MYTHOLOGY Monday, April 6, 2020 Required Reading

Total Page:16

File Type:pdf, Size:1020Kb

MYTHOLOGY Monday, April 6, 2020 Required Reading West Plains R-VII Public Schools Lesson Outline for April 6 - 10, 2020 West Plains Schools 610 East Olden Street Teacher: Schilmoeller West Plains, MO 65775-2617 Phone: 417-256-6150 Teacher’s EMAIL: [email protected] Fax: 417-256-8616 Dear student and parent/guardian, Due to the prolonged school closure, we are asking parents to join in helping ensure their child(ren) continue to complete the following assignments. While set “class times” will not be held, teachers will regularly be sending learning activities and assignments for collection as evidence of your child’s work during the extended closure. Work will be collected when school resumes. Your child’s teacher will be in contact with you through our already established communication avenues including (1) email; (2) automated phone calls; and (3) website updates. Parents need to be sure they have updated contact information on file with the school district. Please login to Infinite Campus at https://www.zizzers.org/domain/67 and ensure your information is correct. If you need to update the information, please contact your school and provide updated phone and/or email to ensure you don’t miss key information from the school district. Plans for April 6 - 10, 2020 Subject: MYTHOLOGY Monday, April 6, 2020 Assignment (s) Required Reading: Read the section named “Norse Mythology” We are going “Norse Mythology” to start the Norse unit as best we can. A warning about my file--these are older files from my backup flash drives. I am always amending, correcting, and improving my notes and these are potentially out of date with my process. Is there a handout attached for this assignment? ◻YES ◻NO Tyr’s Day, April 7, 2020 Assignment (s) Required Reading: You should have read the Mythology section below. I “Norse Mythology” would like you to quiz yourself, either see what you remember and look at the reading, have someone else quiz you, or any other way you can challenge yourself to see if you know how the Norse see their world’s creation. Is there a handout attached for this assignment? ◻YES ◻NO Woden’s Day, April 8, 2020 Assignment (s) Required Reading: Please read the Pantheon notes through the Aesir. That is a “Norse Pantheon” Geography through Aesir lengthy list of new names, so we’ll take this slow and easy. Some of the names you will probably recognize, but there are a lot of crazy spellings as this is a new and different mythos than we are used to. Remember that Norse is one of the major foundations of our predominantly European- informed culture. Is there a handout attached for this assignment? ◻YES ◻NO West Plains High School West Plains Middle School West Plains Elementary School South Fork Elementary School 602 East Olden St. 730 East Olden St. 1136 Allen St. 3209 US Hwy 160 West Plains, MO 65775 West Plains, MO 65775 West Plains, MO 65775 West Plains, MO 65775 Phone: 417-256-6150 Phone: 417-256-6150 Phone: 417-256-6150 Phone: 417-256-2836 Fax: 417-256-8907 West Plains R-VII Public Schools Lesson Outline for April 6 - 10, 2020 Thor’s Day, April 9, 2020 Assignment (s) Required Reading: Today is a lighter day with only the Vanir and Jotun. The “Norse Pantheon” Vanir and Jotun Vanir are an older, rival race of gods that the Aesir defeated. This is similar to the Greek Olympians replacing the Titans that came before them. Is there a handout attached for this assignment? ◻YES ◻NO Frigga’s/Freya’s Day, April 10, 2020 Assignment (s) Required Reading: The last section of the Pantheon includes humans, monsters, “Norse Pantheon” Humans through Artifacts/Things creatures, artifacts, and some interesting things. Next week, I will be giving you brief stories about various things on these two documents from this week. If you would keep them handy, review them, and have them at hand to help you navigate through the various stories and their actors. Is there a handout attached for this assignment? ◻YES ◻NO Norse Mythology (mainly from Bulfinch, some Hamilton) Many of the Norse stories come from the Edda; the Elder Edda 1056 and the younger Edda 1640. They were written by a Christianized man in Iceland wishing to preserve the tales for poets (Snorri Sturluson). Before the world and heaven were made, there was a bottomless deep and a misty fountain. From the fountain flowed twelve rivers, which froze as they flowed away, forming layers in the deep, filling it to make a world of ice. In the south, there was light and warmth and where the two met, Ymir the giant sprang into being, nourished by his cow, Audhumbla. The cow licked