Odin Loki Thor Frigg
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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 -
Old Norse Mythology — Comparative Perspectives Old Norse Mythology— Comparative Perspectives
Publications of the Milman Parry Collection of Oral Literature No. 3 OLd NOrse MythOLOgy — COMParative PersPeCtives OLd NOrse MythOLOgy— COMParative PersPeCtives edited by Pernille hermann, stephen a. Mitchell, and Jens Peter schjødt with amber J. rose Published by THE MILMAN PARRY COLLECTION OF ORAL LITERATURE Harvard University Distributed by HARVARD UNIVERSITY PRESS Cambridge, Massachusetts & London, England 2017 Old Norse Mythology—Comparative Perspectives Published by The Milman Parry Collection of Oral Literature, Harvard University Distributed by Harvard University Press, Cambridge, Massachusetts & London, England Copyright © 2017 The Milman Parry Collection of Oral Literature All rights reserved The Ilex Foundation (ilexfoundation.org) and the Center for Hellenic Studies (chs.harvard.edu) provided generous fnancial and production support for the publication of this book. Editorial Team of the Milman Parry Collection Managing Editors: Stephen Mitchell and Gregory Nagy Executive Editors: Casey Dué and David Elmer Production Team of the Center for Hellenic Studies Production Manager for Publications: Jill Curry Robbins Web Producer: Noel Spencer Cover Design: Joni Godlove Production: Kristin Murphy Romano Library of Congress Cataloging-in-Publication Data Names: Hermann, Pernille, editor. Title: Old Norse mythology--comparative perspectives / edited by Pernille Hermann, Stephen A. Mitchell, Jens Peter Schjødt, with Amber J. Rose. Description: Cambridge, MA : Milman Parry Collection of Oral Literature, 2017. | Series: Publications of the Milman Parry collection of oral literature ; no. 3 | Includes bibliographical references and index. Identifers: LCCN 2017030125 | ISBN 9780674975699 (alk. paper) Subjects: LCSH: Mythology, Norse. | Scandinavia--Religion--History. Classifcation: LCC BL860 .O55 2017 | DDC 293/.13--dc23 LC record available at https://lccn.loc.gov/2017030125 Table of Contents Series Foreword ................................................... -
Number Symbolism in Old Norse Literature
Háskóli Íslands Hugvísindasvið Medieval Icelandic Studies Number Symbolism in Old Norse Literature A Brief Study Ritgerð til MA-prófs í íslenskum miðaldafræðum Li Tang Kt.: 270988-5049 Leiðbeinandi: Torfi H. Tulinius September 2015 Acknowledgements I would like to thank firstly my supervisor, Torfi H. Tulinius for his confidence and counsels which have greatly encouraged my writing of this paper. Because of this confidence, I have been able to explore a domain almost unstudied which attracts me the most. Thanks to his counsels (such as his advice on the “Blóð-Egill” Episode in Knýtlinga saga and the reading of important references), my work has been able to find its way through the different numbers. My thanks also go to Haraldur Bernharðsson whose courses on Old Icelandic have been helpful to the translations in this paper and have become an unforgettable memory for me. I‟m indebted to Moritz as well for our interesting discussion about the translation of some paragraphs, and to Capucine and Luis for their meticulous reading. Any fault, however, is my own. Abstract It is generally agreed that some numbers such as three and nine which appear frequently in the two Eddas hold special significances in Norse mythology. Furthermore, numbers appearing in sagas not only denote factual quantity, but also stand for specific symbolic meanings. This tradition of number symbolism could be traced to Pythagorean thought and to St. Augustine‟s writings. But the result in Old Norse literature is its own system influenced both by Nordic beliefs and Christianity. This double influence complicates the intertextuality in the light of which the symbolic meanings of numbers should be interpreted. -
Norse Game of Tablut
