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{{other uses|Hof (disambiguation)}}
[[File:Carl Larsson - Midwinter's Sacrifice - Google Art Project.jpg|350px|thumb|''[[Midvinterblot]]'' (1915) by [[Carl Larsson]]: King [[Domalde]] offers himself for sacrifice before the ''hof'' at [[Gamla Uppsala]].]]
A '''heathen hof''' or '''Germanic pagan temple'''
==Background==
{{
Etymologically, the Old Norse word ''hof'' is the same as the
Many places in Scandinavia, but especially in West Norse regions,<ref>Terry Gunnell, [http://www3.hi.is/~terry/articles/TerryGunnell-2001_Hof,Halls,Godar_and_Dwarves.pdf "''Hof'', Halls, ''Goðar'' and Dwarves: An Examination of the Ritual Space in the Pagan Icelandic Hall,"] {{Webarchive|url=https://web.archive.org/web/20111004190156/http://www3.hi.is/~terry/articles/TerryGunnell-2001_Hof,Halls,Godar_and_Dwarves.pdf |date=2011-10-04 }} ''Cosmos'' 17 (2001) 3-36, p. 26, note 8 counts over 80 simple Hof placenames in Iceland and 23 in Norway, in addition to those where the word is combined.</ref> are named ''hof'' or ''hov'', either alone or in combination. These include:
* [[Hov, Faroe Islands|Hov]] on [[Suðuroy]], Faroe Islands
* [[Hof, Vestfold|Hof]] in [[Vestfold]], Norway
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* [[Torshov]], a neighborhood in Oslo and [[Thorsø, Norway|Thorsø]], a farm in [[Torsnes]], Norway - dedicated to [[Thor]].
There is also one in England: the village of [[Hoff, Cumbria|Hoff]] in [[Cumbria]], with an associated Hoff Lund, "temple grove."<ref>Robert Ferguson, ''The Northmen in Cumberland & Westmoreland'', London: Longman, 1833, {{oclc|5702356}}, [https://books.google.com/books?id=VPkGAAAAQAAJ
==Changing scholarly views==
The nature of Germanic places of worship has long been a subject of scholarly debate. [[Tacitus]] famously wrote in ''[[Germania (book)|Germania]]'':<blockquote>The Germans do not think it in keeping with the divine majesty to confine gods within walls or to portray them in the likeness of any human countenance. Their holy places are woods and groves, and they apply the names of deities to that hidden presence which is seen only by the eye of reverence.<ref>Tacitus, ''Germania'' ch. 9 in ''The Agricola and the Germania'', tr. H. Mattingly, Harmondsworth: Penguin, 1948, rev. S. A. Handford 1970, {{ISBN|0-14-044241-3}}, p. 109.</ref></blockquote> There are in fact several sites in the historical period at which heathen rites apparently took place in the open, including Hove in [[Trøndelag]], Norway, where offerings were apparently brought to images of the gods on a row of ten posts, but no trace of buildings was found.<ref>Nora Berend, ''Christianization and the Rise of Christian Monarchy: Scandinavia, Central Europe and Rus' c. 900-1200'', Cambridge University Press, 2007, {{ISBN|978-0-521-87616-2}}, [https://books.google.com/books?id=UmFrVUb5DSwC&q=Hove
This was the dominant theory until in 1966 the Danish archeologist Olaf Olsen published the results of a comprehensive study of archeological investigations in Iceland and Sweden and of a large number of the oldest Danish churches. He was not able to confirm a single case of a heathen hof underlying a Christian church, and concluded in light of this that a hof could not have been an independent building. Particularly in reference to the Hofstaðir building in Iceland (see below), he suggested the model of the temple-farm: that rather than being dedicated exclusively to religious use, the hofs were also dwellings, and that the word hof referred to the great farm in a rural settlement, at which the most powerful man also held sacrifices (''[[blót]]ar'') and feasts.<ref>Olaf Olsen, ''Hørg, Hov og Kirke: Historiske og Arkæologiske Vikingetidsstudier'', Copenhagen: Gad, 1966, {{oclc|6819543}}, English summary p. 285: "[I] suggest that the building of the pagan ''hof'' in Iceland was in fact identical with the ''veizluskáli'' [feasthall] of the large farm: a building in everyday use which on special occasions became the setting for the ritual gatherings of a large number of people."</ref><ref>[[Hilda Ellis Davidson|Hilda Roderick Ellis Davidson]], ''Myths and Symbols in Pagan Europe: Early Scandinavian and Celtic Religions'', Manchester University Press, 1988, {{ISBN|9780719022074}}, [https://books.google.com/books?id=SOrIAAAAIAAJ
