Creation Stories
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A Saga of Odin, Frigg and Loki Pdf, Epub, Ebook
DARK GROWS THE SUN : A SAGA OF ODIN, FRIGG AND LOKI PDF, EPUB, EBOOK Matt Bishop | 322 pages | 03 May 2020 | Fensalir Publishing, LLC | 9780998678924 | English | none Dark Grows the Sun : A saga of Odin, Frigg and Loki PDF Book He is said to bring inspiration to poets and writers. A number of small images in silver or bronze, dating from the Viking age, have also been found in various parts of Scandinavia. They then mixed, preserved and fermented Kvasirs' blood with honey into a powerful magical mead that inspired poets, shamans and magicians. Royal Academy of Arts, London. Lerwick: Shetland Heritage Publications. She and Bor had three sons who became the Aesir Gods. Thor goes out, finds Hymir's best ox, and rips its head off. Born of nine maidens, all of whom were sisters, He is the handsome gold-toothed guardian of Bifrost, the rainbow bridge leading to Asgard, the home of the Gods, and thus the connection between body and soul. He came round to see her and entered her home without a weapon to show that he came in peace. They find themselves facing a massive castle in an open area. The reemerged fields grow without needing to be sown. Baldur was the most beautiful of the gods, and he was also gentle, fair, and wise. Sjofn is the goddess who inclines the heart to love. Freyja objects. Eventually the Gods became weary of war and began to talk of peace and hostages. There the surviving gods will meet, and the land will be fertile and green, and two humans will repopulate the world. -
Panel 4 the Creation of Midgard from Ymir the Giant
CREATING THE WORLD FROM YMIR By Mackenzie Stewart THE BEGINNING ‘In no way do we accept him as a god. He was evil, as are all his descendants; we call them frost giants. It is said that as he slept he took to sweating. Then, from under his left arm grew a male and female, while one of his legs got a son with the other. From here the clans that are called the frost giants. The old frost giant, him we call Ymir’ - Snorri Sturluson, The Prose Edda, 14-15 ‘where did Ymir live, and what did he live on?’ ‘Next what happened that as the icy rime dripped, the cow called Audhumla was formed. Four rivers of milk ran from her udders, and she nourished Ymir.’ - Snorri Sturluson, The Prose Edda, 15 ‘She licked the blocks of ice, which were salty. As she licked these stones of icy rime the first day, the hair of a man appeared in the blocks towards the evening. On the second day came the man’s head, and on the third day, the whole man. He was called Buri, and he was beautiful, big and strong. He had a son called Bor, who took as his wife the woman called Bestla. She was the daughter of Bolthorn the giant, and they had three sons. One was called Odin, another Vili and the third Ve.’ - Snorri Sturluson, The Prose Edda, 15 Ymir suckles the udder of Auðumbla as she licks Búri out of the ice painting by Nicolai Abildgaard, 1790 THE DEATH ‘The sons of Bor killed the giant Ymir’…’When he fell, so much blood gushed from his wounds that with it they drowned all the race of the frost giants except for one who escaped with his household. -
Nile War Gods
NILE WAR GODS SampleChris Handforth file CREDITS SPECIAL THANKS TO Author: Chris Handforth Mom and Dad, for fostering and enduring my love Editor: Chris Handforth of mythology. Artists: Chris Handforth, publicdomainvectors.org, Meghan and Neall, for introducing me to Scion. Pixabay.com, Scion Art Packs Alex. Team Scion will miss you. Rest in Peace. © 2019 Onyx Path Publishing. All rights reserved. References to other copyrighted material in no way constitute a challenge to the respective copyright holders of that material. “Scion” and all characters, names, places, and text herein are copyrighted by Onyx Path Publishing. This product was created under license. STORYPATH SYSTEM, STORYPATH NEXUS COMMUNITY CONTENT PROGRAM, and all related game line terms and logos are trademarks of Onyx Path Publishing. All setting material, art, and trade dress are the property of Onyx Path Publishing. www.theonyxpath.com SampleThis work contains material that is copyright Onyx Path Publishing. file Such material is used with permission under the Community Content Agreement for Storypath Nexus Community Content Program. All other original material in this work is copyright 2019 by Christopher Handforth and published under the Community Content Agreement for Storypath Nexus Community Content Program. 3 NILE WAR GODS at least one tucked into their high-quality garments. While Anhur is a flurry of violence and action in a fight, he is -pa NILE WAR GODS tient and calculating before battles begin. He insists Gods elcome to the Storypath Nexus! This supplement and mortals respect him in all matters; his temper is short Wexamines three additional Gods from the Netjer when he feels unappreciated. -
