Editing Jötunn

{{short description|Race of beings in Germanic mythology}}
{{Redirect|Frost giant|other uses|Frost Giant (disambiguation)}}
{{Use dmy dates|date=February 2025}}
{{DISPLAYTITLE:{{lang|non|Jötunn|nocat=y}}}}
[[File:Kulturen - Riesin Holdrykka.jpg|thumb|300px|DR284 from the [[Hunnestad Monument]], which has been interpreted as depicting the {{lang|non|gýgr}} [[Hyrrokkin]] riding on a wolf with a snake as reins{{sfn|Price|2006|p=181}}]]

A '''{{lang|non|jötunn}}''' (also '''jotun'''; plural '''{{Lang|non|jötnar}}'''; in the normalised scholarly spelling of [[Old Norse]], '''{{lang|non|jǫtunn}}''' {{IPAc-en|ˈ|j|ɔː|t|ʊ|n}};{{sfn|RHWUD}} or, in [[Old English]], '''{{lang|ang|eoten}}''', plural '''{{lang|ang|eotenas}}''') is a type of being in [[Germanic mythology]]. In [[Norse mythology]], {{Lang|non|jötnar}} are often contrasted with gods (the [[Æsir]] and [[Vanir]]) and with other non-human figures, such as [[dwarf (mythology)|dwarfs]] and [[elf|elves]], although the groupings are not always mutually exclusive. The entities included in the {{lang|non|jötunn}} category are referred to by several other terms, including '''{{lang|non|risi}}''', '''{{lang|non|þurs}}''' (or {{lang|non|thurs}}) and '''{{lang|non|[[troll]]}}''' if male and '''{{lang|non|gýgr}}''' or '''{{lang|non|tröllkona}}''' if female. The {{lang|non|jötnar}} typically dwell across boundaries from the gods and humans in lands such as {{lang|non|[[Jötunheimr]]|italic=no}}.

The {{lang|non|jötnar}} are frequently attested throughout the Old Norse records, with {{lang|ang|eotenas}} also featuring in the Old English epic poem ''[[Beowulf]]''. The usage of the terms is dynamic, with an overall trend that the beings become portrayed as less impressive and more negative as [[Christianity]] becomes more influential over time. Although the term "[[giant]]" is sometimes used to gloss the word "{{lang|non|jötunn}}" and its apparent synonyms in some translations and academic texts, this is seen as problematic by some scholars as {{lang|non|jötnar}} are not necessarily notably large.

The terms for the beings also have cognates in later folklore such as the English ''yotun'', Danish {{lang|da|jætte}} and Finnish {{lang|fi|jätti}} which can share some common features – such as being turned to stone in the day and living on the periphery of society.

==Origin, appearance and terminology==
===Terms and etymology===
[[File:Beowulf - eotenas.jpg|thumb|The word {{lang|ang|eotenas}} in the manuscript of ''[[Beowulf]]'']]

{{langx|non|jötunn}} and [[Old English]] {{lang|ang|eoten}} developed from the [[Proto-Germanic]] masculine noun {{lang|gem-x-proto|*etunaz}}.<ref name="OREL-86">Orel (2003:86).</ref>  [[Philology|Philologist]] [[Vladimir Orel]] says that semantic connections between {{lang|gem-x-proto|*etunaz}} with Proto-Germanic {{lang|gem-x-proto|*etanan}} ('to eat') makes a relation between the two words likely.<ref name="OREL-86"/> The words are cognate with {{Wikt-lang|en|ettin}}, an archaic word for a type of being.<ref>{{Cite web |url=https://www.etymonline.com/word/ettin#etymonline_v_11667 |title=Ettin |work=Online Etymology Dictionary |access-date=12 May 2021 |archive-date=7 May 2021 |archive-url=https://web.archive.org/web/20210507015847/https://www.etymonline.com/word/ettin#etymonline_v_11667 |url-status=live }}</ref> Old Norse {{lang|non|risi}} and Old High German {{lang|goh|riso}} derive from the Proto-Germanic masculine noun {{lang|gem-x-proto|*wrisjon}}. Orel observes that the [[Old Saxon]] adjective {{lang|osx|wrisi-līk}} 'enormous' is likely also connected.<ref name="OREL-472">Orel (2003:472).</ref> Old Norse {{lang|non|þurs}}, Old English {{lang|ang|þyrs}}, and Old High German {{lang|goh|duris}} 'devil, evil spirit' derive from the Proto-Germanic masculine noun {{lang|gem-x-proto|*þur(i)saz}}, itself derived from Proto-Germanic {{lang|gem-x-proto|*þurēnan}}, which is etymologically connected to [[Sanskrit]] {{lang|sa-Latn|turá}}- 'strong, powerful, rich'.<ref name="OREL429-430">Orel (2003:429–430).</ref> Several terms are used specifically to refer to female entities that fall into this wider category, including {{lang|non|íviðja}} (plural {{Lang|non|íviðjur}}), {{lang|non|gýgr}} (plural {{Lang|non|gýgjar}}) and {{lang|non|tröllkona}} (plural {{lang|non|tröllkonur}}).{{sfn|íviðja}}{{sfn|gýgr}}{{sfn|trollkona}}