the ice, Ymir drank its milk. The cow uncovered a god who married Ymir’s daughter and they gave birth to Odin, Vili, and Vé who grew up and slew Ymir. From his corpse, they made the heavens and earth, his blood became the seas, mountains were made of his bones, trees from his hair, his skull made the heavens, the brain made the clouds and Midgard was made from his eyebrows. Hamilton varies in that she adds the frost maidens and Ymir formed by the drops of water between north and south, Ymir’s son was Odin’s father, and Frigga was a frost maiden. She also adds sparks from Muspelheim (the south) formed the sun, moon, and stars, and the north is called Niflheim. Odin regulated the sun and moon, day and night, but still felt the world needed mankind. Aske, the first man, was made of an ash tree. Embla, the first woman, was made of an alder (Hamilton—elm) tree. Odin gave the humans life and a soul, Vili granted reason and motion, and Vé gave her speech, the senses, and expressive features. Odin has several “pets” to help him watch over the world: two ravens, Hugin (thought) and Munin (memory) who bring him tidings and news, his wolves Geri and Freki, and his eight-legged horse, Sleipnir, who can outrace the wind. The universe is held up by Yggdrasill, which has roots extending to Asgard, Jotunheim and Niflheim, sprang from Ymir’s corpse. The root to Asgard is guarded by the Norns - Urðr (Past), Verðandi (Present) and West Plains High School West Plains Middle School West Plains Elementary School South Fork Elementary School 602 East Olden St. 730 East Olden St. 1136 Allen St. 3209 US Hwy 160 West Plains, MO 65775 West Plains, MO 65775 West Plains, MO 65775 West Plains, MO 65775 Phone: 417-256-6150 Phone: 417-256-6150 Phone: 417-256-6150 Phone: 417-256-2836 Fax: 417-256-8907 West Plains R-VII Public Schools Lesson Outline for April 6 - 10, 2020 Skuld (Future) – and its water, Urda’s Well. There is also the Well of Knowledge guarded by Mímir the Wise. The serpent, Niðhögg (darkness), gnaws the root to Niflheim which will kill the tree. Four harts, the winds, run through the tree, eating its buds and Ymir shakes the tree when he tries to throw it off him. The giants, Frost and Mountain, live in Jotunheim and represent the powers of the earth and will overcome the gods of Asgard in the end, during Ragnarok, the Last Battle. Ragnarok will be heralded by three years of war, followed by three years of winter without summer and then earthquakes will shatter the bonds of Loki and his children and the final battle of Gods and Giants will take place. Heimdallr sounds the Gjallarhorn and Bifröst shatters as the giants come across to Asgard. Tyr kills the wolf, Garm, but dies in Surtur’s fire. Thor kills the Midgard Serpent, Jormungandr, but dies from its venom. Odin falls to the wolf Fenris which in turn is killed by Vidar. Heimdall and Loki battle until they slay each other. Surtur kills Frey and burns the universe down, the sky and stars go out and the earth sinks into the sea. There is possible Christian influence on the rest of the tale, which is that One greater than Odin, the Alfadur, will bring a new heaven, a man and woman who were hidden in Yggdrasill will repopulate the world, and the children of the gods will be there as the cycle starts again. Other versions say that Baldur will come back and bring in this new age. In any case, we have little evidence these hopeful tales are what the ancient Norse believed. Norse Pantheon: Geography: -Ginnungagap: the crevice between Niflheim and Muspelheim that fills with ice, creating the plane of the universe; where life sprang from (Ymir), foundation for Yggdrasil. -Yggdrasil: the ash tree that supports the nine worlds of the universe; the world tree fed by three wells: Hvergelmir in Niflheim, guarded by the dragon Nidhogg; Mímisbrunnr, Well of Mímir, in Midgard, guarded by the god Mímir, also called the Well of Knowledge; Urdarbrunnr, the Well of Urd, in Asgard, guarded by the Norns. -The Higher Level: the heavens, includes Álfheim, Asgard, and Vanaheim. -Álfheim: the world of the elves, home and realm of Frey. -Asgard: the world of the Æsir, the gods, many homes and keeps, but Valhalla is probably the most famous hall belonging to Odin. It is the resting place of the Einherjar, the dead heroes the Valkryies gather for Odin against Ragnarok. -Vanaheim: the world of the Vanir, a rival race of gods. -The Middle Level: -Jötunheim: the world of the giants with three main strongholds/cities, Gastropnir, Thrymheim and Utgard. -Midgard: “Middle Earth”, home of men. -Nidavellir and Svartalfheim: homes of the dwarves and dark elves respectively — possibly the same place.
