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Thor (from ) is a prominent god in Germanic paganism. In , he is a hammer-wielding god associated with thunder, storms, strength, protection, fertility, farmers, and free people. Besides Þórr, the deity occurs in as Thunor, in as Thuner, in as Thunar, and in Old High German as Donar, all ultimately stemming from the Þun(a)raz, meaning 'Thunder'.

Thor is a prominently mentioned god throughout the of the , from the of regions of italic=no, to the Germanic expansions of the , to his high popularity during the , when, in the face of the process of the Christianization of Scandinavia, emblems of his hammer, italic=no, were worn and containing the name of the god bear witness to his popularity.

Narratives featuring Thor are most prominently attested in Old Norse, where Thor appears throughout . In stories recorded in medieval , Thor bears at least fifteen names, is the husband of the golden-haired goddess italic=no and the lover of the italic=no. With italic=no, Thor fathered the goddess (and possible ) italic=no; with italic=no, he fathered italic=no; with a mother whose name is not recorded, he fathered italic=no, and he is the stepfather of the god italic=no. Thor is the son of and Jörð, by way of his father Odin, he has numerous brothers, including italic=no. Thor has two servants, italic=no and italic=no, rides in a cart or chariot pulled by two goats, italic=no and italic=no (whom he eats and resurrects), and is ascribed three dwellings (italic=no, italic=no, and italic=no). Thor wields the hammer italic=no, wears the belt italic=no and the iron gloves italic=no, and owns the staff italic=no. Thor's exploits, including his relentless slaughter of his foes and fierce battles with the monstrous serpent italic=no—and their foretold mutual deaths during the events of italic=no—are recorded throughout sources for Norse mythology.

Into the modern period, Thor continued to be acknowledged in folklore throughout Germanic-speaking Europe. Thor is frequently referred to in place names, the day of the week bears his name (modern English Thursday derives from Old English thunresdaeġ, 'Thunor's day'), and names stemming from the pagan period containing his own continue to be used today, particularly in Scandinavia. Thor has inspired numerous works of art and references to Thor appear in modern popular culture. Like other Germanic deities, veneration of Thor is revived in the modern period in Heathenry.

Name
The name Thor is derived from Norse mythology. Its medieval Germanic equivalents or cognates are Donar (Old High German), Þunor (), Thuner (), Thunar (), and Þórr (),; the latter of which inspired the modern English form Thor. Oxford English Dictionary, s.v. Thor.

Etymology
Though Old Norse Þórr has only one syllable, it comes from an earlier two-syllable form which can be reconstructed as * Þonarr (from an earlier * Þunaraz) and/or * Þunurr (from * Þunuraz), evidenced by the poems Hymiskviða and Þórsdrápa, and modern tųosdag 'Thursday', through the common Old Norse development of the sequence -unr- to -ór-.

All Germanic forms of Thor's name descend from , but there is debate as to precisely what form the name took at that early stage. The form Þunuraz is suggested by Elfdalian tųosdag ('Thursday') and by a runic inscription from around 700 from Hallbjäns in Sundre, Gotland, which includes the sequence þunurþurus. Alternatively, the form Þunaraz is attractive because it is identical to the name of the ancient Celtic god (by metathesis—switch of sounds—of an earlier *Tonaros, attested in the dative tanaro and the river name Tanarus)., Finally, the form Þunraz has also been suggested by Hjalmar Lindroth (1917) and has the attraction of clearly containing the sequence -unr-, needed to explain the later form Þórr, although the similarity with Celtic theonym * Tonaros is lost. According to John T. Koch, the form Þunraz is from earlier pre-Germanic stage that predates Grimm's law.

These Proto-Germanic forms are probably further related to the common Proto-Indo-European root for 'thunder' *(s)tenh₂-, also attested in the Latin epithet (attached to Jupiter) and the Vedic stanáyati ("thunders").; ; . Scholar Peter Jackson argues that those theonyms may have emerged as the result of the fossilization of an original (or , i.e. name) of the Proto-Indo-European thunder-god Perkwunos]], since the Vedic weather-god is also called ('Thunderer').

The potentially perfect match between the thunder-gods * Tonaros and * Þunaraz, which both go back to a common form * ton(a)ros ~ * tṇros, is notable in the context of early Celtic–Germanic linguistic contacts, especially when added to other inherited terms with thunder attributes, such as * Meldunjaz–* meldo- (from * meldh- 'lightning, hammer', i.e. *Perkwunos' weapon) and * Fergunja–* (from *perkwun-iyā 'wooded mountains', i.e. *Perkwunos' realm).

