1.
Ansuz (rune)
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Ansuz is the conventional name given to the a-rune of the Elder Futhark, ᚨ. The name is based on Proto-Germanic *ansuz, denoting a deity belonging to the pantheon in Germanic paganism. The shape of the rune is likely from Neo-Etruscan a, like Latin A ultimately from Phoenician aleph, in the Norwegian rune poem, óss is given a meaning of estuary while in the Anglo-Saxon one, ōs ᚩ takes the Latin meaning of mouth. The Younger Futhark rune is transliterated as ą to distinguish it from the new ár rune, since the name of a is attested in the Gothic alphabet as ahsa or aza, the common Germanic name of the rune may thus either have been *ansuz god, or *ahsam ear. The Anglo-Saxon futhorc split the Elder Futhark a rune into three independent runes due to the development of the system in Anglo-Frisian. These three runes are ōs ᚩ, ac oak ᚪ, and æsc ᚫ ash, the Younger Futhark corresponding to the Elder Futhark ansuz rune is ᚬ, called óss. This represented the phoneme /ɑ̃/, and sometimes /æ/ and /o/, the variant grapheme ᚯ became independent as representing the phoneme /ø/ during the 11th to 14th centuries. In the Icelandic rune poem, the name óss refers to Odin, ᚬÓss er algingautr ok ásgarðs jöfurr, Óss is aged Gautr and prince of Ásgardr and lord of Vallhalla
2.
Baldr
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Baldr is a god in Norse mythology, who is given a central role in the mythology. His precise function is, however, disputed and he is often interpreted as the god of love, peace, forgiveness, justice, light or purity, but he was not directly attested as a god of such. He is the son of Odin and the goddess Frigg. His twin brother is the blind god Höðr, jacob Grimm in his Teutonic Mythology identifies Old Norse Baldr with the Old High German Baldere, Palter, Paltar and with Old English bealdor, baldor lord, prince, king. Old Norse shows this usage of the word as an honorific in a few cases, as in baldur î brynju and herbaldr, both epithets of heroes in general. Grimm traces the etymology of the name to *balþaz, whence Gothic balþs, Old English bald, Old High German pald, all meaning white, but the interpretation of Baldr as the brave god may be secondary. Baltic has a word meaning the white, the good, in continental Saxon and Anglo-Saxon tradition, the son of Woden is called not Bealdor but Baldag and Bældæg, Beldeg, which shows association with day, possibly with Day personified as a deity. This, as Grimm points out, would agree with the shining one, white one. Grimms etymology is endorsed by modern research, according to Rudolf Simek, the original name for Baldr must be understood as shining day. One of the two Merseburg Incantations names Baldere, but also mentions a figure named Phol, considered to be a byname for Baldr and this interpretation is linked to the presupposition that the figure in question is a companion of Wodan, the upper god. In a different interpretation, phol is just another form of folon mentioned in the next line, in the Poetic Edda the tale of Baldrs death is referred to rather than recounted at length. Among the visions which the Völva sees and describes in the known as the Völuspá is one of the fatal mistletoe, the birth of Váli. Yet looking far into the future the Völva sees a vision of a new world. The Eddic poem Baldrs Dreams mentions that Baldr has bad dreams which the gods then discuss, Odin rides to Hel and awakens a seeress, who tells him Höðr will kill Baldr but Vali will avenge him. In Gylfaginning, Baldur is described as follows, Apart from this description Baldr is known primarily for the story of his death and his death is seen as the first in the chain of events which will ultimately lead to the destruction of the gods at Ragnarök. Baldr will be reborn in the new world, according to Völuspá and he had a dream of his own death and his mother had the same dreams. Since dreams were usually prophetic, this depressed him, so his mother Frigg made every object in every realm vow never to hurt Baldr, all objects made this vow except mistletoe. When Loki, the mischief-maker, heard of this, he made a spear from this plant
3.
Christoffer Wilhelm Eckersberg
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Christoffer Wilhelm Eckersberg was a Danish painter. He was born in Blåkrog in the Duchy of Schleswig, to Henrik Vilhelm Eckersberg, painter and carpenter and he went on to lay the foundation for the period of art known as the Golden Age of Danish Painting, and is referred to as the Father of Danish painting. In 1786 his family moved to Blans, a village near the picturesque Alssund, where he enjoyed drawing pictures of the surrounding countryside, after confirmation he began his training as a painter under church- and portrait painter, Jes Jessen of Aabenraa. He continued his training at 17 years of age under Josiah Jacob Jessen in Flensborg and he, however, had his sights set on being accepted at the Royal Danish Academy of Art in Copenhagen. Still under apprenticeship he produced proficient drawings and paintings, having amassed some money, including financial support from local well-wishers, he arrived at Copenhagens Tollbooth on 23 May 1803. He was accepted into the Academy without payment in 1803 where he studied with Nikolaj Abraham Abildgaard and he made good progress, painting historical paintings, portraits and landscapes. However, friction between him and Abildgaard impeded his advancement, and he did not win the Academys big gold medal until 1809 and he also worked to earn living money as a hand laborer, and he made drawings for copperplate etchings. Although he received promise of a stipend in conjunction with the gold medal. On 1 July 1810, he married E. Christine Rebecca Hyssing against his wishes, in order to legitimize a son, Erling Carl Vilhelm Eckersberg and his son, Erling, eventually followed in his fathers footsteps with an Academy education, and a career as a copperplate engraver. On 3 July, a few days after the wedding, he began his travels out of the country, along with Tønnes Christian Bruun de Neergaard, writer, enthusiastic art lover and financial supporter, he made his way over Germany to Paris. Here he studied under neoclassicist Jacques-Louis David from 1811-1812 and he improved his skills in painting the human form, and followed his teachers admonition to paint after Nature and the Antique in order to find Truth. It was here that he developed a friendship with Paris roommate, fellow artist Jens Peter Møller. After two years he traveled further via Florence to Rome where he continued his studies between 1813-1816 and he worked on improving his skills as a history painter, and enjoyed painting smaller studies of the local life and area. He lived there three years among a group of artists, with Bertel Thorvaldsen as the cultural head. Eckersberg and Thorvaldsen developed a lasting relationship, and the master served the younger Eckersberg as both loyal friend and advisor. Eckersberg painted one of his best portraits, a portrait of Thorvaldsen, in Rome 1814, life in Rome agreed with him, and he was greatly affected by the bright southern light he experienced there. He produced a body of work during those years, including a number of exceptional landscape studies. His divorce from Hyssing was finalized during his stay out of the country, shortly after his return to Denmark he arranged for his admission into the Academy, and received as the subject of his admissions painting the Norse legend, the Death of Baldur
4.
