Óðr

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The Old Norse theonym Óðr, meaning 'mind, wit, soul, sense' but also 'song poetry', stems from the Proto-Germanic substantive *wōđaz or *wōđō ('frenzy'). It is cognate with Old English wōð (‘sound, noise; voice, song’), Old High German wuot ('thrill, violent agitation') and Middle Dutch woet ('rage, frenzy'). Óðr is also etymologically related to the Old Norse theonym Óðinn, itself stemming from the root *wōđa- attached to the suffix *-naz ('master of').[2][3]

The Proto-Germanic term *wōđaz ultimately stems from Pre-Germanic *uoh₂-tós and is related to Proto-Celtic *wātis (from an earlier *ueh₂-tus), which means 'seer, sooth-sayer'.[3][4] According to linguist Guus Kroonen, the Latin term vātēs ('prophet, seer') is probably a Celtic loanword from the Gaulish language, making *uoh₂-tós / *ueh₂-tus a Germanic-Celtic isogloss rather than a term of Proto-Indo-European (PIE) origin.[3] In the case a borrowing scenario is excluded, a PIE etymon *(H)ueh₂-tis ('seer') can also be posited as the common ancestor of the attested Germanic, Celtic and Latin forms.[5]

Óðr is attested in the following sources:

The name Óðr for Freyja's husband appears prominently in Völuspá 25, where it is said that "Óðs mey" was given to the giants. Nothing else is stated of him by this name in the Eddic poems. In Gylfaginning, Snorri briefly states that Óðr traveled to many nations and that Freyja searched for him in earnest, weeping as she went. Óðr is often theorized as somehow connected to Odin (Old Norse: Óðinn), the head of the Óðr Æsir in Norse mythology, by way of etymological similarities between the two names (Lindow states that the linguistic relationship is identical to that of Ullr and Ullin—often considered as variant names of a single god), and the fact that both are described as going on long journeys, though Lindow points out that Snorri is careful to keep them apart.[8] All theories regarding him must remain speculative, due to the limited accounts contained in the sources.

Scholar Viktor Rydberg proposed that Freyja's husband Oðr is identical with the hero Svipdag from the eddic poems Grougaldr and Fjölsvinsmál. Jacob Grimm and others have long identified Menglad ("the neck-lace lover"), Svipdag's love interest in that poem, with Freyja the owner of Brísingamen.[17]

Scholar Hilda Ellis Davidson proposes that a cult of the Vanir may have influenced a cult of the Æsir in the waning days of Norse paganism during the Christianization of Scandinavia, potentially resulting in the figure of Óðr in Norse mythology, which she refers to as a "strange double of Odin".[18]

Scholar Rudolf Simek says that since Óðr appears in a kenning employed by the 11th century skald Einarr Skúlason (in Skáldskaparmál) and in the Poetic Edda poems Völuspá and Hyndluljóð, Óðr is not a late invention. Simek says that "the most obvious explanation is to identify Óðr with Odin," noting the similarity between their names (and agreeing with the Ullr/Ullin parallel), the long absences (comparing them to Odin's exile in Gesta Danorum), and Óðr's marriage with Freyja.[19]

Simek adds that although these similarities exist, there are things that speak against it, such as that "Freyja's tears for Odin and her search are unmotivated," and that "the reference to Hnoss as their only child is surprising - why, for example, should Baldr not be mentioned?" Simek notes that these issues have resulted in sometimes very different explanations; Sophus Bugge and Hjalmar Falk saw a reflection of the Greek god Adonis in Óðr, Rudolf Much saw a reflection in the god Attis, and Lee Hollander theorizes a reflection of the folktale of Amor and Psyche in Snorri's Prose Edda account of Óðr and Freyja.[19]

Simek concurs that, if the two gods were identical, Snorri would not have kept them so apart; yet that the names Odin and Óðr are so close that a lack of connection between the two gods isn't possible. Some scholars have examined the relationship between the two in an attempt to find "older" and "younger" layers in the figures of Óðr and Odin, but Simek says that this approach has yet to yield any results that are convincing due to the sparsity of sources that mention Óðr.[19]

Scholar Stephan Grundy comments that while it is conceivable that Óðr may have been invented as a separate figure from Odin after Christianization, the notion is implausible because a separate, independent figure by the name of Wod survives in folklore involving the Wild Hunt in areas as far south from Scandinavia as Switzerland. Grundy notes that Óðr appears to date to at least before the Viking Age. Grundy opines that "as pointed out by Jan de Vries and others, there is little doubt" that Óðr and Odin were once the same figure. Grundy says that Óðinn is an adjectival form of Óðr, and that Óðr may be the elder form of the two.[20]

Grundy theorizes that the goddesses Frigg and Freyja did not stem from a single goddess. If they did not, Grundy says, the question of explaining the relationship between Freyja and Óðr becomes central, which has been one of the strongest points made in favor of the descent of Frigg and Freyja from a common goddess. Grundy notes that it is rarely mentioned that the Germanic peoples sometimes practiced polygamy, and cites chapter 18 of Tacitus' 1st century AD work Germania, where Tacitus records that while monogamy has very few exceptions in Germanic society, there are those who actively seek a polygamous marriage "for the sake of high birth." Grundy contrasts this with accounts of polygynous marriages among the Merovingians and Carolingians, points out that the only Germanic law-code that expressly forbids such relationships is that of the Visigoths, and notes that while polygynous marriages are rarely attested in Scandinavian sources, Harald I of Norway was married to seven wives simultaneously. Grundy concludes that, as "gods tend to reflect the social norms of their worshippers," it very possible that Odin/Óðr originally "could have rejoiced in Frigg and Freyja simultaneously". Grundy posits that, over time polygynous marriages dwindled during the Viking Age and into the Christianization of the North Germanic territories and, as a result, such a relationship was less easily reflected in the deities of the people.[21]

• Odic force, also known as Od