Name of the weeks
The English name comes from Old English Þunresdæg, meaning 'day of Þunor', with influence from Old Norse Þórsdagr. The name is with Old High German Donarestag. All of these terms derive from a Late Proto-Germanic weekday name along the lines of Þunaresdagaz ('Day of Þun(a)raz'), a of Latin Iovis dies ('Day of '; compare modern Italian giovedì, French jeudi, Spanish jueves). By employing a practice known as interpretatio germanica during the Roman period, ancient Germanic peoples adopted the Latin weekly calendar and replaced the names of Roman gods with their own. Oxford English Dictionary, s.v. "Thursday ( n. & adv.), Etymology," September 2023, .

Personal names
Beginning in the , containing the Þórr are recorded with great frequency, whereas no examples are known prior to this period. Þórr-based names may have flourished during the Viking Age as a defiant response to attempts at Christianization, similar to the widespread Viking Age practice of wearing Thor's hammer pendants.

Historical attestations
Roman era
The earliest records of the Germanic peoples were recorded by the Romans, and in these works Thor is frequently referred to—via a process known as interpretatio romana (where characteristics perceived to be similar by Romans result in identification of a non-Roman god as a Roman deity)—as either the Roman god Jupiter (also known as Jove) or the Greco-Roman .

The first clear example of this occurs in the Roman historian 's late first-century work italic=yes, where, writing about the religion of the italic=no (a confederation of ), he comments that "among the gods Mercury is the one they principally worship. They regard it as a religious duty to offer to him, on fixed days, human as well as other sacrificial victims. Hercules and Mars they appease by animal offerings of the permitted kind" and adds that a portion of the italic=no also venerate "".Birley (1999:42). In this instance, Tacitus refers to the god as "Mercury", Thor as "Hercules", and the god italic=no as "Mars", and the identity of the of the Suebi has been debated. In Thor's case, the identification with the god Hercules is likely at least in part due to similarities between Thor's hammer and Hercules' club.Birley (1999:107). In his Annals, Tacitus again refers to the veneration of "Hercules" by the Germanic peoples; he records a wood beyond the river (in what is now northwestern ) as dedicated to him.Birley (1999:42 and 106–107). A deity known as Hercules Magusanus was venerated in Germania Inferior; due to the Roman identification of Thor with Hercules, has suggested that Magusanus was originally an epithet attached to the deity * Þunraz.

Post-Roman era
The first recorded instance of the name of the god appears upon the Nordendorf fibulae, a piece of jewelry created during the and found in . The item bears an inscribed with the name Þonar (i.e. Donar), the southern Germanic form of Thor's name.Simek (2007:235–236).

Around the second half of the 8th century, Old English texts mention Thunor (Þunor), which likely refers to a Saxon version of the god. In relation, Thunor is sometimes used in Old English texts to gloss Jupiter, the god may be referenced in the poem Solomon and Saturn, where the thunder strikes the devil with a "fiery axe", and the Old English expression þunorrād ("thunder ride") may refer to the god's thunderous, goat-led chariot.Turville-Petre (1964:99)See North (1998:238–241) for þunnorad and tales regarding Thunor.

A 9th-century AD codex from , Germany, known as the Old Saxon Baptismal Vow, records the name of three Old Saxon gods, UUôden (Old Saxon ""), Saxnôte, and Thunaer, by way of their renunciation as demons in a formula to be repeated by Germanic pagans formally converting to Christianity.Simek (2007:276).

According to a near-contemporary account, the Christian missionary felled an dedicated to "Jove" in the 8th century, the Donar's Oak in the region of , .Simek (2007:238) and Robinson (1916:63).

The Kentish royal legend, probably 11th-century, contains the story of a villainous reeve of Ecgberht of Kent called Thunor, who is swallowed up by the earth at a place from then on known as þunores hlæwe (Old English 'Thunor's mound'). Gabriel Turville-Petre saw this as an invented origin for the placename demonstrating loss of memory that Thunor had been a god's name.Turville-Petre (1964:99–100); variant texts in mss. Stowe 944, Cotton Caligula A. xiv, London, Lambeth Palace 427.

Viking age
In the 11th century, chronicler Adam of Bremen records in his italic=yes that a statue of Thor, who Adam describes as "mightiest", sits in the Temple at Uppsala in the center of a triple throne (flanked by and "Fricco") located in italic=no, . Adam details that "Thor, they reckon, rules the sky; he governs thunder and lightning, winds and storms, fine weather and fertility" and that "Thor, with his mace, looks like Jupiter". Adam details that the people of italic=no had appointed to each of the gods, and that the priests were to offer up sacrifices. In Thor's case, he continues, these sacrifices were done when plague or famine threatened.Orchard (1997:168–169). Earlier in the same work, Adam relays that in 1030 an English preacher, Wulfred, was by assembled Germanic pagans for "profaning" a representation of Thor.North (1998:236).

Two objects with inscriptions invoking Thor date from the 11th century, one from and one from Sweden. The first, the from , , calls upon Thor to heal a wound by banishing a thurs.McLeod, Mees (2006:120). The second, the , invokes protection by both Thor and his hammer.McLeod, Mees (2006:28).

