gives death date.
RC: Odin (Wodon) of Asgard, Asia. K: Odin. There is a descent from Odin, son of Fridulf, in "Three Hundred Colonial Ancestors and War Service."

BIOGRAPHY: Saxon Cheif

_P_CCINFO 1-2782

The Prose Edda shows the names of other sons who became the Kings ofDenmark, Sweden & Norway but I can;t find the analogues for these inthe Anglo-Saxon Chronicles. They are Skjoldr of Denmark, Saemingr ofNorway, & Yngvi of Sweden.

same person as RIN 8512

Or Odin RIN 9080
Book of Rememberence-Meacham

The hero and Romano-British King who is the origin of most royal pedigrees, including the poem of Beowulf (c. 700), Widsith, Anglo-Saxon Chronicles and Saxo Grammaticus. These records combine real people with legendary figures. The dynasty recorded here, from Woden to Ethelwulf, is based on that in the Anglo-Saxon Chronicles. {Iain Kerr January 1995} [GADD.GED]

Or Woden
Same person as RIN 1-1645

Occupation

Father of Heptarchic Kings.

The Prose Edda shows the names of other sons who became the Kings ofDenmark, Sweden & Norway but I can't find the analogues for these in theAnglo-Saxon Chronicles. They are Skjoldr of Denmark, Saemingr of Norway,& Yngvi of Sweden.

SOURCE NOTES:
http://www3.dcs.hull.ac.uk/cgi-bin/gedlkup/n=royal?royal02003
http://www.fordham.edu/halsall/source/nennius.html

According to the Anglo-Saxon Chronicle, if you are a male l ine
descendant of Woden, then you are also a male line descenda nt of Adam:
'And Ethelwulf was the son of Egbert, Egbert of Ealhmund, Ealhmund of
Eafa, Eafa of Eoppa, Eoppa of Ingild; Ingild was the brother of Ina, king
of the West-Saxons, who held that kingdom thirty-seven winters, and
afterwards went to St. Peter, where he died. And they wer e the sons of
Cenred, Cenred of Ceolwald, Ceolwald of Cutha, Cuth a of Cuthwin, Cuthwin
of Ceawlin, Ceawlin of Cynric, Cynric of C reoda, Creoda of Cerdic,
Cerdic of Elesa, Elesa of Esla, Esla of G ewis, Gewis of Wig, Wig of
Freawine, Freawine of Frithugar, Frith ugar of Brond, Brond of Balday,
Balday of Woden, Woden of Frithu wald, Frithuwald of Freawine, Freawine
of Frithuwualf, Frithuwul f of Finn, Finn of Godwulf, Godwulf of Great,
Great of Taetwa, T aetwa of Beaw, Beaw of Sceldwa, Sceldwa of Heremod,
Heremod of It ermon, Itermon of Hathra, Hathra of Hwala, Hwala of Bedwig,
Bedwi g of Sceaf; that is, the son of Noah, who was born in Noah's ark:
Laznech, Methusalem, Enoh, Jared, Malalahel, Cainion, Enos , Seth, Adam
the first man, and our Father, that is, Christ. Amen.'

Or Woden
Same person as RIN 1-1645

same person as RIN 8512

Also known as Odin or Bodo.

Oden åkallades. Det rör sig om en apoteos: d v s en mänsklig varelse upphöjs
upphöjs till gudomlig rang.

Odin (norr. Óðinn) er den mektigste og viseste guden i norrøn mytologi. Han ble både regnet som gudenes høvding og høvdingenes gud. Foreldrene hans er Bor og Bestla, og han er bror til Vilje og Ve. Hustruen hans er Frigg, den mektigeste gudinnen i Åsgard, og med henne fikk han Balder, Hod og Hermod. Med Jord (Fjorgyn) fikk han Tor. Med Rind fikk han Våle, og med Grid fikk han Vidar.

Odin var opprinnelig stormens og nattens gud, men ble senere forfremmet til hovedguden. Han er krigsgud, og guden for visdom, trolldom (seid), diktning, m.m.

