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9. Freyr's Solar Power and the Purifying Sword
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. -
Die EDDA - Die EDDA
Die EDDA - Die EDDA - Vorwort zu dieser Ausgabe von Igor Warneck Die hier vorliegende Edda, basiert auf der Übersetzung von Karl Simrock, geb. in Bonn 28.8.1802, gest. ebenda am 18.7. 1876. Die Edda, die "Großmutter" der germanischen Mythen sollte jedem Menschen frei zugänglich sein. Aus dieser Intention heraus habe ich mir die Mühe gemacht sie hier ins WWW zu stellen. Mit einem EDDA-Stichwortlexikon am Ende. Internet: http://www.alien.de/gufora Überarbeitete Version (Layout) von Chris Dimperl, GUFORA! © 2000 ! - 1 von 1 - Inhaltsverzeichnis: . Die ältere Edda Wöluspa Der Seherin Ausspruch Grimnismal Das Lied von Grimnir Vafthrudnismal Das Lied von Wafthrudnir Hrafnagaldr Odins Odins Rabenzauber Vegtamskvida Das Wegtamslied Havamal Des Hohen Lied Harbardsliod Das Harbardslied Hymiskvida Die Sage von Hymir Ägisdrecka Ägirs Trinkgelag Thrymskvida oder Hamarsheimt Thryms-Sage oder des Hammers Heimholung Alvissmal Das Lied von Alwis Skirnisför Skirnirs Fahrt Grogaldr Groas Erweckung Fiölsvinsmal Das Lied von Fiölswinn Rigsmal Das Lied von Rig Hyndluliod Das Hyndlalied Völundarkvida Das Lied von Wölund Helgakvida Hjörvardssonar Das Lied von Helgi dem Sohne Hiörwards Helgakvida Hundingsbana in fyrri Das erste Lied von Helgi dem Hundingstöter - 2 von 2 - Helgakvida Hundingsbana önnur Das andere Lied von Helgi dem Hundingstöter Sinfiötlalok Sinfiötlis Ende Sigurdharkvida Fafnisbana fyrsta edha Grîpisspâ Das erste Lied von Sigurd dem Fafnirstöter Sigurdharkvida Fafnisbana önnur Das andere Lied von Sigurd dem Fafnirstöter Fafnismal Das Lied von -
The Waning Sword E Conversion Imagery and Celestial Myth in Beowulf DWARD the Waning Sword Conversion Imagery and EDWARD PETTIT P
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. -
Die Edda in Der Übersetzung Von KARL SIMROCK
Die Edda in der Übersetzung von KARL SIMROCK Nachruf an Jacob Grimm. Ich wagte niemals Dir ein Buch zu weihn, Zu hocherhaben standst Du ob uns allen; Doch durfte meine Edda Dir gefallen: Die frohe Kunde kam mir an den Rhein. Ach, eine trübe scholl uns hinterdrein; Du gingst hinüber zu der Väter Hallen An Wilhelms Hand in Glasirs Gold zu wallen; Uns hegt ein seidner Faden noch den Hain. Doch welche Wunder hast Du uns erschloßen! Die deutsche Sprache sperrten sieben Siegel Und sieben Riegel Recht und Poesie. Nun haben wir Odhrärirs Trunk genoßen, Sahn uns in Urdas weißer Flut im Spiegel; Dein Bild, o Meister, doch entsinkt uns nie. 1. Wöluspa Der Seherin Ausspruch 1 Allen Edlen gebiet ich Andacht, Hohen und Niedern von Heimdalls Geschlecht; Ich will Walvaters Wirken künden, Die ältesten Sagen, der ich mich entsinne. 2 Riesen acht ich die Urgebornen, Die mich vor Zeiten erzogen haben. Neun Welten kenn ich, neun Äste weiß ich An dem starken Stamm im Staub der Erde. 3 Einst war das Alter, da Ymir lebte: Da war nicht Sand nicht See, nicht salzge Wellen, Nicht Erde fand sich noch Überhimmel, Gähnender Abgrund und Gras nirgend. 4 Bis Börs Söhne die Bälle erhuben, Sie die das mächtige Midgard schufen. Die Sonne von Süden schien auf die Felsen Und dem Grund entgrünte grüner Lauch. 5 Die Sonne von Süden, des Mondes Gesellin, Hielt mit der rechten Hand die Himmelsrosse. Sonne wußte nicht wo sie Sitz hätte, Mond wußte nicht was er Macht hätte, Die Sterne wußten nicht wo sie Stätte hatten. -
Love - and Hate - Among the Runes: Two Norse Tales Retold
Volume 1989 Issue 8 Article 22 6-15-1989 Love - And Hate - Among The Runes: Two Norse Tales retold Douglas A. Rossman Follow this and additional works at: https://dc.swosu.edu/mcircle Part of the Children's and Young Adult Literature Commons Recommended Citation Rossman, Douglas A. (1989) "Love - And Hate - Among The Runes: Two Norse Tales retold," The Mythic Circle: Vol. 1989 : Iss. 8 , Article 22. Available at: https://dc.swosu.edu/mcircle/vol1989/iss8/22 This Fiction is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in The Mythic Circle by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Freya’s Tears: Why must you go, Od?" Freyja's voice was plaintive as, hugging her knees, she sat up on the bearskin rug where they had spent the night. Loki Bound: “Hurry, woman, hurry”! The scream is torn from my lips despite my determination not to acknowledge the pain— the excruciating pain— that wracks my face and chest every time the bowl fills with enomv and Sigyn has to leave the cave to empty it. -