Old Norse
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Old Norse was a North Germanic language that was spoken by inhabitants of Scandinavia and inhabitants of their overseas settlements during about the 9th to 13th centuries. These dates, however, are not absolute, since written Old Norse is found well into the 15th century, Old Norse was divided into three dialects, Old West Norse, Old East Norse and Old Gutnish. Old West and East Norse formed a continuum, with no clear geographical boundary between them. For example, Old East Norse traits were found in eastern Norway, although Old Norwegian is classified as Old West Norse, most speakers spoke Old East Norse in what is present day Denmark and Sweden. Old Gutnish, the more obscure dialectal branch, is included in the Old East Norse dialect due to geographical associations. It developed its own features and shared in changes to both other branches. The 12th century Icelandic Gray Goose Laws state that Swedes, Norwegians, Icelanders and Danes spoke the same language, another term used, used especially commonly with reference to West Norse, was norrœnt mál. In some instances the term Old Norse refers specifically to Old West Norse, the Old East Norse dialect was spoken in Denmark, Sweden, settlements in Kievan Rus, eastern England, and Danish settlements in Normandy. The Old Gutnish dialect was spoken in Gotland and in settlements in the East. In the 11th century, Old Norse was the most widely spoken European language, in Kievan Rus, it survived the longest in Veliky Novgorod, probably lasting into the 13th century there. Norwegian is descended from Old West Norse, but over the centuries it has heavily influenced by East Norse. Old Norse also had an influence on English dialects and Lowland Scots and it also influenced the development of the Norman language, and through it and to a smaller extent, that of modern French. Various other languages, which are not closely related, have heavily influenced by Norse, particularly the Norman dialects, Scottish Gaelic. The current Finnish and Estonian words for Sweden are Ruotsi and Rootsi, of the modern languages, Icelandic is the closest to Old Norse. Written modern Icelandic derives from the Old Norse phonemic writing system, contemporary Icelandic-speakers can read Old Norse, which varies slightly in spelling as well as semantics and word order. However, pronunciation, particularly of the phonemes, has changed at least as much as in the other North Germanic languages. Faroese retains many similarities but is influenced by Danish, Norwegian, although Swedish, Danish and the Norwegian languages have diverged the most, they still retain asymmetric mutual intelligibility. Speakers of modern Swedish, Norwegian and Danish can mostly understand each other without studying their neighboring languages, the languages are also sufficiently similar in writing that they can mostly be understood across borders
5.
Pantheon (religion)
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A pantheon directed by a thunderboltwielding autocrat might suggest a patriarchy and the valuing of warrior skills. A pantheon headed by a great-mother goddess could suggest an agricultural society. To confront the pantheon of the Egyptians is to confront a worldview marked by a sense of death and resurrection and the agricultural importance of the cycles of nature. The Greek pantheon is a metaphor for a view of life that values art, beauty, and the power of the individual. Max Webers 1922 opus Economy and Society discusses the link between a pantheon of gods and the development of monotheism, Pantheon can also refer to a temple or sacred building explicitly dedicated to all deities, avoiding the difficulty of giving an exhaustive list. The most known such structure is the Pantheon of Rome, first built between the years 27 BCE and 14 CE, the building standing today was constructed on the same site around 126 CE. It was dedicated to all gods as a gesture embracing the religious syncretism in the increasingly multicultural Roman Empire, with subjects worshipping gods from many cultures, the building was later renovated for use as a Christian church in 609 under Pope Boniface IV. Since the 16th century, pantheon can also refer in a sense to the set of a societys exalted persons. Wrigley, Richard & Craske, Matthew, Pantheons, Transformations of a Monumental Idea
6.
Old Norse religion
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Norse religion refers to the religious traditions of the Norsemen prior to the Christianization of Scandinavia, specifically during the Viking Age. Norse religion is a folk religion and it was the northern variation of the religion practiced in the lands inhabited by the Germanic tribes across most of Northern and Central Europe prior to Roman and Holy Roman incursions. However, it was not formalized nor categorized as a subset of Germanic paganism until it was described by outsiders who came into contact with native practitioners. The Norse - or people of Scandinavia - have always had contact with cultures outside Scandinavia. They were well aware of foreign religions and they traded, intermarried and sometimes worked as henchmen for other cultures, including the Romans. Most titles bestowed upon Norse religion are the ones which were used to describe the religion in a competitive manner, some of these terms were hedendom, Heidentum, Heathenry or Pagan. A more romanticized name for Norse religion is the medieval Icelandic term Forn Siðr or Old Custom, knowledge about Norse religion has been gathered from archaeological discoveries and from literature produced after the Christianization of Scandinavia. The literary sources that reference Norse paganism were written after the religion had declined, the vast majority of this came from 13th-century Iceland, where Christianity had taken longest to gain hold because of its remote location. The key literary texts for the study of Norse religion are the Prose Edda by Snorri Sturluson, the Gesta Danorum by Saxo Grammaticus and the Poetic Edda, by an unknown writer or writers. Saga literature informs us of the not only of the literate elite. Sagas are categorized on the basis of events described in the saga took place. Though Sagas are often mythical in nature, the ambitions are to give a realistic description of past events. Many sites in Scandinavia have yielded information about early Scandinavian culture. The oldest extant cultural examples are petroglyphs or helleristninger/hällristningar and these are usually divided into two categories according to age, hunting-glyphs and agricultural-glyphs. The hunting glyphs are the oldest and are found in Northern Scandinavia. These finds seem to indicate an existence based on hunting and fishing. These motifs were gradually subsumed by glyphs with more zoomorphic, or perhaps religious, the glyphs from the region of Bohuslän are later complemented with younger agricultural glyphs, which seem to depict an existence based more heavily on agriculture. These later motifs primarily depict ships, solar and lunar motifs, geometrical spirals and anthropomorphic beings and these finds shows several signs of rituals in a seemingly religious context, including some strong indications of human sacrifice such as the case of the Tollund Man bog body
7.
