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Graduated with distinction. \nThesis: \"The Tripartite Ideology. Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia.\"\n\n2016 - Bachelor of Arts in History with a minor in Religious Studies from Washburn University, Summa Cum Laude.\n\n-------\nContact: austin.a.main@gmail.com","image":"https://0.academia-photos.com/15625737/4607468/32910436/s200_austin.main.jpg","thumbnailUrl":"https://0.academia-photos.com/15625737/4607468/32910436/s65_austin.main.jpg","primaryImageOfPage":{"@type":"ImageObject","url":"https://0.academia-photos.com/15625737/4607468/32910436/s200_austin.main.jpg","width":200},"sameAs":[],"relatedLink":"https://www.academia.edu/43905032/The_Tripartite_Ideology_Interactions_between_threefold_symbology_treuddar_and_the_elite_in_Iron_Age_Scandinavia"}</script><link rel="stylesheet" href="//a.academia-assets.com/assets/design_system/heading-95367dc03b794f6737f30123738a886cf53b7a65cdef98a922a98591d60063e3.css" media="all" /><link rel="stylesheet" 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Graduated with distinction. <br />Thesis: "The Tripartite Ideology. Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia."<br /><br />2016 - Bachelor of Arts in History with a minor in Religious Studies from Washburn University, Summa Cum Laude.<br /><br />-------<br />Contact: austin.a.main@gmail.com<br /><span class="u-fw700">Supervisors: </span>Neil Price and Christoph Kilger<br /><b>Address: </b>Visby, Sweden<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><h3 class="ds2-5-heading-sans-serif-xs">Related Authors</h3></div><ul class="suggested-user-card-list" data-nosnippet="true"><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://independent.academia.edu/OlleSundqvist"><img class="profile-avatar u-positionAbsolute" alt="Olle Sundqvist related author profile 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data-toggle="tab" href="#mathesisuppsalauniversity2020" role="tab" title="M.A. Thesis - Uppsala University, 2020"><span>1</span> <span class="ds2-5-body-sm-bold">M.A. Thesis - Uppsala University, 2020</span></a></li><li class="nav-chip more-tab" role="presentation"><a class="js-profile-documents-more-tab link-unstyled u-textTruncate" data-toggle="dropdown" role="tab">More  <i class="fa fa-chevron-down"></i></a><ul class="js-profile-documents-more-dropdown dropdown-menu dropdown-menu-right profile-documents-more-dropdown" role="menu"><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="B-A-Capstone---Washburn-University,-2015-16" data-toggle="tab" href="#bacapstonewashburnuniversity201516" role="tab" style="border: none;"><span>2</span> B.A. Capstone - Washburn University, 2015/16</a></li></ul></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="M.A. Thesis - Uppsala University, 2020" id="M.A. Thesis - Uppsala University, 2020"><h3 class="profile--tab_heading_container">M.A. Thesis - Uppsala University, 2020 by Austin Main</h3></div><div class="js-work-strip profile--work_container" data-work-id="43905032"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43905032/The_Tripartite_Ideology_Interactions_between_threefold_symbology_treuddar_and_the_elite_in_Iron_Age_Scandinavia"><img alt="Research paper thumbnail of The Tripartite Ideology: Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia" class="work-thumbnail" src="https://attachments.academia-assets.com/64237422/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43905032/The_Tripartite_Ideology_Interactions_between_threefold_symbology_treuddar_and_the_elite_in_Iron_Age_Scandinavia">The Tripartite Ideology: Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia</a></div><div class="wp-workCard_item"><span>Uppsala University Student Theses</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Amongst the Iron Age Scandinavian elite, there are several supra-regional and multifaceted tripar...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Amongst the Iron Age Scandinavian elite, there are several supra-regional and multifaceted tripartite (or threefold) symbolic expressions. These include expressions found in art, artefacts and monuments, such as the triangular stone-settings, or Sw. treuddar, which may be the strongest manifestation in the landscape. In addition, tripartite symbolism is found in the elite’s óðal-claims and also Norse mythological structures. Due to the widespread pervasiveness of tripartite symbology within the culture of the Iron Age elite, these phenomena are conceptualised in the theoretical framework of a ‘tripartite ideology’. This study addresses the questions of why was the tripartite ideology so enduring within the Nordic Iron Age, in what ways did it manifest and what positions did it hold in the Iron Age elite’s socio-cultural and religious thought-world? This research examines the monumental, artefactual, social and mythological manifestations of the tripartite ideology in Iron Age Scandinavia. The objective is to formulate a theory which synthesises the various expressions of tripartite symbology using a source-pluralistic methodology, which combines archaeological evidence with both emic (insider) and etic (outsider) historical sources, alongside religious studies and semiotics in order to provide a more representative picture of the function of treuddar and tripartite symbolism in the Iron Age elite milieu. The result of this methodology is that the tripartite ideology is connected with the Iron Age elite’s ancestral óðal-claims based on a legendary or divine descent, along with acting as a ‘liminal locus’ whereby the Other World could be accessed.</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-43905032-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-43905032-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844272/figure-15-the-distribution-of-valknut-symbols-in-iron-age"><img alt="Fig. 15: The distribution of valknut symbols in Iron Age Scandinavia. After Hellers 2012: 196 " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_015.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844082/figure-1-in-iron-age-scandinavia"><img alt="in Iron Age Scandinavia " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_001.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844105/figure-1-the-source-pluralistic-methodology-as-applied-to"><img alt="Fig. 1: The source-pluralistic methodology as applied to the study of the Iron Age elite tripartite ideology. Various lines of evidence are used in conjunction to create a more nuanced and well- rounded synthesis and final range of interpretations, which could not be achieved by solely using any one field of research. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_002.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844117/figure-2-overview-of-the-hof-building-at-hofstadir-in"><img alt="Fig. 2: Overview of the hof-building at Hofstadir, in Myvatnssveit, northern Iceland. After Bruun & Jonsson 1909: Planche II. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_003.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844128/figure-3-the-source-pluralistic-method-as-applied-to-the"><img alt="Fig. 3: The source-pluralistic method as applied to the study of central places. After Pesch 2011: 49, fig. 3. society divided their landscape based on microcosmological conceptions of ‘“protectec inlands’ versus ‘dangerous hinterlands’ (see Chapter 3.1.2 for discussion criticism of this dichotomy )— both topics of which have become focal points for several scholars and projects in the past few decades (Zachrisson 1994; Rindel 2001: 186; Hardh 2010; Jorgensen 2009. 2011; Pesch 2011; Skre 2018). There are several components to studying central places which Alexandra Pesch (2011) has quite succinctly mapped out in her study of Gudme (Fig 3). Central place research is a field which benefits immensely from (and indeed essentially necessitates) a source-pluralistic approach in order to come to sound conclusions about the Jegree of centrality in a given location. I concur with and supplement Pesch’s position that: from archaeology, the artefacts and physicality of central places can be deduced; from nistorical texts, the importance of central places can be put into their contemporary historica perceptions amongst their peoples; from comparative religions, ethnology and toponymy Sentral places’ socio-cultural implications can be contextualised within a greater mythic anc microcosmological framework; and from iconography and semiotics, the meaning of commor motifs and symbols amongst monument and art found at central places can be roughly Jeduced and used in correlative hypotheses about cross-cultural commonalities amongst the fron Age Elite. Central places are special, elite-controlled environments wherein supra- regional links can be found, expressed through common ideological and socio-cultura patterns, one of which is tripartite symbolism but could also include similar dress anc jewellery customs, burials customs and monuments (e.g. runestones). " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_004.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844142/figure-4-helgs-location-in-the-malaren-valley-after-clarke"><img alt="Fig. 4: Helg6’s location in the Malaren Valley. After Clarke & Lamm 2017: 4, fig. 1.3. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_005.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844151/figure-5-the-helg-settlement-complex-after-clarke-lamm"><img alt="Fig. 5: The Helgé6 settlement complex. After Clarke & Lamm 2017: 5, fig. 1.4. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_006.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844163/figure-6-building-group-at-helg-note-the-treudds-position-at"><img alt="Fig. 6: Building Group 2 at Helgé— note the treudd’s position at the base of the rock outcropping (here marked as ‘FIVA’). After Clarke & Lamm 2017: 17, fig. 2.6. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_007.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844180/figure-7-find-distribution-at-building-group-at-helg-north"><img alt="Fig. 7: Find distribution at Building Group 2 at Helgé. North is at the top. After: Jorgensen 2009: 334, fig. 7 (‘IA and ‘IB’ added by author). a, aE ica aaa aaa ame 2a acme) Pecan aaa Considering all of these archaeological contexts and artefacts are but a fraction of the picture at Helg6, there is little doubt that it held cultic significance in the Iron Age Malar Valley. The continuous depositions at FIV and FIA, all involving complex offerings of high- status objects, increase the likelihood that rituals were supervised by the elite of the island for an extensive period. This was especially evident inside of the halls, where ceremonial banquets probably took place with a regular frequency (Sundqvist 2016: 350). The ritual " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_008.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844192/figure-8-map-of-the-avaldsnes-central-place-and-its"><img alt="Fig 8: Map of the Avaldsnes central place and its surrounding landscape in the Karmsund Strait, as well as the monuments, settlements and high-status objects found in the area c. 200-600 CE. After Reiersen 2009: 86, fig. 34. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_009.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844206/figure-9-map-of-the-avaldsnes-areas-most-prominent-monuments"><img alt="Fig 9: Map of the Avaldsnes area’s most prominent monuments visible to sailors on the Karmsund Strait. Note the location of De fem darlige jomfruer at Norheim and the Bautasteiner at Avaldsnes on either side of the strait. After Hernzs 1999: 130, fig. 5. Fig 10: Looking south-southwest from Norheim across the Karmsund Strait through De fem darlige jomfruer treudd towards the Avaldsnes Church, formerly the site of another monumental treudd. After Myhre 2005a: 4, fig. 7. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_010.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844223/figure-11-the-skog-church-tapestry-which-may-depict-from"><img alt="Fig. 11: The Skog church tapestry, which may depict, from left to right, Odinn, Porr and Freyr. After Serner 1949: 17. Turning now back to Odinn specifically, the famous passage of Havamdl 138-139 tells the story of the god’s self-sacrifice by hanging on Yggdrasil for nine nights in order to attain the knowledge of the runes (Larrington 1996). After he completes his agonising quest, he learns nine spells which are then doubled into eighteen and recited in stanzas 147-163. The number nine in association with sacrifice is also found in the archaeological record. At the eleventh- century site of Gétavi in Narke, nine parallel lines of packed-stone rectangular features were found in the centre of a fenced-in enclosed space, which were covered by clay and used as a ‘platform’ for blood sacrifice rituals near wooden posts (possibly idols?), evidenced by extremely elevated lipid-saturation levels isolated within one bowl-shaped depression near said posts (Fig. 13) (Svensson 2010; Vikstrand 2010; Price 2014). The final asnect of tripartite symbolism in the Nordic mvtholoev is that of its association " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_011.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844236/figure-12-the-sanda-coffin-picture-stone-which-depicts-from"><img alt="Fig. 12: The Sanda I (G181) coffin picture stone, which depicts, from left to right, Odinn, Porr and Freyr in the middle, with a possible hall or ‘Asgardr’ above, along with a triquetra symbol in the top-right. Photo by author, February 2020, at The Swedish History Museum. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_012.