Landvættir in Norse Mythology

The landvættir, or "land-spirits," are among the most enigmatic beings in Norse mythology and belief. They represent the spiritual essence of the land itself, embodying mountains, forests, rivers, and other natural features. They are also very tangible, powerful, protective spirits who watch over entire nations. They were also communicated with seemingly easily and could even be intimidated. Based on extensive research from the viking age sources, this article uncovers the true meaning of the Landvættir. We have compiled all the sources from Iceland to Scandinavia and beyond to present the authentic history without any modern interpretations or fluff.

Source Material on the Landvættir

Despite their importance in reconstructing Norse animism, the surviving sources on the landvættir are surprisingly sparse. Unlike gods such as Odin or Thor, who are extensively described in mythological and heroic literature, the landvættir are often mentioned only in passing, embedded in laws, customs, and folk traditions rather than in grand cosmological narratives. Most of what we know about them comes from sagas, legal codes, and indirect references in later Scandinavian folklore. This lack of textual material means that modern interpretations of the landvættir rely heavily on inference—drawing from what is stated explicitly, what is implied, and what can be compared to similar beliefs in other animistic traditions. While the term landvættir itself may be unique to Old Norse, the concept of land-spirits is widespread across Indo-European and indigenous spiritual systems, suggesting that the veneration of these beings was once a fundamental part of Germanic religious life.

This chapter will examine the primary sources on the landvættir, analyzing how they appear in Norse legal traditions, sagas, and folklore. We will explore their connection to human settlements, their role as protectors of the land, and their potential ties to older pre-Christian beliefs that survived long after the conversion to Christianity. Although the landvættir remain elusive figures, the glimpses we have of them suggest a spiritual relationship between humans and the land that was integral to Norse religious thought.

Landvættir Pronunciation & Translation

We will briefly go over the translation and etymology to start as usual. The term landvættir is a compound of Old Norse land (“land” or “territory”) and vættir, which can be translated as “wights” or “beings.” The word vættir itself is derived from Proto-West Germanic wihti, which traces back to the Proto-Germanic wihtiz and ultimately to the Proto-Indo-European root wekti, meaning “cause, sake, or thing.” This root is also possibly connected to the Proto-Indo-European verb wekʷ-, meaning “to say” or “to tell,” suggesting an association with communication or active presence in the world. This etymology seems insignificant for now but it will make more sense after analyzing the sources.

The term is also cognate with Old English wiht, which evolved into Middle English wight and later into the Modern English “wight,” a word that, while now archaic, once referred to supernatural beings or creatures. Related terms appear in other Germanic languages, such as Scots wicht, German Wicht, Dutch Wicht, Swedish vätte, Danish vätte, and Icelandic vættur. Although landvættir are only found in the Norse sources, the related words and tales of similar beings in other Germanic regions shows that they may have been yet another common Proto-Germanic belief.

Nature of the Landvættir

The Landnámabók, or the Icelandic "Book of Settlements," stands as one of the most important primary sources for information on the landvættir. This text, extant in thirteenth-century redactions but based on considerably older traditions, contains several significant references to these land spirits.

A crucial passage in the Landnámabók documents an ancient law called Úlfljótslǫg("Úlfljót's law") regarding seafaring practice, offering one of the clearest glimpses into the way the Norse viewed their relationship with landvættir. The directive states that dragon-head ornaments affixed to the prows of Viking ships should be removed before sighting land, lest they frighten or anger the landvættir who dwelled along the coastline.

"It was the beginning of the preamble of the heathen laws that men should not take ships to sea with carved figure heads upon their sterns, but if they did, they should take them off before they came in sight of land and not sail to land with gaping heads or yawning snouts lest the guardian landvættir should be scared thereat."

-Landnámabók, Úlfljótslǫg,

This directive was not simply a superstition but a widespread legal and religious practice that everyone arriving in Iceland by ship was obligated to follow, or they would face consequences. This illustrates how Norse animistic beliefs permeated daily life, affecting maritime travel and settlement customs, and shows that animism was not merely a belief held by a small minority of the population who were deemed superstitious.

