Almáttki áss- Regnator omnium deus (Ruler of all things)

Perhaps the most fascinating god in all of Norse mythology is also one of the most unknown figures. Given that Norse mythology is inherently polytheistic, one might not expect the existence of an all-powerful god who presides over everything. However, from a limited number of sources, it appears that there was indeed a deity who fits this description. This god's name is not directly mentioned; he is only referred to as Almáttki áss, which translates to "Almighty God." At first glance, one might assume that this god was a concept imported from Christianity. However, this assumption will be demonstrated to be incorrect in the following section. The reality is that many pagan polytheistic religions also feature an all-mighty creator god, one who existed prior to all else, highlighting a fascinating aspect of spiritual belief systems across different cultures.

Is the creator in Norse Mythology the Christian God?

First, we need to debunk the idea that Almáttki áss was an import of Christianity to the Norse religion. There are scholars who have put forth this argument; however, a thorough examination of the saga literature readily counters their claims. One reference to Almáttki áss by name is found in a pagan prayer intended for invocation at the Althing in Iceland.

"Nefni ek í þat vætti," skyldi hann segja, "at ek vinn eið at baugi, lögeið. Hjálpi mér svá Freyr ok Njörðr ok inn almáttki Áss sem ek mun svá sök þessa sækja eða verja eða vitni bera eða kviðu eða dæma sem ek veit réttast ok sannast ok helzt at lögum ok öll lögmæt skil af hendi leysa, þau er undir mik koma, meðan ek em á þessu þingi.

"I call to witness in evidence, he was to say, that I take oath upon the ring, a lawful one (lögeid) so help me Frey and Niord and the Almighty God, to this end that I shall in this case prosecute or defend or bear witness or give award or pronounce doom according to what I know to be most right and most true and most lawful, and that I will deal lawfully with all such matters in law as I have to deal with while I am at this Thing."

-Landnámabók (Ellwood translation)

This would have been a law in place more than 100 years before Christianity was even considered in Iceland. It invokes pagan gods alongside the almighty god in a legal setting.

The Common Germanic Creator God

Furthermore, if we look back even further to the era of the Germanic tribes, Tacitus also noted the belief in an all-powerful god in early Germanic religion. This deity was referred to in Latin as Regnator omnium deus, meaning "ruler of all things."

"Of all the Suevians, the Semnones recount themselves to be the most ancient and most noble. The belief of their antiquity is confirmed by religious mysteries. At a stated time of the year, all the several people descended from the same stock, assemble by their deputies in a wood; consecrated by the idolatries of their forefathers, and by superstitious awe in times of old. There by publicly sacrificing a man, they begin the horrible solemnity of their barbarous worship. To this grove another sort of reverence is also paid. No one enters it otherwise than bound with ligatures, thence professing his subordination and meanness, and the power of the Deity there. If he falls down, he is not permitted to rise or be raised, but grovels along upon the ground. And of all their superstition, this is the drift and tendency; that from this place the nation drew their original, that here God,(Regnator omnium deus) the supreme Governor of the world, resides, and that all things else whatsoever are subject to him and bound to obey him."

-Tacitus, Germania, 1st century (Gordon translation)

What is important to realize is, that even though it is not common, there are subtle echoes of this presiding creator god who rules over all things in a other Indo-European beliefs. The most well known is Brahman, in Hindu/Vedic belief. The earliest texts mentioning this deity are the Purusha Sukta (Rigveda 10.90) and other hymns. The Rigveda (composed between 1500–1200 BCE) contains early references to Brahman, though at this stage, it primarily means "prayer" or "sacred utterance" rather than the later philosophical concept of an ultimate reality. The transition of Brahman into its more abstract, metaphysical meaning occurs in the Brahmanas (c. 1000–800 BCE) and becomes fully developed in the Upanishads (c. 800–500 BCE), particularly in texts like the Brihadaranyaka Upanishad and the Chandogya Upanishad, where it is explicitly described as the infinite, unchanging reality underlying all existence. Brahman is described as infinite, formless, and beyond human comprehension, yet it is the source of all that exists. The term Brahman comes from the Sanskrit root bṛh- (बृह्), meaning "to grow" or "to expand," reflecting its nature as the boundless, ever-present foundation of being.

