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Amblothe
Amleth (; Latinized as ''Amlethus'') is a figure in a medieval Scandinavian legend, the direct inspiration of the character of Prince Hamlet, the hero of William Shakespeare's tragedy ''Hamlet, Prince of Denmark''. The chief authority for the legend of Amleth is Saxo Grammaticus, who devotes to it parts of the third and fourth books of his ''Gesta Danorum'', completed at the beginning of the 13th century. Saxo's version is similar to the one in the 12th-century ''Chronicon Lethrense''. In both versions, prince Amleth (''Amblothæ'') is the son of Horvendill (''Orwendel''), king of the Jutes. It has often been assumed that the story is ultimately derived from an Old Icelandic poem, but no such poem has been found; the extant Icelandic versions, known as the ''Ambales-saga'', or ''Amloda-saga'' are considerably later than Saxo. Name The Old Icelandic form ''Amlóði'' is recorded once in the Prose Edda. The 12th-century ''Amlethus'', ''Amblothæ'' may easily be latinizations of th ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Royal Court
A royal court, often called simply a court when the royal context is clear, is an extended royal household in a monarchy, including all those who regularly attend on a monarch, or another central figure. Hence, the word "court" may also be applied to the coterie of a senior member of the nobility. Royal courts may have their seat in a designated place, several specific places, or be a mobile, itinerant court. In the largest courts, the royal households, many thousands of individuals comprised the court. These courtiers included the monarch or noble's camarilla and retinue, household, nobility, clergy, those with court appointments, bodyguards, and may also include emissaries from other kingdoms or visitors to the court. Foreign princes and foreign nobility in exile may also seek refuge at a court. Near Eastern and Far Eastern courts often included the harem and concubines as well as eunuchs who fulfilled a variety of functions. At times, the harem was walled off and separate ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Westeremden Yew-stick
The Westeremden yew-stick is a yew-wood stick found in Westeremden in the Groningen province of the Netherlands in 1917. It bears an Old Frisian runic inscription, dated to the second half of the 8th century. With a total of 41 letters, this is the longest of the extant Frisian runic inscriptions. Transliteration The inscription is divided into three lines, as follows: :ᚩᛈᚻᚳᛗᚢᛡᛁᛅᛞᚪᚳᛗᛚᚢᚦ: :ᚹᛁᛗᛟᚳᚻᚦᚢᚴᛅ :ᛁᚹᛁᚩᚢᛞᚢᚿᚩᛚᛖ: Runes with unfamiliar shapes or uncertain values are: * , a '' Spiegelrune'' of ᛒ, similar to a variant of ᛥ ''stan'', transliterated as ''B'' below * , a ''Spiegelrune'' of ᛈ, similar to a variant of ᛥ ''stan'', transliterated as ''P'' below * , like Younger Futhark ''kaun'', transliterated as ''K'' below *ᚳ (like Anglo-Saxon ''cen'', occurring three times); it apparently represents a vowel, likely ''æ'', replacing absent ᚫ ''æsc'' *ᛅ (like Younger Futhark ''ar''), transliterate ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Old Frisian
Old Frisian was a West Germanic language spoken between the 8th and 16th centuries along the North Sea coast, roughly between the mouths of the Rhine and Weser rivers. The Frisian settlers on the coast of South Jutland (today's Northern Friesland) also spoke Old Frisian, but there are no known medieval texts from this area. The language of the earlier inhabitants of the region between the Zuiderzee and Ems River (the Frisians mentioned by Tacitus) is attested in only a few personal names and place-names. Old Frisian evolved into Middle Frisian, spoken from the 16th to the 19th century. In the early Middle Ages, Frisia stretched from the area around Bruges, in what is now Belgium, to the Weser River in northern Germany . At the time, the Frisian language was spoken along the entire southern North Sea coast. This region is referred to as Greater Frisia or Magna Frisia, and many of the areas within it still treasure their Frisian heritage. However, by 1300, their territory had ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Olaf Cuaran
