centre of the temple’, so the chair/throne has been stressed as an argument for this
interpretation of the figurine. Similar seated and beard-grasping figurines are known
from Lund in Skåne, from Roholte in Sjælland, from Baldursheimur in Iceland and
from Chernigov in Ukraine, all of them normally interpreted as representations of Þórr
(Perkins 2001 ; Andersson et al. 2004 ).
Maybe images of Óðinn, the god of war, occur as well, or maybe he is represented
only by his helpers and attributes? Warriors like those depicted on the Vendel-period
helmets from the boat graves of Vendel and Valsgärde, and the so-called weapon-dancers
from Viking Age graves in Birka and in Kungsängen in Uppland, and on belt buckles
from Ribe, Tissø and Uppåkra can be interpreted as real images of the god or perhaps
just symbols of his presence. A small standing bronze statuette from Lindby in Skåne
has only one eye, the other one is closed, therefore it has been identified as the one-eyed
god Óðinn.
People have always worn amulets as good-luck charms or as protection against
danger (Gräslund 1992 ), but the symbolic meaning of the amulets, if we can grasp it,
may give us some indication of which gods or powers were expected to help and protect.
The worship of and belief in the help of the gods may be recognised by the occurrence
of their specific attributes. The Þórr’s hammer is a form of pendant of distinct
amuletic character; this interpretation is supported by the Eddic poems as well as by
contemporary iconographic evidence, such as the picture on the runestone in Altuna,
Uppland, where Þórr is depicted holding his hammer while trying to catch the
Miðgarðr serpent. Small Þórr’s hammers of iron threaded onto neck-rings made of iron
rods are found in ninth- and tenth-century graves, almost always cremations and nearly
all from the east Mälar area. They are also found on Åland and in Russia. About fifty
silver Þórr’s hammers are known from hoards, graves and settlements. They have a wide
distribution, mostly being found in south and central Scandinavia, but some also in
Trøndelag and Iceland. They can be dated to the tenth and eleventh centuries. A few
are known from England and Poland. It is impossible to say whether the Þórr’s hammers
were used in cult ceremonies, although the frequent deposition of Þórr’s hammer
rings in the top of an urn in a cremation layer suggests a role in burial rites. A
similar custom may be represented by axe-shaped amber pendants from graves in
Gotland, which have been shown, by examination under the microscope, to have been
made specifically for burial, as they display no traces of wear. In Viking Age graves
on Åland and in Russia bears’ claws made of clay may have had a magical and ceremonial
significance.
Óðinn’s spear is one of his most important attributes. Miniature spearheads are
known from Birka and from many other places in south and central Sweden. Other
attributes connected to Óðinn are his two ravens, his eight-legged horse, Sleipnir, and
probably also the eagle, the wolf and the snake. Óðinn as shaman means that the staff
is significant. Small amulet rings with several pendants including staffs and spearheads
are known from Birka and from Köping on Öland. In Óðinn’s entourage we find the
valkyries, taking care of the fallen warriors at the battlefield and bringing them to
Valho ̨ll. In all probability the small, two-dimensional female figurines made of silver, in
some cases holding a drinking horn, are valkyrie representations, and by that, symbols of
worship of Óðinn. The identification of probable vo ̨lva graves in Birka, Köping on
Öland, Fyrkat in Jutland, and other places (Price 2002 ) should also be seen in this
connection.
–– Anne-Sofie Gräslund––