This practice also highlights the notion that landvættir were not omnipotent entities. They could easily be intimidated or scared by something as seemingly innocuous as a carved dragon head. It remains uncertain why Icelanders were cautious about frightening the landvættir. Perhaps the belief was that if these beings felt scared or disrespected, they might withdraw their blessings, resulting in poor harvests, misfortune, or even hostility from the land itself. On the other hand, if treated with appropriate respect, the landvættir could possibly offer protection, fertility, and prosperity to those living within their domain.

Landnámabók offers another compelling example of the landvættir's agency and their role in determining whether a settlement would be successful or doomed to failure. The story revolves around two brothers, Ingólf and Hjörleif, who left Norway to establish new settlements in Iceland. Ingólf, a devout adherent of traditional Norse religious customs, frequently performed blóts meant to appease the spirits and gods. Hjörleif, in contrast, did not honor these customs. As the story unfolds, Hjörleif meets a grim fate—he is betrayed and killed by his own thralls at a location known as Hjörleifshöfði. Ingólf, upon learning of his brother's death, attributes it directly to Hjörleif's failure to respect heathen traditions. This passage implies that without the proper ritual appeasement of the landvættir, human settlers would not receive their protection and might even invoke their hostility. After this tragic event, the Landnámabók states that no one dared to live in the area where Hjörleif had settled, as it was considered cursed or dangerous due to the presence of displeased landvættir.

"Olver, son of Eystein, settled land to the east of Grim's-river ; no man had dared to settle there on account of the guardian spirits of the land(landvættir) since Hjorleif was slain."

-Landnámabók

Scholars have debated the specific reasons why the landvættir in this account reacted so negatively. One interpretation suggests that Hjörleif's failure to conduct ritual sacrifices left the landvættir without offerings, which in turn led to his downfall. Another possibility is that the landvættir were angered by the shedding of blood on their land. Perhaps they were offended by the violence itself, or maybe they had been frightened away by the disturbance, leaving the land unprotected and uninhabitable.

Another account tells of how landvættir accompanied a man named Bjorn on certain occasions in what seems like to aid him. A bergbúi ("rock-dweller") makes an agreement with Bjorn. Following this, a billy goat shows up and has numerous offspring with his nanny goats, resulting in him becoming wealthy from all the livestock he possesses. It describes later on that landvættir could be seen with Bjorn by those who had second sight.

"Men who had the power of second sight saw that all the guardian spirits of the land (landvættir) followed Hegoat-Bjorn to the Thing, and that they accompanied Thorstein and Thord in hunting and fishing."

-Landnámabók

This source leads some to believe that bergbúar are synonymous with landvættr, supported by the idea that landvættir live in stones, mountains and hills. More importantly, this suggests that landvættir were not entirely bound to the land itself but could exhibit a more personal connection with individuals, particularly those who lived in harmony with the land or held a special spiritual or social status. If Bjorn had a close relationship with the landvættir—perhaps through ritual offerings, ancestral ties, or a natural affinity—this could explain why they were seen following him to the Thing. Likewise, their assistance in hunting and fishing reinforces the idea that landvættir were not mere passive spirits but active forces that could bless those who respected them with success in critical survival activities. This account aligns with a broader animist worldview in which spirits could form bonds with individuals, guiding and protecting them in exchange for reverence and respect. It also offers an alternative perspective to the more commonly cited role of landvættir as territorial guardians, instead positioning them as dynamic and interactive beings capable of forming personal allegiances.

This raises intriguing questions: Did Bjorn and others perform specific rituals to maintain these relationships? Were certain people, such as chieftains or those with second sight, more likely to attract the favor of landvættir? And how did the presence of these spirits impact decisions made at the Thing or influence the success of a hunt? These are all possibilities that add depth to our understanding of landvættir, demonstrating their complex role in both the spiritual and practical lives of the Norse people.

