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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 -
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). -
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. -
The Goddess: Myths of the Great Mother Christopher R
Gettysburg College Faculty Books 2-2016 The Goddess: Myths of the Great Mother Christopher R. Fee Gettysburg College David Leeming University of Connecticut Follow this and additional works at: https://cupola.gettysburg.edu/books Part of the English Language and Literature Commons, Folklore Commons, and the Religion Commons Share feedback about the accessibility of this item. Fee, Christopher R., and David Leeming. The Goddess: Myths of the Great Mother. London, England: Reaktion Press, 2016. This is the publisher's version of the work. This publication appears in Gettysburg College's institutional repository by permission of the copyright owner for personal use, not for redistribution. Cupola permanent link: https://cupola.gettysburg.edu/books/95 This open access book is brought to you by The uC pola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The uC pola. For more information, please contact [email protected]. The Goddess: Myths of the Great Mother Description The Goddess is all around us: Her face is reflected in the burgeoning new growth of every ensuing spring; her power is evident in the miracle of conception and childbirth and in the newborn’s cry as it searches for the nurturing breast; we glimpse her in the alluring beauty of youth, in the incredible power of sexual attraction, in the affection of family gatherings, and in the gentle caring of loved ones as they leave the mortal world. The Goddess is with us in the everyday miracles of life, growth, and death which always have surrounded us and always will, and this ubiquity speaks to the enduring presence and changing masks of the universal power people have always recognized in their lives. -
Year 7: Myths and Legends Home Pack
Year 7: Myths and Legends home pack Name: Form: Teacher: School week 7 W.C. 02.11.2020 Lesson 1: This week, you are going to look at the introduction of the human hero. Previously to this, our focus has been on characters who are Gods or part of the supernatural in some way. What is a hero? How many examples can you give of a hero? • • • • • • Below are Propp’s character conventions. These are characters you can expect to see in a traditional adventure story and what their role is. How do you think the heroic figure has changed over time? Think about what the Greek expectations were, then Roman and what we are familiar with today. Greek Roman Modern In the past, we have looked at heroes as masculine figures. Do you think this is still relevant today? Do we expect heroes to be masculine? Explain your thinking. Why is it important to have a human hero? How does it impact the story and the reader’s relationship with it? Lesson 2: What are the purpose of the following characters, according to Propp’s conventions. Do this from memory first and then you can look back to complete any that are missing. Hero – Villain – Doner – Helper – Princess – Dispatcher – Princess’ father – False hero - Read ‘The Sword in the Stone’. Does it fit any of the seven basic plots? Which one and why? How is Arthur presented as a heroic character? Use the questions below to help you: What is Arthur like? Arthur is presented as a heroic character as he is… How does the text show us this? This is shown when… The Sword in the Stone Our story begins in the fifth century with King Uther who reigned in the south of Britain. -
Fiction Excerpt 1: Thor and His Hammer
Fiction Excerpt 1: Thor and His Hammer Thor was one of the most famous and best loved of all the Norse gods. He was the god of thunder and lightning, and he was very strong. The only god more powerful was Odin, Thor’s father. Thor’s bright red hair and bushy beard made him easily recognizable. Unlike the other gods, he traveled from place to place in a chariot pulled by two goats. Although Thor was naturally strong, he wore a special belt, called a girdle, that doubled his strength. But the most important of all of Thor’s tools was his hammer. Thor’s hammer was no ordinary hammer—it was a special iron hammer made especially for Thor by a dwarf. Dwarves were very skilled craftsmen, and they could make many magical things. That is why Thor’s hammer was impossible to break, and why no matter how far he threw it, the hammer always returned to him. The dwarf had also made the hammer so it could shrink if Thor needed to hide it inside his shirt. Thor used his hammer to defend the other gods from their enemies, the giants. The giants knew that they were no match for Thor and his hammer, so they became very nervous whenever he was near. Together, Thor and his hammer could beat any giant. They were the only reason that the giants didn’t try to conquer Asgard, the gods’ home. It was therefore very surprising and worrisome for the gods when Thor woke up one morning to find that his hammer was missing. -
