THE NORSE Mythology
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Signal-1961-02-10.Pdf
Van Vess Goes via Fulbright Destination: Thailand Professor Roy W. VanNess, Associate Professor of Physical Edu cation at Trenton State College, is the recipient of a United States Educational Exchange Grant to the College of Physical Education at tate Bangkok, Th ailand for the academic year of 1961-62. The Department of State announces this award made under the orovisions of the Fulbright Act as Jne of more than five hundred ,,-ants fo r lecturing and research abroad. The purpose of awarding ignal this grant to Professor VanNess is to f acilitate lectures in physical education and athletics. Vol. LXXV, No. 13 Trenton State College Friday, February 10, 1961 In 1955, h e was awarded a sim S ilar exchange grant to Bagdad, Iraq, in the Middle East where he helped to start a physical educa HOLD OUTDOOR GRADUATION tion college. I oo E-tonj- CEREMONY PLANNED JUNE 5 The Senior Class President, Charles Good, has announced the Graduation Committee's acceptance of LAOS the June 5, 1961 commencement exercises outdoors on the lawn behind the Allen House Unit. Recommendations by the Senior Class were presented to Dr. Crowell, chairman of the faculty com mittee, and in turn discussed and approved at a meeting of the chairmen of departments held on Wed nesday afternoon, January 25, _ 1961. This committee also an President Martin has announced dition, special attention will be nounces an early Awards Assem to the faculty: "In order that given to junior class representa bly to be held on Wednesday after grades for seniors may be recorded tives so as to acquaint them with noon, May 24. -
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. -
1 Funded by Heathen Art LLC Director, Benjamin Richard Long (Gothi
1 9438 Page Funded by Heathen Art LLC Streetsboro, OH 44241 Director, Benjamin Richard Long (Gothi, Founder) United State of America [email protected] http://odinbrotherhood.webs.com Drafted, Dec/ 21/ 2011 The Odin Brotherhood is a church and fellowship of Wotanists who identify themselves as following the teachings of Wotan predicated from the book A Walk with our Ancestors. Any child of Odin qualifies as a po- tential Wotanist. Being kin is only the first step in declaring faith, the Holy powers mandate that one be whole in mind, body, and spirit to truly be a child of the Holy Powers. Our ancient fathers had an identity, that iden- tity was shared by the kin. Without that identity there would have been no kin. Wotanism is an expression of the spirit, the kin, and the individual. Those that keep the teachings of Wotan are blessed. Those that ignore his teachings fall into the shadow. Those that betray his teachings are ultimately hated and despised. The mo- ment a kin becomes a Wotanist is the discovery of the Holy Powers. A kin declaring themselves a member of of Wotan’s flock is a Wotanist. Any that willfully betray him is an enemy of the kin. Wotan is the expression of the kin, Wotan resides in our memory and soul as the archetype of our people. If there were no Wotan then there would be no Folk. Our existence is predicated on his existence. As well as his existence is predicated on ours. Since the two are mutually inclusive and dependent on each other, should one cease to exist then likewise the other shall fall too. -
Anne Meiring
UWE EBEL DARBIETUNGSFORMEN UND DARBIETUNGSABSICHT IN FORNALDARSAGA UND VERWANDTEN GATTUNGEN VORBEMERKUNG Der folgende Beitrag erschien zuerst 1982. Die mit ihm verfolgte Intention war es, ausgehend von den Graden der Fiktionalisierung des jeweils entfalteten Geschehens eine Differenz zwischen Íslendingasaga und Fornaldarsaga zu erarbeiten. Dabei hatte sich gezeigt, dass die Íslendingasaga trotz all der Momente, die sie als 'realistisch' erlebbar macht, das literarische Phänomen der Semantisierung von Form- elementen kennt, und dass die Fornaldarsaga trotz ihrer Phantastik solche Seman- tisierung nicht