Odins bolig heter Valaskjalv, der han sitter i sitt høysete Lidskjalv. Odin har spydet Gungne og gullringen Draupne.

Valhall
Odin styrer i Valhall. Veggene er lagd av spyd, og taket av skjold. Valhall har 540 porter, som alle er så brede at 800 einherjere kan gå gjennom dem. Her samles alle som har falt i kamp, og fortsetter kjempingen her. Imidlertid er det slik at alle som dør når de slåss her, kommer til liv igjen, og kan spise og drikke videre.

Maten får de fra galten Særimne. Den blir spist hver dag, men om kvelden er den like hel igjen. Kokken her heter Andrimne, og kjelen Eldrimne. Geita Hedrun fyller et kar med mjød hver dag, det er rikelig til alle. Odin selv drikker bare vin, det er både hans mat og drikke. Det er valkyriene Hrist og Mist som bringer Odin hans drikkehorn.

Geiten Heidrun og hjorten Eiktyrne står på Valhalls tak og eter bladene fra Yggdrasil.

Odins kunnskap
Odin er bl. a. kunnskapens og visdommens gud. Sin kunnskap fikk han da han ofret et øye for å drikke av kunnskapens brønn (Mimes brønn). Odin er derfor enøyd. Dette gjorde han for å forstå den verden han hadde skapt. Mime ble senere halshugd, og Odin har siden brukt hodet til å rådføre seg.

Men en dag var han fortvilet over alt han ikke visste og forstod. Han måtte ut i verden og øke sin kunnskap. Han stakk spydet sitt i siden for å lære om smerte. Han klatret opp i Yggdrasil og hang der i ni døgn, halvt død, halvt levende. Da viste verdens hemmeligheter seg for ham, og Odin kunne reise tilbake klokere enn før.

Odins dyr
Han har en hest, Sleipner, som navigerte verden med sine åtte ben. Ingen hest i verden løper like fort som Sleipner, og den løper til lands, til vanns, gjennom fjell og i lufta.

På hver skulder har han en svart ravn, henholdsvis Hugin og Munin (?Tanken? og ?Minnet?). De ser hver eneste bevegelse nede på jorden og de hører hver eneste lille lyd. Ingenting kan holdes skjult for Hugin og Munin.

Han har to ulver, Gere og Freke. Begge navnene betyr grisk/grådig.

Han eier også grisen Særimne som gir mat till alle i Vallhal.

Odins tilnavn
Odin hadde mange navn. Mange av dem kommer av at folk har måttet oversette hans navn til sitt eget språk, mens andre gjenspeiler hans mange egenskaper og ferdigheter. Han kunne omskape seg til hva det skulle være.

Allfader (han er far til alle guder), Arnhovde, Atrid, Audun, Bileyg (Biløyd), Bivlinde, Båleyg (Båløyd), Bolverk, Brun/Brune, Dresvarp, Farmatyr (/Roptaty, Herjan, Hrosshårsgråne, Hvatmod, Hvedrung, Hærglad, Hærblinde, Hå/Høy, Ialk, Jevnhå (Den Jevnhøye), Jolner, Kjalar, Langskjegg, Launding, Møttul, Njot, Olg, Ölur, Ome, Oske, Ovner, Rane, Ravnguden, Rosterus, Sann/Sannetal, Seierfar, Sidhatt, Sidskjegg, Sige, Sigder, Siggaut, Sigmund, Sigtrygg, Skilfing, Skjoldvall, Svalner, Svavner, Svidrer, Svidur, Svipal, Tud, Tund/Tunn, Tekk, Tror, Trasar, Tveblinde, Tvegge, Ud, Vak/Vakr, Valfader (han er fosterfar til alle som faller i val), Valdr Galga, Vegtam, Vidrimmer, Vidur, Vodin, Våvud,Wodan, Ygg/Yggr, Yggjung, Yjung,

Kilde
Snorre: Kongesagaer, Ynglinge-saga, Gyldendal, 1979.

