In the lore there are quite a few examples of statues being mentioned. The image of Thorgerd Hördabrud which Jarl Hákon worshipped in a hof was in the image of a splendidly dressed woman who was ornamented with gold and silver as well as fine clothing. The image was said to have been as tall as a full-grown man and to have had a large gold ring on her arm and a hood for her head. The image was looted and destroyed by Olaf Tryggvasson. (161)

Adam of Bremen, in his description of the hof at Uppsala gives a description of the statues there which may or may not be legitimate. He describes three statues all made 'totally out of gold.' The three gods depicted are Thor who has the middle and most esteemed position, and to the left and right of him are Wodan (Othinn) and Fricco (Freyr.) (162)

A practice mentioned the lore which there is very little explanation for was the anointing of the statues. Grimm theorizes that the dipping of images in a stream may have been part of some Northern rite and it is possible that this was somehow connected with the anointing of statues. (163) In Fridthjof's Saga the wives of the kings are said to be sitting near the fire and warming them while anointing them and wiping them with napkins. (164) What this anointing was for is unsure. It is noted though that this anointing or smearing with fat and then baking in the fire of the statues is always performed by women. (165) In the account from Fridthjof's Saga, there are multiple images of gods and goddesses that are being 'anointed' by the wives of the kings there and one that is specifically mentioned is an image of Baldr which falls into the fire on account of Fridthjof's outlaw actions.

More than any other god, an image of Thorr is most often mentioned. In Thrandheim there was said to be an image of Thorr in a wagon which could be pulled along. (Flateyjarbók I, 268:320) And in Thorr's temple in Sweden there were said to be hammers which were used to imitate the sound of thunder. Magnus of Denmark removed these hammers in 1125. (166)

There usually was more than one statue in a hof, and many times specifically three are mentioned. (167) One of the statues usually occupied the central and most honored position and that position was almost always occupied by Thorr. Even in Sweden at the temple at Uppsala where Freyr was so venerated, it was Thorr that occupied the central position in the hof there, according to Adam of Bremen. Olaf Tryggvasson is said to have attacked and desecrated a temple in Rogaland that has Thorr as the central image as well. (168) It is interesting note that in Adam of Bremen's description we find Othinn listed among the statues at Uppsala, (169) because this is the only reliable source of literature in which a statue of Othinn is mentioned. There was an image of Freyr at Thrandheim but there is some debate about the description from Droplaugarsona Saga that places Freyr and Thorr on a lower bench in the hof and Frigg and Freyja occupying the higher bench. (170)

Thor's statue is mentioned more than any other by far. Adam of Bremen also relates an instance in Sweden in 1030 when an English missionary found a statue of Thorr standing at the assembly place (Thing.) He smashed it up with an axe and was at once put to death for it. The hof at Mærin in Thrandheim was said to have an image of Thorr that was adorned with gold and silver and that it was honored above all the other gods. The image was seated in a splendid chariot to which was harnessed to goats that were beautifully carved in wood. Both the cart (wagon) and the goats were on wheels and the cords attached to the goat's horns were of silver. The statue of Thorr in the temple belonging to Jarl Hákon also was placed in a wagon which is described in Njál's Saga. The image of Thorr in the Dales which was visited by King Olaf in 1021 was not in a wagon but had a hammer which was held by the statue. This statue was carried out during gatherings and had a special platform which it stood on during these gatherings and the statue was said to have no lack of gold and silver. (171)

There was also what are called the 'goldgubber images.' These tiny gold images depict two figures together, one male and one female which face each other, sometimes embracing or holding a leafy branch between them. They are usually found in sets and in house-sites, instead of graves or hofs. There is a lot of speculation as to what they represent. Some believe they depict Freyr and Gerthr and that they might be used for fertility and/or to bless marriages, perhaps the Vanir version of the laying of Thorr's hammer on the brides lap to bless the marriage. They are also thought to have been used to bless a new home as well and in one instance at least, were found in the remains of a hof.