oder kaum aufweist. Ohne die mittelalterlichen Texte über jüngere und unangemessene Kriterien und Kategorien beschreiben zu wollen, ließe sich also ein Differenzmerkmal darin erblicken, dass die Íslendingasaga strukturell der Fiktion und die Fornaldarsaga strukturell dem Tatsachenbericht zuzuordnen sind. Erst im Verlauf der Gattungsgeschichte tritt in der Fornaldarsaga der Aspekt der Unter- haltung in den Vordergrund. Mit alledem soll nicht gesagt sein, dass der moderne Begriff der 'Literatur' dem originären Kontext gerecht wird, auch nicht, dass die Intention der Redaktoren und Traditoren damit beschrieben wäre. Das strukturelle Differenzmerkmal ist dennoch nicht zu verkennen und es gälte auszuwerten, was das über die fiktionale Gestaltung von Geschehen im isländischen Mittelalter besagt. Man sollte insgesamt berücksichtigen, dass eine als 'realistisch' erlebbare Literatur die sprachkünstlerische, oder besser die epische Ausdrucksform einer -
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). -
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., -
A Translation of the Anglo-Saxon Poem of Beowulf
<36609035.8800 18 /\ - <36609035.8800 18 Bayer. Staatsbibliothek A TRANSLATION OF THE ANGLO-SAXON POEM OF B E O W U L F WITH A COPIOUS GLOSSA R Y PREFACE AND PHILOLOGICAL NOTES BY JOHN M. KEMBLE ESQ. M. A. of TRINITY COLLEGE CAMBRIDGE LONDON WILLIAM PICKERING 1837 Bi is LIOTHECA l{FGLA ViONACENSIS. c. whitti Ngh AM, rooks court, CHANCERY i.A.N.E. TO JAMES GRIMM. ABBREVIATIONS, &c. MADE USE OF IN WOLUME II. AElf. Gen. ......... AElfric's Genesis, &c. in Thwaite's Heptateuch. Agricola............. German Proverbs. Alt Platd. Ged. ... Bruns. Alt Platdeutsche Ge— dichte. Anal. ............... Analecta Anglo-Saxonica, by Thorpe. A. S. ............... Anglo-Saxon. B. F. Bat. F. ...... Battle of Finnesburh. Bed. ............... AElfred's Beda, by Smith. Ben. Beyt. ......... Benecke. Beyträge, &c. Bibl. Publ. ......... MS. in the Cambridge University Library. Boet. Boeth. ...... Alfred's Boetius, by Rawlinson. Caed. Caedm. ...... Caedmon, by Thorpe. Cod. Ex............. Codex Exoniensis, from the copy among the Additional MSS. of the Brit. Mus. Cod. Verc. ......... Codex Vercellensis. Poetical frag ments at Vercelli. Cöln. Reimch....... Reimchronik der Stadt Cöln, by van Groot. D. G. ............... Deutsche Grammatik, by Grimm N.B. this work is sometimes re ferred to by the name Grimm. D. H. S. ............ Deutsche Heldensage, by W. Grimm. ABBREVIATIONs, &c. D. M. ............... Deutsche Mythologie, by Grimm. D. R. A............. Deutsche Rechtsalterthümer, by Grimm. Diut. ............... Diutiska, by Graff. Ed. Sam. ......... Edda Saemundar hinns Froda. 3 vols. 4to. Ed. Snor............. Edda Snorrii. the prose Edda. Falck ............ ... Staatsbürgerliche Magazin, by Falck. Fornald. Sög. ...... Fornaldar Sögur. edited by Rafn for the Antiquarian Society of Copenhagen. Fornm. Sög. -
Ullr Snow Sports Student Orientation
Ullr Snow Sports Student Orientation Winter - 2021 1 Ver. 4 Agenda • Who is Ullr? • Directions to the Ullr class meeting area • When will classes be held • Winter sports checklist • How we learn • COVID Social Distancing • Parents – Questions and Answers 2 Who is Ullr? – Ullr, Uller, Ull, Wulder - Winter God of archery, skiing and yew magic. Stepson of Thor. – His name means "The Brilliant One" and he is associated with the Aurora Borealis. At some time in history, Ullr was held to be just as important as Odin, and in winter he was considered to be the ruler in Asgard. – He is the diety of choice for snow lovers and also the name invoked for good luck. – He was adopted into Christianity as St. Hubert, the patron saint of hunters. – The month preceding the winter solstice (Yule time) was his month. He was recognized as having the powers to shield, as his snows shield the earth in winter. 3 Directions to the class meeting area • At the Ullr Building next to the bottom of the Triple-60 lift – Look for the large ULLR on the side of the building 4 When - The Class Schedule – Saturdays start Jan. 16th – Sundays start Jan. 17th – No classes over Presidents Day weekend Feb.13th and 14th – Daily Schedule • All classes are two hours (unless there are 2 students or less) • Morning class – 10 AM • Afternoon class - 1 PM • Please be there 20 minutes early for COVID screening • PLEASE, be at the class sign after 2 hours to pick up your student 5 When –Get To Your Class On Time • Please be at the meeting area 20 minutes early for your COVID screening. -