Or Odin RIN 9080
Book of Rememberence-Meacham

OR "WODIN"; BORN AS "SIGGE", TOOK NAME OF ODIN; DESCENDANCY FROM THIS
INDIVIDUAL, THOUGH TAKEN FROM INFORMATION IN THE "ANGLO-SAXON CHRONICLE" AND
BEDE, MUST BE VIEWED WITH SOME CAUTION, AS IT WAS PRESTIGIOUS TO CLAIM WODIN AS
AN ANCESTOR

quitte les bords de la mer Noire lorsque le général Romain Gnaeus Pompeius Magnus(106 av JC - 48 av JC) défait le Roi du Pont Mithradates VI et force les Scythes à retourner en Scandinavie d'ou ils sont originaires et avec laquelle il commerce depuis toujours.

!SOURCES:
1. The Viking Age, Gen. Hist. 19, v. 1, p. 28-68
2. Keiser und Koenig Hist., Gen. Hist. 25, pt 1, p. 126-27
3. Anglo-Saxon Bishops, Kings & Nobles, Eng. 104, p. 251-55
4. Utah Gen. & Hist. Mag., R981, v. 18, p. 119-21
!RESEARCH NOTES:
1. Inasmuch as temple work has already been done for and in behalf of Odin and some of his descendants, this compilation is made so that there may be a permanent record in the Church Records Archives giving the most desirable source of information and the most desirable arrangement of children and descendants based upon these sources. Odin has been shrouded in mystery and has been considered both mythical and an actual historical personage by various authorities. The last mentioned contention is justified more by the fact that ancient chronologers independent of each other and without contact or knowledge of each other have claimed and recorded lineal descent for their rulers from Odin. In each instance the pedigree from a given ruler back to Odin has been given, and approximations based upon the number of generations indicated have virtually in every instance set the birth of Odin between 200 A.D. and 300 A.D. The exception would be the Scandinavian pedigrees, but due to the violent lives and deaths of their kings, the generation period would logically be less than the Anglo-Saxon. In either event only an arbitrary approximatioin can be made for dates of birth from Odin down to the 5th Century. Thereafter more specific data is available. The Anglo-Saxon sources give Frithuwald as the sire of Odin, whereas the Heimskringla names Bor.

RESEARCH NOTES:
Overlord of Anglo-Saxons. Name later given to Norse God; Lived in Asgard
Hvis man skal regne Odin som en historisk person, saa finnes det tradisjoner
som tyder of at han kan ha vaert chieftain over den getiske stammen in Trakia,
eller for alanene (som araberne kalte aser) nord for Svartehavet. Baade
Snorre,
i den yngre Edda, and angelsaksiske kilder f*rer Odins stamtavle lenger
returned
i tid, til Troja, Herakles, Adam, osv. Den listen over Odins forfedre som
gaar returned til Adam, er hentet fra Asser. Det skulle vaere un*dvendig aa
si at den er oppkonstruert, and ikke maa tas of alvor.

!SOURCES:
1. The Viking Age, Gen. Hist. 19, v. 1, p. 28-68
2. Keiser und Koenig Hist., Gen. Hist. 25, pt 1, p. 126-27
3. Anglo-Saxon Bishops, Kings & Nobles, Eng. 104, p. 251-55
4. Utah Gen. & Hist. Mag., R981, v. 18, p. 119-21
!RESEARCH NOTES:
1. Inasmuch as temple work has already been done for and in behalf of Odin and some of his descendants, this compilation is made so that there may be a permanent record in the Church Records Archives giving the most desirable source ofinformation and the most desirable arrangement of children and descendants basedupon these sources. Odin has been shrouded in mystery and has been considered both mythical and an actual historical personage by various authorities. The lastmentioned contention is justified more by the fact that ancient chronologers independent of each other and without contact or knowledge of each other have claimed and recorded lineal descent for their rulers from Odin. In each instance thepedigree from a given ruler back to Odin has been given, and approximations based upon the number of generations indicated have virtually in every instance setthe birth of Odin between 200 A.D. and 300 A.D. The exception would be the Scandinavian pedigrees, but due to the violent lives and deaths of their kings, thegeneration period would logically be less than the Anglo-Saxon. In either eventonly an arbitrary approximatioin can be made for dates of birth from Odin down to the 5th Century. Thereafter more specific data is available. The Anglo-Saxon sources give Frithuwald as the sire of Odin, whereas the Heimskringla names Bor.

