Tyr

Tyr

Týr (/tɪər/; Old Norse: Týr, pronounced [tyːz̠]) is a god in Germanic mythology, a brave and powerful member of the Æsir, and a patron of warriors and mythological heroes. In Norse mythology, which provides the most comprehensive surviving narratives of Germanic gods, Týr sacrifices his hand to the monstrous wolf Fenrir, who bites it off when he realises the gods have bound him. Týr is prophesied to be devoured by the equally monstrous dog Garmr during Ragnarök.

In the interpretatio romana, Týr is generally equated with Mars, the ancient Roman god of war, and most Latin references to this god reflect that identification. For instance, a 3rd-century Latin inscription refers to him as Mars Thingsus (Latin: Mars of the Assembly), highlighting a strong association with the Thing, a legislative assembly of the ancient Germanic peoples. Through the reverse process of the interpretatio germanica, Tuesday in English and other Germanic languages is named after Týr ("Týr's day") rather than Mars.

In Old Norse sources, Týr is alternatively described as the son of the Jötunn Hymir (Hymiskviða) or the god Odin (Skáldskaparmál). Lokasenna refers to an unnamed, otherwise unknown wife of Týr, possibly connected to continental Germanic traditions.

Based on the etymology of his name and his relatively minor presence in surviving Germanic texts, some scholars suggest that Týr once held a more central place among the deities of early Germanic mythology.

NAME AND ETYMOLOGY

In broader Germanic mythology, Týr is known as Tīw in Old English and Ziu in Old High German, all derived from the Proto-Germanic theonym Tīwaz, meaning "the god." Apart from Old Norse sources, few details about Týr survive. He is the namesake of the Tiwaz rune (ᛏ), a character in the runic alphabet corresponding to the Latin letter T. Through the interpretatio germanica, Týr also gives his name to Tuesday (Týr's day) in Germanic languages, including English.

Various place names in Scandinavia reference Týr, and numerous artefacts found in England and Scandinavia appear to depict or invoke him.

Etymology

The Old Norse theonym Týr originates from the earlier Proto-Nordic form reconstructed as Tīwaʀ, which, like its Germanic cognates Tīw (Old English) and Ziu (Old High German), derives from the Proto-Germanic theonym Tīwaz, meaning "(the) god." The name of a Gothic deity called Teiws (later Tīus) can also be reconstructed, supported by its association with the rune tyz.

In Old Norse poetry, the plural tívar is used for "the gods," and the singular týr, meaning "(a) god," appears in epithets for Odin and Thor. Modern English writers often anglicise the god’s name to Tyr by omitting the diacritical mark.

The Proto-Germanic masculine noun tīwaz (plural: tīwōz) means "a god, a deity" and likely served as a title linked to a specific deity whose original name is now lost. It stems from the Proto-Indo-European root deywós, meaning "heavenly" or "celestial," and thus "a god" (cf. Sanskrit devá "heavenly, divine," Lithuanian deivas, Latin deus "a god, a deity"). This term itself derives from dyēus, meaning "daylight sky" or "sky god" (cf. Sanskrit Dyáuṣ, Greek Zeus, Latin Jove).

The Germanic term tīwaz also survives in the Finnish loanword teivas, found as a suffix in deities like Runkoteivas and Rukotiivo. The Romano-Germanic deity Alateivia might also be related, though its origins remain unclear.

Based on linguistic evidence and early native comparisons between Tīwaz and the Roman god Mars, particularly under the name Mars Thingsus, some scholars interpret Tīwaz as a Proto-Germanic sky, war, and assembly god. Others reject the "sky god" identification, arguing that tīwaz was likely not his original name but rather an epithet that became his primary identifier.

ORIGIN OF TUESDAY

The modern English name for Tuesday derives from the Old English tīwesdæg, meaning "day of Tīw." This is related to Old Norse Týsdagr, Old Frisian Tīesdi, and Old High German Ziostag (Middle High German Zīstac). All trace back to the Late Proto-Germanic Tiwasdag ("day of Tīwaz"), a calque of the Latin dies Martis ("day of Mars"; cf. modern Italian martedì, French mardi, Spanish martes). This reflects an early Germanic identification of Tīwaz with Mars.

Germanic weekday names for Tuesday that deviate from this line, such as Middle Dutch Dinxendach and Dingsdag, Middle Low German Dingesdach, and Old High German Dingesdag (modern German Dienstag), may also ultimately relate to Týr. These forms reflect his association with the Thing, the traditional legal assembly among ancient Germanic peoples, a connection further reinforced by the epithet Thingsus ("Thing-god") frequently linked with Mars.