Terms for {{lang|non|jötnar}} are also found in Old Norse compound words such as {{lang|non|bergrisi}},{{sfn|bergrisi}} ("mountain-risi") and {{lang|non|hrímþurs}} ("rime-þurs", or "frost-þurs").{{sfn|hrímþurs}}

The cognates {{lang|non|jötunn}} and {{lang|ang|eoten}}, and {{lang|non|þurs}} and {{lang|ang|þyrs}} have been equated by scholars such as [[J. R. R. Tolkien]] and [[Rudolf Simek]], with the words being used to describe the being in either [[Old Norse]] or [[Old English]] respectively.{{sfn|Tolkien|2011}}{{sfn|Simek|2008|pp=107,334}}

===Appearance, connotations and distinctions===
In the [[Eddas]], {{lang|non|jötnar}} are beings typically with similar power to the gods and may also be referred to by the negative terms {{lang|non|[[troll]]}} and {{lang|non|þurs}}.{{sfn|Simek|2008|p=33}}{{sfn|Jakobsson|2009}} The harmful nature of {{lang|non|þursar}} is also described in the [[Rune poems|Icelandic and Norwegian rune poems]], where they are identified for causing strife to women.<ref name="DICKINS28-33">Dickins (1915:28–33)</ref>{{sfn|Wikisource, Rune poems}}  Descriptions of the appearance of {{lang|non|jötnar}} are uncommon; however, the progenitor of the {{lang|non|jötnar}} is described as having the form of a man.{{sfn|Jakobsson|2006}} Some female {{lang|non|jötnar}} are described as being beautiful, such as [[Gerðr]] and [[Hymir]]'s partner, while others are described as monstrous and having many heads.{{sfn|Orchard tr.|2011|pp=59–66,76–82|loc=För Skírnis: Skírnir's journey, Hymiskvida: The song of Hymir}} Some dwarfs are described as {{lang|non|jötnar}} such as [[Regin]] and [[Fáfnir]], while in [[Alvíssmál]], the eponymous dwarf is noted for having the likeness of a {{lang|non|þurs}}.{{sfn|Motz|1982|pp=70–84}}

As the influence of Christianity grew, {{lang|non|jötnar}} became [[demonisation|demonised]] and typically portrayed as less intelligent, easier to outwit and more monstrous, as is common with giants in later [[Germanic folklore]].{{sfn|Simek|2008|p=107}} In some later sagas, such as [[Bárðar saga Snæfellsáss]], {{lang|non|risar}} are clearly distinct from {{lang|non|jötnar}} however in others the terms are used interchangeably, albeit with an overall trend that {{lang|non|jötnar}} have begun to be seen negatively relative to {{lang|non|risar}}.{{sfn|Jakobsson|2009}}

{{lang|non|Troll}} has a much wider semantic scope in Old Norse literature than solely {{lang|non|jötnar}}, also including individuals with unusual or supernatural traits such as witches, abnormally strong, large or ugly people, ghosts and [[berserkers]].{{sfn|Jakobsson|2008}}

===Glossing as "giant"===
Terms for {{lang|non|jötnar}} are often translated into Modern English as "giant" or "giantess".{{sfn|Motz|1982|pp=70–84}} [[John Lindow]] uses the glosses to contrast them with the gods but notes that they are not giant, being similar in size to the gods, and are best conceived of as a kin or family group, separated by relation rather than physical appearance.{{sfn|Lindow|2002|p=2}} Due to this issue, some scholars such as Terry Gunnell, [[Jeramy Dodds]] and [[Benjamin Thorpe]] either anglicise or leave untranslated terms for {{lang|non|jötnar}} in translations and academic work.{{sfn|Ásdísardóttir|2018}}{{sfn|Dodds|2015|p=9}}{{sfn|Thorpe|2010}}