However, new archeological discoveries in the late 20th century revealed several buildings in various parts of Scandinavia that do appear to have functioned purely as cult sites. Some of them, for example the hall at [[Tissø]], Denmark, were associated with the aristocracy, but others, for example [[Uppåkra]] in [[Scania]] (formerly in Denmark, now in Sweden) functioned as places of assembly for the local population. The temple found in England, at [[Yeavering]], now appears to be an early example of a hall-associated hof, rather than an anomaly.{{
[[Gro Steinsland]], a historian of [[Norse paganism]], is of the opinion that in effect it was economic resources as much as local tradition that led to the development of dedicated hofs: in the richest areas, actual temples developed, while in poor areas, the spaces that people had were what they used for [[blót]].{{
==Hofs in the written record==
===Iceland and Norway===
In the first chapter, in ''in heiðnu lǫg'', of book four of [[Landnámabók]] (Hauksbók) it is stated that Iceland was divided into four courtdistricts all containing three hofs each.
====Sagas of the Icelanders====
Chapter 2 of ''[[Kjalnesinga saga]]'' contains an extended description of Thorgrim Helgason's temple at Hof:
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The most famous heathen hof of the [[Viking Age]] is that at [[Gamla Uppsala]] ("Old Uppsala") in [[Sweden]], which was described by [[Adam of Bremen]] around 1070, likely based on an eyewitness description by King [[Sweyn Estridsen]]:
<blockquote>That folk has a very famous temple called Uppsala . . . . In this temple, entirely decked out in gold, the people worship the statues of three gods in such wise that the mightiest of them, [[Thor]], occupies a throne in the middle of the chamber; [[Odin|Wotan]] and Frikko <nowiki>[</nowiki>presumably [[Freyr]]<nowiki>]</nowiki> have places on either side. The significance of these gods is as follows: Thor, they say, presides over the air, which governs the thunder and lightning, the winds and rains, fair weather and crops. The other, Wotan—that is, the Furious—carries on war and imparts to man strength against his enemies. The third is Frikko, who bestows peace and pleasure on mortals. His likeness, too, they fashion with an immense phallus. But Wotan they chisel armed, as our people are wont to represent [[Mars (mythology)|Mars]]. Thor with his scepter apparently resembles [[Jove]] . . . . For all the gods there are appointed priests to offer sacrifices for the people. If plague and famine threaten, a libation is poured to the idol Thor; if war, to Wotan, if marriages are to be celebrated, to Frikko.<ref>Adam of Bremen, ''History of the archbishops of Hamburg-Bremen'', tr. Francis Joseph Tschan, intro by Timothy Reuter, New York: Columbia, 2002, {{ISBN|0-231-12574-7}}, [https://books.google.com/books?id=4XfoxDEcIcgC&
A note or ''[[scholion]]'' appended to this passage adds the following description:<blockquote>A golden chain goes round the temple. It hangs over the gable of the building and sends its glitter far off to those who approach, because the shrine stands on level ground with mountains all about it like a theater.<ref>Adam of Bremen, [https://books.google.com/books?id=4XfoxDEcIcgC
Another ''scholion'' describes natural features near the hof:<blockquote>Near this temple stands a very large tree with wide-spreading branches, always green winter and summer. What kind it is nobody knows. There is also a spring at which the pagans are accustomed to make their sacrifices, and into it to plunge a live man. And if he is not found, the people's wish will be granted.<ref>Adam of Bremen, [https://books.google.com/books?id=4XfoxDEcIcgC&
Rather than a single tree, the passage that follows on the great sacrifices held every nine years at Uppsala speaks of a [[sacred grove]] adjoining the hof, of which each and every tree is sacred and in which the human and animal victims are hanged.<ref>Adam of Bremen, [https://books.google.com/books?id=4XfoxDEcIcgC&
Adam's presumed source, Sweyn Estridsen, was in service as a young man (from 1026 to 1038) with King [[Anund Jakob]] of Sweden, and therefore had the opportunity to personally see the hof at Uppsala. But we do not know how accurately Adam reports what he said. Accuracy concerning heathenry was not his objective in writing his history.