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844246/figure-13-the-sacrificial-area-at-gtavi-in-narke-left-the"><img alt="Fig. 13: The sacrificial area at G6tavi in Narke. Left: The nine parallel stone pavings, which were clearly visible after the clay layer was removed. Right: The concentrations of lipids (red) and phosphates (yellow), indicating repeated use and saturation of animal fats, giving an impression of a cult place, namely, a vi. After Svensson 2010: 69, 72, figs. 3 & 5. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_013.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844261/figure-14-the-typology-of-tripartite-symbols-after-hellers"><img alt="Fig. 14: The typology of tripartite symbols. After Hellers 2012: Organigramm. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_014.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844290/figure-16-the-various-grave-forms-of-iron-age-scandinavia"><img alt="Fig. 16: The various grave-forms of Iron Age Scandinavia. Note that the size and curvature of treuddar increases with time. After Bennet 1987: 20, fig. 9 (image translated to English). [reuddar, while strikingly unique in the Iron Age Scandinavian mortuary landscape, were far rom the only monumental grave-form in this period. Monumental grave displays come in a wide variety of forms (Fig. 16). In fact there are even multiple forms of stone-setting, w -an be flat or mounded, circular, rectangular, ‘house-formed’ (square), ship-formed, oblong or yvular, and have inner designs such as secondary s can be filled or unfilled; there are stone cairns (di ize and degree of incline), standing stones, whet unic inscriptions, and of course the famous buria one-rings or cross-settings— all of w mounds of the Viking Age. All of t inique grave-forms has been studied extensively by archaeologists of the Scandinavian Age in regards to their layout, design and socio-cu hich hich fferentiated from stone-settings mostly by her plain or ornamented with pictures or hese Tron tural meanings. Indeed, Neil Price (2012: 20) has pointed out that with the broad range of diversity found in Viking Age funerary yractices, it is in fact a grave’s uniqueness whic ypical. Thus the treuddar’s uniqueness lies not in h is precisely the variable that makes it their monumentality, but instead in their symbolic role in the supra-regional tripartite ideology which they represented. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_016.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844296/figure-17-the-morphology-of-treuddar-after-worsaae-tavle-ii"><img alt="Fig. 17: The morphology of treuddar. After Worsaae 1846, Tavle II. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_017.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844306/figure-18-overview-map-of-the-valsta-grave-field-raa-after"><img alt="U | Fig. 18: Overview map of the Valsta grave-field, RAA u_59. After Andersson 2005: 50, fig. 14. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_018.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844316/figure-21-the-stora-mellsa-treudd-detail-of-the-two-large"><img alt="Fig. 21: The Stora Mellésa treudd, detail of the two large ‘door stones’. Author’s photo 2019. Fig. 20: The Stora Mellésa treudd, viewed from southern terminus-stone. Note the two large ‘door stones’. Author’s photo 2019. be peered through by following specific ritual patterns at specific places. Andrén states that doors, as well as picture stones (1993: 292) may have functioned as “arche ypes for border and transition, including in connection with the burial cult.” Perhaps the Gotlandic picture stones with the valknut inscribed upon hem, which are already elite monuments associated with death, boundary-demarcation, Odinn as the god of death, cosmological 6dal and communication between worlds, were made even more numinous with the addition of tripartite symbolism (see Appendix 2.1). Thus the picture st zones for specifically the social elite to ¢ Fig. 19: The Stora Mellésa treudd, viewed from WSW. After Hellers 2012: Tafel 19b. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_019.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844324/figure-20-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_020.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844333/figure-22-aerial-photo-of-the-fiv-treudd-during-excavation"><img alt="Fig. 22: Aerial photo of the FIV treudd during excavation. After Holmqvist 1964: Pl. 79. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_021.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844342/figure-23-amulet-rings-and-thors-hammer-rings-found-at-fiv"><img alt="Fig. 23: Amulet-rings and Thor’s hammer rings found at FIV. After Holmqvist & Arrhenius 1964: 86, figs. 32: 1-9. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_022.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844354/figure-23-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_023.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844375/figure-29-map-of-the-estimated-extent-of-the-avaldsnes"><img alt="Fig 29: Map of the estimated extent of the Avaldsnes treudd during the Iron Age, with hall A10 to the south. The Avaldsnes church would later lie E-W roughly in the middle of the treudd. After Skre 2018: 662, fig. 23.8. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_024.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844385/table-1-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_001.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844397/table-1-the-death-names-of-odinn-after-price"><img alt="Table 1: The death-names of Odinn. After Price 2019: 65-66, table 3.1. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_002.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844410/table-2-some-of-the-artefacts-from-foundation-iv-at-helg"><img alt="Table 2: Some of the artefacts from Foundation IV at Helg6. Indexed from Holmqvist 1961 and Zachrisson 2004. rock outcropping as a symbolic entrance to the underworld, into the mountain— reminiscent of the hearth with a new artefact-d ayer I being the earliest and (Holmqvist & Arrhenius 1964 carried up from the shore, whi suggested was indicative of perhaps used for ‘cleansing’ each subsequent layer and comparing it to the clay used in the inner construction of he mounds and hall-terraces at Gamla Uppsala. Building off of Ursula Dronke’s (1997) Poetic Edda ranslation and arguments on the meaning of O.N. aurr, ‘clay’, Zachrisson (2004: 152) offered the interpretation hat this clay layer could be identified with the O.N. passage in Ynglingasaga 7 where Odinn conjures and binds the dead inside of mountains and rocks. Each of FIV’s six layers contained one or more hearths. Each hearth had artefacts deposited on top of them, afterwards covered by a clay layer, and later a new eposit was made. This process was repeated six times over this period, with ayer VI being the latest : 56-57). The clay was ight-yellow in colour and had been deliberately been ch Holmqvist (1980: 63) its special character, hvitaaurr, which holds the religious connotations of “the " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_003.