==Notable {{Lang|non|jötnar}}==
{{further|List of jötnar in Norse mythology}}
* [[Gerðr]], a daughter of [[Gymir (father of Gerðr)|Gymir]] and wife of [[Freyr]]. Usually regarded as an earth-goddess.{{sfn|Simek|2008|p=105}}
* [[Grendel]], an eoten who, along with his [[Grendel's mother|mother]], ravages the hall of [[Heorot]] before being killed by [[Beowulf]].{{sfn|Monikander|2006|pp=145-146}}
* [[Fárbauti]], the jötunn father of [[Loki]] with [[Laufey (mythology)|Laufey]].{{sfn|Simek|2008|p=78}}
* [[Fenja and Menja]], sisters who turn the mill ''Grotti'' to produce gold and [[Fróði's Peace]].{{sfn|Simek|2008|p=120}}
* [[Hrungnir]], a jötunn champion who challenged [[Thor]] to a duel.{{sfn|Simek|2008|pp=161–163}}
* [[Jörð]], possibly a jötunn at one period of time and the mother of [[Thor]] with [[Odin]]. According to [[Rudolf Simek]], Jörð is "[a]n Æsir goddess, even though she is also called a giantess"; while [[John Lindow]] claims, "Jörd must have been a giantess in the beginning."{{Sfn|Simek|2008|p=179}}{{Sfn|Lindow|2002|p=2}}
* [[Skaði]], a daughter of [[Þjazi]] and later wife of [[Njörðr]]. Goddess associated with skiing and claimed as a mythical ancestor of [[Haakon Sigurdsson]].{{sfn|Simek|2008|pp=286–287}}
* [[Þjazi]], a jötunn who once kidnapped [[Iðunn]] and her apples of youth. He was later killed by the gods and his eyes made into stars.{{sfn|Simek|2008|pp=314–315}}
* [[Ymir]], the progenitor of the jötnar.{{sfn|Simek|2008|pp=377–378}}

==Mythological origin==
In a stanza of ''[[Völuspá hin skamma]]'' (found in the poem "[[Hyndluljóð]]"), all {{lang|non|jötnar}} descend from [[Ymir]].{{sfn|Bellows|2018|loc=Hyndluljóð, stanza 5}}  [[Gylfaginning]] elaborates on this, describing that the primordial {{lang|non|jötunn}} Ymir formed in the warm waters that arose in [[Ginnungagap]] when the rime of [[Niflheim]] was melted by the heat of [[Muspelheim]]. He lay there asleep, fed by milk from [[Auðumbla]], whereupon from his left armpit he sweated a male and a female, and his legs begat a son with one another. Together, these children became the ancestors of all other {{lang|non|jötnar}}.{{sfn|Simek|2008|pp=377–378}}{{sfn|Sturluson|2018|loc=Gylfaginning}}

Later, he was killed by the first [[Æsir|gods]], resulting in a [[Flood Myth|flood]] of Ymir's blood, in which all {{lang|non|jötnar}} drowned except [[Bergelmir]] and his family, who survive this event by way of sailing upon a {{lang|non|[[Bergelmir#Theories|luðr]]}}.{{sfn|Simek|2008|p=377}} This has been linked to a [[runic inscription]] on a sword hilt in [[Beowulf]] which describes the {{lang|ang|eotenas}} being killed in an ancient flood and has been proposed to derive from [[Germanic mythology|Germanic]] and wider [[Indo-European mythology]].{{sfn|Taylor|1998|loc= Chapter 8}}{{sfn|Schneider|1986|pp=170–171}}{{sfn|Slade|2007|pp=18-21}}

According to Gylfaginning, after Ymir was killed, his body was wrought into the world and a sea surrounded it. The gods then gave the surviving families {{lang|non|jötnar}} lands along the shore to settle, placing them in the periphery. Ymir's brows were then used to build [[Midgard]] and protect it from the {{lang|non|jötnar}} due to their known aggression.{{sfn|Jakobsson|2006}}{{sfn|Sturluson|2018|loc=Gylfaginning}}

