Ydrasil Karol Rudyk Art | Nr. | 1:10
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Nevertheless, scholarly opinions regarding the precise meaning of the name Yggdrasill vary, particularly on the issue of whether Yggdrasill is the name of the tree itself or if only the full term askr Yggdrasil where Old Norse askr means "ash tree" refers specifically to the tree.
According to this interpretation, askr Yggdrasils would mean the world tree upon which "the horse [Odin's horse] of the highest god [Odin] is bound".
A third interpretation, presented by F. Detter, is that the name Yggdrasill refers to the word yggr "terror" , yet not in reference to the Odinic name, and so Yggdrasill would then mean "tree of terror, gallows".
An ash I know there stands, Yggdrasill is its name, a tall tree, showered with shining loam. From there come the dews that drop in the valleys.
Yggdrasill shivers, the ash, as it stands. The old tree groans, and the giant slips free. The stanza reads:. I know that I hung on a windy tree nine long nights, wounded with a spear, dedicated to Odin, myself to myself, on that tree of which no man knows from where its roots run.
In the stanza that follows, Odin describes how he had no food nor drink there, that he peered downward, and that "I took up the runes, screaming I took them, then I fell back from there.
In stanza 31, Odin says that the ash Yggdrasil has three roots that grow in three directions. He details that beneath the first lives Hel , under the second live frost jötnar, and beneath the third lives mankind.
Within the list, Odin mentions Yggdrasil first, and states that it is the "noblest of trees". In Gylfaginning , Yggdrasil is introduced in chapter In chapter 15, Gangleri described as king Gylfi in disguise asks where is the chief or holiest place of the gods.
High replies "It is the ash Yggdrasil. There the gods must hold their courts each day". Gangleri asks what there is to tell about Yggdrasil. Just-As-High says that Yggdrasil is the biggest and best of all trees, that its branches extend out over all of the world and reach out over the sky.
In chapter 16, Gangleri asks "what other particularly notable things are there to tell about the ash? High continues that an eagle sits on the branches of Yggdrasil and that it has much knowledge.
In chapter 64, names for kings and dukes are given. Hilda Ellis Davidson comments that the existence of nine worlds around Yggdrasil is mentioned more than once in Old Norse sources, but the identity of the worlds is never stated outright, though it can be deduced from various sources.
Davidson comments that "no doubt the identity of the nine varied from time to time as the emphasis changed or new imagery arrived". Davidson says that it is unclear where the nine worlds are located in relation to the tree; they could either exist one above the other or perhaps be grouped around the tree, but there are references to worlds existing beneath the tree, while the gods are pictured as in the sky, a rainbow bridge Bifröst connecting the tree with other worlds.
Davidson opines that "those who have tried to produce a convincing diagram of the Scandinavian cosmos from what we are told in the sources have only added to the confusion".
Davidson notes parallels between Yggdrasil and shamanic lore in northern Eurasia :. The conception of the tree rising through a number of worlds is found in northern Eurasia and forms part of the shamanic lore shared by many peoples of this region.
This seems to be a very ancient conception, perhaps based on the Pole Star , the centre of the heavens, and the image of the central tree in Scandinavia may have been influenced by it Among Siberian shamans, a central tree may be used as a ladder to ascend the heavens.
Davidson says that the notion of an eagle atop a tree and the world serpent coiled around the roots of the tree has parallels in other cosmologies from Asia.
She goes on to say that Norse cosmology may have been influenced by these Asiatic cosmologies from a northern location.
Davidson adds, on the other hand, that it is attested that the Germanic peoples worshiped their deities in open forest clearings and that a sky god was particularly connected with the oak tree, and therefore "a central tree was a natural symbol for them also".
Carolyne Larrington notes that it is nowhere expressly stated what will happen to Yggdrasil during the events of Ragnarök. Simek additionally points out legendary parallels in a Bavarian legend of a shepherd who lives inside a tree, whose descendants repopulate the land after life there has been wiped out by plague citing a retelling by F.
Continuing as late as the 19th century, warden trees were venerated in areas of Germany and Scandinavia, considered to be guardians and bringers of luck, and offerings were sometimes made to them.
A massive birch tree standing atop a burial mound and located beside a farm in western Norway is recorded as having had ale poured over its roots during festivals.
The tree was felled in Davidson comments that "the position of the tree in the centre as a source of luck and protection for gods and men is confirmed" by these rituals to Warden Trees.
Davidson notes that the gods are described as meeting beneath Yggdrasil to hold their things , and that the pillars venerated by the Germanic peoples, such as the pillar Irminsul , were also symbolic of the center of the world.
Davidson details that it would be difficult to ascertain whether a tree or pillar came first, and that this likely depends on if the holy location was in a thickly wooded area or not.
Davidson comments that while it is uncertain that Adam's informant actually witnessed that tree is unknown, but that the existence of sacred trees in pre-Christian Germanic Europe is further evidenced by records of their destruction by early Christian missionaries, such as Thor's Oak by Saint Boniface.
Ken Dowden comments that behind Irminsul, Thor's Oak in Geismar, and the sacred tree at Uppsala "looms a mythic prototype, an Yggdrasil, the world-ash of the Norsemen".
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