Irmin, Ingo and Isco
© 2003 By Hrodger Fréjawin

In the poetic Edda, we are told of three brothers, sons of Borr, that create the first man and woman (Askr & Embla) from two pieces of wood they find on the beach. They are named Oðinn, Hœnir and Loðr. Snorri Sturluson, on the other hand, names these three brothers differently in his prose Edda; Oðinn, Vili and Vé. In Tacitus's Germania we find three other names for what appear to be these very same brothers; Irmin, Ingo and Isco. Who are these brothers Tacitus mentions and how can we compare them to their Norse equivalents found in the Edda's?

 

Three brothers and their creations

In the creationmyth of the Edda's, we learn that from the ice, Burri was licked free by Auðumla, the cow that fed the giant Ymir. Burri begot a son, called Borr, who took a wife named Bestla and had three sons. The poetic Edda names these Gods: Oðinn, Loðr and Hœnir. Snorri names them: Oðinn, Vili and Vé in his prose Edda. These three Gods are the creators of mankind, so we can read in both Edda's. They gave the two trees life, consciousness and feeling/touch and thus the male (Askr) and the female (Embla) were born.

As both Edda's describe this task clearly, it would seem that Oðinn, Vili and Vé are the same as Oðinn, Hœnir and Loðr. In both cases they provide the first humans with the very basis of life and grant us, mankind, with an existence. In both cases it seems that Oðinn provides us with spirit or life, Hœnir or the second provides us with sense or wit and feeling, where Loðr or the third provides blood and colour or form and senses.
In short we can conclude that three things were needed to create life in mankind:
1. Life, soul
2. Consciousness
3. Form and sense in the form

These brothers are the "fathers" of mankind, the Gods that made us, according to the Icelandic lore. We find such "fathers" in more Western Germanic lore as well. In Tacitus' Germania we find a reference to three heroes, heroes to whom the peoples were named after; Ingaevones, Herminones and the Istaevones.

Tacitus' Germania. p. 2

In their old ballads (which amongst them are the only sort of registers and history) they celebrate Tuisto, a God sprung from the earth, and Mannus his son, as the fathers and founders of the nation. To Mannus they assign three sons, after whose names so many people are called; the Ingaevones, dwelling next the ocean; the Herminones, in the middle country; and all the rest, Istaevones.

As Tacitus tells, Tuisto was considered a God, much brought into creation like Burri. Where Burri was licked out of the ice, Tuisto sprung from the earth. Both Gods seem to have been formed out of an elemental primal force that brought life into being, or held life within itself. Both Burri and Tuisto had a son, Tuisto had Mannus, Burri had Borr. These sons both seem to be the fathers of three Gods responsible for the creation of mankind. Where the Scandinavian Gods seem to be the creators of the first humanbeings, we find the names of the Teutonic Gods as the names for the different peoples, in both cases these Gods could be considered the "fathers" of the people. A brief comparison of the lineages of these Gods:

Poetic Edda: Burri - Burr - Oðinn, Hœ, Loðr.
Prose Edda: Burri - Borr - Oðinn, Vili, Vé
Tacitus: Tuisto - Mannus - Irmin, Ingo, Isco

If these three brothers are indeed the same, then we should find Oðinn among the sons of Mannus. Such a comparison would also bring forth the question to which of the other two can be compared to the others and what role they had throughout other parts of the creation and lore. Furthermore, how can they be compared to the more known Gods of Scandinavian lore or do they qualify as seperate Gods?

 

Irmin

Of all three sons of Mannus, Irmin seems to have left the most notable impression in ancient Western Germanic culture, most notably with the famous Irminsûl. The Irminsûli were great pillars used in religious practice and erected as religious symbols to the God Irmin. These pillars were of such great religious importance to the heathens of that time that Charles the Great (Charlemagne) ordered these pillars destroyed, to undermine the heathen religion of the Saxon people. As they were erected for the God Irmin, they pose as valuable clues to who the God Irmin was and perhaps more importantly, who his Norse equivalent may have been. Some scholars have linked Ziu (Tyr) to the Irminsûl, however incorrectly. The main reasons for such an association are the form of the Irminsûl (a reference to the Tiwaz rune) and the religious practice with it (offerings after war). However if we look a little closer to the form, use and etymology of the word Irminsûl, we soon find that it was impossible to represent Ziu.