==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}}

==Modern folklore==
[[File:Yetnasteen.jpg|thumb|250px|The [[Yetnasteen]] - a [[standing stone]] in [[Rousay]] in [[Orkney]], held in local folklore to be a giant or jötunn that has been turned to stone]]
[[Giant]]s with names cognate to terms for {{lang|non|jötnar}} are found in later [[European folklore#Northern Europe|Northern European folklore]], such as the English [[bogle|''ettin'' or ''yotun'']], ''thurse'' and ''hobthrust'', Danish {{lang|da|jætte}}, Swedish {{lang|sv|jätte}} and Finnish {{lang|fi|jätti}}.{{Sfn|ettin}}{{sfn|Westwood|2006}}{{sfn|jätti}} In [[Germanic folklore]], giants often share traits with {{lang|non|jötnar}}, particularly as depicted in legendary sagas, combined with motifs from other European giants and are often interchangeable with [[trolls]].{{sfn|Simek|2008|p=107}}{{sfn|Motz|1982|pp=70–84}}{{sfn|Simpson|2004|p=16}}

As with {{lang|non|jötnar}}, Germanic giants live outside of human communities, in woods and mountains.{{sfn|Motz|1982|pp=70–84}} They commonly show an aversion to Christianity, often showing a disdain for the ringing of church bells.{{sfn|Simpson|2004|p=81}} Similarities are also both seen in their role in the construction of stoneworks. Akin to the Old Norse [[Svaðilfari|tale of the {{lang|non|jötunn|nocat=y}} who built the wall of Ásgarðr]], giants often enter into wagers involved in the building of churches which they later lose, as with the tale of [[Jätten Finn]] who is attributed with the construction of [[Lund Cathedral]].{{sfn|Motz|1982|pp=70–84}}{{sfn|Simpson|2004|pp=48–49}} Ruins are also attributed to the works of both beings, as in the Old English poem [[The Ruin]] and the aetiological story of [[Wade's Causeway]] in [[Yorkshire]].{{sfn|Westwood|2006}}{{sfn|The Ruin}}{{sfn|Leslie|1961|pp=23–27}}

Some standing stones in northern Europe are explained as petrified giants such as the Yetnasteen in [[Orkney]] which derives its name from {{langx|non|Jǫtna-steinn}} (''Jötunn's'' stone).{{sfn|Ljosland|2013}} According to folklore, it awakens every New Year at midnight whereupon it visits the Loch of Scockness to drink.{{sfn|Clarke|2020}} Orcadian folklore also explains the [[Ring of Brodgar]] as dancing giants who were turned to stone by the morning sun.{{sfn|Muir|2014|pp=34–35}} This motif is also seen in [[Helgakviða Hjörvarðssonar]], in which the {{lang|non|gýgr}} [[Hrímgerðr]] engages in a [[senna (poetic)|senna]] with [[Helgi Hundingsbane]] until the sun rises and she is turned to stone.{{sfn|Orchard|1997|p=11}}

The [[Orcadians|Orcadian]] tradition of Gyro Night derives its name from {{langx|non|gýgr}} and consisted of two older boys dressing up as masked old women one night in February and chasing smaller boys with ropes.{{sfn|Davidson|1970|p=180}} Similar to this are the [[Faroes]]e and [[Shetland]]ic popular customs of dressing up as giantesses referred to as {{lang|fo|[[Grýla]]}} (plural {{lang|fo|grýlur}}), or other similar terms, in costumes traditionally made from a combination of animal skins, tattered clothes, seaweed, straw and sometimes featuring masks. Grýla is a female creature described in [[Sturlunga saga]] as having fifteen tails, and listed as a {{lang|non|tröllkona}} in the [[Nafnaþulur]] section of the [[Prose Edda]] who features in folklore throughout the North Atlantic islands settled by Scandinavians.{{sfn|Simpson|2004|pp=102–104}}{{sfn|Gunnell|2001|p=32-54}}

==Toponomy==
Place-names derived from ''þurs'' or cognate:

[[England]]
* [[Thursford]] (Þyrs ford) – Village in [[Norfolk]]{{sfn|Thursford}}
* ''Thursgill'' (Þurs' gill) – [[Gill (ravine)|Gill]] in [[West Riding of Yorkshire]], field in [[Cumbria]]{{sfn|Thursgill_a}}{{sfn|Thursgill_b}}
* ''Thruss Pits'' (Þyrs pit) – Field in [[Derbyshire]]{{sfn|Thruss Pits}}
* ''Thrispin Head'' (Þurs fen) – Wetland in [[West Riding of Yorkshire]]{{sfn|Thrispin Head}}
* ''Trusey Hill'' (Þyrs hill) – Hill in [[East Riding of Yorkshire]]{{sfn|Trusey Hill}}