Odin
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In Germanic mythology, Odin is a widely revered god. In the modern period, Odin continued to be acknowledged in the folklore of Germanic Europe. Forms of his name appear frequently throughout the Germanic record, though narratives regarding Odin are mainly found in Old Norse works recorded in Iceland and these texts make up the bulk of modern understanding of Norse mythology. In Old Norse texts, Odin is depicted as one-eyed and long-bearded, frequently wielding a spear named Gungnir, and wearing a cloak, Odin is attested as having many sons, most famously the god Baldr with Frigg, and is known by hundreds of names. Odin has an association with Yule, and mankinds knowledge of both the runes and poetry is also attributed to him. In Old Norse texts, Odin is given primacy over female beings associated with the battlefield—the valkyries—and oversees Valhalla, where he receives half of those who die in battle, the other half are chosen by the goddess Freyja for her afterlife location, Fólkvangr. In later folklore, Odin appears as a leader of the Wild Hunt and he has also been associated with charms and other forms of magic, particularly in Old English and Old Norse texts. Odin has been a frequent subject of study in Germanic studies, in the modern period, Odin has inspired numerous works of poetry, music, and other forms of media. He is venerated in most forms of the new religious movement Heathenry, together with other gods venerated by the ancient Germanic peoples, some branches focus particularly on him. The Old Norse theonym Óðinn and its cognates, including Old English Wōden, Old Saxon Wōden, the masculine noun *wōđanaz developed from the Proto-Germanic adjective *wōđaz, related to Latin vātēs and Old Irish fáith, both meaning seer, prophet. Adjectives stemming from *wōđaz include Gothic woþs possessed, Old Norse óðr, mad, frantic, furious, additionally the Old Norse noun æði rage, fury and Old High German wuotī madness derive from the feminine noun *wōđīn, from *wōđaz. Over 170 names are recorded for the god Odin and these names are variously descriptive of attributes of the god, refer to myths involving him, or refer to religious practices associated with the god. This multitude of names makes Odin the god with the most names known among the Germanic peoples, the weekday name Wednesday derives from Old English wōdnesdæg. Cognate terms are found in other Germanic languages, such as Middle Low German wōdensdach, all of these terms derive from Proto-Germanic *Wodensdag, itself a Germanic interpretation of Latin Dies Mercurii. However, in Old High German, the derived from Odins was replaced by a translation of Church Latin media hebdomas. The earliest records of the Germanic peoples were recorded by the Romans and they regard it as a religious duty to offer to him, on fixed days, human as well as other sacrificial victims. Hercules and Mars they appease by animal offerings of the permitted kind, in this instance, Tacitus refers to the god Odin as Mercury, Thor as Hercules, and Týr as Mars, and the identity of the Isis of the Suebi has been debated. But their rankings in their respective religious spheres may have very different
8.
Frigg
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In Germanic mythology, Frigg, Frija, Frea, and Frige is a goddess. In nearly all sources, she is described as the wife of the god Odin, in Old High German and Old Norse sources, she is also connected with the goddess Fulla. The English weekday name Friday bears her name, Frigg is described as a goddess associated with foreknowledge and wisdom in Norse mythology, the northernmost branch of Germanic mythology and most extensively attested. The children of Frigg and Odin include the gleaming god Baldr, due to significant thematic overlap, scholars have proposed a particular connection to the goddess Freyja. After Christianization, mention of Frigg continued to occur in Scandinavian folklore, in modern times, Frigg has appeared in modern popular culture, has been the subject of art, and receives modern veneration in Germanic Neopaganism. The theonyms Frigg and Frija are cognate forms—linguistic siblings of the same origin—that descend from a substantivized feminine of Proto-Germanic *frijaz, *frijaz descends from the same source as the feminine Sanskrit noun priyā and the feminine Avestan noun fryā. In the modern period, an -a suffix is applied to denote femininity. This spelling also serves the purpose of distancing the goddess from the English word frig, the connection with and possible earlier identification of the goddess Freyja with Frigg in the Proto-Germanic period is a matter of scholarly debate. The name Freyja is not attested outside of Scandinavia, like the name of the group of gods to which Freyja belongs, the Vanir. This is in contrast to the name of the goddess Frigg, who is attested as a common among the Germanic peoples. The best that can be done is to survey the arguments for and against their identity, the English weekday name Friday comes from Old English Frīges Day and is cognate with Old High German frîatac. Both weekday names are result of interpretatio germanica that occurred at or before the 3rd or 4th century CE, several place names refer to Frigg in what are now Norway and Sweden, although her name is altogether absent in recorded place names in Denmark. According to this legend, a people known as the Winnili were ruled by a woman named Gambara who had two sons, Ybor and Agio. The Vandals, ruled by Ambri and Assi, came to the Winnili with their army, Ybor, Agio, and their mother Gambara rejected their demands for tribute. Ambra and Assi then asked the god Godan for victory over the Winnili, to which Godan responded, Whom I shall first see when at sunrise, meanwhile, Ybor and Agio called upon Frea, Godans wife. Frea counseled them that at sunrise the Winnil should come, at sunrise, Frea turned Godans bed around to face east and woke him. Godan saw the Winnili, including their women, and asked who are those Long-beards. Frea responded to Godan, As you have given them a name, Godan did so, so that they should defend themselves according to his counsel and obtain the victory
9.
Thor
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In Norse mythology, Thor is a hammer-wielding god associated with thunder, lightning, storms, oak trees, strength, the protection of mankind, and also hallowing and fertility. The cognate deity in wider Germanic mythology and paganism was known in Old English as Þunor and in Old High German as Donar, into the modern period, Thor continued to be acknowledged in rural folklore throughout Germanic regions. Thor is frequently referred to in place names, the day of the week Thursday bears his name, in Norse mythology, largely recorded in Iceland from traditional material stemming from Scandinavia, numerous tales and information about Thor are provided. With Sif, Thor fathered the goddess Þrúðr, with Járnsaxa, he fathered Magni, with a mother whose name is not recorded, he fathered Móði, and he is the stepfather of the god Ullr. The same sources list Thor as the son of the god Odin and the earth, Jörð. Thor has two servants, Þjálfi and Röskva, rides in a cart or chariot pulled by two goats, Tanngrisnir and Tanngnjóstr, and is ascribed three dwellings. Thor wields the mountain-crushing hammer, Mjölnir, wears the belt Megingjörð and the iron gloves Járngreipr, Thor has inspired numerous works of art and references to Thor appear in modern popular culture. Like other Germanic deities, veneration of Thor is revived in the period in Heathenry. The name of the god is the origin of the weekday name Thursday, by employing a practice known as interpretatio germanica during the Roman Empire period, the Germanic peoples adopted the Roman weekly calendar, and replaced the names of Roman gods with their own. Latin dies Iovis was converted into Proto-Germanic *Þonares dagaz, from which stems modern English Thursday, beginning in the Viking Age, personal names containing the theonym Thórr are recorded with great frequency. Prior to the Viking Age, no examples are recorded, thórr-based names may have flourished during the Viking Age as a defiant response to attempts at Christianization, similar to the wide scale Viking Age practice of wearing Thors hammer pendants. They regard it as a duty to offer to him, on fixed days. Hercules and Mars they appease by animal offerings of the permitted kind, in this instance, Tacitus refers to the god Odin as Mercury, Thor as Hercules, and the god Týr as Mars, and the identity of the Isis of the Suebi has been debated. In Thors case, the identification with the god Hercules is likely at least in part due to similarities between Thors hammer and Hercules club. In his Annals, Tacitus again refers to the veneration of Hercules by the Germanic peoples, Donar, the southern Germanic form of the gods name. According to an account, the Christian missionary Saint Boniface felled an oak tree dedicated to Jove in the 8th century. Around the second half of the 8th century, Old English mentions of a figure named Thunor are recorded, gabriel Turville-Petre saw this as an invented origin for the placename demonstrating loss of memory that Thunor had been a gods name. Adam details that Thor, they reckon, rules the sky, he governs thunder and lightning, winds and storms, fine weather and fertility and that Thor, with his mace, looks like Jupiter
10.