On four (or possibly five) , an invocation to Thor appears that reads "May Thor hallow (these /this monument)!" The invocation appears thrice in Denmark (DR 110, , and DR 220), and a single time in italic=no (VG 150), Sweden. A fifth appearance may possibly occur on a runestone found in italic=no, Sweden (Sö 140), but the reading is contested.Sawyer (2003:128).

Pictorial representations of Thor's hammer appear on a total of five runestones found in Denmark (DR 26 and DR 120) and in the Swedish counties of italic=no (VG 113) and italic=no (Sö 86 and Sö 111). It is also seen on runestone DR 48. The design is believed to be a heathen response to Christian runestones, which often have a cross at the centre. One of the stones, Sö 86, shows a face or mask above the hammer. Anders Hultgård has argued that this is the face of Thor.McKinnell, Simek, Düwel (2004:122–123). At least three stones depict Thor fishing for the serpent italic=no: the italic=no stone in italic=no, Denmark, the in italic=no, Sweden and the in Gosforth, England. argued in the 1930s that the image stone Ardre VIII on italic=no depicts two scenes from the story: Thor ripping the head of Hymir's ox and Thor and Hymir in the boat,Lindqvist (1933:102–103). but this has been disputed.Meulengracht Sørensen (1986:262, 269).

===Image gallery===

from Sweden, one of four stones depicting Thor's fishing trip]]
, one of four stones depicting Thor's fishing trip]]
".]]

Post-Viking age
In the 12th century, more than a century after Norway was "officially" Christianized, Thor was still being invoked by the population, as evidenced by a stick bearing a runic message found among the Bryggen inscriptions in , . On the stick, both Thor and Odin are called upon for help; Thor is asked to "receive" the reader, and Odin to "own" them.McLeod, Mees (2006:30).

Poetic Edda
In the , compiled during the 13th century from traditional source material reaching into the pagan period, Thor appears (or is mentioned) in the poems italic=yes, italic=yes, italic=yes, italic=yes, italic=yes, italic=yes, italic=yes, italic=yes, and italic=yes.Larrington (1999:320). In the poem italic=yes, a dead italic=no recounts the history of the universe and foretells the future to the disguised god Odin, including the death of Thor. Thor, she foretells, will do battle with the great serpent during the immense mythic war waged at italic=no, and there he will slay the monstrous snake, yet after he will only be able to take nine steps before succumbing to the venom of the beast:

>
translation: Then comes the mighty son of Hlôdyn: (Odin's son goes with the monster to fight); 's Veor in his rage will slay the worm. Nine feet will go Fiörgyn's son, bowed by the serpent, who feared no foe. All men will their homes forsake.Thorpe (1907:7).Henry Adams Bellows translation: Hither there comes the son of Hlothyn, The bright snake gapes to heaven above; ... Against the serpent goes Othin's son. In anger smites the warder of earth,— Forth from their homes must all men flee;— Nine paces fares the son of Fjorgyn, And, slain by the serpent, fearless he sinks.Bellows (1923:23).

Afterwards, says the italic=no, the sky will turn black before fire engulfs the world, the stars will disappear, flames will dance before the sky, steam will rise, the world will be covered in water and then it will be raised again, green and fertile.Larrington (1999:11–12).

In the poem italic=yes, the god Odin, in disguise as Grímnir, and tortured, starved and thirsty, imparts in the young italic=no cosmological lore, including that Thor resides in italic=no, and that, every day, Thor wades through the rivers italic=no and italic=no, and the two italic=no. There, italic=no says, Thor sits as judge at the immense cosmological world tree, italic=no.Larrington (1999:57).

In italic=yes, the god italic=no's messenger, italic=no, threatens the fair italic=no, with whom italic=no is smitten, with numerous threats and curses, including that Thor, italic=no, and Odin will be angry with her, and that she risks their "potent wrath".Larrington (1999:66).

Thor is the main character of italic=yes, where, after traveling "from the east", he comes to an inlet where he encounters a ferryman who gives his name as italic=no (Odin, again in disguise), and attempts to hail a ride from him. The ferryman, shouting from the inlet, is immediately rude and obnoxious to Thor and refuses to ferry him. At first, Thor holds his tongue, but italic=no only becomes more aggressive, and the poem soon becomes a italic=no match between Thor and italic=no, all the while revealing lore about the two, including Thor's killing of several italic=no in "the east" and women on italic=no (now the Danish island of italic=no). In the end, Thor ends up walking instead.Larrington (1999:69–75). Thor is again the main character in the poem italic=yes, where, after the gods have been hunting and have eaten their prey, they have an urge to drink. They "shake the twigs" and interpret what they say. The gods decide that they would find suitable cauldrons at italic=no's home. Thor arrives at italic=no's home and finds him to be cheerful, looks into his eyes, and tells him that he must prepare feasts for the gods. Annoyed, italic=no tells Thor that the gods must first bring to him a suitable cauldron to brew ale in. The gods search but find no such cauldron anywhere. However, italic=no tells Thor that he may have a solution; east of italic=no lives italic=no, and he owns such a deep kettle.Larrington (1999:78–79).