 

THE T-RUNE

The god Týr is the namesake of the rune ᛏ, known as the Tiwaz rune in the runic alphabets used by early Germanic peoples before they adopted the Latin script. Representing the /t/ sound, this rune often appears in inscriptions as a magical symbol. Its earliest recorded name is tyz, found in the Gothic alphabet (4th century). In Old English, it was known as tī or tir, and in Old Norse as týr.

The name Týr also appears in runic inscriptions, such as ᛏᛁᚢᛦ, found on an 8th-century skull fragment from Ribe.

PLACE NAMES

Numerous Scandinavian place names refer to the god Týr. For example:

  • Tyrseng in Viby, Jutland, Denmark (Old Norse: Týs eng, meaning "Týr’s meadow") was a grassy area near a stream called Dødeå ("dead stream").
  • Viby also had a site called Onsholt ("Odin’s grove"), suggesting that religious practices related to Odin and Týr might have occurred there.
  • A well dedicated to St. Niels in Viby is likely a Christian adaptation of earlier pagan traditions.

The forest Tiveden, between Närke and Västergötland in Sweden, may mean "Týr’s forest," though its etymology is debated. It could derive from tyr, a general term for "god," potentially tracing back to the Proto-Indo-European deiwo-widus ("forest of the gods"). Other place names, such as Tislund ("Týr’s grove") in Denmark, and Tysnes ("Týr’s peninsula") and Tysnesø ("Tysnes island") in Norway, indicate a god-cult dedicated to Týr, likely imported from Denmark.

EVIDENCE THROUGH HISTORY

Roman Era

Although Týr’s etymological roots extend back to Proto-Indo-European times, direct evidence of the god is scarce before the Old Norse period. Týr is mentioned in Latin texts through the interpretatio romana, where non-Roman deities are equated with Roman gods. Latin inscriptions often identify Týr with Mars, the Roman god of war.

One such example appears in Tacitus’ Germania:

"Of the gods, Mercury is the one they worship most. They consider it a religious duty to sacrifice to him on certain days, including human sacrifices. Hercules and Mars are appeased with permissible animal offerings. Some of the Suebi also sacrifice to Isis."
– Trans. A.R. Birley

Scholars generally interpret these references as describing Wōđanaz (Odin), Þunraz (Thor), and Tīwaz (Týr). Tacitus later describes a god worshipped in a sacred grove by the Semnones, calling him regnator omnium deus ("lord god of all things"), which some believe refers to Tīwaz.

A 3rd-century votive altar discovered at Housesteads Roman fort along Hadrian’s Wall in England further supports Týr’s connection to Mars. The altar, dedicated by Frisian legionaries, bears the inscription Deo Marti Thingso Et Duabus Alaisiagis Bede Et Fimmilene. Here, Thingsus is a Latin rendering of Þingsaz, meaning "Thing-god" (related to the assembly). This god is widely interpreted as Týr.

Old English

In Old English, Týr is occasionally glossed as Tīw or Tīg for Mars. The genitive tīwes survives in the weekday name tīwesdæg ("Tuesday").

Viking Age and Post-Viking Era

By the Viking Age, Tīwaz had evolved into Týr among the North Germanic peoples. While frequently mentioned in Norse sources, Týr played a lesser role than deities like Odin, Freyja, or Thor. His appearances in the Poetic Edda and Prose Edda are significant but limited in scope.

POETIC EDDA

Týr is mentioned in three Poetic Edda poems: Hymiskviða, Sigrdrífumál, and Lokasenna.

  1. Hymiskviða:
    Týr recounts that his father, the Jötunn Hymir, owns a giant cauldron large enough to brew vast amounts of beer. Týr and Thor retrieve it in an adventure involving Hymir’s tests of strength and wit.

  2. Sigrdrífumál:
    The Valkyrie Sigrdrífa teaches Sigurd runic magic. She mentions invoking Týr in a victory spell:

"You must know victory runes,
if you want to gain the victory.
Carve them on your sword's hilt,
on the guard, and on the blade,
and invoke Týr’s name twice."
– Trans. Jeramy Dodds

  1. Lokasenna:
    During a feast, Loki insults Týr, mocking him for the loss of his hand to Fenrir. Týr retorts that, though he lost his hand, Loki lost Fenrir, who remains bound until Ragnarök.

