Sindri & the Glacial Picnickers
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13. the Solar Antler in Sólarljóð
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. -
Volcanic Action and the Geosocial in Sigur Rós's “Brennisteinn”
Journal of Aesthetics & Culture ISSN: (Print) 2000-4214 (Online) Journal homepage: https://www.tandfonline.com/loi/zjac20 Musical aesthetics below ground: volcanic action and the geosocial in Sigur Rós’s “Brennisteinn” Tore Størvold To cite this article: Tore Størvold (2020) Musical aesthetics below ground: volcanic action and the geosocial in Sigur Rós’s “Brennisteinn”, Journal of Aesthetics & Culture, 12:1, 1761060, DOI: 10.1080/20004214.2020.1761060 To link to this article: https://doi.org/10.1080/20004214.2020.1761060 © 2020 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group. Published online: 04 May 2020. Submit your article to this journal View related articles View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=zjac20 JOURNAL OF AESTHETICS & CULTURE 2020, VOL. 12, 1761060 https://doi.org/10.1080/20004214.2020.1761060 Musical aesthetics below ground: volcanic action and the geosocial in Sigur Rós’s “Brennisteinn” Tore Størvold Department of Musicology, University of Oslo, Oslo, Norway ABSTRACT KEYWORDS This article presents a musicological and ecocritical close reading of the song “Brennisteinn” Sigur Rós; anthropocene; (“sulphur” or, literally, “burning rock”) by the acclaimed post-rock band Sigur Rós. The song— ecomusicology; ecocriticism; and its accompanying music video—features musical, lyrical, and audiovisual means of popular music; Iceland registering the turbulence of living in volcanic landscapes. My analysis of Sigur Rós’s music opens up a window into an Icelandic cultural history of inhabiting a risky Earth, a condition captured by anthropologist Gísli Pálsson’s concept of geosociality, which emerged from his ethnography in communities living with volcanoes. -
Prose Edda Part 3: Pp
Prose Edda Part 3: pp. 70-89 XLIX. Then spake Gangleri: "Have any more matters of note befallen among the Æsir? A very great deed of valor did Thor achieve on that journey." Hárr made answer: "Now shall be told of those tidings which seemed of more consequence to the Æsir. The beginning of the {p. 71} story is this, that Baldr the Good dreamed great and perilous dreams touching his life. When he told these dreams to the Æsir, then they took counsel together: and this was their decision: to ask safety for Baldr from all kinds of dangers. And Frigg took oaths to this purport, that fire and water should spare Baldr, likewise iron and metal of all kinds, stones, earth, trees, sicknesses, beasts, birds, venom, serpents. And when that was done and made known, then it was a diversion of Baldr's and the Æsir, that he should stand up in the Thing,[legislative assembly] and all the others should some shoot at him, some hew at him, some beat him with stones; but whatsoever was done hurt him not at all, and that seemed to them all a very worshipful thing. "But when Loki Laufeyarson saw this, it pleased him ill that Baldr took no hurt. He went to Fensalir to Frigg, and made himself into the likeness of a woman. Then Frigg asked if that woman knew what the Æsir did at the Thing. She said that all were shooting at Baldr, and moreover, that he took no hurt. Then said Frigg: 'Neither weapons nor trees may hurt Baldr: I have taken oaths of them all.' Then the woman asked: 'Have all things taken oaths to spare Baldr?' and Frigg answered: 'There grows a tree-sprout alone westward of Valhall: it is called Mistletoe; I thought it too young to ask the oath of.' Then straightway the woman turned away; but Loki took Mistletoe and pulled it up and went to the Thing. -
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 ....................................................................................................... -
THE MAGIC APPLES Chapter Five IT Is Not Very Amusing to Be a King
