10Th Grade Summer Reading Packet 2021-2022
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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. -
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. -
Creation Stories
CREATION STORIES NORSE CREATION: THE NINE WORLDS Twas the earliest of times // When Ymir lived; // There was no sand nor sea // Nor cooling wave. // Earth had not been, // Nor Heaven on high, // There was a yawning void // And grass no where IN THE MORNING OF TIME THERE WAS NO SAND, no sea, and no clouds. There was no heaven, no earth, and no grass. There wasonly a region of icy mist called Nifiheim, a region of fire called Muspell, and a great yawning empty void between them called Ginnungagap. Over time, the flames of Muspell warmed the frozen vapors of Nifiheim, and ice melted into water and began to drip. Quickened with life, the water dripped into the void and formed into two gigantic creatures. The first was a wicked frost-giant named Ymir. The second was a huge cow named Audumla. As Ymir drank Audumla's milk, he grew bigger and stronger. One night as Ymir slept, a troll with six heads grew from the soles of his feet, and a male and a female frost-giant sprung from Ymir's warm armpit. The ice cow also brought about life. As she licked salty ice blocks, she slowly licked a new creature into being. The first day hair came forth; on the second day came a head – and finally, on the third day, the body of a new giant emerged. This giant was a good giant whose name was Buri. His sons and grandsons became gods instead of giants, and they stood for all that was good and honorable. -
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. -
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). -
192011-Sample.Pdf
Sample file Pantheons V his is the Norse Pantheon, home to the Norse gods of the sprawling boreal hills — lands The Gods replete with tremendous russet columns of The deities of the Norse pantheon are of two specific ancient forest pines, iron grey glacial mountain families, the Vanir and the Aesir. The Vanir trace back to the peaks, and rushing rivers valleys rich with ancient matrilineal grain-worshipping cultures that predate game and thickly furred predators — are the incursion of the warlike hunter tribes, whose gods were Tlargely untouched by the mythological and the Aesir. Unlike the cultural upheaval of the Olympians, religious tumults of the Sumero-Akkadian or Vedic deities, sublimated as a titanomachy between the gods and the older but were not as isolated as those of the Kemetic pantheon. generation of titans, the Norse conflict erupted between two More than any other, the Norse pantheon shares traits with classes of deities of the same generation. For the Norse the Olympian pantheon: i.e. a clade of masculine hunter and people, the powers of the Aesir and Vanir were more evenly storm gods overlaid on a matrix of paleolithic mother- matched in their cultural influence than their southern goddess worship. counterparts in the Olympian lands. In the beginning, Ymir the giant was formed in the chaos of The following is an extensive but not comprehensive listing Ginnungagap, the yawning void, a Norse parallel to the of the deities in the Norse cosmology. Only bolded deities are Olympian Chaos. Ymir, in his thirst, drank from the cow presented as creatures in this text: goddess Adhulma and, in this way, acquired the creative Angerbo a (CR 31) Mother of monsters powers of the primordial female deity. -
Norse Mythology: Legends of Gods and Heroes