Vanir
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In Norse mythology, the Vanir are a group of gods associated with fertility, wisdom, nature, magic, and the ability to see the future. The Vanir are one of two groups of gods and are the namesake of the location Vanaheimr, after the Æsir–Vanir War, the Vanir became a subgroup of the Æsir. Subsequently, members of the Vanir are sometimes referred to as members of the Æsir. The Vanir are only attested in these Old Norse sources, Vanir is sometimes anglicized to Wanes. All sources describe the deities Njörðr, Freyr and Freyja as members of the Vanir, a euhemerized prose account in Heimskringla adds that Njörðrs sister—whose name is not provided—and Kvasir were Vanir. In addition, Heimskringla reports a tale involving king Sveigðirs visit to Vanaheimr, where he meets a woman by the name of Vana, while not attested as Vanir, the gods Heimdallr and Ullr have been theorized as potential members of the group. In the Prose Edda, a name listed for boars is Van-child and they have speculated whether the Vanir originally represented pre-Indo-European deities or Indo-European fertility gods, and have theorized a form of the gods as venerated by the pagan Anglo-Saxons. Numerous theories have proposed for the etymology of Vanir. Page says that, while there are no shortages of etymologies for the word, it is tempting to link the word with Old Norse vinr, friend, and Latin Venus, goddess of physical love. In the Poetic Edda, the Vanir, as a group, are referenced in the poems Völuspá, Vafþrúðnismál, Skírnismál, Þrymskviða. In Vafþrúðnismál, Gagnráðr engages in a game of wits with the jötunn Vafþrúðnir, Gagnráðr asks Vafþrúðnir where the Van god Njörðr came from, for though he rules over many hofs and hörgrs, Njörðr was not raised among the Æsir. Vafþrúðnir responds that Njörðr was created in Vanaheimr by wise powers and details that during the Æsir–Vanir War, in addition, when the world ends, Njörðr will return to the wise Vanir. Alvíssmál consists of question and answer exchanges between the dwarf Alvíss and the god Thor, in the poem, Alvíss supplies terms that various groups, including the Vanir, use to refer to various subjects. Alvíss attributes nine terms to the Vanir, one for Earth, Heaven, clouds, calm, the sea, fire, wood, seed, the poem Þrymskviða states that the god Heimdallr possesses foreknowledge, as the Vanir also can. Sigrdrífumál records that the Vanir are in possession of a sacred mead, in the poem, the valkyrie Sigrdrífa provides mystical lore about runes to the hero Sigurd. Sigrdrífa notes that runes were carved on to various creatures, deities and other figures. This mead is possessed by the Æsir, the elves, mankind, in Skírnismál, the beautiful jötunn Gerðr first encounters the god Freyrs messenger Skírnir, and asks him if he is of the elves, of the Æsir, or of the wise Vanir. Skírnir responds that he is not of any of the three groups, later in the poem, Skírnir is successful in his threats against Gerðr, and Gerðr offers Skírnir a crystal cup full of mead, noting that she never thought that she would love one of the Vanir
11.
Norse mythology
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The cosmos in Norse mythology consists of Nine Worlds that flank a central cosmological tree, Yggdrasil. Units of time and elements of the cosmology are personified as deities or beings, various forms of a creation myth are recounted, where the world is created from the flesh of the primordial being Ymir, and the first two humans are Ask and Embla. These worlds are foretold to be reborn after the events of Ragnarök, there the surviving gods will meet, and the land will be fertile and green, and two humans will repopulate the world. Norse mythology has been the subject of scholarly discourse since the 17th century, by way of comparative mythology and historical linguistics, scholars have identified elements of Germanic mythology reaching as far back as Proto-Indo-European mythology. In the modern period, the Romanticist Viking revival re-awoke an interest in the subject matter, the myths have further been revived in a religious context among adherents of Germanic Neopaganism. The majority of these Old Norse texts were created in Iceland and this occurred primarily in the 13th century. The Prose Edda was composed as a manual for producing skaldic poetry—traditional Old Norse poetry composed by skalds. Originally composed and transmitted orally, skaldic poetry utilizes alliterative verse, kennings, the Prose Edda presents numerous examples of works by various skalds from before and after the Christianization process and also frequently refers back to the poems found in the Poetic Edda. The Poetic Edda consists almost entirely of poems, with some prose narrative added, in comparison to skaldic poetry, Eddic poetry is relatively unadorned. Numerous further texts, such as the sagas, provide further information, the saga corpus consists of thousands of tales recorded in Old Norse ranging from Icelandic family histories to Migration period tales mentioning historic figures such as Attila the Hun. By way of historical linguistics and comparative mythology, comparisons to other attested branches of Germanic mythology may also lend insight, wider comparisons to the mythology of other Indo-European peoples by scholars has resulted in the potential reconstruction of far earlier myths. Of the mythical tales and poems that are presumed to have existed during the Middle Ages, Viking Age, Migration Period, numerous gods are mentioned in the source texts. In the mythology, Thor lays waste to numerous jötnar who are foes to the gods or humanity, the god Odin is also frequently mentioned in surviving texts. One-eyed, wolf and raven-flanked, and spear in hand, Odin pursues knowledge throughout the worlds, Odin has a strong association with death, Odin is portrayed as the ruler of Valhalla, where valkyries carry half of those slain in battle. Odins wife is the powerful goddess Frigg who can see the future but tells no one, and together they have a beloved son, Baldr. After a series of dreams had by Baldr of his death, his death is engineered by Loki, and Baldr thereafter resides in Hel. Odin must share half of his share of the dead with a powerful goddess and she is beautiful, sensual, wears a feathered cloak, and practices seiðr. She rides to battle to choose among the slain, and brings her chosen to her afterlife field Fólkvangr, Freyja weeps for her missing husband Óðr, and seeks after him in far away lands
12.
