Category Archives: Sword
Etymology: “Rising from the Sea,” Aphros “Sea Foam”
Other Names and Epithets: Αφροδιτη, Acraea, Amathusia, Ambologera (”She who Postpones Old Age”), Anadyomene, Antheia, Aphrodite Areia (“War-Like”), Aphrodite en kopois (“Aphrodite of the Gardens”), Chryse (mythology), Cytherea, Lady of Cythera, Despoina, Aphrodite Pandemos, Aphrodite Ourania or Urania (Heavenly Aphrodite), Aphrodite Benetrix (Married Love), Aphrodite Porne (Erotic Love), Pandemos, Urania, Lady of Cyprus, Philommeidḗs (“Smile-Loving” or “Laughter-Loving”), Eleemon (“The Merciful”), Genetyllis (“Mother”), Potnia (“Mistress”), Enoplios (“Armed”), Morpho (“Shapely”), Melainis (“Black One”), Skotia (“Dark One”), Androphonos (“Killer of Men”), Anosia (“Unholy”), Tymborychos (“Gravedigger”), Aphrodite Pontia (“Of the Deep Sea”), and Aphrodite Euploia (“Of the Fair Voyage”)
Aphrodite is the Greek goddess of love, specifically sexual love, beauty, desire and fertility. With an irresistible charm and beauty, Aphrodite is used to getting her way as many a mortal and god sought her favor. For those who spurned her, Aphrodite could be vindictive like many a Greek deity’s reputation for pettiness. Aphrodite is without a doubt, one of the best-known Olympian goddesses. In more modern times, Aphrodite is still seen one of many feminine icons from mythology who continues to feature in Western literature and arts.
Aphrodite’s Roman counterpart is Venus and their myths become very intertwined over the millennia to the point that their names are often interchangeable in Aphrodite’s myths.
Animal: Dolphin, Dove, Ducks, Geese, Heron, Ram, Sparrow, Swan, Tortoise
Colors: Blue, Green, Scarlet, White, Gold
Day of the Week: Friday
Gemstones: Lapis Lazuli, Pearl
Month: April, February, July
Patron of: Love, Lovers, Prostitutes
Plant: Apple, Lime Tree, Mandrake, Myrtle, Myrrh, Palm, Pomegranate, Poppy, Rose
Sphere of Influence: Love in all of its forms, physical, sensual, passion, relationships
Symbols: Girdle, Golden Apples, Scallop Shells, Mirror, the Ocean, Chocolate
Aphrodite Areia – Helmet, Lance, Shield, Sword, Victory
Aphrodite Pandemos – Ram
Aphrodite Urania – Tortoise for Domestic Modesty and Chastity
In Classic Greek art, Aphrodite is often depicted as a blue-eyed, golden-haired woman with pale skin. For the Greeks, she was the very ideal of beauty. Statues of Aphrodite depict her as the height of Grecian physical beauty. At first, there was nothing to distinguish Aphrodite from other statues of goddesses, not until around the 5th century B.C.E. Statues of Aphrodite from Cyrene and Esquiline in the 1st century B.C.E. were called Aphrodite Kallipygos or “Aphrodite with a Beautiful Derriere.”
Classical art and sculpture from the 5th century B.C.E. will show Aphrodite as fully clothed, once the 1st century B.C.E. comes, do nude statues of Aphrodite appear. The most famous of the Aphrodite sculptures was carved by Praxieteles. It is during the Hellenistic era of Greece that the first nude statue of Aphrodite, the Venus de Milo appears in the 2nd century B.C.E.
Aphrodite is often shown accompanied with her son Eros, also a god of love.
What’s In A Name
We know the first part of Aphrodite’s name, aphros means sea foam or foam and alludes to her birth from the ocean when Uranus’ gentiles were thrown in the sea by his son Cronus. There were early attempts by scholars to link Aphrodite’s name to a Greek or Indo-European origin. Given the strong connections of Aphrodite to the Middle East and likely of Semitic origin.
Nineteenth and early twentieth scholars who accepted the etymology of “sea form” for the first part of Aphrodite’s name have tried to connect the second part of the name “-odite” to mean either “wanderer” or “brite.” As there’s disagreements, some scholars have even gone so far as to link Aphrodite’s name to the Assyrian barīrītu, the name of a female demon found in Babylonian texts. Others have tried for the Etruscan word of “eproni” for “lord” making the last part of Aphrodite’s name an honorific. The name continues to be debated as to what the correct translation and etymology for Aphrodite’s name is.
The epithets of Urania for Heavenly Dweller and Pandemos for “Of all the people” likely try to connect her as a goddess of universal love and everyone. In his Symposium, Plato argues that the epitaphs of Aphrodite Ourania and Aphrodite Pandemos are two separate deities.
There is a lot of evidence and discussions that Aphrodite very strongly began as the Mesopotamian goddess Ishtar or the Phoenician Astarte and the Syro-Palestinian goddess Ashtart.
Pausanias records that the first people to worship Aphrodite were the Assyrians and then the people of Cyprus, followed by the Phoenicians at Ascalon. From there, Aphrodite’s cult and worship spread throughout most of Greece.
Looking at the epitaph of Aphrodite Ourania shows a connection to Inanna as the Queen of Heaven. Early art and literature that describes Aphrodite is very similar to Inanna. Like Inanna, Aprodite was worshiped as a war goddess, at least in the second century B.C.E. Pausanias makes mention where in Sparta, she is worshipped as Aphrodite Areia, meaning “warlike.” Pausanias also records that early statues in Sparta and Cythera show Aprodite bearing arms. Modern scholars use this connection of Aphrodite with her Middle Eastern origins. It makes sense when ancient Grecian culture once stretched as far as where modern Turkey and Syria are today.
Doves – One of Aphrodite’s symbols, the dove is also connected to Ishtar as one of her symbols. Scholars have noted that the Greek word for dove is “peristera” is likely comes from the Semitic phrase of “perah Istar” meaning “bird of Ishtar.” How interesting. Doves appear in a lot of ancient Greek art for pottery, reliefs, and sculptures depicting Aphrodite.
At one point, early comparative scholars have tried to link Aprodite with Eos, the Greek goddess of the Dawn. It works and relies on linking to the Proto-Indo European Dawn goddess of Haéusōs who is then linked to the Greek Eos, the Latin Aurora and the Sanskrit Ushas.
Both Aphrodite and Eos are known for their erotic beauty and sexuality. They have both had relationships with mortal lovers (as have a good number of Greek deities). Add in, that both goddesses are associated with the colors of red, white, and gold. The myth of Aphrodite rising from the sea has a similarity to the Rigvedic myth of Indra defeating Vrtra and freeing Ushas. Which then brings the last comparison of Aphrodite and the Indo-European goddess Haéusōs both having a parentage that links them to of a sky deity.
Maybe, but it is the alternative mythological and etymological link when the Middle Eastern connection isn’t accepted. Plus, the whole Proto-Indo-European language is largely theoretical with many modern scholars leaning towards the Mesopotamian connections.
As a goddess of love, beauty and sexual desires, Aphrodite was and still is worshiped by a wide variety of people from nearly every walk of life. For ancient Greece, this is the everyday people up to the higher, ruling class
As a very sensual goddess of love, particularly sexual love and beauty, Aphrodite’s priestesses were known to engage in sexual activities themselves as part of worshiping her. It should be noted that this didn’t make them prostitutes, it was part of the job description for priestess of Aphrodite. If you’re seeing every woman as a goddess to held sacred, cherished, respected and worshiped, you’re not far from worshiping Aphrodite or any goddess or god of love. It is going to get carnal.
As such, Aphrodite had several shrines and temples dedicated to her. Her main temples and cults were to be found in Cythera and Cyprus.
Gynaikonomoi – If it hasn’t been noticed before, women in many Greek and even Roman myths aren’t treated well, whether goddess or mortal. The Gynaikonomoi or Magistrates in Charge of Women are mentioned in the 1st century C.E. Sparta.
Marriage – Pausanias records the practice of the mothers of brides sacrificing to a wooden image known as Aphrodite Hera, an epitaph of either goddess connecting the ideals of love and marriage. Pausanias goes on to mention a seated statue of Aphrodite Morpho or the “The Fair Shaped Aphrodite” that had a veil on her head and chains on her feet. Lovely. This statuary clearly meant to connect the role of brides and a woman’s place in a marriage with her duties with wives being faithful to husbands.
Prostitutes – Yes, Aphrodite is the patron goddess of prostitutes. The city of Corinth was known for the high number of prostitutes and courtesans. With Corinth also being one of Aphrodite’s main cult centers with a major temple, it led to early scholars believing in the concept of “sacred prostitution” in Greco-Roman cultures with nearby islands of Cyprus and Cythera and even Sicily being associated with prostitution. There are records of many dedications to Aphrodite found in poetry and pottery by courtesans that have been found. Plus, you add in that Aphrodite’s Mesopotamian counterpart Inanna is also associated with prostitution. While the idea of “sacred prostitution” persists in some schools of thought, the idea is getting discarded more and more.
Amathus – This is one of Aphrodite’s centers of worship on the island of Cyprus.
Corinth – On mainland Greece, this city was one of Aphrodite’ centers of worship.
Cyprus – Aphrodite’s center of worship was clearly on this island as evidenced by the numerous sanctuaries dedicated to this goddess. Aphrodite would be called Cyprian for her connection to this island as her birthplace.
Cythera – Another island where Aphrodite’s worship was prominent. It had been a Minoan colony at one point. Some myths will place Aphrodite’s birth as being here, giving her the epitaph of Cytherea. The island was certainly a stopping point for the trade route between Crete and Peloponesus which in turn could mean that the myths might have evidence of how Aphrodite’s cult came from the Middle East to Greece.
Pandemos – This the oldest of Aphrodite’s cult-sites that dates back to 230 B.C.E. Here, Aphrodite was known as Aphrodite Pandemos or “Aphrodite who is Common to all the People.” This Aphrodite was associated with the hero Theseus and worshipers of Aphrodite Pandemos sought out her blessings for uniting the people of Athens. Not just for personal relationships, but political connections too. The cult of Aphrodite Pandemos is very likely led to the formation of democracy.
This city located on Cyprus is the location for one of Aphrodite’s most well-known temples, especially in the ancient world. It is thought that the rites dedicated to Aphrodite were a blend of oriental and Aegean influences that could ultimately trace their origins to the Mesopotamian Ishtar and Phoenician Astarte. Archeological studies have shown that the cult of Aphrodite dates back to the Late Bronze Age, roughly 1200 B.C.E. and continue uninterrupted up to the Late Roman Era towards the 4th century C.E. There are suggestions that Aphrodite’s worship could possibly go back to the Chalcolithic Era. Female figurines and charms have been found dating to the third millennium and religious sanctuaries called temenos were well established before the construction of any Late Bronze Age structures.
Prior to this, Pausanias thought Aphrodite’s cult was introduced from Syria and of Phoenician origin. Prior to more modern Archeology, people that that Aphrodite’s worship and cult dated back before Homer’s time of around 700 B.C.E. with mention of Aphrodite’s altar in the Odyssey.
Paphos is also the location that the Greeks say where Aphrodite landed when she arrived at Cyprus when she rose out of the sea. An oracle was also to found here in Paphos. The Sanctuary of Aphrodite Paphia was a pilgrimage destination for her followers. The city gains its name from Paphos, the son of Pygmalion and Galatea.
During this era of classical Greek history that many are familiar with, the Greeks began to identify Aphrodite with the Egyptian goddesses of Hathor and Isis. Aphrodite would become the patron goddess of the Lagid queens. As was Egyptian custom, Queen Arsinoe II was claimed to be the mortal incarnation of Aphrodite.
Aphrodite’s worship spread to the city of Alexandria with many temples dedicated to her that could be found around the city. The cult of Adonis was introduced to the city by Queen Arisone II. The Tessarakonteres galley had a temple dedicated to Aphrodite with a marble statue. Another temple dedicated to Aphrodite Hathor would be established in the second century B.C.E. at Philae. Statuettes of Aphrodite would become very common for people to do personal devotions during the Ptolemaic era in Egypt and last through when it came under Roman rule.
The Romans readily adopted and identified Aphrodite with their own goddess Venus who was originally a goddess of agriculture, fertility, vegetation, and Spring. This would become official in the third century B.C.E. when the cult of Venus Erycina is introduced to Rome by way of the Grecian sanctuary for Aphrodite on Mount Eryx in Sicily. From here, the iconography and imagery of Aphrodite along with her myths would be attached to Venus.
Further cementing this adaptation is that Aphrodite was revered as the mother of the Trojan hero Aeneas in Greek myths and the Romans hailed him as the ancestor to Romulus and Remus, the legendary founders of Rome. With this connection, Venus as Venus Genetrix, the mother of the Roman nation became prominent. The Greek worship of Aphrodite began to emphasis more and more her connection to the city of Troy and Aeneas. More and more Roman influences and elements began to connect Aphrodite as more maternal and militaristic and more connected to the bureaucracy that Aphrodite became a divine guardian of numerous magistrates.
Parentage and Family
According to Hesiod’s Theogony, Aphrodite was born from the dismembered genitals of Uranus after Cronus cut them off. She rose up from the sea where they landed after being thrown.
Sometimes the primordial sea goddess Thalassa is given as Aphrodite’s mother in the myth with Uranus.
According to Homer’s Iliad, Zeus and Dione are her parents.
As a result of mixed parentage, depending on if you go by Hesiod’s Theogony or Homer’s Iliad, Aphrodite is going have several siblings.
Aeacus, Angelos, Apollo, Ares, Artemis, Athena, Dionysus, Eileithyia, Enyo, Eris, Ersa, Hebe, Helen of Troy, Hephaestus, Heracles, Hermes, Minos, Pandia, Persephone, Perseus, Rhadamanthus, the Charities, the Horae, the Litae, the Muses, the Moirai, or the Titans, the Cyclopes, the Meliae, the Erinyes (Furies), the Giants, the Hekatonkheires
Hephaestus – Husband and god of Smithing and Volcanoes.