Olaf or Olav (, , or differences between General American and Received Pronunciation, British ; Old Norse: ''Áleifr'', ''Ólafr'', ''Óleifr'', ''Anleifr'') is a Scandinavian and German given name. It is presumably of Proto-Norse origin, reconstructed as ''*Anu-laibaz'', from ''anu'' "ancestor, grand-father" and ''laibaz'' "heirloom, descendant". Old English forms are attested as ''Ǣlāf'', ''Anlāf''. The corresponding Old Novgorod dialect form is ''Uleb''. A later English form of the name is ''Olave''. In the Norwegian language, ''Olav'' and ''Olaf'' are equally common, but Olav is traditionally used when referring to Norwegian royalty. The Swedish language, Swedish form is ''Olov'' or ''Olof'', and the Danish language, Danish form is ''Oluf''. It was borrowed into Old Irish and Scots language, Scots with the spellings ''Amlaíb'' and ''Amhlaoibh'', giving rise to modern version ''Aulay''. The name is Latinisation of names, Latinized as ''Olaus''. Notable people North Germani ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sigtrygg Caech
Sigtrygg (''Sigtryggr'') is an Old Norse given name, composed of the elements ''sig'' "victory" and ''trygg'' "trusty, true". It is cognate with the Anglo-Saxon Sihtric. In Norse-Gaelic Ireland (9th to 11th centuries) rendered as ''Sitric'' or ''Sihtric'' (the patronymic ''Sigtryggsson'' as ''mac Sitriuc''). The name is only rarely given in modern Scandinavian countries; it is mostly encountered in Iceland, in the form ''Sigtryggur'', with 99 entries for the name in the Icelandic white pages as of 2013. People called Sigtrygg The names may refer to any of the following people: *Sigtryggr, Sure of victory (Victory-true), one of the 99 names of Óðinn Alföðr Óðins nöfn *Kings of Dublin: **Sigtrygg Ivarsson, 888–893 **Sigtrygg Caech (Sigtrygg Gael), 917–921, king of York 921–927 **Sigtrygg, 941–943 **Sigtrygg Silkbeard Olafsson, 989–1036 *Sigtrygg Gnupasson, a 10th-century Danish king of the House of Olaf *Sigtrygg of Nerike, a Swede who met Saint Olaf *Sitric the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Olaf
Olaf or Olav (, , or British ; Old Norse: ''Áleifr'', ''Ólafr'', ''Óleifr'', ''Anleifr'') is a Scandinavian and German given name. It is presumably of Proto-Norse origin, reconstructed as ''*Anu-laibaz'', from ''anu'' "ancestor, grand-father" and ''laibaz'' "heirloom, descendant". Old English forms are attested as ''Ǣlāf'', ''Anlāf''. The corresponding Old Novgorod dialect form is ''Uleb''. A later English form of the name is ''Olave''. In the Norwegian language, ''Olav'' and ''Olaf'' are equally common, but Olav is traditionally used when referring to Norwegian royalty. The Swedish form is ''Olov'' or ''Olof'', and the Danish form is ''Oluf''. It was borrowed into Old Irish and Scots with the spellings ''Amlaíb'' and ''Amhlaoibh'', giving rise to modern version ''Aulay''. The name is Latinized as ''Olaus''. Notable people North Germanic ;Denmark *Olaf I of Denmark, king 1086–1095 * Olaf II of Denmark, also Olaf IV of Norway *Oluf Haraldsen (died c. 1143), Danish ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Amhladh
Aulay is a Scottish masculine given name. It is an Anglicisation of the Scottish Gaelic ''Amhladh'', ''Amhlaidh'', ''Amhlaigh'', and ''Amhlaibh''. The standard Irish Gaelic form of these names is ''Amhlaoibh'' (pronounced "ow-liv", and "owl-lee"); which can be Anglicised as ''Auliffe'' and ''Humphrey''. The Old Irish personal name ''Amlaíb'' is a Gaelicised form of the Old Norse '' Óláfr'', and is recorded in the Annals of Ulster as being introduced into Ulster by "Amlaíb, son of the king of Lochlann" In the 9th century, ''Óláfr'' may have been pronounced more like the Old Norse ''Áleifr''. A Classical Gaelic form of this Old Irish name is ''Amhlaíbh''. The older Irish Gaelic names ''Amalgaid'' and ''Amhalghaidh'' (pronounced "owl-ghee"), were borne by an early king of Munster, and an early king of Connacht. Even though these names were of a different origin than the above Gaelicised Norse names, they were "totally confused" in the later Middle Ages with them. In later time ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Guðni Jónsson