Old English
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Old English or Anglo-Saxon is the earliest historical form of the English language, spoken in England and southern and eastern Scotland in the early Middle Ages. It was brought to Great Britain by Anglo-Saxon settlers probably in the mid 5th century, Old English developed from a set of Anglo-Frisian or North Sea Germanic dialects originally spoken by Germanic tribes traditionally known as the Angles, Saxons, and Jutes. As the Anglo-Saxons became dominant in England, their language replaced the languages of Roman Britain, Common Brittonic, a Celtic language, Old English had four main dialects, associated with particular Anglo-Saxon kingdoms, Mercian, Northumbrian, Kentish and West Saxon. It was West Saxon that formed the basis for the standard of the later Old English period, although the dominant forms of Middle. The speech of eastern and northern parts of England was subject to strong Old Norse influence due to Scandinavian rule, Old English is one of the West Germanic languages, and its closest relatives are Old Frisian and Old Saxon. Like other old Germanic languages, it is different from Modern English. Old English grammar is similar to that of modern German, nouns, adjectives, pronouns, and verbs have many inflectional endings and forms. The oldest Old English inscriptions were using a runic system. Old English was not static, and its usage covered a period of 700 years, from the Anglo-Saxon settlement of Britain in the 5th century to the late 11th century, some time after the Norman invasion. While indicating that the establishment of dates is a process, Albert Baugh dates Old English from 450 to 1150, a period of full inflections. Perhaps around 85 per cent of Old English words are no longer in use, Old English is a West Germanic language, developing out of Ingvaeonic dialects from the 5th century. It came to be spoken over most of the territory of the Anglo-Saxon kingdoms which became the Kingdom of England and this included most of present-day England, as well as part of what is now southeastern Scotland, which for several centuries belonged to the Anglo-Saxon kingdom of Northumbria. Other parts of the island – Wales and most of Scotland – continued to use Celtic languages, Norse was also widely spoken in the parts of England which fell under Danish law. Anglo-Saxon literacy developed after Christianisation in the late 7th century, the oldest surviving text of Old English literature is Cædmons Hymn, composed between 658 and 680. There is a corpus of runic inscriptions from the 5th to 7th centuries. The Old English Latin alphabet was introduced around the 9th century, with the unification of the Anglo-Saxon kingdoms by Alfred the Great in the later 9th century, the language of government and literature became standardised around the West Saxon dialect. In Old English, typical of the development of literature, poetry arose before prose, a later literary standard, dating from the later 10th century, arose under the influence of Bishop Æthelwold of Winchester, and was followed by such writers as the prolific Ælfric of Eynsham. This form of the language is known as the Winchester standard and it is considered to represent the classical form of Old English
13.
Anglo-Saxon paganism
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A variant of the Germanic paganism found across much of north-western Europe, it encompassed a heterogeneous variety of disparate beliefs and cultic practices, with much regional variation. Anglo-Saxon paganism was a belief system, focused around a belief in deities known as the ése. The most prominent of these deities was probably Woden, other prominent gods included Thunor, there was also a belief in a variety of other supernatural entities which inhabited the landscape, including elves, nicor, and dragons. There is some evidence for the existence of temples, although other cultic spaces might have been open-air. The belief system also included ideas about magic and witchcraft. The deities of this provided the basis for the names of the days of the week in the English language. What is known about the religion and its accompanying mythology have since influenced both literature and Modern Paganism, the word pagan is a Latin term that was used by Christians in Anglo-Saxon England to describe non-Christians. These pagan belief systems would have been inseparable from other aspects of daily life and they also suggested that early Anglo-Saxon Christianity had a similar structure, although acknowledged that this would be a controversial notion. As a phenomenon, it appeared to lack any rules or consistency, also exhibiting regional variation, thus, the archaeologist Aleks Pluskowski suggested that it is possible to talk of multiple Anglo-Saxon paganisms. Also adopting the categories of Gustav Mensching, she described Anglo-Saxon paganism as a religion, in that they concentrated on survival. Using the expressions paganism or heathenism when discussing pre-Christian belief systems in Anglo-Saxon England is problematic, historically, many early scholars of the Anglo-Saxon period used the terms to describe the religious beliefs in England before its conversion to Christianity in the 7th century. Several later scholars criticised the use of the term in this context, the term pre-Christian religion avoids the judgemental connotations of paganism and heathenism but is not always chronologically accurate. The pre-Christian society of Anglo-Saxon England was non-literate, thus there is no contemporary written evidence of the Anglo-Saxon practice of paganism. Far fewer textual records discuss Anglo-Saxon paganism than the belief systems found in nearby Ireland, Francia. There is no neat, formalised account of Anglo-Saxon pagan beliefs as there is for instance for Classical mythology, although many scholars have used Norse mythology as a guide to understanding the beliefs of pre-Christian Anglo-Saxon England, caution has been expressed as to the utility of this approach. As Stenton noted, the connection between Anglo-Saxon and Scandinavian paganism occurred in a past which was already remote at the time of the Anglo-Saxon migration to Britain. Moreover, there was clear diversity among the pre-Christian belief systems of Scandinavia itself, Old English place-names also provide some insight into the pre-Christian beliefs and practices of Anglo-Saxon England. Some of these place-names reference the names of deities, while others use terms that refer to cultic practices that took place there
14.
Old High German
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Old High German is the earliest stage of the German language, conventionally covering the period from around 700 to 1050. Coherent written texts do not appear until the half of the 8th century. There are, however, a number of Elder Futhark inscriptions dating to the 6th century, as well as single words, during the migration period, the Elbe Germanic tribes settled in what became Alamannia, the Duchy of Bavaria and the Kingdom of Lombardy. Old High German comprises the dialects of these groups which underwent the Second Sound Shift during the 6th Century, namely all of Elbe Germanic, in the south, the Langobards, who had settled in Northern Italy, maintained their dialect until their conquest by Charlemagne in 774. This area did not become German-speaking again until the German eastward expansion of the early 12th century, though there was some attempt at conquest, Old High German literacy is a product of the monasteries, notably at St. Gallen, Reichenau and Fulda. Its origins lie in the establishment of the German church by Boniface in the mid 8th century, einhard tells how Charlemagne himself ordered that the epic lays should be collected for posterity. It was the neglect or religious zeal of later generations that led to the loss of these records, thus, it was Charlemagnes weak successor, Louis the Pious, who destroyed his fathers collection of epic poetry on account of its pagan content. Hrabanus Maurus, a student of Alcuins and abbot at Fulda from 822, was an important advocate of the cultivation of German literacy, among his students were Walafrid Strabo and Otfrid of Weissenburg. Notker Labeo towards the end of the Old High German period was among the greatest stylists in the language, the main difference between Old High German and the West Germanic dialects from which it developed is that it underwent the High German consonant shift. This is generally dated approximately to the late 5th and early 6th centuries—hence dating its start to around 500, the result of this sound change is that the consonantal system of German remains different from all other West Germanic languages, including English and Low German. Grammatically, however, Old High German remained very similar to Old English, Old Dutch, by the mid 11th century the many different vowels found in unstressed syllables had all been reduced to /ə/. Since these vowels were part of the endings in the nouns and verbs. For these reasons,1050 is seen as the start of the Middle High German period, for this reason the dialects may be termed monastery dialects. It declined after the conquest of the Lombard Kingdom by the Franks in 774 and it is classified as Upper German on the basis of evidence of the Second Sound Shift. The continued existence of a West Frankish dialect in the Western, claims that this might have been the language of the Carolingian court or that it is attested in the Ludwigslied, whose presence in a French manuscript suggests bilingualism, are controversial. The charts show the vowel and consonant systems of the East Franconian dialect in the 9th century and this is the dialect of the monastery of Fulda, and specifically of the Old High German Tatian. Old High German had five long vowels and six phonemic short vowels. Both occurred in stressed and unstressed syllables, notes, All back vowels likely had front-vowel allophones as a result of Umlaut
15.