Indo-European Creator Gods

This concept has parallels in other Indo-European traditions, such as the Greek Chaos—the primordial, undefined expanse from which all things emerge or the Norse Ginnungagap, the great void that precedes creation. Similarly, in ancient Greek Platonic thought, the notion of the One or the Good as the fundamental reality resonates with the idea of Brahman as the singular, all-encompassing truth behind the universe. However, other cultures view it as more of a personified creator like Brahman. Ahura Mazda, the supreme god of Zoroastrianism, is often interpreted as having deep Indo-European roots. The name Ahura is linked to the Vedic Sanskrit Asura, originally meaning "lord" or "mighty one," though later taking on a more negative connotation in Hinduism. Mazda likely derives from the Avestan mazdā- meaning "wisdom" or "great insight," paralleling the Proto-Indo-European root *med- (“to measure, to be wise”), which appears in Greek Metis (goddess of wisdom) and Latin meditor (to contemplate).

Another is Prajapati, in early Vedic texts, who is a creator deity associated with the act of procreation and the ordering of the cosmos. His name comes from Sanskrit praja ("offspring, progeny") and pati ("lord, master"), meaning "Lord of progeny." Initially a vague figure in the Rigveda, Prajapati becomes more prominent in the Brahmanas and Upanishads, where he is linked to creation myths and later identified with Brahman, the ultimate reality. His role as a progenitor has parallels with other Indo-European sky-father figures, such as the Greek Ouranos and the Norse Búri, both of whom serve as primordial ancestors of the gods and humanity. Ouranos (Οὐρανός), the primordial sky god in Greek mythology, represents the heavens and is one of the earliest cosmic deities. His name derives from the Proto-Indo-European root wer- ("to cover, to encompass"), linking him to the concept of the sky as a vast, overarching dome.

Many of these deities fall under the blanket term that in more recent times has been coined as Deus otiosus (Latin for "idle god" or "hidden god"). This refers to a deity who has withdrawn from direct involvement in the world after creation, leaving it to function on its own. This concept appears in various Indo-European and non-Indo-European traditions, often linked to sky gods who recede after shaping the cosmos. In Vedic tradition, Dyaus Pitar fades in prominence as other deities like Indra take over cosmic affairs, much like the Greek Ouranos, who is overthrown by Kronos. Similarly, in Norse mythology, Búri, the primordial ancestor, plays little active role beyond the initial stages of creation. This pattern suggests an early Indo-European motif where the original creator god becomes distant, making way for more actively involved deities.

There is also a striking connection linking many of these deities to Týr from the Norse religion. Dyéus Ph₂tḗr (meaning "Sky Father") is the reconstructed Proto-Indo-European chief deity, associated with the bright daytime sky and often seen as a sovereign, paternal figure. His name survives in various Indo-European traditions, such as Vedic Dyaus Pitar, Greek Zeus Pater, and Latin Jupiter (Iuppiter), all of whom share roles as sky gods and upholders of cosmic order. In Norse mythology, Týr appears to be a descendant of this tradition. His name comes from Proto-Germanic Tīwaz, which itself stems from Dyéus, suggesting he was once the chief sky father deity before being overshadowed by Odin. While Týr retains aspects of a sky god and a legal, sovereign figure, his diminished role in later myths echoes how Dyaus Pitar was supplanted by Indra in Vedic religion. A related concept appears in Tacitus’ Germania, where he describes the Germanic peoples worshiping Regnator Omnium Deus ("Ruler of All Gods"), a mysterious supreme deity associated with fate and cosmic authority. Some scholars suggest this could refer to an ancient Germanic sky god, possibly Tīwaz, before Odin took on the role of chief deity. This shift from a primordial sky father to a more complex divine hierarchy is a recurring theme in Indo-European religious evolution.