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844420/table-4-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_004.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844430/table-5-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_005.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844438/table-6-appendix-jewellery-with-tripartite-symbolism"><img alt="Appendix 1.2. Jewellery with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_006.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844453/table-7-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_007.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844460/table-8-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_008.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844471/table-9-appendix-coins-with-tripartite-symbolism"><img alt="Appendix 1.3. Coins with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_009.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844489/table-10-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_010.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844508/table-11-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_011.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844567/table-12-appendix-weapons-with-tripartite-symbolism"><img alt="Appendix 1.4. Weapons with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_012.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844581/table-13-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_013.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844602/table-14-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_014.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844613/table-15-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_015.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844624/table-16-appendix-gotlandic-picture-stones-with-tripartite"><img alt="Appendix 2.1. Gotlandic picture stones with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_016.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844645/table-17-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_017.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844653/table-18-appendix-runestones-with-tripartite-symbolism"><img alt="Appendix 2.2. Runestones with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_018.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844660/table-19-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_019.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844668/table-20-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_020.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844677/table-21-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_021.jpg" width="114" height="68" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-43905032-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a99638b223fc523d28c6e206311af970" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64237422,"asset_id":43905032,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64237422/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43905032"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43905032"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43905032; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43905032]").text(description); $(".js-view-count[data-work-id=43905032]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43905032; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43905032']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a99638b223fc523d28c6e206311af970" } } $('.js-work-strip[data-work-id=43905032]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43905032,"title":"The Tripartite Ideology: Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia","translated_title":"","metadata":{"abstract":"Amongst the Iron Age Scandinavian elite, there are several supra-regional and multifaceted tripartite (or threefold) symbolic expressions. These include expressions found in art, artefacts and monuments, such as the triangular stone-settings, or Sw. treuddar, which may be the strongest manifestation in the landscape. In addition, tripartite symbolism is found in the elite’s óðal-claims and also Norse mythological structures. Due to the widespread pervasiveness of tripartite symbology within the culture of the Iron Age elite, these phenomena are conceptualised in the theoretical framework of a ‘tripartite ideology’. This study addresses the questions of why was the tripartite ideology so enduring within the Nordic Iron Age, in what ways did it manifest and what positions did it hold in the Iron Age elite’s socio-cultural and religious thought-world? This research examines the monumental, artefactual, social and mythological manifestations of the tripartite ideology in Iron Age Scandinavia. The objective is to formulate a theory which synthesises the various expressions of tripartite symbology using a source-pluralistic methodology, which combines archaeological evidence with both emic (insider) and etic (outsider) historical sources, alongside religious studies and semiotics in order to provide a more representative picture of the function of treuddar and tripartite symbolism in the Iron Age elite milieu. 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Due to the widespread pervasiveness of tripartite symbology within the culture of the Iron Age elite, these phenomena are conceptualised in the theoretical framework of a ‘tripartite ideology’. This study addresses the questions of why was the tripartite ideology so enduring within the Nordic Iron Age, in what ways did it manifest and what positions did it hold in the Iron Age elite’s socio-cultural and religious thought-world? This research examines the monumental, artefactual, social and mythological manifestations of the tripartite ideology in Iron Age Scandinavia. The objective is to formulate a theory which synthesises the various expressions of tripartite symbology using a source-pluralistic methodology, which combines archaeological evidence with both emic (insider) and etic (outsider) historical sources, alongside religious studies and semiotics in order to provide a more representative picture of the function of treuddar and tripartite symbolism in the Iron Age elite milieu. 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B.A. Thesis. Preserving the Old Custom: Norse Adoption of Christian Ritual Structure as a Religious Defense Mechanism" class="work-thumbnail" src="https://attachments.academia-assets.com/57527021/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28610147/Main_A_2016_REVISED_2018_B_A_Thesis_Preserving_the_Old_Custom_Norse_Adoption_of_Christian_Ritual_Structure_as_a_Religious_Defense_Mechanism">Main, A (2016) [REVISED 2018]. B.A. Thesis. Preserving the Old Custom: Norse Adoption of Christian Ritual Structure as a Religious Defense Mechanism</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c2e948042866923511736fa26bcb0dab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57527021,"asset_id":28610147,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57527021/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28610147"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28610147"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28610147; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=28610147]").text(description); $(".js-view-count[data-work-id=28610147]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 28610147; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='28610147']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c2e948042866923511736fa26bcb0dab" } } $('.js-work-strip[data-work-id=28610147]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":28610147,"title":"Main, A (2016) [REVISED 2018]. 