===
====Goodmanham====
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====Tissø====
In the 1990s, Danish archaeologists excavated a chieftain's residence on the outskirts of [[Tissø]] in [[West Zealand County]]. Among other finds, they uncovered the remains of a large longhouse or hall that was in use between the 6th and 11th centuries C.E. It was apparent from the postholes that the roof had been supported by a few very strong columns and that the building had been tall, possibly two-story. It contained a large central room, where a large number of animal bones, fragments of Frankish glass beakers, and a piece of a string instrument were found.<ref>[http://oldtiden.natmus.dk/udstillingen/yngre_jernalder/stormandsslaegten_ved_tissoe/hvad_foregik_der_i_stormandens_hal/ Hvad foregik der i stormandens hal?] {{Webarchive|url=https://web.archive.org/web/20091008205934/http://oldtiden.natmus.dk/udstillingen/yngre_jernalder/stormandsslaegten_ved_tissoe/hvad_foregik_der_i_stormandens_hal/ |date=2009-10-08 }}, Stormandsslægten ved Tissø, [[National Museum of Denmark]]. Retrieved April 24, 2010 (Danish).</ref> These finds indicate with a high degree of likelihood that the hall was used for ceremonial feasts. In addition, large numbers of offered items were found in the area, among others a huge gold ring, amulets with mythological motifs, and animal bones. These finds all suggest that the entire complex was an important religious center.<ref name="ONReligion27">Charlotte Fabech, "Centrality in Old Norse mental landscapes: A dialogue between arranged and natural place?" in Anders Andrén, Kristin Jennbert, Catharina Raudvere, eds., ''Old Norse Religion in Long-Term Perspectives: Origins, Changes, and Interactions: an international conference in Lund, Sweden, June 3–7, 2004'', Lund: Nordic Academic Press, 2006, {{ISBN|91-89116-81-X}}, pp. 26-32, [https://books.google.com/books?id=gjq6rvoIRpAC
Other finds in the area, for example weapons and jewelry, show that the site was associated with the highest strata of society, possibly with the royal family. The entire complex, which also included workshops and a marketplace, may have functioned as a temporary residence for the king when he made periodic visits to that part of the kingdom. Investigations have shown that the complex was only in use for short periods. The king also functioned as a religious leader, and the hof was used for the feasts and blóts that were held when the king was at the location. Similar complexes of buildings are known from other places in southern Scandinavia, for example [[Järrestad]] in Scania,<ref>[[Lars Larsson (archaeologist)|Lars Larsson]] suggests that Järrestad may be another hof site, based on multiple entrances and the discovery of a hammer-head and an iron socket axe in a posthole: "Ritual building and ritual space: Aspects of investigations at the Iron Age central site Uppåkra, Scania, Sweden" in Andrén ''et al.'', ''Old Norse Religion in Long-Term Perspectives'', pp. 248-53, [https://books.google.com/books?id=gjq6rvoIRpAC
===Iceland===
====Hofstaðir====
The name of the settlement of Hofstaðir, near [[Mývatn]], and local tradition indicate it was the site of a hof.<ref>This is a tradition recorded in the 19th century and not the ''Erbyggja Saga'' account. Turville-Petre, [https://books.google.com/books?