So, after Thor secures his goats at italic=no's home, Thor and italic=no go to italic=no's hall in search of a large enough to brew for them all. They arrive, and italic=no sees his nine-hundred-headed grandmother and his gold-clad mother, the latter of which welcomes them with a horn. After italic=no—who is not happy to see Thor—comes in from the cold outdoors, italic=no's mother helps them find a properly strong cauldron. Thor eats a big meal of two oxen (all the rest eat but one), and then goes to sleep. In the morning, he awakes and informs italic=no that he wants to go fishing the following evening, and that he will catch plenty of food, but that he needs bait. italic=no tells him to go get some bait from his pasture, which he expects should not be a problem for Thor. Thor goes out, finds italic=no's best ox, and rips its head off.Larrington (1999:79–80).

After a lacuna in the manuscript of the poem, italic=yes abruptly picks up again with Thor and italic=no in a boat, out at sea. italic=no catches a few at once, and Thor baits his line with the head of the ox. Thor casts his line and the monstrous serpent italic=no bites. Thor pulls the serpent on board, and violently slams him in the head with his hammer. italic=no shrieks, and a noisy commotion is heard from underwater before another lacuna appears in the manuscript.Larrington (1999:81).

After the second lacuna, italic=no is sitting in the boat, unhappy and totally silent, as they row back to shore. On shore, italic=no suggests that Thor should help him carry a whale back to his farm. Thor picks both the boat and the whales up, and carries it all back to italic=no's farm. After Thor successfully smashes a crystal goblet by throwing it at italic=no's head on italic=no's mother's suggestion, Thor and italic=no are given the cauldron. italic=no cannot lift it, but Thor manages to roll it, and so with it they leave. Some distance from italic=no's home, an army of many-headed beings led by italic=no attacks the two, but are killed by the hammer of Thor. Although one of his goats is lame in the leg, the two manage to bring the cauldron back, have plenty of ale, and so, from then on, return to 's for more every winter.Larrington (1999:82–83).

In the poem italic=yes, the half-god angrily with the gods in the sea entity italic=no's hall. Thor does not attend the event, however, as he is away in the east for unspecified purposes. Towards the end of the poem, the flyting turns to italic=no, Thor's wife, whom Loki then claims to have slept with. The god italic=no's servant italic=no interjects, and says that, since all of the mountains are shaking, she thinks that Thor is on his way home. italic=no adds that Thor will bring peace to the quarrel, to which Loki responds with insults.Larrington (1999:84 and 94).

Thor arrives and tells Loki to be silent, and threatens to rip Loki's head from his body with his hammer. Loki asks Thor why he is so angry, and comments that Thor will not be so daring to fight "the wolf" (italic=no) when it eats Odin (a reference to the foretold events of italic=no). Thor again tells him to be silent, and threatens to throw him into the sky, where he will never be seen again. Loki says that Thor should not brag of his time in the east, as he once crouched in fear in the thumb of a glove (a story involving deception by the magic of italic=no, recounted in the Prose Edda book italic=yes)—which, he comments, "was hardly like Thor". Thor again tells him to be silent, threatening to break every bone in Loki's body. Loki responds that he intends to live a while yet, and again insults Thor with references to his encounter with italic=no. Thor responds with a fourth call to be silent, and threatens to send Loki to italic=no. At Thor's final threat, Loki gives in, commenting that only for Thor will he leave the hall, for "I know alone that you do strike", and the poem continues.Larrington (1999:94–95). In the comedic poem italic=yes, Thor again plays a central role. In the poem, Thor wakes and finds that his powerful hammer, italic=no, is missing. Thor turns to Loki, and tells him that nobody knows that the hammer has been stolen. The two go to the dwelling of the goddess italic=no, and so that he may attempt to find italic=no, Thor asks her if he may borrow her feather cloak. italic=no agrees, and says she would lend it to Thor even if it were made of silver or gold, and Loki flies off, the feather cloak whistling.Larrington (1999:97).

In italic=no, the italic=no italic=no sits on a , plaiting golden collars for his female dogs, and trimming the manes of his horses. italic=no sees Loki, and asks what could be amiss among the italic=no and the elves; why is Loki alone in italic=no? Loki responds that he has bad news for both the elves and the italic=no—that Thor's hammer, italic=no, is gone. italic=no says that he has hidden italic=no eight leagues beneath the earth, from which it will be retrieved, but only if italic=no is brought to him as his wife. Loki flies off, the feather cloak whistling, away from italic=no and back to the court of the gods.Larrington (1999:97–98).