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B.A. Pre-Thesis. The Roots of Old Norse Religious Studies: The Eclipse of Archaeological Empiricism Over Nationalism & Christocentrism" class="work-thumbnail" src="https://attachments.academia-assets.com/55369053/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28609796/Main_A_2015_B_A_Pre_Thesis_The_Roots_of_Old_Norse_Religious_Studies_The_Eclipse_of_Archaeological_Empiricism_Over_Nationalism_and_Christocentrism">Main, A (2015). B.A. Pre-Thesis. 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Studies","url":"https://www.academia.edu/Documents/in/Viking_Age_Archaeology_Pagan_Studies"},{"id":160560,"name":"VIking-Age ritual and religion","url":"https://www.academia.edu/Documents/in/VIking-Age_ritual_and_religion"},{"id":531489,"name":"History of the Vikings","url":"https://www.academia.edu/Documents/in/History_of_the_Vikings"},{"id":740628,"name":"Scandinavian Mythology","url":"https://www.academia.edu/Documents/in/Scandinavian_Mythology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-28609796-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="10600104" id="mathesisuppsalauniversity2020"><div class="js-work-strip profile--work_container" data-work-id="43905032"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43905032/The_Tripartite_Ideology_Interactions_between_threefold_symbology_treuddar_and_the_elite_in_Iron_Age_Scandinavia"><img alt="Research paper thumbnail of The Tripartite Ideology: Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia" class="work-thumbnail" src="https://attachments.academia-assets.com/64237422/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43905032/The_Tripartite_Ideology_Interactions_between_threefold_symbology_treuddar_and_the_elite_in_Iron_Age_Scandinavia">The Tripartite Ideology: Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia</a></div><div class="wp-workCard_item"><span>Uppsala University Student Theses</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Amongst the Iron Age Scandinavian elite, there are several supra-regional and multifaceted tripar...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Amongst the Iron Age Scandinavian elite, there are several supra-regional and multifaceted tripartite (or threefold) symbolic expressions. These include expressions found in art, artefacts and monuments, such as the triangular stone-settings, or Sw. treuddar, which may be the strongest manifestation in the landscape. In addition, tripartite symbolism is found in the elite’s óðal-claims and also Norse mythological structures. Due to the widespread pervasiveness of tripartite symbology within the culture of the Iron Age elite, these phenomena are conceptualised in the theoretical framework of a ‘tripartite ideology’. This study addresses the questions of why was the tripartite ideology so enduring within the Nordic Iron Age, in what ways did it manifest and what positions did it hold in the Iron Age elite’s socio-cultural and religious thought-world? This research examines the monumental, artefactual, social and mythological manifestations of the tripartite ideology in Iron Age Scandinavia. The objective is to formulate a theory which synthesises the various expressions of tripartite symbology using a source-pluralistic methodology, which combines archaeological evidence with both emic (insider) and etic (outsider) historical sources, alongside religious studies and semiotics in order to provide a more representative picture of the function of treuddar and tripartite symbolism in the Iron Age elite milieu. The result of this methodology is that the tripartite ideology is connected with the Iron Age elite’s ancestral óðal-claims based on a legendary or divine descent, along with acting as a ‘liminal locus’ whereby the Other World could be accessed.</span></div><div class="wp-workCard_item"><div class="carousel-container carousel-container--sm" id="profile-work-43905032-figures"><div class="prev-slide-container js-prev-button-container"><button aria-label="Previous" class="carousel-navigation-button js-profile-work-43905032-figures-prev"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_back_ios</span></button></div><div class="slides-container js-slides-container"><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844272/figure-15-the-distribution-of-valknut-symbols-in-iron-age"><img alt="Fig. 15: The distribution of valknut symbols in Iron Age Scandinavia. After Hellers 2012: 196 " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_015.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844082/figure-1-in-iron-age-scandinavia"><img alt="in Iron Age Scandinavia " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_001.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844105/figure-1-the-source-pluralistic-methodology-as-applied-to"><img alt="Fig. 1: The source-pluralistic methodology as applied to the study of the Iron Age elite tripartite ideology. Various lines of evidence are used in conjunction to create a more nuanced and well- rounded synthesis and final range of interpretations, which could not be achieved by solely using any one field of research. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_002.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844117/figure-2-overview-of-the-hof-building-at-hofstadir-in"><img alt="Fig. 2: Overview of the hof-building at Hofstadir, in Myvatnssveit, northern Iceland. After Bruun & Jonsson 1909: Planche II. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_003.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844128/figure-3-the-source-pluralistic-method-as-applied-to-the"><img alt="Fig. 3: The source-pluralistic method as applied to the study of central places. After Pesch 2011: 49, fig. 3. society divided their landscape based on microcosmological conceptions of ‘“protectec inlands’ versus ‘dangerous hinterlands’ (see Chapter 3.1.2 for discussion criticism of this dichotomy )— both topics of which have become focal points for several scholars and projects in the past few decades (Zachrisson 1994; Rindel 2001: 186; Hardh 2010; Jorgensen 2009. 