THE MAGIC APPLES Chapter Five IT is not very amusing to be a king. Father Odin often grew tired of sitting all day long upon his golden throne in Valhalla above the heavens. He wearied of welcoming the new heroes whom the Valkyries brought him from wars upon the earth, and of watching the old heroes fight their daily deathless battles. He wearied of his wise ravens, and the constant gossip which they brought him from the four corners of the world; and he longed to escape from every one who knew him to some place where he could pass for a mere stranger, instead of the great king of the Æsir, the mightiest being in the whole universe, of whom every one was afraid. Sometimes he longed so much that he could not bear it. Then—he would run away. He disguised himself as a tall old man, with white hair and a long, gray beard. Around his shoulders he threw a huge blue cloak, that covered him from top to toe, and over his face he pulled a big slouch hat, to hide his eyes. For his eyes Odin could not change—no magician has ever learned how to do that. One was empty; he had given the eye to the giant Mimer in exchange for wisdom. Usually Odin loved to go upon these wanderings alone; for an adventure is a double adventure when one meets it single-handed. It was a fine game for Odin to see how near he could come to danger without feeling the grip of its teeth. -
an Examination of the Relationship Between the Icelandic Conv
“FATE MUST FIND SOMEONE TO SPEAK THROUGH”: CHRISTIANITY, RAGNARÖK, AND THE LOSS OF ICELANDIC INDEPENDENCE IN THE EYES OF THE ICELANDERS AS ILLUSTRATED BY GÍSLA SAGA SÚRSSONAR Item Type Thesis Authors Mjolsnes, Grete E. Download date 01/10/2021 15:39:20 Link to Item http://hdl.handle.net/11122/81 1 “FATE MUST FIND SOMEONE TO SPEAK THROUGH”: CHRISTIANITY, RAGNARÖK, AND THE LOSS OF ICELANDIC INDEPENDENCE IN THE EYES OF THE ICELANDERS AS ILLUSTRATED BY GÍSLA SAGA SÚRSSONAR A THESIS Presented to the Faculty Of the University of Alaska Fairbanks in Partial Fulfillment of the Requirement for the Degree of MASTER OF ARTS by Grete E. Mjolsnes, B. A. Fairbanks, Alaska December 2008 2 Abstract Iceland surrendered political control to the Norwegian monarchy in 1262, but immediately resented their choice. The sagas about reliance on the Norwegians, clearly illustrating that the Icelanders knew where this path was leading them. Gísla Saga is a particularly interesting text to examine in light of the contemporaneous political climate, as it takes place in the years leading up to the conversion but was written between the conversion and the submission to Norwegian rule. Though Gísla does not explicitly comment on either the conversion or the increase in Norwegian influence, close examination illuminates ambiguity in the portrayal of Christian and pagan characters and a general sense of terminal foreboding. This subtle commentary becomes clearer when one reads Gísla Saga in light of the story of Ragnarök, the death of the gods and the end of the Norse world. Characters and images in Gísla Saga may be compared with the events of Ragnarök, the apocalyptic battle between the Æsir and the giants, illustrating how the Christian conversion and Norwegian submission brought about the end of Iceland’s golden age by destroying the last home of the Norse gods. -
A Handbook of Norse Mythology
A HANDBOOK OF NORSE MYTHOLOGY BY KARL MORTENSEN DOCTOR OF PHILOSOPHY UNIVERSITY OF COPENHAGEN ; ADJUNCT AT THE CATHEDRAL SCHOOL (ROYAL GYMNASIUM) AT ODENSB TRANSLATED FROM THE DANISH BY A. CLINTON CROWELL ASSOCIATE PROFESSOR IN BROWN UNIVERSITY 1 ' , . * ' ' - r , * - . l I I . , NEW YORK THOMAS Y. CROWELL COMPANY PUBLISHERS THE NEW YORK PUBLIC LIBRARY COPYRIGHT, 1913, BY THOMAS Y. CROWELL COMPANY. Published March, 1913. This compilation © Phoenix E-Books UK AUTHOR'S PREFACE THIS popular presentation of the myths and sagas which took shape here in the North but whose foundation is common property of all the people who speak a Gothic-Germanic language, first appeared in 1898 and has been used since then in the study of Xorse Mythology in the high schools and universities of all the Scandina- vian countries. Since Professor Crowell has thought that the little book might also achieve a modest success in the youngest but richest and.mosi powerful branch which has grown iron, cur ccmin-on >;uot, I have without hesitation, accopte^ his friendly pro- posal to transjate.jc into English. I find r great satisfaction m, hav -;ig my work put into the world's most comprehensive lan- guage and placed before students in the United States, where I have so many friends, where so many relatives and fel- low-countrymen have found a home and a iii iv AUTHOR'S PREFACE future, and toward which country we Northerners look with the deepest admira- tion and respect for the mighty forces which are seeking to control material things and to break new ground in the infinite realms of the intellect. -
