Editing Jötunn (section)

==Attributes and themes==
===Position as the "Other"===
[[Image:Odin, Suttungr and Gunnlöd.jpg|thumb|right|[[Stora Hammars stones|Stora Hammars III]], an [[image stone]] from [[Gotland]] thought to show [[Odin]] as a bearded eagle, [[Gunnlöð]] holding the mead of poetry, and [[Suttungr]]]]
Most stories in [[Norse mythology|Old Norse mythology]] show a clear division between "This World", pertaining to that of gods and men, and "The Other", which is inhabited by {{lang|non|jötnar}} and beings associated with them.{{sfn|McKinnell|2005|loc=Chapter 1|pp=1–10}}{{sfn|Lummer|2021|pp=57–85}}

A common motif is the journeying to obtain secret knowledge from the {{lang|non|jötnar}}. In the [[Eddic poem]] [[Hyndluljóð]], [[Freyja]] travels to the {{lang|non|gýgr}} {{lang|non|Hyndla}} to obtain understanding of the lineage of [[Óttar (mythology)|Ottar]], and the "ale of remembrance" ({{langx|non|minnisǫl}}) so that he does not forget it.{{sfn|Simek|2008|pp=169–170}} In the Eddic poem [[Vafþrúðnismál]], [[Óðinn]] travels to the {{lang|non|jötunn}} [[Vafþrúðnir]] whereupon they engage in a wisdom contest.{{sfn|Simek|2008|pp=344–345}} He also travels to the {{lang|non|jötnar}} to obtain from [[Suttungr]] the [[Mead of poetry]], which imparts skill in poetry to any who drink it.{{sfn|Simek|2008|pp=208–210}} The [[völva]] who tells the [[Völuspá]] prophecy to Óðinn, while not explicitly described as a {{lang|non|jötunn}} but was raised by them.{{sfn|Orchard tr.|2011|pp=5–14|loc=Völuspá: The prophecy of the seeress}}

Cosmology in Germanic mythology, as with other oral cultures, has many apparent contradictions when viewed from a naturalistic standpoint.{{sfn|Brink|2004}} Despite this, a system of motifs repeat when travelling to the {{lang|non|jötnar}}. 
In the [[Prose Edda]] that the {{lang|non|jötnar}} dwell in [[Jötunheimr]] which is at points located in the North or East and in {{lang|non|Þrymskviða}} can only be reached by air, however {{lang|non|jötnar}} are also found South and [[Wetlands and islands in Germanic paganism|across water]].{{sfn|Jakobsson|2006}}{{sfn|Heide|2014}} {{lang|non|Jötnar}} such as [[Suttungr]] and [[Skaði]] live in mountains, which is further reflected in the terms {{langx|non|bergrisar}} (mountain risar) and {{langx|non|bergbúi}} (mountain dweller), a kenning for {{lang|non|jötunn}}. Their lands of inhabitation are not restricted to this, also including forests, underground, and the shore.{{sfn|Jakobsson|2006}}{{sfn|Heide|2014}} Sometimes they are referred to as living in specific geographical locations such as [[Ægir]] on [[Læsø]].{{sfn|Heide|2014}} These motifs are also seen in the section of [[Beowulf]] concerning the fight with [[Grendel's mother|mother]] of the {{lang|ang|eoten}} [[Grendel]] which has been noted by scholars to closely resemble the fight between a {{lang|non|trollkona}} and Grettir in his [[Grettir's saga|eponymous saga]], wherein the female beings may only be reached by crossing through water.{{sfn|McKinnell|2005|loc=Chapter 8|pp=109–110}}{{sfn|Fox|2020|p=30}} The seemingly ununified location of the {{lang|non|jötnar}} has been suggested to be an outcome of their intrinsically chaotic nature.{{sfn|Jakobsson|2006}} Even within the same story, what seem like contradictions have been noted by scholars, prompting the proposal of a model that the otherworld where the {{lang|non|jötnar}} dwell can be reached from a number of passages or boundaries that cannot be traversed under normal conditions, such as the mountains, darkness and "flickering flame" crossed by [[Skírnir]] in [[Skírnismál]].{{sfn|Heide|2014}}

In Eddic sources, {{lang|non|jötnar}} present a constant threat to gods and humans, often leading them to confrontation with [[Thor]]. [[Hárbarðsljóð]] and [[Þrymskviða]] tell that if it was not for [[Thor]] and [[Mjöllnir]], {{lang|non|jötnar}} would soon overrun [[Midgard]] and [[Asgard]] respectively.{{sfn|McKinnell|2005|loc=Chapter 8|pp=109–125}} Nonetheless, Thor also has a positive relationship with some {{lang|non|gýgjar}}, such as Gríðr and the unnamed wife of [[Hymir]], who provide magical items and council that enable him to overcome other {{lang|non|jötnar}}.{{sfn|McKinnell|2005|loc=Chapter 11|pp=172–180}}