Thor asks Loki if his efforts were successful, and that Loki should tell him while he is still in the air as "tales often escape a sitting man, and the man lying down often barks out lies." Loki states that it was indeed an effort, and also a success, for he has discovered that italic=no has the hammer, but that it cannot be retrieved unless italic=no is brought to italic=no as his wife. The two return to italic=no and tell her to put on a bridal head dress, as they will drive her to italic=no. italic=no, indignant and angry, goes into a rage, causing all of the halls of the italic=no to tremble in her anger, and her necklace, the famed italic=no, falls from her. italic=no pointedly refuses.Larrington (1999:98).

As a result, the gods and goddesses meet and hold a thing to discuss and debate the matter. At the thing, the god italic=no puts forth the suggestion that, in place of italic=no, Thor should be dressed as the bride, complete with jewels, women's clothing down to his knees, a bridal head-dress, and the necklace italic=no. Thor rejects the idea, yet Loki interjects that this will be the only way to get back italic=no. Loki points out that, without italic=no, the italic=no will be able to invade and settle in . The gods dress Thor as a bride, and Loki states that he will go with Thor as his maid, and that the two shall drive to italic=no together.Larrington (1999:99).

After riding together in Thor's goat-driven chariot, the two, disguised, arrive in italic=no. italic=no commands the italic=no in his hall to spread straw on the benches, for italic=no has arrived to be his wife. italic=no recounts his treasured animals and objects, stating that italic=no was all that he was missing in his wealth.Larrington (1999:100).

Early in the evening, the disguised Loki and Thor meet with italic=no and the assembled italic=no. Thor eats and drinks ferociously, consuming entire animals and three casks of . italic=no finds the behavior at odds with his impression of italic=no, and Loki, sitting before italic=no and appearing as a "very shrewd maid", makes the excuse that "italic=no's" behaviour is due to her having not consumed anything for eight entire days before arriving due to her eagerness to arrive. italic=no then lifts "italic=no's" veil and wants to kiss "her". Terrifying eyes stare back at him, seemingly burning with fire. Loki says that this is because "italic=no" has not slept for eight nights in her eagerness.

The "wretched sister" of the italic=no appears, asks for a bridal gift from "italic=no", and the italic=no bring out italic=no to "sanctify the bride", to lay it on her lap, and marry the two by "the hand" of the goddess italic=no. Thor laughs internally when he sees the hammer, takes hold of it, strikes italic=no, beats all of the italic=no, kills their "older sister", and so gets his hammer back.Larrington (1999:101).

In the poem italic=yes, Thor tricks a dwarf, italic=no, to his doom upon finding that he seeks to wed his daughter (unnamed, possibly italic=no). As the poem starts, Thor meets a dwarf who talks about getting married. Thor finds the dwarf repulsive and, apparently, realizes that the bride is his daughter. Thor comments that the wedding agreement was made among the gods while Thor was gone, and that the dwarf must seek his consent. To do so, Thor says, italic=no must tell him what he wants to know about that the dwarf has visited. In a long question and answer session, italic=no does exactly that; he describes natural features as they are known in the languages of various races of beings in the world, and gives an amount of cosmological lore.Larrington (1999:109–113). For italic=no hypothesis, see Orchard (1997:164–165).

However, the question and answer session turns out to be a ploy by Thor, as, although Thor comments that he has truly never seen anyone with more wisdom in their breast, Thor has managed to delay the dwarf enough for the Sun to turn him to stone; "day dawns on you now, dwarf, now sun shines on the hall".Larrington (1999:113).

In the poem italic=yes, italic=no offers to the italic=no woman italic=no to italic=no (sacrifice) to Thor so that she may be protected, and comments that Thor does not care much for italic=no women.Larrington (1999:254).

Prose Edda, italic=yes, and sagas
The prologue to the Thor as a prince of , and the son of Menon by Troana, a daughter of italic=no. Thor, also known as Tror, is said to have married the prophetess (identified with italic=no). Thor is further said here to have been raised in by a chieftain named , whom he later slew to assume the title of "King of Thrace", to have had a pale complexion and hair "fairer than gold", and to have been strong enough to lift ten bearskins.
(2025). 9781843840299, Boydell & Brewer Ltd. .
Page 120: "He was as fair in appearance, when he came among other men, as when ivory is inlaid in oak. His hair is fairer than gold." In later sagas he is described as red-bearded,On the red beard and the use of "Redbeard" as an epithet for Thor, see H.R. Ellis Davidson, Gods and Myths of Northern Europe, 1964, repr. Harmondsworth, Middlesex: Penguin, 1990, , p. 85 , citing the Saga of Olaf Tryggvason in italic=yes, Saga of Erik the Red, and italic=yes. but there is no evidence for a red beard in the Eddas.
(2018). 9783319761084, Springer. .