With Adonis, Aphrodite is the mother of Beroe and Golgos.
With the god Ares, Aphrodite is the mother of: the Erotes: Anteros, Eros, Himeros and Pothos (though sometimes Pothos is listed as Eros’ son). Other children of theirs are: Phobos, Deimos, Phlegyas, Harmonia and Adrestia.
In early myth, Anteros was originally born from the sea alongside Aphrodite, later on, he comes her son by Ares.
With Butes, Aphrodite is the mother of Eryx, Meligounis, and a number of unnamed daughters.
With Dionysus, Aphrodite is the mother of Hymenaios, Iacchus, and the Charities (Aglaea, Euphrosyne, and Thalia)
With the god Hermes, Aphrodite is the mother of the androgynous deity Hermaphroditus.
With Phaethon, Aphrodite is the mother of Astynous.
With the god Poseidon, Aphrodite is the mother of Eryx, Rhodus and Herophilus.
With the mortal Prince Anchises, Aphrodite is the mother of Aeneas
Peitho has no father is given for him.
Priapus – either the gods Adonis, Ares or Dionysus is their father.
Aphrodite is counted among the twelve major deities who resided on Mount Olympus, the highest mountain peak in Greece and all of Europe. For the Greeks, this was the perfect location for where the gods would preside at while keeping watch on humankind down below them.
As there are several deities within Greek mythology, just who numbers among the Olympians varies. It’s generally agreed that the twelve major Olympians are: Zeus, Hera, Poseidon, Demeter, Athena, Apollo, Artemis, Ares, Aphrodite, Hephaestus, Hermes, and then either Hestia or Dionysus.
Also called Aphrodisia, as the name implies, this was a festival held in Aphrodite’s honor and was celebrated in many places around Greece during midsummer. It was a festival involved substances believed or known to cause sexual arousal and desire. This festival was most notably in Athens and Cornith.
In Athens, Aphrodisia would be celebrated in the month of Hekatombaion to celebrate Aphrodite’s rule in the unification of Attica. In the old Grecian calendar, the month of Hekatombaion corresponded with the month of July and was the first month of the year.
The priests of Aphrodite would purify the Temple of Aphrodite Pandemos with the blood of a dove that had been sacrificed. The altars would than be anointed and the statues of Aphrodite Pandemos and Aphrodite Peitho would be carried down to be ritually bathed.
This is another festival that honored Aphrodite in Athens. Not much is known about this festival.
The fourth day of every month was also held sacred to Aphrodite.
Attendants Of Aphrodite
Charities – The Graces in Roman mythology, this group of goddesses were known to accompany Aphrodite. They were Aglaea (“Splendor”), Euphrosyne (“Good Cheer”), and Thalia (“Abundance.”) They were worshiped as goddesses in Greek long before the arrival of Aphrodite.
Erotes – Aphrodite’s many sons who all presided over a different aspect of love.
Eros – Is the primary son who most people think of as accompanying Aphrodite. Most people are familiar with his Roman name of Cupid. By either name, Eros is the god of lust and sexual desire. Eros is described as one of four original primeval forces born at the beginning of time in Hesiod’s Theogony. After the birth of Aphrodite, Eros joins Himeros to become one of her companions.
Harmonia – A minor goddess of harmony. She is Aphrodite’s daughter with Ares, she is sometimes seen accompanying her.
Hebe – The goddess of youth, she is the daughter of Zeus and Hera. Hebe sometimes accompanied Aphrodite.
Horae – The Hours, they are the daughters of Zeus and Themis. Their names are Eunomia (“Good Order”), Dike (“Justice”), and Eirene (“Peace”).
In Sappho’s “Ode to Aphrodite,” the goddess is described as riding in a chariot that is pulled by sparrows.
Aphrodite isn’t just a Love Goddess, the sexual acts associated with her, Aphrodite’s attributes extend to the fertility of animals and vegetation, not just humans. In the story of Aphrodite’s affair with Ares, the version of the story found in the Iliad has Aphrodite returning to Cyprus so she can renew her virginity in Spring. Something she apparently does after each liaison. Some even suggest so far as to identify Aphrodite as a Mother Goddess as she gives birth to the crops each year. However, I think that domain is well and thoroughly covered with Demeter and Persephone. Though given the story of Aphrodite and Adonis, Mother Goddess and fertility still easily fits.
Pomegranates are thought to be associated with Aphrodite as the red seeds symbolized sexuality. An interesting side note, Greek women sometimes used pomegranates as a form of birth control.
Venus – When equating Aphrodite with the Roman goddess Venus, the poet Lucretius calls Aphrodite as a Genetrix for her creation and creative role in the world.
Plus, the aspects of Aphrodite as a fertility goddess really fit when under Roman influence and they have identified many of Aphrodite’s myths to their goddess and are busy tacking on Venus’ aspects to her Grecian counterpart.
This is the domain that Aphrodite is really known for, Love, all kinds of love. The many epitaphs that Aphrodite has denote which form of love she presides over.
Aphrodite Benetrix – Married Love
Aphrodite Porne – Erotic Love
Aphrodite Urania – Heavenly Aphrodite, Spiritual Love, the kind that is unconditional and all of creation.
That’s just a few of the names that cover the many types of love that Aphrodite presided over. In addition, Aphrodite had numerous sons, most notably Eros who would accompany her and who represented the different types of love.
Birth Of A Goddess
There are a couple different origin stories for Aphrodite.
According to Hesiod’s Theogony, Aphrodite was born when Uranus was castrated by his son Cronus and the severed member was thrown into the ocean. As the ocean began to churn and foam, Aphrodite rose up out of the waves. With Zephyr’s help, this Wind God blew the young goddess towards the island of Cyprus where flowers sprang up from her footsteps as she stepped on land. There, Aphrodite was welcomed by the Charities. From there, Aphrodite was dressed and taken to Mount Olympus to be presented to the other gods.
Other variations have Aphrodite arriving at Cythera. Seafood is known as aphrodisiacs as they are seen related to Aphrodite’s birth from the sea.
It is for the places of Cyprus and Cythera, that Aphrodite is also known by the names of Kypris and Cytherea.
It has been pointed out that Hesiod’s Theogony is likely pulled from the Hittite epic “The Song of Kumarbi” where Kumarbi overthrows his father, Anu the sky god by biting off his genitals and thus becoming pregnant to give birth to Ishtar and Teshub.
Homer, in his Iliad, however, says that Aphrodite is the daughter of Zeus and Dione. A note here is that Dione’s name is possibly a feminine form to Dios and Dion, both alternative names for Zeus and that both Zeus and Dione had a cult center in Dodona. Hesiod names Dione an Oceanid in his Theogony.
Marriage To Hephaestus
Following the genealogy with Zeus, he feared that the other gods would fight each other over who would get to marry Aphrodite.
Figuring himself wise and clever, Zeus married Aphrodite off to Hephaestus, the Smithing god. Imagine Hephaestus’ surprise, him the least comely of the gods and disabled. Elated, Hephaestus put all his efforts and skills in smithing to create the most exquisite jewels that he could for his bride. He even made a girdle of finely wrought gold with magic woven into it for Aphrodite.
While Hephaestus was happy with his marriage, Aphrodite wasn’t too pleased with the arrangement. She would have greatly preferred someone far more attractive and like many of the gods, she does have her affairs and dalliances.
Strophion – This is what Hephaestus will have crafted for Aphrodite, translations into English will call it a girdle. As lovely as this magic girdle is, whenever Aphrodite wore it, no one was able to resist her charms and was already irresistible to many. It’s been commented that Hera sometimes borrowed Aphrodite’s magic strophion from time to time.
The other name I have come across for this girdle or belt is cestus, which in Rome, a cestus is a set of armored leather gloves worn by boxers. That could be a translation error though as Aphrodite’s strophion was called “keston himanta” or (kestos himas) and that might be the source of confusion.
A final bit to note, is that this style of strophia were also used in depictions for the Middle Eastern goddesses Astarte and Ishtar.
Folklore – Instead of Zeus handing Aphrodite off in marriage, it is Hera who does so. In this one, Hephaestus made a golden throne for his mother Hera. When Hera sat down on the throne, it trapped her, and Hephaestus refused to release her until Hera agreed to give Aphrodite to him in marriage. Pleased that his mother agreed to the marriage, Hephaestus then gods to make his bride-to-be some jewelry, including the strophion that is often translated to mean girdle.
There are a few versions of Aphrodite’s marriage and who Hephaestus is actually married to.
Iliad – Aphrodite is the unmarried consort to Ares. Hephaestus’ wife is Charis, one of the Charities.
Odyssey – Book Eight is where the blind singer Demodocus describes Aphrodite as the wife to Hephaestus when the story of Aphrodite and Ares’ Affair is related.
Theogony – Aphrodite is unmarried, Hephaestus’ wife is Aglaea, the youngest of the Charities.
Aphrodite & Pandora
From Hesiod’s Works and Days, Zeus tasks Aphrodite to create Pandora, as the first woman to punish mankind after Prometheus’ stealing fire and gifting it to humans. Aphrodite makes Pandora to be both physically beautiful and sexually attractive so men will fall for her and lead to opening the box by which to release evils upon the world. Aphrodite’s attendants of Peitho, the Charities and the Horae contribute by gifting Pandora with gold and jewelry to be even more attractive.
Love Affair With Adonis
This is perhaps the most famous of Aphrodite’s affairs with a mortal by the name of Adonis.
Accordiing to Ovid’s Metamorphosis, Adonis is the son of Myrrha who was cursed by Aphrodite and turned into a Myrrh tree. Depending on the version of the story, either Myrrh’s father takes an axe to split open the tree or nine months later the tree burst, splitting open with Adonis being born.
Aphrodite found the infant and takes him down to the Underworld hidden in a chest to be entrusted into Persephone’s keeping. When Persephone discover a baby in the chest, she falls in love with the infant and takes care of him.
Later, Aphrodite returns to check in and discovers that Adonis has grown up to become remarkably handsome. By this time, Persephone is also rather attached to Adonis as well and what ensues is a custody battle of who gets Adonis.
Zeus took the matter into his own hands, in which he put the muse Calliope to arbitrate. She divided the year into three parts, saying that Adonis would spend one third with Aphrodite, another third with Persephone and the third part of the year as time to himself.
Having his own agency, Adonis comes to love Aphrodite more. It doesn’t help that Aphrodite cheated by wearing her magic girdle to cause Adonis to spend more time with her.
When it was time for him to go to the Underworld, Adonis refused. This angered Persephone so that she sent a wild boar to kill Adonis. This wild boar is actually Ares in a jealous rage. As Adonis died in Aphrodite’s arms, he was either transformed into the anemone flower or wherever Adonis’ blood fell, a red anemone flower sprung up.
Another account says that in her search for Adonis, that Aphrodite’s feet became cut and pierced by thorns and that the blood from her feet is what turned into the Anemone flowers.
A slight variation holds that Aphrodite acted as a surrogate mother to Adonis.
Sometimes the boar is sent by Artemis in retaliation for Aphrodite killing Hippolytus. Other times, it’s Apollo who is the boar that kills Adonis. Or that Dionysus carried Adonis away.
Phoenician Connection – It has been commented that the story of Persephone and Adonis is nothing more than the Greeks adopting the Phoenician story of Ashtarte and Adon. In the Canaanite language, Adon means lord and the names of Adonis and Adon appear to have a very solid linguistic connection.
Sumerian Connection – Another connection is that of the story of Inanna and Dumuzid.
Vegetation God – Some accounts will say that Adonis wasn’t mortal, that he was a deity in his own right and that this myth explains his death and rebirth each year for Summer and Winter as Zeus stepped in at this point saying that Adonis must spend the summers with Aphrodite and the winters with Persephone in the Underworld.
With this connection in mind, it’s been noted that Adonis’ cult had underworld tones of life and rebirth. From this, Aphrodite became connected with the dead in Delphi.
Aphrodite & Dionysus
Aphrodite is known to have numerous affairs. Depending on the account read, depends on if, with this story if it is either Dionysus, Hermes, Adonis or even Zeus himself who Aphrodite comes to bear the son Priapus with.
Generally, Dionysus is given as the father of Priapus with Aphrodite. As the story goes, following the events of the Trojan War, Hera was angry with Aphrodite’s interference when all the other gods were forbidden to be there by Zeus.
While pregnant with Priapus, Hera applied a potion to Aphrodite’s stomach as the goddess was sleeping. This was to ensure the child would be born deformed and monstrous-looking. When Aphrodite gave birth to Priapus, she was horrified by the sight of an infant with a large, permanently erect genital, potbelly, and large tongue. Aphrodite left the infant out on a hillside to die of exposure. However, a huntsman found the infant and raised them.
Later, Priapus would discover his powers as a deity and the ability to cause vegetation to grow.
Aphrodite & Hermes
First, a little bit of history. There was at one point, a male version of Aphrodite known as Aproditus. This is a male version of Aphrodite who was worshiped within the city of Amathus on the island of Cyprus. Aphroditus would be shown in art as having the dress and body of a woman while sporting a beard. He would be shown lifting up his dress to show his genitals, thought to be an apotropaic symbol or warding off evil. Eventually, Aphroditus’ popularity would fade away and the feminine form of Aphrodite would prevail.
Hermaphroditus – Also called Hermaphroditos. With so many gods having affairs with the fair and lovely Aphrodite, it isn’t too much of a surprise that she would also haven one with Hermes. The child that they had was a very handsome and beautiful boy of the name Hermaphroditus. A naiad by the name of Salmacis fell in love with Hermaphoditus and in a rare twist, she tried to rape him. When Hermaphroditus tries to fight off Salmacis, the naiad prays to the gods that they should become one. The gods answer, it’s not clear which one or ones answer and Salmacis and Hermaphroditus fuse into one intersex being. Horrified by what happened to him, Hermaphroditus called on his parents, Hermes and Aphrodite to curse the fountain so that others who entered it’s waters would have the same thing happen to them.
Traces of Aphroditus’ cult are found within Hermaphroditus’ story.