Gothic language
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Gothic is an extinct Germanic language that was spoken by the Goths. It is known primarily from the Codex Argenteus, a copy of a fourth-century Bible translation. As a Germanic language, Gothic is a part of the Indo-European language family and it is the earliest Germanic language that is attested in any sizable texts, but it lacks any modern descendants. The oldest documents in Gothic date back to the fourth century, the language was in decline by the mid-sixth century, partly because of the military defeat of the Goths at the hands of the Franks, the elimination of the Goths in Italy, and geographic isolation. Gothic-seeming terms found in manuscripts may or may not belong to the same language. The existence of such early attested texts makes it a language of considerable interest in comparative linguistics, only a few documents in Gothic survive, not enough for completely reconstructing the language. That is especially true considering that most Gothic corpora are translations or glosses of other languages and he commissioned a translation of the Greek Bible into the Gothic language, of which roughly three-quarters of the New Testament and some fragments of the Old Testament have survived. It contains a part of the four Gospels. Since it is a translation from Greek, the language of the Codex Argenteus is replete with borrowed Greek words, the syntax in particular is often copied directly from the Greek. Codex Ambrosianus and the Codex Taurinensis, Five parts, totaling 193 leaves It contains scattered passages from the New Testament, of the Old Testament, the text likely had been somewhat modified by copyists. Codex Gissensis, One leaf, fragments of Luke 23–24 was found in Egypt in 1907 and was destroyed by damage in 1945. Several names in an Indian inscription were thought to be possibly Gothic by Krause, busbecqs material also contains many puzzles and enigmas and is difficult to interpret in the light of comparative Germanic linguistics. Reports of the discovery of parts of Ulfilas Bible have not been substantiated. Heinrich May in 1968 claimed to have found in England 12 leaves of a palimpsest containing parts of the Gospel of Matthew, only fragments of the Gothic translation of the Bible have been preserved. The translation was apparently done in the Balkans region by people in contact with Greek Christian culture. The Gothic Bible apparently was used by the Visigoths in Iberia until about 700 AD, and perhaps for a time in Italy, the Balkans, in exterminating Arianism, many texts in Gothic were probably expunged and overwritten as palimpsests or collected and burned. Very few secondary sources make reference to the Gothic language after about 800, some writers even referred to Slavic-speaking people as Goths. However, it is clear from Ulfilas translation that despite some puzzles the language belongs with the Germanic language group, the relationship between the language of the Crimean Goths and Ulfilass Gothic is less clear
16.
Jordanes
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Jordanes, also written Jordanis or, uncommonly, Jornandes, was a 6th-century Roman bureaucrat, who turned his hand to history later in life. While he also wrote Romana about the history of Rome, his work is his Getica. It is the extant ancient work dealing with the early history of the Goths. Jordanes was asked by a friend to write this book as a summary of a history of the Goths by the statesman Cassiodorus. He was selected for his known interest in history, his ability to write succinctly and he had been a high-level notarius, or secretary, of a small client state on the Roman frontier in Scythia Minor, modern south-eastern Romania and north-eastern Bulgaria. Other writers, e. g. Procopius, wrote works which are extant on the history of the Goths. As the only surviving work on Gothic origins, the Getica has been the object of critical review. Jordanes wrote in Late Latin rather than the classical Ciceronian Latin, according to his own introduction, he had only three days to review what Cassiodorus had written, meaning that he must also have relied on his own knowledge. Some of his statements are laconic, Jordanes writes about himself almost in passing, The Sciri, moreover, and the Sadagarii and certain of the Alani with their leader, Candac by name, received Scythia Minor and Lower Moesia. Paria, the father of my father Alanoviiamuth, was secretary to this Candac as long as he lived. Already in the Mommsen text edition of 1882 it was suggested that the long name of Jordanes father should be split into two parts, Alanovii Amuthis, both genitive forms. Jordanes fathers name would then be Amuth, the preceding word should then belong to Candac, signifying that he was an Alan. Mommsen, however, dismissed suggestions to emend a corrupt text, Jordanes writes that he was secretary to Candac, dux Alanorum, an otherwise unknown leader of the Alans. Jordanes was notarius, or secretary to Gunthigis Baza, a magister militum, nephew of Candac, the nature and details of the conversion remain obscure. The Goths had been converted with the assistance of Ulfilas, made bishop on that account, however, the Goths had adopted Arianism. Jordanes conversion may have been a conversion to the trinitarian Nicene creed, in the letter to Vigilius he mentions that he was awakened vestris interrogationibus - by your questioning. Alternatively, Jordanes conversio may mean that he had become a monk, or a religiosus, some manuscripts say that he was a bishop, some even say bishop of Ravenna, but the name Jordanes is not known in the lists of bishops of Ravenna. Jordanes wrote his Romana at the behest of a certain Vigilius, although some scholars have identified this person with pope Vigilius, there is nothing else to support the identification besides the name
17.
God (word)
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The English word God continues the Old English God, which is derived from Proto-Germanic *ǥuđán. The Proto-Germanic meaning of *ǥuđán and its etymology is uncertain and it is generally agreed that it derives from a Proto-Indo-European neuter passive perfect participle *ǵʰu-tó-m. This form within Proto-Indo-European itself was possibly ambiguous, and thought to derive from a root *ǵʰeu̯- to pour, libate, or from a root *ǵʰau̯- to call, to invoke. Sanskrit hutá = having been sacrificed, from the root hu = sacrifice. The oldest parts of the Gothic Bible, contained in the Codex Argenteus, is estimated to be from the fourth century, the words guda and guþ were used for God in the Gothic Bible. In 19th century scholarship, there were a number of alternative etymologies suggested, morgan Kavanagh in The Origin of Language and Myths claimed that the word god was taken from the Buddhas patriarchal name of Gotama. Henry Scadding, and Henry Le Mesurier in his book Mer-cur-ius, or The Word Maker, the connection of Gwydion with Wotan is due to Jacob Grimm. A significant number of scholars have connected this root with the names of three related Germanic tribes, the Geats, the Goths and the Gutar and these names may be derived from an eponymous chieftain Gaut, who was subsequently deified. Some variant forms of the name Odin such as the Lombardic Godan may point in the direction that the Lombardic form actually comes from Proto-Germanic *ǥuđánaz, during the complex christianization of the Germanic tribes of Europe, there were many linguistic influences upon the Christian missionaries. One example post downfall of the western Roman Empire are the missionaries from Rome led by Augustine of Canterbury, augustines mission to the Saxons in southern Britain was conducted at a time when the city of Rome was a part of a Lombardic kingdom. The translated Bibles which they brought on their mission were greatly influenced by the Germanic tribes they were in contact with, chief among them being the Lombards, there are many instances where the name Godan and Wodan are contracted to God and Wod. One instance is the hunt where Wod is used. One word for God in Hebrew is often written as the Tetragrammaton YHWH and its contraction Yah, also spelled Jah, is also found in Hallelujah which means Praise Jah. The word God was used to represent Greek Theos, Latin Deus in Bible translations, for the etymology of deus, see *dyēus. Greek θεός means god in English and it is often connected with Greek θέω, run, and θεωρέω, to look at, to see, to observe, Latin feriae holidays, fanum temple, and also Armenian di-k gods. Alternative suggestions connect *dhu̯es- smoke, spirit, attested in Baltic and Germanic words for spook, the earliest attested form of the word is the Mycenaean Greek te-o, written in Linear B syllabic script. The development of English orthography was dominated by Christian texts, pronouns referring to God are also often capitalized and are traditionally in the masculine grammatical gender, i. e. He, Him, His etc. Use of guda n the Gothic Bible, Gothic language and its relation to other Germanic languages such as Anglish and Saxon
18.