Olsen used Hofstaðir as a particularly good example of the idea of the temple-farm. Despite its large size, in form the building is identical to other longhouses, the small room at the north end was a later addition, and the 1908 excavation had not fully revealed the entrances, annexes, and ancillary buildings. He considered it primarily a farmhouse and only incidentally a hof.<ref>Olsen, p. 193, English summary pp. 284-85.</ref><ref>Ellis Davidson, [https://books.google.com/books?id=R-rIAAAAIAAJ&
Olsen also regarded as highly significant that only 9 meters from the south door of the building was an oval pit containing ash, charcoal, fragments of animal bone, and sooty stones. He pointed out that Icelandic farms usually disposed of their refuse down a slope, and interpreted this as a very large baking pit.<ref>Olsen, pp. 189-93, English summary p. 284.</ref>
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====Lunda====
At Lunda farm in [[Södermanland]],<ref>According to Larsson, p. 22, in [[Nyköping Municipality]]; according to Gunnar Andersson, "Among trees, bones and stones: The sacred grove at Lunda" in Andrén ''et al.'', ''Old Norse Religion in Long-Term Perspectives'', pp. 195-99, [https://books.google.com/books?id=gjq6rvoIRpAC
====Borg====
At Borg in [[Norrköping Municipality]], [[Östergötland]], a small building was excavated that had two rooms on either side of a central hallway. There was a stone foundation interpreted as a ''[[hörgr]]'' at the far end of the hallway from the entrance. Two amulet rings were found near this and 98 amulet rings and 75 kg of unburned animal bones,<ref name="ONReligion27" /> including numerous skulls and jawbones, were found in the paved area in front of the entrance, suggesting the building had been used for ritual feasts.<ref name="Larsson22" /><ref>See also Ann-Lili Nielsen's discussion of this site, "About a small building and animal bones from the late Iron Age" in Andrén ''et al.'', ''Old Norse Religion in Long-Term Perspectives'', pp. 243-47, in which she adds the detail ([https://books.google.com/books?id=gjq6rvoIRpAC
====Gamla Uppsala====
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====Mære====
Under the medieval stone church at [[Mære]] in [[Nord-Trøndelag]], archeological investigation in the 1960s revealed remnants of a hof, the only one found under a Norwegian church. The building had been of post construction, and ''[[gullgubber]]'' were found in one post-hole.<ref>Berend, [https://books.google.com/books?id=UmFrVUb5DSwC
====Hov====
At Hov in [[Vingrom]] near [[Mjøsa|Lake Mjøsa]] in southern Norway, excavations of a 15-meter [[longhouse]] have revealed gullgubber and "strike-a-lights," suggesting cultic use.<ref>Lars Larsson, "Ritual building and ritual space," [https://books.google.com/books?id=gjq6rvoIRpAC
====Ranheim====
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====Ørsta====
In late summer and early autumn 2020, during archeological survey for a build site, remains of a building with size 14 by 7 meters with slightly curved walls marked by large postholes was found at Ose on the outskirts of the town of [[Ørsta]] in the county of [[Møre og Romsdal]]. It is located
[[File:Hof Ose digout2020-a.jpg|thumb|300px|The dig out with postholes of the assumed Viking age Hof at Ose in Ørsta, Norway]]
Another building, round
===
====Yeavering====
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Between 1952 and 1962, [[Brian Hope-Taylor]] directed an excavation of the site. This was a royal residence of the Anglo-Saxon kings of Northumbria, but Hope-Taylor emphasized that as implied by its Celtic name, its history began far back in the post-Romano-British past; the "Great Enclosure" on the eastern edge of the site, in his opinion, had most likely been created in the 4th or 5th century C.E., possibly earlier, and only one of the burials on the site could reasonably be claimed to be Anglo-Saxon rather than indigenous Celtic, and that mainly on grounds of the individual's unusual height. In his view the archeological evidence was "preponderantly Celtic."