The concept of divine implements is one that was a strong tradition in Scandinavian lore. (268) The mirroring of the practices of the gods was a practice that can be seen in many areas. The law assembly of the Thing was itself modeled after the council of the gods. (269) So we can see, from the examples of Thorr's use of Mjollnir in hallowing how this would have become a tradition among Northmen.

  Thorr himself was called upon to hallow as well. The inscription on the Danish Glavenstrup Stone which was carved circa 900-925 C. E. calls on Thorr to hallow the runes. (270) Thorr's hammer was also often depicted on stones and was used as an amulet. In Landnámabók Einarr Thorgerisson, an Orkney migrant, marked his new territory with an ax, which symbolized Thorr, an eagle symbolizing Othinn and a cross. (271)

  Just as the cross was and is considered the symbol of Christianity so was Thorr's Hammer considered a symbol of the Northern Way. (272) The hammer has been found in many late pagan amulets and inscriptions point to its use as the Northern answer to the cross. A tenth century die shows that a metal smith was ready to cast either crosses or hammers depending on the buyers religion. (273) The hammer is found represented on many stones as well. These depictions on stones were found especially in Sweden. (274)

  Hallowing was also done with fire. When talking of the full we found that the full horns were some times hallowed by handing them across or around fires before the full was drank. (275) Fire was also used to mark boundaries and Davidson believes this rite was connected with Thorr who guarded boundaries and because of lightning's ability to start fires. Thórólf Mostar-skeggr marked the boundaries of his land by walking around them with a torch in hand when arriving in Iceland. (276) It is interesting to note that the Old Norse word for fire is eldr and the word for lightning is elding. (277)

Facing North

  When engaged in holy activities there was one direction that Northfolk faced and that was North. They looked Northward when praying, and sacrificing. (278) Instead of taking this practice and converting it for their own use, like they did for so many other things, the Christians looked upon the North quarter as the 'unblessed quarter.' It was also unlucky to make a throw in the northern direction. (279) We know also that most Northern graves were oriented in a northern direction and that Christian graves were oriented in an Eastern direction. At the abrenuntiatio, which many Northfolk were forced to take in order to renounce their Northern beliefs they were instructed to face west when renouncing the Northern gods and goddesses and then to face east when accepting the one god and Christ. (280)

  The types of offerings made by Northfolk were varied. I'll talk later about animal sacrifices in more detail but for now I would like to concentrate on other types of offerings that were made. Two places of offering that have been extensively excavated are Skedemosse and Käringsjön in Sweden. Besides animal sacrifices and offerings of weapons there are other offerings as well. Gold rings and various other ornaments have been found there. (281) There doesn't seem to be any set rules for what was offered judging from the variety of things found at sites. There were ships and boats left as votive offerings, presumably to Freyr or Njörth and also food, cloth and other ornaments that might indicate offerings made specifically by women. (282) 100 tiny golden miniature boats where found in a moor near Nors in Jutland and these were presumed to be offerings for safe journeys. Deliberately broken weapons were found in Danish moors and there were also gifts of food and domestic implements. (283) Grimm also gives examples of fruit, grains and nuts being used as offerings. (284)

  One practice in offerings that seems to have been very wide spread is the throwing of offerings into lakes or bogs. One of the larger bog finds is at Thorsbjerg in Denmark. Here there were gold rings, personal possessions, pottery, textiles and wooden objects. The wide range of objects suggests that these were family and/or community offerings and that women participated in the offerings as well. Gregory of Tours tells of a lake in the territory of Gabalitani where similar offerings were made. He says, 'Into this lake the country people used to throw, at an appointed time, linen cloths and pieces of material used in male attire, as a firstling sacrifice to this lake. Some threw in woolen fleeces and many also pieces of cheese, wax and thread and various spices, which would take too long to numerate, each according to his ability. They also used to come with carts, brought with them food and drink, slaughtered animals for the sacrifice and feasted for three days.' (285) This account tells us an important feature of the offerings, that is, that the person gave offerings that were accordance with their ability. We might be able to take from this that what a person gave was not so important as what those things given meant to that person. While someone who was less prosperous might give some cheese and this might be, to them, a valuable offering, for the wealthy Jarl this offering would almost be considered an insult to the gods because the Jarl would be capable of offering more. The main period in which these offerings were made, according to Davidson was from the 3rd century C. E. to the 6th century C. E. (286)

  Whether these bog/lake offerings were made to landvættir (land spirits) or to gods and goddesses is not certain. Accounts to survive of offerings being made to landvættir in lakes, water falls and other bodies of water. Grimm cites various practices of offerings to water spirits and more especially to whirlpools which black lambs or goats were offered to. (287) The destroyed weapons and armor seem to point to thank offerings made in thanks of victory in battle and it is quite possible that these offerings might be made to at times to landvættir, and other times to the gods and goddesses.