Love Affair With Ares
This story is told in the Odyssey, Book Eight by the blind singer Demodocus. This is also a story that probably began as a folk tale among the Greeks.
The Sun-god Helios had spotted the two gods, Ares and Aphrodite in a tryst in the halls of Hephaestus. Helios went to inform Hephaestus of his wife’s affair who then decided to try and catch the two in the act. Being the master smith and craftsman of the gods, Hephaestus created a finely woven and nearly invisible net to ensnare the two in. Waiting for the right moment, he succeeded in trapping both Ares and Aphrodite within the net.
Wanting to make sure the two were properly shamed and punished, Hephaestus called the other Olympian gods to come. All the goddesses declined to come, not wanting to be scandalized while all the gods did come and gawked. Some commenting to the beauty of Aphrodite and other stating they’d gladly trade places with Ares. In versions of the story, the gods agreed on Hephaestus’ right to be angry and in others, they didn’t care. In the end, when released, an embarrassed Ares returned to his home in Thrace and Aphrodite went to the city of Paphos on Cyprus where she would bathe in the sea to renew her virginity with the help of the Charities. It wouldn’t take Hephaestus long to forgive Aphrodite her affair as he missed her.
Elaborating on this story, a later addition, Ares had the youth Alectryon guarding the door to warn when Helios came by as he would no doubt inform Hephaestus of the affair. However, Alectryon fell asleep and Helios discovered the two’s affair. Ares, embarrassed and infuriated at being caught, turned Alectryon into a rooster and it’s that add-on to the story of Ares and Aphrodite’s affair that roosters always crow, announcing the rising of the sun in the morning.
Variation – A version of the story found in Homer’s Odyssey has Hephaestus refusing to release the lovers unless Zeus returned the bridal gifts. Zeus staunchly refused as he felt that Hephaestus shouldn’t have made the affair so public. Though in the Odyssey, Poseidon does agree to play Hephaestus’ price to release both Ares and Aphrodite.
From their affair, Ares and Aphrodite became the parents of several minor deities: Eros, Arethousa, Harmonia, Phobos, Deimos and Adrestia. Both Eros and Arethousa’s tended to have attributes more in align with Aphrodite. Adrestia tended to be more like her father Ares.
Aphrodite & Poseidon
It makes sense, that this story takes place right after Aphrodite’s affair with Ares. Poseidon fell in love with Aphrodite and there must have been a fling for there is one daughter, Rhode and a son, Herophilus who is attributed to Poseidon as being the father.
Aphrodite & Pygmalion
The myth of Pygmalion has its first mention in the third century B.C.E. by the Greek writer Philostephanus of Cyrene. The myth has a full accounting later in Ovid’s Metamorphoses.
Pygmalion was a sculptor from the island of Cyprus who refused to marry any woman as he found them to all be immoral. Very well, Pygmalion sets about carving an ivory statue of Aphrodite that was so life-like that he fell in love with it.
So, in love with the statue, Pygmalion prayed to Aphrodite to bring the statue to live so he could marry it. Aphrodite heard the sculptor’s prayers and brought the statue to life, naming her Galatea. From their union, Galatea and Pygmalion had two children, Paphos, a son and from whom the capital of Cyprus would be named for, and a daughter Metharme as mentioned by Pseudo-Apollodorus.
Atalanta & Hippomenes
In this story, Aphrodite helped Hippomenes, a youth who desired to marry the maiden Atalanta. The catch was, Atalanta refused to marry any man unless they could beat her in a footrace, and she had the habit of beheading those who lost.
In comes Aphrodite give Hippomenes three golden apples from the Garden of the Hesperides with the instructions to toss them before Atalanta as they raced. Doing as instructed, Hippomenes tossed the apples down in Atalanta’s path. Each time Atalanta bent down to pick up another golden apple, it would give Hippomenes more of a lead, allowing him to win the race and thus marry Atalanta.
In Ovid’s Metamorphoses, the story continues. Because Hippomenes forgot to give thanks to Aphrodite after words, she causes the two to become so infatuated with each other while in the Temple of Cybele. The two desecrated Cybele’s temple by having sex in it and an angry Cybele turned Hippomenes and Atalanta into lions.
Sometimes it is Zeus who punishes the two mortals. The Greeks believed that lions were not able to mate with other lions. Another version of the story will have Aphrodite turn them into lions when they forgot to give her proper tribute or offerings.
As it is Ovid’s Metamorphosis and the mention of Cybele, there’s a clear Roman influence on the second part of the story.
Aphrodite & Typhon – Pisces
Typhon, a monstrous god, attacked the Gods when they were down by the Nile River. In some retellings of the story, the Gods where there in exile or that just happens to be where they were at for one of their many battles with Typhon. In either eventuality, Aphrodite and her son Eros were among the gods along the Nile River’s banks when Typhon appeared to do battle. While Zeus and a couple of other gods fought it out with Typhon, Aphrodite and Eros had leapt into the river, changing into a pair of fish so they could make their escape. In other accounts of the story, Aphrodite and Eros tied themselves together with a rope so they wouldn’t get separated.
Another account of this story places the riverbank that the gods were walking along as being the Euphrates River and not the Nile River. There is also a very similar story found in a Manilius’ five-volume poetic work Astronomica in which the fish that become the constellation of Pisces carried Aphrodite and Eros away to safety.
Keeping with the Euphrates River connection, when an egg fell into this river, a pair of fish pushed it to the shore where doves then sat on the egg to hatch it. When it hatched, Aphrodite came out of the egg. In a show of gratitude, the goddess placed the fish up into the sky to become the constellation Pisces. Through these connections of the myth, Pisces is also known as “Venus et Cupido,” “Venus Syria cum Cupidine,” Venus cum Adone,” “Dione,” and “Veneris Mater.”
Eros & Psyche
Psyche happened to be an extraordinarily beautiful princess. This brought about the anger and jealousy of Aphrodite when people turned their attention to Psyche and worshiped her. Aphrodite enlisted the aid of her son Eros to help punish Psyche.
The idea is that Eros would cause Psyche to fall in love with the worst and vilest creature on the earth possible. Instead of doing as his mother bid, Eros fell in love with Psyche and took her home. He instructed Psyche that she was to never look upon his face.
All is well for a while until Psyche goes home to visit family and her sisters convince her to break Eros’ command and look upon his face. Psyche does this and hurt, angry, Eros flies away leaving poor Psyche behind.
Psyche beseeches Aphrodite for help with finding her lost love. Knowing who it is that Psyche is looking for, Aphrodite sets out a series of nearly impossible tasks for Psyche to do. Eventually Eros discovers what’s happening and as he can’t bear to see Psyche’s suffering, returns. The two are married with all the gods attending.
This story is an early model for the fairytale of Beauty and the Beast.
A Goddess Scorned
Many of the Greek gods have a reputation for being very fickle. Just as often as they favor mortals, they can also punish them too.
By the stories, Aphrodite is no different and she could be very gracious with those mortals whom she favored. For those mortals who didn’t fawn upon Aphrodite the attention and worship she felt she was owed, Aphrodite could be very vindictive.
Aegialeia – The wife of Diomedes, she was cursed by Aphrodite after Diomedes had wounded the goddess during the Trojan War. Aegialia was cursed with promiscuity and she had several lovers, among them Hippolytus. Now it could be, that Aegialeia was angry with Diomedes as she heard rumors, he was returning home with a Trojan woman and this was to get back at an unfaithful husband. When Aegialeia threatened Diomedes’ life, he took off for Italy.
Clio – When the Muse derided Aphrodite’s love for Adonis, Aphrodite caused Clio to fall in love with Pierus of Magnesia and they had a son, Hyacinth.
Eos – Aphrodite cursed Eos, the goddess of the Dawn to be forever, perpetually in love with an insatiable sexual desire after Eos had slept with Ares, god of war. Guess no one else was allowed to have Aphrodite’s sweetheart.
Glaucus of Corinth – He angered Aphrodite when he refused to let his chariot horses mate, as to do so would slow their speed down. Aphrodite bided her time and when the Funeral Games for King Pelias happened, the goddess caused Glaucus’ horses to go mad and tear him apart during the chariot race.
Halia – She is a sea nymph who bore six sons with Poseidon. When Halia’s sons refused to let Aphrodite land on their shore, Aphrodite drove them all insane, causing them to rape their mother, Halia. Poseidon buried his six sons within the island’s sea caves.
Hippolytus – The son of Theseus, he worshipped only Artemis, the goddess of virginity and hunting. Because Hippolytus refused any sexual intercourse, this upset Aphrodite who saw him as being very prideful. As a result, Aphrodite caused Phaedra, Hippolytus’ stepmother to fall in love with him. Understandably so, Hippolytus refuses Phaedra’s advances. Phaedra however, is so distraught that she kills herself but not before leaving a note for Theseus, telling him that she committed suicide because Hippolytus tried to rape her.
This upsets Theseus who prays to Poseidon to kill Hippolytus for his actions. Poseidon answers by sending a wild bull to scare Hippolytus’ horses and smash the chariot so that he falls to his death along a seaside cliff. In the end, Artemis finally gets wind of what happened and goes to seek her own revenge against Aphrodite, which in some stories, is sending a wild boar to kill Adonis.
Leucippus – The grandson of Bellerophon, it is never clear what caused Aphrodit’e anger in this story. Only that the goddess caused Leucippus to fall in love with his sister. The sister was already betrothed to another and the betrothed found out about the incestuous relationship that Leucippus and his sister were having, went to inform their father Xanthius. Father Xanthius shows up at his daughter’s bed chamber and discovers his son, Leucippus there. As it’s dark, a fight ensues where the daughter is killed trying to escape and Leucippus kills his father as he doesn’t recognize who it is at first. Once he realizes what happened, Leucippus leaves to go be part of the colonizing of Crete and Asia Minor.
Myrrha – I covered this myth earlier in the story of Adonis. Myrrha’s mother, Queen Cenchreis of Cyprus had bragged that her daughter was more beautiful than Aphrodite. In response, Aphrodite cursed Myrrha to fall in love with her father, King Cinyras who slept with her unknowingly. Eventually Myrrha turned into the myrrh tree and gave birth to Adonis.
It doesn’t end there, Aphrodite continued her wrath against Queen Cenchreis and King Cinyras’ other three daughters, Braesia, Laogora, Orsedice to sleep with some foreigners and they ended up dying in Egypt.
Narcissus – One account has Aphrodite cursing Narcissus to fall in love with his own reflection after he refused to worship her.
Pasiphae – In one version, for the birth of the birth of the minotaur, Pasiphae had failed to make the appropriate offerings to Venus (Aphrodite), as a result, the goddess caused her to fall in love with the white bull meant as an offering to Zeus.
Alternatively, the curse comes because Pasiphae is the daughter of Helio and this is Aphrodite getting back at him for exposing her affair with Ares.
Polyphonte – Was a young woman and another devote to Artemis who chose a life of virginity instead of marriage and children. Aphrodite cursed Polyphonte to fall in love with a bear. Her resulting monstrous humanoid bear children, Agrius and Oreius who were cannibals. Zeus got involved this time and turned Polyphonte and her children into birds of ill omen; owls and a vulture.
Propoetides – He and his daughters were from the city of Amathus on the island of Cyprus. They had failed to worship Aphrodite appropriately and she caused them to become the first prostitutes. It should be noted that this is a story found in Ovid’ Metamorphoses.
Tanais – The son of Lysippe and Berossos, he was a devote to Ares, fully committed to war. This upset Aphrodite as Tanais neglected love and marriage. The goddess cursed Tanais to fall in love with his mother Lysippe. As he refused to give up his chastity, Tanais threw himself into the Amazonius river, which after words was renamed to the Tanais river.
The Women of Lemnos – Because these ladies refused to offer sacrifices to Aphrodite, she cursed all of them to have a horrible stench. We’re talking bad, to the point that their husbands refused to have sex with them. The husbands went and had sex with their Thracian slave-girls instead. This angered the Lemnos Women, and they murdered all the men and their slaves on their island. Later, when Jason and the Argonauts show up, these women are just starved for a man’s affections, that with Aphrodite’s approval, she allows for the Lemnos Women to have sex with Jason and his crew whereby they can repopulate the island. From there on out, the Lemnos Women never failed to appease Aphrodite.
The Judgement Of Paris
The gods were feasting at the wedding of Peleus and Thetis, who would become the parents of Achilles. All the gods were invited accept Eris who hadn’t received an invite. Chiron was in charge of the wedding invites and didn’t invite Eris due to her reputation for stirring up trouble. This understandably miffed Eris to no end. After all, everyone else got invited, why not her?
Coming off as seeking to be peaceful and no hard feelings, Eris proposed a beauty contest between the goddesses Aphrodite, Athena, and Hera. As the prize, Eris tossed a golden apple of beauty, or better known, the golden apple of discord. In some retellings, it is noted that the golden apple has engraved or written the word: “Kallisti,” meaning: “for the fairest.”
This dispute, one driven by vanity over who was the loveliest of the goddess would escalate and the hapless mortal Paris is called in to judge. Each of the goddesses attempted to bribe Paris to choose her. Hera offered political power, Athena offered battle prowess and Aphrodite tempted Paris with the most beautiful woman in the world, Helen.
Being a young mortal man, Paris chooses Helen and rewards Aphrodite with the golden apple. Only there is one problem, Helen is the wife of Menelaus of Sparta. In claiming and taking her, Paris sparks off the Trojan War. This causes Athena and Hera to side with the Greeks in the ensuing war.
Divine Set Up – If we go by the “lost” epic, The Cypria attributed to Stasinus, this whole Trojan War was planned on by Zeus and Themis. There’s only about 50 lines of text from the Cypria and its seen as a prequel to Homer’s the Iliad and explains how the events came about.
Some scholars look at Aphrodite’s connection to Mesopotamia with the War Goddess Ishtar as an explanation for the start of the Trojan War, saying that Aphrodite instigated it by manipulating Paris with a promise to marry Helen.
