Lesser Known and Putative Gods

Baduhenna

Baduhenna is attested only in Tacitus’s Annals where it is recorded that a sacred grove in ancient Frisia was dedicated to her, and that near this grove 900 Roman soldiers were killed in 28 CE. Scholars have analyzed the name of the goddess and linked her to the Germanic Matres and Matronae, whom we revere as Idese.

Beowa

Beowa, also spelled Bēow or Bēo, is a prominent figure in Anglo-Saxon pagan mythology as a spirit of barley and the god of agricultural fertility. He is also known as the Barley spirit, and is associated with the growth and harvest of barley, which was a vital crop in ancient Anglo-Saxon culture.

Beowa is often depicted as a powerful and benevolent spirit, who ensures the fertility of the land and the success of the harvest. In this role, he is closely connected to the natural cycle of the seasons and the cycles of planting and harvest. He is also associated with the abundance and prosperity of the community, as a bountiful harvest would provide food and resources for the people.

In Anglo-Saxon literature, Beowa is often mentioned in connection to the agricultural cycle. For example, in the “Laws of Æthelberht,” which is an Anglo-Saxon legal code from the 7th century, there are specific laws related to the sowing and reaping of barley, which may reflect the importance of Beowa in the agricultural practices of the time.

Beowa is also closely connected to the character of John Barleycorn in English folklore. John Barleycorn is a personification of the barley plant and its transformation from seed to beer. The character is often associated with the cycle of life, death, and rebirth, as the barley plant is sown in the spring, grows during the summer, and is harvested in the fall. The barley is then transformed into beer, which is consumed and celebrated during the winter. In this sense, John Barleycorn and Beowa share similar attributes and may have been interchangeable.

The worship of Beowa may have taken place during the planting and harvest season, with rituals and offerings made to ensure a bountiful crop. In some instances, it is believed that human sacrifice was offered in order to appease the Barley spirit.

It is also believed that Beowa was a chthonic deity, meaning that he was associated with the underworld. This association may have been made due to the underground growth of barley and its connection to the cycle of death and rebirth.

In conclusion, Beowa is a prominent figure in Anglo-Saxon pagan mythology, as the spirit of barley and the god of agricultural fertility. He is closely connected to the natural cycle of the seasons and the cycles of planting and harvest, as well as the abundance and prosperity of the community. The character of John Barleycorn in English folklore shares similar attributes with Beowa and may have been interchangeable. Worship of Beowa likely took place during planting and harvest seasons, with rituals and offerings made to ensure a bountiful crop. The association of Beowa with the underworld further emphasizes the importance of agriculture and the cycle of life, death and rebirth in ancient Anglo-Saxon culture.

Earendel

Earendel, also spelled Ēarendel or Earendil, is a prominent figure in Anglo-Saxon pagan mythology as a god of the morning star. He is often associated with the morning star Venus, which was considered a powerful and sacred symbol in ancient Anglo-Saxon culture.

Earendel’s name is possibly derived from the Old English words “ēare,” meaning “sea,” and “endel,” meaning “shining one.” Other etymologies have been proposed, but seem less likely. This suggests that he was associated with the sea and the sky, and was considered to be a powerful and radiant figure.

In Anglo-Saxon literature, Earendel is often depicted as a powerful and benevolent figure, who brings light and hope to the world. He is associated with the dawn, and is said to herald the arrival of the new day. He is also associated with the concept of hope and guidance, and is often invoked in times of need or trouble.

Earendel’s association with the morning star Venus, which appears in the morning sky before the sun rises, further reinforces his role as a bringer of light and hope. The morning star was also considered a symbol of new beginnings and the triumph of light over darkness.

In Anglo-Saxon paganism, Earendel may have been worshipped as a god of the sea and the sky. He may have been invoked in rituals and offerings related to the dawn and the morning star, and may have been considered a powerful and benevolent force that brought light and hope to the world.

Earendel is also connected to the Christian tradition, as he is seen as a precursor of the Christ and a symbol of salvation. He is also reimagined as an angel of the highest rank, as he is mentioned in the ‘Crist‘ poem and in the Exeter Book Riddle 77.

It is also possible that the name Earendel was used as a personal name among the Anglo-Saxon people, reflecting the importance and reverence of this deity.

