Euhemerism: Norse Gods as Real Humans in the Historical Sources
Today's discussion explores an intriguing perspective on the Norse gods, known as Euhemerism, which suggests that these deities were once real human beings whose stories have been elevated to the level of mythology over time. This interpretation challenges the symbolic view of Norse myths, where gods represent various aspects of the universe, natural forces and phenomena or aspects of humans themselves, instead positing them as historical figures whose actions and lives became legendary.
Euhemerism isn't unique to Norse mythology; it's a phenomenon observed in many world mythologies. Named after the ancient Greek philosopher Euhemerus, who proposed this idea around 400 BC, it suggests that myths are exaggerated versions of real historical events and people. According to this view, deities were once actual humans whose deeds were so remarkable that subsequent generations began to view them as divine figures.
In the context of Norse mythology, this approach would mean reinterpreting stories of Odin, Thor, Freya, and others not as allegories for natural phenomena or inner spiritual experiences, but as embellished accounts of once-living leaders, warriors, or influential figures. This could explain why some historical sources and archaeological findings might seem to depict these figures as human.
As we delve into various sources, from sagas and runes to archaeological artifacts, we'll consider how these might support or contradict the idea of the gods as historical figures. This exploration not only enriches our understanding of Norse mythology but also invites us to reflect on how history, legend, and mythology intertwine across cultures and epochs.
The discussion around Euhemerism in Norse mythology, and its use by early Christian authors to delegitimize pagan beliefs during the spread of Christianity, is a complex and multi-layered historical phenomenon. While it's true that many Christian writers adopted Euhemeristic interpretations to argue that Norse gods were not divine but merely elevated ancestors, this approach served a clear purpose in their missionary work—to convert pagan populations by reinterpreting their deities as human and thus inferior to the Christian God.
However, the integration of gods into human lineage or their portrayal as historical figures isn't solely a Christian strategy; it's a narrative technique found in many cultures' mythologies, reflecting a deeper, perhaps intrinsic human tendency to blend the divine with the mundane. This blurring of lines between the mythical and the historical can be seen as a way for people to connect more deeply with their spiritual figures, making them more relatable and understandable within the context of their everyday lives.
The idea that deities could possess or act through humans is another layer of this complex interaction between gods and humans. In Norse culture, figures such as Freyr/Yngve is clearly a personification of "the seed" when interpreting some myths and looking deeper into the etymology of the god's name. However, in other sources, Freyr is clearly embodied by a human leader, whose successes in agriculture or fertility might lead people to believe they were literally an incarnation or chosen representative of the god. This belief system underscores a broader anthropological pattern where spiritual entities are believed to interact directly with the world through human mediums, a concept not unique to Norse or any single tradition but a common theme in global spiritual practices.
There are numerous explanations for the examples of Euhemerism observed in our myths. This does not invalidate the metaphorical interpretations of these myths; rather, both the historical and symbolic interpretations can coexist logically and correctly. In this video, I will explore various instances of Euhemerism within Norse and Germanic sources, presenting the evidence for viewers to evaluate. This approach allows you to form your own beliefs based on a comprehensive understanding of the subject.
Heimskringla, Ynglinga Saga
Perhaps the most known and detailed compilation of sagas accounting the viking age and before is Heimskringla. In Ynglinga saga, many gods are attested as real humans living alongside men.
In the narrative of Freyr, as presented in Ynglinga Saga, he is depicted not only as a deity but also as a historical king renowned for his prowess in agriculture and sacrifices, which brought great prosperity to the Swedes. This saga also mentions his sister Freya and his father Njord, integrating them into a historical context.
Ynglinga Saga prominently features Odin as well, positioning him as a pivotal historical character. Alongside his wife Frigg and his brothers Vili and Ve, Odin is described as having originated from Asaland (a name suggesting a link to Asia), traveling through what is modern day Germany and after to Scandinavia. Here, he is credited with introducing spiritual practices and establishing the foundations for future royal lineages.
