The third god mentioned by Adam of Bremen as worshipped at Upsala is (Fricco or) Frey, a name which appears to be identical with the Teutonic word represented in Old English by fréa, lord or king. Adam's statement is fully confirmed by the Icelandic sources, and there are also general references to the prevalence of the cult in Sweden¹ In a somewhat legendary source it is even stated that an image of Frey, which was worshipped at Thrandheim in Norway, had been sent there from Sweden. The story of Gunnar Helming also makes mention of an image of Frey in Sweden which was carried about the country, and to which sacrifices were offered, but the value of the statement is very doubtful. Saxo Grammaticus, speaking of a sacrifice of black oxen offered to Frey by the mythical hero Hading, adds that this had continued to be a yearly custom, and 'the Swedes call it Fröblod,' i.e. Frey's sacrifice. The frequent occurrence of Frey- in Swedish (and Danish) place-names has been already mentioned, and indicates the prevalence of the cult in both of these countries.

The worship of Frey, however, must also have been very popular in Norway, from which it passed to Iceland with the early settlers. As late as 998 the men of Thrandheim are represented as refusing to break their image of Frey at the command of King Olaf, 'because we have long served him and he has done well by us. He often talked with us, and told us things to come, and gave us peace and plenty.' At the great festivals it was customary to drink to Frey (along with Njörd) in order to secure peace and prosperity. A talisman on which the image of Frey was 'marked in silver' is mentioned as having been owned by one of the petty kings of Norway about 872; this was given by King Harald to Ingimund, and tradition associated it in a mysterious way with the place where the latter finally settled in Iceland.

In Iceland itself the traces of a popular cult of Frey are very clear, and more than one prominent person mentioned in the sagas bears the title of Freys-goði, or 'priest of Frey.' Of one of these, Thorgrím, brother-in-law of Gísli Súrsson, the saga says that 'he intended to hold a festival at the beginning of winter, and greet the winter, and sacrifice to Frey.' When Thorgrím was murdered, and had been laid in a grave-mound, it was noticed that snow never lay on the south or west sides of the mound, and the ground never froze there: 'and it was supposed that he was so highly esteemed by Frey for the offerings he made to him, that the god did not wish it to freeze between them.' Great attachment to this deity also appears in the story of Hrafnkel, who loved no other god more than Frey, and gave to him joint possession with himself of all his most valuable things. Among these was a horse, which on that account bore the name of Freyfaxi. Another Freyfaxi belonged to Brand in Vatnsdal, and most people believed that he had a religious reverence for the horse. Horses owned by Frey are also mentioned as existing in Thrandheim in the days of Olaf Tryggvason (about 996).

At Eyafirth in Iceland there was a temple of Frey, which is mentioned several times in the saga of Víga-Glúm. Thorkel, says the story, went to Frey's temple, taking with him an old ox, and addressed the god thus: 'Frey,' said he, 'you have long been my confidant, and have received many gifts from me, and repaid me well. Now I give you this ox, so that it may come to pass that Glúm will leave this land as much under compulsion as I do now. And show me now some token whether you receive this or not.' Thereupon the ox bellowed, and fell down dead, and Thorkel then believed that Frey had accepted his gift. The saga also mentions that Frey would not allow outlaws to make his temple there a sanctuary. Glúm himself afterwards had a dream that many men had come there to see Frey. He asked who they were, and they said, 'We are your departed kinsfolk, and are making intercession with Frey that you may not be driven away from this ground; but Frey answers shortly and angrily, and recalls the ox that Thorkel gave him.' Then Glúm awoke, and had less liking for Frey all the rest of his life.

According to the mythological accounts, Frey was the son of Njörd and brother of Freyja. He had great personal beauty in addition to his divine powers. 'He rules over rain and sunshine and the produce of the earth, and it is good to call on him for peace and plenty. He also has power over the prosperity of men.' He was believed to own the ship Skíðblaðnir, and to ride on the boar Gullinbursti (Golden-bristle). This association of Frey with the boar appears also in the following passage of one of the mythical sagas (Hervarar Saga): 'King Heidrek sacrificed to Frey; he should give to him the largest boar that could be got. They considered it so holy, that over its bristles they took an oath about all important matters. That boar was sacrificed by way of an atonement; on Christmas eve it was led into the hall before the king, and men then laid their hands on its bristles and made their vows.' In another and earlier mention of the sónargöltr (boar of atonement), however, it is not stated that the practice was connected with the cult of Frey, and in the absence of direct historical evidence the reality or significance of the rite remains doubtful.

As mentioned above, the mythology regarded Frey as the son of Njörd (Njörðr), a god of whom very little is really known. It has been supposed that the Nerthus, mentioned by Tacitus as being worshipped in common by a number of Germanic tribes, is the same as Njörd, but the fact that Tacitus speaks of Nerthus as a goddess and explains the name as meaning Mother Earth, makes the identification a very doubtful one. According to Snorri, Njörd 'rules over the course of the wind and calms the sea and fire. He is to be called on for voyaging and fishing. He is so rich and wealthy that he may give lands and treasure to whom he will.'

