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Sigyn Sahlin
Sigyn ( Old Norse: "(woman) friend of victory"Orchard (1997:146).) is a deity from Norse mythology. She is attested in the '' Poetic Edda'', compiled in the 13th century from earlier traditional sources, and the '' Prose Edda'', written in the 13th century by Snorri Sturluson. In the ''Poetic Edda'', little information is provided about Sigyn other than her role in assisting her husband Loki during his captivity. In the ''Prose Edda'', her role in helping Loki through his time spent in bondage is reiterated, she appears in various kennings, and her status as a goddess is mentioned twice. Sigyn may appear on the Gosforth Cross and has been the subject of an amount of theory and cultural references. Attestations Sigyn is attested in the following works: ''Poetic Edda'' In stanza 35 of the ''Poetic Edda'' poem '' Völuspá'', a völva tells Odin that, amongst many other things, she sees Sigyn sitting very unhappily with her bound husband, Loki, under a "grove of hot springs".Lar ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Váli (son Of Loki)
In some versions of Norse mythology, Váli was one of the unlucky sons of Loki. He is mentioned in the ''Gylfaginning'' section of Snorri Sturluson's ''Prose Edda'', chapter 50. After the death of Baldr, the Æsir chase down and capture Loki; in this version it is an unnamed god rather than Váli, son of Loki, who binds Loki with his son's entrails: Váli, son of Loki, is otherwise unknown. A variant version in the ''Hauksbók'' manuscript of stanza 34 of "Völuspá" refers to this event; it begins: "Þá kná Vála , vígbǫnd snúa", usually amended to the nominative ''Váli'' in order to provide a subject for the verb; in Ursula Dronke's translation in her edition of the poem, "Then did Váli , slaughter bonds twist".Ursula Dronke (ed. and trans.), ''The Poetic Edda'' Volume II: ''Mythological Poems'', Oxford: Oxford University/Clarendon, 1997, repr. 2001, p. 76 This presumably refers to Váli, son of Óðinn, who was begotten to avenge Baldr's death, and thus it is not un ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Gosforth Cross Loki And Sigyn
Gosforth is a suburb of the city and metropolitan borough of Newcastle upon Tyne, England. It constituted a separate urban district from 1895 until 1974 before officially merging with the city of Newcastle upon Tyne. In 2001, it had a population of 23,620. There are four electoral wards on Newcastle City Council that include parts of Gosforth: Dene and South Gosforth, Fawdon and West Gosforth, Gosforth, and Parklands. Gosforth is located to the north of the city centre. History The origin of the area's name is thought to have come from 'Gese Ford', meaning 'the ford over the Ouse', referring to a crossing over the local River Ouse or Ouseburn. However, as it is first recorded as 'Goseford' in 1166, others think that the name originates from the Old English 'Gosaford', meaning 'a ford where the geese dwell'. Richard Welford notes that the names of North and South Gosforth come from the north and south of the River Ouse. South Gosforth was first mentioned in 1319, when it ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Nafnaþulur
''Nafnaþulur'' (Old Norse: ) is a subsection of the ''Prose Edda'', the last part of the ''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 ...''. It is a listing in verse of names that may be used in poetry for various items, such as gods, giants, people, animals, and weapons. The verses are not in all manuscripts of the ''Edda'' and appear independently, and are probably a later addition to Snorri's original composition; they may have been one of its sources. Jan de Vries, ''Altnordische Literaturgeschichte'' volume 2, Berlin: de Gruyter, 1967pp. 225-26 They are often omitted from editions and translations of the ''Edda''. References External links (verses 1-20; continues Skaldic poetry Sources of Norse mythology {{norse-myth-stub ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Haustlöng
''Haustlǫng'' (Old Norse: 'Autumn-long'; anglicized as ''Haustlöng'') is a skaldic poem composed around the beginning of the 10th century by the Norwegian skald Þjóðólfr of Hvinir. The poem has been preserved in the 13th-century ''Prose Edda'' by Snorri Sturluson, who quotes two groups of stanzas from it and some verses to illustrate technical features of skaldic diction. Snorri also who drew inspiration from Þjóðólfr to redact his own version of the myths told in ''Haustlöng''. The poem describes mythological scenes said by the skald to have been painted on a shield: Loki's betraying of Iðunn, the goddess who kept the Æsir eternally young - who was snatched from them by the jötunn Þjazi after he had assumed eagle form; and Thor's victorious combat against the strongest of the jötnar, Hrungnir. Title The title of the poem, ''Haustlǫng'', translated as 'Autumn-long', may refer to its period of composition or gestation by the skald, identified from a relative ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Kenning
A kenning ( Icelandic: ) is a figure of speech in the type of circumlocution, a compound that employs figurative language in place of a more concrete single-word noun. Kennings are strongly associated with Old Norse-Icelandic and Old English poetry. They continued to be a feature of Icelandic poetry (including ''rímur'') for centuries, together with the closely related heiti. A kenning has two parts: a base-word (also known as a head-word) and a determinant. For example, the base-word of the kenning "íss rauðra randa" ('icicle of red shields' WORD Einarr Skúlason: ''Øxarflokkr'' 9) is ''íss'' ('ice, icicle') and the determinant is ''rǫnd'' ('rim, shield-rim, shield'). The thing, person, place or being to which the kenning refers is known as its referent (in this case a sword). Although kennings are sometimes hyphenated in English translation, Old Norse poetry did not require kennings to be in normal word order, nor do the parts of the kenning need to be side-by-side. The ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ægir