The word Irmin is Old High German, drawing from an older term, the Gotich aírmana which derives itself from the Proto-Germanic *ermana which has two meanings. As a seperate word it means as much as Huge Cattle (Horses, Aurochs). This is interesting as cattle and especially large cattle as horses and aurochs were valuable animals to our heathen ancestors. They were not only the tools of farming and transportation but were also considered symbols of wealth and thus have an association with trading in both aspects, just as the rune Fehu does. This root of the name Irmin gives us an image of Irmin as a God of trading and wealth.

To strengthen that image, we read in Ibn Fadlan's Risala, about a Varangian (Russ) merchant that places a large wooden beam onto the ground like a pillar or column on which a face of a God is drawn or carved. His description take on the form resembling prayer or perhaps sacrifice to a God of merchant. A similair and much clearer reference to such a pillar is to be found in the 12th century Kaiserchronik, which speaks op an yrmensul which held the image of the merchant God as Mercury:

…Upon an yrmensul stood an idol huge, Him they called their merchant.

The Roman God of trading and merchants, Mercury, is often used by Tacitus to refer to Wodan (Oðinn). This would mean that for the aspect of Irmin as a trading God we are most inclined to look at Wodan.

However *ermana also functioned as a prefix. As a prefix it takes on an even more interesting meaning, that of Huge, Vast, Unhumanly Large. (ON Jörmun-, OHG Irmin-, OS Irmin-, AS Eormen-, Got. Aírmana-). Words using this prefix are for example the ON Jörmungrund (the world), Jörmungandr (the Huge serpent) and the OHG Irmindeot (the people). This prefix definition grants us with a very different aspect of Irmin and provides a more Godly grandeur, that of Huge and Unhumanly. To strengthen that image, we find that the proto-germanic term is related to the Latvian term (e)rms which means Marvelous apperation. Furthermore, from the same Proto-Germanic source (*ermana) is drawn the Germanic stem word ermen. Found in Middle Low German (Ermenrík) and Middle High German (Ermenrich), Old English (Eormen, a name of Wodan) and Old Icelandic (Jørmunr, a name of Wodan).

The form of the Irminsûl has been reason for debate, but most likely represents the World Tree, in Scandinavian lore known as Yggdrasil. This is not based only upon the visual aspect but also on the background of Yggdrasil herself. Yggdrasil is an Old Norse term that can best be translated as bearer of Yggr. Where Yggr stands for as much as the Terrible, Yggr being a name for Wodan. Other names for Yggdrasil is Mimameidr, which means as much as Mimir's Pillar. Which of course shares a strong resemblance with the term Irminsul; Irmin's pillar. The tree-like form is easy to recognise within the appearance of the Irminsûl and may perhaps also have had a more mystical function in "catching" or "channeling" the powers during religious rites and sacrifices.
Further studies on the appearance of the Irminsûl reveals a strange decoration on the top, the "roof" seems to represent something best described as two wings. If so intended, then perhaps this is a reference to the eagle on top of the World Tree? Or perhaps a reference to the eagle on itself, a symbol to Wodan?

Some scholars, including many noted ones, have argued the Irminsûl to be associated to Ziu. This, however, seems incorrect. The strongest reasons for this associations are to be found in Tacitus' associations with Mars and the sacrificial rites for the purpose of war made around the Irminsûl. The first case is weak at best, as Tacitus is known to mix Mercury and Mars to describe the many aspects of Wodan and thus mixes him up with Ziu. We know Wodan had a strong interest in war as much as Ziu, but on a different level of interest. It is also because of that that we can disagree with the second statement. If we look at the exact timing of these religious rites, we can note that they were more often after the battle took place then before. This would make them rites in the name of victory, a field more in the lines of Wodan than that of Ziu's combat.

Next to etymogical, visual and associative reasons, there is also a very simple and logical reason to connect the Irminsûl with Wodan; that of Wodan being the chief God. Why would our ancestors build these grand pillars if not to worship their main God, Wodan? All in all, it would seem safe to associate Irmin with Wodan.