  There are descriptions in the lore about the offerings made to specific deities and beings. For instance in Fridthjof's Saga we find that when Fridthjof and his crew fear that their ship is about to capsize in a storm, Fridthjof passes out gold to each of the crew so that they will have something to offer to Ran when they fare to her halls (drown). (288) Offerings of a bull were made to the Alfar (Elves) so that they would aid in healing. (289) Offerings were made to the mounds of dead rulers so that there good influence on the land would continue. This is connected with the Scandinavian belief that the prosperity of the land and its people was directly connected to the chief or king. Anyone who has seen the movie Excalibur would have seen this same concept depicted there with King Author. (290) Likewise gifts were offered at Freyr's mound in Sweden so that he might continue to exercise his good influence on the land. (291) Another well documented tradition is the leaving of food for house spirits. At banquets and on Holy days it was customary to set aside a portion of the meal for the house spirits and before taking the first drink the drinker would pour some of it in a bowl for the house spirits or the gods. The Lituanians would spill some of it on the ground for their earth goddess. There was a Christian practice that most likely is Northern in origin, in which travelers would vow to offer a silver ship to their church upon return from their trip so that the trip would be without trouble. (292) Another well attested custom was the offering of food and other items to dead ancestors at their grave mounds. Archaeological evidence in Finland and in Sweden support this. (293)

  When a person made an offering the deities the offering was made to might send an omen to show the person making that offering that their offering had been accepted. In the Saga of Olaf Tryggvasson Jarl Hakon makes a sacrifice to Othinn. He saw two ravens flying, both of them croaking loudly. He took this as a good omen that Othinn had accepted his sacrifice and set fire to his ships and moved inland, eventually meeting Earl Ottar in battle, whom he defeated. (294) Before leaving his land, Thorkell sacrificed a bull to Freyr asking that Freyr might drive his enemy Glúmr out of the land as well. When Thorkell asked for a sign that the sacrifice was accepted the ox bellowed loudly and died. Thorkell took this as an omen that Freyr had accepted his offering. (295)

  Various food items were offered to the gods and to the landvættir. In an instance mentioned earlier we saw that cheese was offered. Animal sacrifices is the most often mentioned offering, but those with less means offered fruit, flowers, milk or honey. (296) Offerings of four loaves of bread were made daily to a statue of Thor at Hundsthorp in Gudbrandsdal. (297) Offerings of meat baked in the shape of idols were made as well according to Grimm. Baked bread in the shape of animals was offered as well and this practice continued long into the Christian conversion. (298) One such tradition is still performed in some parts of Sweden up to this day. It is traditional to bake cookies and bread in the shape of a boar during Yule and in France on New Year's Day. (299) In the Swedish custom cakes in the shape of a boar are baked on Yule-eve. A superstition of Gelderland is most likely a later variation on a Northern tradition concerning Freyr. On Christmas-eve Night a hero called Derrick (Derk) goes around riding on a boar. The people are careful to get all their implements of husbandry in doors lest the boar trample them and make them unfit for use. (300)

  It was also customary to offer the gods and goddesses the first portion of the meal, drink or harvest. (301) At feasts, the appointed portions was set before the gods and only then was the rest cut up and cooked for those assembled at the feast. In this way the people considered that they were partaking in the meal with the gods. (302) Many of these traditions have survived to this day (the beginning of the 20th century) according to Grimm. When the husbandman cuts corn, he leaves a clump of ears standing for the god who blessed the harvest, and it is adorned with ribbons. When gathering fruit in Holstein, five or six apples are left hanging on each tree and it is because of this that the next crop will thrive. (303)