The Tree of Life in Germanic Mythology
At the heart of our mythology lies an epic tale that spans time itself. It begins with creation, builds toward a climactic destruction, and ends with a glimmer of renewal. This is the tale of the Germanic people, past, present, and future, a story that continues to grow with each generation.
Central to every mythology is its cosmology, the account of how the universe came to be. For a mythology to exist, it must take place somewhere. The lands where the gods roamed, the homes of men and giants, and the realms of the dead are all parts of this greater cosmic structure. These are best understood when viewed in the context of the grand epic.
In the earliest times, creation arose from the interaction of natural elements. Ice from the northern realm of Niflheim met the heat from the southern land known as Surts sökk-dalir, or Surt’s Sunkendales. Between them lay the air of Ginnungagap, which would later become Mímisbrunnr, and within the melting ice was found a creative substance known as Aurr. Aurr, a milky material, sustained the primeval cow Auðumbla as she licked the ice. From her milk, she gave life to Ymir, the first being, who in turn created new life. From the sweat beneath his arm came a man and woman, and from his legs a monstrous offspring was born, destined to become the enemy of the gods.
This early land is named in the poem Hrafnagaldr Óðins as Jörmungrund, the “great ground,” home of the first beings. The Völuspá tells of the gods playing tafl games and building hof and hörg (temples and altars), which can be understood as sacred centers of divine order. The vast land is divided into three regions, each corresponding to one of the primordial wells. To the north lies Hvergelmir, the source of all waters and the heart of Niflheim. In the middle stands Mímisbrunnr, where Ginnungagap once was. To the south lies Urð-Hel, the realm of Urðarbrunnr, closest to Surts Sunkendales and described as a warm region where swans swim.
Each well is accompanied by a root of Yggdrasil, the great World Tree. The Norns water these roots daily with a milky white liquid from Urðarbrunnr, replenishing them as the serpent Niðhogg gnaws from below.
When the sons of Borr slew the primordial giant Ymir, they fashioned his body into Miðgarðr. His skull became the dome of the heavens, set upon a great mill that turns the sky, its inner surface filled with stars. Miðgarðr, the realm of men, was lifted from the sea and set as an island within it, bordered by mountains separating it from the lands of giants.
The gods then built their own home and named it Ásgarðr, most famously the site of Valhöll, the hall of the slain, where the chosen warriors dwell with Óðinn until Ragnarök. Like other ancient religions, the gods were seen as dwelling in the heavens, above the world of men.
Thus, the cosmos forms a three-tiered structure: heaven, earth, and the underworld. It is symbolized by a tree that unites them all. Beyond poetic descriptions, archaeological finds also reflect this vision. The Överhogdal tapestry depicts a world tree with a clear three-layered structure and a rooster perched at its top. This image, supported by poetic, skaldic, and later prose sources, suggests that the ancient Germanic cosmology consisted not of “nine worlds,” but rather nine realms existing within three separated realms.
This is why we chose the Yggdrasil as the symbol of the Sedian belief. It represents our cosmology and the story of our people. Our ancestors followed Að Förnum Siðr, “the Ancient Way,” and through this symbol we honor them.
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