Editing Thor (section)

==Historical attestations==
===Roman era===
[[File:AE 1971,282 Vorderansicht.jpg|thumb|257x257px|Altar stone for Hercules Magusanus from Bonn, dated 226 AD.{{Sfn|Roymans|2009|p=227}}]]
The earliest records of the Germanic peoples were recorded by the Romans, and in these works Thor is frequently referred to—via a process known as {{lang|la|[[interpretatio romana]]}} (where characteristics perceived to be similar by Romans result in identification of a non-Roman god as a Roman deity)—as either the Roman god [[Jupiter (mythology)|Jupiter]] (also known as ''Jove'') or the [[Classical mythology|Greco-Roman]] [[god]] [[Hercules]].

The first clear example of this occurs in the Roman historian [[Tacitus]]'s late first-century work {{lang|la|[[Germania (book)|Germania]]|italic=yes}}, where, writing about the religion of the {{lang|la|[[Suebi]]|italic=no}} (a confederation of [[Germanic peoples]]), he comments that "among the gods Mercury is the one they principally worship. They regard it as a religious duty to offer to him, on fixed days, human as well as other sacrificial victims. Hercules and Mars they appease by animal offerings of the permitted kind" and adds that a portion of the {{lang|la|Suebi|italic=no}} also venerate "[[Isis]]".<ref name="BIRLEY42">Birley (1999:42).</ref> In this instance, Tacitus refers to the god [[Odin]] as "[[Mercury (mythology)|Mercury]]", Thor as "Hercules", and the god {{lang|non|[[Týr]]|italic=no}} as "[[Mars (mythology)|Mars]]", and the identity of the [[Isis]] of the Suebi has been debated. In Thor's case, the identification with the god Hercules is likely at least in part due to similarities between Thor's hammer and Hercules' club.<ref name="BIRLEY107">Birley (1999:107).</ref> In his ''[[Annals (Tacitus)|Annals]]'', Tacitus again refers to the veneration of "Hercules" by the Germanic peoples; he records a wood beyond the river [[Weser]] (in what is now northwestern [[Germany]]) as dedicated to him.<ref name="BIRLEY41">Birley (1999:42 and 106–107).</ref> A deity known as [[Hercules Magusanus]] was venerated in [[Germania Inferior]]; due to the Roman identification of Thor with Hercules, [[Rudolf Simek]] has suggested that ''Magusanus'' was originally an epithet attached to the [[Proto-Germanic]] deity *''Þunraz''.{{Sfn|Simek|1984|pp=172–173}}

===Post-Roman era{{anchor|Post-Roman_era}}===
{{Redirect|Donar}}
{{Redirect|Thunor|the genus of shrimp|Alpheus (crustacean)}}
[[File:Bonifacius by Emil Doepler.jpg|thumb|[[Boniface]] bears his crucifix after felling Thor's Oak in ''Bonifacius'' (1905) by [[Emil Doepler]]]]
The first recorded instance of the name of the god appears upon the [[Nordendorf fibulae]], a piece of jewelry created during the [[Migration Period]] and found in [[Bavaria]]. The item bears an [[Elder Futhark]] inscribed with the name {{lang|goh|Þonar}} (i.e. {{lang|goh|Donar}}), the southern Germanic form of Thor's name.<ref name="SIMEK235-236">Simek (2007:235–236).</ref>

Around the second half of the 8th century, Old English texts mention {{lang|ang|Thunor}} ({{lang|ang|Þunor}}), which likely refers to a [[Anglo-Saxon paganism|Saxon]] version of the god. In relation, {{lang|ang|Thunor}} is sometimes used in Old English texts to gloss ''Jupiter'', the god may be referenced in the poem ''[[Solomon and Saturn]]'', where the thunder strikes the devil with a "fiery axe", and the Old English expression {{lang|ang|þunorrād}} ("thunder ride") may refer to the god's thunderous, goat-led chariot.<ref name="TURVILLE99">Turville-Petre (1964:99)</ref><ref name="THUNOR">See North (1998:238–241) for {{lang|ang|þunnorad}} and tales regarding {{lang|ang|Thunor}}.</ref>

A 9th-century AD codex from [[Mainz]], Germany, known as the ''[[Old Saxon Baptismal Vow]]'', records the name of three Old Saxon gods, {{lang|osx|UUôden}} (Old Saxon "[[Wodan]]"){{Clarify|reason=Wōdan and UUôden are just two spellings for the same name. We should remove one and let the Odin main page go into more detail.|date=July 2021}}, {{lang|osx|[[Seaxnēat|Saxnôte]]}}, and {{lang|osx|Thunaer}}, by way of their renunciation as demons in a formula to be repeated by Germanic pagans formally [[christianization of the Germanic peoples|converting to Christianity]].<ref name="SIMEK276">Simek (2007:276).</ref>

According to a near-contemporary account, the Christian missionary [[Saint Boniface]] felled an [[oak tree]] dedicated to "Jove" in the 8th century, the [[Donar's Oak]] in the region of [[Hesse]], [[Germany]].<ref name="SIMEK238">Simek (2007:238) and Robinson (1916:63).</ref>

The [[Kentish royal legend]], probably 11th-century, contains the story of a villainous reeve of [[Ecgberht of Kent]] called Thunor, who is swallowed up by the earth at a place from then on known as {{lang|ang|þunores hlæwe}} (Old English 'Thunor's mound'). [[Gabriel Turville-Petre]] saw this as an invented origin for the placename demonstrating loss of memory that Thunor had been a god's name.<ref>Turville-Petre (1964:99–100); variant texts in mss. [[Stowe 944]], Cotton Caligula A. xiv, London, Lambeth Palace 427.</ref>