== See also ==
* [[Asura]] – a comparable class of deities in Indian mythology
* [[Dev (mythology)|Div]] – a comparable class of beings in Islamic-Persian lore
* [[Ents]]
* [[Giants (Marvel Comics)]]
* [[Giant (Dungeons & Dragons)|Giant (''Dungeons & Dragons'')]]
* [[Titan (mythology)|Titan]] – a comparable class of deities in Greek mythology

== Citations ==
{{reflist}}

== Bibliography ==

=== Primary ===
* {{cite book |last1=Bellows |first1=Henry Adam |title=The poetic Edda |date=2018 |publisher=Digireads.com Publishing |isbn=978-1420957051}}
* {{cite book |last1=Dodds |first1=Jeramy |title=The poetic Edda |date=2015 |publisher=Coach House Books |location=Toronto |isbn=978-1552452967}}
* {{cite book |last1=Laing |first1=Samuel |title=Heimskringla |date=1961 |publisher=Dent |location=London |isbn=0460008471}}
* {{cite book |last1=Lavender |first1=Philip |title=Illuga saga Gríðarfóstra = The saga of Illugi, Gríður's foster-son |publisher=Viking Society for Northern Research |date=2015 |location=London |isbn=9780903521918}}
* {{cite book |last1=Leslie |first1=R.F. |title=Three Old English Elegies |url=https://archive.org/details/threeoldenglishe0000lesl/page/23 |url-access=registration |date=1961 |publisher=The University Press |location=Manchester |isbn=9780859891844 |edition=1 }}
* {{cite book|ref={{SfnRef|Orchard tr.|2011}}|translator-last=Orchard |translator-first=Andy |translator-link=Andy Orchard |title=The Elder Edda: A Book of Viking Lore |location=London |publisher=Penguin Books |date=2011 |url=https://books.google.com/books?id=piCTi0XQEccC |isbn=<!--0141943475, -->9780141393728}}
* {{cite book |last1=Sturluson |first1=Snorri |translator-last=Brodeur|translator-first=Arthur Gilchrist|title=The Prose Edda |date=2018 |publisher=Franklin Classics Trade Press |isbn=9780344335013}}
* {{cite book |last1=Thorpe |first1=Benjamin |title=The Elder Eddas of Saemund Sigfusson: Translated from the Original Old Norse Text Into English |date=2010 |publisher=Forgotten Books |isbn=978-1440066078}}
* {{cite web |ref={{SfnRef|Beowulf}}| title=Beowulf on Steorarume [Beowulf in Cyberspace]: Bilingual Edition (OE text & translation) |url=https://heorot.dk/beo-intro-rede.html |website=heorot.dk |access-date=27 April 2022}}
* {{cite web |ref={{SfnRef|Nafnaþulur (ON)}}|title=Nafnaþulur – heimskringla.no |url=http://heimskringla.no/wiki/Nafna%C3%BEulur |website=heimskringla.no |access-date=4 May 2022}}
* {{Cite web |ref={{SfnRef|Wikisource, Rune poems}}|title=Rune poems |url=https://en.wikisource.org/wiki/Rune_poems |website=Wikisource |access-date=25 April 2022}}
* {{cite web |ref={{SfnRef|The Ruin}}|title=The Ruin, Old English Poetry Project, Rutgers University |url=https://oldenglishpoetry.camden.rutgers.edu/the-ruin/ |website=oldenglishpoetry.camden.rutgers.edu |access-date=14 May 2022}}