Plöntunæringar- Og Áburðarfræði Friðrik Pálmason Plöntunæringar- Og Áburðarfræði
Friðrik Pálmason Plöntunæringar- og áburðarfræði Friðrik Pálmason Plöntunæringar- og áburðarfræði Höfundur bókarinnar Friðrik Pálmar Pálmason er fæddur þann 16. apríl 1935 í Reykjavík. Friðrik er cand. agro. 1960 og lic. agro. 1965 frá Landbúnaðarháskólanum í Kaupmannahöfn. Störf: Sérfræðingur við Rannsóknastofnun landbúnaðarins 1967-77 og 1981-2005. Kennari við Búvísindadeild Bændaskólans á Hvanneyri 1965-66 og 1977-81, forstöðumaður Rannsóknastofu Bændaskólans á sama tíma. Kenndi plöntulífeðlisfræði við líffræðiskor verkfræði- og raunvísindadeildar HÍ 1967-76. Félagsstörf: Varaformaður Íslandsdeildar Norræna Búvísindafélagsins (Nordiske Jordbrugsforskeres Forening, NJF)1968-76. Fulltrúi Íslands í stjórn jarðvegsskorar NJF 1972-80. Form. Félags íslenskra náttúrufræðinga 1969-70. Ritstörf: Auk licentiatritgerðar um sextíu greinar og ritgerðir á fræðasviði höfundar Í ritnefnd Búnaðarblaðsins 1965-68 og Íslenskra landbúnaðarrannsókna 1969-73. Ritstjóri Búvísinda. Icelandic Agricultural Sciences 1988-2002. Útgefandi: Landbúnaðarháskóli Íslands. 1. útgáfa í maí 2013 ISBN 13 978-9979-881-19-3 Bók þessa má eigi afrita með neinum K WWLQHPDPHèOH\¿~WJHIDQGD Y( Ǧ ( 2 W>PEdhEZ/E'ZͲK'hZZ&Z/͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘ϰ &KZD>/͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘ϰ ,ĞŝŵŝůĚŝƌ͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘͘ϱ -
Studies in the Sources of J.R.R. Tolkien's the Lord of the Rings
.-- . .,l,.. .I~ i . ,. s._ .i. -_. _..-..e.. _ . (3 f Preface i In the Spring of 1968 while I was studying the Old English poem Beowulf with Dr. Rudolph Bambas, my colleague and classmate Judith Moore suggested that I might enjoy reading a new work by J:R.R. Tolkien, known to us as the editor of Sir Gawain and the Green Knight and the author of that seminal article -- “Beowulf: The Monsters and the Critics.” The Hobbit and The Lord of the Rings delighted me that summer. In the fall, at the urging of another colleague, I enrolled in the Old Norse seminar. That conjunction of events proved to be the beginning of a lifelong study of Northern literature and its contributions to the cauldron of story which produced The Lord of the Rings, The Hobbit, The Silmarillion, and The Unfinished Tales. The first version of this study became my doctoral dissertation -- “Studies in the Sources of J.R.R. Tolkien’s The Lord of the Rings.“1 Throughout the years that followed while I was either teaching college English or working as a librarian, I have continued my research. The original study was based on about twenty-five sagas; that number has been tripled. Christopher Tolkien’s careful publication of The Silmarillion, The Unfinished Tales, and six volumes of The Historv of Middle-earth has greatlyreatly expanded the canon available for scholarly study. Humphrey Carpenter’s authorized biography has also been helpful. However, the Letters of J.R.R. Tolkien have produced both the . greatest joy and the greatest terror. -
THE NORSE Mythology
Sample file Sample file THE NORSE MYtHOLOGY The cosmology of the Norse mythology stands on nine realms: DFWXDOO\WKHÀUVWWRVHWWOHWRWKLVYHU\ODQG Asgard, Alfheim, Helheim, Jotunheim, Midgard, Muspelheim, There are many gods and goddesses in the Norse mythol- 1LÁKHLP6YDUWDOIKHLPDQG9DQDKHLP7KHVHUHDOPVUHVLGHRQ ogy. Yet, as Svilland is a place that is relatively new-settled by Yggdrasil, the tree of life. the children of Odin the Allfather, neither all the deities nor Asgard is the home of the gods. Odin and most of his pan- all the realms are known to them. There are 9 major deities theon reside here. The famous hall of Valhalla is in Asgard, in the pantheon. They have gathered up many believers and greeting warriors of worth to the endless feast. Alfheim is LQÁXHQFHWKHUHDOPGHDUO\ the realm of light elves. They are beautiful creatures ruled by Additionally, there are 4 smaller deities: Heimdall, Ran, JRGGHVV)UH\MD$OWKRXJK)UH\MDLVYHU\LQÁXHQWLDOLQ6YLOODQG Skadi, and Ullr. They have not gathered many followers yet there is no passage to Alfheim from this land. and thus have not established themselves or distinct domains Helheim is the realm of the dishonorable dead. Those who of divine power in Svilland. are not worthy of Valhalla come here when they die. Helheim Odin the Allfather is the god of gods. He rules over Asgard. is ruled by Hel. Jotunheim is the realm of giants, frost and Aegir is the giant-god of the seas. Balder is the god of poetry mountain jotnar came from here. and beauty. Fenrir is the son of Loki. He is the giant wolf god Midgard is the realm of mere mortals. -
De Oud-Germaanse Religie (§§ 413 – 447) (De Vries) 1
Dit document vormt een onderdeel van de website https://www.religies-overzichtelijk.nl Hier vindt u tevens de koppelingen naar de andere teksten en de indexen, de toelichtingen en de afkortingen Laatste bewerking: 26-09-2020 [h] De Oud-Germaanse religie (§§ 413 – 447) (De Vries) 1 1 Donar–Thor ...................................................................................................... 4 1.1 De Romeinse bronnen voor Donar ...................................................................... 5 1.1.1 (§ 413-1) De Germaanse god Hercules volgens de interpretatio Romana ................. 6 1.1.2 Epigrafische bronnen voor de Germaanse Hercules ........................................... 7 1.1.2.1 (§ 413-2) Inleiding tot de epigrafische bronnen voor de Germaanse Hercules ........ 8 1.1.2.2 (§ 414) De god Hercules Magusanus ........................................................... 9 1.1.3 (§ 415) De identiteit van de Germaanse god Hercules ...................................... 10 1.2 (§ 416) Het karakter van Donar en zijn verwantschap met andere IE goden ................. 11 1.3 (§ 417) Zuid-Germaanse bronnen voor Donar in de post-Romeinse periode .................. 12 1.4 Noord-Germaanse bronnen voor Thor ................................................................ 13 1.4.1 (§ 418-1) Algemene opmerkingen t.a.v. de Thor-cultus .................................... 14 1.4.2 (§ 418-2) Offers aan Thor ........................................................................ 15 1.4.3 (§ 418-3) De Thor-cultus buiten Scandinavië ................................................ -
Reconstruction of Norse Myth in Videogames: the Case of God of War
Reconstruction of Norse Myth in videogames: the case of God of War Ekaterina Koshkina A research paper submitted to the University of Dublin in partial fulfilment of the requirements for the degree of Master of Science Interactive Digital Media May, 2020 Declaration I have read and I understand the plagiarism provisions in the General Regulations of the University Calendar for the current year, found at: http://www.tcd.ie/calendar I have also completed the Online Tutorial on avoiding plagiarism ‘Ready, Steady, Write’, located at http://tcdie.libguides.com/plagiarism/readysteadywrite I declare that the work described in this research Paper is, except where otherwise stated, entirely my own work and has not been submitted as an exercise for a degree at this or any other university. Signed: ___________________ Ekaterina Koshkina 31th May 2020 2 Permission to lend and/or copy I agree that Trinity College Library may lend or copy this Research Paper upon request. Signed: ___________________ Ekaterina Koshkina 31th May 2020 3 Acknowledgements I would like to thank my supervisor and the course director, Dr.Mads Haahr, for this unique opportunity to be a part of IDM programme here in Ireland, and for his patience and invaluable guidance throughout the research process. I would also like to thank my classmates and IDM professors for making this year a truly one-of-a-kind experience of my life. 4 Abstract The present study aimed to address the issue of modern myth making in interactive digital media, more specifically, myth reconstruction and myth adaptation in video games. Having carried out extensive analysis of corresponding literature, we have conducted a case study of God of War (2018).