I do not believe that Tyr or Odin qualifies as the Almáttki áss in the Norse sources. I have simply included every deity that may pertain to the concept of a primordial father or creator god, one that existed prior to all else and governs all things, to allow you, the reader, to draw your own interpretations. The essential point is that throughout the Indo-European pre-Christian cultures, we observe remnants of this concept. While these religions are of course polytheistic, the idea of an overarching creator god has been present long before any monotheistic or Abrahamic faiths emerged.

Sources on Almáttki áss

Moving forward, we will explore the Norse texts that indicate some connection to this potential creator who is mightiest of gods. In the poem Hyndluljóð from the Poetic Edda, stanzas 30 to 45 describe various of the well known Norse gods imparting wisdom about these central deities. This section of the poem concludes with a mention of one god who is the mightiest of all, yet his name should not be uttered.

45. "Then comes another, | a greater than all,

Though never I dare | his name to speak;

Few are they now | that farther can see

Than the moment when Othin | shall meet the wolf."

-Hyndluljóð, Poetic Edda (Bellows translation)

Almost all the other principal gods are referenced in this poem, so stanza 45’s mention of an unnamed mightiest god confirms that this figure is not Odin, Heimdall, Týr, Freyr, Baldr, or any of the other deities mentioned in the text. This is the sole mythological text that explicitly discusses this unknown mightiest god. Nevertheless, there are several saga mentions that refer to this unnamed deity in a remarkably captivating way.

One of the most famous examples is an oath taken in the saga of Harald Fairhair. It may be the most renowned oath in all of Viking history. In his effort to win the hand of the beautiful princess Gyda, who rejects Harald's proposal, Harald vows not to cut or comb his hair until he becomes the king of all Norway, swearing to God(long before there was any Christian influence in Scandinavia.)

"And now," added he(Harald), "I make the solemn vow, and take God to witness, who made me and rules over all things, that never shall I clip or comb my hair until I have subdued the whole of Norway, with scat(tax), and duties, and domains; or if not, have died in the attempt."

-Harald Fairhairs Saga, in Heimskringla ch. 12

Observe how Harald describes this deity as the one who made him and "rules over all things." This is a direct translation of the Latin phrase "Regnator omnium deus," which as mentioned previously, Tacitus noted the Germanic tribes revered 900 years before Harald Fairhair. Moreover, this reference would have been made during Harald's youth in the late 9th century, well over a century before Christianity was even contemplated by Norwegian royalty. This is not a statement referencing a Christian god, contrary to what some scholars have proposed.

Another instance appears in Vatnsdæla saga. Not once, but three times across different chapters, the main characters are described as worshipping the singular god who created the sun and governed all things.

"Þorsteinn continued, "I do not expect Hrolleif to remain at home now. We must find him with careful planning, not with reckless attacks. Yet we can take some comfort in the fact that there was a great difference between our father and Hrolleif, and my father will surely receive his due from the one who created the sun and the whole world, whoever that may be. And it is clear that this act was not committed without reason."

-Vatnsdæla saga, ch. 23.

"Then Þorsteinn said, "Now I will call upon the one who created the sun, for I believe him to be the most powerful, that this affliction may be lifted from you. In his name, I will help save the child and raise him so that he who created mankind may later turn him to himself, for I believe that may be granted to him."

-ch. 37

"The bishop now believed he had struck a bargain with Þorkell—that he would accept the faith and be baptized.

Þorkell said, "I do not wish to follow any faith other than the one Þorsteinn Ingimundarson and my foster father Þórir held. They believed in the one who created the sun and rules over all things."

The bishop replied, "I preach that same faith, with the understanding that one must believe in one God—Father, Son, and Holy Spirit—and be baptized in water in His name."

Þorkell was most unsettled by the idea of being washed in water and said he had no desire, for the time being, to follow this practice. However, he admitted that it seemed good and that this arrangement would likely take hold in time. "My brother-in-law Ólafur is old. He shall be the one to accept this faith, along with all others who wish to do so, but I will wait a while longer."