Fulle

The Germanic goddess known as Folla, Fulla or Uolla is attested in Norse heroic poetry, and briefly in the Second Merseburg Charm in the so-called ‘horse cure’ spell, in the line; thu biguol en friia,uolla era suister “and Frija, Volla’s sister, conjured it”. This is in the context of a party of gods led by Wodan riding through the woods, when Balder’s horse becomes lame. Several of the gods and goddesses including Folla seek to cure it with magic. Her name in Old English would be reconstructed as Fulle, cognate to ON Fulla, ‘Bounteous’. The Norse goddess remembered by this name is said to be merely a handmaiden of Frigg, whereas in the horse cure spell she is Frig’s sister. It seems almost certain that the Continental Folla and Norse Fulla are the same essential being. She is said to wear a circlet of gold, and her name is interpreted to mean plenitude, and abundance. She is understood in Ingwine Heathenship to be a goddess of the bountiful harvest.

Geofon

Geofon is mentioned in Beowulf five times, in several contexts, most often in connection with the sea. Frank Battaglia in 1991 in his paper, The German Earth Goddess in Beowulf? posits translations for line 362 (Geofenes begang) as “Gefion’s realm,” line 515 (Geofon ȳðum wēol) as “Gefion welled up in waves,” line 1394 (nē on Gyfenes grund, gā þær hē wille) as “not (even) in the ground of Gefion, go where he will,” and line 1690 (Gifen gēotende gīgante cyn;) as “Gefion gushing, the race of giants”.

At least one of these occurrences (line 49) strongly alludes to the sorrow of the goddess known as Gefjun or Gefion in Norse mythology, over the death of Scyld Scefing, to whom Snorri Sturlason claims she is wed in a euhemerized account in Heimskringla. It is accepted among some scholars, and by this author, that these passages can only be reasonably viewed as referring to that goddess, who ploughed a tract of land in Sweden so deeply it was pulled out into the sea, and became the island of Zealand. Her name has been used to gloss those of several Greco-Roman goddesses in Norse literature, including Aphrodite. She also bears in some accounts, a startling similarity to the Norse goddess, Freyja. Snorri lists the byname ‘Gefn’ as one belonging to Freyja, and both those goddesses have been accused of exchanging sexual favors in return for a necklace. Both have magical powers of foresight, and both are associated with fertility. The extent to which this correspondence between them is historically accurate, versus a conflation on the part of Viking Era poets, is hard to say.

We revere her today as a goddess connected with working the Earth, and with the just rewards diligence should bring. She is a protector of unmarried women. She is also seen as a goddess with dominion over child-birth, the gifts bestowed upon babies at birth, as well as sexuality, fate, and foresight. Finally, she is a goddess of the Sea, embodying its power.

Mann

Mannus (OE Mann) is a figure in Germanic pagan mythology who is said to be the ancestor of the Germanic tribes. He is most famously mentioned in the Germania written by Tacitus, a Roman historian, in which he describes Mannus as the progenitor of the Germanic peoples. According to Tacitus, Mannus was the son of the god Tuisto, and the father of the three sons who became the founders of the Germanic tribes; the Ingaevones, Herminones, and Istvaeones. The Ingvaeones, in particular, were said to have been descended from Ing, making Mannus a progenitor god.

Móna

Móna is a personified figure of the Moon in Anglo-Saxon pagan mythology. He is known as the “lord of the month” and is said to govern the cycles of the Moon in the Anglo-Saxon Chronicle. This association with the Moon and its cycles suggests that Móna was likely seen as a god of timekeeping. He is also described in Old English poetry as a powerful figure who is closely associated with the natural world and possibly with agriculture, navigation and fate. Some scholars believe that Móna may have been related or have a common origin with the Norse god Manni, who is also known as the “moon” and is believed to have a similar portfolio, and who was invoked for the protection of travelers. Minimal surviving sources make much of this putative, however.