Landvættir in Iceland & Scandinavia

Since the tales involving the landvættir are primarily found in Icelandic saga, and the landvættir are only mentioned clearly in Iceland, it leads some to assume that the landvættir were solely an Icelandic belief and not present in Scandinavia. Was Iceland the only territory said to have land spirits since we do not hear of them elsewhere in Scandinavia? The answer would be no to this. It was Ulfljot, a Norwegian who brought these laws to Iceland.

"He then sold his lands in the Lon to Ulfljot, J who brought laws out hither from Norway to Iceland."

-Landnámabók

It is noted just before the quote on Ulfljot's law that the practice of removing or covering the dragon heads from Viking ships is believed to have originated in Norway and was introduced to Iceland during its early settlement. Additionally, there is one very clear example of the landvættir being outside of Iceland in another source.

There is one full ritual told of in great detail in Egils saga involving the landvættir that took place in Norway. Egil Skallagrímsson, a fierce warrior, poet, and practitioner of Norse galdr and runic magic who had been wronged by King Erik Bloodaxe and his Queen Gunnhilda, uses a níðstöng ("scorn-pole") to invoke the landvættir in a powerful act of verbal and ritual cursing. A níðstöng was a ritual object used in Norse culture to cast a powerful curse (níð), typically against one’s enemies. In this case, Egil carves runes of malice onto the pole, mounts a horse’s head atop it, and directs it toward the landvættir of Norway.

"And when all was ready for sailing, Egil went up into the island. He took in his hand a hazel-pole, and went to a rocky eminence that looked inward to the mainland. Then he took a horse's head and fixed it on the pole. After that, in solemn form of curse, he thus spake: 'Here set I up a curse-pole, and this curse I turn on king Eric and queen Gunnhilda. (Here he turned the horse's head landwards.) This curse I turn also on the guardian-spirits(landvættir) who dwell in this land, that they may all wander astray, nor reach or find their home till they have driven out of the land king Eric and Gunnhilda.'

This spoken, he planted the pole down in a rift of the rock, and let it stand there. The horse's head he turned inwards to the mainland; but on the pole he cut runes, expressing the whole form of curse."

-Egil's Saga, ch. 60

One year after Egil erects the níðstöng, Erik Bloodaxe and his queen Gunnhild are forced to flee Norway and ended up ruling in Northumbria, England. As you can observe from this source, Egil actually directed his curse at the landvættir to compel them to drive King Erik and Gunnhilda out of Norway. While Erik and Gunnhilda were the intended targets of the curse, Egil employed the landvættir as intermediaries to execute this magic. Similar to what is mentioned in the Landnamabok, the landvættir were described as being easily frightened. Although this is not a ritual meant to honnor or appease the landvættir, it shows how they can be effectively communicated with.

Landvættir Rituals, Offerings & Worship

Although it does not go into detail, another source does tell about a practice to give offerings and bless the landvættir. In Heimslýsing ok Helgifrœði, a homily found in the Hauksbók. In this account, the women take food to stone piles or flat stones, hoping that in return the landvættir would bring them good fortune.

"Sumar konor ero sua vit lausar oc blíndar vm þurft sína at þer taka mat sínn oc fꝍra a rꝍysar vt eða vndir hella. oc signa land vettum oc eta siðan. til þess at land vettír skili þeím þa hollar vera. oc til þess at þer skili þa eiga betra bu en aðr."

"Some women are so witless and blind in their need that they take their food and carry it out to cairns or under rocks, blessing the land spirits (landvættir) and then eating afterward, so that the land spirits may be favorable to them. They believe this will help them have better fortune than before."

