Fenrir

Attestations

Poetic Edda

Fenrir is mentioned in three stanzas of the poem Völuspá and in two stanzas of the poem Vafþrúðnismál. In stanza 40 of the poem Völuspá, a völva divulges to Odin that, in the east, an old woman sat in the forest Járnviðr "and bred there the broods of Fenrir. There will come from them all one of that number to be a moon-snatcher in troll's skin." Further into the poem the völva foretells that Odin will be consumed by Fenrir at Ragnarök:

In the stanza that follows the völva describes that Odin's "tall child of Triumph's Sire" (Odin's son Víðarr) will then come to "strike at the beast of slaughter" and with his hands he will drive a sword into the heart of "Hveðrungr's son", avenging the death of his father.

In the first of two stanzas mentioning Fenrir in Vafþrúðnismál Odin poses a question to the wise jötunn Vafþrúðnir:

In the stanza that follows Vafþrúðnir responds that Sól (here referred to as Álfröðull) will bear a daughter before Fenrir attacks her, and that this daughter shall continue the paths of her deceased mother through the heavens.

In the flyting poem Lokasenna verse 38, Loki insults Týr by saying he cannot deal fairly with men because "it was your right hand/ that Fenrir tore away" referring to the association between left hands and dishonesty. Týr responds in stanza 39 with references to the incident of Fenrir's binding, "I lost my hand, you the famous wolf."

Prose Edda

In the Prose Edda, Fenrir is mentioned in three books: Gylfaginning, Skáldskaparmál and Háttatal.

In chapter 13 of the Prose Edda book Gylfaginning, Fenrir is first mentioned in a stanza quoted from Völuspá. Fenrir is first mentioned in prose in chapter 25, where the enthroned figure of High tells Gangleri (described as King Gylfi in disguise) about the god Týr. High says that one example of Týr's bravery is that when the Æsir were luring Fenrir (referred to here as Fenrisúlfr) to place the fetter Gleipnir on the wolf, Týr placed his hand within the wolf's mouth as a pledge. This was done at Fenrir's own request because he did not trust that the Æsir would let him go. As a result, when the Æsir refused to release him, he bit off Týr's hand at a location "now called the wolf-joint" (the wrist), causing Týr to be one-handed and "not considered to be a promoter of settlements between people."

In chapter 34, High describes Loki, and says that Loki had three children with a woman named Angrboða located in the land of Jötunheimr; Fenrisúlfr, the serpent Jörmungandr, and the female being Hel. High continues that, once the gods found that these three children were being brought up in the land of Jötunheimr, and when the gods "traced prophecies that from these siblings great mischief and disaster would arise for them" the gods expected a lot of trouble from the three children, partially due to the nature of the mother of the children, yet worse so due to the nature of their father.

High says that Odin sent the gods to gather the children and bring them to him. Upon their arrival, Odin threw Jörmungandr into "that deep sea that lies round all lands", and then threw Hel into Niflheim, and bestowed upon her authority over nine worlds. However, the Æsir brought up the wolf "at home", and only Týr had the courage to approach Fenrir, and give Fenrir food. The gods noticed that Fenrir was growing rapidly every day, and since all prophecies foretold that Fenrir was destined to cause them harm, the gods formed a plan. The gods prepared three fetters: The first, greatly strong, was called Leyding. They brought Leyding to Fenrir and suggested that the wolf try his strength with it. Fenrir judged that it was not beyond his strength, and so let the gods do what they wanted with it. At Fenrir's first kick the bind snapped, and Fenrir loosened himself from Leyding. The gods made a second fetter, twice as strong, and named it Dromi. The gods asked Fenrir to try the new fetter, and that should he break this feat of engineering, Fenrir would achieve great fame for his strength. Fenrir considered that, while the fetter was very strong, his strength had grown since he broke Leyding; and also that he would have to take some risks if he were to become famous. Fenrir allowed them to place the fetter.

Heimskringla

At the end of the Heimskringla saga Hákonar saga góða, the poem Hákonarmál by the 10th century skald Eyvindr skáldaspillir is presented. The poem is about the fall of King Haakon I of Norway; although he is Christian, he is taken by two valkyries to Valhalla, and is there received as one of the Einherjar. Towards the end of the poem, a stanza relates sooner will the bonds of Fenrir snap than as good a king as Haakon shall stand in his place:

Archaeological record

Thorwald's Cross

Thorwald's Cross, a partially surviving runestone erected at Kirk Andreas on the Isle of Man, depicts a bearded human holding a spear downward at a wolf, his right foot in its mouth, while a large bird sits at his shoulder. Rundata dates it to 940, while Pluskowski dates it to the 11th century. This depiction has been interpreted as Odin, with a raven or eagle at his shoulder, being consumed by Fenrir at Ragnarök. On the reverse of the stone is another image parallel to it that has been described as Christ triumphing over Satan. These combined elements have led to the cross as being described as "syncretic art"; a mixture of pagan and Christian beliefs.