Germanic languages
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It is the third most spoken Indo-European subdivision, behind Italic and Indo-Iranian, and ahead of Balto-Slavic languages. Limburgish varieties have roughly 1.3 million speakers along the Dutch–Belgian–German border, the main North Germanic languages are Norwegian, Danish, Swedish, Icelandic, and Faroese, which have a combined total of about 20 million speakers. The East Germanic branch included Gothic, Burgundian, and Vandalic, the last to die off was Crimean Gothic, spoken in the late 18th century in some isolated areas of Crimea. The total number of Germanic languages throughout history is unknown, as some of them—especially East Germanic languages—disappeared during or after the Migration Period. Proto-Germanic, along all of its descendants, is characterized by a number of unique linguistic features. Early varieties of Germanic enter history with the Germanic tribes moving south from Scandinavia in the 2nd century BC, to settle in the area of todays northern Germany, furthermore, it is the de facto language of the United Kingdom, the United States and Australia. It is also a language in Nicaragua and Malaysia. German is a language of Austria, Belgium, Germany, Liechtenstein, Luxembourg and Switzerland and has regional status in Italy, Poland, Namibia. German also continues to be spoken as a minority language by immigrant communities in North America, South America, Central America, Mexico, a German dialect, Pennsylvania Dutch, is still present amongst Anabaptist populations in Pennsylvania in the United States. Dutch is a language of Aruba, Belgium, Curaçao. The Netherlands also colonised Indonesia, but Dutch was scrapped as a language after Indonesian independence. Dutch was until 1925 an official language in South Africa, but evolved in and was replaced by Afrikaans, Afrikaans is one of the 11 official languages in South Africa and is a lingua franca of Namibia. It is used in other Southern African nations as well, low German is a collection of sometimes very diverse dialects spoken in the northeast of the Netherlands and northern Germany. Scots is spoken in Lowland Scotland and parts of Ulster, frisian is spoken among half a million people who live on the southern fringes of the North Sea in the Netherlands, Germany, and Denmark. Luxembourgish is mainly spoken in the Grand Duchy of Luxembourg, though it extends into small parts of Belgium, France. Limburgish varieties are spoken in the Limburg and Rhineland regions, along the Dutch–Belgian–German border, Swedish is also one of the two official languages in Finland, along with Finnish, and the only official language in the Åland Islands. Danish is also spoken natively by the Danish minority in the German state of Schleswig-Holstein, Norwegian is the official language of Norway. Icelandic is the language of Iceland, and is spoken by a significant minority in the Faroe Islands
19.
Old Dutch
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In linguistics, Old Dutch or Old Low Franconian is the set of Franconian dialects spoken in the Low Countries during the Early Middle Ages, from around the 5th to the 12th century. Old Dutch is mostly recorded on fragmentary relics, and words have been reconstructed from Middle Dutch and it evolved into Middle Dutch around the 12th century. Before the advent of Old Dutch or any of the Germanic languages, the North Sea Germanic dialects were spoken in the whole of the coastal parts of the Netherlands and Belgium. It was largely replaced by Weser-Rhine Germanic dialects, spoken by the Salian Franks and it spread from northern Belgium and the southern Netherlands to the coast and evolved into Old Low Franconian or Old Dutch. It has, however, a North sea Germanic substrate, which is why some philologists put the language in that branch, linguists typically date this transition to around the 5th century. Old Dutch is divided in Old West Low Franconian and Old East Low Franconian, however, the divergence being that the latter shares more traits with neighboring historical forms of Central Franconian dialects such as Ripuarian and Moselle Franconian. Old English, Old Frisian, Old Saxon and Old Dutch share the subsumption of the Ingvaeonic nasal spirant law, much of the grammatical variation between Old Dutch and Old Saxon is similar to that between Old Dutch and Old High German. Old Dutch naturally evolved into Middle Dutch with some distinctions that approximate those found in most medieval West Germanic languages. The year 1150 CE is often cited as the time of the discontinuity, the most notable difference between Old and Middle Dutch is in a feature of speech known as vowel reduction. Round vowels in word-final syllables are rather frequent in Old Dutch, in Modern Dutch, recasting is necessary to form a coherent sentence. Old Dutch texts are rare and much more limited when compared to related languages like Old English. Most of the earliest texts written in the Netherlands were written in Latin rather than Old Dutch, some of these Latin texts, however, contained Old Dutch words interspersed with the Latin text. Also, it is hard to determine whether a text actually was written in Old Dutch, wad Several words that are known to have developed in the Netherlands before Old Dutch was spoken have been found, and are sometimes called Oudnederlands in a geographic sense. The oldest known example, wad, was mentioned in 108 AD by Tacitus. The word exclusively referred to the region and ground type that is now known as the Wadden Sea, however, since this word existed long before Old Dutch did, it cannot be considered part of its vocabulary, but rather of Proto-Germanic. Haþuþuwas ann kusjam loguns This sentence has been interpreted as of Haþuþewaz, I bestow upon the choosers of the swords. It was discovered on a sword sheath, excavated in 1996 in the Dutch village of Bergakker and is better described as Frankish than Old Dutch. The text however, does show the beginning of Old Dutch morphology, the word ann, found in the partially translated inscription is coined as the oldest Dutch by linguists Nicoline van der Sijs and Tanneke Schoonheim from Genootschap Onze Taal
20.