2011; Pesch 2011; Skre 2018). There are several components to studying central places which Alexandra Pesch (2011) has quite succinctly mapped out in her study of Gudme (Fig 3). Central place research is a field which benefits immensely from (and indeed essentially necessitates) a source-pluralistic approach in order to come to sound conclusions about the Jegree of centrality in a given location. I concur with and supplement Pesch’s position that: from archaeology, the artefacts and physicality of central places can be deduced; from nistorical texts, the importance of central places can be put into their contemporary historica perceptions amongst their peoples; from comparative religions, ethnology and toponymy Sentral places’ socio-cultural implications can be contextualised within a greater mythic anc microcosmological framework; and from iconography and semiotics, the meaning of commor motifs and symbols amongst monument and art found at central places can be roughly Jeduced and used in correlative hypotheses about cross-cultural commonalities amongst the fron Age Elite. Central places are special, elite-controlled environments wherein supra- regional links can be found, expressed through common ideological and socio-cultura patterns, one of which is tripartite symbolism but could also include similar dress anc jewellery customs, burials customs and monuments (e.g. runestones). " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_004.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844142/figure-4-helgs-location-in-the-malaren-valley-after-clarke"><img alt="Fig. 4: Helg6’s location in the Malaren Valley. After Clarke & Lamm 2017: 4, fig. 1.3. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_005.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844151/figure-5-the-helg-settlement-complex-after-clarke-lamm"><img alt="Fig. 5: The Helgé6 settlement complex. After Clarke & Lamm 2017: 5, fig. 1.4. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_006.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844163/figure-6-building-group-at-helg-note-the-treudds-position-at"><img alt="Fig. 6: Building Group 2 at Helgé— note the treudd’s position at the base of the rock outcropping (here marked as ‘FIVA’). After Clarke & Lamm 2017: 17, fig. 2.6. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_007.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844180/figure-7-find-distribution-at-building-group-at-helg-north"><img alt="Fig. 7: Find distribution at Building Group 2 at Helgé. North is at the top. After: Jorgensen 2009: 334, fig. 7 (‘IA and ‘IB’ added by author). a, aE ica aaa aaa ame 2a acme) Pecan aaa Considering all of these archaeological contexts and artefacts are but a fraction of the picture at Helg6, there is little doubt that it held cultic significance in the Iron Age Malar Valley. The continuous depositions at FIV and FIA, all involving complex offerings of high- status objects, increase the likelihood that rituals were supervised by the elite of the island for an extensive period. This was especially evident inside of the halls, where ceremonial banquets probably took place with a regular frequency (Sundqvist 2016: 350). The ritual " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_008.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844192/figure-8-map-of-the-avaldsnes-central-place-and-its"><img alt="Fig 8: Map of the Avaldsnes central place and its surrounding landscape in the Karmsund Strait, as well as the monuments, settlements and high-status objects found in the area c. 200-600 CE. After Reiersen 2009: 86, fig. 34. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_009.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844206/figure-9-map-of-the-avaldsnes-areas-most-prominent-monuments"><img alt="Fig 9: Map of the Avaldsnes area’s most prominent monuments visible to sailors on the Karmsund Strait. Note the location of De fem darlige jomfruer at Norheim and the Bautasteiner at Avaldsnes on either side of the strait. After Hernzs 1999: 130, fig. 5. Fig 10: Looking south-southwest from Norheim across the Karmsund Strait through De fem darlige jomfruer treudd towards the Avaldsnes Church, formerly the site of another monumental treudd. After Myhre 2005a: 4, fig. 7. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_010.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844223/figure-11-the-skog-church-tapestry-which-may-depict-from"><img alt="Fig. 11: The Skog church tapestry, which may depict, from left to right, Odinn, Porr and Freyr. After Serner 1949: 17. Turning now back to Odinn specifically, the famous passage of Havamdl 138-139 tells the story of the god’s self-sacrifice by hanging on Yggdrasil for nine nights in order to attain the knowledge of the runes (Larrington 1996). After he completes his agonising quest, he learns nine spells which are then doubled into eighteen and recited in stanzas 147-163. The number nine in association with sacrifice is also found in the archaeological record. At the eleventh- century site of Gétavi in Narke, nine parallel lines of packed-stone rectangular features were found in the centre of a fenced-in enclosed space, which were covered by clay and used as a ‘platform’ for blood sacrifice rituals near wooden posts (possibly idols?), evidenced by extremely elevated lipid-saturation levels isolated within one bowl-shaped depression near said posts (Fig. 13) (Svensson 2010; Vikstrand 2010; Price 2014). The final asnect of tripartite symbolism in the Nordic mvtholoev is that of its association " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_011.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844236/figure-12-the-sanda-coffin-picture-stone-which-depicts-from"><img alt="Fig. 12: The Sanda I (G181) coffin picture stone, which depicts, from left to right, Odinn, Porr and Freyr in the middle, with a possible hall or ‘Asgardr’ above, along with a triquetra symbol in the top-right. Photo by author, February 2020, at The Swedish History Museum. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_012.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844246/figure-13-the-sacrificial-area-at-gtavi-in-narke-left-the"><img alt="Fig. 13: The sacrificial area at G6tavi in Narke. Left: The nine parallel stone pavings, which were clearly visible after the clay layer was removed. Right: The concentrations of lipids (red) and phosphates (yellow), indicating repeated use and saturation of animal fats, giving an impression of a cult place, namely, a vi. After Svensson 2010: 69, 72, figs. 3 & 5. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_013.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844261/figure-14-the-typology-of-tripartite-symbols-after-hellers"><img alt="Fig. 14: The typology of tripartite symbols. After Hellers 2012: Organigramm. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_014.