[[File:Olaus Magnus - On the three Main Gods of the Geats.jpg|thumb|16th-century depiction of Norse gods from [[Olaus Magnus]]'s ''[[A Description of the Northern Peoples]]''; from left to right, [[Frigg]], Thor and Odin]]

===Viking age===
In the 11th century, chronicler [[Adam of Bremen]] records in his {{lang|la|[[Gesta Hammaburgensis Ecclesiae Pontificum]]|italic=yes}} that a statue of Thor, who Adam describes as "mightiest", sits in the [[Temple at Uppsala]] in the center of a triple throne (flanked by [[Woden]] and "Fricco") located in {{lang|sv|[[Gamla Uppsala]]|italic=no}}, [[Sweden]]. Adam details that "Thor, they reckon, rules the sky; he governs thunder and lightning, winds and storms, fine weather and fertility" and that "Thor, with his mace, looks like Jupiter". Adam details that the people of {{lang|sv|Uppsala|italic=no}} had appointed [[gothi|priests]] to each of the gods, and that the priests were to offer up [[blót|sacrifices]]. In Thor's case, he continues, these sacrifices were done when plague or famine threatened.<ref name="ORCHARD168-169">Orchard (1997:168–169).</ref> Earlier in the same work, Adam relays that in 1030 an English preacher, Wulfred, was [[lynching|lynched]] by assembled Germanic pagans for "profaning" a representation of Thor.<ref name="NORTH236">North (1998:236).</ref>

Two objects with [[runic alphabet|runic]] inscriptions invoking Thor date from the 11th century, one from [[England]] and one from Sweden. The first, the [[Canterbury Charm]] from [[Canterbury]], [[England]], calls upon Thor to heal a wound by banishing a {{lang|non|[[jötunn|thurs]]}}.<ref name="MCLEOD-MEES-120">McLeod, Mees (2006:120).</ref> The second, the [[Kvinneby amulet]], invokes protection by both Thor and his hammer.<ref name="MCLEOD-MEES-28">McLeod, Mees (2006:28).</ref>

On four (or possibly five) [[runestone]]s, an invocation to Thor appears that reads "May Thor hallow (these [[runic alphabet|runes]]/this monument)!" The invocation appears thrice in Denmark ([[DR 110]], [[Glavendrup stone|DR 209]], and [[Sønder Kirkeby Runestone|DR 220]]), and a single time in {{lang|sv|[[Västergötland]]|italic=no}} ([[Velanda Runestone|VG 150]]), Sweden. A fifth appearance may possibly occur on a runestone found in {{lang|sv|[[Södermanland]]|italic=no}}, Sweden ([[Sö 140]]), but the reading is contested.<ref name="SAWYER128">Sawyer (2003:128).</ref>

Pictorial representations of Thor's hammer appear on a total of five runestones found in Denmark ([[Laeborg Runestone|DR 26]] and [[Danish Runic Inscription 120|DR 120]]) and in the Swedish counties of {{lang|sv|Västergötland|italic=no}} ([[Bjärby Runestones#Vg 113|VG 113]]) and {{lang|sv|Södermanland|italic=no}}  ([[Södermanland Runic Inscription 86|Sö 86]] and [[Stenkvista runestone|Sö 111]]).<ref name="SAWYER128" /> It is also seen on runestone [[Danish Runic Inscription 48|DR 48]].{{citation needed|date=February 2022}} The design is believed to be a heathen response to Christian runestones, which often have a cross at the centre. One of the stones, [[Södermanland Runic Inscription 86|Sö 86]], shows a face or mask above the hammer. [[Anders Hultgård]] has argued that this is the face of Thor.<ref>McKinnell, Simek, Düwel (2004:122–123).</ref> At least three stones depict Thor fishing for the serpent {{lang|non|[[Jörmungandr]]|italic=no}}: the [[Hørdum stone|{{lang|da|Hørdum|nocat=yes|italic=no}} stone]] in {{lang|da|[[Thy (district)|Thy]]|italic=no}}, Denmark, the [[Altuna Runestone]] in {{lang|sv|Altuna|italic=no}}, Sweden and the [[Gosforth Cross]] in [[Gosforth, Cumbria|Gosforth]], England. [[Sune Lindqvist]] argued in the 1930s that the image stone [[Ardre image stones|Ardre VIII]] on {{lang|sv|[[Gotland]]|italic=no}} depicts two scenes from the story: Thor ripping the head of Hymir's ox and Thor and Hymir in the boat,<ref>Lindqvist (1933:102–103).</ref> but this has been disputed.<ref>Meulengracht Sørensen (1986:262, 269).</ref>