The worship of Njörd in Sweden and Norway is implied in the fact that places named after him are found in certain parts of these countries. When he is mentioned in the Icelandic writings, it is usually in conjunction with Frey. The practice of drinking the second toast to Njörd and Frey 'for peace and plenty' has been already mentioned. In the old heathen form of oath, taken by suitors and others at the legal assemblies, the deities invoked were 'Frey and Njörd and the Almighty God' (probably Thor). The two names are also combined by Egil in a verse (of 934) in which he prays that Frey and Njörd may be angry with King Eirík, while in one of his poems (about 962) he refers to them as the givers of wealth. With this may be compared the proverbial expression 'as rich as Njörd,' which occurs in old Icelandic. In one of Hallfred's verses (of 996) Frey and Njörd, Odin, Thor, and Freyja, are all mentioned together in contrast with God and Christ: in another (of the same time) the poet says, 'I am forced away from Njörd's offspring and made to pray to Christ.' These passages are sufficient to show that the cult of Njörd was closely connected with that of Frey, and make it probable that he was a deity of some importance even in the popular religion, but at best he remains a somewhat vague figure among the Scandinavian gods.

Of the remaining gods known to us from the mythology there are only the faintest traces in the historical sources. Even the original war-god Ty was so completely supplanted by Odin, that no distinct evidence is to be found for his worship in any part of Scandinavia, although Snorri describes him as 'the bravest and stoutest-hearted of the gods,' who had a great share in deciding the victory in battle; 'on him it is good for men of valour to call.' His name was, however, retained in poetic appellations of men (sometimes even of Odin), and was used in the epithets tý-hraustr for a very brave man, and tý-spakr for a clever one.

Still more uncertain is the question how far such deities as Heimdall, the wakeful warder of the gods, Bragi, the special god of poetry, and some others, really held a place in ordinary religious belief as distinct from the myth-creating fancy of the poets. Even such a striking mythological figure as the peace-maker Baldr, the most beautiful and lovable of all the gods, is strikingly ignored in all historical references to the old worship (the statements in Frithjof's saga being of no value in this respect). This is also the case with nearly all the goddesses, not excepting Frigg herself, the wife of Odin, the mother of Baldr, and the highest of them all, according to Snorri. It would appear, however, that Frigg had to some extent retired into the background before another goddess Freyja, the sister of Frey. We have already seen that when the days of the week received their Germanic names it was Frigg who was equated with the Roman Venus; but in the Scandinavian mythology it is Freyja, not Frigg, who is the goddess of love. Snorri describes Freyja as riding in a chariot drawn by two cats, 'and wheresoever she rides to battle, she has half the slain and Odin the other half.' This association of Freyja with Odin, which seems to imply that Frigg was almost on the point of being displaced by a rival goddess, also appears in the verse for which Hjalti Skeggjason was found guilty of blasphemy. It is implied, too, in a passage in Egil's saga, in which Thorgerd is represented as saying, 'I have had no supper, and will have none, until I come to Freyja. I know no better counsel for myself than my father's: I will not live after my father and brother.' The fact, too, that in the mythical sagas Freyja is almost the only goddess mentioned, indicates that her name had been remembered as one of special note in the old religion.

To their chief deities the ancient Scandinavians gave the general name of goð (equivalent to the English god), or æsir (plural of áss). Both of these appellations were in common use as the first element in personal names, such as Goðmundr (later Guð-) or Ásmundr. In the Edda, however, the æsir are distinguished from another race of gods, the vanir, to whom Njörd and Frey belonged. Whether this distinction had any bearing on the popular religion does not appear. Other names which occur in the poetic or mythological sources are regin or rögn, denoting their decisive or guiding powers, and bönd or höpt, which imply a binding or constraining might; the goddesses are usually known by the name of ásynjur. The Edda speaks of twelve chief gods, but it may be doubted whether the number was ever definitely fixed, or that it was uniform in all parts of Scandinavia.

In addition to the greater gods various supernatural powers were recognised by the Scandinavians as having influence for good or evil upon human fortunes, and to some extent at least worship was paid to these. This is clearest in the case of the dísir, female guardian spirits of individuals or families, to whom formal sacrifice was made under the name of dísablót. It is less certain that the belief in the nornir, or Fates, usually thought of as three sisters, can properly be regarded as belonging to religion, though its influence was evidently a powerful one. A belief in the valkyrjur, or war-maidens, who were present at battles and sometimes appeared to the combatants, naturally connects itself with the cult of Odin, but here also the evidence for a religious feeling accompanying the belief is lacking.