The name of the æsir is explained as "men from ", Asgard being the "Asian city" (i.e., Troy). Alternatively, Troy is in Tyrkland (Turkey, i.e., Asia Minor), and Asialand is , where Thor founded a new city named Asgard. Odin is a remote descendant of Thor, removed by twelve generations, who led an expedition across Germany, Denmark and Sweden to Norway.

In the Prose Edda, Thor is mentioned in all four books; Prologue, italic=yes, italic=yes, and italic=yes.

In italic=yes, composed in the 13th century by italic=no, Thor or statues of Thor are mentioned in italic=yes, italic=yes, italic=yes, and italic=yes. In italic=yes chapter 5, a heavily euhemerized account of the gods is provided, where Thor is described as having been a italic=no—a pagan priest—who was given by Odin (who himself is explained away as having been an exceedingly powerful magic-wielding chieftain from the east) a dwelling in the mythical location of italic=no, in what is now Sweden. The saga narrative adds that numerous names—at the time of the narrative, popularly in use—were derived from Thor.Hollander (2007:10–11).

Saint Olaf
Around the 12th century, folk traditions and iconography of the Christianizing king Olaf II of Norway (Saint Olaf; c. 995 – 1030) absorbed elements of both Thor and Freyr.Dumézil (1973:125). After Olaf's death, his cult had spread quickly all over Scandinavia, where many churches were dedicated to him, as well as to other parts of Northern Europe. His cult distinctively mixed both ecclesiastical and folk elements. From Thor, he inherited the quick temper, physical strength and merits as a giant-slayer. Early depictions portray Olaf as clean-shaven, but after 1200 he appears with a red beard. For centuries, Olaf figured in folk traditions as a slayer of and giants, and as a protector against malicious forces.

Modern folklore
Tales about Thor, or influenced by native traditions regarding Thor, continued into the modern period, particularly in Scandinavia. Writing in the 19th century, scholar records various phrases surviving into Germanic languages that refer to the god, such as the Norwegian Thorsvarme ("Thor's warmth") for lightning and the Swedish godgubben åfar ("The good old (fellow) is taking a ride") as well as the word ("Thor's rumble" or "Thor's thunder") when it thunders. Grimm comments that, at times, Scandinavians often "no longer liked to utter the god's real name, or they wished to extol his fatherly goodness".Grimm (1882:166–77). In Sweden, it was probably as a euphemism that people referred to thunder as "the ride of the god"—* ās-ækia (OWN: * áss-ekja) resulting in the modern Swedish word for thunder— .

Thor remained pictured as a red-bearded figure, as evident by the Danish rhyme that yet referred to him as Thor med sit lange skæg ("Thor with his long beard") and the curse diis ruadhiiret donner regiir! ("let red-haired thunder see to that!").

A Scandinavian folk belief that lightning frightens away and italic=no appears in numerous Scandinavian folktales, and may be a late reflection of Thor's role in fighting such beings. In connection, the lack of trolls and ettins in modern Scandinavia is explained as a result of the "accuracy and efficiency of the lightning strokes".See Lindow (1978:89), but noted as early as Thorpe (1851:154) who states, "The dread entertained by the Trolls for thunder dates from the time of paganism, Thor, the god of thunder, being the deadly foe of their race."

In the Netherlands, The Sagas of Veluwe has a story called Ontstaan van het Uddeler- en Bleeke meer which features Thor and his fight with the Winter Giants.Weggelaar, Eva. The Creation of the Uddeler- and Pale Lake – Thunar and the Winter Giants

Archaeological record
Hammer pendants, hammer coins, and Eyrarland Statue
Around 1000 pendants in distinctive shapes representing the hammer of Thor have been unearthed in what are today the Nordic countries, England, northern Germany, the Baltic countries, and Russia. Most have very simple designs in iron or silver. Around 100 have more advanced designs with ornaments. The pendants have been found in a variety of contexts (including at urban sites, and in hoards) and occur in a variety of shapes. Similarly, coins featuring depictions of the hammer have also been discovered.

The , a copper alloy figure found near italic=no, Iceland dating from around the 11th century, may depict Thor seated and gripping his hammer.Orchard (1997:161).

, Sweden]]
, Iceland.]]

Swastikas
The symbol has been identified as representing the hammer or lightning of Thor.The symbol was identified as such since 19th century scholarship; examples include Worsaae (1882:169) and Greg (1884:6). Scholar Hilda Ellis Davidson (1965) comments on the usage of the swastika as a symbol of Thor:
The protective sign of the hammer was worn by women, as we know from the fact that it has been found in women's graves. It seems to have been used by the warrior also, in the form of the swastika. ... Primarily it appears to have had connections with light and fire, and to have been linked with the sun-wheel. It may have been on account of Thor's association with lightning that this sign was used as an alternative to the hammer, for it is found on memorial stones in Scandinavia besides inscriptions to Thor. When we find it on the pommel of a warrior's sword and on his sword-belt, the assumption is that the warrior was placing himself under the Thunder God's protection.Davidson (1965:12–13).