===Image gallery===
<gallery>
File:Runestone from Sønder Kirkby, Falster, Denmark.jpg|The [[Sønder Kirkeby Runestone|{{lang|da|Sønder Kirkeby|nocat=yes|italic=no}} Runestone]] (DR 220), a runestone from Denmark bearing the "May Thor hallow these runes!" inscription
File:Sö 111, Stenkvista.jpg|A runestone from {{lang|sv|Södermanland|italic=no}}, Sweden bearing a depiction of Thor's hammer
File:U1161 Altunastenen Tors fiskafänge 2.jpg|The [[Altuna stone]] from Sweden, one of four stones depicting Thor's fishing trip
File:Altunastenen U 1161 (Raä-nr Altuna 42-1) Tor detalj 0440.jpg|Closeup of Thor with {{lang|non|Mjölnir|italic=no}} depicted on the Altuna stone.
File:Gosforth fishing.jpg|The [[Gosforth Cross|Gosforth depiction]], one of four stones depicting Thor's fishing trip
File:Vg150 Väne-Åsaka 8 Velandastenen Thor vigi.jpg|Runes ({{script|Runr|{{lang|non| ᛭ᚦᚢᚱ᛬ᚢᛁᚴᛁ᛭|italic=no}}}}) '''{{lang|non|× þur : uiki ×}}''' on the [[Velanda Runestone]], Sweden, meaning "may {{lang|non|Þórr|italic=no}} [[wikt:hallow|hallow]]".
File:Thor and Jörmungandr by Frølich.svg|''Thor and Jörmungandr'' by Lorenz Frølich
</gallery>

===Post-Viking age===
In the 12th century, more than a century after Norway was "officially" Christianized, Thor was still being invoked by the population, as evidenced by a stick bearing a runic message found among the [[Bryggen inscriptions]] in [[Bergen]], [[Norway]]. On the stick, both Thor and Odin are called upon for help; Thor is asked to "receive" the reader, and Odin to "own" them.<ref name="MCLEOD-MEES-30">McLeod, Mees (2006:30).</ref>

====''Poetic Edda''====
In the ''[[Poetic Edda]]'', compiled during the 13th century from traditional source material reaching into the pagan period, Thor appears (or is mentioned) in the poems {{lang|non|[[Völuspá]]|italic=yes}}, {{lang|non|[[Grímnismál]]|italic=yes}}, {{lang|non|[[Skírnismál]]|italic=yes}}, {{lang|non|[[Hárbarðsljóð]]|italic=yes}}, {{lang|non|[[Hymiskviða]]|italic=yes}}, {{lang|non|[[Lokasenna]]|italic=yes}}, {{lang|non|[[Þrymskviða]]|italic=yes}}, {{lang|non|[[Alvíssmál]]|italic=yes}}, and {{lang|non|[[Hyndluljóð]]|italic=yes}}.<ref name="LARRINGTON320">Larrington (1999:320).</ref>
[[File:The death of Thor and Jörmungandr by Frølich.jpg|thumb|The foretold death of Thor as depicted by {{lang|da|[[Lorenz Frølich]]|italic=no}} (1895)]]
[[File:Thor und die Midgardsschlange.jpg|thumb|''Thor and the Midgard Serpent'' (by {{lang|de|[[Emil Doepler]]|italic=no}}, 1905)]]
In the poem {{lang|non|Völuspá|italic=yes}}, a dead {{lang|non|[[völva]]|italic=no}} recounts the history of the universe and foretells the future to the disguised god Odin, including the death of Thor. Thor, she foretells, will do battle with the [[jörmungandr|great serpent]] during the immense mythic war waged at {{lang|non|[[Ragnarök]]|italic=no}}, and there he will slay the monstrous snake, yet after he will only be able to take nine steps before succumbing to the venom of the beast:

:{|
|- style="vertical-align: top;"
|
<poem><small>[[Benjamin Thorpe]] translation:</small>
Then comes the mighty son of [[Hlôdyn]]:
(Odin's son goes with the monster to fight);
[[Midgard|Midgârd]]'s [[List of names of Thor|Veor]] in his rage will slay the worm.
Nine feet will go [[Fjörgyn and Fjörgynn|Fiörgyn's]] son,
bowed by the serpent, who feared no foe.
All men will their homes forsake.<ref name="THORPE7">Thorpe (1907:7).</ref></poem>
|
<poem><small>[[Henry Adams Bellows (businessman)|Henry Adams Bellows]] translation:</small>
Hither there comes the son of Hlothyn,
The bright snake gapes to heaven above;
...
Against the serpent goes Othin's son.
In anger smites the warder of earth,—
Forth from their homes must all men flee;—
Nine paces fares the son of Fjorgyn,
And, slain by the serpent, fearless he sinks.<ref name="BELLOWS23">Bellows (1923:23).</ref></poem>
|
|}

Afterwards, says the {{lang|non|völva|italic=no}}, the sky will turn black before fire engulfs the world, the stars will disappear, flames will dance before the sky, steam will rise, the world will be covered in water and then it will be raised again, green and fertile.<ref name="LARRINGTON11-12">Larrington (1999:11–12).</ref>

[[File:Thor wades while the æsir ride by Frølich.jpg|thumb|Thor wades through a river while the {{lang|non|[[Æsir]]|italic=no}} ride across the bridge {{lang|non|[[Bifröst]]|italic=no}}, by {{lang|da|Frølich|italic=no}} (1895)]]

In the poem {{lang|non|[[Grímnismál]]|italic=yes}}, the god Odin, in disguise as {{lang|non|[[List of names of Odin|Grímnir]]}}, and tortured, starved and thirsty, imparts in the young {{lang|non|[[Agnarr Geirröðsson|Agnar]]|italic=no}} cosmological lore, including that Thor resides in {{lang|non|[[Þrúðheimr]]|italic=no}}, and that, every day, Thor wades through the rivers [[Körmt and Örmt|{{lang|non|Körmt|nocat=y|italic=no}} and {{lang|non|Örmt|nocat=y|italic=no}}]], and the two {{lang|non|[[Kerlaugar]]|italic=no}}. There, {{lang|non|Grímnir|italic=no}} says, Thor sits as judge at the immense cosmological world tree, {{lang|non|[[Yggdrasil]]|italic=no}}.<ref name="LARRINGTON57">Larrington (1999:57).</ref>

