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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 ................................................... -
ABSTRACT Savannah Dehart. BRACTEATES AS INDICATORS OF
ABSTRACT Savannah DeHart. BRACTEATES AS INDICATORS OF NORTHERN PAGAN RELIGIOSITY IN THE EARLY MIDDLE AGES. (Under the direction of Michael J. Enright) Department of History, May 2012. This thesis investigates the religiosity of some Germanic peoples of the Migration period (approximately AD 300-800) and seeks to overcome some difficulties in the related source material. The written sources which describe pagan elements of this period - such as Tacitus’ Germania, Bede’s Ecclesiastical History of the English People, and Paul the Deacon’s History of the Lombards - are problematic because they were composed by Roman or Christian authors whose primary goals were not to preserve the traditions of pagans. Literary sources of the High Middle Ages (approximately AD 1000-1400) - such as The Poetic Edda, Snorri Sturluson’s Prose Edda , and Icelandic Family Sagas - can only offer a clearer picture of Old Norse religiosity alone. The problem is that the beliefs described by these late sources cannot accurately reflect religious conditions of the Early Middle Ages. Too much time has elapsed and too many changes have occurred. If literary sources are unavailing, however, archaeology can offer a way out of the dilemma. Rightly interpreted, archaeological evidence can be used in conjunction with literary sources to demonstrate considerable continuity in precisely this area of religiosity. Some of the most relevant material objects (often overlooked by scholars) are bracteates. These coin-like amulets are stamped with designs that appear to reflect motifs from Old Norse myths, yet their find contexts, including the inhumation graves of women and hoards, demonstrate that they were used during the Migration period of half a millennium earlier. -
In Merovingian and Viking Scandinavia
Halls, Gods, and Giants: The Enigma of Gullveig in Óðinn’s Hall Tommy Kuusela Stockholm University Introduction The purpose of this article is to discuss and interpret the enig- matic figure of Gullveig. I will also present a new analysis of the first war in the world according to how it is described in Old Norse mythic traditions, or more specifically, how it is referred to in Vǫluspá. This examination fits into the general approach of my doctoral dissertation, where I try to look at interactions between gods and giants from the perspective of a hall environment, with special attention to descriptions in the eddic poems.1 The first hall encounter, depending on how one looks at the sources, is described as taking place in a primordial instant of sacred time, and occurs in Óðinn’s hall, where the gods spears and burns a female figure by the name of Gullveig. She is usually interpreted as Freyja and the act is generally considered to initiate a battle between two groups of gods – the Æsir and the Vanir. I do not agree with this interpretation, and will in the following argue that Gullveig should be understood as a giantess, and that the cruelty inflicted upon her leads to warfare between the gods (an alliance of Æsir and Vanir) and the giants (those who oppose the gods’ world order). The source that speaks most clearly about this early cosmic age and provides the best description is Vǫluspá, a poem that is generally considered to have been composed around 900– 1000 AD.2 How to cite this book chapter: Kuusela, T. -
Norse Myth and Identity in Swedish Viking Metal: Imagining Heritage and a Leisure Community
Sociology and Anthropology 4(2): 82-91, 2016 http://www.hrpub.org DOI: 10.13189/sa.2016.040205 Norse Myth and Identity in Swedish Viking Metal: Imagining Heritage and a Leisure Community Irina-Maria Manea Faculty of History, University of Bucharest, Romania Copyright©2016 by authors, all rights reserved. Authors agree that this article remains permanently open access under the terms of the Creative Commons Attribution License 4.0 International License Abstract This paper will be exploring how a specific the cultural codes were preserved: Black metal artists rejoice category of popular music known as Viking Metal in war imagery, fantastic stories and landscapes and above thematically reconstructs heritage and what meanings we can all anti-Christian. The Norwegian scene at the beginning of decode from images generally dealing with an idealized past the ’90 (e.g. Mayhem Burzum, Darkthrone) had a major more than often symbolically equated with Norse myth and impact on defining the genre and setting its aesthetics, antiquity. On the whole we are investigating how song texts however, Sweden’s Bathory played no lesser role, both and furthermore visual elements contribute to the formation through the tone and atmosphere sustained musically by lo-fi of a cultural identity and memory which not only expresses production and lyrically by flirtating with darkness and evil. attachment for a particular time and space, but also serves as More importantly, Bathory marked the shift towards Nordic a leisure experience with the cultural proposal of an alternate mythology and heathen legacy in his Asatru trilogy (Blood selfhood residing in the reproduction of a mystical heroic Fire Death 1988, Hammerheart 1990, Twilight of the Gods populace. -
An Extract from Norse Mythology by Neil Gaiman the Highest and Oldest