Recommended publications
  • Norse Myth Guide
    Norse Myth If it has a * next to it don’t worry about it for the quiz. Everything else is fair game within reason as I know this is a lot. Just make sure you know the basics. Heimdall -Characteristics -Can hear grass grow -Needs only as much sleep as a bird -Guards Bifrost -Will kill and be killed by Loki at Ragnarok -He is one of the Aesir -Has foresight like the Vanir -Other Names -Vindhler -Means "wind shelter" -The White God As -Hallinskidi -Means "bent stick" but actually refers to rams -Gullintani -Received this nickname from his golden teeth -Relationships -Grandfather to Kon the Young -Born of the nine mothers -Items -Gjallarhorn -Will blow this to announce Ragnarok -Sword Hofund -Horse Golltop -Places -Lives on "heavenly mountain" Himinbjorg -Stories -Father of mankind -He went around the world as Rig -He slept with many women -Three of these women, Edda, Amma, and Modir, became pregnant -They gave birth to the three races of mankind -Jarl, Karl, and Thrall -Recovering Brisingamen -Loki steals Brisingamen from Freya -He turns himself into a seal and hides -Freya enlists Heimdall to recover the necklace -They find out its Loki, so Heimdall goes to fight him -Heimdall also turns into a seal, and they fight at Singasteinn -Heimdall wins, and returns the necklace to Freya -Meaning of sword -A severed head was thrown at Heimdall -After this incident, a sword is referred to as "Heimdall's head" -Possession of knowledge -Left his ear in the Well of Mimir to gain knowledge Aegir* -Characteristics -God of the ocean/sea -Is sometimes said
    [Show full text]
  • Old Norse Mythology — Comparative Perspectives Old Norse Mythology— Comparative Perspectives
    Publications of the Milman Parry Collection of Oral Literature No. 3 OLd NOrse MythOLOgy — COMParative PersPeCtives OLd NOrse MythOLOgy— COMParative PersPeCtives edited by Pernille hermann, stephen a. Mitchell, and Jens Peter schjødt with amber J. rose Published by THE MILMAN PARRY COLLECTION OF ORAL LITERATURE Harvard University Distributed by HARVARD UNIVERSITY PRESS Cambridge, Massachusetts & London, England 2017 Old Norse Mythology—Comparative Perspectives Published by The Milman Parry Collection of Oral Literature, Harvard University Distributed by Harvard University Press, Cambridge, Massachusetts & London, England Copyright © 2017 The Milman Parry Collection of Oral Literature All rights reserved The Ilex Foundation (ilexfoundation.org) and the Center for Hellenic Studies (chs.harvard.edu) provided generous fnancial and production support for the publication of this book. Editorial Team of the Milman Parry Collection Managing Editors: Stephen Mitchell and Gregory Nagy Executive Editors: Casey Dué and David Elmer Production Team of the Center for Hellenic Studies Production Manager for Publications: Jill Curry Robbins Web Producer: Noel Spencer Cover Design: Joni Godlove Production: Kristin Murphy Romano Library of Congress Cataloging-in-Publication Data Names: Hermann, Pernille, editor. Title: Old Norse mythology--comparative perspectives / edited by Pernille Hermann, Stephen A. Mitchell, Jens Peter Schjødt, with Amber J. Rose. Description: Cambridge, MA : Milman Parry Collection of Oral Literature, 2017. | Series: Publications of the Milman Parry collection of oral literature ; no. 3 | Includes bibliographical references and index. Identifers: LCCN 2017030125 | ISBN 9780674975699 (alk. paper) Subjects: LCSH: Mythology, Norse. | Scandinavia--Religion--History. Classifcation: LCC BL860 .O55 2017 | DDC 293/.13--dc23 LC record available at https://lccn.loc.gov/2017030125 Table of Contents Series Foreword ...................................................