Parallels Between Old Norse Cosmogony and Eschatology1
TEMENOS NORDIC JOURNAL OF COMPARATIVE RELIGION Temenos Vol. 57 No. 1 (2021), 103–26 DOI: 10.33356/temenos.100075 The Echo of Creation: Parallels between Old Norse Cosmogony and Eschatology1 JAN A. KOZÁK Charles University Abstract The article explores the idea of an echo, both literal and structural, that connects Old Norse cosmogony and eschatology. The motif of a bellowing sound or cry appears in cosmogony in the figure of Ymir, ‘Crier’, who is killed by the Æsir, and from his body the world is cre- ated. During the eschatological events the booming sound recurs when Heimdallr blows his horn shortly before the Æsir themselves are killed by their adversaries. A cry is also emitted by Óðinn when he sacrifices himself on the Cosmic Tree. The booming bellow is thus associated with death, especially in the context of implicit or explicit sacrifice. The structural resonance between cosmogony and eschatology is composed of a series of five motifs that reappear in the same sequence at both liminal moments. The eschatology seems to be structurally a repetition of the cosmogony, but with inverted roles: the victims are the gods, and the sacrificers are the giants, which is the inverse of the situation during the cosmogony. The present analysis sheds light on the sacrificial pattern hidden behind the two events, and helps contextualize the motif of the mighty sound that reappears at both moments in cosmic history. Keywords: Old Norse Myth, cosmogony, eschatology, sacrifice, sound, murder, creation, Heimdall, Gjallarhorn, Ymir In this article I will explore the parallels between Old Norse cosmogony and eschatology from two different but interconnected perspectives – first, by focusing on the motif of the bellowing sound or cry, and second, by focusing 1 This research was supported by the Marie Skłodowska-Curie Fellowship of the Horizon 2020 Programme at the University of Bergen, SYMBODIN project. -
P Roof 1 T P Roof
THE ANCIENT EGYPTIAN BOOK OF THE DEAD 133 so that I might take possession of all that belonged unto Osiris of Amenti. O Osiris, I shall come each day into the House in the underworld. The double Lion-god, the governor of of the double Lion-god, and I shall come forth therefrom the things which belong to the Temple of the nemmes crown, into the House of Isis, the divine lady. I shall behold sacred who dwelleth in his secret abode, saith [unto me]: ‘Get thee things which are hidden, and I shall be led on to the secret back to the uttermost parts of heaven, for behold, inasmuch as and holy things, even as they have granted unto me to see the through thy form of Horus thou hast become a spiritual body, birth of the Great God. Horus hath made me to be a spiritual (sah) the nemmes crown is not for thee; but behold, thou hast body through his soul, [and I see what is therein. If I speak the power of speech even to the uttermost parts of heaven.’ near the mighty ones of Shu they repulse my opportunity. I And I, the guardian, took possession of the things of Horus am the guardian and I] take possession of the things which [which belonged] unto Osiris in the underworld, and Horus Horus had from Osiris in the underworld. I, even I, am Horus told aloud unto me the things which his divine father Osiris who dwelleth in the divine Khu. [I] have gained power over spake unto him in years [gone by] on the day of his own his crown, I have gained power over his radiance, and I have burial. -
Mythology Essay 2: Creation.Pdf
Albert Diaz Essay No.2 - Creation Myths Creation stories are an essential part of humanity’s culture and mythological research. Many people around the world and throughout time have individual perspectives on the origins of life and the universe. Norse mythology studies stories from Nordic cultures and takes a look at German/ Scandinavian history to examine Viking beliefs. Some characteristics of the Nordic creation involve the creation of giants from an abyss of fire and Ice, and three brothers destined to destroy the family of giants to create the world. According to Norse Mythology, before the creation of life there was a vast abyss called, Ginungagap, which stood between a very dark/cold place and a land of fire. Ymir, the first in the nordic giants family, was born from the emptiness between these opposite lands. While Ymir the giant slept, his armpits and other parts of his body grew into other giants, male and female. They were sustained by a giant cow who like Ymir, also emerged from the abyss of Ginungagap. Out of the vast emptiness the cow and giants also created a couple, Borr and his wife Bestla: who gave birth to three sons, Odin, Vili, and Ve. Despite originating from Ymir & the giants, the three brothers despised Ymir and the fact that they were outnumbered by the giants. The godlike brothers succeeded in attacking Ymir and the giants while sleeping, they used Ymir’s body to create life and the world, his flesh became Earth, his bones became mountains, his blood the seas and lakes and his skull, the skies. -