-Heimslýsing ok Helgifrœði, Hauksbók (My translation)

Despite the homily’s disapproving tone, suggesting that the practice was seen as superstitious or even heretical by Christian scribes, it confirms that giving food offerings to the landvættir was a recognized tradition, particularly among women. The passage describes a ritual where women would bring food to stone piles or place it under large, flat stones. These locations are significant in Norse spirituality and folklore, as they were often seen as the dwelling places of spirits, ancestors, or other supernatural beings. The women would then "bless" the landvættir, meaning they actively sought their favor, presumably through spoken words, gestures, or ritual acts. This is the best source we have involving the worship or invocation of the landvættir that would be easy to incorporate into modern practice

Landvættir Guardian Spirits of Iceland

Another most well know account of the landvættir is shown in Óláfs saga Tryggvasonar in Heimskringla. Although contrasting to the other sources, it offers one of the most striking depictions of landvættir as powerful and territorial guardians of Iceland. It tells of King Harald Bluetooth of Denmark, who, seeking to invade Iceland, sends a warlock in the form of a whale to scout the island for weaknesses. As the warlock-whale approaches different regions, he is met at every turn by formidable supernatural defenders, forcing him to retreat.

"King Harald told a warlock to hie to Iceland in some altered shape, and to try what he could learn there to tell him: and he set out in the shape of a whale. And when he came near to the land he went to the west side of Iceland, north around the land, where he saw all the mountains and hills full of guardian-spirits, some great, some small. When he came to Vapnafjord he went in towards the land, intending to go on shore; but a huge dragon rushed down the dale against him with a train of serpents, paddocks, and toads, that blew poison towards him. Then he turned to go westward around the land as far as Eyjafjord, and he went into the fjord. Then a bird flew against him, which was so great that its wings stretched over the mountains on either side of the fjord, and many birds, great and small, with it. Then he swam farther west, and then south into Breidafjord. When he came into the fjord a large grey bull ran against him, wading into the sea, and bellowing fearfully, and he was followed by a crowd of land-spirits. From thence he went round by Reykjanes, and wanted to land at Vikarsskeid, but there came down a hill-giant against him with an iron staff in his hands. He was a head higher than the mountains, and many other giants followed him. He then swam eastward along the land, and there was nothing to see, he said, but sand and vast deserts, and, without the skerries, high-breaking surf; and the ocean between the countries was so wide that a long-ship could not cross it. At that time Brodhelge dwelt in Vapnafjord, Eyjolf Valgerdson in Eyjafjord, Thord Geller in Breidafjord, and Thorod Gode in Olfus. Then the Danish king turned about with his fleet, and sailed back to Denmark."

-Óláfs saga Tryggvasonar, Heimskringla

This source depicts the landvættir as much more powerful entities, contrasting the landvættir in previous sources that seem to be easily frightened. Here they are presented here as active, defensive forces bound to the land itself, repelling foreign threats through sheer supernatural might. This aligns with the broader theme of territorial spirits in Norse animism, that do not merely exist as passive elements of nature but as conscious protectors. Their presence suggests that Iceland was perceived as being under the spiritual dominion of these entities, reinforcing the belief that human settlements and political power were dependent on maintaining harmony with the spirits of the land.

Landvættir after the Viking Age

Finally, there is a source showing how the belief in the landvættir did not dissapear with the adoption of Christianity in Scandinavia in the 11th century. The Gulaþing Laws, written in the latter half of 13th century Norway but with much older origin, provide crucial evidence of the enduring belief in landvættir and their connection to the natural landscape. The law specifically bans the belief that haugar("mounds"), wooded areas, and waterfalls were inhabited by landvættir, categorizing it as heresy and part of the old heathen religion.

This legal restriction suggests that reverence for landvættir and rituals involving them, were still widespread enough in the 13th century to be seen as a threat to Christian orthodoxy. By the time this law was written, Norway had been a Christian kingdom for over two centuries. The fact that the belief in landvættir was still prominent enough to warrant legal condemnation indicates how deeply embedded these animistic traditions were in the cultural consciousness. Interestingly, similar prohibitions appear in continental European Christian laws from the early medieval period, which banned offerings to spirits of trees, stones, and rivers, indicating that animistic traditions persisted across Germanic cultures despite the spread of Christianity.