Gosforth Cross

The mid-11th century Gosforth Cross, located in Cumbria, England, has been described as depicting a combination of scenes from the Christian Judgement Day and the pagan Ragnarök. The cross features various figures depicted in Borre style, including a man with a spear facing a monstrous head, one of whose feet is thrust into the beast's forked tongue and on its lower jaw, while a hand is placed against its upper jaw, a scene interpreted as Víðarr fighting Fenrir. This depiction has been theorized as a metaphor for Christ's defeat of Satan.

Ledberg stone

The 11th century Ledberg stone in Sweden, similarly to Thorwald's Cross, features a figure with his foot at the mouth of a four-legged beast, and this may also be a depiction of Odin being devoured by Fenrir at Ragnarök. Below the beast and the man is a depiction of a legless, helmeted man, with his arms in a prostrate position. The Younger Futhark inscription on the stone bears a commonly seen memorial dedication, but is followed by an encoded runic sequence that has been described as "mysterious", and "an interesting magic formula which is known from all over the ancient Norse world".

Other

If the images on the Tullstorp Runestone are correctly identified as depicting Ragnarök, then Fenrir is shown above the ship Naglfar.

Meyer Schapiro theorizes a connection between the "Hell Mouth" that appears in medieval Christian iconography and Fenrir. According to Schapiro, "the Anglo-Saxon taste for the Hell Mouth was perhaps influenced by the northern pagan myth of the Crack of Doom and the battle with the wolf, who devoured Odin."

Scholars propose that a variety of objects from the archaeological record depict Týr. For example, a Migration Period gold bracteate from Trollhättan, Sweden, features a person receiving a bite on the hand from a beast, which may depict Týr and Fenrir. A Viking Age hogback in Sockburn, County Durham, North East England may depict Týr and Fenrir.

Theories

In reference to Fenrir's presentation in the Prose Edda, Andy Orchard theorizes that "the hound (or wolf)" Garmr, Sköll, and Hati Hróðvitnisson were originally simply all Fenrir, stating that "Snorri, characteristically, is careful to make distinctions, naming the wolves who devour the sun and moon as Sköll and Hati, and describing an encounter between Garm and Týr (who, one would have thought, might like to get his hand on Fenrir) at Ragnarök."

John Lindow says that it is unclear why the gods decide to raise Fenrir as opposed to his siblings Hel and Jörmungandr in Gylfaginning chapter 35, theorizing that it may be "because Odin had a connection with wolves? Because Loki was Odin's blood brother?" Referring to the same chapter, Lindow comments that in neither of the phrases does it appear that Fenrir's binding have left any other traces. Lindow compares Fenrir's role to his father Loki and Fenrir's sibling Jörmungandr, in that they all spend time with the gods, are bound or cast out by them, return "at the end of the current mythic order to destroy them, only to be destroyed himself as a younger generation of gods, one of them his slayer, survives into the new world order." He also points to Fenrir's binding as part of a recurring theme of the bound monster, where an enemy of the gods is bound, but destined to break free at Ragnarok.

Indo-European parallels have been proposed between myths of Fenrir and the Persian demon Ahriman. The Yashts refer to a story where Taxma Urupi rode Angra Mainyu as a horse for thirty years. An elaboration of this allusion is found only in a late Parsi commentary. The ruler Taxmoruw (Taxma Urupi) managed to lasso Ahriman (Angra Mainyu) and keep him tied up while taking him for a ride three times a day. After thirty years, Ahriman outwitted and swallowed Taxmoruw. In a sexual encounter with Ahriman, Jamshid, Taxmoruw's brother, inserted his hand into Ahriman's anus and pulled out his brother's corpse. His hand withered from contact with the diabolic innards. The suggested parallels with Fenrir myths are the binding of an evil being by a ruler figure and the subsequent swallowing of the ruler figure by the evil being (Odin and Fenrir), trickery involving the thrusting of a hand into a monster's orifice and the affliction of the inserted limb (Týr and Fenrir).

Ethologist Valerius Geist wrote that Fenrir's maiming and ultimate killing of Odin, who had previously nurtured him, was likely based on true experiences of wolf-behaviour, seeing as wolves are genetically encoded to rise up in the pack hierarchy and have, on occasion, been recorded to rebel against, and kill, their parents. Geist states that "apparently, even the ancients knew that wolves may turn on their parents and siblings and kill them."

Modern influence

Fenrir appears in modern literature in the poem "Om Fenrisulven og Tyr" (1819) by Adam Gottlob Oehlenschläger (collected in Nordens Guder), the novel Der Fenriswolf by K. H. Strobl, and Til kamp mod dødbideriet (1974) by E. K. Reich and E. Larsen.

Fenrir has been depicted in the artwork Odin and Fenris (1909) and The Binding of Fenris (around 1900) by Dorothy Hardy, Odin und Fenriswolf and Fesselung des Fenriswolfe (1901) by Emil Doepler, and is the subject of the metal sculpture Fenrir by Arne Vinje Gunnerud located on the island of Askøy, Norway.

Fenrir appears in the 2022 game God of War Ragnarök.