>>5416
There are some examples from the Icelandic Sagas that are oftentimes utilized as specious evidence in favor of the patron/personal relationship with the high gods concept, such as when Thorgerda threatens to not eat until she sups with Freyja in "Egil's Saga." However, keep in mind that the Sagas were written post-conversion, and though they can be great sources, they do carry some Christian influence.
For example, this moment in the saga of Thorfinn Karlsefne, which is blatant pro-Christian propaganda:
They were there for the winter without having provided food beforehand. In the summer the fishing declined, and they were badly off for provisions; then disappeared Thorhall the huntsman. They had previously made prayers to God for food, but it did not come so quick as they thought their necessities required. They searched after Thorhall for three days, and found him on the top of a rock; there he lay, and looked up in the sky, and gaped both with nose and mouth, and murmured something; they asked him why he had gone there; he said it was no business of theirs; they bade him come home with them, and he did so. Soon after, came there a whale, and they went thither, and cut it up, and no one knew, what sort of whale it was; and when the cooked dressed it then ate they, and all became ill in consequence. Then said Thorhall: "The red bearded was more helpful than your Christ; this have I got now for my verses that I sung of Thor, my protector; seldom has he deserted me." But when they came to know this, they cast the whole whale into the sea, and resigned their case to God. Then the weather improved, and it was possible to row out fishing, and they were not then in want of provisions, for wild beasts were caught on the land, and fish in the sea, and eggs collected on the island.
Of special note is "The Saga of Hrafnkel Frey's Godi." On one hand, Hrafenkel's dedication of his horse to Frey backfires to the point of him renouncing his worship of Frey, which could be Christian propaganda.
Nevertheless, Hrafenkel is a Chieftain, and thus, the sacrificial rituals and the dedication of his horse, could be based on the actual relationships between a persona of great worth and renown and the local high god.
Plus, rather than converting to Christianity, Hrafenkel becomes an atheist, and proceeds to win back all of his wealth and renown and takes revenge upon his enemies with only his own personal might and main, void of any assistance from the high gods. Thus, it could be a morality tale illustrating the high amount of luck that some individuals of renown are bestowed with even without assistance from the gods.
As for sources for what I've said, start with these for explanations of the Heathen afterlife:
http://www.heathengods.com/library/road_to_hel/road_to_hel.pdf
http://heathengods.com/library/bil_linzie/after_life_bil_linzie.pdf
http://www.angelfire.com/nm/seidhman/reincarnation2.pdf
And then go through these if you want further details on the concept of spiritual hierarchy:
http://heathengods.com/library/bil_linzie/
http://www.heathengods.com/library/culture_of_the_teutons/culture_of_the_teutons.pdf