Norse game of Tablut History “Tafl” are a family of ancient Nordic and Celtic strategy board games played on a checkered or latticed gameboard with two armies of uneven numbers. A king is at the centre of the board, with his small band of loyal defenders, facing a horde of attackers twice their number, who are lined up at the edges ready to attack from all sides. The king must escape from the board, while the attackers must capture him. There are a few versions of Tafl and many variations on the rules. Tablut (this game) is a simpler version with a 9x9 board and fewer pieces. Hnefltafl (also on sale at cheshire.ca) is played on an 11x11 board. Tablut is a unique blend of two kinds of strategy games; “hunt” games, and “war” games. A hunt game is one where the purpose is for one (prey) player to get their piece from one spot on the board to another, while their opponent’s goal is to stop them. On the other hand, war games, like chess, are usually played between two players with equal armies, which create balance & more strategic, compelling play. Tablut gives the prey an army, which can defend & attack, adding a greater level of complexity. Between 400 and 1000 AD, as Viking raiders, adventurers and settlers spread further afield, the game spread to other cultures: the English, Scots, Welsh and Irish all played. Norse traders also took the game east with them to Russia and Ukraine. By the 12th century, the popularity of Tafl games was challenged and overcome by the game of chess in all the lands it had invaded. -
This Answer Isn't Killing, but the Gaullic Figure Brut Visited the Island Of
Round 01: This answer isn’t killing, but the Gaullic figure Brut visited the Island of Leogrecia after performing this action on a white hart. One god who did this to himself was the god of the following domains: sunsets, rebirths, jewelry, and flowers. That god did this to himself so corn could be grown. One animal that had this done to it was tossed into a weaving chamber. Another figure to suffer this fate is unable to turn his instrument upside down and was judged by the Muses against Apollo. For 10 points, name this act inflicted upon Marsyas, the process of removing the epidermis from a person. ANSWER: flaying [accept word forms, accept removal of skin or equivalents, such as skinning] Round 02: At his death, he was put into a mound with three doors, through which peasants offered gold, silver and copper. No one speaks to this figure, nor does he eat or sleep because he did the following action: while overlooking all the worlds, he looked north and saw a beautiful lady that lifts her arms up to irradiate the sky and the sea with a sensuous light. This figure’s father-in-law is married to Aurboda, and is named Gymir. Because he entrusted his sword and his horse to his servant Skirnir, he defeated the giant Beli using only an antler. He will be killed by the fire giant Surt. The owner of the folding ship Skidbladnir and the boar Gullinbursti, for 10 points, name this son of Skadi and Njord, a fertility god. -
Frigg, Astghik and the Goddess of the Crete Island
FRIGG, ASTGHIK AND THE GODDESS OF THE CRETE ISLAND Dedicated to the goddesses-mothers of Armenia and Sweden PhD in Art History Vahanyan V. G., Prof. Vahanyan G. A. Contents Intrоduction Relations between Frigg and the Goddess of the Crete Island Motifs in Norse Mythology Motifs in Armenian Mythology Artifacts Circle of the World Afterword References Introduction According to conventional opinion, the well-known memorial stone (Fig. 1a) from the Swedish island Gotland (400-600 AC) depicts goddess Frigg holding snakes. The unique statuettes of a goddess holding snakes are discovered on Crete (Fig. 1b), which date to c. 1600 BC1. The depiction of Frigg embodies a godmother with her legs wide open to give birth. In Norse mythology Frigg, Frige (Old Norse Frigg), Frea or Frija (Frija – “beloved”) is the wife of Odin. She is the mother of the three gods Baldr, Hodr and Hermodr. a b Fig. 1. (a) Memorial stone from the Swedish island Gotland (400-600 AC) depicting Frigg holding snakes. (b) Goddess holding snakes, Crete (c. 1600 BCE) The Swedish stone from Gotland island depicts the godmother, who is sitting atop the mountain before childbirth (Fig. 1а). Her hands are raised and she is holding two big snakes-dragons. The composition symbolizes the home/mountain of dragons (volcanic mountain). The composite motif of the depiction on the memorial stone, according to the 1 The findings belong to Crete-Minoan civilization and are found in the upper layers of the New Palace in Knossos. Two items are discovered (Archaeological Museum, Heraklion) authors, stems to the archetypes in the Old Armenian song “The birth of Vahagn” 2. -
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 Traditional Story Many Myths, Legends, and Traditional Stories from Around the World Are About Such Things As Fire, Water, Rain, Wind, Or Thunder and Lightning