The saga also references Heimdall as a real individual residing in Himinbjörg, a location known from Norse mythology. Interestingly, there are several ancient sites across Northern Europe bearing similar names, suggesting a possible historical basis or inspiration for this mythological setting.
Another, the depiction of Mimir in Ynglinga Saga offers a fascinating blend of mythological and potential historical elements. Mimir, traditionally known in the mythological sources as the wise giant whose head Odin travels to the underworld to visit and consults for advice, is portrayed in Ynglinga saga as a wise religious leader who suffers a mortal fate—beheading by the Vanir, who then send his head back to the Aesir.
According to the saga, Odin preserves Mimir’s head with herbs to prevent it from decaying and speaks charms over it, imbuing it with the ability to speak and reveal secrets. This echoes the shamanic tradition of journeying into the underworld or engaging in spiritual practices to communicate with the spirits of the departed, a motif common in various global cultures.
This account in Ynglinga Saga, part of the larger Heimskringla, written by Snorri Sturluson in the 13th century, is often regarded as one of the more reliable historical sources from the period. Although it was composed over a millennium after the events it describes (estimated to have occurred around the 1st century), it provides valuable insights into how Norse figures like Mimir were revered and remembered, blending myth with history. This saga illustrates how Norse mythology can be both a symbolic narrative reflecting spiritual practices and possibly a historical account of significant figures and their deeds.
Prose Edda
Snorri Sturluson's works, including the Prose Edda, provide fascinating instances of Euhemerism—portraying mythological deities as historical figures. In the Prose Edda, Snorri presents a narrative that significantly diverges from traditional Norse mythology by embedding the gods within a historical framework tied to well-known ancient events and figures, such as the Trojan War.
According to Snorri, Odin is described not merely as a god but as a great-grandson of Priam, the Trojan king, positioning him within a specific historical lineage and geography. This origin story places Odin in Thracia (modern-day Turkey), around 3000 years ago, which would align him temporally and spatially with the aftermath of the Trojan War. From Thracia, Odin is said to have migrated to Saxland (Germany) and subsequently to Scandinavia, where he established dynastic rule by sending his sons to found kingdoms throughout Northern Europe. Notably, one of his sons, Beldeg (identified with the mythological Baldr), is credited with establishing the kingdom of the Franks.
Tacitus, Germania
Possibly the most reliable of sources we are examining today is the 1st century Germania by Roman historian Tacitus. This is before Christianity came even to Rome, so it is a more reliable account of the Germanic tribes written by a Roman when both cultures were still pagan.
Here Tacitus describes Hercules as a real living ancestral figure of the Germanic peoples. Hercules of course most likely referring to Thor by ay of Interpretatio Romana. Or as Thor would have been called by the Germanic tribes of the time Þunraz.
We also find 2 more gods attested as ancestors of various Germanic tribes: Tuisco and Manus. Although we are not certain which Norse gods they may be referring to.
Gesta Danorum
The Gesta Danorum, authored by Saxo Grammaticus, is another significant work that incorporates Euhemerism, though its reliability as a historical source is often questioned due to Saxo's clear bias against paganism and his tendency to portray pagan beliefs in a negative light. Despite this, the text is invaluable for understanding how Norse gods were historicized and woven into the fabric of Scandinavian history, reflecting a complex mixture of mythology, cultural identity, and the Christian worldview of its author.
In the Gesta Danorum, several Norse gods are depicted as historical figures. For instance, Odin is portrayed aiding King Hading, identified as the son of Gram and the Finnish princess Signe, in his quest to reclaim the throne of Denmark. This representation of Odin not only serves to euhemerize the god but also integrates him into the human struggles for power and legitimacy, a theme Saxo revisits throughout his work.
Freyr is another deity given a historical makeover by Saxo. He is described as residing in the region around Uppsala in Sweden, where he introduces new methods of sacrifice. This portrayal of Freyr not only humanizes a deity traditionally associated with fertility, prosperity, and peace but also suggests his role in the religious and cultural transformations in the region, highlighting his influence on ritual practices.