Loki Production Brief
PRODUCTION BRIEF “I am Loki, and I am burdened with glorious purpose.” —Loki arvel Studios’ “Loki,” an original live-action series created exclusively for Disney+, features the mercurial God of Mischief as he steps out of his brother’s shadow. The series, described as a crime-thriller meets epic-adventure, takes place after the events Mof “Avengers: Endgame.” “‘Loki’ is intriguingly different with a bold creative swing,” says Kevin Feige, President, Marvel Studios and Chief Creative Officer, Marvel. “This series breaks new ground for the Marvel Cinematic Universe before it, and lays the groundwork for things to come.” The starting point of the series is the moment in “Avengers: Endgame” when the 2012 Loki takes the Tesseract—from there Loki lands in the hands of the Time Variance Authority (TVA), which is outside of the timeline, concurrent to the current day Marvel Cinematic Universe. In his cross-timeline journey, Loki finds himself a fish out of water as he tries to navigate—and manipulate—his way through the bureaucratic nightmare that is the Time Variance Authority and its by-the-numbers mentality. This is Loki as you have never seen him. Stripped of his self- proclaimed majesty but with his ego still intact, Loki faces consequences he never thought could happen to such a supreme being as himself. In that, there is a lot of humor as he is taken down a few pegs and struggles to find his footing in the unforgiving bureaucracy of the Time Variance Authority. As the series progresses, we see different sides of Loki as he is drawn into helping to solve a serious crime with an agent 1 of the TVA, Mobius, who needs his “unique Loki perspective” to locate the culprits and mend the timeline. -
Woden and Heimdallr Laugh)
1 Rag-Na-ROCK! By MJ Long Copyright © February 2020 Mary Long and Off The Wall Play Publishers https://offthewallplays.com This script is provided for reading purposes only. Professionals and amateurs are hereby advised that it is subject to royalty. It is fully protected under the laws of the United States of America, the British Empire, including the Dominion of Canada, and all other countries of the Copyright Union. All rights, including but not limited to professional, amateur, film, radio, and all other media (including use on the worldwide web) and the rights of translation into foreign languages are strictly reserved; and any unauthorized use of the material may subject the user to any and all applicable civil and criminal penalties. For any information about royalties or to apply for a performance license please click the following link: https://offthewallplays.com/royalties-and-licensing-of-plays-sold-by-off-the-wall-plays/ Synopsis: Loki has taken over Northmen Middle School as the principal and is planning to take his ultimate revenge against the Norse Gods by starting Ragnarök-- A great battle – also known as the end of the Gods and the world as we know it. Thor and Odin come to the school in disguise to capture Loki and save the world. Setting: PE Class in the Gym; later that night in GYM at the dance About this play: This is a 30 minute comedy. Most of the facts referenced in the play come directly from Viking mythology. It can be cast with as few as 12 actors, or it can be expanded to include more. -
Poetic Edda- "The Flyting of Loki"
WARNING OF COPYRIGHT RESTRICTIONS1 The copyright law of the United States (Title 17, U.S. Code) governs the maKing of photocopies or other reproductions of the copyright materials. Under certain conditions specified in the law, library and archives are authorized to furnish a photocopy or reproduction. One of these specified conditions is that the photocopy or reproduction is not to be “used for any purpose other than in private study, scholarship, or research.” If a user maKes a reQuest for, or later uses, a photocopy or reproduction for purposes in excess of “fair use,” that user may be liable for copyright infringement. The Yale University Library reserves the right to refuse to accept a copying order, if, in its judgement fulfillment of the order would involve violation of copyright law. 137 C.F.R. §201.14 2018 the Poetic Eicicia Translated with an Introduction and Explanatory Notes BY LEE M. HOLLANDER SECOND EDITION, REVISED y UNIVERSITY OF TEXAS PRESS AUSTIN • 1962 The Flyting of Loki Lokasenna It is safe to say that the "Lokasenna" is not, and never was, in any sense, a popular lay. It is the product of a witty and clever skald who conceived the idea of showing the solemn and glorious gods from their seamy side. As interlocutor he uses Mephistophelian Loki, who engages the various gods and goddesses in a senna (a flyting, or running dialogue of vitupera- tion) of at times very spicy quality in which each and every one gets his or her share of defamation, until the disturber of the peace is finally put to flight by Th6r's threat of violence. -
Visual Representations of Norse Mythology in 19Th Century Scandinavia