✩ A traditional story Many myths, legends, and traditional stories from around the world are about such things as fire, water, rain, wind, or thunder and lightning. Sometimes these things take the form of giants, gods, or spirits that can harm or help humans. Carefully read the following facts about Norse gods. Thor and Sif What Thor was like Thor was an exaggerated, colorful character. He was huge, even for a god, and incredibly strong. He had wild hair and beard and a temper to match. He was never angry for long, though, and easily forgave people. Thor raced across the sky in his chariot drawn by two giant goats, Toothgnasher and Toothgrinder. It was their hooves that people heard when it thundered on Earth. He controlled the thunder and lightning and brewed up storms by blowing through his beard. Sailors prayed to him for protection from bad weather. Thor’s magic weapons Thor had a belt which doubled his strength when he buckled it on and iron gauntlets which allowed him to grasp any weapon. The most famous of Thor’s weapons was his hammer, Mjollnir. It always hit its target and returned to Thor’s hands after use. When a thunderbolt struck Earth, people said that Thor had flung down his hammer. Mjollnir did not only do harm, though. It also had protective powers and people wore small copies of it as jewellery to keep them safe and bring good luck. Sif Thor was married to Sif, who was famous for her pure gold, flowing hair. She was a goddess of fruitfulness and plenty. -
Sniðmát Meistaraverkefnis HÍ
MA ritgerð Norræn trú Að hitta skrímslið í skóginum Animal Shape-shifting, Identity, and Exile in Old Norse Religion and World-view Caroline Elizabeth Oxley Leiðbeinandi: Terry Adrian Gunnell Október 2019 Að hitta skrímslið í skóginum Animal Shape-shifting, Identity, and Exile in Old Norse Religion and World-view Caroline Elizabeth Oxley Lokaverkefni til MA–gráðu í Norrænni trú Leiðbeinandi: Terry Adrian Gunnell 60 einingar Félags– og mannvísindadeild Félagsvísindasvið Háskóla Íslands Október, 2019 Að hitta skrímslið í skóginum Ritgerð þessi er lokaverkefni til MA-gráðu í Norrænni trú og er óheimilt að afrita ritgerðina á nokkurn hátt nema með leyfi rétthafa. © Caroline Elizabeth Oxley, 2019 Prentun: Háskólaprent Reykjavík, Ísland, 2019 Caroline Oxley MA in Old Nordic Religion: Thesis Kennitala: 181291-3899 Október 2019 Abstract Að hitta skrímslið í skóginum: Animal Shape-shifting, Identity, and Exile in Old Norse Religion and World-view This thesis is a study of animal shape-shifting in Old Norse culture, considering, among other things, the related concepts of hamr, hugr, and the fylgjur (and variations on these concepts) as well as how shape-shifters appear to be associated with the wild, exile, immorality, and violence. Whether human, deities, or some other type of species, the shape-shifter can be categorized as an ambiguous and fluid figure who breaks down many typical societal borderlines including those relating to gender, biology, animal/ human, and sexual orientation. As a whole, this research project seeks to better understand the background, nature, and identity of these figures, in part by approaching the subject psychoanalytically, more specifically within the framework established by the Swiss psychoanalyst, Carl Jung, as part of his theory of archetypes. -
Loki and Sigyn Edward M
Student Publications Student Scholarship Spring 2013 Loki and Sigyn Edward M. Lisovicz Gettysburg College Follow this and additional works at: https://cupola.gettysburg.edu/student_scholarship Part of the Poetry Commons Share feedback about the accessibility of this item. Lisovicz, Edward M., "Loki and Sigyn" (2013). Student Publications. 75. https://cupola.gettysburg.edu/student_scholarship/75 This is the author'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/student_scholarship/ 75 This open access creative writing 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]. Loki and Sigyn Abstract Loki and Sigyn discusses love, pain, and dependency in the Norse myth of Loki’s Binding. Keywords Mythology, Loki, Poetry Disciplines Creative Writing | Poetry This creative writing is available at The uC pola: Scholarship at Gettysburg College: https://cupola.gettysburg.edu/ student_scholarship/75 Edward Lisovicz Loki and Sigyn “He was bound with the bowels of his son Vali, but his son Narfi was changed to a wolf. Skathi took a poison-snake and fastened it up over Loki's face, and the poison dropped thereon. Sigyn, Loki's wife, sat there and held a shell under the poison, but when the shell was full she bore away the poison, and meanwhile the poison dropped on Loki. Then he struggled so hard that the whole earth shook therewith; and now that is called an earthquake.” – Poetic Edda Sigyn, will you sit here awhile with me, while I Lay, bound to a boulder by frigid black fetters, Wounded beneath the world? This dark cavern, crawling Under the earth like a serpent, envelops us In its dark womb. -
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.