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844290/figure-16-the-various-grave-forms-of-iron-age-scandinavia"><img alt="Fig. 16: The various grave-forms of Iron Age Scandinavia. Note that the size and curvature of treuddar increases with time. After Bennet 1987: 20, fig. 9 (image translated to English). [reuddar, while strikingly unique in the Iron Age Scandinavian mortuary landscape, were far rom the only monumental grave-form in this period. Monumental grave displays come in a wide variety of forms (Fig. 16). In fact there are even multiple forms of stone-setting, w -an be flat or mounded, circular, rectangular, ‘house-formed’ (square), ship-formed, oblong or yvular, and have inner designs such as secondary s can be filled or unfilled; there are stone cairns (di ize and degree of incline), standing stones, whet unic inscriptions, and of course the famous buria one-rings or cross-settings— all of w mounds of the Viking Age. All of t inique grave-forms has been studied extensively by archaeologists of the Scandinavian Age in regards to their layout, design and socio-cu hich hich fferentiated from stone-settings mostly by her plain or ornamented with pictures or hese Tron tural meanings. Indeed, Neil Price (2012: 20) has pointed out that with the broad range of diversity found in Viking Age funerary yractices, it is in fact a grave’s uniqueness whic ypical. Thus the treuddar’s uniqueness lies not in h is precisely the variable that makes it their monumentality, but instead in their symbolic role in the supra-regional tripartite ideology which they represented. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_016.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844296/figure-17-the-morphology-of-treuddar-after-worsaae-tavle-ii"><img alt="Fig. 17: The morphology of treuddar. After Worsaae 1846, Tavle II. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_017.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844306/figure-18-overview-map-of-the-valsta-grave-field-raa-after"><img alt="U | Fig. 18: Overview map of the Valsta grave-field, RAA u_59. After Andersson 2005: 50, fig. 14. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_018.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844316/figure-21-the-stora-mellsa-treudd-detail-of-the-two-large"><img alt="Fig. 21: The Stora Mellésa treudd, detail of the two large ‘door stones’. Author’s photo 2019. Fig. 20: The Stora Mellésa treudd, viewed from southern terminus-stone. Note the two large ‘door stones’. Author’s photo 2019. be peered through by following specific ritual patterns at specific places. Andrén states that doors, as well as picture stones (1993: 292) may have functioned as “arche ypes for border and transition, including in connection with the burial cult.” Perhaps the Gotlandic picture stones with the valknut inscribed upon hem, which are already elite monuments associated with death, boundary-demarcation, Odinn as the god of death, cosmological 6dal and communication between worlds, were made even more numinous with the addition of tripartite symbolism (see Appendix 2.1). Thus the picture st zones for specifically the social elite to ¢ Fig. 19: The Stora Mellésa treudd, viewed from WSW. After Hellers 2012: Tafel 19b. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_019.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844324/figure-20-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_020.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844333/figure-22-aerial-photo-of-the-fiv-treudd-during-excavation"><img alt="Fig. 22: Aerial photo of the FIV treudd during excavation. After Holmqvist 1964: Pl. 79. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_021.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844342/figure-23-amulet-rings-and-thors-hammer-rings-found-at-fiv"><img alt="Fig. 23: Amulet-rings and Thor’s hammer rings found at FIV. After Holmqvist & Arrhenius 1964: 86, figs. 32: 1-9. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_022.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844354/figure-23-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_023.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844375/figure-29-map-of-the-estimated-extent-of-the-avaldsnes"><img alt="Fig 29: Map of the estimated extent of the Avaldsnes treudd during the Iron Age, with hall A10 to the south. The Avaldsnes church would later lie E-W roughly in the middle of the treudd. After Skre 2018: 662, fig. 23.8. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/figure_024.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844385/table-1-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_001.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844397/table-1-the-death-names-of-odinn-after-price"><img alt="Table 1: The death-names of Odinn. After Price 2019: 65-66, table 3.1. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_002.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844410/table-2-some-of-the-artefacts-from-foundation-iv-at-helg"><img alt="Table 2: Some of the artefacts from Foundation IV at Helg6. Indexed from Holmqvist 1961 and Zachrisson 2004. rock outcropping as a symbolic entrance to the underworld, into the mountain— reminiscent of the hearth with a new artefact-d ayer I being the earliest and (Holmqvist & Arrhenius 1964 carried up from the shore, whi suggested was indicative of perhaps used for ‘cleansing’ each subsequent layer and comparing it to the clay used in the inner construction of he mounds and hall-terraces at Gamla Uppsala. Building off of Ursula Dronke’s (1997) Poetic Edda ranslation and arguments on the meaning of O.N. aurr, ‘clay’, Zachrisson (2004: 152) offered the interpretation hat this clay layer could be identified with the O.N. passage in Ynglingasaga 7 where Odinn conjures and binds the dead inside of mountains and rocks. Each of FIV’s six layers contained one or more hearths. Each hearth had artefacts deposited on top of them, afterwards covered by a clay layer, and later a new eposit was made. This process was repeated six times over this period, with ayer VI being the latest : 56-57). The clay was ight-yellow in colour and had been deliberately been ch Holmqvist (1980: 63) its special character, hvitaaurr, which holds the religious connotations of “the " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_003.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844420/table-4-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_004.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844430/table-5-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_005.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844438/table-6-appendix-jewellery-with-tripartite-symbolism"><img alt="Appendix 1.2. Jewellery with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_006.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844453/table-7-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_007.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844460/table-8-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_008.