Sunne

Sunne, also spelled Sunna or Sól, is the personified figure of the sun in Anglo-Saxon pagan mythology. She is known as the ruler of the day and is said to govern the cycles of the sun. This association with timekeeping is also supported by Bede in De Temporum Ratione, where Sunne is described as the “measurer of days.” As the ruler of the day, Sunne was likely seen as a powerful and vital force in the natural world, responsible for providing warmth and light to the earth. This association with light and warmth is evident in many Old English texts, where she is described as “shining” and “bright.” Sunne was also likely associated with life and growth, as she was responsible for providing the energy necessary for plants and animals to thrive.

Sunne was also likely associated with strength and protection, as a warrior and protector against evil. This is evident in the Anglo-Saxon Chronicle, where Sunne is said to “fight against the powers of darkness.” This association with strength and protection is also supported by the Old English poem The Dream of the Rood, where she is described as “riding through the sky” and “guiding the paths of seafarers,” suggesting that she was also associated with navigation and travel.

However, due to the limited sources available, much of what is known about Sunne and her role in Anglo-Saxon paganism is speculative and open to interpretation. Scholarly opinions differ on the centrality of a “Sun cult” in Germanic traditional belief, though the idea has garnered significant cachet in reconstructed traditions, including among Ingwine Heathens.

Sunuxsal

Sunuxsalis is a Germanic or Celtic goddess whose name appears in a number of inscriptions from Roman Germania Inferior. These inscriptions, which date from the 2nd and 3rd centuries AD, were found in various locations such as Bonn, Cologne, Embken, Eschweiler, Frenz, Heimbach, Hoven, Kornelimünster, and Neuss. The inscriptions typically include the phrase “Deae Sunux{s}ali” or “Dea(e) Sunux{s}ali,” indicating that she was a goddess who was revered by the local population. Many of the inscriptions are votive, indicating that the worship of Sunuxsalis was associated with fulfilling a vow or offering a prayer for a specific purpose, such as for the health and well-being of individuals or their families. Dedicatory inscriptions to a goddess named Sunuxsalis, are found in various locations in the Roman province of Germania Inferior, which corresponds roughly to modern-day Netherlands and parts of Germany. The inscriptions were carved on stone and are generally brief, listing the name of the dedicator and the goddess, along with a formula indicating that the dedication was made willingly and deservedly.

The earliest known inscription to Sunuxsalis is from Bonn, dating from around the 2nd century AD, and dedicated by a certain Cominia Apra for the well-being of her brother Apuleius Severus and herself. Other inscriptions from this region include one from Cologne, in which the dedicator is not named, and one from Embken, dedicated by Volerius Pusinnionis and Quintinus.

The etymology of the name Sunuxsalis is uncertain, but it has been suggested that it may be related to the Proto-Germanic word (*sunuz, ‘son’) and (*salaz ‘hall or shelter’) This interpretation is supported by the fact that many of the inscriptions to Sunuxsalis include the phrase “pro salute” or “pro lumine,” indicating that she was invoked for the well-being and health of an individual or family. It is worth noting that some material culture seems to connect Sunuxsalis with other deities, such as Pluto and Proserpina, or a possible spouse, the god Varneno. This association with other deities may provide further insight into Sunuxsalis’ portfolio or area of influence. For example, in one inscription, Sunuxsalis is mentioned alongside Pluto and Proserpina, which are associated with the underworld and death. This may suggest that Sunuxsalis may have been associated with death or a death/rebirth cycle.

Tanfana

Tamfana or Tanfana, is a goddess of the Germanic people, mentioned in the works of Tacitus and in the Germanic mythology collected by Jacob Grimm. Little is known about her, and her name is not well attested in the historical record. Even the etymology of her name is somewhat inscrutable. We will assume, for want of a clearer answer, and etymology based on  (dannǭ ‘fir’) and (fanô ‘flag’). A. G. de Bruyn, a scholar of Oldenzaal folklore, agrees and raises the evidence of a a stamp dated 1336 found near Ommen that shows a woman holding a fir tree flanked by a sun symbol and a catlike creature and a bird. He proposed in his Geesten en goden in oud Oldenzaal, n.p. in 1929 that she was a moon or a mother goddess.

Tacitus recounts in book 1, chapters 50 and 51 of his Annals, that Roman soldiers snuck up upon and slaughtered the followers of Tanfana among the Marsi, as they rested following a feast:

Tuisisto

Wada

Weland