<ref>[[Brian Hope-Taylor]], ''Yeavering: An Anglo-British Centre of early Northumbria'', Her Majesty's Stationery Office for the Department of the Environment, 1977, [http://www.gefrintrust.org/publications/pdf/Yeavering_BHT.pdf reprinted with corrections for English Heritage] {{Webarchive|url=https://web.archive.org/web/20110726075952/http://www.gefrintrust.org/publications/pdf/Yeavering_BHT.pdf |date=2011-07-26 }}, 2009, {{ISBN|978-1-84802-052-8}}, pp. 268, 270, 281.</ref> However, he also identified the buildings he found as the product of a "vigorous hybrid culture" and regarded the buildings with solid walls in foundation trenches as "Saxo-Frisian" halls constructed by native [Celtic] craftsmen; in construction they are very early examples of a technique later found widely in important buildings, including churches, in both Anglo-Saxon England and on the Continent, but at this time otherwise only found on Iona and near Yeavering, at Milfield, while in form they closely resemble buildings excavated west of the Weser.<ref>Hope-Taylor, pp. 267, 269, 273-74.</ref>
Among these trench-built solid-walled buildings were three that lay some distance west of the great hall, with the amphitheatrical structure Hope-Taylor referred to as the assembly-structure lying between them: a pair of rectangular buildings placed end to end with what appears to have been a wattle fence between them, and an associated building that Hope-Taylor interpreted as a kitchen. These three were the only buildings on the site oriented north-south rather than east-west, and were constructed at the same time as or shortly before the assembly-structure. They were destroyed along with the Great Enclosure around 633, after which a church was built at the east end of the site.<ref>Hope-Taylor's buildings D1 and D2; pp. 95, 96, 159, 165, 268. Figs. 41 and 44, general plans of Area D, are missing in the pdf. Hope-Taylor interpreted D3 as the kitchen, Fig. 75 caption, p. 159. But the Past Perfect site maintained by Durham and Northumberland County Councils refers to D1, the northern one of the pair of buildings, as the kitchen, [http://www.pastperfect.org.uk/sites/yeavering/archive/1808.html Yeavering Saxon Royal Palace: The temple and associated buildings] {{Webarchive|url=https://web.archive.org/web/20110725162200/http://www.pastperfect.org.uk/sites/yeavering/archive/1808.html |date=2011-07-25 }}. Retrieved April 26, 2010. On the Past Perfect site, [http://www.pastperfect.org.uk/sites/yeavering/siteplan/jsfree.html a site plan based on Hope-Taylor] {{Webarchive|url=https://web.archive.org/web/20110725162236/http://www.pastperfect.org.uk/sites/yeavering/siteplan/jsfree.html |date=2011-07-25 }} is an interactive key to the Yeavering section. There is also a site plan on the [http://www.gefrin.com/gefrin/gefrin.html Ad Gefrin page] {{Webarchive|url=https://web.archive.org/web/20101011082731/http://www.gefrin.com/gefrin/gefrin.html |date=2010-10-11 }} at the Gefrin Trust. Higham's plan, p. 107, identifies D3 as a butchery.</ref> The southern building of the pair Hope-Taylor was convinced was a temple.<ref>In the caption to Fig. 75, p. 159, he refers to D2 as "presumably a temple"; in the caption to Fig. 76, p. 160, as "temple-like."</ref> No pottery or other indications of normal domestic use were found in this building. Nor were scattered animal bones. The building had been constructed in two stages: the second was constructed around the first (which was one of the few buildings on the site not to have been burned down), using carefully finished carpentry and heavy buttresses similar to those of the great hall. Inside the inner wall, the trench had been left open or opened up to form a pit approximately 6 feet long and more than 1 foot wide, which was full of animal bones; these had been deposited in at least 9 layers and stacked against the wall above the pit after space ran out,<ref name="Higham107" /> and there were half again as many as were found elsewhere on the site. They were mostly bones of oxen, with an extremely high proportion of skulls,<ref name="Higham107" /> and evidently had mostly been slaughtered as young calves, when their meat would be tender, rather than either shortly after birth when male calves would be surplus to dairy farming or after reaching full growth and being usable as draft animals.