=== Secondary ===
* {{cite book |last1=Ásdísardóttir |first1=Ingunn |title=Jǫtnar in War and Peace: the Jǫtnar in Old Norse mythology: their nature and function |date=2018 |publisher=University of Iceland, School of Social Sciences |oclc=1113408226 |url=https://www.worldcat.org/oclc/1113408226}}
* {{cite journal |last1=Brink |first1=Stefan |title=Mytologiska rum och eskatologiska föreställningar i det vikingatida Norden |journal=Ordning mot kaos: Studier av nordisk förkristen kosmologi |date=2004 |pages=S. 291–316: ill |isbn=9789189116634 |url=https://libris.kb.se/bib/9473335 |access-date=23 April 2022}}
* {{cite journal |last1=Clarke |first1=Jake |title=Finding a place for old things: The role of pre-Norse features in constructing Norse conceptual landscapes in the Scottish Isles |journal = Lund University|url=https://lup.lub.lu.se/student-papers/search/publication/9036139 | date = 2020 | access-date=24 April 2022}}
* {{cite journal |last1=Davidson |first1=Hilda R. Ellis |title=Scandinavian Folklore in Britain |journal=Journal of the Folklore Institute |date=1970 |volume=7 |issue=2/3 |pages=177–186 |doi=10.2307/3813871 |jstor=3813871 |url=https://www.jstor.org/stable/3813871 |access-date=5 May 2022 |issn=0015-5934}}
* {{cite book |last1=Fox |first1=Michael |title=Following the formula in Beowulf, Örvar-Odds saga, and Tolkien |date=2020 |location=Cham |isbn=978-3030481360 |page=30}}
* {{cite web |last1=Gunnell |first1=Terry |title=Grýla, Grýlur, "Grøleks" and Skeklers: Medieval Disguise Traditions in the North Atlantic? |url=https://notendur.hi.is/~terry/articles/TerryGunnell-2001_Gryla,Grylur,Groleks_and_Skeklers.pdf |archive-url=https://ghostarchive.org/archive/20221009/https://notendur.hi.is/~terry/articles/TerryGunnell-2001_Gryla,Grylur,Groleks_and_Skeklers.pdf |archive-date=9 October 2022 |url-status=live |website=notendur.hi.is| date = 2001 |access-date=15 May 2022 | pages=32–54}}
* {{cite web |last1=Gunnell |first1=Terry |title=Blótgyðjur, Goðar, Mimi, Incest, and Wagons: Oral Memories of the of the Religion(s) of the Vanir |url=https://www.academia.edu/es/36066115/Bl%C3%B3tgy%C3%B0jur_Go%C3%B0ar_Mimi_Incest_and_Wagons_Oral_Memories_of_the |website=Old Norse Mythology—Comparative Perspectives. Ed. Pernille Hermann, Stephen A. Mitchell, and Jens Peter Schjødt, with Amber J. Rose. |access-date=5 May 2022 |date=2018}}
* {{cite journal |last1=Heide |first1=Eldar |title=Contradictory cosmology in Old Norse myth and religion – but still a system? |journal=Maal og Minne |date=2014 |volume=106 |issue=1 |url=http://ojs.novus.no/index.php/MOM/article/view/226 |access-date=23 April 2022 |language=no |issn=1890-5455}}
* {{cite journal |last1=Jakobsson |first1=Ármann |title="Where Do the Giants Live?". |journal=Arkiv för nordisk filologi |date=2006 |volume=121 |pages=101–112 |url=https://www.academia.edu/20555063 |access-date=6 May 2022}}
* {{cite journal |last1=Jakobsson |first1=Ármann |title=The Trollish Acts of Þorgrímr the Witch: The Meanings of Troll and Ergi in Medieval Iceland |journal=Saga-Book |date=2008 |volume=32 |pages=39–68 |url=https://www.academia.edu/1348105}}
* {{cite book |last1=Jakobsson |first1=Ármann |title=Identifying the Ogre, The Legendary Saga Giants |date=2009}}
* {{cite journal |last1=Ljosland |first1=Ragnhild |title=Old Norse Cultural Influence in the Work of Christina M. Costie |journal=Journal of the North Atlantic |date=2013 |pages=177–188 |jstor=26686980 |url=https://www.jstor.org/stable/26686980 |access-date=24 April 2022 |issn=1935-1984}}
* {{Cite book|last=Lindow|first=John|url=https://books.google.com/books?id=KlT7tv3eMSwC|title=Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs|date=2002|publisher=Oxford University Press|isbn=978-0-19-983969-8|language=en|author-link=John Lindow}}