-ch. 46

In this concluding excerpt from chapter 46, the Bishop tasked with the Christianization of Iceland implored Thorkell to reciprocate a favor extended by the bishop and to undergo baptism. Thorkell, however, resolutely declined, asserting his intention to adhere to the faith of his kin and to venerate the creator of the sun, who "rules over all things"(þann er sólina hefir skapað og öllum hlutum ræður.") Again, we see this phrase "ruler or all things" referring to this creator god. This clear affirmation of belief in a creator starkly contrasts with the Christian God in this source particularly. The characterization of this sun deity, who governs all things, undeniably reflects a pre-Christian element, a point often overlooked by many scholars who fail to engage in a thorough analysis of the sources.

Another possible reference to this creator god appears in the saga of Olav the Saint. During King Olav's early 11th-century crusade to convert Norway’s mountain people, he faced resistance from a small kingdom in Gudbrandsdal. The locals claimed, their pagan god is stronger than Olav's Christian one. Olav asked to see their god to compare strength. After a few days, they presented a large statue of their deity and demanded to see Olav's Christian god. In a moment of panic, Olav pointed to the rising sun claiming that his Christian god was here now. While the pagans were distracted, one of Olav's men smashed their statue with a hammer. Awestruck, the pagans of Gudbrandsdal decided to convert to Christianity, believing in the power of Olav's god.

"Thereupon the king sat down, and Gudbrand replies, "We know nothing of him whom thou speakest about. Dost thou call him God, whom neither thou nor any one else can see? But we have a god who call be seen every day, although he is not out to-day, because the weather is wet, and he will appear to thee terrible and very grand; and I expect that fear will mix with your very blood when he comes into the Thing. But since thou sayest thy God is so great, let him make it so that to-morrow we have a cloudy day but without rain, and then let us meet again."

The king accordingly returned home to his lodging, taking Gudbrand's son as a hostage; but he gave them a man as hostage in exchange. In the evening the king asked Gudbrand's son what like their god was. He replied, that he bore the likeness of Thor; had a hammer in his hand; was of great size, but hollow within; and had a high stand, upon which he stood when he was out. "Neither gold nor silver are wanting about him, and every day he receives four cakes of bread, besides meat." They then went to bed, but the king watched all night in prayer."

-Olav the Saint's Saga, In Heimskringla ch. 118,

"When mass was ended, and morning was grey, the king went to the Thing. When he came there some bondes had already arrived, and they saw a great crowd coming along, and bearing among them a huge man's image glancing with gold and silver. When the bondes who were at the Thing saw it they started up, and bowed themselves down before the ugly idol. Thereupon it was set down upon the Thing-field; and on the one side of it sat the bondes, and on the other the king and his people.

Then Dale-Gudbrand stood up, and said, "Where now, king, is thy god? I think he will now carry his head lower; and neither thou, nor the man with the horn whom ye call bishop, and sits there beside thee, are so bold to-day as on the former days; for now our god, who rules over all, is come, and looks on you with an angry eye; and now I see well enough that ye are terrified, and scarcely dare to raise your eyes. Throw away now all your opposition, and believe in the god who has all your fate in his hands."

The king now whispers to Kolbein Sterke, without the bondes perceiving it, "If it come so in the course of my speech that the bondes look another way than towards their idol, strike him as hard as thou canst with thy club."

The king then stood up and spoke. "Much hast thou talked to us this morning, and greatly hast thou wondered that thou canst not see our God; but we expect that he will soon come to us. Thou wouldst frighten us with thy god, who is both blind and deaf, and can neither save himself nor others, and cannot even move about without being carried; but now I expect it will be but a short time before he meets his fate: for turn your eyes towards the east,—behold our God advancing in great light."

The sun was rising, and all turned to look. At that moment Kolbein gave their god a stroke, so that the idol burst asunder; and there ran out of it mice as big almost as cats, and reptiles, and adders. The bondes were so terrified that some fled to their ships; but when they sprang out upon them they filled with water, and could not get away. Others ran to their horses, but could not find them. The king then ordered the bondes to be called together, saying he wanted to speak with them; on which the bondes came back, and the Thing was again seated.