<ref>Hope-Taylor, pp. 97-8, 100; Appendix I, E.S. Higgs and M. Jarman, "Yeavering: Faunal Report," pp. 327, 328-31.</ref> There were three non-structural postholes from which the posts had been removed before the building was burned and demolished.<ref>Hope-Taylor, p. 100.</ref> In addition, outside the northwest corner of the building there was a pit 4 feet in depth in which a post had been placed; nothing was found here except unusually clayey soil compared to the rest of the site, and crushed animal teeth, probably from sheep or goats; numerous thin, pointed stakes had been driven into the ground around this feature. And south of the pit, on the west side of the building, were traces of the successive erection of at least four temporary huts. A smaller, similar set of traces lay to the west of the screen between that building and the one to the north.<ref>Hope-Taylor, pp. 100, 102.</ref> South of the temple building was a rectangular enclosure that appeared to have been unroofed. There was no door out to this area from the building; both buildings had doors on their two long, east and west sides. Finally, of the graves in the western cemetery area of the site, the northernmost 16 were grouped around the temple building; but no burials lay to the east of the enclosure, suggesting that was where the gate was. All but one body, a child who was buried doubled-over, were buried with their heads to the west.<ref>Hope-Taylor, p. 102.</ref> Hope-Taylor considered the burials associated with free-standing posts beside the building and pointed out that although the form of burial—stretched out and without grave goods—would have been acceptable to Christians, the dating and association with the un-Christian building mean that at least some of the burials must have occurred during heathen times.<ref>Hope-Taylor, p. 270.</ref>
==Stave churches==
[[File:Urnes stavkyrkje old.jpeg|thumb|150px|View of [[Urnes stave church]] by Axel Lindahl, 1880s, with the ancient portal in the north wall]]
[[File:Urnesportalen.jpg|thumb|150px|Ancient portal of Urnes stave church (photograph by Nina Aldin Thune)]]
The unusual medieval [[stave church]]es of Norway and Sweden were constructed using a later version of the upright stave technique seen at Yeavering and Uppåkra, often have runic graffiti and very old-fashioned decorative carving, and the oldest, at [[Urnes stave church|Urnes]], has preserved in one wall two ancient [[Urnes stave church#North portal|door panels]] featuring the motif of the gripping beast that were evidently felt to be too pagan to continue to be prominently displayed. Many have thought that hofs probably looked like the early stave churches.<ref>Turville-Petre, [https://books.google.com/books?
One Anglo-Saxon church, however, arguably is a stave-church: that at [[Greensted Church|Greensted]] in [[Essex]]. Also, some of the earliest Anglo-Saxon churches consisted only of [[Anglo-Saxon turriform churches|wooden towers]], to which naves were added only later in the Middle Ages,<ref>Ernest Arthur Fisher, ''An Introduction to Anglo-Saxon Architecture and Sculpture'', London: Faber, 1959, {{oclc|1279628}}, p. 58: "Some writers regard the turriform church as the original type of small English church as built by the timber-using Anglo-Saxons, especially in areas away from centres of ecclesiastical importance".</ref> for example at [[All Saints' Church, Earls Barton#The Tower|Earls Barton]]. These have sometimes been compared to stave churches, especially those with a central raised section,<ref>Hugh Braun, ''An Introduction to English Mediaeval Architecture'', London: Faber, 1951, {{oclc|512008}}, p.225.</ref> and many of the stave churches have been elongated or made cruciform from an originally square plan. For example, the reconstructed [[Øye Stave Church]] is square, and the traces of the earlier church under [[Ringebu stave church]] show an almost square building.<ref>See Illustration 2, Jørgen H. Jensenius, [http://www.stavkirke.org/artikler/artikkel-nordisk.html "Research in medieval, Norwegian wooden churches, relevance of available sources"]
==Modern hofs==
Some buildings have been constructed or adapted as hofs by [[Germanic neopaganism|modern heathens]].