Aphrodite has a prominent and active role in Homer’s Iliad. In Book III, Aphrodite rescues Paris from Menelaus after a one-on-one duel to settle the matter. Aphrodite also appears to Helen in the form of an old woman, trying to persuade her to have sex with Paris. However, Helen recognizes Aphrodite by her eyes, neck, and breasts. Helen entreats with Aphrodite as an equal and the goddess rebukes Helen, threatening her. Not wanting a god’s wrath, Helen obeys Aphrodite’s command to lay with Paris.
In Book XIV of the Iliad, Aphrodite loans her kestos himas or magic girdle to Hera so she can seduce Zeus as he had forbidden the other gods to stay involved in the Trojan War at this point. While Zeus is distracted by Hera’s advances, Poseidon is aiding the Greek forces to be able to take the beach to invade Troy. Then in Book XXI, Aphrodite returns to the war to carry Ares away off the field of battle after he’s been wounded.
Anchises – He was a shepherd prince who lived on Mount Ida, whom Aphrodite fell in love with after Zeus convinced Eros to hit her with one of his arrows. After all, with Aphrodite being the goddess of love, it’s her fault that Zeus has so many affairs and is constantly on the outs with Hera.
Aphrodite pretended to be a mortal woman in order to marry Anchises. When Anchises saw Aphrodite, he asked if she was said goddess, saying he would build her an alter if she would only bless him and his family. Aphrodite lied, saying she was a princess from Phrygia. She explains how she came to understand the Trojan language due to a Trojan nursemaid as a child. How she had been snatched away by Hermes while dancing for a celebration to honor Artemis. The disguised goddess tells Anchises to take her to his parents.
From there, the two are married or Anchises so overcome with lust, couples with the goddess-princess. After their union does Aphrodite reveal who she really is, saying she will bare Aenease a son who will become the demigod Aeneas. As Anchises didn’t keep quiet about who the mother of his son was, Zeus struck him down with a thunderbolt and either blinds or kills him outright.
There are a couple of slight versions to this story such as Aphrodite allowed for Anchises to be able to flee the city of Troy.
Aeneas – Trojan Hero and son of Aphrodite with Anchises. In book V of Homer’s Iliad, Aphrodite rescues her son from Diomedes in battle. Diomedes, recognizing Aphrodite and viewing her as a weak goddess, spears her, nicking her wrist. When Aphrodite rides back to Mount Olympus in Ares’ borrowed chariot, Zeus tells the goddess that her specialty is love, not war as he mocks her for getting hurt.
Aeneas features in Virgil’s Aeneid to be Rome’s first hero and an ancestor to Romulus and Remus.
Note: It has been commented that the scene of Aphrodite and Zeus has similarities in the Epic of Gilgamesh where Ishtar laments to her mother Antu after Gilgamesh rejects her advances and is in turn, rebuked by her father Anu.
With Aphrodite’s birth and arrival from the ocean, some people have worshiped Aphrodite as a sea goddess. Several types of waterfowl such as ducks, geese, and swans would become associated with Aphrodite. Naturally, seashells are associated with Aphrodite. Seafood is considered an aphrodisiac due to this lovely goddess’ connection to the briny deeps.
As a sea goddess, Aphrodite protects those who travel the seas. This earned her the epitaphs of Aphrodite Pontia or Aphrodite of the Deep Sea and Aphrodite Euploia or Aphrodite of the Fair Voyage. The planet Venus that Aphrodite is associated with, served as navigational aid for ancient mariners as they plied the seas.
With the previously mentioned Mesopotamian connection to the goddesses of Astarte and Ishtar, Aphrodite may have arrived first as a goddess of War in ancient Greece. She was honored as such in Cyprus, Laconia, Sparta, and Thebes to name a few places. In Sparta, Aphrodite was known as Aphrodite Areia (“War-Like”), showing her connection to the god Ares.
Eventually, the war aspects of Aphrodite would be dropped, and the role left to Athena and Ares.
Early Christianity readily adapted many pagan symbols and icons to their religion. With Aphrodite/Venus, her symbolisms were given to Eve, prostitutes, and some female saints such as the Virgin Mary.
The story of Aphrodite’s birth became a metaphor for baptism. There is a Coptic stele dating from the sixth century C.E. where a female orant is wearing Aphrodite’s conch shell to show she has been recently baptized. Throughout the Middle Ages, folktales regarding Aphrodite/Venus remained popular.
In the fifth century C.E. North Africa, Fulgentius of Ruspe found mosaics of Aphrodite that he proceeded to interpret as a symbol for the sin of Lust, how Aphrodite’s nudeness meant that “the sin of lust is never cloaked” and that her swimming represented how all lust suffers a “shipwreck”. Fulgentius even argued how the symbols of doves and conch shells were symbols of copulation and that the symbol of roses represented the fleetingness of lust, that it has momentary pleasures that are soon gone.
Then we have Isidore of Seville who interpreted Aphrodite as a symbol of marital procreative sex, declaring how the story of Aprodite’s birth represents that sex can only be holy with the presence of semen, blood and heat for the purposes of procreation. Isidore also held that Eros/Cupid is a demon of fornication.
Venusberg – Dating from the Late Middle Ages, the Venusberg mythology would become popular in European folklore. The “Mountain of Venus” is a subterranean realm ruled by Venus and a folktale archetype for visiting the Otherworld. The most familiar appearance of Venusberg is in the German Tannhäuser legend in the 16th century.
Variations to this myth are the mortal lover being carried away to the realm of faerie by a fairy queen. Popular legends include Thomas the Rhymer and Tam Lin.
Modern Paganism & Wicca
In modern Paganism such as the Church of Aphrodite, Hellenismos, and Wicca, either Aphrodite or her Roman counterpart, Venus are goddess often invoked for casting love spells and love rituals. Aphrodite is often used in charms for making aphrodisiacs, philters, and love potions.
Astarte – Canaanite & Phoenician Goddess
A goddess of love and war was worshiped in the Middle East during the Bronze Age to Classical Antiquity. Astarte was identified by the Hebrews as Ashtoreth.
Hathor – Egyptian Goddess
The Egyptian Cow Goddess Hathor is frequently identified with Aphrodite.
It wasn’t uncommon for the Greeks and Romans to equate many of their deities with those of other cultures. The Romans especially did it with any gods whose people they conquered. In the case of Egypt and their gods, Hathor in her role as a goddess of love and beauty is synonymous with the Greek Aphrodite and the Roman Venus.
Inanna – Mesopotamian Goddess
Also known as Ishtar, she is the goddess of love, war and sexuality. She is known as the Queen of Heaven.
Isis – Egyptian Goddess
The Egyptian goddess of the moon, healing, magic and life who protected women and children. During the Hellenistic Grecian era, she was equated with Aphrodite.
Turan – Etruscan Goddess
The Etruscan goddess of beauty, love, and fertility. She was the patron goddess of the city Velch. She has been identified with the Roman Venus and Grecian Aphrodite.
Venus – Roman Goddess
As the Greek Goddess of Love, Aphrodite is often confused with or identified with the Roman deity of Venus, also a Goddess of Love. Thanks greatly to the influence of the Romans, many people will identify and equate Venus with Aphrodite. While both deities are Goddesses of Love, there are differences in the Roman myths and the Greek myths.
The Romans were famous for subsuming many deities in their conquest across Europe, particularly the Mediterranean area, and identifying their gods with those of a conquered culture. The most famous being the Greeks, where many deities were renamed to those of Roman gods. Prominent examples like Zeus and Jupiter, Hera and Juno, Ares and Mars and so on down the line.
With the Hellenization of Latin literature, many Greek writers and even Roman writers rewrote and intertwined the myths of these two deities so that they would virtually become one and the same. And that’s the tradition passed down through the centuries and has become accepted. Just that there are still some differences that separate the two.
Just as Aphrodite is often accompanied by her son Eros, so too is Venus accompanied by her son Cupid.
Etymology: “mother,” “woman,” “daring one”
Nanna Nepsdóttir is a Norse Goddess best known as the wife of Balder. There is also a Mesopotamian God of the Moon known by the same name, however the two are different deities.
What’s In A Name?
There’s a few different scholarly ideas and debates on what Nanna’s name may actually mean. The idea by some is that Nanna comes from a word that means “mother.” The scholar, Jan de Vries makes the connection of Nanna to the root word nanb- meaning: “the daring one.” Another scholar, John Lindow puts forward the theory that Nanna may come from a common word for “woman.” Then there is John McKinnell who notes that “mother” and variations of nanb- that are not always clear what’s meant. He does suggest that it might have meant: “she who empowers.”
Parentage and Family
Odin – If we follow Nep being a son of Odin.
Frigg – This goddess is mentioned as a mother-in-law to Nanna in the Prose Edda, Skáldskaparmál.
Nep – He is listed as Nanna’s father, as deduced by the surname of Nepsdóttir.
Balder – The Prose and Poetic Eddas both list him as Nanna’s husband.
Hodr – According to the Gesta Danorum, he is Nanna’s husband.
Foresti – The god of Justice, he is Nanna’s son with Balder.
This is Balder’s Mansion or abode in Asgard. Naturally being his wife, Nanna’s lives here with him. Considered the most beautiful of all the halls in Asgard, only the purest could enter it.
This is a comb dating from the either the 6th or 7th century. The comb has runic inscriptions on it that are thought to reference Nanna.
Poetic Edda & Other Sagas
Much of what we know about Nanna and the other Norse deities comes from the surviving Poetic Edda that was compiled in the 13th century C.E. It is a collection of various poems as follows: Völuspá, Grímnismál, Skírnismál, Hárbarðsljóð, Hymiskviða, Lokasenna, Þrymskviða, Alvíssmál, and Hyndluljóð.
Hyndluljóð – In this poem, Nanna is mentioned as the daughter of Nökkvi and a relative of Ottar. This may or may not be the same Nanna who’s Balder’s wife.
The Prose Edda & Other Sagas
Not to be confused with the Poetic Edda, the Prose Edda consists of four books: Prologue, Gylfaginning, Skáldskaparmál, and Háttatal written by Snorri Sturluson.
Gylfaginning – In chapter 38, Nanna Nepsdóttir and Balder are mentioned having a son, the god Foresti. Later, when Balder dies at the hands of Höðr, the blind god, Balder’s body is taken down to the seaside and placed into his ship, Hringhorni. Nanna collapses and dies from grief, her body is also placed within Badler’s ship and the ship light on fire with Thor using his hammer, Mjölnir to hallow the funeral pyre.
A grieving Freya sends the god Hermóðr down to Hel, the Underworld to try and resurrect Balder. Hermóðr arrives in Hel to find both Balder and Nanna sitting in a hall in places of honor. Hermóðr then begins bargaining with Hel to resurrect Balder. After a length of time, the two come to an agreement and Hermóðr leaves Hel’s hall with both Balder and Nanna. Balder presents the ring Draupnir to Hermóðr to be returned to Odin. Nanna presents Hermóðr with a few different gifts: a linen robe for Frigg, a gold ring for Fulla and a numer of other unnamed items. Laden up, Hermóðr makes the return journey to Asgard.
Much as Freya wanted, it would only be after the events of Ragnarök that Balder and Nanna are resurrected and return to the land of the living.
Skáldskaparmál – In the first chapter of this book, Nanna is listed among eight goddesses who are attending a feast for Aegir. Chapter five of this book, Balder is referenced as the “husband of Nanna.” Chapter nineteen continues with another reference of Frigg as the “mother-in-law of Nanna.” Chapter seventy-five has Nanna included in a general list of goddesses. Lastly, chapter eighteen references the skald, Eilífr Goðrúnarson’s Þórsdrápa where a kenning references Nanna as “wake-hilt-Nanna” another name for “troll-wife.”
Written by Saxo Grammati in the 12th century, the third book of this series portrays Nanna a mortal and daughter of King Gevar. Nanna becomes the object of affection by the demigod Balder and the mortal Hodr.
As it goes, Nanna has feelings for her foster-brother, Hodr Hothbrodd. Things won’t go the way the two lovers plan though. Balder, a demigod son of Odin is out and about one day when he espies Nanna bathing. Infatuated with her, Balder learns that another already has Nanna’s heart and he conspires to kill the competition.
The next time Hodr is out hunting, he finds himself wandering through a patch a mist and forest maidens calling out to him by name. They explain that they are able to manipulate fate and appear out on battlefields (that sounds like Valkyries to me). The Valkyries tell Hodr that Balder is interested in Nanna and being a demigod, Hodr won’t stand a chance against him. The Valkyries depart, leaving Hodr standing in an open field.
Undaunted, Hodr returns home where he recounts his story to King Gevar about getting lost in the forest and the Valkyries appearing before him. Not wanting to delay any longer, Hodr then asks King Gevar for Nanna’s hand in marriage.
Much as King Gevar would like to, Balder has already beaten Hodr to it and asked for Nanna’s hand in marriage first. Plus, King Gevar feared Balder’s wrath if he refused, given the demigod nature of Balder. Not all is lost, for Gevar knows of a magical sword that hurt someone like Balder and tells him where and how to get the sword.
While Hodr is off getting an enchanted blade, Balder returns to Gevar’s kingdom, ready to claim Nanna for his wife. Stalling for time for Hodr, King Gevar tells Balder to go easy with Nanna and try reasoning with her. Nanna is having none of Balder’s advances. One of her arguments is to say that a mortal woman and a demigod couldn’t possibly marry her as they’re too different.
Hodr, now accompanied by Helgi return to do battle with Balder and various other gods. We know for sure that two of their number are Thor and Odin. Despite the overwhelming odds, Hodr is victorious.
Once again, Hodr asks King Gevar for Nanna’s hand in marriage. This time, Hodr’s request is granted and both Hodr and Nanna ride off into the sunset for Sweden where Hodr becomes king!
Not quite, Balder returns and attacks Hodr, forcing Hodr and Nanna to retreat to Denmark. Alas poor Balder is plagued with visions of Nanna in his sleep, so much so, that Balder took to riding in a chariot as he couldn’t walk on his own and finally, he just wastes away.
We’ll assume at this point that Hodr and Nanna finally do get their happily ever after.
The term Pangenic or Pangenesis comes from Charles Darwin’s Theory of Evolution with trying to explain the origins of life and species.