In {{lang|non|[[Skírnismál]]|italic=yes}}, the god {{lang|non|[[Freyr]]|italic=no}}'s messenger, {{lang|non|[[Skírnir]]|italic=no}}, threatens the fair {{lang|non|[[Gerðr]]|italic=no}}, with whom {{lang|non|Freyr|italic=no}} is smitten, with numerous threats and curses, including that Thor, {{lang|non|Freyr|italic=no}}, and Odin will be angry with her, and that she risks their "potent wrath".<ref name="LARRINGTON66">Larrington (1999:66).</ref>

Thor is the main character of {{lang|non|[[Hárbarðsljóð]]|italic=yes}}, where, after traveling "from the east", he comes to an inlet where he encounters a ferryman who gives his name as {{lang|non|[[Hárbarðr]]|italic=no}} (Odin, again in disguise), and attempts to hail a ride from him. The ferryman, shouting from the inlet, is immediately rude and obnoxious to Thor and refuses to ferry him. At first, Thor holds his tongue, but {{lang|non|Hárbarðr|italic=no}} only becomes more aggressive, and the poem soon becomes a {{lang|non|[[flyting]]|italic=no}} match between Thor and {{lang|non|Hárbarðr|italic=no}}, all the while revealing lore about the two, including Thor's killing of several {{lang|non|jötnar|italic=no}} in "the east" and women on {{lang|non|Hlesey|italic=no}} (now the Danish island of {{lang|da|[[Læsø]]|italic=no}}). In the end, Thor ends up walking instead.<ref name="LARRINGTON69-75">Larrington (1999:69–75).</ref>
[[File:Tanngrisnir and Tanngnjóstr by Frølich.jpg|thumb|{{lang|non|[[Týr]]|italic=no}} looks on as Thor discovers that one of [[Tanngrisnir and Tanngnjóstr|his goats]] is lame, by {{lang|da|Frølich|italic=no}} (1895)]]
Thor is again the main character in the poem {{lang|non|[[Hymiskviða]]|italic=yes}}, where, after the gods have been hunting and have eaten their prey, they have an urge to drink. They "sh[ake] the twigs" and interpret what they say. The gods decide that they would find suitable cauldrons at {{lang|non|[[Ægir]]|italic=no}}'s home. Thor arrives at {{lang|non|Ægir|italic=no}}'s home and finds him to be cheerful, looks into his eyes, and tells him that he must prepare feasts for the gods. Annoyed, {{lang|non|Ægir|italic=no}} tells Thor that the gods must first bring to him a suitable cauldron to brew ale in. The gods search but find no such cauldron anywhere. However, {{lang|non|Týr|italic=no}} tells Thor that he may have a solution; east of {{lang|non|[[Élivágar]]|italic=no}} lives {{lang|non|[[Hymir]]|italic=no}}, and he owns such a deep kettle.<ref name="LARRINGTON78-79">Larrington (1999:78–79).</ref>

So, after Thor secures his goats at {{lang|non|[[Egil (Hymiskvida)|Egil]]|italic=no}}'s home, Thor and {{lang|non|[[Týr]]|italic=no}} go to {{lang|non|Hymir|italic=no}}'s hall in search of a [[cauldron]] large enough to brew [[ale]] for them all. They arrive, and {{lang|non|Týr|italic=no}} sees his nine-hundred-headed grandmother and his gold-clad mother, the latter of which welcomes them with a horn. After {{lang|non|Hymir|italic=no}}—who is not happy to see Thor—comes in from the cold outdoors, {{lang|non|Týr|italic=no}}'s mother helps them find a properly strong cauldron. Thor eats a big meal of two oxen (all the rest eat but one), and then goes to sleep. In the morning, he awakes and informs {{lang|non|Hymir|italic=no}} that he wants to go fishing the following evening, and that he will catch plenty of food, but that he needs bait. {{lang|non|Hymir|italic=no}} tells him to go get some bait from his pasture, which he expects should not be a problem for Thor. Thor goes out, finds {{lang|non|Hymir|italic=no}}'s best ox, and rips its head off.<ref name="LARRINGTON78-80">Larrington (1999:79–80).</ref>

After a [[lacuna (manuscripts)|lacuna]] in the manuscript of the poem, {{lang|non|Hymiskviða|italic=yes}} abruptly picks up again with Thor and {{lang|non|Hymir|italic=no}} in a boat, out at sea. {{lang|non|Hymir|italic=no}} catches a few [[whale]]s at once, and Thor baits his line with the head of the ox. Thor casts his line and the monstrous serpent {{lang|non|Jörmungandr|italic=no}} bites. Thor pulls the serpent on board, and violently slams him in the head with his hammer. {{lang|non|Jörmungandr|italic=no}} shrieks, and a noisy commotion is heard from underwater before another lacuna appears in the manuscript.<ref name="LARRINGTON81">Larrington (1999:81).</ref>