* At Midsummer 2014 the [[Odinist Fellowship (United Kingdom)|Odinist Fellowship]] dedicated a former Tudor chapel as a hof at [[Newark-on-Trent]], [[Nottinghamshire]], England.<ref>Society for the Protection of Ancient Buildings Magazine, Autumn 2014.</ref>
* In Iceland, the [[Ásatrúarfélagið]] began construction in 2015 of [[hof Ásatrúarfélagsins]], an oval building set into a hillside near [[Reykjavík Airport]], designed by Magnus Jensson, an architect who is an Ásatrú member.<ref>{{Cite web |last=Jensson |first=Magnus |title=Magnus Jensson's Architectural Website |url=http://magnus.jensson.is/?page_id=141 |access-date=2023-03-05 |website=Magnus.Jensson.is |language=en-US, Icelandic}}</ref> As of 2023 the hof is still under construction following numerous delays.<ref>Neil McMahon, [https://www.bbc.com/news/world-europe-31437973 "Iceland's Asatru pagans reach new height with first temple"], BBC News Europe, 13 February 2015.</ref><ref>Nithin Sridhar, [http://www.newsgram.com/new-pagan-temple-in-iceland-marks-the-revival-of-european-paganism/ "New pagan temple in Iceland marks the revival of European paganism"], ''News Gram'' June 29, 2015. Retrieved May 1, 2017.</ref>
* In the north of Iceland, construction of the Ásheimur Temple began in 2010 on the land of Árni Sverrisson. It has been in use since 2014<ref>Pagan Places, [https://paganplaces.com/places/asheimur-temple/ "Ásheimur Temple"], ''Pagan Places'' June 15, 2020. Retrieved April 12, 2024.</ref>
* In 2015, the [[Asatru Folk Assembly]] dedicated Odinshof in [[Challenge-Brownsville|Brownsville, California]].<ref>{{cite web | url=http://www.odinshof.org/ | title=Odinshof, First Hof of the Asatru Folk Assembly }}</ref>
* In 2016, the hof [[Manheim (hof)|Manheim]] was established on the island of [[Funen]] in Denmark.<ref>Jasmina Blichert and Jeppe Vestergaard Jensen, [http://nyheder.tv2.dk/2016-05-30-kendis-designer-aabner-12-meter-hoejt-tempel-til-aere-for-odin-og-thor "Kendis-designer åbner 12 meter højt tempel til ære for Odin og Thor"], [[TV 2 (Denmark)|TV 2]], May 30, 2016. Retrieved August 11, 2018.</ref>
* In 2020, the [[Asatru Folk Assembly]] dedicated Thorshof in [[Linden, North Carolina]].<ref>{{cite web | url=http://www.thorshof.com/ | title=Thorshof, Second Hof of the Asatru Folk Assembly }}</ref>
* In 2020, the [[Asatru Folk Assembly]] dedicated Baldrshof in [[Murdock, Minnesota]].<ref>{{cite web | url=http://www.baldrshof.org | title=Baldrshof, Third Hof of the Asatru Folk Assembly }}</ref>
* In 2022, the [[Asatru Folk Assembly]] dedicated Njordshof in [[White Springs, Florida]].<ref>{{cite web | url=http://www.njordshof.org | title=Njordshof, Fourth Hof of the Asatru Folk Assembly }}</ref>
* In 2022, the [[Asatru Folk Assembly]] procured land in Jackson County, Tennessee, on which to create Sigrheim, which will include a permanent community of [[wiktionary:Asatruar|Asatruar]] and a hof to Týr, "Týrshof".<ref>{{Cite web |title="SIGRHEIM IS OURS!" by AsatruFolkAssembly |url=https://www.deviantart.com/asatrufolkassembly/art/SIGRHEIM-IS-OURS-940443847 |access-date=2023-03-05 |website=Deviantart |language=en}}</ref><ref>{{Cite web |title=Sigrheim Fundraiser |url=https://www.runestone.org/product/sigrheim/ |access-date=2023-03-05 |website=Runestone (Asatru Folk Assembly) |language=en-US}}</ref>
==References==
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* [http://www.foteviken.se/sweden/skane/uppakra/Rund.mov re-creation of interior of Uppåkra hof] by Foteviken Museum (QuickTime, opens focused on image of Odin)
* [http://www.gefrin.com/ The Gefrin Trust]
* [http://www.pastperfect.org.uk/ Past Perfect: the virtual archaeology of Durham and Northumberland]{{Dead link|date=July 2024 |bot=InternetArchiveBot |fix-attempted=yes }}
* [http://www.nabohome.org/cgi_bin/explore.pl?seq=41 North Atlantic Biocultural Organisation Hofstaðir investigation]
* [http://www.odinisttemple.uk/ Newark Odinist Temple, U.K.]
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[[Category:Germanic paganism]]
[[Category:
[[Category:Anglo-Saxon paganism]]
[[Category:Norse paganism]]
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