The basic religious observance of pre-Christian and Viking Age Northmen was the blót-feast. The word blót is a noun and a verb (blóta - to sacrifice). As a noun it is translated as 'sacrificial feast.' (172) It was universally used to describe the method of worship used in the Northern Way. (173) Simek says that the word originally meant 'strengthen' (the god) [his parenthesis.] (174) At the risk of contradicting a well known scholar, I would say that 'strengthen,' instead, referred to strengthening the ties between the Regin and mankind, in other words strengthening the ties of kinship that exist between the Regin and those who honor them. Davidson agrees with this when she says, "They met to renew their contract with the supernatural world, and to ensure good luck for the coming season, and this was something for the whole community to share in and not for selected guests." (175) Not only where these feasts a way of strengthening the bonds between man and gods but they were also a way of keeping the bonds of community and family strong. (176) This idea of the blót being a means of keeping the ties between family and between gods and man strong can be seen in the sayings of the High One.

"44 With presents friends should please each other, With a shield or a costly coat: Mutual giving makes for friendship So long as life goes well.
46 A man should be loyal through life to friends, And return gift for gift, Laugh when they laugh, but with lies repay A false foe who lies.
47 If you find a friend you fully trust And wish for his good will, Exchange thoughts, exchange gifts, Go often to his house.
113 If you know a friend you can fully trust, Go often to his house: Grass and brambles grow quickly Upon the untrodden track. (177)

The blót could easily be seen as a way of "going often to the house of the gods," and as way of exchanging gifts with a friend whose good will you wish.

The blót were a means of insuring the health and growth of the community. Davidson says, "In spite of occasional encircling walls, it is essential to see the holy place as something not set apart from the ordinary secular world, but rather as providing a vital center for the needs of the community and for maintenance of a kingdom. It offered a means of communication with the Other World, and was regarded as a source of power, inspiration, healing and hidden knowledge. One or more deities might be revered in the shrine or cult place, and through them men might get in touch with the underworld or with the world of the sky. Law and order essential for the established community was centered in the holy place, and sanctuaries like Tara, Uppsala and Thingvellir might service as microcosm and map of the entire kingdom." (178)

The main element was the sacrificial feast. The blót was held at which time the animal would be sacrificed. (179) It should be noted that the character of these animal sacrifices were very much different than other practices such as those done by middle eastern religions. The animal was eaten by those present at the blót feast, except for those parts dedicated to the gods which, from the lore, was most likely the head and skin and possibly certain organs. Also of great importance was the drinking of mead or ale. Food and ale/mead were hallowed to the gods and therefore in partaking in them, each person was considered as sharing in the othr of the gods and goddesses. (180) These blót feasts were distinguished from normal banquets by the fact that the participants ate hallowed meat from the sacrificed animal and drank mead or ale in the honor of the gods and of ancestors. (181)

The evidence for these feasts are quite numerous. In the mid tenth century a Spanish Jew from Cordova describes the customs of the market town of Hedeby in Denmark. He relates that to the people there sacrificing and feasting went together 'They hold a feast where all meet to honor their god and to eat and drink. Each man who slaughters an animal for sacrifice - ox, ram, goat or pig - fastens it to a pole outside the door of his house, to show that he had made his sacrifice in honor of the god.' (182)

It is interesting that in most references to the great feasts there is nothing saying that the sacrifices were made to any particular god or goddess. Instead it is normally offered for peace, fertility, victory, the gods in general or for other similar reasons. At other times certain deities might be sacrificed to depending on the boon desired. Thorr was often sacrificed to for safe travel as well as in times of pestilence or famine. Othinn was sacrificed too in times of war. One example of this is in Fornmanna Sögur when a sacrifice is made to Othinn and two ravens croaked loudly after the sacrifice and this was seen as a good omen that Othinn had accepted the sacrifice. After this the Jarl burnt his ships, confident that his enterprise would be successful. (183) Freyr might be sacrificed to, for a wedding in order to bless it. Special occasions like the weddings, births, coronations and funerals, i.e all the major life tides, were also causes for the blót feast. (184) The Swedes sacrificed to Freyr for peace and plenty. The account of the Rus sacrifice on the island of St. Gregory was said to be for success in trading and although the sacrifice was left at the foot of an oak tree, we cannot say for sure which god or goddess it would have been intended for, although Thorr and Freyr would be possibilities. (185) In Hallfredar Saga there is an instance where the crew of a ship make a vow to sacrifice to Freyr if they got a fair wind to Sweden or to Thor and Othinn if they got a good wind to Iceland. (186) As we will see later when examining the feasts for particular Holy Nights, the major Holy Nights had definite purposes. (187)