The Religion of Ancient Scandinavia Religions : Ancient and Modern
RELIGION OF ANCIENT SCANDINAVIA LIBRARY UNIVERSITY OF CALIFORNIA SAN DIEGO RELIGIONS ANCIENT AND MODERN THE RELIGION OF ANCIENT SCANDINAVIA RELIGIONS : ANCIENT AND MODERN. ANIMISM. By EDWARD CLODD, Author of The Story of Creation. PANTHEISM. By JAMES ALLAN SON PICTON, Author of The Religion of the universe. THE RELIGIONS OF ANCIENT CHINA. By Professor GILES, LL.D., Professor of Chinese in the University of Cambridge. THE RELIGION OF ANCIENT GREECE. By JANE HARRISON, Lecturer at Newnham College, Cambridge, Author of Prolegomena to Study of Greek Religion. ISLAM. By AMEER An SYED, M.A., C.I.E., late of H.M.'s High Court of Judicature in Bengal, Author of The Spirit of Iflam and The Ethics of Islam. MAGIC AND FETISHISM. By Dr. A. C. H ADDON, F.R.S., Lecturer on Ethnology at Cam- bridge University. THE RELIGION OF ANCIENT EGYPT. By Professor W. M. FLINDERS PETRIE, F.R.S. THE RELIGION OF BABYLONIA AND ASSYRIA. By THEOPHILUS G. PINCHES, late of the British Museum. EARLY BUDDHISM. By Professor RHYS DAVIDS, LL.D., late Secretary of The Royal Asiatic Society. HINDUISM. By Dr. L. D. BAR NEXT, of the Department of Oriental Printed Books and MSS. , British Museum. SCANDINAVIAN RELIGION. By WILLIAM A. CRAIGIE, Joint Editor of the Oxford English Dictionary. CELTIC RELIGION. By Professor ANWYL, Professor of Welsh at University College, Aberystwyth. THE MYTHOLOGY OF ANCIENT BRITAIN AND IRELAND. By CHARLES SQUIRE, Author of The Mythology of the British Islands. JUDAISM By ISRAEL ABRAHAMS, Lecturer in Talmudic Literature in Cambridge University, Author of Jewish Life in the Middle Ages. -
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. -
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. -
BLÅ FJELL LODGE 3-646 October 2018 Co-President: Joann Barfield
FJELL-LJOM.. (MOUNTAIN ECHOES).. BLÅ FJELL LODGE 3-646 October 2018 Co-President: Joann Barfield 540-380-2926 Co- President/Secretary: Kathy Clark 540-977-2349 Treasurer: Cheri Johnson 540-989-6330 Editor: Robin Lambert 540-904-1817 Lodge Counselor: Sharon Rohrback 540-774-0006 ======================================================================================================= Blå fjell's website: sonsofnorwayblafjell.org Facebook group: http://www.facebook.com/SonsOfNorwayBlaFjell ======================================================================================================= Mission Statement: The mission of the Sons of Norway is to preserve and cherish a lasting appreciation of the heritage and culture of Norway and the other Nordic countries. ======================================================================================================= Regularly scheduled meetings: Fourth Saturday of each month, 1:00 PM, College Lutheran Church, 210 South College Avenue, Salem (Except for special events) ======================================================================================================= NEXT MEETING: SATURDAY, OCTOBER 27, 1-3 PM, ANNIVERSARY DINNER JERSEY LILY'S ROADHOUSE, ELECTRIC ROAD (across from Lewis Gale) (Order from the luncheon menu) PROGRAM: FUN 'N' GAMES WITH KATHY! HERITAGE MEMORIES: JOANN STEPHENS-FORREST PLZ RSVP by Tuesday, October 23 to Joann (380-2926) or Kathy (977-2349) Remember your canned goods donations and Tubfrim stamps! =======================================================================================================