    [Show full text]
  • Number Symbolism in Old Norse Literature
    Háskóli Íslands Hugvísindasvið Medieval Icelandic Studies Number Symbolism in Old Norse Literature A Brief Study Ritgerð til MA-prófs í íslenskum miðaldafræðum Li Tang Kt.: 270988-5049 Leiðbeinandi: Torfi H. Tulinius September 2015 Acknowledgements I would like to thank firstly my supervisor, Torfi H. Tulinius for his confidence and counsels which have greatly encouraged my writing of this paper. Because of this confidence, I have been able to explore a domain almost unstudied which attracts me the most. Thanks to his counsels (such as his advice on the “Blóð-Egill” Episode in Knýtlinga saga and the reading of important references), my work has been able to find its way through the different numbers. My thanks also go to Haraldur Bernharðsson whose courses on Old Icelandic have been helpful to the translations in this paper and have become an unforgettable memory for me. I‟m indebted to Moritz as well for our interesting discussion about the translation of some paragraphs, and to Capucine and Luis for their meticulous reading. Any fault, however, is my own. Abstract It is generally agreed that some numbers such as three and nine which appear frequently in the two Eddas hold special significances in Norse mythology. Furthermore, numbers appearing in sagas not only denote factual quantity, but also stand for specific symbolic meanings. This tradition of number symbolism could be traced to Pythagorean thought and to St. Augustine‟s writings. But the result in Old Norse literature is its own system influenced both by Nordic beliefs and Christianity. This double influence complicates the intertextuality in the light of which the symbolic meanings of numbers should be interpreted.
    [Show full text]
  • This Answer Isn't Killing, but the Gaullic Figure Brut Visited the Island Of
    Round 01: This answer isn’t killing, but the Gaullic figure Brut visited the Island of Leogrecia after performing this action on a white hart. One god who did this to himself was the god of the following domains: sunsets, rebirths, jewelry, and flowers. That god did this to himself so corn could be grown. One animal that had this done to it was tossed into a weaving chamber. Another figure to suffer this fate is unable to turn his instrument upside down and was judged by the Muses against Apollo. For 10 points, name this act inflicted upon Marsyas, the process of removing the epidermis from a person. ANSWER: flaying [accept word forms, accept removal of skin or equivalents, such as skinning] Round 02: At his death, he was put into a mound with three doors, through which peasants offered gold, silver and copper. No one speaks to this figure, nor does he eat or sleep because he did the following action: while overlooking all the worlds, he looked north and saw a beautiful lady that lifts her arms up to irradiate the sky and the sea with a sensuous light. This figure’s father-in-law is married to Aurboda, and is named Gymir. Because he entrusted his sword and his horse to his servant Skirnir, he defeated the giant Beli using only an antler. He will be killed by the fire giant Surt. The owner of the folding ship Skidbladnir and the boar Gullinbursti, for 10 points, name this son of Skadi and Njord, a fertility god.