Swastikas appear on various Germanic objects stretching from the Migration Period to the Viking Age, such as the 3rd century italic=no Fibula (DR EM85;123) from , Denmark; the spearhead from , Belarus; numerous Migration Period ; cremation urns from early Anglo-Saxon England; the 8th century italic=no sword from italic=no, Norway; and the 9th century (DR 248) from italic=no, Denmark.

Eponymy and toponymy
Numerous place names in contain the Old Norse name Þórr. The identification of these place names as pointing to religious significance is complicated by the aforementioned common usage of Þórr as a personal name element. Cultic significance may only be assured in place names containing the elements -vé (signifying the location of a italic=no, a type of pagan Germanic shrine), -hóf (a structure used for religious purposes, see ), and -lundr (a holy grove). The place name Þórslundr is recorded with particular frequency in (and has direct cognates in Norse settlements in , such as Coill Tomair), whereas Þórshof appears particularly often in southern .Simek (2007:321). italic=no ( Thor's Island) appears on the Swedish west coast. Thor also appears in many place names in .

In English place names, Old English Thunor (in contrast with the Old Norse form of the name, later introduced to the ) left comparatively few traces. Examples include , from *Thunores hlæw and Thurstable (Old English "Thunor's pillar"). F. M. Stenton noted that such place names were apparently restricted to Saxon and Jutish territory and not found in Anglian areas. (1941). "The Historical Bearing of Place-Name Studies: Anglo-Saxon Heathenism". Transactions of the Royal Historical Society, 4th series, XXIII, 1–24, pp. 17– ; (1971). Anglo-Saxon England, Oxford History of England 2, 1943, 3rd ed. Oxford: Clarendon Press, 1971, , pp. 99–100.

In what is now , locations named after Thor are sparsely recorded, but a number of locations called Donnersberg (German "Donner's mountain") may derive their name from the deity Donner, the southern Germanic form of the god's name. In as late as the 19th century in , a specific breed of fox was known as holtaþórr ("Thor of the "), likely due to the red coat of the breed.Grimm (1882:177). In Sweden in the 19th century, smooth, wedge-shaped stones found in the earth were called Thorwiggar ("Thor's wedges"), according to a folk belief that they were once hurled at a by the god Thor. (Compare Thunderstones.) Similarly, may be considered memorials to Thor in folk tradition due to their sheer weight. On the Swedish island of , a species of beetle ( Scarabæus stercorarius) was named after the god; the Thorbagge. When the beetle is found turned upside down and one flips it over, Thor's favor may be gained. In other regions of Sweden the name of the beetle appears to have been demonized with Christianization, where the insect came to be known as Thordedjefvul or Thordyfvel (both meaning "Thor-devil").Thorpe (1851:51–54).

In the northwest of Spain, there is a river called Torío in the municipality of Cármenes (León) that take name from the god Thor.

(1996). 9788480121439, Edilesa.

Origin, theories, and interpretations
Thor closely resembles other Indo-European deities associated with the thunder: the ,De Vries (1957:111).Simek (2007:322). the Estonian (or Tharapita), the italic=no, the ,Turville-Petre (1964:96–97). and particularly the italic=no, whose thunderbolt weapon the italic=no is an obvious parallels noted already by Max Müller. Scholars have compared Indra's slaying of italic=no with Thor's battle with italic=no. Although in the past it was suggested that Thor was an indigenous sky god or a Viking Age import into Scandinavia, these Indo-European parallels make him generally accepted today as ultimately derived from a Proto-Indo-European deity.Dumézil (1973:17).De Vries (1957:151–53)Turville-Petre (1964:103–05)

In italic=no's trifunctional hypothesis of Indo-European religion, Thor represents the second function, that of strength. italic=no notes that as a result of displacements, he does not lead armies; most of the functions of Indra have been in effect taken over by Odin.italic=unset. 2nd ed. Flammarion, 1985, p. 168 Many scholars have noted the association of Thor with fertility, particularly in later folklore and in the reflex of him represented by the Sami italic=no ("Good-man Thor"). For italic=no, this is the preservation by peasants of only the side-effect of the god's atmospheric battles: the fertilizing rain.Dumézil (1973:71–72). Others have emphasized Thor's close connection to humanity, in all its concerns.De Vries (1957:152–53) Scholar Hilda Ellis Davidson summarizes:

The cult of Thor was linked with men's habitation and possessions, and with the well-being of the family and community. This included the fruitfulness of the fields, and Thor, although pictured primarily as a in the myths, was also concerned with the fertility and preservation of the seasonal round. In our own times, little stone axes from the distant past have been used as fertility symbols and placed by the farmer in the holes made by the drill to receive the first seed of spring. Thor's marriage with italic=no of the golden hair, about which we hear little in the myths, seems to be a memory of the ancient symbol of between and , when he comes to earth in the thunderstorm and the storm brings the rain which makes the fields fertile. In this way Thor, as well as Odin, may be seen to continue the cult of the sky god which was known in the Bronze Age.Davidson (1975:72).