These stories underscore Týr’s role as a god of justice, courage, and sacrifice.

PROSE EDDA

In the Prose Edda, Týr is mentioned multiple times in the sections Gylfaginning and Skáldskaparmál.

Gylfaginning

Týr is introduced in Chapter 25 of Gylfaginning:

"There is also a god called Tyr. He is the bravest and most valiant, and he has great authority over victory in battles. It is good for men of action to pray to him. There is a saying that the man who surpasses others and never wavers is a 'Tyrer.' He was so wise that a man who is wise is said to be 'Tyr-wise.' It is a testament to his bravery that the Æsir lured Fenrir the wolf to place the fetter Gleipnir on him. He did not trust them to let him go and demanded a pledge, so they placed Tyr's hand in his jaws. When the Æsir refused to let him go, the wolf bit off Tyr’s hand at what is now called the wolf-joint. Tyr is one-handed and not considered a promoter of reconciliation among men."
– Trans. A. Faulkes

This story is expanded in Chapter 34, which recounts how the Æsir raised Fenrir but only Týr had the courage to approach and feed the wolf.

Later in Gylfaginning, Týr’s death during Ragnarök is prophesied:

"Then the hound Garm, bound before Gnipahellir, will break free. He is the worst of monsters. He will fight with Tyr, and they will kill each other."
– Trans. A. Faulkes

Skáldskaparmál

The Skáldskaparmál opens with a scene where twelve gods, including Týr, sit on thrones during a feast. Later, the skaldic god Bragi explains kennings to Ægir and gives examples of how gods can be described. Odin, for instance, can be called "Victory-Tyr," "Hanged-Tyr," or "Cargo-Tyr," while Thor can be referred to as "Chariot-Tyr."

In Chapter 9, Týr is described with a range of epithets, including "one-handed Æsir," "wolf-feeder," "god of battle," and "son of Odin." The tale from Lokasenna is retold in prose here, featuring Týr among a dozen gods. He also appears in a list of the Æsir in Chapter 75.

Additionally, Týr’s name frequently appears as part of kennings for Odin throughout Skáldskaparmál.

ARCHAEOLOGICAL EVIDENCE

Scholars suggest that several archaeological objects may depict Týr:

  1. A Migration Period gold bracteate from Trollhättan, Sweden, shows a figure being bitten on the hand by a beast, possibly representing Týr and Fenrir.
  2. A Viking-era hogback stone in Sockburn, County Durham, England, might depict Týr and Fenrir.
  3. A silver button found in Hornsherred, Denmark, in 2019 has been interpreted as portraying Týr in battle with Fenrir.

SCHOLARLY INTERPRETATION

Based on the etymology of his name, scholars theorise that Týr once held a much more prominent role in Germanic mythology than suggested by the limited references in Old Norse records. Some propose that Odin, as a prominent god, eventually supplanted Týr, absorbing aspects of his domain.

Hermann Reichert, for example, argues that Týr's name, meaning "the god," suggests an originally central position in the pantheon. He notes, "Odin must have displaced Týr from his prominent position." Tacitus’ reference to two opposing deities in Germania might reflect their coexistence around 1 CE.

The invocation of Týr in Sigrdrífumál has sparked debate among runologists. Mindy MacLeod and Bernard Mees note:

"Similar descriptions of runes carved on swords for magical purposes are found in other Old Norse and Old English literary sources, though not always in explicitly religious contexts. Very few medieval swords bear runic inscriptions, and those that do often feature mundane maker’s marks rather than magical 'victory runes.' The invocation of Týr here might relate to the rune itself rather than the god, given the rune's association with his name. However, given Týr’s role as a god of war, this passage might simply be a straightforward religious invocation."

IN POPULAR CULTURE

Týr has been represented in various forms in modern media:

  • In Age of Mythology (2002), Týr (spelled Tyr) is one of nine minor Norse gods worshipped by players.
  • In Smite, a multiplayer online game, Týr is a playable character.
  • In God of War (2018), Týr is frequently mentioned as a prominent figure and appears in the sequel, God of War Ragnarök (2022).
  • In War Robots (2014), a healer-mech is named Tyr.
  • In American Gods Season 3, Týr appears as Dr. Tyrrel, a dentist, and is recruited by Mr. Wednesday (Odin) for a war against the New Gods.
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