    [Show full text]
  • Borr Drilling Limited (BDRILL) Announces Results for the First Quarter 2019
    Borr Drilling Limited (BDRILL) Announces Results for the First Quarter 2019 Hamilton, Bermuda, May 29, 2019: Borr Drilling Limited (“Borr”, “Borr Drilling” or the “Company”) announces unaudited results for the three months ended March 31, 2019 Highlights in the first quarter 2019 • Operating revenues of $51.9 million, EBITDA* of negative $15.3 million and net loss of $56.4 million for the first quarter of 2019 • Technical utilisation for the operating rigs was 99.1% in the first quarter of 2019 • Purchased a KFELS Super B Bigfoot jack-up newbuild, the “Thor”, from BOT Lease Co., Ltd. for a cash consideration of $122.1 million, financed by a $120 million bridge loan facility from two commercial banks • Awarded two 18-month contracts for two premium newbuild jack-up rigs with Pemex in Mexico, under an integrated services model with our principal shareholder Schlumberger, with scheduled commencement mid-2019 • Secured $160 million revolving credit and guarantee lines facility from two commercial banks • Took delivery of the premium jack-up rig “Njord” from PPL Shipyard including delivery financing of $87.0 million Subsequent events • Received final credit approved commitments for financing in the total amount of $645 million • Completed the successful activation/reactivation and commencement of contracts for the premium jack- ups Gerd, Groa, Natt, Odin and Ran • Secured contract for premium jack-up “Mist” for an approximate six-month program in Malaysia • Entered into agreement to sell three standard jack-up rigs for non-drilling activities,
    [Show full text]
  • How Uniform Was the Old Norse Religion?
    II. Old Norse Myth and Society HOW UNIFORM WAS THE OLD NORSE RELIGION? Stefan Brink ne often gets the impression from handbooks on Old Norse culture and religion that the pagan religion that was supposed to have been in Oexistence all over pre-Christian Scandinavia and Iceland was rather homogeneous. Due to the lack of written sources, it becomes difficult to say whether the ‘religion’ — or rather mythology, eschatology, and cult practice, which medieval sources refer to as forn siðr (‘ancient custom’) — changed over time. For obvious reasons, it is very difficult to identify a ‘pure’ Old Norse religion, uncorroded by Christianity since Scandinavia did not exist in a cultural vacuum.1 What we read in the handbooks is based almost entirely on Snorri Sturluson’s representation and interpretation in his Edda of the pre-Christian religion of Iceland, together with the ambiguous mythical and eschatological world we find represented in the Poetic Edda and in the filtered form Saxo Grammaticus presents in his Gesta Danorum. This stance is more or less presented without reflection in early scholarship, but the bias of the foundation is more readily acknowledged in more recent works.2 In the textual sources we find a considerable pantheon of gods and goddesses — Þórr, Óðinn, Freyr, Baldr, Loki, Njo3rðr, Týr, Heimdallr, Ullr, Bragi, Freyja, Frigg, Gefjon, Iðunn, et cetera — and euhemerized stories of how the gods acted and were characterized as individuals and as a collective. Since the sources are Old Icelandic (Saxo’s work appears to have been built on the same sources) one might assume that this religious world was purely Old 1 See the discussion in Gro Steinsland, Norrøn religion: Myter, riter, samfunn (Oslo: Pax, 2005).
    [Show full text]
  • The Prose Edda
    THE PROSE EDDA SNORRI STURLUSON (1179–1241) was born in western Iceland, the son of an upstart Icelandic chieftain. In the early thirteenth century, Snorri rose to become Iceland’s richest and, for a time, its most powerful leader. Twice he was elected law-speaker at the Althing, Iceland’s national assembly, and twice he went abroad to visit Norwegian royalty. An ambitious and sometimes ruthless leader, Snorri was also a man of learning, with deep interests in the myth, poetry and history of the Viking Age. He has long been assumed to be the author of some of medieval Iceland’s greatest works, including the Prose Edda and Heimskringla, the latter a saga history of the kings of Norway. JESSE BYOCK is Professor of Old Norse and Medieval Scandinavian Studies at the University of California, Los