Ægir (anglicised as Aegir; Old Norse 'sea'), Hlér (Old Norse 'sea'), or Gymir (Old Norse less clearly 'sea, engulfer'), is a jötunn and a personification of the sea in Norse mythology. In the Old Norse record, Ægir hosts the gods in his halls and is associated with brewing ale. Ægir is attested as married to a goddess, Rán, who also personifies the sea, and together the two produced daughters who personify waves, the Nine Daughters of Ægir and Rán, and Ægir's son is Snær, personified snow. Ægir may also be the father of the beautiful jötunn Gerðr, wife of the god Freyr, or these may be two separate figures who share the same name (see below and Gymir (father of Gerðr)). One of Ægir's names, ''Hlér'', is the namesake of the island Læsø (Old Norse ''Hléysey'' 'Hlér's island') and perhaps also Lejre in Denmark. Scholars have long analyzed Ægir's role in the Old Norse corpus, and the concept of the figure has had some influence in modern popular culture. Names ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Æsir
The Æsir (Old Norse: ) are the gods of the principal pantheon in Norse religion. They include Odin, Frigg, Höðr, Thor, and Baldr. The second Norse pantheon is the Vanir. In Norse mythology, the two pantheons wage war against each other, resulting in a unified pantheon. Unlike the Old English word ''god'' (and the Old Norse word '), Æsir was never converted over to Christian use. Etymology ''Æsir'' is the plural of '' áss'', ''ǫ́ss'' "god". In genitival compounds, it takes the form ', e.g. in ' ("Thor of the Æsir"), besides ' found in : '' ás-brú'' "gods' bridge" (the rainbow), : ' "gods' enclosure", : ' "gods' kin", : ' "gods' leader", : ' "gods' might" (especially of Thor), : ' "divine wrath" etc. : ' "national god" (') is a title of Thor, as is : ' "almighty god", while it is Odin who is "the" '. There is also Old East Norse dialectal : *''ās-ækia'' (OWN: *''áss-ekja''), i.e. "god ride" (Thor riding in his wagon), resulting in the modern Swedish word : '' ås ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ragnarök
In Norse mythology, (; non, Ragnarǫk) is a series of events, including a great battle, foretelling the death of numerous great figures (including the gods Odin, Thor, Týr, Freyr, Heimdallr, and Loki), natural disasters, and the submersion of the world in water. After these events, the world will rise again, cleansed and fertile, the surviving and returning gods will meet and the world will be repopulated by two human survivors. is an important event in Norse mythology and has been the subject of scholarly discourse and theory in the history of Germanic studies. The event is attested primarily in the ''Poetic Edda'', compiled in the 13th century from earlier traditional sources, and the ''Prose Edda'', written in the 13th century by Snorri Sturluson. In the ''Prose Edda'' and in a single poem in the ''Poetic Edda'', the event is referred to as (), a usage popularised by 19th-century composer Richard Wagner with the title of the last of his ''Der Ring des Nibelungen'' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Numbers In Germanic Paganism
The numbers three and nine are significant numbers in Norse mythology and Germanic paganism. Both numbers (and multiples thereof) appear throughout surviving attestations of Norse mythology, in both mythology and Germanic paganism.. While the number three appears significant in many cultures, Norse mythology appears to put special emphasis on the number nine. Along with the number 27, both numbers also figure into the lunar Germanic calendar. Attestations Three The number three occurs with great frequency in grouping individuals and artefacts: *There were three original beings: the primordial cow Audhumla, Ymir the first giant, and Búri the first god and grandfather of Odin. *For three days Audhumla licked the ice of Ginnungagap until Búri was freed. *Ymir had three direct offspring: a boy and girl who grew from beneath his arms and a six-headed son who sprang from the coupling of his feet. *There were three generations of giants before the race as a whole was destroyed ... [...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] |
Gylfaginning
''Gylfaginning'' (Old Norse: 'The Beguiling of Gylfi' or 'The Deluding of Gylfi'; c. 20,000 words; 13th century Old Norse pronunciation ) is the first part of the 13th century ''Prose Edda'' after the Prologue. The ''Gylfaginning'' deals with the creation and destruction of the world of the Æsir and many other aspects of Norse mythology. The second part of the Prose Edda is called the ''Skáldskaparmál'' and the third '' Háttatal''. Summary The ''Gylfaginning'' tells the story of Gylfi, a king of "the land that men now call Sweden", who, after being tricked by one of the goddesses of the Æsir, wonders if all Æsir use magic and tricks for their will to be done. This is why he journeys to Asgard, but on the way he is tricked by the gods and arrives in some other place, where he finds a great palace. Inside the palace he encounters a man who asks Gylfi's name and so King Gylfi introduces himself as Gangleri. Gangleri then is taken to the king of the palace and comes upon thre ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