Odin An extract from Norse Mythology by Neil Gaiman The highest and oldest of all the gods is Odin. Odin knows many secrets. He gave an eye for wisdom. More than that, for knowledge of runes and for power, he sacrificed himself to himself. He hung from the world-tree, Yggdrasil, hung there for nine nights. His side was pierced by the point of a spear, which wounded him gravely. The wins clutched at him, buffeted his body as it hung. Nothing did he eat for nine days or nine nights, nothing did he drink. He was alone there, in pain, the light of his life slowly going out. He was cold, in agony, and on the point of death his sacrifice bore dark fruit: in the ecstasy of his agony he looked down, and the runes were revealed to him. He knew them, and understood them and their power. The rope broke then, and he fell, screaming, from the tree. Now he understood the magic. Now the world was his to control. Odin has many names. He is the all-father, the lord of the slain, the gallows god. He is the god of cargoes and of prisoners. He is called Grimnir and Third. He has different names in every country (for he is worshipped in different forms and in many tongues, but it is always Odin they worship.) He travels from place to place in disguise, to see the world as people see it. When he walks among us, he does so as a tall man, wearing a cloak and hat. -
Norse Mythology by Neil Gaiman
Norse Mythology by Neil Gaiman In Norse Mythology, Gaiman fashions primeval stories into a novelistic arc that begins with the genesis of the legendary nine worlds; delves into the exploits of the deities, dwarves, and giants; and culminates in Ragnarok, the twilight of the gods and the rebirth of a new time and people. Why you'll like it: Lyrical. Mythological. Adventure. About the Author: Neil Gaiman was born in Portchester, England on November 10, 1960. He worked as a journalist and freelance writer for a time, before deciding to try his hand at comic books. His first comic endeavor was the graphic novel series The Sandman. He writes both children and adult books. (Bowker Author Biography) Questions for Discussion 1. Talk about each of the primary gods: Odin, Thor and Loki. Consider their passions, humor, conflicts, bravery, and flaws. Which god do you find most interesting, admirable, cruel, weird, cool? Consider also Odin’s wife, Freya, and his son, Balder, as well as Tyr, the one-handed god. 2. Which of the stories do you find most engaging or funny? Are any of the stories instructive or especially tragic? What larger meanings, if any, might the other stories offer? 3. What is the role of mythology in culture? Why have all civilizations created their stories: what do myths signify? What do the Norse myths, in particular, say about the Germanic/Norse cultures...and their view of humankind? 4. Follow-up to Question #3 Does mythology, particularly Neil Gaiman’s volume have relevance today? Are they universal cautionary tales? Do they offer age-old wisdom? Or are they primarily for entertaining? 5. -
Children of a One-Eyed God: Impairment in the Myth and Memory of Medieval Scandinavia Michael David Lawson East Tennessee State University
East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 5-2019 Children of a One-Eyed God: Impairment in the Myth and Memory of Medieval Scandinavia Michael David Lawson East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the Comparative Literature Commons, Cultural History Commons, Disability Studies Commons, European History Commons, European Languages and Societies Commons, Folklore Commons, History of Religion Commons, History of Science, Technology, and Medicine Commons, Medieval History Commons, Medieval Studies Commons, Scandinavian Studies Commons, and the Social and Cultural Anthropology Commons Recommended Citation Lawson, Michael David, "Children of a One-Eyed God: Impairment in the Myth and Memory of Medieval Scandinavia" (2019). Electronic Theses and Dissertations. Paper 3538. https://dc.etsu.edu/etd/3538 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. Children of a One-Eyed God: Impairment in the Myth and Memory of Medieval Scandinavia ————— A thesis presented to the faculty of the Department of History East Tennessee State University ————— In partial fulfillment of the requirements for the degree -
A Handbook of Norse Mythology
v p y 9704 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. 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. -
Download Viking Myths: Stories of the Norse Gods and Goddesses
VIKING MYTHS: STORIES OF THE NORSE GODS AND GODDESSES DOWNLOAD FREE BOOK Thor Ewing | 204 pages | 10 Apr 2014 | Welkin Books | 9781910075005 | English | Brampton Bryan, United Kingdom Norse mythology From the surreal tales of the beginnings of everything to the humorous antics of the gods, people, and creatures, anyone can enjoy Viking Myths: Stories of the Norse Gods and Goddesses. He was the greatest of all Norse gods and the ruler of Valhalla, where brave warriors went when they died. Community Reviews. Muhammad Family tree of Muhammad. Viking Age. These books are readily available and are listed in the references section of this document. Ana rated it liked it Jun 25, Thor the Thunder is often pictured carrying his hammer called Mjolnir, which he uses as a battle axe. These texts include the Prose Eddacomposed in the 13th century by Snorri Sturlusonand the Poetic Eddaa collection of poems from earlier traditional material anonymously compiled in the 13th century. There are no discussion topics on this book yet. Page's witty and pithy summaries, or Viking Myths: Stories of the Norse Gods and Goddesses retellings of the myths. Of course! Mallory, J. We believe these images to be in the public domain, except where indicated. Want to Read saving…. This one is really sad. Boydell Press. Various forms of a creation myth are recounted, where the world is created from the flesh of the primordial being Ymirand the first two humans are Ask and Embla. Deities and other figures. Want to Read Currently Reading Read. Odin, Thor, Loki — the Gods of the Vikings — had many wonderful adventures which have inspired the likes of Wagner. -