After the second lacuna, {{lang|non|Hymir|italic=no}} is sitting in the boat, unhappy and totally silent, as they row back to shore. On shore, {{lang|non|Hymir|italic=no}} suggests that Thor should help him carry a whale back to his farm. Thor picks both the boat and the whales up, and carries it all back to {{lang|non|Hymir|italic=no}}'s farm. After Thor successfully smashes a crystal goblet by throwing it at {{lang|non|Hymir|italic=no}}'s head on {{lang|non|Týr|italic=no}}'s mother's suggestion, Thor and {{lang|non|Týr|italic=no}} are given the cauldron. {{lang|non|Týr|italic=no}} cannot lift it, but Thor manages to roll it, and so with it they leave. Some distance from {{lang|non|Hymir|italic=no}}'s home, an army of many-headed beings led by {{lang|non|Hymir|italic=no}} attacks the two, but are killed by the hammer of Thor. Although one of [[Tanngrisnir and Tanngnjóstr|his goats]] is lame in the leg, the two manage to bring the cauldron back, have plenty of ale, and so, from then on, return to {{langx|non|Týr||Ægir|italic=no}}'s for more every winter.<ref name="LARRINGTON82-83">Larrington (1999:82–83).</ref>

[[File:Loki leaves the hall and threatens the Æsir with fire by Frølich.jpg|thumb|Thor raises his hammer as Loki leaves {{lang|non|[[Ægir]]|italic=no}}'s hall, by {{lang|da|Frølich|italic=no}} (1895)]]

In the poem {{lang|non|[[Lokasenna]]|italic=yes}}, the half-god [[Loki]] angrily [[flyting|flites]] with the gods in the sea entity {{lang|non|[[Ægir]]|italic=no}}'s hall. Thor does not attend the event, however, as he is away in the east for unspecified purposes. Towards the end of the poem, the flyting turns to {{lang|non|[[Sif]]|italic=no}}, Thor's wife, whom Loki then claims to have slept with. The god {{lang|non|[[Freyr]]|italic=no}}'s servant {{lang|non|[[Beyla]]|italic=no}} interjects, and says that, since all of the mountains are shaking, she thinks that Thor is on his way home. {{lang|non|Beyla|italic=no}} adds that Thor will bring peace to the quarrel, to which Loki responds with insults.<ref name="LARRINGTON84-94">Larrington (1999:84 and 94).</ref>

Thor arrives and tells Loki to be silent, and threatens to rip Loki's head from his body with his hammer. Loki asks Thor why he is so angry, and comments that Thor will not be so daring to fight "the wolf" ({{lang|non|[[Fenrir]]|italic=no}}) when it eats Odin (a reference to the foretold events of {{lang|non|[[Ragnarök]]|italic=no}}). Thor again tells him to be silent, and threatens to throw him into the sky, where he will never be seen again. Loki says that Thor should not brag of his time in the east, as he once crouched in fear in the thumb of a glove (a story involving deception by the magic of {{lang|non|[[Útgarða-Loki]]|italic=no}}, recounted in the ''Prose Edda'' book {{lang|non|Gylfaginning|italic=yes}})—which, he comments, "was hardly like Thor". Thor again tells him to be silent, threatening to break every bone in Loki's body. Loki responds that he intends to live a while yet, and again insults Thor with references to his encounter with {{lang|non|Útgarða-Loki|italic=no}}. Thor responds with a fourth call to be silent, and threatens to send Loki to {{lang|non|[[Hel (location)|Hel]]|italic=no}}. At Thor's final threat, Loki gives in, commenting that only for Thor will he leave the hall, for "I know alone that you do strike", and the poem continues.<ref name="LARRINGTON94-95">Larrington (1999:94–95).</ref>
[[File:Ah, what a lovely maid it is! by Elmer Boyd Smith.jpg|thumb|''Ah, what a lovely maid it is!'' (1902) by [[Elmer Boyd Smith]]: Thor is unhappily dressed by the goddess {{lang|non|[[Freyja]]|italic=no}} and her attendants as herself]]
In the comedic poem {{lang|non|[[Þrymskviða]]|italic=yes}}, Thor again plays a central role. In the poem, Thor wakes and finds that his powerful hammer, {{lang|is|[[Mjölnir]]|italic=no}}, is missing. Thor turns to Loki, and tells him that nobody knows that the hammer has been stolen. The two go to the dwelling of the goddess {{lang|non|[[Freyja]]|italic=no}}, and so that he may attempt to find {{lang|non|Mjölnir|italic=no}}, Thor asks her if he may borrow her feather cloak. {{lang|non|Freyja|italic=no}} agrees, and says she would lend it to Thor even if it were made of silver or gold, and Loki flies off, the feather cloak whistling.<ref name="LARRINGTON97">Larrington (1999:97).</ref>

In {{lang|non|[[Jötunheimr]]|italic=no}}, the {{lang|non|jötunn|italic=no}} {{lang|non|[[Þrymr]]|italic=no}} sits on a [[tumulus|barrow]], plaiting golden collars for his female dogs, and trimming the manes of his horses. {{lang|non|Þrymr|italic=no}} sees Loki, and asks what could be amiss among the {{lang|non|[[Æsir]]|italic=no}} and the [[elf#Norse mythology|elves]]; why is Loki alone in {{lang|non|Jötunheimr|italic=no}}? Loki responds that he has bad news for both the elves and the {{lang|non|Æsir|italic=no}}—that Thor's hammer, {{lang|non|Mjölnir|italic=no}}, is gone. {{lang|non|Þrymr|italic=no}} says that he has hidden {{lang|non|Mjölnir|italic=no}} eight leagues beneath the earth, from which it will be retrieved, but only if {{lang|non|Freyja|italic=no}} is brought to him as his wife. Loki flies off, the feather cloak whistling, away from {{lang|non|Jötunheimr|italic=no}} and back to the court of the gods.<ref name="LARRINGTON97-98">Larrington (1999:97–98).</ref>