The king rose up and said, "I do not understand what your noise and running mean. Ye see yourselves what your god can do,—the idol ye adorned with gold and silver, and brought meat and provisions to. Ye see now that the protecting powers who used it were the mice and adders, reptiles and paddocks; and they do ill who trust to such, and will not abandon this folly. Take now your gold and ornaments that are lying strewed about on the grass, and give them to your wives and daughters; but never hang them hereafter upon stock or stone. Here are now two conditions between us to choose upon,—either accept Christianity, or fight this very day; and the victory be to them to whom the God we worship gives it."

Then Dale-Gudbrand stood up and said, "We have sustained great damage upon our god; but since he will not help us, we will believe in the God thou believest in."

Then all received Christianity. The bishop baptized Gudbrand and his son. King Olaf and Bishop Sigurd left behind them teachers, and they who met as enemies parted as friends; and Gudbrand built a church in the valley."

-ch. 119

This extensive quote I provided is crucial to understanding the clues presented here. One may question that this statue of the pagan god could represent any number of deities. It might be Thor, Odin, or Freyr. However, we must consider the source: Heimskringla, believed to be authored by Snorri Sturlusson. Snorri possessed unparalleled knowledge of Norse mythology during his time. In numerous instances, he documented the gods we recognize and their statues in various locations. Yet Snorri does not give a name for this god. More importantly, as the quote reveals, Gudbrand's son, taken hostage, told Olav that the god resembled Thor and wielded a hammer, yet it was explicitly stated that this was not Thor. The god remains unnamed in this account. All that is mentioned is that the people referred to it as "our god, who rules over all." For the fifth time across sources and narratives that span over a millennium, a pagan god is identified as the one who rules over all. This source also gives a description of the statue of this god that modern practitioners may have use to incorporate into their practice.

"He bore the likeness of Thor; had a hammer in his hand; was of great size, but hollow within; and had a high stand, upon which he stood when he was out. "Neither gold nor silver are wanting about him, and every day he receives four cakes of bread, besides meat."

-Olav the Saint's Saga, in Heimskringla, ch. 119

Another account from the Saga of Olav the Saint may offer a valuable portrayal of a neighboring parallel to this pagan deity who governs all things. King Olav sends some of his men on a raid North into the land of the Finns in the territory of Bjarmaland(modern day Arkhangelsk Oblast, Russia). The account notes that the god of the temple was named Jómali and that the Bjarmians buried valuables mixed with earth in their mounds with it. Olav's men attacked the site and seized the treasure from the temple, but they nearly lost their lives as the magically skilled Bjarmians conjured a storm that almost sank his ship on the way out.

"Then said Thorer, "Within this fence there is a mound in which gold, and silver, and earth are all mixed together: seize that. But within here stands the Bjarmaland people's god Jomala: let no one be so presumptuous as to rob him." Thereupon they went to the mound and took as much of the money as they could carry away in their clothes, with which, as might be expected, much earth was mixed. Thereafter Thorer said that the people now should retreat. "And ye brothers, Karle and Gunstein," says he, "do ye lead the way, and I will go last." They all went accordingly out of the gate: but Thorer went back to Jomala, and took a silver bowl that stood upon his knee full of silver money. He put the silver in his purse, and put his arm within the handle of the bowl, and so went out of the gate. The whole troop had come without the fence; but when they perceived that Thorer had stayed behind, Karle returned to trace him, and when they met upon the path Thorer had the silver bowl with him. Thereupon Karle immediately ran to Jomala; and observing he had a thick gold ornament hanging around his neck, he lifted his axe, cut the string with which the ornament was tied behind his neck, and the stroke was so strong that the head of Jomala rang with such a great sound that they were all astonished. Karle seized the ornament, and they all hastened away."

-Olav the Saint's Saga, in Heimskringla, ch. 143

This Finn God Jómali is also mentioned in Bósa saga ok Herrauðs, where he is also the chief god at the Bjarmian temple.

"Here in the forest stands a great temple. King Harek owns it, who rules here over Bjarmaland. The god called Jomali is worshipped. There is much gold and treasure. The king's mother, who is called Kolfrosta, is in charge of the temple. She is made strong by witchcraft so that nothing takes her by surprise."