As it relates to the study of folklore and mythology, the term and idea of Pangenic or Pangenesis connections is problematic and still very pervasive as a lot of scholars and literature try to make connections with various stories and deities; often as there are very similar motifs, concepts, and ideas that are very universal.
The Romans of course, are famously known for equating many of their gods with the gods of other cultures, especially those they conquered. Nearly everyone knows of the Greek-Roman counterparts and connections such as Zeus and Jupiter or Ares and Mars. To a lesser-known extent, the Romans connected their deities with those of the Egyptian, Norse, and even Celtic deities.
The idea of Pangenic deities and myths still continues even today and is something of a disservice and in terms of mythology. When one ethnic group or religion moves into another area, the existing myths will get overlapped and mixed together. Sometimes it’s easy to see where and when this blending of ideas occurs. Other times, the differences should be acknowledged without trying to force a connection.
Some scholars have taken one look at Nanna in Norse mythology and then see a similar sound and spelling in Mesopotamian mythology and want to start connecting the dots. There is the Sumerian goddess Inanna, the Babylonian Ishtar and then the Phrygian goddess Nana, the mother of the god Attis. Then you add in the Mesopotamian moon god Nanna and people really go all out trying to make connections.
Just accept that there are a lot of coincidental spellings and pronunciations.
Unfortunately, it’s not clear what Nanna is a goddess of, only that she’s Balder’s wife. As has been observed by other scholars, a lot of the old Norse stories have been lost, especially considering a newer, Christian religion moving into the regions and displacing the older local, pagan worship. Nanna is just one of the many goddesses whose story has been lost to the sands of time and we just don’t know.
Modern Paganism & Wicca
This is where modern paganism trying to reconstruct an older religion will try to extrapolate on the meaning found in Nanna’s name of “woman” or “mother” and “daring one” what she might have been a goddess of. They also look at the scant evidence found in the surviving myths.
Being married to Balder, it would be easy to assume that the two held similar and likely complementary roles.
Love – Given the scant evidence, where Nanna dies of grief for the loss of Balder, she will be identified as a goddess of Devotion and Undying Love, even beyond the grave or in the darkest depths of depression, pain, and sorrow.
Mother Goddess – This seems a likely role if we go from the meaning of Nanna as “mother” and that when she dies, both she and Balder will be resurrected after the events of Ragnarök to restart the cosmos all over.
Syno-Deity – Some pagans will adopt Balder’s symbols for Nanna. As Balder is a god of the seasons Spring and Summer along with flowers, so is Nanna.
Etymology: Sigr- (Old Norse), Sig- “Victory” (Sieg- Germanic, Zege- Dutch) and -mundr (Old Norse) “Protector”
Pronunciation: Zeek-muwnt (German), Seeg-mund (Swedish), Sig-mənd (English)
Also known as: Siegmund
Alternate Spellings: Sigmundr (Old Norse), Sigimund, Sigismund (Ancient Germanic), Sigmundr (Ancient Scandinavian), Zikmund (Czech), Siegmund, Sigismund (German), Zsigmond, Zsiga (Hungarian), Sigismondo (Italian), Zygmunt (Polish), Žigmund (Slovak), Žiga (Slovene), Segismundo (Spanish), Sigge (Swedish)
The hero Sigmund is best known from his exploits in the Völsunga saga. Sigmund’s fame comes from being the one who could pull the sword, Gram from a tree and being the father of another hero, Sigurd.
Parentage and Family
Father – Völsung, for whom the Völsunga saga is named.
Mother – Ljod, also spelled Hljod, Sigmund’s mother in the Völsunga.
Borghild – His first wife.
Sieglind – His wife in the Nibelungenlied.
Sisibe – His wife in the Thiðrekssaga.
Brother – It’s mentioned that Sigmund has nine brothers, though none of them are ever given any names.
Sister – Signý, his twin
Helgi – Son by way of Borghild.
Sigurd – Son by way of Hljod. A famous dragon-slayer of many Norse, Scandinavian and German sagas.
Sinfjötli – Son by way of incest with his sister Signý.
Hamund and Helgi – Sons by way of Borghild.
The oldest source for Sigmund’s legend are found in Sweden on seven runestones. The most notable of these are the Ramsund carving dating from about 1,000 C.E. based on events from the fifth and sixth centuries C.E.
This is a 13th century Icelandic saga from the Völsung clan that follows several generations of Völsung’s lineage. While this saga is best known for the story of Sigurd and Brunhildr and the destruction of the Burgundians, this is the main source for the story regarding Sigmund.
Backing up a little bit, the saga begins with Völsung, known of his great strength and size, who is the king of Hunland. Völsung marries Hljod with whom he fathers ten sons and a daughter, Signý, the twin to Sigmund.
So great is Signý’s beauty, that King Siggeir of Gautland (Västergötland) sends a missive to King Völsung requesting his daughter Signý’s hand in marriage. Now, Siggeir had a reputation for being fierce in battle and Völsung and his sons knew that they couldn’t hope to fend off Siggeir and his men once they saw them. Add to this, Signý doesn’t want to marry Siggeir.
Against her better judgment, Signý marries Siggeir. A wedding feast, one that would last for several days commenced shortly after. At a time when both Völsung and Sigmund are in attendance, the god Odin came, disguised as a beggar and thrust the sword Gram into the a large oak tree known as Barnstock. Völsung’s hall was built around this large oak. The beggar (Odin) announces that the man who is able to pull the sword free may have it as a gift. Of all the men present, only Sigmund succeeded in pulling the sword free.
Signý’s new husband, Siggeir became very envious and greedy for Sigmund’s sword. When Sigmund refused an offer to buy the sword, Siggeir than invites Völsung, Sigmund and his nine other brothers to come visit him and Signý a few months later in Gautland.
When Völsung and the rest of his clan arrived, they are attacked by Siggeir’s men. In the fight that followed, Völsung is killed and his sons captured. Signý pleaded with Siggeir to spare her brothers, to have them placed in stocks instead of killing them outright. Siggeir agreed to Signý’s pleas only because it went along with his ideas of torturing the brothers before killing them.
It turns out that Siggeir has a mother who can shape-shift into a wolf. He lets dear old mother kill one of the Völsung brothers each night. Signý, much as she tries, is unable to save her brothers. One by one they are killed by this she-wolf until finally only Sigmund remains.
With only last chance to save any of her brothers, Signý gets a servant to smear some honey on Sigmund’s face. When Siggeir’s shape-shifted mother arrives that night, the she-wolf licks the honey off Sigmund’s face, causing her tongue to stick to the roof of her mouth. The opportunity allowed Sigmund to bite off the she-wolf’s tongue. The resulting blood loss killed the wolf. Shortly after, he freed himself and Sigmund took off to hide in the forest.
Hidden safely in the woods, Sigmund has everything he needs and what he doesn’t have, Signý would bring to him. Seeking revenge for the death of their father herself, Signý would send her sons out to the forest to be tested by their uncle. As each one failed the test, Sigmund would kill them until he finally had enough of it and refused to kill any more children. A distraught Signý came to Sigmund disguised as a völva (a type of Scandinavian Witch or Shaman). Disguised, Signý gave birth to Sinfjötli, whom, a child of incest is able to pass Sigmund’s test.
Living the life of outlaws, both Sigmund and Sinfjötli lived in the forest. During their time, the two came across some men sleeping in some wolf skins. The two kill the men and on donning the wolf skins for themselves, discover that the skins are cursed. With their new-found abilities or curse, Sigmund and Sinfjötli are able to avenge Völsung when they kill Siggeir by way of setting his place on fire. The only person to escape the blaze was Signý, whom if Sigmund hadn’t known the truth about his nephew/son Sinfjötli, she now came clean to tell him she had tricked Sigmund into sleeping with her. After revealing the truth, Signý walked back into the raging fire to die with Siggeir.
Returning To Hunland
The story doesn’t end there as both Sigmund and Sinfjötli continue their exploits of banditry when they return to Hunland. Sigmund’s plan is to reclaim his lands from the king who took over after Völsung’s death. After reclaiming his rightful throne, Sigmund marries Borghild and they have two sons, Hamund and Helgi.
It’s known that Helgi, at the age of fifteen would go on to fight many battles and win his own kingdom. He earned the name Helgi Hundingsbani when he killed Hunding and his sons after two battles. Helgi wasn’t done yet and would continue on to defeat Hodbrodd and Grannar in order to win the hand of Sigrun, the daughter of King Hogni in marriage. This is a story for another post.
Borghild became jealous of her stepson Sinfjötli’s abilities and when he killed her brother, she plotted Sinfjötli’s demise. Both Sinfjötli and her brother had been competing for the hand of the same woman. Killing Sinfjötli wouldn’t be easy for Borghild as he was immune to all poison. That didn’t stop Borghild from trying. She offered Sinfjötli two cups of poisoned wine that he drank without problem. However, with the third cup, that did Sinfjötli in. For her efforts, Borghild was banished from Hunland.
The narrative continues that Sigmund carried Sinfjötli’s body into the forest where he meets a ferryman at a fjord. The ferryman had only enough room on his boat for one passenger at a time and offered to take Sinfjötli’s body across first and come back for Sigmund. When the boat reached the middle of the fjord, it vanished along with the ferryman and Sinfjötli’s body. This ferryman would be none other than Odin in disguise, come to personally take his descendant to Valhalla despite not meeting the prerequisite to die in battle.
Marrying Hjördís & Sigmund’s Doom
Sigmund goes on to marry again, this time to Hjördís, daughter of King Eylimi. Hjördís had another suitor who sought her hand in marriage, King Lyngi along with other suitors. The would be suitors competed for Hjördís’s hand in marriage and Sigmund won, despite being much older than other kings. Lyngi refused to give up and concede to Sigmund.
After enjoying a brief period of peace, Sigmund’s kingdom is attacked by King Lyngi as he was jealous and wanted revenge on Hjördís for marrying Sigmund.
It is during this battle, Sigmund fought alongside his father-in-law, King Eylimi who is killed. It is this day, that the Norns have decreed will be when Sigmund dies. The god Odin returns in this battle, disguised as a beggar and when he comes face to face with Sigmund, the sword Gram is shattered by his spear Gungnir.
The sword shattered, Sigmund easily falls at the hands of others in battle. As he lays dying, Sigmund tells Hjördís that she is pregnant, and their son will one day receive the broken remains of his sword. That their son will be named Sigurd who would go on to avenge his father’s death and slay the dragon Fafnir.
As to Lyngi, he was thwarted in trying to win Hjördís for she had fled and was found by King Alf who married and took her and her unborn son in.
Other Germanic Sagas
In many of the sagas about the hero Sigurd (Siegfried), Sigmund or Siegmund is often cited as being Sigurd’s father. None of these other sagas have the same level of detail regarding Sigmund that is found within the Völsunga.
Nibelungenlied – In this saga, his wife was Sieglind
Thiðrekssaga – In this saga, Sigmund is the son of Sifjan, the king of Tarlungland. He has a son with Sisibe, the daughter of King Nidung of Spain.
This is an Old English poem. In the story Beowulf, the story of Sigemund is told to the title character and involves the slaying of a dragon, not unlike that of Sigurd slaying a dragon. The child conceived by Signý and Sigemund the Wælsing is known as Fitela, not Sinfjötli.
The Sword In The Tree – Arthurian Legend!?!
The Branstock tree was a massive oak tree that Völsung built his hall around.
For those familiar with Arthurian legend, Sigmund’s pulling the sword Gram from the Branstock tree sounds very familiar to the story of Arthur pulling the sword Excalibur from the stone.
In addition, it’s been noted that the characters of Sinfjötli and Mordred are both nephew and son to the respective figures of Sigmund and Arthur.
Gram – A Gift From Odin
In the Völsunga saga, the name of Sigmund’s sword is Gram. Other Norse sagas will give the name of Balmung for Sigmund’s sword. Gram’s name means: “wrath.”
Being an enchanted sword gifted by the god Odin, Gram holds the magical ability of giving its wielder the power to win all their battles.
As for who forged Gram, the myths and legends say that Volund, or Wayland the Smith is who crafted this blade. In the Nibelungenlied, Gram is known by the name of Balmung and Mimung in Germanic myths. In Wagner’s “Der Ring des Nibelungen,” the sword is known as Nothung.
It was said that Volund (or Wayland the Smith) made the sword, and the magic sword was later called Gram (Balmung or Mimung in German myth).
Tolkien Middle Earth Connection – I mentioned in my post for Sigurd that the shattering of Gram served as the inspiration for Aragorn’s shattered sword that he reforges.
Odin’s Role In The Völsunga
It should be noted that Odin is the great grandfather of Völsung who founds the clan of the same name. Effectively making Völsung at least a demigod of sorts and later descendants being more extraordinary in their deeds and destiny.
So, it makes sense at the first, that Odin would appear, favoring the Völsung’s when he impales the sword Gram into the Branstock tree, saying that whoever can pull this sword can have it and it’s Sigmund who succeeds.
However later, Sigmund appears to fall out of favor with Odin when the god shatters Gram and leaves Sigmund to fall at the hands of his enemies.
God of Prophesy
Surely a god of prophesy would know what events would transpire. Which could mean that’s exactly what Odin wanted to have happen. Or he’s trying to change the fates of his kinsmen even though the Norns have told Odin that no, you can’t change fate, no you won’t get your descendant at all. That as punishment, Sigmund won’t die in battle at all.
Even a god can try?
If a person’s fate is truly set and there’s no avoiding destiny or changing one’s stars, even a god of prophesy would know you can’t change the future. Unless predicting the future is nothing more than being able to see what the most likely outcomes and probabilities are. That if you don’t change the variables, X event is the most likely event and course of action to happen.
Of course, the other thing to remember, is that Odin is also a god of battle and as such, like many other war gods, he thrives on the conflicts and strife that happen. Even if only for the sake of it.