SEID Interview
1. Hailaz, first of all, can you introduce yourself? Saiðaz Hailaz Wodfraeca Werewulf! My highly unfortunate Christian name is Lars Andreas, unfortunately you cannot choose in what time or context you are born, but I have chosen to go under the name Seiðr or Jonsson depending on what period of life. Why a name with such a general meaning in the Norse as Seiðr, one could ask, well the answer is simple. When I took that name (as my alter ego, so to speak) I was about 10 years old (1989) living in the rural outskirts of Uppsala, Sweden, basically right among rune stones and grave mounds. Nobody I knew, except my friend, had ever heard that word. Me and my childhood friend were trying to practice Asatru in shelter of the woods, we borrowed books from public library (Eddan of course, but many more), long before the internet. Our fantasy was very vivid. I called myself Seiðr (actually Sejd at that time) and he called himself something else… which I do not want to reveal today. I was inspired mostly by Oden, his inspiration was Loke (throughout the interview I will use Swedish names for Gods et cetera). Home created rituals were the focus. Stigma of seiðr being something regarded as feminine was not something I could understand back then and not now either, mainly I think it’s a Christian tradition to see Norse magic and shamanism in negative connotation. We joked about how Loke was taunting Oden about being a seiðrkona or Völva and then he actually shape-shifted into a mare and got fucked by the stallion Svadilfare. -
Myths — a Time Capsule
Chapter 1 Myths — A Time Capsule Among the most intriguing things about myths is the air they have of being more permanent than life. Anonymous and timeless, they seem to exist uncreated in some universal limbo, waiting to be discovered. Their message is as eternal as boundless space, as pervasive as the energies that swirl cosmic dust into spirals and spin atomic worlds into the organized formations that are larger worlds. There can exist but one truth, one all-embracing reality, which is the common property of all mankind. It has always existed and it exists today. Out of the white light of that primordial truth radiate the mythologies and scriptures of the world and, though the light still remains, it is diffracted through innumerable human minds into the prismatic colors of partial knowledge and diverse beliefs. Nevertheless, by comparing the different mythologies we may still discern in them the truth which gave them rise. Among the many expressions of ancient lore in various parts of the globe we find that the Norse Eddas contain science and philosophy of a high order, a rounded knowledge which also constituted religion to some long forgotten people who must have preceded the Viking age by no one knows how long. Judging by the thoughts they incorporated in their tales they included in their world picture an awareness of many of the forces and potencies we know by different names and which have been rediscovered by science during the past century or so. Considering that the Norse tradition, though dating back in essentials to an unknown prehistory, has had to pass through the rough-and-tumble world of the Viking warriors and has no doubt had to draw on a more vivid palette in depicting the adventures of gods and giants than originally used, it is remarkable how much profound philosophy is recognizable to us today. -
Teutonic Mythology: Gods and Goddesses of the Northland