* {{cite journal |last1=Lummer |first1=Felix |title=Solitary Colossi and Not-So-Small Men |journal=Arv – Nordic Yearbook of Folklore |date=2021 |volume=77 |issue=1 |pages=57–85 |url=https://kgaa.bokorder.se/en-US/article/4499/arv-nordic-yearbook-of-folklore-vol-77-20 |access-date=6 May 2022}}
* {{cite journal |last1=Maraschi |first1=Andrea |title=Taboo or Magic Practice? Cannibalism as Identity Marker for Giants and Human Heroes in Medieval Iceland |journal=Parergon |date=2020 |volume=37 |issue=1|pages=1–25 |doi=10.1353/pgn.2020.0056 |s2cid=226719907}}
* {{cite book |last1=McKinnell |first1=John |title=Meeting the other in Norse myth and legend |date=2005 |publisher=D.S. Brewer |location=Woodbridge, Suffolk, UK |isbn=1843840421}}
* {{cite journal |last1=Monikander |first1=Anne |title=Borderland-stalkers and Stalking-horses Horse Sacrifice as Liminal Activity in the Early Iron Age |journal=Current Swedish Archaeology |date=28 December 2006 |volume=14 |pages=143–158 |doi=10.37718/CSA.2006.07 |url=https://publicera.kb.se/csa/article/view/712/679 |language=en |issn=2002-3901|doi-access=free }}
* {{cite journal |last1=Motz |first1=Lotte |title=Giants in Folklore and Mythology: A New Approach |journal=Folklore |date=1982 |volume=93 |issue=1 |pages=70–84 |doi=10.1080/0015587X.1982.9716221 |jstor=1260141 |url=https://www.jstor.org/stable/1260141 |access-date=6 May 2022 |issn=0015-587X}}
* {{cite book |last1=Muir |first1=Tom |title=Orkney folk tales |date=2014 |publisher=History Press |location=Stroud, Gloucestershire |isbn=9780752499055}}
* {{cite book |last1=Orchard |first1=Andy |title=Dictionary of Norse myth and legend |date=1997 |publisher=Cassell |location=London |isbn=9780304345205}}
* {{Cite book|last=Price|first=Neil|url=https://books.google.com/books?id=gjq6rvoIRpAC|title=Old Norse Religion in Long-Term Perspectives: Origins, Changes, and Interactions|publisher=Nordic Academic Press|year=2006|isbn=91-89116-81-X|editor-last=Andrén|editor-first=Anders|location=Lund|contribution=What's in a Name? An Archeological Identity Crisis for the Norse Gods (and Some of their Friends)|editor2-last=Jennbert|editor2-first=Kristina|display-editors=etal}}
* {{cite journal |last1=Salus |first1=Peter H. |last2=Taylor |first2=Paul Beekman |title=Eikinskjaldi, Fjalarr, And Eggþér |journal=Neophilologus |date=1969 |volume=53 |issue=1 |pages=76–81 |doi=10.1007/BF01511692 |s2cid=162276325 |url=https://link.springer.com/article/10.1007/BF01511692 |access-date=23 April 2022 |language=en |issn=1572-8668}}
* {{cite book |last1=Schneider |first1=Karl |title=Sophia Lectures on Beowulf |date=1986 |publisher=Taishukan for the Japan Science Society |pages=170–171}}
* {{cite journal |last1=Slade |first1=Benjamin |title=Untydras ealle: Grendel, Cain, and V̥rtra: Indo-European śruti and Christian sm̥rti in Beowulf |journal=In Geardagum |date=2007 |volume=27 |pages=1–32}}
* {{cite book |last1=Simek |first1=Rudolf | author-link = Rudolf Simek | translator1-last = Hall | translator-first = Angela |title=A Dictionary of Northern Mythology |date=2008 |publisher=BOYE6 |isbn=9780859915137}}
* {{cite book |last1=Simpson |first1=Jacqueline |title=Icelandic folktales & legends |date=2004 |publisher=Tempus |location=Stroud |isbn=9780752430454 |edition=2nd}}
* {{cite book |last1=Taylor |first1=Paul Beekman |title=Sharing story: Medieval Norse-English literary relationships|date=1998 |publisher=AMS Press |location=New York |isbn=0404641652 |pages=123–137}}