It is not quite clear what place is to be assigned to the landvættir, who were supposed to watch over and protect various parts of the country, and whose presence and favour were reckoned to be of so much importance, that the old heathen law of Iceland (framed about 930) began with a provision relating to them. It enacted that 'men should not have ships with heads on them, or if they did, they should take them off before they came in sight of land, and not approach the shore with gaping heads or yawning snouts by which the landvættir might be scared.' When Egil was incensed against King Eirík of Norway, he set up a níðstöng, or insulting post, and declared that he directed it not only against the king and queen, but also against 'those landvættir who inhabit this land, that they may all go astray and none of them find his home, until they drive Eirík and Gunnhild out of the country.' Of the son of a settler in the south-west of Iceland it is said that second-sighted men saw the landvættir accompany him when he went to the assembly, while they followed his brothers in hunting or fishing. The landvættir were also credited with having appeared to a wizard whom the Danish king sent to Iceland about 980, and with having prevented him from landing on its shores. In view of all this, it is extremely probable that these supposed beings may have been actually worshipped, but of this there is no positive evidence.

A somewhat mysterious place among the minor deities is held by two sisters named Thorgerd and Irpa, the former of whom also bears the epithet of Hölgabrúðr, apparently meaning 'Hölgi's bride.' All that is known of these is that they are alleged to have been worshipped by Earl Hákon of Norway, in the latter half of the tenth century. It is not improbable that their worship may have been confined to that part of Norway (in Thrandheim) in which Hákon lived, or that they were dísir connected with the family to which he belonged. In the very legendary account of the battle which Hákon fought against the vikings of Jómsborg in 985, it is told that when he found the battle going against him 'he called upon his confidant Thorgerd, but she was angry with him and would not hear him.' It was only when propitiated by the sacrifice of Hákon's own son that she consented to aid him. She and her sister Irpa were then seen by second-sighted men fighting on the earl's side. The great reverence which the earl was believed to have felt for the sisters also appears strongly in the accounts relating to the images of them which he had in his temples; to that of Thorgerd he prostrated himself in prayer and made offerings of silver.

Among the Scandinavians, as among other branches of the Aryan race, the practice of hero-worship appears to have been known. Adam of Bremen records it as occurring among the Swedes, who in the life of St. Ansgar are also said to have paid divine honours to one of their kings (Erik), assigning to him a temple and special priests. In Norway it is mentioned that offerings were made on the grave-mound of Olaf, at one time king in Vestfold; and probably some kind of religious feeling towards the deceased person is implied in the worship of grave-mounds, which was sufficiently prevalent to be specially forbidden in the early Christian law of Norway. One of the early settlers in the Færöes, Grím Kamban, is also said to have been worshipped after his death on account of his popularity.

Not only human beings, but even animals, were perhaps occasionally worshipped by individuals. An old tradition related that a King Ögvald, in the west of Norway, chiefly worshipped a cow, and took it about with him wherever he went; and at a later and more historical date Hárek of Rein is said to have worshipped an ox. When Floki set out to look for Iceland he sacrificed to three ravens, which he then took on board with him that they might show him the way. It may also be noted that, if a very curious legend can be depended on, there were even traces of phallic worship in Norway as late as the days of Olaf the Saint (about 1020).

An old account of the heathen period in Gotland (off the eastern coast of Sweden) begins with the words, 'before that time and long after men believed in groves and grave-mounds, holy places and enclosures, and in the heathen gods.' The prominence here given to sacred places appears to be in accordance with the facts recorded elsewhere. In the early Christian law of Norway, for example, cairns (hörgar) as objects of worship are condemned along with grave-mounds, and sacred cairns are also named in some Icelandic sources. In these also a single stone is sometimes mentioned as being worshipped, the most notable instance being that in Kristni Saga, where it is said, 'At Giljá,' in the north of Iceland, 'stood the stone that the family had worshipped, and alleged that their ár-man lived in it. Codran declared that he would not be baptized until he knew which was the more powerful, the bishop or the ár-man in the stone. The bishop then went to the stone, and chanted over it till it broke asunder. Then Codran considered that the ár-man was vanquished.' (The precise meaning of 'ár-man' here is uncertain: usually the word means 'steward,' but in this case it may be derived from ár in the sense of good or plentiful years.) Of an Icelandic settler in the tenth century it is also told that he 'took Flateydale up to the War-stones (Gunnsteinar), and worshipped them.' Close beside him was another settler who worshipped a grove, while one in another part of the island, who is described as a great sacrificer, paid his devotions to a waterfall, into which all remains of food were thrown.

In connection with this worship of natural objects may be noticed the curious belief in Iceland that certain families passed after death into hills or hillocks in their district. This is told, for example, of Thorolf who settled Thorsness and had great reverence for the hill there: 'He called it Holy-fell, and believed that he would go there when he died, and all his kinsmen on the ness.' Even the kinsmen of Aud, who was a Christian, had great religious faith in some hillocks on which she had erected crosses: 'They believed that they should die into these hillocks, and Thord Gellir was led into them before his sons took their place among men, as is told in his saga.'