"They came to the altar where Jomali was sitting. They took the gold crown from him, set with twelve gemstones, and a necklace, worth three hundred gold marks, and from his knees they took a silver cup so large, that even four men could not empty it. It was full of red gold. But the precious canopy, which hung over Jomala, was worth more than the contents of three ships, the richest to sail the Mediterranean Sea. They took it all for themselves. They found a side room in the temple, which was secret. There was a stone door before it, strongly fastened, and it took them the whole day to break it down, before they could come in."

-Bósa saga ok Herrauðs, ch. 8

The inclusion of references to Jómali in this work are significant because it draws a parallel between the Norse/Germanic "creator god who rules all things" and the neighboring Finn/Sami belief in their highest god. The Christian authors of the sagas chose not to mention the name of the Norse creator god, yet they had no qualms about naming the highest god of the Finn culture. This provides valuable insights into a culture that was closely related to the Norse. After all, the Norse acquired much of their spirituality and magic from the Finns, as will be discussed in volume 2, chapter 6. Please note that these indigenous cultures of Scandinavia have often been referred to in recent centuries as Lapps, Sami, Karelians, Tornedalers, Kvens, and so on, which are all part of the Finno-Ugric culture connected to ethnic groups in Siberian Russia. However, during the Viking Age, historical sources commonly used the umbrella term "Finns" to refer to them all.

Jómali is the chief creator god in the neighboring Finn culture of the time. He is first mentioned in Norse sources from the 1200s as a strictly pagan god of the Bjarmian Finns. However, Jumala was later Christianized as the Finnish name for the Christian God a few hundred years afterward. There is also a prominent highest god among the related Sami culture called Radien-attje("Powerful Father"), who is also referred to by names such as Jubmel, Waralden Olmai("Man of the World"), Maylmen Olmai or Vearalden Olmai("Man of the Cosmos"). Although etymologically related to the Finnish Jumala, the two gods exhibit some differences based on the available sources.

The earliest detailed written account of Sámi mythology mentioning Radien-attje (also known as Veralden-radien), comes from Lapponia by Johannes Schefferus, published in 1673 at a time when the Sami were still openly pagan. This work is considered the oldest source of detailed information on Sámi culture and religious beliefs, although there have been other accounts documenting the Sami pagan religion first hand as late as the 19th century. Radien-attje is the supreme deity of the Sami pantheon, responsible for cosmic order and the structure of the universe. His role as a passive, somewhat distant deity, delegating worldly affairs to his son, Radien-pardne, echoes the Indo-European concept of the Deus Otiosus, a high god who withdraws after establishing the cosmos. This mirrors figures like Dyaus Pitar in the Vedic tradition or Ouranos in Greek mythology, both of whom serve as primordial sky gods but become less active over time. There is a strong connection also to the Norse god Búri which we will cover shortly.

Lars Levi Laestadius noted in his book, Fragments of Lappish Mythology, which documents the Sami experience in the early 19th century, that every autumn the Sami construct a sacrificial pole linked to Radien-attje, representing the world-pillar. This shows a clear resemblance to the Norse Yggdrasil and the Irminsul of the Germanic tribes, which was regarded as the most sacred site and a representation of the world pillar(Axis-Mundi.) The Sami tradition of erecting birch poles in the honor of Radien-attje further reinforces this idea of a world-supporting structure, a concept shared across multiple Eurasian spiritual traditions.

Jómali, on the other hand, presents a more ambiguous figure due to his limited appearances in Norse sagas and later Finnish mythology and folklore. His name, derived from the Proto-Finnic Jumala, ties him to a broader Uralic sky-god tradition, seen in the Finnish Jumala, the Estonian Jumal, and the Volga Finnic Jumo. This aligns him with the role of a celestial ruler, akin to Týr in Norse mythology, who was originally a sky god before being overshadowed by Odin. Jómali’s association with idolatry and treasure offerings in Norse accounts may indicate that he was perceived as a fertility or prosperity deity, similar to the Baltic Jumis, a god of harvest and abundance. The potential syncretism between Jómali and Norse religious practices also reflects the fluidity of spiritual exchanges in the northern regions, where indigenous deities were sometimes interpreted through a Germanic or Christian lens. While Radien-attje and Jómali originate from distinct traditions, both deities exhibit characteristics that resonate with Indo-European sky fathers—powerful, foundational beings whose presence is felt in the order of the cosmos but who often retreat from direct involvement in human affairs.