Angeles, and Professor at UCLA’s Cotsen Institute of Archaeology. A specialist in North Atlantic and Viking Studies, he directs the Mosfell Archaeological Project in Iceland. Prof. Byock received his Ph.D. from Harvard University after studying in Iceland, Sweden and France. His books and translations include Viking Age Iceland, Medieval Iceland: Society, Sagas, and Power, Feud in the Icelandic Saga, The Saga of King Hrolf Kraki and The Saga of the Volsungs: The Norse Epic of Sigurd the Dragon Slayer. SNORRI STURLUSON The Prose Edda Norse Mythology Translated with an Introduction and Notes by JESSE L. BYOCK PENGUIN BOOKS PENGUIN CLASSICS Published by the Penguin Group Penguin Books Ltd, 80 Strand, London WC2R 0RL, England Penguin Group (USA) Inc.,
    [Show full text]
  • Sniðmát Meistaraverkefnis HÍ
    MA ritgerð Norræn trú Að hitta skrímslið í skóginum Animal Shape-shifting, Identity, and Exile in Old Norse Religion and World-view Caroline Elizabeth Oxley Leiðbeinandi: Terry Adrian Gunnell Október 2019 Að hitta skrímslið í skóginum Animal Shape-shifting, Identity, and Exile in Old Norse Religion and World-view Caroline Elizabeth Oxley Lokaverkefni til MA–gráðu í Norrænni trú Leiðbeinandi: Terry Adrian Gunnell 60 einingar Félags– og mannvísindadeild Félagsvísindasvið Háskóla Íslands Október, 2019 Að hitta skrímslið í skóginum Ritgerð þessi er lokaverkefni til MA-gráðu í Norrænni trú og er óheimilt að afrita ritgerðina á nokkurn hátt nema með leyfi rétthafa. © Caroline Elizabeth Oxley, 2019 Prentun: Háskólaprent Reykjavík, Ísland, 2019 Caroline Oxley MA in Old Nordic Religion: Thesis Kennitala: 181291-3899 Október 2019 Abstract Að hitta skrímslið í skóginum: Animal Shape-shifting, Identity, and Exile in Old Norse Religion and World-view This thesis is a study of animal shape-shifting in Old Norse culture, considering, among other things, the related concepts of hamr, hugr, and the fylgjur (and variations on these concepts) as well as how shape-shifters appear to be associated with the wild, exile, immorality, and violence. Whether human, deities, or some other type of species, the shape-shifter can be categorized as an ambiguous and fluid figure who breaks down many typical societal borderlines including those relating to gender, biology, animal/ human, and sexual orientation. As a whole, this research project seeks to better understand the background, nature, and identity of these figures, in part by approaching the subject psychoanalytically, more specifically within the framework established by the Swiss psychoanalyst, Carl Jung, as part of his theory of archetypes.
    [Show full text]
  • GIANTS and GIANTESSES a Study in Norse Mythology and Belief by Lotte Motz - Hunter College, N.Y
    GIANTS AND GIANTESSES A study in Norse mythology and belief by Lotte Motz - Hunter College, N.Y. The family of giants plays apart of great importance in North­ Germanic mythology, as this is presented in the 'Eddas'. The phy­ sical environment as weIl as the race of gods and men owe their existence ultimately to the giants, for the world was shaped from a giant's body and the gods, who in turn created men, had de­ scended from the mighty creatures. The energy and efforts of the ruling gods center on their battles with trolls and giants; yet even so the world will ultimately perish through the giants' kindling of a deadly blaze. In the narratives which are concerned with human heroes trolls and giants enter, shape, and direct, more than other superhuman forces, the life of the protagonist. The mountains, rivers, or valleys of Iceland and Scandinavia are often designated with a giant's name, and royal houses, famous heroes, as weIl as leading families among the Icelandic settlers trace their origin to a giant or a giantess. The significance of the race of giants further is affirmed by the recor­ ding and the presence of several hundred giant-names in the Ice­ landic texts. It is not surprising that students of Germanic mythology and religion have probed the nature of the superhuman family. Thus giants were considered to be the representatives of untamed na­ ture1, the forces of sterility and death, the destructive powers of 1. Wolfgang Golther, Handbuch der germanischen Mythologie, Leipzig 1895, quoted by R.Broderius, The Giant in Germanic Tradition, Diss.