Thor asks Loki if his efforts were successful, and that Loki should tell him while he is still in the air as "tales often escape a sitting man, and the man lying down often barks out lies." Loki states that it was indeed an effort, and also a success, for he has discovered that {{lang|non|Þrymr|italic=no}} has the hammer, but that it cannot be retrieved unless {{lang|non|Freyja|italic=no}} is brought to {{lang|non|Þrymr|italic=no}} as his wife. The two return to {{lang|non|Freyja|italic=no}} and tell her to put on a bridal head dress, as they will drive her to {{lang|non|Jötunheimr|italic=no}}. {{lang|non|Freyja|italic=no}}, indignant and angry, goes into a rage, causing all of the halls of the {{lang|non|Æsir|italic=no}} to tremble in her anger, and her necklace, the famed {{lang|non|[[Brísingamen]]|italic=no}}, falls from her. {{lang|non|Freyja|italic=no}} pointedly refuses.<ref name="LARRINGTON98">Larrington (1999:98).</ref>

As a result, the gods and goddesses meet and hold a [[thing (assembly)|thing]] to discuss and debate the matter. At the thing, the god {{lang|non|[[Heimdallr]]|italic=no}} puts forth the suggestion that, in place of {{lang|non|Freyja|italic=no}}, Thor should be dressed as the bride, complete with jewels, women's clothing down to his knees, a bridal head-dress, and the necklace {{lang|non|Brísingamen|italic=no}}. Thor rejects the idea, yet Loki interjects that this will be the only way to get back {{lang|non|Mjölnir|italic=no}}. Loki points out that, without {{lang|non|Mjölnir|italic=no}}, the {{lang|non|jötnar|italic=no}} will be able to invade and settle in [[Asgard]]. The gods dress Thor as a bride, and Loki states that he will go with Thor as his maid, and that the two shall drive to {{lang|non|Jötunheimr|italic=no}} together.<ref name="LARRINGTON99">Larrington (1999:99).</ref>

After riding together in Thor's [[Tanngrisnir and Tanngnjóstr|goat-driven chariot]], the two, disguised, arrive in {{lang|non|Jötunheimr|italic=no}}. {{lang|non|Þrymr|italic=no}} commands the {{lang|non|jötnar|italic=no}} in his hall to spread straw on the benches, for {{lang|non|Freyja|italic=no}} has arrived to be his wife. {{lang|non|Þrymr|italic=no}} recounts his treasured animals and objects, stating that {{lang|non|Freyja|italic=no}} was all that he was missing in his wealth.<ref name="LARRINGTON100">Larrington (1999:100).</ref>

Early in the evening, the disguised Loki and Thor meet with {{lang|non|Þrymr|italic=no}} and the assembled {{lang|non|jötnar|italic=no}}. Thor eats and drinks ferociously, consuming entire animals and three casks of [[mead]]. {{lang|non|Þrymr|italic=no}} finds the behavior at odds with his impression of {{lang|non|Freyja|italic=no}}, and Loki, sitting before {{lang|non|Þrymr|italic=no}} and appearing as a "very shrewd maid", makes the excuse that "{{lang|non|Freyja|italic=no}}'s" behaviour is due to her having not consumed anything for eight entire days before arriving due to her eagerness to arrive. {{lang|non|Þrymr|italic=no}} then lifts "{{lang|non|Freyja|italic=no}}'s" veil and wants to kiss "her". Terrifying eyes stare back at him, seemingly burning with fire. Loki says that this is because "{{lang|non|Freyja|italic=no}}" has not slept for eight nights in her eagerness.<ref name=LARRINGTON100/>

The "wretched sister" of the {{lang|non|jötnar|italic=no}} appears, asks for a bridal gift from "{{lang|non|Freyja|italic=no}}", and the {{lang|non|jötnar|italic=no}} bring out {{lang|non|Mjölnir|italic=no}} to "sanctify the bride", to lay it on her lap, and marry the two by "the hand" of the goddess {{lang|non|[[Vár]]|italic=no}}. Thor laughs internally when he sees the hammer, takes hold of it, strikes {{lang|non|Þrymr|italic=no}}, beats all of the {{lang|non|jötnar|italic=no}}, kills their "older sister", and so gets his hammer back.<ref name="LARRINGTON101">Larrington (1999:101).</ref>

[[File:Sun shines in the Hall.jpg|thumb|''Sun Shines in the Hall'' (1908) by [[W.G. Collingwood]]: Thor clasps his daughter's hand and chuckles at the "all-wise" [[dwarf (Germanic mythology)|dwarf]], whom he has outwitted]]