Greek gods in Northern costumes: Visual representations of Norse mythology in 19th century Scandinavia Hans Kuhn Australian National University Northern mythology, long the province of antiquarians and scholars, was in the 19th century claimed as a regional heritage in the Scandinavian countries, and the rising tide of nationalism and an eagerness to extend education to all classes combined to make it a focus not only of literary efforts but also of pictorial representation. This was not easy, for the academies in Copenhagen and Stockholm, where artists were trained, had their own entrenched traditions deriving from the period of the Renaissance. Figure painting and sculpture were the most valued genres, and the subject matter was to be taken, in academies all over Europe, either from the Bible (or, in Catholic countries, saints’ lives) or from Classical history and mythology. In the second half of the 18th century, Winckelmann’s writings and the excavations at Pompei and Herculaneum strengthend the Greco-Roman connection and led to Neoclassicism becoming the dominant style for a few decades into the 19th century. 209 210 Hans Kuhn The lucid rationality and practicality of the Enlightenment period produced cravings for things ancient, dark and mysterious, as the success of Bishop Percy’s Reliques and Macpherson’s Ossian showed; Celtic and Nordic were seen as part of the same misty Northern world. The Dane Abildgaard and the Swiss Füssli/Fusely, friends in Rome in the 1770s, painted a number of scenes from Ossian but occasionally also from Nordic mythology. Abildgaard’s scene from Snorri’s account of the creation of the world shows a Michelangelesque giant †mir suckled by Au›humla, a Brahmin-type cow licking a salty rock from which the first human being, Bure, will emerge (1). -
Irish Perspectives on Heimdallr
William Sayers Irish Perspectives on Heimdallr n a succinct but thorough entry “Heimdal(l)” in Kulturhistoriskt lexikon för nordisk medeltid, Folke Ström (1961) made a non-controversial observation, but one with important methodological consequences for students of Nordic mythology: Heimdallr was not, to the best of our I 1 knowledge, the object of a cult, but belongs to the world of myth. In another capsule judgment, Jan de Vries (1962) headed a nonetheless rather long entry for Heimdallr in Altnordisches etymologisches Wörterbuch with the summary state- ment: the etymology is opaque (“undurchsichtig”). But if we heed Polomé’s call (1989, 55–58) to break our fixation on etymology (like an atavistic belief that knowledge of the name gives power over the bearer) and investigate the entire file of a given divinity—“myths, rites, cults, toponymic and anthroponymic data . symbols, consecrated animals and so forth”—we are then held to a quite limited body of evidence in the instant case. Limited, but still tantalizing. Heimdallr has generated a considerable quantity of ink, as much a consequence of the scholarly problems we have set ourselves as of agreement with Ellis Davidson (1969, 105–7) that Heimdallr is the most impressive after the great gods and Loki.2 He has been variously interpreted as the god of the heavens, of light, the father of the gods, an emanation of an older god, an equivalent of Varuna, Mithra and Janus, an embodiment of the world tree Yggdrasil, most recently the god of fire (Schröder 1967).3 Our almost exclusively literary evidence can be assigned to some externally determined, rather than inherent, categories. -
Hel Is the Offspring of Loki, Norse God of Chaos. She Wishes to Begin Ragnarok - the Norse Apocalypse – to Bring About the Age of the Underworld Gods
Hel Hel is the offspring of Loki, Norse god of chaos. She wishes to begin Ragnarok - the Norse apocalypse – to bring about the Age of the Underworld Gods. Hel was not always evil, but she was banished by Odin, some say, for plotting with her father to overthrow Midgard; others say for asking too many questions about the nature of the Gods and Valhalla. The more common belief is that she annoyed Freya, primarily because Hel used to be very beautiful, and it was Freya who orchestrated the whole thing. Like Freya, Hel cannot interfere directly with Midgard, but she does have supreme power in the Underworld and, like Freya, she can also influence others to work for her. As part of her curse Hel cannot assume the shape of a mortal in the same way that other Gods and Goddesses (Freya) can. Instead she must literally take over mortals’ bodies. And although she chooses the most beautiful maidens on Midgard, Hel’s proximity to Evil and the Underworld means that it’s only a matter of time before they start to become withered and corrupted - a literal representation of what she has lost and what she has become. Hel believes the Asgardian Gods to be vain, selfish, arrogant and extremely elitist. This belief is typified by man’s afterlife in Valhalla. Hel believes that this ‘heaven’ should be open for all not reserved for the select – who just spend their days drinking and eating! She desires to initiate the age of the Underworld Gods and create a New Valhalla that is open to all whether they died a ‘valiant’ death or not.