    [Show full text]
  • Odin Loki Thor Frigg
    Odin Thor Odin is the chief god in Norse Thor is the god of thunder, storms, mythology and part of the Æsir strength and fertility. He is part of pantheon. He is the king of Asgard. the Æsir pantheon. He is the son of Odin and married to the goddess Sif. Odin is the god of wisdom, poetry, death and magic. Thor wields a magical hammer called Mjolnir which is so powerful Also known as the All-Father, it is it can destroy mountains. He is able believed that he gave up one of his to summon thunder and lightning eyes in order to gain understanding using his hammer in battle against of the universe. He is also often his enemies. Vikings believed that a accompanied by two ravens who help thunderstorm was a sign that Thor him see everything. was angry. He rides into battle upon an eight- Thor also has incredible strength legged horse called Sleipnir and and is a mighty warrior. There are wields the mighty spear Gungnir, many tales of his battles, including with which he never misses his target. with the giant serpent Jörmungandr He is married to the goddess Frigg during Ragnarök – the final battle and is the father of many gods, of the gods. including Thor and Baldr. twinkl.com twinkl.com Loki Frigg Loki is the god of mischief and chaos. Frigg, or Frigga, is the goddess of He is known for playing tricks on motherhood and the sky, the wife of the other gods. He is part of the Æsir Odin and mother of Baldr and Hodr.
    [Show full text]
  • Gylfaginning Codex Regius, F
    Snorri Sturluson Edda Prologue and Gylfaginning Codex Regius, f. 7v (reduced) (see pp. 26/34–28/1) Snorri Sturluson Edda Prologue and Gylfaginning Edited by ANTHONY FAULKES SECOND EDITION VIKING SOCIETY FOR NORTHERN RESEARCH UNIVERSITY COLLEGE LONDON 2005 © Anthony Faulkes 1982/2005 Second Edition 2005 First published by Oxford University Press in 1982 Reissued by Viking Society for Northern Research 1988, 2000 Reprinted 2011 ISBN 978 0 903521 64 2 Printed by Short Run Press Limited, Exeter Contents Codex Regius, fol. 7v ..........................................................Frontispiece Abbreviated references ....................................................................... vii Introduction ..........................................................................................xi Synopsis ..........................................................................................xi The author ..................................................................................... xii The title ....................................................................................... xvii The contents of Snorri’s Edda ................................................... xviii Models and sources ........................................................................ xx Manuscripts .............................................................................. xxviii Bibliography ...............................................................................xxxi Text .......................................................................................................
    [Show full text]
  • 9. Freyr's Solar Power and the Purifying Sword
    The Waning Sword E Conversion Imagery and Celestial Myth in Beowulf DWARD The Waning Sword Conversion Imagery and EDWARD PETTIT P The image of a giant sword mel� ng stands at the structural and thema� c heart of the Old ETTIT Celestial Myth in Beowulf English heroic poem Beowulf. This me� culously researched book inves� gates the nature and signifi cance of this golden-hilted weapon and its likely rela� ves within Beowulf and beyond, drawing on the fi elds of Old English and Old Norse language and literature, liturgy, archaeology, astronomy, folklore and compara� ve mythology. In Part I, Pe� t explores the complex of connota� ons surrounding this image (from icicles to candles and crosses) by examining a range of medieval sources, and argues that the giant sword may func� on as a visual mo� f in which pre-Chris� an Germanic concepts and prominent Chris� an symbols coalesce. In Part II, Pe� t inves� gates the broader Germanic background to this image, especially in rela� on to the god Ing/Yngvi-Freyr, and explores the capacity of myths to recur and endure across � me. Drawing on an eclec� c range of narra� ve and linguis� c evidence from Northern European texts, and on archaeological discoveries, Pe� t suggests that the T image of the giant sword, and the characters and events associated with it, may refl ect HE an elemental struggle between the sun and the moon, ar� culated through an underlying W myth about the the� and repossession of sunlight. ANING The Waning Sword: Conversion Imagery and Celesti al Myth in Beowulf is a welcome contribu� on to the overlapping fi elds of Beowulf-scholarship, Old Norse-Icelandic literature and Germanic philology.
    [Show full text]