 

Ingo

Altough perhaps an easy one to associate on first glance, Ingo proves more of a mystery than Irmin does. The first thing that would come to mind is Ing Fro, also called Ingvi Freyr in Scandinavian lore. This seems plausible as we know Fro had a great following amongst the Germanic tribes and is written about in high esteem. Fro is often depicted by the side of Wodan and thus fits the "image" as such. The main problem that arises in this association is that of Nirdu. If Fro is in fact Ingo, then that would make Nirdu the father of both Fro and Wodan. If such a thing would have been the case, no doubt we would have been told of such in the lore numerously. Yet, the fact remains that Fro is named Ing Fro numerously, which brings on the question as to what the relation of Fro is to Ing.

A possible answer seems to lie in the translation of Fro, which is that of Lord. In general it is believed that Ing could be the actual name of this Deity, but dr. Gudmund Schütte presents a different interpretation on that in his study "The Cult of Nerthus", that of Lord of the Ingaevones. This seems logical, as the Ingaevones were named after this Deity and so would make such a title more then plausible, yet it does as well provide a different perspective on the name Ing. As such, the name Ing does not necesarily belong to Fro himself, it could be a title given to him for taking on a certain function.

In such a hypothesis, the obvious comparison with Hönir comes to mind. As we can read in Snorri's prose Edda, Hönir and Mimi are given to the Vanes in exchange for Nirdu and Fro, as way to settle the war between the Ases and the Vanes. Could this mean that Fro took on a certain function left vacant by the departure of Hönir?

In such a comparison, I can not help noticing the different aspects both Deities seem to hold. Hönir, we know, gave conscience to the first man and woman and can thus be represented as the God of thought. We can further read about Him and Mimi when they are amongst the Vanes, in these tales we learn that Hönir is depending on Mimir, who in his turn is master of memory as he guards the well of Urdr. This seems natural, where thought cannot function without memory. Would that be the reason why Hönir depends on Mimi? Could it be that the coming of Fro, who is represented as a priest by Snorri amongst the Ases, brings forth the turning point in mankind's thought pattern and the realisation of religion? Is the "job" that Hönir held was one of "thought or reason" and by Fro's coming, further grows to encompass religious believe as well? In such a case, Fro would indeed be "Lord of the Ingaevones" as he follows up the role of Hönir and is thus not Wodan's brother, but the successor of Wodan's brother, Ing or Hönir.

However, this seems unlikely. As we can see in the Völuspa, one of the names of this God could be Vé. Vé we also find in Old Norse to mean mansion, temple, sanctuary. As such it seems to indicate a religious root, strenghtening the idea of Ingo being a God of religion or at least religious behaviour, again Fro seems to be most likely. In the concept of Fro being the successor of another deity, we could perhaps simply turn to a common Germanic tradition; following in the footsteps of one's parents. In this case this would be Nirdu and Nerthus. The location of the Ingaevones may give further strength to such theory, as they were located at the sea, Tacitus specifically mentions this location. If that location is of actual importance to the very being and naming of the Ingaevones, there may be a connection with Nirdu, being a God of the seas and ships. However, there is no proof that the sea is a vital connection to the Ingaevones and thus makes Nirdu only comparable with Ingo in pure speculation.

A perhaps far more interesting concept is granted by Grimm, when he suggests a lineage of Tvisco - Mannus - Inguio - Nirdu - Fro. Grimm provides us with several lineageforms taken from Norse and Swedish sources, which all represent Ingo to be seperate to Fro and the father of Nirdu. In such a case Fro could not be the same as Ingo, unless he would be the reincarnation of Ingo as a son to his own son. However strange, the fact remains that Ingo is hereby presented as a fairly unknown God who seems to preceed Nirdu. Could this unknown God be the Ingo we know as Irmin's brother? This does seem the most likely if we look at the findings provided by Grimm as the names are almost exactly the same in both Norse and Teutonic myth.

However, this theory provides us with many more questions, mainly about the God Hönir. What was his role in the wars with his son and his tribe of deities, the Vanes? What was his role as hostage in the settlement of this war and what are we to make from his described time spent with his grandchildren? Or perhaps, is Hönir depicted falsely by Snorri and is Hönir in fact not Ingo or vica versa?

