as ritual, political, and social locations. Large halls in settlements probably also fulfilled ceremonial religious functions. Tacitus mentions a temple of the goddess Tamfana in Annales 1.51, and also uses the word in reference to Nerthus in Germania, though this could simply mean a consecrated place rather than a building. Later Christian sources refer to temples () used by the Franks, Lombards, continental Saxons, and Anglo-Saxons, while the post-conversion Lex Frisionum (Frisian Law) continued to include punishments for those who broke into or desecrated temples. A temple dedicated to Hercules from the territory of the Batavi at Empel in the Netherlands shows a typical Romano-Celtic building style. Other Roman-style temples dedicated to the matronae are known from the Lower Rhine region. An early Scandinavian temple has been identified at Uppåkra, modern Sweden. The building, a very large hall with two entrances, was rebuilt on exactly the same site 7 times from 200 to 950 CE. Architecturally, the temple resembles later Scandinavian stave churches in construction. The building was surrounded by animal bones and a few human bones. A similar building has been found at Møllebækvej on Zealand dating from the 3rd century CE, while the later stages of a ritual house at Tissø in Zealand (850-950 CE) likewise resemble a stave church. The most important description of a Scandinavian temple is of the Temple of Uppsala by Adam of Bremen (11th century): he describes the temple as containing the idols of Borr, Thor, Odin, and Frey (Fricco). Glosses mention the existence of a large tree and well nearby where sacrifices were made. Some aspects of Adam's description appear to be inaccurate, possibly influenced by Norse mythology. Archaeology has shown that Uppsala became an important cult center around 500 CE, with a main royal hall dating from 600 to 800 CE and having large doors with iron spirals flat against the wood. Four large grave mounds were constructed southwest of the main hall, and there were ritual roads with rows of large wooden posts and lines of fireplaces. The arrangements indicate that there were different processions and rituals both inside and around Gamla Uppsala. The only material remains from the rituals once performed there are of animals; the age of the animals indicates that they were deposited in March, which agrees with the written sources on the Dísablót. Sacred trees, groves, and poles Sacred trees occur as important symbols in many