Another tradition (Norse) has Odin as a descendant (17 generations) of King Tror of Thrace. The above refects Gothic traditions as reported by Jordanes. He ruled in Denmark at Leire.

Descendant of Eurypylos (ID=4923) and Cassandra (ID=4918).

Oberster der Asen von den Germanen später als Gott verehrt

!SOURCES:
1. The Viking Age, Gen. Hist. 19, v. 1, p. 28-68
2. Keiser und Koenig Hist., Gen. Hist. 25, pt 1, p. 126-27
3. Anglo-Saxon Bishops, Kings & Nobles, Eng. 104, p. 251-55
4. Utah Gen. & Hist. Mag., R981, v. 18, p. 119-21
!RESEARCH NOTES:
1. Inasmuch as temple work has already been done for and in behalf of Odin and some of his descendants, this compilation is made so that there may be a permanent record in the Church Records Archives giving the most desirable source ofinformation and the most desirable arrangement of children and descendants basedupon these sources. Odin has been shrouded in mystery and has been considered both mythical and an actual historical personage by various authorities. The lastmentioned contention is justified more by the fact that ancient chronologers independent of each other and without contact or knowledge of each other have claimed and recorded lineal descent for their rulers from Odin. In each instance thepedigree from a given ruler back to Odin has been given, and approximations based upon the number of generations indicated have virtually in every instance setthe birth of Odin between 200 A.D. and 300 A.D. The exception would be the Scandinavian pedigrees, but due to the violent lives and deaths of their kings, thegeneration period would logically be less than the Anglo-Saxon. In either eventonly an arbitrary approximatioin can be made for dates of birth from Odin down to the 5th Century. Thereafter more specific data is available. The Anglo-Saxon sources give Frithuwald as the sire of Odin, whereas the Heimskringla names Bor.

1 NAME /Odin\Wodin/ 2 SOUR S033320 3 DATA 4 TEXT Date of Import: Jan 17, 2001 1 BIRT 2 DATE ABT. 215 2 PLAC of, Asgard, Asia 2 SOUR S033320 3 DATA 4 TEXT Date of Import: Jan 17, 2001 1 DEAT 2 DATE ABT. 300 2 SOUR S033320 3 DATA 4 TEXT Date of Import: Jan 17, 2001

Note: Odin was supreme ruler of the Scythians, in Asaland, or Asaheim, Turkestan, between the Euxine and Caspian Seas, in Asia. He reigned at Asgard, whence he removed in the year B. C. 70, and became the first King of Scandinavia. He died in the year B. C. 50, and was succeeded by his sons, who reigned in different parts of Scandinavia.

[De La Pole.FTW]
Sources: Kraentzler 1702; RC 233; 324; AF. AF gives death date.
RC: Odin (Wodon) of Asgard, Asia. K: Odin. There is a descent from Odin, son of Fridulf, in "Three Hundred Colonial Ancestors and War Service."

Another tradition (Norse) has Odin as a descendant (17 generations) of King Tror of Thrace. The above refects Gothic traditions as reported by Jordanes. He ruled in Denmark at Leire.