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844471/table-9-appendix-coins-with-tripartite-symbolism"><img alt="Appendix 1.3. Coins with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_009.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844489/table-10-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_010.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844508/table-11-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_011.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844567/table-12-appendix-weapons-with-tripartite-symbolism"><img alt="Appendix 1.4. Weapons with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_012.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844581/table-13-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_013.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844602/table-14-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_014.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844613/table-15-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_015.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844624/table-16-appendix-gotlandic-picture-stones-with-tripartite"><img alt="Appendix 2.1. Gotlandic picture stones with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_016.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844645/table-17-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_017.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844653/table-18-appendix-runestones-with-tripartite-symbolism"><img alt="Appendix 2.2. Runestones with tripartite symbolism. " class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_018.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844660/table-19-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_019.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844668/table-20-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_020.jpg" width="114" height="68" /></a></figure><figure class="figure-slide-container"><a href="https://www.academia.edu/figures/10844677/table-21-the-tripartite-ideology-interactions-between"><img alt="" class="figure-slide-image" src="https://figures.academia-assets.com/64237422/table_021.jpg" width="114" height="68" /></a></figure></div><div class="next-slide-container js-next-button-container"><button aria-label="Next" class="carousel-navigation-button js-profile-work-43905032-figures-next"><span class="material-symbols-outlined" style="font-size: 24px" translate="no">arrow_forward_ios</span></button></div></div></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a99638b223fc523d28c6e206311af970" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64237422,"asset_id":43905032,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64237422/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43905032"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43905032"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43905032; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43905032]").text(description); $(".js-view-count[data-work-id=43905032]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43905032; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43905032']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a99638b223fc523d28c6e206311af970" } } $('.js-work-strip[data-work-id=43905032]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43905032,"title":"The Tripartite Ideology: Interactions between threefold symbology, treuddar and the elite in Iron Age Scandinavia","translated_title":"","metadata":{"abstract":"Amongst the Iron Age Scandinavian elite, there are several supra-regional and multifaceted tripartite (or threefold) symbolic expressions. These include expressions found in art, artefacts and monuments, such as the triangular stone-settings, or Sw. treuddar, which may be the strongest manifestation in the landscape. In addition, tripartite symbolism is found in the elite’s óðal-claims and also Norse mythological structures. Due to the widespread pervasiveness of tripartite symbology within the culture of the Iron Age elite, these phenomena are conceptualised in the theoretical framework of a ‘tripartite ideology’. This study addresses the questions of why was the tripartite ideology so enduring within the Nordic Iron Age, in what ways did it manifest and what positions did it hold in the Iron Age elite’s socio-cultural and religious thought-world? This research examines the monumental, artefactual, social and mythological manifestations of the tripartite ideology in Iron Age Scandinavia. The objective is to formulate a theory which synthesises the various expressions of tripartite symbology using a source-pluralistic methodology, which combines archaeological evidence with both emic (insider) and etic (outsider) historical sources, alongside religious studies and semiotics in order to provide a more representative picture of the function of treuddar and tripartite symbolism in the Iron Age elite milieu. 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Due to the widespread pervasiveness of tripartite symbology within the culture of the Iron Age elite, these phenomena are conceptualised in the theoretical framework of a ‘tripartite ideology’. This study addresses the questions of why was the tripartite ideology so enduring within the Nordic Iron Age, in what ways did it manifest and what positions did it hold in the Iron Age elite’s socio-cultural and religious thought-world? This research examines the monumental, artefactual, social and mythological manifestations of the tripartite ideology in Iron Age Scandinavia. The objective is to formulate a theory which synthesises the various expressions of tripartite symbology using a source-pluralistic methodology, which combines archaeological evidence with both emic (insider) and etic (outsider) historical sources, alongside religious studies and semiotics in order to provide a more representative picture of the function of treuddar and tripartite symbolism in the Iron Age elite milieu. 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B.A. Thesis. Preserving the Old Custom: Norse Adoption of Christian Ritual Structure as a Religious Defense Mechanism" class="work-thumbnail" src="https://attachments.academia-assets.com/57527021/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28610147/Main_A_2016_REVISED_2018_B_A_Thesis_Preserving_the_Old_Custom_Norse_Adoption_of_Christian_Ritual_Structure_as_a_Religious_Defense_Mechanism">Main, A (2016) [REVISED 2018]. B.A. Thesis. 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B.A. Pre-Thesis. The Roots of Old Norse Religious Studies: The Eclipse of Archaeological Empiricism Over Nationalism & Christocentrism" class="work-thumbnail" src="https://attachments.academia-assets.com/55369053/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28609796/Main_A_2015_B_A_Pre_Thesis_The_Roots_of_Old_Norse_Religious_Studies_The_Eclipse_of_Archaeological_Empiricism_Over_Nationalism_and_Christocentrism">Main, A (2015). B.A. Pre-Thesis. 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