Who is Regnator Omnium Deus or Almáttki áss?

To conclude, when attempting to identify the highest Germanic god—the true Regnator Omnium Deus, or "ruler of all things"—several candidates emerge from the mythological corpus. Týr, whose name derives from the Proto-Indo-European Dyéus ("Sky Father"), was likely once a chief deity associated with law and order, yet by the Viking Age, he had been relegated to a lesser role. Heimdall, described as the "whitest of the gods" and possessing all-seeing wisdom, bears some resemblance to a primordial deity, particularly through his role as the father of social order and his mysterious origins at the edge of creation. Mundilfari, the enigmatic figure said to be the father of the sun and moon, hints at a connection to cosmic regulation, yet his role remains obscure. Ginnungagap, the yawning void of pre-creation, represents a formless potential rather than a deity, functioning more as a primordial state akin to Chaos in Greek mythology or Brahman in Vedic tradition.

Yet, among all these possibilities, Búri stands out as the best candidate for the highest god in the Germanic pantheon. He is described in Gylfaginning as the first divine being, emerging fully formed from the rime ice by the licking of the primordial cow Auðumbla.

"Hon sleikti hrímsteinana er saltir váru. Ok hinn fyrsta <dag> er hon sleikti steina, kom ór steininum at kveldi manns hár, annan dag manns höfuð, þriðja dag var þar allr maðr. Sá er nefndr Búri. Hann var fagr álitum, mikill ok máttugr. Hann gat son þann er Borr hét."

"She licked the ice-blocks, which were salty; and the first day that she licked the blocks, there came forth from the blocks in the evening a man's hair; the second day, a man's head; the third day the whole man was there. He is named Búri: he was fair of feature, great and mighty. He begat a son called Borr."

-Prose Edda, Gylfaginning (Brodeur translation)

Though little is said of his deeds, he fathers Borr, who in turn sires Odin and his brothers, the architects of the known world. He also, like one would assume from a creator god, achieves creation without a female counterpart. Similar to the etymology of other creators in Indo-European and Finno-Urgic mythology Buri's name is translated as "the producer" or "begotten father." The verb búa also connotes "to create" or "to cultivate," reinforcing his role in cosmic creation. Some have also linked Búri and his son Borr to Old Norse búr("storehouse"), metaphorically framing him as a "repository of life." The name may trace further back to the Proto-Indo-European root *bʰuH- ("to grow, become"), linking to: Sanskrit bhū ("to be, exist") Greek phúō ("to bring forth") Latin fui ("to become").

Búri’s passive role after creation also mirrors the Indo-European pattern of an original sky or creator god who eventually recedes from direct involvement, much like Dyaus Pitar in Vedic tradition or Ouranos in Greek mythology. This is also a common trait with the neighboring Sami Radien-attje. The fact that Búri predates Odin, who is often assumed to be the ruler of the gods, suggests that he was originally seen as the first and greatest divine progenitor, only to be overshadowed by more active and anthropomorphic deities in later traditions. On top of all of this, Búri is not mentioned in Hyndluljóð, whereas virtually every other candidate that may fit the role is mentioned in previous stanzas. Búri is however left out and the only final deity that is referred to is not named.

45. "Then comes another, | a greater than all,

Though never I dare | his name to speak;

Few are they now | that farther can see

Than the moment when Othin | shall meet the wolf."

-Hyndluljóð, Poetic Edda (Bellows translation)

Also consider that Búri is not mentioned anywhere else in the Poetic Edda or any other texts. He truly may have been the "unnamed one." Also remember the fact that several pages were removed from the Poetic Edda/Codex Regius by the time it reached it's destination in Denmark. Did these lost pages contain knowledge of the Germanic creator god that would have been stiriclty forbidden by the Church to ever be seen by the world? If there was ever a god who could truly be called the "ruler of all things" in the earliest Germanic belief system, I believe it was likely Búri, the ancestor of all the gods, the silent force behind creation, and the one who set the foundation for all that followed.