In Saxo Grammaticus's Gesta Danorum, the myth of Baldr's death is given a distinctly euhemerized treatment that diverges considerably from the traditional Norse accounts. Saxo recasts the divine characters of Norse mythology into mortal figures embroiled in very human conflicts and dramas.
In this version, Baldr (referred to as Balderus) and Hodr (Høtherus) are not gods but rival suitors vying for the affection of Nanna, a princess of Norway. Unlike the myth where Baldr and Nanna are a married couple, Saxo presents a love triangle that culminates in conflict and tragedy. In Norse mythology, Baldr's death is caused by a mistletoe projectile, launched by Hodr and orchestrated by the trickster god Loki. However, in Saxo's retelling, the mistletoe becomes a magic sword, also named Mistletoe, used by Høtherus to kill Balderus.
Saxo's account in the Gesta Danorum is a prime example of how Norse myths were reinterpreted and rewritten in the medieval period to align with contemporary values and beliefs, illustrating the fluid nature of these narratives and their adaptability to different cultural and religious contexts.
Anglo-Saxon Sources
The Anglo-Saxon sources offer a unique perspective on the euhemerization of Norse gods, particularly through genealogical records that list these mythological figures as ancestors of royal lineages. This practice illustrates how deeply intertwined mythological and historical narratives can become, especially in the context of legitimizing royal authority.
In the Anglo-Saxon Chronicle, a seminal historical record of the Anglo-Saxons, both Baldr and Odin (referred to as Woden in the Anglo-Saxon tradition) are mentioned as ancestors to the monarchy of various prominent kingdoms, including Kent, Bernicia, Deira, and Wessex. This inclusion serves not only as a means of tracing royal lineage but also as a way of incorporating revered mythological figures into the very fabric of Anglo-Saxon cultural and political identity.
Bede's Historia Ecclesiastica Gentis Anglorum (History of the English People) is another critical source that supports the notion of Odin as a progenitor of royalty, specifically the Kings of Kent. Bede's work, known for its meticulous approach to history, lends credibility to the integration of mythological figures into historical narratives, reflecting the syncretic blending of cultural elements that characterized early medieval England.
Additionally, the Anglian Collection, a genealogical record, lists Woden as an ancestor to the Kings of several major kingdoms including Deira, Bernicia, Mercia, Lindsey, Kent, and East Anglia. This widespread acknowledgment of a mythological figure as a foundational ancestor highlights the cultural importance of these myths in establishing political and social structures.
These Anglo-Saxon sources, which frequently reference Odin/Woden as a historical figure and royal ancestor, demonstrate a higher incidence of euhemerization compared to their Norse counterparts. This might reflect the Anglo-Saxons' particular cultural and political uses of mythology to bolster the authority and prestige of their ruling classes. While these sources lack the detailed narratives found in Norse texts, their impact on the perception of mythological figures within English history is profound, showing a different but equally fascinating facet of how ancient societies used myths to shape and understand their world.
Conclusion
This overview captures the numerous instances where Norse deities, particularly Odin, are depicted in ways that suggest their historicity, demonstrating the extensive practice of euhemerization across various sources. Notably, texts like the Völsunga Saga blend mythology with historical narratives, presenting Odin as a figure who interacts with humans, thereby mingling legend with loose historical events.
It is important to acknowledge that there are numerous reasons why authors might choose to euhemerize Norse gods, and these motivations can vary significantly depending on the context and the source. This practice might stem from attempts to legitimize political power by tracing royal lineages back to divine figures, or it could be influenced by efforts to transition pagan societies to Christian belief systems, wherein these mythological gods are reframed as mere mortals.
Ultimately, what one chooses to believe regarding the divine or historical nature of these figures depends on personal interpretation of the evidence presented. My role here has been to outline the sources and offer some potential explanations for why euhemerization occurs, allowing you to form your own conclusions based on this information.