In the poem {{lang|non|[[Alvíssmál]]|italic=yes}}, Thor tricks a [[dwarf (Germanic mythology)|dwarf]], {{lang|non|[[Alvíss]]|italic=no}}, to his doom upon finding that he seeks to wed his daughter (unnamed, possibly {{lang|non|[[Þrúðr]]|italic=no}}). As the poem starts, Thor meets a dwarf who talks about getting married. Thor finds the dwarf repulsive and, apparently, realizes that the bride is his daughter. Thor comments that the wedding agreement was made among the gods while Thor was gone, and that the dwarf must seek his consent. To do so, Thor says, {{lang|non|Alvíss|italic=no}} must tell him what he wants to know about [[norse cosmology|all of the worlds]] that the dwarf has visited. In a long question and answer session, {{lang|non|Alvíss|italic=no}} does exactly that; he describes natural features as they are known in the languages of various races of beings in the world, and gives an amount of cosmological lore.<ref name="ALL-WISE">Larrington (1999:109–113). For {{lang|non|Þrúðr|italic=no}} hypothesis, see Orchard (1997:164–165).</ref>

However, the question and answer session turns out to be a ploy by Thor, as, although Thor comments that he has truly never seen anyone with more wisdom in their breast, Thor has managed to delay the dwarf enough for the Sun to turn him to stone; "day dawns on you now, dwarf, now sun shines on the hall".<ref name="LARRINGTON113">Larrington (1999:113).</ref>

In the poem {{lang|non|[[Hyndluljóð]]|italic=yes}}, {{lang|non|Freyja|italic=no}} offers to the {{lang|non|jötunn|italic=no}} woman {{lang|non|[[Hyndla]]|italic=no}} to {{lang|non|[[blót]]|italic=no}} (sacrifice) to Thor so that she may be protected, and comments that Thor does not care much for {{lang|non|jötunn|italic=no}} women.<ref name="LARRINGTON-254">Larrington (1999:254).</ref>

====''Prose Edda'', {{lang|non|Heimskringla|italic=yes}}, and sagas====
The prologue to the ''[[Prose Edda]]'' [[euhemerism|euhemerises]] Thor as a prince of [[Troy]], and the son of [[Menon (mythology)|Menon]] by Troana, a daughter of {{lang|non|[[Priam]]|italic=no}}. Thor, also known as {{lang|non|Tror}}, is said to have married the prophetess [[Sibyl]] (identified with {{lang|non|[[Sif]]|italic=no}}). Thor is further said here to have been raised in [[Thrace]] by a chieftain named [[Lorikus]], whom he later slew to assume the title of "King of Thrace", to have had a pale complexion and hair "fairer than gold", and to have been strong enough to lift ten bearskins.<ref>{{cite book |last1=Orchard |first1=Andy |title=A Critical Companion to Beowulf |date=2003 |publisher=Boydell & Brewer Ltd |isbn=978-1-84384-029-9 |page=120 |url=https://books.google.com/books?id=LfT460lWdWEC&pg=PA120 |language=en |access-date=28 January 2023 |archive-date=30 January 2023 |archive-url=https://web.archive.org/web/20230130214409/https://books.google.com/books?id=LfT460lWdWEC&pg=PA120 |url-status=live }} Page 120: "He was as fair in appearance, when he came among other men, as when ivory is inlaid in oak. His hair is fairer than gold."</ref> In later sagas he is described as red-bearded,<ref name="HAIR-COLOR">On the red beard and the use of "Redbeard" as an epithet for Thor, see [[Hilda Ellis Davidson|H.R. Ellis Davidson]], ''Gods and Myths of Northern Europe'', 1964, repr. Harmondsworth, Middlesex: Penguin, 1990, {{ISBN|0-14-013627-4}}, [https://books.google.com/books?id=8RYSAQAAIAAJ&q=%22Thorhall+boasted+to+his+Christian+companions+:+Redbeard+has+got+the+better+of+your+Christ+!%22%22 p. 85] {{Webarchive|url=https://web.archive.org/web/20230407062850/https://books.google.com/books?id=8RYSAQAAIAAJ&q=%22Thorhall+boasted+to+his+Christian+companions+:+Redbeard+has+got+the+better+of+your+Christ+!%22%22 |date=7 April 2023 }}, citing the ''[[Óláfs saga Tryggvasonar en mesta|Saga of Olaf Tryggvason]]'' in {{lang|non|[[Flateyjarbók]]|italic=yes}}, ''[[Saga of Erik the Red]]'', and {{lang|non|[[Flóamanna saga]]|italic=yes}}.</ref> but there is no evidence for a red beard in the Eddas.<ref>{{cite book |last1=Gustafson |first1=Hans |title=Learning from Other Religious Traditions: Leaving Room for Holy Envy |date=16 May 2018 |publisher=Springer |isbn=978-3-319-76108-4 |page=77 |url=https://books.google.com/books?id=swNbDwAAQBAJ&pg=PA77 |archive-date=30 January 2023 |archive-url=https://web.archive.org/web/20230130214407/https://books.google.com/books?id=swNbDwAAQBAJ&pg=PA77 |url-status=live |access-date=28 January 2023 |language=en |quote=It has always seemed a bit odd to me that this particular interpretation—that the major cosmological poem of Norse mythology is built on Christian motives that are never stated or alluded to in the text—has become hardwired in to the discipline of Scandinavian Studies, like the easily disprovable statement repeated by every major scholar that Thor had a red beard in the ''Eddas''.}}</ref>

The name of the {{lang|non|æsir}} is explained as "men from [[Asia Minor|Asia]]", ''Asgard'' being the "Asian city" (i.e., Troy). Alternatively, Troy is in {{lang|non|Tyrkland}} (Turkey, i.e., Asia Minor), and ''Asialand'' is [[Scythia]], where Thor founded a new city named Asgard. Odin is a remote descendant of Thor, removed by twelve generations, who led an expedition across Germany, Denmark and Sweden to Norway.