From Bullfinch, Mythology)
Northern Mythology (from Bullfinch, Mythology) The stories which have engaged our attention thus far relate to the mythology of southern regions. But there is another branch of ancient superstitions which ought not to be entirely overlooked, especially as it belongs to the nations from which we, through our English ancestors, derive our origin. It is that of the northern nations, called Scandinavians, who inhabited the countries now known as Sweden, Denmark, Norway, and Iceland. These mythological records are contained in two collections called the Eddas, of which the oldest is in poetry and dates back to the year 1056, the more modern or prose Edda being of the date of 1640. According to the Eddas there was once no heaven above nor earth beneath, but only a bottomless deep, and a world of mist in which flowed a fountain. Twelve rivers issued from this fountain, and when they had flowed far from their source, they froze into ice, and one layer accumulating over another, the great deep was filled up. Southward from the world of mist was the world of light. From this flowed a warm wind upon the ice and melted it. The vapors rose in the air and formed clouds, from which sprang Ymir, the Frost giant and his progeny, and the cow Audhumbla, whose milk afforded nourishment and food to the giant. The cow got nourishment by licking the hoar frost and salt from the ice. While she was one day licking the salt stones there appeared at first the hair of a man, on the second day the whole head, and on the third the entire form endowed with beauty, agility, and power. -
10Th Grade Summer Reading Packet 2021-2022
Mythology, Madness, and Mayhem: Creation Myths Directions: Watch this video FIRST (click here) Read the following myths and use the video provided, then choose one of the following prompts to answer in an MLA-formatted, grammatically sound, 5 paragraph essay using quotations and parenthetical citations. This essay is a reading and writing diagnostic; it allows for immediate feedback at the beginning of the year on crucial skills. It is extremely important that this essay is completed. Please bring this essay with you on the first day of school. Prompts: 1. Why do you think so many creation myths from different parts of the world share similar characteristics? Support your analysis with evidence from the texts and video provided. 2. After reading all of the stories, choose two myths to compare and contrast. Focus on how their similarities and differences highlight what each culture values. Support your analysis with evidence from the texts and video provided Hopi Creation Myth: The Four Creations The world at first was endless space in which existed only the Creator, Taiowa. This world had no time, no shape, and no life, except in the mind of the Creator. Eventually the infinite creator created the finite in Sotuknang, whom he called his nephew and whom he created as his agent to establish nine universes. Sotuknang gathered together matter from the endless space to make the nine solid worlds. Then the Creator instructed him to gather together the waters from the endless space and place them on these worlds to make land and sea. When Sotuknang had done that, the Creator instructed him to gather together air to make winds and breezes on these worlds. -
Ten Egyptian Plagues for Ten Egyptian Gods and Goddesses the God of Israel Is Greater Than All Other Egyptian Gods and Goddesses
- Ten Egyptian Plagues For Ten Egyptian Gods and Goddesses The God of Israel is greater than all other Egyptian Gods and Goddesses. Moses was a great prophet, called by God with a very important job to do. As an instrument in the Lord's hand he performed many signs, or "wonders", attempting to convince Pharaoh to allow the Israelites freedom from their bondage of slavery to the Egyptians. These "wonders" are more commonly referred to as "plagues" sent from the God of Israel, as a proof that the "one true God" was far greater than all of the multiple Gods of the Egyptians. These Egyptian Plagues were harsh and varied to correspond to the ancient egyptian gods and goddesses that were prevelant during Moses time in Egypt. The number ten is a significant number in biblical numerology. It represents a fullness of quantity. Ten Egyptian Plagues Means Completely Plagued. Just as the "Ten Commandments" become symbolic of the fullness of the moral law of God, the ten ancient plagues of Egypt represent the fullness of God's expression of justice and judgments, upon those who refuse to repent. Ten times God, through Moses, allows Pharaoh to change his mind, repent, and turn to the one true God, each time increasing the severity of the consequence of the plagues suffered for disobedience to His request. Ten times Pharaoh, because of pride, refuses to be taught by the Lord, and receives "judgments" through the plagues, pronounced upon his head from Moses, the deliverer. The Ten Egyptian Plagues testify of Jesus the Anointed One and His power to save. -