Guðni Jónsson (22 July 1901 – 4 March 1974) was an Icelandic professor of history and editor of Old Norse texts. Life and career Guðni was born at Gamla-Hraun at EyrarbakkiPáll Lýðsson"GUÐNI JÓNSSON" Minningargreinar, ''Morgunblaðið'', 22 July 2001 into a poor family who had a total of 17 children. He was raised by relatives at Leirubakki until he was twelve, worked two seasons as a fisherman and then was taken in by his married sister in Reykjavík, enabling him to attend evening school there. He received a middle school certificate in Flensburg in 1921 and a school certificate from Menntaskólinn í Reykjavík in 1924. In 1923 he served as president of the student society ''Framtíðin''. He then attended the University of Iceland, first in theology and then in the faculty of Old Norse studies. He completed a master's degree in Icelandic studies in 1930 with a thesis on ''Landnámabók'', comparing the manuscripts with each other and with other texts. His doctor ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Skáldskaparmál
''Skáldskaparmál'' (Old Norse: 'The Language of Poetry'; c. 50,000 words; ; ) is the second part of the ''Prose Edda''. The section consists of a dialogue between Ægir, the divine personification of the sea, and Bragi, the god of poetry, in which both Norse mythology and discourse on the nature of poetry are intertwined. The origin of a number of ''kennings'' is given; then Bragi delivers a systematic list of ''kennings'' for various people, places and things. He then goes on to discuss poetic language in some detail, in particular ''heiti'', the concept of poetical words which are non-periphrastic (like ''steed'' for ''horse''), and again systematises these. This in a way forms an early form of poetic thesaurus. References Bibliography * Further reading * Anthony Faulkes"The sources of ''Skáldskaparmál'': Snorri’s intellectual background" in: Alois Wolf (ed.), ''Snorri Sturluson'', Volume 51 of ScriptOralia, Gunter Narr Verlag (1993), 59–76. External ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Quern-stone
Quern-stones are stone tools for hand-grinding a wide variety of materials. They are used in pairs. The lower stationary stone of early examples is called a saddle quern, while the upper mobile stone is called a muller, rubber or handstone. The upper stone was moved in a back-and-forth motion across the saddle quern. Later querns are known as rotary querns. The central hole of a rotary quern is called the eye, and a dish in the upper surface is known as the hopper. A handle slot contained a handle which enabled the rotary quern to be rotated. They were first used in the Neolithic era to grind cereals into flour. Uses of quern-stones An old Gaelic proverb is "The quern performs best when the grindstone has been pitted." Design of quern-stones The upper stones were usually concave while the lower ones were convex. Quern-stones are frequently identifiable by their grooved working surfaces which enabled the movement of flour. Sometimes a millrind was present as a piece of wood (or o ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Togail Bruidne Dá Derga
''Togail Bruidne Dá Derga'' (''The Destruction of Da Derga's Hostel'') is an Irish tale belonging to the Ulster Cycle of Irish mythology. It survives in three Old and Middle Irish recensions, it is part of the Book of Dun Cow. It recounts the birth, life, and death of Conaire Mór son of Eterscél Mór, a legendary High King of Ireland, who is killed at Da Derga's hostel by his enemies when he breaks his ''geasa''. It is considered one of the finest Irish sagas of the early period, comparable to the better-known ''Táin Bó Cúailnge''. The theme of gathering doom, as the king is forced through circumstances to break one after another of his taboos, is non-Christian in essence, and no Christian interpretations are laid upon the marvels that it relates. In its repetitions and verbal formulas the poem retains the qualities of oral transmission. The tone of the work has been compared with Greek tragedy.Byrne, pp. 59–64. Summary After Conaire Mór has already broken several ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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