With the whole impending doom of the gods and Ragnarok among the Norse, Odin is going to try and bolster his forces by recruiting from the various fields of battle, the fallen and slain warriors. Isn’t that what the Valkyries are for? Well sure, so unless there’s a constant steady source of conflicts and battles, the Valkyries aren’t likely to be doing much recruiting. One can see Odin going about instigating some of these conflicts, so he can try to recruit promising warriors for his Einherjar, ya’ know, the slain warriors of Valhalla. And let’s not forget that Freya is going to get half of those warriors for her hall of Folkvangr.
Sigmund! I don’t choose you!
Sigmund also has a date with destiny, for the Norns have decreed that he would die on that day. There is however a hitch to this, so long as Sigmund has the sword Gram, there’s no way he’s going to loose or die. So there’s Odin off to the field of battle to make sure that Sigmund can meet destiny by making sure he doesn’t have the sword.
Now it could be that he has angered Odin when Sigmund tries to interfere with protecting his father-in-law, King Eylimi during the battle against King Lyngi. Odin attacks Sigmund, shattering the sword Gram and leaves him to die.
It might be too how dare a descendant of his defy the mighty Odin and shatter the sword, hoping somehow that Sigmund will die in battle to join his forces in Valhalla. Odin’s efforts to sow contention earlier at a wedding only resulted in nine other of his grandsons getting killed by a wolf while tied up. That’s not exactly the heat of battle there and the loss of nine potential warriors to join him.
So, Odin cuts his losses with Sigmund and gifts a final prophesy to his grandson about the birth of Sigurd and that Gram will be reforged and passed on to another hero.
Lastly, the Völsunga saga was written in the 13th century C.E. several centuries from when the events are to have initially occurred. That’s more than enough time for the skalds to have embellished the stories. To add Odin to the events in an effort to make sense of narrative as well as give a more mythic quality to the tales to explain why events turn out the way they did.
Etymology: Sigr- (Old Norse), Sig- “Victory” (Sieg- Germanic, Zege- Dutch) and vörðr- (-ward Proto-Germanic)“guardian” or “protection” (Old Norse), -fried – “peace”
Also known as: Siegfried, Sigfred, Sifrit, Sîvrît (High German), Sivard (Danish), Sigevrit, Zegevrijt (Middle Dutch), Seyfrid, Seufrid (early modern German)
Alternate Spellings: Sigurðr (Old Norse)
Sigurd is a legendary hero from old Germanic, Norse and Scandinavian mythologies, where he is best known for slaying the dragon Fafnir, rescuing the Valkyrie maiden Brynhildr and the disastrous events that come after with his death.
As I discovered when first doing my article for Brynhildr, there are a number of different stories and various spellings or names for the main character, all of whom and which seem to be the same story and characters. With the differences, we’re likely just seeing different regional and cultural versions. Plus, the addition of Wagner’s famous Opera cycle goes and confuses that matter a bit as he takes from a the Völsunga and Nibelungenlied, mixing them together.
All I can say, is I’ve done my best to keep all of this straight. Also, it’s not like the ancients had access to e-mail and the internet to keep their sources straight, one tribe tells the story one way, another tribe tells it slightly different. The stories also alter and change when you start looking at when one is written and recorded compared to another.
Parentage and Family
Father – Sigmund, regardless of variant spellings, nearly all sources list him as Sigurd’s father.
It is in the Völsunga that Odin is mentioned as being Sigurd’s real father, making the hero a demigod of sorts and would explain why in some versions of the story, Odin goes out of his way to offer advice and aid him. It’s more accurate that Sigurd is a descendant of Odin’s though.
Mother – Hiordis, Sigmund’s second wife in the Völsunga. In the Þiðrekssaga, it is Sisibe who is Sigurd’s mother. The Nibelungenlied lists Sigelinde as Siegfried’s mother.
Brunhildr – The Valkyrie maiden whom Sigurd falls in love with and would have married had outside sources not interfered.
Gudrun – She is who Sigurd marries in the Völsunga. In the Nibelung, her name is Kriemhild.
Aslaug – Sigurd’s daughter by way of Brynhildr in the Völsunga. Aslaug goes on to marry Ragnar Lodbrok.
Sigmund & Svanhild – Twin sons by way of Gudrun in the Völsunga. Sigmund is named after Sigurd’s father.
What’s In A Name?
At first glance, due to the similarity of their stories, both Sigurd and Siegmund appear to be the same character. Perhaps they are, at the same time, I think it helps to remember regional variations from very similar cultures. Thanks in part to Richard Wagner’s “Der Ring des Nibelungen” Opera cycle, there gets to be further confusion to the matter.
It should be noted that what the names of Sigurd and Siegfried mean are different, however they do share the first part of the names do have the same etymology. The second part of the names have very different meanings.
In all cases, the different names all share the commonality of the first part or prefix name of “Sig-“ which means “victory.” The second part of the names have different meanings. “-fried” meaning peace in the name Siegfried and “-vörðr” meaning protection.
Sigurðr – Or Sigurd, is not the same character as the Germanic Siegfried no matter how much the sources seem to want to confuse them. This name translates to Victory-Protection or Protector of Victory.
Siegfried – With this spelling, he is the hero of both the Germanic Nibelungenlied and Richard Wagner’s operas of Siegfried and Götterdämmerung. The Old Norse name for Siegfried would have been Sigfroðr. This name translates to Victory-Peace or Peaceful Victory. The name Siegfried doesn’t appear until towards the end of the seventh century. So it’s possible that Sigurd is the original form of the name.
Sivard Snarensven – This is the name of the hero from several medieval Scandinavian ballads. He’s noted here as his name is known for being a variant spelling to Sigurðr.
The oldest source for Sigurd’s legend are found in Sweden on seven runestones. The most notable of these are the Ramsund carving dating from about 1,000 C.E. and the Gok Runestone dating to the 11th century C.E.
Ramsund Carvings – These runes show Sigurd sitting naked before a fire as he prepares to cook the heart taken from the dragon Fafnir. As the heart isn’t fully cooked yet, Sigurd burns himself when he touches it, promptly sticking the burnt finger in his mouth. One he tastes the dragon’s blood, Sigurd is able to understand the birds’ song.
The birds inform Sigurd not to trust his foster-father Regin as he won’t keep his promise. To which, Sigurd chops off Regin’s head. Smithing tools laying around Regin’s head that were used to reforge the sword Gram.
Other carvings show Regin’s horse loaded down with the dragon’s gold, Sigurd slaying Fafnir and Otr, Regin’s brother from the start of the saga.
Hylestad Stave Church – Other carvings and runes can be found on doorways and stones at this church, showing more of Sigurd’s legend.
This is the main source for Sigurd’s story. It is a 13th century Icelandic saga from the Völsung clan that tells the story of Sigurðr and Brynhildr and the subsequent destruction of the Burgundians.
Within this saga, Sigurd is the son of Sigmund and Hiordis, his second wife. So, this is where the story begins, with Sigmund attacking a disguised Odin. Attacking a deity is never a good idea and Odin kills Sigmund while also shattering his sword. As he lays dying, Sigmund hangs on long enough to tell Hiordis about her pregnancy and to bequeath the shattered fragments of his sword to his unborn son.
With Sigmund dead and pregnant, Hiordis then marries King Alf. When Sigurd is old enough, Alf sends the boy to Regin to be fostered. When Sigurd gets older, nearing being an adult, Regin begins to try putting into Sigurd’s head that his station and position isn’t very much.
In a seemingly benign series of questions, Regin asks Sigurd if has any control or say over how Sigmund’s gold, Sigurd’s inheritance by right. Sigurd responds that Alf and his family take care of all of the gold and that he has everything he needs or desires. Regin continues his questioning by asking Sigurd why he accepts such a low position in Alf’s court. Again, Sigurd says he’s treated as an equal and that he has everything he needs or desires.
Not letting up, Regin again asks Sigurd why he settles for being a stable boy to the Kings or have any horse of his own for that matter. That last bit does get to Sigurd who decides he’s going to have his own horse. On the way to the castle to get one, Sigurd is met by an old man (Odin in disguise) who gives some advice to the young man on which horse to choose. This advice does lead Sigurd to getting the horse Grani, a decedent of Odin’s own horse, Sleipnir.
Regin’s Story – Otr’s Gold
When Sigurd returns with a horse of his own, Regin then tells the young man the story of Otter’s Gold. How Regin’s father is Hreidmar, a powerful magician and about his two brothers Otr and Fafnir. How he is a master smith and that Otr himself also held many magical talents. That Otr would go out swimming near a waterfall in one of his favorite forms, that of an otter. That another, a dwarf by the name of Andvari would take the form of a pike and swim too.
Then one day, the Aesir gods came across Otr in his otter form. Not realizing him to be a person and instead, believing the otter to be the real animal, Loki killed Otr and took his pelt. The Aesir then took the pelt to Hreidmar to show off what they caught. Knowing the pelt to belong to their brother, both Fafnir and Regin detain the Aesir; demanding a weregild or restitution be paid for Otr’s death.
Realizing what had happened, the Aesir agreed to pay compensation and fill Otr’s body with gold and cover him with an assortment of treasure. Before Otr’s body is returned to his family, Loki took a net from the sea goddess Ran and used it to catch Andvari in his pike form. In exchange for his freedom, Loki commanded Andvari to give him all of his gold. Grudgingly, Andvari gave up his gold to Loki; except for one ring, that one, Loki had to take by force. Loki took this ring more by force. Unknown to Loki, Andvari cursed this ring with a death curse on it that for whoever wielded the one ring.
Gold in hand now, the Aesir proceed with stuffing Otr’s pelt with it and covering it with treasure, the one ring placed over a whisker and present it to Hreidmar. Greed over coming him, Fafnir killed Hreidmar and took all of the gold, refusing to give Regin his rightful share or inheritance. For this, Regin is looking for someone who can help him seek revenge.
Reforging His Father’s Sword
Caught up by the injustice of it all, Sigurd readily agrees to the plan of killing Fafnir, thereby avenging Hreidmar. As Regin is a master smith, Sigurd requests that a sword be made for him. The first sword made is tested against an anvil, breaking. So, another sword is crafted by Regin, only be broken too.
Third times the charm, Sigurd went to his mother to request the broken pieces of his father’s sword. Sigurd then has Regin take the shattered remains of his father’s sword and reforge those into a sword. This new sword would be known as Gram and it was able to split the anvil in twain. The blade is so sharp, Sigurd can even cut wool with his sword in the river.
First, I Must Avenge My Father
Seeing that Sigurd finally has a sword, Regin tries to get Sigurd to promise to slay the dragon Fafnir to which Sigurd agrees, but not until he has gone to avenge the death of his father.
First, Sigurd set off for his uncle Griper on his mother’s side. It seems dear old uncle Griper can foretell the future and Sigurd wanted to know the Norns had in store for him. Griper refused at first to admit anything to young Sigurd. After much persistence, Griper told Sigurd what would befall him.
Armed with this knowledge, Sigurd went now to King Alf, requesting a fleet of ships and enough men that he could wage war against the Hunding tribe and there by take revenge upon King Lynge for the death of his father Sigmund.
While sailing towards Lynge’s kingdom, a storm broke. A sailor that Sigurd had taken on, by the name of Fjorner sang a runic song that calmed the storm, allowing Sigurd’s fleet to arrive safely. Now Sigurd could lay waste to King Lynge’s kingdom and kill Lynge, thus avenging his father.
Sigurd returned home, having claimed the lands and treasures held by Lynge and earning a lot of prestige and renown as a warrior.
Now I Will Do The Thing!
With Sigurd back, Regin asked him again about slaying the dragon Fafnir. Sigurd was ready now and set off for the task.
Ready, Regin advised Sigurd on a plan to kill Fafnir. He was to dig a pit and wait for Fafnir to come, walking over it. Once the dragon, Fafnir fell in, Sigurd was to stab him.
Sounds like a solid enough plan if you ask me.
Odin added to Regin’s plan, appearing as an old man before Sigurd and told him to dig some trenches to drain Fafnir’s spilled blood. The idea being that Sigurd would bathe in the dragon’s blood after killing Fafnir. It seems the dragon’s blood would bestow invulnerability. When Sigurd does bathe, a leaf is stuck to his back, making a part of him still vulnerable. This point of note is important later on.
Heeding the instructions of both, Sigurd does just that with digging the pit and trenches. He succeeds in killing Fafnir.
Now, Regin had told Sigurd to cut out Fafnir’s heart. Before doing so, Sigurd also ended up drinking some of Fafnir’s blood. This too had the effect of granting Sigurd to understand the language of birds. From them, Sigurd learned that Regin had been corrupted by Andvari’s ring with greed and planned to kill Sigurd as soon as he handed over the heart and gold.
Sigurd instead roasts Fafnir’s heart and eats part of it, gaining yet another benefit, that of wisdom or that of prophecy. If he truly had that, he would know what happens in the next part that comes.
Meeting The Beautiful Brunhildr
After his adventures with slaying the dragon Fafnir, Sigurd meets the Valkyrie and shieldmaiden, Brynhildr. Sigurd pledges himself to her and promises to return. Before leaving, Brynhildr gave Sigurd a prophecy that he would die and marry another, not her.
Eventually, Sigurd travels to Heimar’s court. Heimar it should be noted, is married to Bekkhild, the sister to Brynhildr. From there, Sigurd makes his way to Gjuki’s court. Gjuki’s wife is Grimhild who conspires to have Sigurd marry her daughter, Gudrun. Grimhild wants the magical ring and gold that Sigurd for her own family. Grimhild creates a magical potion, an “Ale of Forgetfulness” that she manages to get the hero to drink. Doing so, Sigurd forgets all about Brynhildr and the promise he’s made to her to be wed. Sigurd now marries Gudrun.
A while later, Gjuki dies and the oldest son, Gunnar becomes king. Gunnar while seeking for a suitable wife, learns about Brynhildr and decides he will court her. The only difficulty is that where Brynhildr is at, she’s surrounded by flames.
Of course, Brynhildr has promised that she will only marry the man brave enough to ride through the flames to her. As Gunnar is not brave enough to ride through the flames and even with trying to use Sigurd’s horse, Grani, still can’t ride through.