* {{cite book |last1=Tolkien |first1=J. R. R. |author-link=J. R. R. Tolkien |title=[[Beowulf and the critics]] |date=2011 |publisher=ACMRS |location=Tempe, Ariz. |isbn=978-0866984508 |edition=Rev., 2nd}}
* {{cite book |last1=Westwood |first1=Jennifer |title=The lore of the land: a guide to England's legends, from Spring-heeled Jack to the Witches of Warboys |date=2006 |publisher=Penguin |location=London |isbn=0141021039}}
* {{cite web |ref={{SfnRef|Thursford}}|title=Key to English Place-names, Thursford |url=http://kepn.nottingham.ac.uk/map/place/Norfolk/Thursford |website=kepn.nottingham.ac.uk |access-date=24 April 2022}}
** {{cite web |ref={{SfnRef|Thrispin Head}}|title=Thrispin Gate, Thrispin Head :: Survey of English Place-Names |url=https://epns.nottingham.ac.uk/browse/West+Riding+of+Yorkshire/Kirkby+Overblow/532881f9b47fc40c81003f00-Thrispin+Gate%2C+Thrispin+Head |website=epns.nottingham.ac.uk |access-date=24 April 2022}}
** {{cite web |ref={{SfnRef|Thruss Pits}}|title=Thruss Pits :: Survey of English Place-Names |url=https://epns.nottingham.ac.uk/browse/Derbyshire/Osmaston+by+Derby/58f781dc756ff4ca8be45187-Thruss+Pits+or+Rush+pit+Close |website=Survey of English Place-Names |access-date=24 April 2022}}
** {{cite web |ref={{SfnRef|Thursgill_a}}|title=Thursgill :: Survey of English Place-Names |url=https://epns.nottingham.ac.uk/browse/id/53288201b47fc40c81005136-Thursgill |website=epns.nottingham.ac.uk|access-date=24 April 2022}}
** {{cite web |ref={{SfnRef|Thursgill_b}}|title=Thursgill ' :: Survey of English Place-Names |url=https://epns.nottingham.ac.uk/browse/Cumberland/Hesket+in+the+Forest/58f781bf756ff4ca65492cec-Thursgill+%27 |website=epns.nottingham.ac.uk |access-date=24 April 2022}}
** {{cite web |ref={{SfnRef|Trusey Hill}}|title=Trusey Hill :: Survey of English Place-Names |url=https://epns.nottingham.ac.uk/browse/id/53285470b47fc40a4d00001c-Trusey+Hill |website=epns.nottingham.ac.uk |access-date=24 April 2022}}
** {{cite web |ref={{SfnRef|bergrisi}}|title=bergrisi |url=https://en.wiktionary.org/wiki/bergrisi |website=Wiktionary |access-date=25 March 2023 |language=en |date=18 September 2019}}
** {{cite web |ref={{SfnRef|ettin}}| title=ettin |url=https://en.wiktionary.org/wiki/ettin |website=Wiktionary |access-date=11 May 2022 |language=en |date=5 October 2019}}
** {{cite web |ref={{SfnRef|gýgr}}|title=gýgr |url=https://en.wiktionary.org/wiki/g%C3%BDgr |website=Wiktionary |access-date=18 April 2022 |language=en |date=8 January 2022}}
** {{cite web |ref={{SfnRef|hrímþurs}}|title=hrímþurs |url=https://en.wiktionary.org/wiki/hr%C3%ADm%C3%BEurs |website=Wiktionary |access-date=25 March 2023 |language=en |date=2 March 2022}}
** {{cite web |ref={{SfnRef|íviðja}}|title=íviðja |url=https://en.wiktionary.org/wiki/%C3%ADvi%C3%B0ja#Old_Norse |website=Wiktionary |access-date=18 April 2022 |language=en |date=8 January 2022}}
** {{cite web |ref={{SfnRef|jätti}}|title=jätti |url=https://en.wiktionary.org/wiki/j%C3%A4tti#Finnish |website=Wiktionary |access-date=27 January 2023 |language=en |date=1 December 2022}}
** {{cite web |ref={{SfnRef|trollkona}}|title=Trollkona |url=https://old-icelandic.vercel.app/word/trollkona |website=Old Icelandic Dictionary |access-date=18 April 2022 |language=en}}
** {{cite web |ref={{SfnRef|RHWUD}}|title=Jotun |url=http://www.dictionary.com/browse/jotun |date=21 April 2018|website =Random House Webster's Unabridged Dictionary|archive-url=https://web.archive.org/web/20180421030915/http://www.dictionary.com/browse/jotun |archive-date=21 April 2018 }}

== External links ==
* {{Commons category-inline|Jötnar}}

{{Norse mythology}}
{{Anglo-Saxon paganism}}

{{DEFAULTSORT:Jotunn}}
[[Category:Jötnar| ]]
[[Category:Types of deities]]