TTeeuuttoonniicc MMyytthhoollooggyy Gods and Goddesses of the Northland by Viktor Rydberg IN THREE VOLUMES Vol. III NORRŒNA SOCIETY LONDON - COPENHAGEN - STOCKHOLM - BERLIN - NEW YORK 1907 TABLE OF CONTENTS VOLUME III 94. Story of the Seven Sleepers — 707 95. The Anthropology of the Mythology — 729 PART V — THE IVALDE RACE 96. Svipdag and Groa — 747 97. Menglad’s Identity with Freyja — 751 98. The Sword of Revenge — 759 99. Orvandel, the Star-Hero — 767 100. Svipdag Identical with Otharus — 770 101. Svipdag in Saxo’s Account of Hotherus — 781 102. Ericus Disertus in Saxo — 793 103. The Svipdag Synonim Eirikr — 803 104. Later Fortunes of the Volund Sword — 808 105. The Svipdag Epithet “Skirnir” — 815 106. Transformation and Death of Svipdag — 819 107. Reminiscences of the Svipdag Myth — 830 108. Orvandel, Egil and Ebbo — 847 109. Frey Fostered in the Home of Orvandel — 865 110. Ivalde, Svipdag’s Grandfather — 870 111. Parallel Myths in Rigveda — 874 112. Judgment Passed on the Ivalde Sons — 884 113. Olvalde and Ivalde Sons Identical — 890 114. A Review of Thorsdrapa — 932 115. Of Volund’s Identity with Thjasse — 952 116. The Worst Deed of Revenge — 956 117. the Guard at Hvergelmer and the Elivagar — 968 118. Slagfin, Egil, and Volund — 971 119. The Niflung Hoard Left by Volund — 975 120. Slagfin-Gjuke a Star-Hero — 981 121. Slagfin’s Appearance in the Moon Myth — 985 122. Review of the Synonyms of Ivalde’s Sons — 991 123. Ivalde — 992 DICTIONARY OF GODS AND GODDESSES — 1013 INDEX OF PERSONS AND PLACES — 1041 707 THE MYTH IN REGARD TO THE LOWER WORLD (Part IV. -
The Masks of Odin: Wisdom of the Ancient Norse Elsa-Brita Titchenell
Theosophical University Press Online Edition The Masks of Odin: Wisdom of the Ancient Norse Elsa-Brita Titchenell Copyright © 1985 by Theosophical University Press (print version also available). Electronic version ISBN 1-55700-137-5. All rights reserved. This edition may be downloaded for off-line viewing without charge. No part of this publication may be reproduced or transmitted for commercial or other use in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Theosophical University Press. For ease of searching, no diacritical marks appear in the electronic version of the text. Contents Foreword Preface Acknowledgments Pronunciation Guide Bibliography Glossary Plates: Codex Regius PART I: COMMENTARY 1 Myths — A Time Capsule 2 The Tree of Life — Yggdrasil 3 Gods and Giants 4 Cosmic Creation 5 Terrestrial Creation 6 Nature's Kingdoms 7 Rig, Loki, and the Mind 8 Human Death and Rebirth 9 Initiation PART II: NOTES, TRANSLATED LAYS, AND STORIES 10 Voluspa (The Sibyl's Prophecy) 11 Gylfaginning (The Apotheosis of Gylfe) 12 Havamal (The High One's Words) 13 Vaftrudnismal (The Lay of Illusion) 14 Thor and Loki in Jotunheim (Gianthome) 15 Hymiskvadet (Hymer's Lay) 16 Grimnismal (Grimner's Lay) 17 Trymskvadet (The Theft of Thor's Hammer) 18 Kvadet om Rig (The Lay of Rig) 19 Loki Steals the Brisinga-Gem 20 Grottasongr (The Song of the Mill) 21 Volundskvadet (The Lay of Volund) 22 Lokasenna (Loki's Flyting) 23 Allvismal (The Lay of Allwise) 24 Grogaldern and Fjolsvinn's Ordskifte (The Spells of Groa and Verywise's Exchange) 25 Skirnismal (The Lay of Skirner) 26 Vagtamskvadet (The Lay of Waywont) 27 Odens Korpgalder (The Lay of Odin's Corpse or The Lay of Odin's Ravens) 28 A Summing Up Foreword A good many people hearing of the Edda or of the Norse myths think mainly of Balder, the sun-god, who was slain by a twig of mistletoe; or they may conjure up mighty Thor, hurler of thunderbolts and lightning, whose footsteps make the earth quake. -
Investigations Into Germanic Mythology, Volume I
Viktor Rydberg's Investigations into Germanic Mythology, Volume I Translated and annotated with modern references by William P. Reaves © 2010 III. THE IVALDI FAMILY [561] 96. SVIPDAG AND GROA Groa's son Svipdag is mentioned by this name in two Old Norse songs: Gróugaldur and Fjölsvinnsmál, which, as Bugge has already pointed out, are mutually connected and describe episodes from the same chain of events.1 Gróugaldur‟s contents are the following: Groa is dead when the event that the song describes occurs. Svipdag is then still quite young. Before her death she has told him that he should go to her grave and call on her if