In the ''Prose Edda'', Thor is mentioned in all four books; ''[[Prologue (Prose Edda)|Prologue]]'', {{lang|non|[[Gylfaginning]]|italic=yes}}, {{lang|non|[[Skáldskaparmál]]|italic=yes}}, and {{lang|non|[[Háttatal]]|italic=yes}}.

In {{lang|non|[[Heimskringla]]|italic=yes}}, composed in the 13th century by {{lang|non|[[Snorri Sturluson]]|italic=no}}, Thor or statues of Thor are mentioned in {{lang|non|[[Ynglinga saga]]|italic=yes}}, {{lang|non|[[Hákonar saga góða]]|italic=yes}}, {{lang|non|[[Óláfs saga Tryggvasonar|Ólafs saga Tryggvasonar]]|italic=yes}}, and {{lang|non|[[Separate Saga of St. Olaf|Óláfs saga helga]]|italic=yes}}. In {{lang|non|Ynglinga saga|italic=yes}} chapter 5, a heavily euhemerized account of the gods is provided, where Thor is described as having been a {{lang|non|[[gothi]]|italic=no}}—a pagan priest—who was given by Odin (who himself is explained away as having been an exceedingly powerful magic-wielding chieftain from the east) a dwelling in the mythical location of {{lang|non|[[Þrúðvangr]]|italic=no}}, in what is now Sweden. The saga narrative adds that numerous names—at the time of the narrative, popularly in use—were derived from ''Thor''.<ref name="HOLLANDER10—11">Hollander (2007:10–11).</ref>

====Saint Olaf====
[[File:Sankt Olof i Sankt Olof.jpg|thumb|upright|Medieval depictions of Saint Olaf adopted features from Thor. This wooden statue is from Sankt Olofs kyrka in [[Scania]].]]
Around the 12th century, folk traditions and iconography of the Christianizing king [[Olaf II of Norway]] (Saint Olaf; c. 995 – 1030) absorbed elements of both Thor and Freyr.<ref name="DUMEZIL125">Dumézil (1973:125).</ref> After Olaf's death, his cult had spread quickly all over Scandinavia, where many churches were dedicated to him, as well as to other parts of Northern Europe. His cult distinctively mixed both ecclesiastical and folk elements. From Thor, he inherited the quick temper, physical strength and merits as a giant-slayer. Early depictions portray Olaf as clean-shaven, but after 1200 he appears with a red beard.{{sfn|Lindahl|McNamara|Lindow|2002|p=299}} For centuries, Olaf figured in folk traditions as a slayer of [[troll]]s and giants, and as a protector against malicious forces.{{sfn|Astås|1993|p=446}}

===Modern folklore===
Tales about Thor, or influenced by native traditions regarding Thor, continued into the modern period, particularly in Scandinavia. Writing in the 19th century, scholar [[Jacob Grimm]] records various phrases surviving into Germanic languages that refer to the god, such as the Norwegian {{lang|no|Thorsvarme}} ("Thor's warmth") for lightning and the Swedish {{lang|sv|godgubben åfar}} ("The good old (fellow) is taking a ride") as well as the word {{wikt-lang|sv|tordön}} ("Thor's rumble" or "Thor's thunder") when it thunders. Grimm comments that, at times, Scandinavians often "no longer liked to utter the god's real name, or they wished to extol his fatherly goodness".<ref name="GRIMM166-177">Grimm (1882:166–77).</ref> In Sweden, it was probably as a euphemism that people referred to thunder as "the ride of the god"—*''ās-ækia'' (OWN: *''áss-ekja'') resulting in the modern Swedish word for thunder—''[[wikt:åska|åska]]''.<ref>{{cite book |last=Hellquist |first=Elof |title=Svensk etymologisk ordbok |url=https://archive.org/details/svensketymologis00hell |trans-title=Swedish etymological dictionary |year=1922 |publisher=Gleerup |location=Lund |language=sv |page=[https://archive.org/details/svensketymologis00hell/page/1202/mode/2up 1202]}}</ref>

Thor remained pictured as a red-bearded figure, as evident by the Danish rhyme that yet referred to him as {{lang|da|Thor med sit lange skæg}} ("Thor with his long beard") and the [[North-Frisia]]n curse {{lang|frr|diis ruadhiiret donner regiir!}} ("let red-haired thunder see to that!").<ref name="GRIMM166-177"/>

A Scandinavian folk belief that lightning frightens away [[troll]]s and {{lang|non|jötnar|italic=no}} appears in numerous Scandinavian folktales, and may be a late reflection of Thor's role in fighting such beings. In connection, the lack of trolls and ettins in modern Scandinavia is explained as a result of the "accuracy and efficiency of the lightning strokes".<ref name="LINDOW89">See Lindow (1978:89), but noted as early as Thorpe (1851:154) who states, "The dread entertained by the Trolls for thunder dates from the time of paganism, Thor, the god of thunder, being the deadly foe of their race."</ref>

In the Netherlands, [[The Sagas of Veluwe]] has a story called ''Ontstaan van het Uddeler- en Bleeke meer'' which features Thor and his fight with the Winter Giants.<ref>Weggelaar, Eva. ''The Creation of the Uddeler- and Pale Lake – Thunar and the Winter Giants''</ref>