Norse Mythology Legends of Gods and Heroes by Peter Andreas Munch In the revision of Magnus Olsen Translated from Norwegian by Sigurd Bernhard Hustvedt New York The American-Scandinavian Foundation 1926 vii CONTENTS PAGES Translator’s Preface xi Introduction xiii I. MYTHS OF THE GODS The Creation of the World — The Giants — The Æsir — Men and Women — Dwarfs — Vanir — Elves ……………………… 1 The Plains of Ida — Valhalla — Yggdrasil …………………….. 5 Odin ………………………………………………………………... 7 Thor ………………………………………………………………... 10 Balder ……………………………………………………………… 12 Njord ……………………………………………………………….. 13 Frey ………………………………………………………………... 15 Tyr ………………………………………………………………..... 16 Heimdal ………………………………………………………….... 17 Bragi ……………………………………………………………….. 18 Forseti ……………………………………………………………... 18 Hod — Vali — Vidar — Ull ………………………………………. 18 Hœnir — Lodur …………………………………………………… 19 Loki and His Children ……………………………………………. 21 Hermod — Skirnir ………………………………………………… 25 The Goddesses — Frigg — Jord — Freyja .…………………... 25 Saga — Eir — Gefjon — Var — Vor — Syn — Snotra ………. 28 Idun — Nanna — Sif ...…………………………………………... 29 The Norns …………………………………………………………. 30 Familiar Spirits — Attendant Spirits ……………………………. 31 The Valkyries ……………………………………………………... 32 Thorgerd Hœlgabrud and Irpa ………………………………….. 34 The Forces of Nature — Ægir …………………………………... 34 Night — Day ………………………………………………………. 37 viii Hel …………………………………………………………………. 37 The Giants ………………………………………………………… 39 The Dwarfs ………………………………………………………... 41 The Vettir ………………………………………………………….. 42 The Heroes and Life in Valhalla ………………………………… 48 Corruption -
Norse Creation.Pdf
Norse Creation The Creation as seen in the Norse mythology was strange and different from those of classical Greek mythology. Yet it nevertheless fascinating, because of the roles played by giants and the gods. Ymir There was nothing in the beginning but seemingly almost endless chasm called the Ginnungagap. Ginnungagap was a void like the Greek Chaos. Ginnungagap was bordered by Niflheim, which is the place of darkness and ice, far to the north; and Muspelheim, a place of fire, far to the south. Out of this chaos the first being came into existence from the drop of water when ice from Niflheim and fire from Muspelheim met. This first being was Ymir, a primeval giant. The frost-giants called him Aurgelmir, but everyone else called him Ymir. Ymir became father of a race of frost-giants. Ymir was the father of six-headed son that was nourished by a cosmic cow called Audumla. Audumla fed herself by licking the salty rime-stone, until that stone was licked into a shape of man. This stone-man was named Buri and he was the first primeval god. Buri was the father of Bor. Bor married the giantess Bestla, the daughter of the frost-giant Boltha. And they became the parents of the first Aesir gods Odin, Vili (Hoenir) and Ve. Ymir grew so large and so evil that the three gods killed Ymir. The blood that flowed from Ymir's wound was so great that almost all the frost giants drowned in the torrent. Only the frost giants Bergelmer and his wife escape the flood in a chest, arriving on the mountain of Jötunheim (Jotunheim), which became the home of the giants. -
A Comparison Between Classical and Norse Mythologies
A comparison between Classical and Norse mythologies Aina Camí Ramonet Second of batxillerat B 2016-2017 Mythology Classics Roser Cuñat IES Francesc Ribalta 25th October 2016 Myths are, in fact…neither primitive nor untrue. They are, rather a kind of poetry that helps us make sense of the world and our place in it. Stephen H. Furrer. INDEX I. Introduction…………………………………………………………………….. 2 I. 1. Motivation…………………………………………………………………. 2 I. 2. Hypothesis………………………………………………………………… 3 I. 3. Methods and structure…………………………………………………… 3 II. Comparison…………………………………………………………………….. 5 II. 1. Civilisation………………………………………………………………………… 5 II. 1.1. Ancient Greece………………………………………………………………… 5 II. 1.2. Ancient Rome………………………………………………………………….. 8 II. 1.3. Viking Age……………………………………………………………………… 11 II. 1.4. Comparison……………………………………………………………………. 14 II. 2. Origin of the universe…………………………………………………………… 15 II. 2.1. The creation…………………………………………………………………… 15 II. 2.2. Worlds………………………………………………………………………….. 18 II. 3. Gods and goddesses…………………………………………………………… 20 II. 4. Creatures and beings…………………………………………………………… 27 II. 4.1. Classical……………………………………………………………………….. 27 II. 4.2. Norse…………………………………………………………………………… 32 II. 4.3. Comparison……………………………………………………………………. 36 II. 5. Weapons and items…………………………………………………………….. 37 II. 6. Common myths and topics…………………………………………………….. 39 II. 7. Literature…………………………………………………………………………. 42 II. 7.1. Norse…………………………………………………………………………... 43 II. 7.2. Classical……………………………………………………………………….. 44 II. 7.3. Comparison……………………………………………………………………. 45 II. 8. Mythology