 

Isco

As the third son of Mannus we find Isco. If we take the above comparisons for temporary truth, we are forced to conclude this Isco is comparable to the God named Loðr or Vili, the God that provided Askr and Embla with blood and senses. In essence we could state that Isco was the provider of the actual human body, the one that changed the form of the trees to that of a human form. Grimm in a way supports that theory when he suggests a similarity between Isco and Askr. Altough Grimm offers this similarity as a comparison of Isco to Askr, he also admits to the idea of Isco representing the body. It would be off in comparison to the Norse Gods to place Isco to be Askr, as these brothers would have given life to Askr, not be the being themselves. If we look to the lore (Skaldskaparmal 1), we find one God that accompanies Hönir and Wodan in their travels; Loki. It is one of the few times we read about Hönir traveling with his brother Wodan and the name of Loki appears. Could Loki be this God Isco, Loðr or Vili, the third brother?

Another name for Loki is that of Loptr, and Loki is paralleled with Logi by Snorri. Both Loptr, Loðr and Logi are names having to do with fire. Loptr is a reference to the unsteady air, Loðr one of a raging earth fire, Logi simply fire itself. Loki seems to be connected with fire, that much is clear. Next to the obvious likeness and meaning of Loptr and Loðr we can see the gift of Loðr, that of blood and senses, as the warmth of the body, the fire if you will.

It is interesting to note that Loki is presented as one of three brothers by his parents Farbauti and Laufey. His brothers are known as Hellblindi and Byleist. We know too little of these brothers to compare them to Irmin and Ingo or Wodan and Hönir. If we do however propose these brothers to be the very brothers of the famous trio, we would have to look at the role of Farbauti as he would be comparable to Mannus. This may seem to be unlikely, as he is described as a demon-like giant, like the Jotuns. However, we must not forget the christian influence on Loki that depicts him as a devilish character. In that manipulation, it would seem logical to depict his father as purely evil as well.

Grimm discusses the giant Forniotr, which seems to be Farbauti himself, to which he grants three other sons, namely Logi, Hlêr and Kari or in other words Fire-Water-Air. Of this trio we find another familair name, besides that of Logi, that of Hlêr. In Snorri's Edda we find a reference to Ægir, which is also called as Hlêr. This seems logical as we know that Ægir's name most likely refers to the sea directly. Kari, as air, seems to be easily compared to Wodan, if not only for the breath he grants Askr and Embla. In this case we are served with an odd trio: Loki, Eger (Ægir) and Wodan. Could Eger be Ingo? Perhaps related to Ingo much like Fro is referred to as Ingo?

In Tacitus' Germania, he mentions the Istaevones as all the rest, where he grants the coast to the Ingaevones and the middle-country to the Herminones. This reference would place these peoples to the east, the west and part of the north already given to the Ingeavones, the middle country (mainly Germany of today) to the Herminones. It is perhaps interesting to note that the Jotuns (Loki's kind) are said to be of the East, wheras the Vanes (Ingo) are of the West. Next to that, we can note with these three beings a good balance of the three main beings: Ases, Vanes and Ëzan (Jotuns).

In a far more extreme speculation, could Tacitus comment of all the rest refer to the Reginorahha (Raganrök)? Could it be a statement of the future einhari towards their enemies the Ëzan? Where the peoples of the Ases (Irmin) and the people of the Vanes (Ingo) will fight with their Gods against the people of the Ëzan (Isco) in the end of times. A farfetched concept, but perhaps worth noting in this small study of the three brothers.

 

Conclusions

To me the most likely comparisons, if at all applicable, would be that of:
Irmin - Wodan - Wodan
Ingo - Vé - Hönir (father of Nirdu, Eger?)
Isco - Vili - Loki

There are other theories giving Wodan, Donar, Freyr or Wodan, Tyr, Freyr as options, comparing them to the three Gods often found as statues and leading characters in the lore. I disagree with these theories as I feel this trio has as much right of existence as do the other suggested forms. I feel this to be a more accurate combination then the ones given by others as it represents forces and characters which could have a functional role in the creation myth, whereas the other suggested groups have lesser to none of such a role.

The role of Hönir in this creation seems more akward than strong. In all comparisons, Hönir seems the one aspect that would make such comparisons hard and perhaps even folly. His further actions throughout the lore would suggest any of these comparisons to be impossible. Grimm rightfully notes in his comparisons of Logi-Hlêr-Kari that Hönir would not qualify for the water-reference. This leads me to two possible conclusions:

1. Hönir is in fact Ingo, despite the overall suggestions given in the lore.
2. Hönir was not present at the creation of the universe and mankind and is thus not part of the original three brothers. Snorri may have been confused with the original Ingo-Nirdu-Fro problem and chose another God to fill the gap.

 

 

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