Modern influence
In modern times, Thor continues to be referred to in art and fiction. Starting with italic=no's 1776 ode to Thor, italic=yes, Thor has been the subject of poems in several languages, including italic=no's 1807 epic poem italic=yes and, by the same author, three more poems (italic=yes, italic=yes, and italic=yes) collected in his 1819 italic=yes; italic=yes (1859) by italic=no; the 1820 satirical poem italic=yes by italic=no; italic=yes (1832) by italic=no; the poem italic=yes by italic=no; italic=yes (1836) by italic=no; italic=yes (1915) by italic=no; italic=no's italic=yes (published in italic=yes, 1937); and italic=yes (1977) by italic=no.Simek (2007:323). In English he features for example in Henry Wadsworth Longfellow's "The Challenge of Thor" (1863) and in two works by : Letters of Travel: 1892–1913 and "Cold Iron" in Rewards and Fairies. L. Sprague de Camp's met with Thor, as with other Norse gods, in the first of Shea's many fantasy adventures.

Artists have also depicted Thor in painting and sculpture, including 's 1780 painting Thor Battering the Midgard Serpent; italic=no's 1821–1822 statue Thor; B. E. Fogelberg's 1844 marble statue Thor; Mårten Eskil Winge's 1872 painting Thor's Fight with the Giants; K. Ehrenberg's 1883 drawing italic=yes; several illustrations by italic=no published in italic=no's 1901 italic=yes ( Thor; italic=yes; italic=yes; italic=yes; italic=yes; italic=yes; italic=yes); J. C. Dollman's 1909 drawings Thor and the Mountain and Sif and Thor; G. Poppe's painting Thor; italic=no's 1914 drawing italic=yes; H. Natter's marble statue Thor; and U. Brember's 1977 illustrations to italic=yes by italic=no.

In the fields of science and technology, Swedish chemist italic=no (1779–1848) discovered a that he named after Thor – .Morris (1992:2212). Thor is also the namesake of the PGM-17 Thor missile.

In 1962, American comic book artist , editor and his brother created a feature in the comic book Journey Into Mystery, a series featuring Thor as a .Reynolds (1994:54). This version of Thor is portrayed as a clean-shaven blonde, instead of red-haired and bearded. The magazine soon added the backup feature "Tales of Asgard" in which Kirby illustrated stories from Norse mythology; eventually, the magazine was retitled Thor. Lee and Kirby included Thor as a founding member of their superhero team the Avengers. Thor has been portrayed in the Marvel Cinematic Universe by Australian actor , appearing in Thor, The Avengers, , , Doctor Strange, , , , and . Thor has also been featured in comic books by other publishers. In the comics, Thor is portrayed as a villain. In 's Sandman comic, Thor is portrayed as a buffoon who wields a tiny toffee hammer.

First described in 2013, Thor's hero shrew ( Scutisorex thori) is a species of native to the Democratic Republic of Congo. It and its , the ( Scutisorex somereni), are the only mammal species known to have interlocking .Johnson (2013). The team named the shrew after Thor due to the god's association with strength.

From 2015 to 2017, a fictionalised version of Thor was a supporting character in Magnus Chase and the Gods of Asgard, a of written by American author and published by Disney-Hyperion, set in the same fictional universe as the Camp Half-Blood Chronicles, and The Kane Chronicles series by the same author. Neil Gaiman's books and Norse Mythology also feature Thor.

In January 2020, the streaming service produced Ragnarok. In the show, a high school student, Magne Seier, receives Thor's powers and abilities to fight the giants that are polluting Norway and murdering people. Netflix released the second season on 27 May 2021. Thor/Magne is portrayed by .

Thor is also featured in a number of video games. In the 2002 game Age of Mythology, Thor is one of three major gods Norse players can worship. In Santa Monica Studio's 2018 video game God of War, Thor is mentioned throughout and his sons Magni and Modi are secondary antagonists. Thor makes an appearance at the end of the main storyline if certain difficulty conditions are met by the player. He makes a much more substantial appearance in the game's 2022 sequel God of War Ragnarök as a primary antagonist, played by . Thor is also mentioned in 's 2020 game Assassin's Creed Valhalla, where items of his such as Mjölnir can be found and used by the player in combat. Thor is also one of the playable gods in the third-person multiplayer online battle arena game Smite.

See also
  • Axe of Perun
  • Hercules Magusanus
  • List of Germanic deities

Notes

External links

: , , , , , , , , ,
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