Do Thor and Odin Have Bodies? Superperception and Divine Intervention Among the Old Norse Gods
religions Article Do Thor and Odin Have Bodies? Superperception and Divine Intervention among the Old Norse Gods Declan Taggart School of English, O’Rahilly Building, University College Cork, Cork, Ireland; [email protected] Received: 11 July 2019; Accepted: 2 August 2019; Published: 6 August 2019 Abstract: In Old Norse mythology, gods like Freyja, Odin, and Thor are usually characterized as human-like creatures: they walk and ride animals, eat, grow old, and even die. Was there more to conceptions of Old Norse gods than those anthropomorphic representations? This article presents evidence that the gods of early Scandinavia were sometimes thought of as superperceiving and able to act in ways that defied the limitations of a physical body. It engages with and challenges theological correctness, a prominent theory in the Cognitive Science of Religion, to elucidate the sources of Old Norse religion and the cognitive and contextual foundations of the representations of gods encountered there. Following an examination of the mechanisms through which Old Norse gods’ superperception and disembodied action were narrativized and rationalized, the article concludes with a discussion of the consequences of non-anthropomorphic representations of the gods for understanding Scandinavian worshippers’ everyday religious life. Keywords: Old Norse mythology; Old Norse religion; theological correctness; anthropomorphism; monitoring; Cognitive Science of Religion; Thor; Odin 1. Introduction When I was very young, I was taught in school how I should wait to receive the Eucharist in church. I was told that I should bow my head and not look up because, if I did, I would see Jesus Christ hovering near the church’s ceiling, watching and listening to my prayers, and that he would be angry if I caught sight of him. -
From Hnefatafl to Chess
MOM 2017-2 ombrukket5.qxp_Layout 1 27.11.2017 12.35 Side 1 Board games of the Vikings – From hnefatafl to chess By Michael Schulte The relationship between the Viking game hnefatafl and the new board game of chess is an intricate one, made all the more so by the fact that both are de- scribed by the same term: tafl. in this paper, i focus both on the archaeolog- ical and the literary evidence for the two board games and the diagnostic features that set them apart. at the outset, the famous reference to tafl by Kali Kolsson, the future earl Rǫgnvaldr of orkney, is highlighted, and it is argued that Kali actually meant skáktafl, i.e. chess, when he used this term. The Ballinderry board from ireland and the ockelbo rune-stone from Swe- den are subsequently presented as typical examples of the Viking game hne- fatafl. Part of the discussion dwells on the eddic poem Vǫlospá and the symbolic value of the golden gaming pieces, which, i argue, reflect the nordic memory culture of the Viking age. in what follows, the most im- portant evidence for chess in the north is addressed: the lewis chessmen. a consideration of all these various forms of evidence leads to the conclusion that Vikings played a key role in the reception and reshaping of the game of chess in Scandinavia and beyond. 1 Aim and focus The aim of this article is twofold: To find evidence that the tafl mentioned by Kali Kolsson from agder, the future earl Rǫgnvaldr of orkney, in Orkneyinga saga, most probably meant chess, To find evidence, more broadly, to support the hypothesis that Vikings played a key role in the reception and the reshaping of chess in Scandinavia and beyond. -
A World Full of Heathens
A World Full of Heathens Towards Understanding Perceptions of History, Society, and the Self Amongst Contemporary Germanic Pagans By Joshua M. Cragle 1 | P a g e A World Full of Heathens Towards Understanding Perceptions of History, Society, and the Self Amongst Contemporary Germanic Pagans Joshua M. Cragle - 10861742 [email protected] Master Social and Cultural Anthropology Graduate School of Social Sciences University of Amsterdam Academic year 2014-1015 MA Thesis Word Count: 29,722 Supervisor Dr. Peter van Rooden Readers Dr. Oskar Verkaaik Dr. Anne de Jong 2 | P a g e Plagiarism Declaration I declare that this thesis meets the rules and regulation for fraud and plagiarism as set by the University of Amsterdam Joshua M. Cragle, June 1st, 2015 3 | P a g e Dedication I dedicate this thesis to those Heathens that showed me the virtue of hospitality, by allowing me to attend their rituals, patiently answering my questions, participating in my survey, and having the courage to share intimate stories of their lives and thoughts with me. It was an honor to get to know so many fascinating, kind, and intelligent individuals from the Heathen community around the world. I would also like to send a special thank you to my family, my friends Brian, Sean, and Jon for their consistent encouragement and support, and Dr. Kyle Wilkison, who has been a consistent teacher and mentor throughout the years. Last but not least, I would like to dedicate this thesis to my loving wife Mary, without whose support and patience this endeavor would not have been possible.