Gunnar’s brother, Hogni eventually speaks up and proposes the idea that Sigurd could use magic to shapeshift (by use of his magic helmet) and take Gunnar’s shape. Now now, Sigurd, disguised as Gunnar, ride through on his own horse, Grani to claim the fair Brynhildr.
When Brynhildr sees another man besides her Sigurd enter the flames, she despairs and demands to know who this stranger is.
The disguised Sigurd responds that he is Gunnar, the son of Gjuki of the Nibelungs. Angry at the response, Brynhildr as this isn’t Sigurd, fights him. During the fight, Sigurd manages to pull the ring Andvaranaut of her finger, rendering the Valkyrie powerless. Sigurd would later give the ring Andvaranaut to Gudrun.
Before leaving, both Brynhildr and Sigurd stay in the castle for three nights. Despite this, Sigurd in a symbolic gesture, lays his sword between them to signify that he won’t take Brynhildr’s virginity.
Maybe they meant chastity if you remember Sigurd’s earlier visit. He may not remember, but I know I do.
Eventually, Sigurd and Gunnar switch back places so that Gunnar can marry Brynhildr. Poor Brynhildr believes that Sigurd has forgotten her and keeps the promise she made of marrying the man whom she believes rode through the flames for her.
A Woman Scorned….
We’re not to any sort of happy ending yet, much of this is found under my article for Brynhildr. Later, Brynhildr and Gudrun are out bathing in a nearby river when they get into a heated argument over whose husband is better and braver.
Brynhildr boasts that her husband, Gunnar was brave enough to ride through flames for her. Knowing the truth, Gudrun smugly reveals that it was actually Sigurd who rode through the ring of fire. At this revelation, Brynhildr becomes enraged, making her marriage to Gunnar a sham as she is still in love with Sigurd.
Just remember, Hel hath no fury like a woman scorned.
Due to the trickery and deceits involved, Brynhildr just assumes that Sigurd went back on his word to marry her. It is still unknown to Brynhildr that Sigurd had been given a potion to forget all about her.
In the articles that focus on Sigurd, the notes state Brynhildr is so angry with Grimhild, not Sigurd himself directly. At this time, Brynhildr withdraws and refuses to speak to anyone, to the point that Sigurd is sent by Gunnar to try and talk to her. An angry Brynhildr uses the opportunity to claim that Sigurd has taken advantage of her and was inappropriate with her.
This of course gets Gunnar angry and wanting to kill Sigurd for sleeping with his wife.
It is that ring I tell you. That and Grimhild’s mettling in people’s love lives.
Gunnar and his brother, Hogni were reluctant to kill Sigurd as they had sworn oaths of brotherhood with him. Instead, the two got their younger brother Gutthorm to kill Sigurd after giving him a potion of enragement.
Under the influence of the potion, Gutthorm killed Sigurd in his sleep. As his final act before dying, Sigurd manages to pull his sword and kill Gutthorm in return.
A still enraged Brynhildr mocks Gudrun’s grief for the death of Sigurd and confesses to Gunnar that she had lied about Sigurd sleeping with her. She then tells Gunnar and Hogni, that her brother Atli will come avenge her death. Poor Brynhildr had always loved Sigurd, even when he betrayed her.
As Gunnar’s wife, Brynhildr then orders that Sigurd‘s three-year old son, Sigmund be killed. In a final act of desperation, Brynhildr kills herself by throwing herself onto Sigurd’s funeral pyre.
If that’s not a Shakespearean Tragedy, the two were then reunited together in Hel’s realm, the realm of the dead.
Also called the Thidrekssaga, this is another Nordic saga that relates the story of Sigurd, specifically chapters 152-168. It’s mostly similar to the Völsunga with parts very similar to events in the Nibelungenlied.
Mainly that it has Regin who is the dragon, not Fafnir and that the dwarf Mimir is Regin’s brother and who is the foster father to Sigurd.
Starting the story with Sigmund, whom on returning from some extended traveling, hears of some rumor that his wife, Sisibe has been engaged in an affair with a thrall (that’s a fancy term for a slave during Viking era Scandinavia).
Sadly, believing the rumor and lie told to him by his noblemen, Sigmund orders the same nobles to take Sisibe out to the forest and kill her. The nobles had intended to get back at Sisibe for refusing their advances while her husband was away. One of the nobles changed his mind about this turn of events and was just going to let her live while the other noble intended to take on his full petty revenge.
Yes, how dare a woman say no to a man. Really? No means no.
Anyways, the two nobles duke it out in a fight. While that’s happening, (did I forget to mention that Sisibe is pregnant?) she goes into labor and gives birth to a healthy boy. Whose baby, it should be noted is Sigmund’s.
Sisibe places the infant into a crystal vessel, I’m not sure where she got that from. It’s part of the narrative, just go with it… Sisibi kicks this vessel into a river where it floats down the stream. After which, Sisibi dies, whether by blood loss from birthing or the one nobleman out to kill her wins the fight and comes over to finish the job.
As in all stories of lost babies lost and abandoned in the wilderness, the baby is found by a doe, ya’ know, a female deer who nurses and raises the infant as her own. The infant is later found by a smith by the name of Mimir who names the boy, Sigurd (though in some places in the Þiðrekssaga, he is called Sigfred), raising them as his own.
When Sigurd is older and like any adolescent, becomes willful, Mimir asks his brother Regin, who happens to be a dragon to kill the kid. Not quite so, Sigurd turns the table on the two, first killing the dragon and then his traitorous foster-father.
Sigurd’s story from here, picks up again in chapters 225-230 where he marries Gudrun, Gunnar’s sister. Like the Völsunga, Sigurd had promised Brynhild first that he would marry her. Gunnar also marries Brynhild but is unable to consummate the marriage. Why? Because Brynhild is still in love with Sigurd. So, thinking to appease her, it is arranged to have Sigurd sleep with Brynhild and then after, she is compliant and gives into Gunnar. Mainly because Brynhild’s strength came from her being a virgin. So without it, she’s helpless before Gunnar.
That sounds so messed up.
The saga ends commenting how there would be no man now living or after who could equal Sigurd’s strength, courage or character. That Sigurd’s name would live on forever in the German tongue.
The Nibelungenlied is a Germanic epic poem dating to the 1200’s. The events within the poem can be traced to oral traditions from the 5th and 6th century. Siegfried is a prince hailing from a kingdom of Niederland with the seat of power being in the city of Xanten. While some would want to say this is the Netherlands, it’s not the same locality.
In this poem, Brynhildr is known as Brunhild or Prunhilt. With this version of the story, she is a queen or princess of Iceland. Gudrun is known as Kriemhild, Gunnar is known as Gunther and Hogni and known as Hagen.
Siegfried (or Sifrit) is a prince from Xanten who succeeds at killing a dragon and claiming a massive fortune and land from a couple of brothers.
Now Siegfried was very willful and head strong, so much so, that his father, King Siegmund sent the lad to the wonder smith, Mimer for fostering. It was hoped by Siegmund that Mimer would manage to teach discipline and humbleness to the lad.
While under Mimer’s tutelage, Siegfried comes to blows with Wieland, another of the smiths in Mimer’s service. However angry Mimer was with the incident, Siegfried demanded that the master smith forge him a sword worthy of a prince of his strength. Which is what Mimer then proceeded to forge for the young man.
The first sword that Mimer forged didn’t hold up to Siegfried’s might strength as it broke when the prince struck it with a great hammer. Siegfried proceeded to punch Mimer and his assistant before demanding another sword be made for him.
Mimer swore to forge another. Though he was also very angry and went out to the forest where his brother Regin resided, who due to other evil acts, was changed into a dragon. Mimer enlisted his draconic brother to get revenge. Regin agreed and Mimer went back tot his smithy, where he sent Siegfried off to a local charcoal-burner to get fuel hot enough to forge a sword.
Taking up a club, Siegfried sets off on his task. He passed through a forest swamp crawling with numerous venomous snakes, large toads and giant lind-worms. When the lad reached the charcoal-burner’s place, the man informed him that if Siegfried returned the way he came, that the dragon Regin would be awaiting him.
Scoffing at the news, Siegfried picked up a burning brand that he had been sent for and went back into the forest, setting fire to all the trees and underbrush so he could destroy all the loathsome reptiles.
Little fire bug there aren’t we?
Sure enough, the dragon Regin comes and spits out his venom at Siegfried. Undaunted, even as the earth is shaking with the dragon’s approach, Siegfried takes his club and knocks the fearsome dragon upside the head, killing it.
The dragon now dead, Siegfried cuts it up and discovers when the blood pours out, that where it has touched his skin, he’s become hard as horn. In a flash of insight, Siegfried goes and bathes himself in the dragon’s blood, so he can become invulnerable. The only part of him that is still vulnerable is a spot on his back where a leaf had stuck to him.
That done, Siegfried dressed himself again and set about to eat the pieces of dragon meat, looking to take in the dragon’s strength to himself. As the meat cooked, Siegfried took a piece and ate it. Instantly, Siegfried could hear voices and realized it was the birdsong that he was hearing and that he could understand it.
Listening to the birdsong, Siegfried learned from the birds that Mimer had sent him out to his doom with the intention of being killed by the dragon. Angry at what he heard, Siegfried cut off the dragon’s head and took it back with him to the smithy to fling at Mimer’s feet. The assistants took off and fled while Mimer tried to appeal to Siegfried and offered up the horse Grane, a descendant of Odin’s steed Sleipner.
Remembering what the birds said, Siegfried accepted the gift horse and then killed Mimer anyways. The young prince then returned to his father, King Siegmund. When Siegmund hear of what happened, he admonished his son over slaying Mimer, but he was proud of his son for having slain a dragon. Armor was then presented to Siegfried and he was now seen as a warrior and acknowledged as the heir to the Netherlands.
A warrior now, Siegfried set out to further prove himself by traveling to a distant land of Isenland. Despite a storm that threatened to delay Siegfried’s voyage, the young warrior pressed on towards his destination.
There, at Queen Brunhild’s castle, Siegfried found the gates to be locked. Undaunted, Siegfried broke them down and attacked Queen Brunhild’s knights. Finally, Queen Brunhild entered and stopped the melee. She gave the young prince welcome to her castle.
Seeing that Brunhild was very fair to behold, her being a battle maiden of great strength and prowess, was not whom Siegfried wanted to marry. Even though many knights had come to try and prove their skill in combat to court Brunhild, all had been slain.
Even though Siegfried says that Brunhild is not whom he would seek for a wife and that he preferred someone gentler; he does stop to lift up a boulder to fling it as far as he can. Just to show he wasn’t intimidated by Brunhild’s strength or weak.
Siegfried went his way until he came to the land of the Nibelungs. Here, Siegfried found that the king had recently died and that his two sons were fighting over their inheritance. The brothers offered Sigurd payment the sword Balmung, forged by dwarves if he would help divide their father’s wealth and lands.
The brothers then accused Siegfried of withholding part of the treasure for himself. An argument ensued, and the brothers called upon some twelve giants to seize Siegfried and imprison him within a mountain’s treasure cave.
Undaunted yet again, Siegfried fought the giants. Spells were cast, and a thick mist formed around the combatants. Wielding the sword Balmung, Siegfried held his own against the giants while a thunderstorm coursed, and the earth shook.
Eventually all of the giants were slain. The dwarf Alberich now fought Siegfried. This was not an easy match for Siegfried as Alberich wore a cloak of invisibility to aid him. At long last, Siegfried had Alberich at his mercy. Sparing the dwarf’s life, Siegfried claimed the cloak of invisibility for his own.
Siegfried killed the two brothers and placed Alberich in charge of watching the treasure horde. The Nibelung clan proclaimed Siegfried to be their rightful ruler. Though Siegfried didn’t stay long, he still had other places to go and took with him twelve men back to the Netherlands.
Siegfried’s fame began to spread before him as bards and skalds began to spread word of his deeds and accomplishments.
One day, these same bards and skalds would bring word to Siegfried about a beautiful and fair maiden by the name of Kriemhild. Deciding that this is whom he wanted to marry, Siegfried set out for the country of Burgundy to seek her hand in marriage.
Siegfried’s parents, the King and Queen tried to warn him not to go to Burgundy. The Burgundians held a reputation for being very war-like. As if warnings never stopped Siegfried before, he insisted on going, saying if he couldn’t get Kriemhild’s hand by request, he would win her by force of arms.
Siegfried went with a retinue of eleven other knights. Queen Sigelinde made sure the retinue left with rich and lavish apparel to make sure they were taken for being nobles.
How exactly Siegfried did it, I don’t know. Siegfried marries Kriemhild and aids her brother, Gunther who is the king of the Burgundians, to court and marry Brunhild, a queen or princess of Iceland.
As a queen (or princess) and a powerful woman in her own right, Brunhild declared that the man she would marry must be someone able to best her in three contests meant to show strength and courage.
Gunther wanted to marry Brunhild and with the help of his liege man, Siegfried (who has a cloak of invisibility), he is able to overpower Brunhild in her three contests. In the first game, Brunhild manages to lift and throw a spear at Gunther that three men together could barely lift. Siegfried with his cloak of invisibility on, blocks and keeps the spear from hitting Gunther. In the second game, Brunhild throws a boulder that requires the strength of twelve men to heave some twelves fathoms. In the last game, Brunhild leaps over the same boulder.
In an act of cheating and with Siegfried’s aid using the invisibility cloak, Gunther is able to defeat Brunhild and claim her for his wife.
That sounds like dirty pool to me.
Rightfully so, on their wedding night, Brunhild refuses to give up her virginity to Gunther. Instead, she ties up Gunther and leaves him dangling from the ceiling of their chamber. Coming to Gunther’s aid, Siegfried wearing his invisibility cloak, attacks Brunhild, breaking her bones and then taking both her girdle and ring.
It seems both girdle and ring are the source of Brunhild’s supernatural strength and without them, she was forced to be docile and submit to be Gunther’s wife.