===Ancestors of gods and humans===
[[File:Coat of arms of Iceland.svg|thumb|upright| A ''bergrisi'' ("mountain ''risi''")—the traditional protector of southwestern Iceland—appears as a [[supporter]] on the [[coat of arms of Iceland]].]]
The distinction between gods and {{lang|non|jötnar}} is not clearly defined and they should be seen as different culturally rather than biologically, with some gods, such as [[Odin]], [[Thor]] and [[Loki]] being the descendants of {{lang|non|jötnar}}.{{sfn|Simek|2008|pp=78,240,316}} A common motif that often forms the core storyline of Eddic narratives is the unsuccessful attempts of {{lang|non|jötnar}} to marry one of the goddesses, be it through either trickery or force.{{sfn|Simek|2008|p=107}} In contrast, the female {{lang|non|jötunn}} [[Skaði]] chooses the male [[Vanr]] [[Njörðr]] as a husband. According to the [[Ynglinga saga]], she later had children with Odin, from whom kings such as [[Hakon Sigurdsson|Earl Hakon]] were descended. The {{lang|non|Vanr}} [[Freyr]] also marries [[Gerðr]], who are the claimed ancestors of the [[Ynglings]].{{sfn|Simek|2008|p=91}}{{sfn|Laing|1961|loc= Ynglinga saga, Chapter 12|pp=14–15}}
Odin also seduces the {{lang|non|jötnar}} [[Gunnlöð]] and [[Rindr]] and marries [[Jörð]].{{sfn|Simek|2008|pp=240–245}} In the cases when gods marry {{lang|non|jötnar}}, they appear to be fully incorporated into the gods and are referred to as [[Ásynjur]] in [[Nafnaþulur]]. Consistent with this, reference to [[Skaði|Skaði's]] [[vé]]s in [[Lokasenna]] and toponyms such as Skedevi in [[Sweden]] suggests that despite being a {{lang|non|jötunn}}, she was worshipped in [[Old Norse religion]].{{sfn|Gunnell|2018|p=121}}{{sfn|Nafnaþulur (ON)}}

===Association with wild animals===
One of the {{lang|non|tröllkonur}} who dwell in the wood [[Járnviðr]] is a mother of ''jötnar'' in the forms of wolves and from whom are descended all wolves.{{sfn|Simek|2008|p=179}} This {{lang|non|tröllkona}} has been suggested to be [[Angrboða]], the {{lang|non|gýgr}} who begat with [[Loki]] the monstrous wolf [[Fenrir]] and [[Germanic dragon|venomous worm]] [[Jörmungandr]] who become enemies of the gods.{{Sfn|Lindow|2002|p=204}} Also in ''Járnviðr'' dwells the ''jötunn ''[[Eggþér]] who has been interpreted as either a guardian of the ''gýgjar'' who live there or a herdsman of the wolves.{{sfn|Simek|2008|pp=69–70}}{{sfn|Salus|Taylor|1969}} Wolves are also taken as mounts by {{lang|non|gýgjar}} such as [[Hyndla]] and [[Hyrrokkin]], the latter of which using snakes as reins.{{sfn|McKinnell|2005|loc=Chapter 8|pp=109–125}} This is further attested in [[skaldic poetry]] in which "wolf" is described by the [[kennings]] "[[Leikn|Leikn's]] horse", "[[Gjálp|Gjálp's]] horse", "[[Gríðr|Gríðr's]] horse", while a group of wolves is referred to as "Gríðr's grey herd of horses".{{sfn|McKinnell|2005|loc=Chapter 8|pp=109–125}}{{sfn|McKinnell|2005|loc=Chapter 10|pp=147–171}} Wolf-riding {{lang|non|gýgjar}} are referred to as {{lang|non|myrkriður}} ("riders in the night") or {{Lang|non|kveldriður}} ("dusk riders").{{sfn|McKinnell|2005|loc=Chapter 10|pp=147–171}}{{sfn|Bellows|2018}}

[[Hræsvelgr]] is told in [[Vafþrúðnismál|Vafþrúðnismál (37)]] and [[Gylfaginning|Gylfaginning (18)]] to be a {{lang|non|jötunn}} in an [[arnarhamr]] (eagle-guise) who creates the wind by beating his wings.{{sfn|Simek|2008|p=158}} Other {{lang|non|jötnar}}, such as [[Þjazi]] and [[Suttungr]] are able to become eagles by wearing their {{lang|non|arnarhamir}},<ref name="Heimskringla, Skáldskaparmál">{{cite web |title=Skáldskaparmál – heimskringla.no |url=http://heimskringla.no/wiki/Sk%C3%A1ldskaparm%C3%A1l |website=heimskringla.no}}</ref>{{sfn|Sturluson|2018|loc=Skáldskaparmál}}{{sfn|Simek|2008|pp=304,314–315}} or resemble them like Griðr in [[Illuga saga Gríðarfóstra]] who has hands like eagle talons.{{sfn|Lavender|2015}}

===Demonisation===
In later material composed during the Christian period such as the legendary sagas, {{lang|non|jötnar}} are often portrayed as uncivilised and cannibalistic. In the case of ''Bárðar saga Snæfellsáss'' and [[Hálfdanar saga Brönufóstra]] they specifically eat both human and [[Horses in Germanic paganism|horse meat]], the latter of which was directly associated with heathen practices.{{sfn|Maraschi|2020|pp=3,11–13}} The post-Christian association between {{lang|non|jötnar}} and [[Germanic paganism|pre-Christian practices]] is also seen in [[Beowulf]], in which the man-eating {{lang|non|eoten}} [[Grendel]] is described as having a "heathen soul" and "heathenish hand-spurs".{{sfn|Beowulf|loc=Chapters 8 & 14}} Female {{lang|non|jötnar}} are explicitly described as being heathen in some later sources such as ''[[Orms þáttr Stórólfssonar]]'', in which religion prevents her from being with the hero, and the legendary saga [[Þorsteins þáttr bæjarmagns]], in which she must be baptised before marrying the hero.{{sfn|McKinnell|2005|loc=Chapter 11|pp=172–180}}