Rather than disappearing entirely, beliefs about landvættir underwent transformation as they transitioned into later folklore. In many cases, rather than direct confrontation with Christian doctrine, these beliefs found expression in ostensibly secular folk customs and practices that nevertheless preserved core elements of the earlier tradition.

One compelling example comes from northwestern Iceland, where certain stones known as "landdísasteinar" (landdísir stones) continued to be respected as late as the 19th century. Unlike the landvættir, which are well-attested in medieval Norse sources, landdísir do not appear in any surviving Old Norse texts. However, their name strongly implies a connection to the dísir, the female protective spirits found throughout Norse mythology. Local tradition held that it was inappropriate to cut grass near these stones or allow children to play in their vicinity. These practices suggest continued belief in spiritual presences dwelling within these natural features, even if no longer explicitly framed in pre-Christian terms.

Another one of the clearest examples of landvættir's survival in later Scandinavian folklore is their continued presence under various regional names. The Old Norse term "vættir" generally referred to spiritual beings in medieval texts, but distinct regional variations emerged across Scandinavia that evolved this concept. In southern Sweden, these beings became known as "vättar" (singular: vätte), while in the north, they were referred to as "vittra." In Norwegian folklore, they were preserved as "huldrefolk"(hidden people), with "vetter" being used similarly to the Old Norse "vættir." At the same time, Swedish and Danish folklore used the terms "väsen" or "væsen" (being) to describe comparable spiritual entities. We will discuss these other spirits in subsequent subchapters; however, it can often be challenging to distinguish between them since many of these spiritual entities serve similar roles and are believed to inhabit the same locations, such as mounds, rocks, hills, and so on.

The landvættir are among the clearest expressions of animistic belief within Norse mythology, embodying the spiritual essence of the land and its sacred interconnectedness with human life. While they do not feature as prominently in the sources as gods, elves, or dwarves, the references that do exist reveal their deep cultural significance. The Landnámabók provides the most extensive accounts, demonstrating how settlers in Iceland believed in the active presence of land-spirits who could either aid or harm them depending on their actions. From the removal of dragon-head prows to prevent offense, to the need for ritual observance in newly settled areas, these spirits were not distant entities but immediate, tangible forces shaping daily life. The sagas, such as Heimskringla, Egils saga, and others, reinforce the power of the landvættir in both protective and retaliatory roles. Their presence was not merely symbolic; these spirits were perceived as deeply tied to the land itself, capable of shaping fate through either blessings or misfortunes. Whether seen driving away invaders, cursing unwelcome rulers, or requiring offerings for continued prosperity, the landvættir were active participants in human affairs. The Gulating Laws banning belief in spirits inhabiting howes, forests, and waterfalls further suggests that such beliefs were deeply embedded in pre-Christian religious practice, necessitating explicit legal prohibition long after the official Christianization of Scandinavia.

What is a vaettir?

A key to understanding the nature of the landvættir may lie in their very name. The term vættir (singular: vættr) stems from Proto-Germanic wihtiz, ultimately tracing back to the Proto-Indo-European root wekti, meaning "cause, sake, thing," and linked to wekʷ- ("to say, tell"). This etymology suggests that the landvættir were not merely passive spirits inhabiting the land, but rather causes or forces that influenced the well-being of those who lived there. The connection to wekʷ-, meaning "to say, tell," hints at their possible role as intermediaries of knowledge, perhaps conveying wisdom about the land to those who knew how to honor them. This aligns with their function in the sagas, where they appear as both benefactors and enforcers of ritual observance—responding to human actions in a way that suggests they were not just guardians, but entities capable of interaction and communication. Whether understood as protectors, ancestors, or manifestations of the land’s consciousness, the landvættir remind us that, for the Norse and their descendants, the land was not an inert backdrop, but it was alive, aware, and deserving of reverence.