Archeological Study of Wild Animals in the New Kingdom
Journal of the Faculty of Tourism and Hotels-University of Sadat City, Vol. 2, Issue 2, December, 2018 Archeological Study of Wild Animals in the New Kingdom Mona Farid 1 Magdi Fekri 1 Magdi Abd-elaal 1 Hesham Ezz-eldin Zaki 1 1 Faculty of Tourism and Hotels –University of Sadat City Abstract This paper presents an archeological survey on some of the wild animals which were exist in Egypt during the period of the New Kingdom, either an original inhibiters of the land of Egypt, imported to Egypt through the outer trade or even brought to Egypt as tribute from other countries. It is also displays the strong relation existed between the Ancient Egyptian and each of these animals, and how it is affected in all of his aspects in life, especially the religious side. Key Words: Animals, Bestiary, Animal Gods, Ancient Egypt. Introduction The ancient Egyptian was a great observant to nature around him since the prehistoric period. He noticed the strong and fearless lion, so he became associated with the king himself, each town or major settlement adopted an animal as a symbol of it and had its own temple. They used to give offerings to its spirit as a respect for its qualities and to avoid its evilness. During the New Kingdom the Ancient Egyptians became more involved in the symbolism of the animals which was obvious in the religious matters. At the New kingdom in particular, the hunting hobby became even more popular and the outer trade and relations were increased. The living animals along with the animal products were a main type of tribute that delivered to Egypt. -
Norse Mythology
N O R S E M Y T H O L O G Y N E I L G A I M A N W. W. NORTON & COMPANY Independent Publishers Since 1923 New York • London FOR EVERETT, OLD STORIES FOR A NEW BOY. C O N T E N T S An Introduction THE PLAYERS BEFORE THE BEGINNING, AND AFTER YGGDRASIL AND THE NINE WORLDS MIMIR’S HEAD AND ODIN’S EYE THE TREASURES OF THE GODS THE MASTER BUILDER THE CHILDREN OF LOKI FREYA’S UNUSUAL WEDDING THE MEAD OF POETS THOR’S JOURNEY TO THE LAND OF THE GIANTS THE APPLES OF IMMORTALITY THE STORY OF GERD AND FREY HYMIR AND THOR’S FISHING EXPEDITION THE DEATH OF BALDER THE LAST DAYS OF LOKI RAGNAROK: THE FINAL DESTINY OF THE GODS A Glossary A N I N T R O D U C T I O N It’s as hard to have a favorite sequence of myths as it is to have a favorite style of cooking (some nights you might want Thai food, some nights sushi, other nights you crave the plain home cooking you grew up on). But if I had to declare a favorite, it would probably be for the Norse myths. My first encounter with Asgard and its inhabitants was as a small boy, no more than seven, reading the adventures of the Mighty Thor as depicted by American comics artist Jack Kirby, in stories plotted by Kirby and Stan Lee and dialogued by Stan Lee’s brother, Larry Lieber. Kirby’s Thor was powerful and good-looking, his Asgard a towering science fictional city of imposing buildings and dangerous edifices, his Odin wise and noble, his Loki a sardonic horn-helmeted creature of pure mischief. -
Vanir Healing Story
VALGERÐUR H. BJARNADÓTTIR AND JÜRGEN W. KREMER Prolegomena to a cosmology of healing in Vanir Norse mythology Yearbook of Cross-Cultural Medicine and Psychotherapy 1998/99, 125-174 (Page numbers inserted below in boldface.) [Excerpt pp. 139 – 146] 3. A story of Vanir healing It seems that most indigenous traditions have an understanding of healing, which is part of their understanding of creation and origin. A Diné (Navajo) medicine man once told one of the authors: "If you want to heal, then you need to place yourself at the point of creation and trace your steps from there" (ASHLEY, 1993). Thus healing is not a matter of manipulating isolated, monadic individuals for the sake of health, but understanding the individual's place in the cosmos as they relate and are related to the place where everything and everybody comes from, and intervening within that framework as is appropriate and necessary; physical healing is an aspect of this process. LINCOLN (1986, 118) says as much after his survey of Indoeuropean traditions: "It is not just a damaged body that one restores to wholeness and health, but the very universe itself. ... The full extent of such knowledge is now revealed in all its grandeur: the healer must understand and be prepared to manipulate nothing less than the full structure of the cosmos." This is in obvious ways related to the etymology of "to heal," which is connected with the German heilen, and the Indoeuropean root *kailo-, referring to a state and process of wholeness (the word "whole" also being related to this root).