BIOGRAPHY: Odin (215-) [Pedigree]
Son of Frithuwald (Bor) (190-) and Beltsea of_Asgard (194-)

BIOGRAPHY: b. c. 215
r. Asgard, Asia

BIOGRAPHY: Married first Frigg (219-)

BIOGRAPHY: Children:

BIOGRAPHY: Skjold King of the Danes (237-) m. Gefion (241-)
Children:

BIOGRAPHY: Beldig of_Scandinavia
References: [RFC]

!SOURCES:
1. The Viking Age, Gen. Hist. 19, v. 1, p. 28-68
2. Keiser und Koenig Hist., Gen. Hist. 25, pt 1, p. 126-27
3. Anglo-Saxon Bishops, Kings & Nobles, Eng. 104, p. 251-55
4. Utah Gen. & Hist. Mag., R981, v. 18, p. 119-21
!RESEARCH NOTES:
1. Inasmuch as temple work has already been done for and in behalf of Odin and some of his descendants, this compilation is made so that there may be a permanent record in the Church Records Archives giving the most desirable source ofinformation and the most desirable arrangement of children and descendants basedupon these sources. Odin has been shrouded in mystery and has been considered both mythical and an actual historical personage by various authorities. The lastmentioned contention is justified more by the fact that ancient chronologers independent of each other and without contact or knowledge of each other have claimed and recorded lineal descent for their rulers from Odin. In each instance thepedigree from a given ruler back to Odin has been given, and approximations based upon the number of generations indicated have virtually in every instance setthe birth of Odin between 200 A.D. and 300 A.D. The exception would be the Scandinavian pedigrees, but due to the violent lives and deaths of their kings, thegeneration period would logically be less than the Anglo-Saxon. In either eventonly an arbitrary approximatioin can be made for dates of birth from Odin down to the 5th Century. Thereafter more specific data is available. The Anglo-Saxon sources give Frithuwald as the sire of Odin, whereas the Heimskringla names Bor.

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Barre chronologique Óðinn / Woden / Woutan "Odin Danes" of Asgard

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Cliquez sur le nom pour plus d'information. Symboles utilisés: grootouders

grand-parents ouders

parents

frères/soeurs kinderen

enfants

Ancêtres (et descendants) de Óðinn / Woden / Woutan of Asgard

Frealaf Buri
± 160-????

Auðumbla of Asgard
± 194-????

Bölþorn jötunn
± 170-± 190

Frithuwald Bor
± 190-????

Bestla of Asgard
± 195-± 287

Óðinn / Woden / Woutan of Asgard
± 215-????

(1) ± 236

Frigg / Frigida / Frea / Friege Frea
± 228-????



Sigar Odinsson ± 625-± 725	Aske	Waegdaeg / Wecta (King Witta - Living in Saxony) ± 350-????	Baeldaeg of Asgard ± 243-± 334	Casere ± 357-± 325	Skjöldur King of Denmark ± 237-± 337

(2)

Jord
± 223-????



					Sigrlami King of Gardariki King of Gardariki ± 245-????

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Les sources

Événements historiques

Jour du baptême 20 juin 1911

Jour du baptême 20 juin 1911

La température au 20 juin 1911 était entre 10,3 et 18,7 °C et était d'une moyenne de 13,5 °C. Il y avait 9,6 mm de précipitation. Il y avait 3,0 heures de soleil (18%). La force moyenne du vent était de 3 Bft (vent modéré) et venait principalement du ouest. Source: KNMI
Du 12 février 1908 au 29 août 1913 il y avait aux Pays-Bas le cabinet Heemskerk avec comme premier ministre Mr. Th. Heemskerk (AR).
En l'an 1911: Source: Wikipedia
- La population des Pays-Bas était d'environ 6,0 millions d'habitants.
- 3 janvier » siège de Sidney Street dans l'East End de Londres.
- 23 mars » au dernier recensement, la France compte 39605000habitants.
- 4 mai » le Reichstag vote au sujet de la querelle Antiqua-Fraktur.
- 9 octobre » une explosion accidentelle précipite le soulèvement de Wuchang.
- 10 octobre » soulèvement de Wuchang, début de la révolution Xinhai.
- 23 octobre » premier vol de reconnaissance de l'histoire par un avion lors de la guerre italo-turque.

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Arbre généalogique Homs » Óðinn / Woden / Woutan "Odin Danes" of Asgard (± 215-????)