he needs her help. The grave is a “cairn-cromlech,”2 a grave-chamber built of great slabs over an “earth-fast stone,” furnished with a door (str. 1, 15). Svipdag's father has married again. The stepmother commands her young stepson to go away in order to seek Menglöðum, "those fond of ornaments." From Fjölsvinnsmál we learn that one of them called thus is a maiden who becomes Svipdag's wife. Her proper name is not given. She is continually designated only as Menglöð, Menglad, one of "those fond of ornaments," whom Svipdag receives as his task to find. 1 These poems, both written in ljódaháttr, an eddic meter, are preserved in seven paper manuscripts all dated from the 17th century. In three of these, the two poems appear together in sequence. In the remaining four, the two sections are reversed with the eddic poem Hyndluljóð standing between them. [Einar Ólafur Sveinsson, “Svipdag‟s Long Journey. -
Mitología Nórdica 3 1.1
Mitología Documentation Release 1.0 Imanol Eizaguirre 04 de October de 2012 Índice general 1. Mitología Nórdica 3 1.1. Introducción...............................................3 1.2. El origen del mundo...........................................4 1.3. Los 9 Mundos.............................................. 11 1.4. Dioses.................................................. 24 1.5. Valkirias................................................. 43 1.6. Normas.................................................. 45 1.7. Los Guerreros.............................................. 47 1.8. Bestiario................................................. 51 1.9. Ragnarök................................................. 58 1.10. Sagas................................................... 65 1.11. Eddas................................................... 71 1.12. Snorri Sturluson............................................. 74 1.13. Hidromiel................................................. 75 1.14. Fuentes.................................................. 82 2. Contacto 83 I II Mitología Documentation, Release 1.0 Este proyecto pretende recopilar de una forma eficiente y ordenada información sobre la mitología nórdica y celta. El proyecto comienza inicialmente en 2004, cuando recopilé bastante información dando como resultado un libro en PDF que puedes descargar aquí. Este proyecto pretende pasar toda la información contenida en el PDF a reStructu- redText para poder generar la documentación en este formato web. Todo ello no sería posible sin Github ni Read the -
CPY Document
Eldar Heide Fjølsvinnsm.ål Ei oversett nøkkelkjelde til nordisk m.ytologi Magisteravhandling i norrøn filologi Universitetet i Oslo Oslo 1997 Føreord til nettutgåva Dette er manuskriptet frå1997 innskanna. Eg vonar lesaren ber over med at det er skjemd av ein litt påståeleg og insisterande tone. I tillegg har eg sett inn scenen frå Oseberg-teppet som ser ut til å vise henging i tre, som eg har kommi over etter at avhandlinga var ferdig. At greinene på treet har hestehovud stør argumentasjoneni kapittel V. Eldar Heide Bergen, 16.11.2007 Hengingstre med hestehovudgreiner. Frå Osebergteppet, 800-talet, etter Brit Solli 2002: Seid. Oslo: Pax, plansje VIii. Stilisert bilete, jamførnaturtru attgjevinghos Anne-Stine Ingstad i Christensen m.fl. (red.), 1992: Osebergdronnings grav. Oslo: Schibsted. FØREORD Da eg tok til å arbeide med denne avhandlinga, var målet å tolke baldermyten. Men mistelteinen Balder blir skoten med førte meg over på 1.,ævateinn i Fjølsvinnsmål, eit våpen av liknande slag. Litteraturen var til lita hjelp i tolkinga av Lævatein, så eg sette meg til å gruvle og grava i Fjølsvinnsmål på eiga hand. Og ein septembersundag for to år sidan kom gjennombrotet. I eit glimt såg eg dei fyrste brikkene falle på plass, og eg skjønte at eg sat med ei oversett kjelde til baldermyten - at Fjølsvinnsmål opnar enda større perspektiv, såg eg ikkje da. I fyrsten ville eg berre bruke Fjølsvinnsmål som ei "ny" kjelde til den granskinga eg var i gang med, men skjønte etter kvart at eg måtte begynne i andre enden: med å vise at Fjølsvinnsmål i det heile er ei kjelde å rekne med.