At the Worms Cathedral, Brunhild and Kriemhild, Siegfried’s wife gets in a rather heated argument about their husbands. Brunhild takes the stance that Siegfried is nothing more than a lowly vassal beholden to Gunther. Kriemhild reveals the dirty pool and trickery used by Gunther and Siegfried, by showing off the girdle and ring that were stolen from Brunhild.
Unlike the Völsunga, Brunhild’s fate is never mentioned and it’s assumed she out lives Kriemhild and her brothers.
As for Siegfried and Gunther, they make peace with each other despite their wives quarreling. Unfortunately, Gunther’s courtier, Hagen von Tronje had other ideas and plotted to kill the two. Hagen managed to convince Kriemhild to place a cross on Siegfried’s back, covering the vulnerable spot on him. While Hagen and Siegfried are out hunting, Hagen spears him in the back when Siegfried stops to take a drink from a stream.
Supposedly this had been part of a prophecy that whomever Kriemhild ended up marrying would suffer a violent death. Out of spite, Hagen then threw all of Siegfried’s wealth into the Rhine so that his widow, Kriemhild would be unable to raise an army and avenge her husband.
Das Lied Vom Hürnen Seyfrid
“The song of horn-skinned Siegfried” is a late medieval & modern heroic ballad that first appears around 1500 C.E.
This version of the story tells of Siegfried’s youthful adventures. For the most part, it follows the events found in the Nibelungenlied.
By this account, Siegfried had to leave his father Siegmund’s court for his unseemly behavior to live with a smith in the nearby forest. Siegfried is so uncontrollable that the smith deems it fit to try and have the youth killed by a dragon.
Turning the tables, Siegfried is the one who kills the dragon and not just one, but several dragons by trapping them with log traps and setting them on fire! Wow.
Seeing that the dragon skin is hard as horn though it melts in the fire. Siegfried discovers after sticking his fingers in it that his own skin becomes hard as horn too. At which point, Siegfried covers himself in the melted skin of dragon except for one spot on his back.
Not stopping there, Siegfried discovers the tracks of another dragon and discovers it has the princess Kriemhild of Worms held captive. With a little help from the dwarf Eugel, Siegfried defeats a giant by the name of Kuperan who holds the key to the mountain where Kriemhild is held prisoner.
In true heroic fashion, Siegfried slays the dragon and in the process finds the Nibelungen treasure within the mountain cavern. Eugel than prophesies that Siegfried will only have eight years to live. As he won’t be able to make use of the treasure, Siegfried dumps it into the Rhine as he returns to Worms. There, Siegfried rules with Kriemhild’s brother who eventually plot to have him killed.
Der Ring des Nibelungen
Richard Wagner’s famous four opera cycle. Wagner took of the mythology for Siegfried from the Nordic sagas rather than the Nibelungenlied. Siegfried mainly appears in the last three operas of this cycle, Die Walküre, Siegfried and Gotterdammerung where he plays a major role. The legends of Sigurd from the Völsunga form the basis for which the opera Siegfried is based on and thus influences both Die Walküre and Gotterdammerung.
For those who don’t know or may have guessed already, this is the opera cycle that inspires a popular saying of “It isn’t over until fat lady sings.” Especially with Brünnhilde’s famous immolation in the finale of Gotterdammerung. Adding to this, thanks to the costume designer, the idea of Viking helmets having two horns was firmly ingrained in people’s minds after a visit to the museum for ideas and saw the ceremonial two horned helmet on display.
In this opera cycle, Brünnhilde is one of many Valkyries born from the union between Wotan and Erda, the personification of the earth. In the Die Walkurie, Wotan tasks Brünnhilde with protecting the hero Siegmund, his son by a mortal woman. When the goddess Fricka contests this, she forces Wotan to have Siegmund die for his infidelity and incest. Brünnhilde disobeys Wotan’s order and carries away Siegmund’s wife and sister Sieglinde along with the broken pieces of Siegmund’s sword Nothung.
After hiding them away, Brünnhilde then faces the wrath of her father, Wotan who makes her a mortal woman and then places her in an enchanted sleep who can be claimed by any man who comes across her. Brünnhilde argues against this punishment, saying she had obeyed Wotan’s true will and doesn’t deserve this harsh of a punishment. Wotan is persuaded to lessen the punishment to protect her enchanted sleep with a magical circle of fire and that she can only be awakened by a hero who knows no fear.
Brünnhilde doesn’t appear again in the operas until the third act of Siegfried. Here, the title character is the son of Siegmund and Sieglinde. He was born after Siegmund’s death and raised by the dwarf Mime, the brother of Alberich.
It should be noted that Alberich is the one who stole the gold and made the ring from which the entire Der Ring des Nibelungen cycle is based on. If you’re thinking “my precious” and the “one ring” as in Tolkien’s Middle Earth series, you’d be more or less correct as this is where J.R.R. Tolkien got inspired and took his ideas from with Norse mythology.
Back to the main story, Siegfried kills the dragon Fafnir that was once a giant. Siegfried takes the ring and finds himself guided to the rock hiding Brünnhilde by a bird. It seems Fafnir’s blood allowed Siegfried to understand the language of birds. Wotan tries to stop Siegfried who instead breaks the god’s spear. Wotan defeated, Siegfried than awakens the sleeping Brünnhilde.
The two appear again in the last opera, Gotterdammerung. Siegfried gives Brünnhilde the ring, the very ring that Alberich made. The two separate and Wagner goes back to following the Norse story though with notable changes.
Siegfried does go to Gunther’s hall where he is given the magical potion that causes him to forget all about Brünnhilde. That way, Gunther can now marry her. This is all possible thanks to Hagen, Alberich’s son and Gunther’s half-brother. Hagen’s plans are successful as Siegfried leads Gunther to where Brünnhilde is at.
During that time, Brünnhilde had been visited by a sister Valkyrie, Waltraute who warns her of Wotan’s plan for self-immolation and urges her to give up the ring. Brünnhilde refuses to give up the ring.
However, Brünnhilde is overpowered by Siegfried, who, disguised as Gunther using the Tarnhelm (a helm of invisibility instead of a cloak of invisibility) and takes the ring by force.
The enchanted Siegfried goes on to marry Gutrune, Gunther’s sister. When Brünnhilde sees that Siegfried has the ring taken from her, she denounces and calls him out on his treachery. Brünnhilde then joins with Gunther and Hagen in a plot to murder Siegfried. She informs Hagen that Siegfried can only be attacked from behind.
So, when Gunther and Hagen take Siegfried out on a hunting trip, Hagen takes the opportunity to go ahead and stab Siegfried in the back with his spear.
After the two brothers return, Hagen ends up killing Gunther in a fight over the ring. Brünnhilde ceases the moment to take charge and has a pyre built on which she will sacrifice herself, thereby cleansing the ring of its curse and sending it back to the Rhinemaidens.
Brünnhilde’s pyre becomes the signal by which Valhalla and all the Norse gods perish as Ragnarok is brought about with everyone dying in a fire.
There a couple of other sources for the story of Sigurd. Seeming minor sources, they do contribute to the overall story of Sigurd and can confuse people if they try to make the numerous sources for Sigurd and Siegfried all match up and be consistent. The story of Sigurd slaying the dragon is combined with another story of two brothers fighting over their inheritance as an example.
Atlakviða – The lay of Atli, this poem is found in the Poetic Edda and has a story similar to the Völsunga. Here, Atli (as in Attila the Hun) sending a message to Gunnar of the Burgundians and his brothers, inviting them to a feast. Suspicious of the message, their sister Gudrun sends a warning not to come. The brothers go anyways and are killed. Later in an act of revenge, Gudrun tricks Atli into eating the flesh of their two sons. After which Gudrun kills Atli and burns down his hall.
One thing this story is noted for is that it lacks any of Sigurd’s involvement with the destruction of the Burgundians that other sources try to connect. It’s the Nibelungenlied that tends to make this connection. As stories grow and change, it does show where Sigurd’s widow Gudrun seeks out revenge for her brothers.
Poetic Edda – One poem tells the story of Sigurd awakening the Valkyrie from an enchanted sleep.
This is the name of the magical ring that Brynhildr already possesses or is given to her by Siegfried. In Wagnar’s Der Ring des Nibelungen, it was forged by the dwarf Alberich and has a curse placed on it.
In the Völsunga, the ring is part of the cursed treasure that Siegfried takes after slaying the dragon Fafnir. Either way, it explains all of Brynhildr and Siegfried’s bad luck and subsequent deaths.
The ring had been cursed by its creator, Andvari when Loki tried to force him to give it up. Andvari cursed it that all his treasure and the ring would be the death of those who owns it. Aside from being cursed, Andyaranaut could also make gold.
1st – Sigurd bathes in it, gaining invulnerability. Except for one spot on his back where a leaf is to have stuck to him. This is important as some versions of Sigurd’s story, once Brynhildr is seeking revenge against him, tells Gunnar that Sigurd’s vulnerable spot is on his back.
Where have we heard this before? Ah yes, Achilles being dipped into the river Styx so he would become invulnerable because his mother feared for her child’s wellbeing. Of course, Achilles has a vulnerable spot of his heel, where his mother held onto him so he wouldn’t fall in.
And if Odin is really Sigurd’s father, not Sigmund… same thing. So Achilles’ Heel for the vulnerable spot… Sigurd’s Back for the vulnerable spot. Achille’s Heel has the better ring to it.
2nd – Sigurd drinks some of the blood, gaining the ability to speak the language of birds.
3rd – Sigurd eats part of Fafnir’s heart, gaining wisdom and prophesy. I’m not so sure how effect that one was as it didn’t stop his demise with Brynhildr’s revenge plan and getting killed.
A Sword For A Hero!
In the Volsunga, the sword that Sigurd wields is called Gram.
In the Nibelungd, the sword that Siegfried wields is called Balmung.
Both are correct, it’s just a matter of which saga and source you’re using or prefer.
Possible Reality Behind The Legends
The legends surrounding Sigurd/Siegfried are considered by scholars and mythographers as coming from a mythic age before any confirmed written history can be verified. There’s a dispute and disagreement about if the figure of Sigurd/Siegfried even existed. If they did, the legends certainly grew around them to make them larger than life.
As far as an actual historical figure goes, it’s been suggested that any one or more of the figures or kings in the Merovingian dynasty among the Franks could have inspired the legend of Sigurd. One notable king is Sigebert I who had been married to Brunhilda of Austrasia. The names are close when you consider the possibility of Brunhildr as a likely historical person. There’s just too much uncertainty for some scholars. Though if it has any truth, the connection comes with Sigebert’s murder at the hands of Brunhilda and Fredegund and not that of Gudrun/Kriemhild and Brunhildr/Brynhild.
Another idea put forth seen in the elements of Sigurd slaying the dragon, is that this could be a mythological retelling of Arminius’ defeat of Publius Quinctilius Varas during the Battle of Teutoburg Forest in 9 C.E. This idea often seen as not very likely or tenuous.
Paderborn – An Icelandic Abbot, Nicholaus of Thvera recorded in his travels through Westphalia how he was shown where Sigurd is to have slain the dragon, Gnita-Heath near two villages in Paderborn.
City of Worms – When Emperor Frederick III visited the city in 1488 C.E., he learned of the legend how the “giant Siegfried” was buried in the cemetery at St. Meinhard and St. Cecilia. One account ordered the graveyard dug up and found nothing. A German chronicle says that a skull and some large bones were found.
Dragons & Dinosaurs
Both the legends of Sigurd and Siegfried feature prominently the titular hero slaying a dragon. Anyone doing a cursory glance at history and paleontology, it’s not hard to imagine our ancestors taking one look at fossilized skeletons of giant creatures and believing them to still be around. A lack of understanding about fossils and just how long ago something lived would have been beyond them.
In 1941 Germany, the German paleontologist H. Kirchner speculated on the idea that two sets of prominent, yet massive dinosaur tracks in Siegfriedsburg, in the Rhine Valley could very well have contributed to the legend of dragons and Siegfried slaying one.
Other dinosaur tracks have been found in northern Europe. Some like the ones found in a quarry at Rehburg-Loccum, close to Hannover, Germany or another set in Muenchehagen, Germany.
Another place, Drachenfels (“Dragon Rock”), Konigswinter on the Rhine has a large statue of a dragon near the ruins of a castle. Below this castle, there is a cave that is attributed to having been Fafnir’s lair.
A 2005 production of Wagner’s “Ring of the Neibelung” showed Siegfried battling Fafnir as fossilized dinosaur monster.
Sigurd & Beowulf – Comparison
For those who have read Beowulf’s story, towards the end of Beowulf, the titular hero battles a dragon, thus spelling his doom and the end of all of his adventures. It’s been pointed too that Beowulf and even Thor’s encounters with dragons were more about defending their homelands to keep them safe.
For Sigurd (or Siegfried), slaying the dragon merely marks the beginning of all of the hero’s adventures for more is to come. Where Beowulf and Thor are defending their homelands, Sigurd is all about going out to make a name for himself and gaining wealth. By slaying the dragon, then bathing in and drinking its blood along with eating it’s heart, Sigurd gains super human powers.
When Christianity became more prominent throughout Europe, many of the dragon symbols came to be associated with the devil or Satan. As a side note to this, dragons too in Western myths tend to represent greed.
Images of Sigurd slaying the dragon Fafnir were often depicted in Scandinavian churches.
Tolkien And The Lord of the Rings!
As I previously mentioned above, J.R.R. Tolkien took his inspiration for his Middle Earth series from Norse mythology and the inspiration for the One Ring from that of Andyaranaut. The inspirations for Aragorn’s sword are clearly seen too in the broken and reforged swords of Gram and Balmung.
A fun note to add is that Tolkien did not like Wagner’s take on the German myths. I can see it too, Taking and combining the Völsunga and Nibelungenlied together can make it a bit harder to figure out which myth and legend is which.
Now, J.R.R. Tolkien did write a version of the Völsunga saga in “The Legend of Sigurd and Gudrun” circa 1930. It was published later by his son, Christopher Tolkien in 2009. The book comprises of two narrative poems: “The new lay of the Volsungs” and “The new lay of Gudrun” done in the meter of ancient Scandinavian poetry while using Modern English.