Avestan
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The Yaz culture of Bactria-Margiana has been regarded as a likely archaeological reflection of the early Eastern Iranian culture described in the Avesta. Avestans status as a language has ensured its continuing use for new compositions long after the language had ceased to be a living language. It is closely related to Vedic Sanskrit, the oldest preserved Indo-Aryan language, Avestan, which is associated with northeastern Iran, and Old Persian, which belongs to the southwest, together constitute what is called Old Iranian. The Old Iranian language group is a branch of the Indo-Iranian language group, Iranian languages are traditionally classified as eastern or western, and within this framework Avestan is classified as eastern. But this distinction is of limited meaning for Avestan, as the developments that later distinguish Eastern from Western Iranian had not yet occurred. Avestan does not display some typical Western Iranian innovations already visible in Old Persian, Old Avestan is closely related to Old Persian and also in some extent close in nature to Vedic Sanskrit. It is believed that it might be close to a dialect of Pashto as well. The Avestan language is attested in two forms, known as Old Avestan and Younger Avestan. Younger Avestan did not evolve from Old Avestan, the two not only in time, but are also different dialects. Every Avestan text, regardless of whether originally composed in Old or Younger Avestan, Karl Hoffmann traced the following stages for Avestan as found in the extant texts. In roughly chronological order, The natural language of the composers of the Gathas, the Yasna Haptanghaiti, the script used for writing Avestan developed during the 3rd or 4th century AD. By then the language had been extinct for centuries. As is still the case today, the liturgies were memorized by the priesthood, the script devised to render Avestan was natively known as Din dabireh religion writing. It has 53 distinct characters and is written right-to-left and these symbols, like those of all the Pahlavi scripts, are in turn based on Aramaic script symbols. Avestan also incorporates several letters from other writing systems, most notably the vowels, a few letters were free inventions, as were also the symbols used for punctuation. Also, the Avestan alphabet has one letter that has no corresponding sound in the Avestan language, Avestan script is alphabetic, and the large number of letters suggests that its design was due to the need to render the orally recited texts with high phonetic precision. The correct enunciation of the liturgies was considered necessary for the prayers to be effective, the Zoroastrians of India, who represent one of the largest surviving Zoroastrian communities worldwide, also transcribe Avestan in Brahmi-based scripts. Today, Avestan is most commonly typeset in Gujarati script, some Avestan letters with no corresponding symbol are synthesized with additional diacritical marks, for example, the /z/ in zaraϑuštra is written with j with a dot below
21.
Ahura
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For the fictional character in the Marvel Universe series, see Ahura, for the river, see Akhurian River. Ahura is an Avestan language designation for a class of Zoroastrian angelic divinities. Avestan ahura derives from Indo-Iranian *asura, also attested in an Indian context as Rigvedic asura, as suggested by the similarity to the Old Norse æsir, Indo-Iranian *asura may have an even earlier Indo-European root. It is commonly supposed that Indo-Iranian *Asura was the name of a specific divinity with whom other divinities were later identified. For obscure reasons, the Oxford English Dictionary lists asura, rather than ahura and that should not, however, be construed to reflect a view of a primordial opposition. Although the daevas would, in later Zoroastrian tradition, appear as malign creatures, in the Gathas, the prophet does not specify which of the divinities other than Ahura Mazda are considered to be ahuras. In the Fravaraneh, the Zoroastrian credo summarized in Yasna 12.1, the adherent declares, I profess myself a Mazda worshiper and this effectively defines ahura by defining what ahura is not. In the Younger Avesta, three divinities of the Zoroastrian pantheon are repeatedly identified as ahuric and these three are Ahura Mazda, Mithra and Apam Napat, and hence known as the Ahuric triad. Other divinities with whom the term Ahuric is associated include the six Amesha Spentas and Aredvi Sura of The Waters and Ashi of Reward, for derivatives in a European context, see Tyr. The Vedic Sanskrit cognate of Avestan daēuua is devá-, continuing in later Indo-Aryan languages as dev, the same is true of the daiva inscription, where the daiva are the gods of rebels, but still evidently gods that continued to have a following. The issue is related to the question of how Zoroasters own contribution to Iranian religion might be defined, while the progressive hypothesis gives Zoroaster credit for giving Iranian religion a moral and ethical dimension, it does not give Zoroaster credit for the development of the daevas into demons. It assumes that the development was gradual, and that a general distrust of the daevas already existed by the time the Gathas were composed
22.
Sanskrit
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Sanskrit is the primary liturgical language of Hinduism, a philosophical language of Hinduism, Buddhism, and Jainism, and a literary language and lingua franca of ancient and medieval South Asia. As a result of transmission of Hindu and Buddhist culture to Southeast Asia and parts of Central Asia, as one of the oldest Indo-European languages for which substantial written documentation exists, Sanskrit holds a prominent position in Indo-European studies. The body of Sanskrit literature encompasses a rich tradition of poetry and drama as well as scientific, technical, philosophical, the compositions of Sanskrit were orally transmitted for much of its early history by methods of memorization of exceptional complexity, rigor, and fidelity. Thereafter, variants and derivatives of the Brahmi script came to be used, Sanskrit is today one of the 22 languages listed in the Eighth Schedule of the Constitution of India, which mandates the Indian government to develop the language. It continues to be used as a ceremonial language in Hindu religious rituals and Buddhist practice in the form of hymns. The Sanskrit verbal adjective sáṃskṛta- may be translated as refined, elaborated, as a term for refined or elaborated speech, the adjective appears only in Epic and Classical Sanskrit in the Manusmṛti and the Mahabharata. The pre-Classical form of Sanskrit is known as Vedic Sanskrit, with the language of the Rigveda being the oldest and most archaic stage preserved, Classical Sanskrit is the standard register as laid out in the grammar of Pāṇini, around the fourth century BCE. Sanskrit, as defined by Pāṇini, evolved out of the earlier Vedic form, the present form of Vedic Sanskrit can be traced back to as early as the second millennium BCE. Scholars often distinguish Vedic Sanskrit and Classical or Pāṇinian Sanskrit as separate dialects, although they are quite similar, they differ in a number of essential points of phonology, vocabulary, grammar and syntax. Vedic Sanskrit is the language of the Vedas, a collection of hymns, incantations and theological and religio-philosophical discussions in the Brahmanas. Modern linguists consider the metrical hymns of the Rigveda Samhita to be the earliest, for nearly 2000 years, Sanskrit was the language of a cultural order that exerted influence across South Asia, Inner Asia, Southeast Asia, and to a certain extent East Asia. A significant form of post-Vedic Sanskrit is found in the Sanskrit of Indian epic poetry—the Ramayana, the deviations from Pāṇini in the epics are generally considered to be on account of interference from Prakrits, or innovations, and not because they are pre-Paninian. Traditional Sanskrit scholars call such deviations ārṣa, meaning of the ṛṣis, in some contexts, there are also more prakritisms than in Classical Sanskrit proper. There were four principal dialects of classical Sanskrit, paścimottarī, madhyadeśī, pūrvi, the predecessors of the first three dialects are attested in Vedic Brāhmaṇas, of which the first one was regarded as the purest. In the 2001 Census of India,14,035 Indians reported Sanskrit to be their first language, in India, Sanskrit is among the 14 original languages of the Eighth Schedule to the Constitution. The state of Uttarakhand in India has ruled Sanskrit as its official language. In October 2012 social activist Hemant Goswami filed a petition in the Punjab. More than 3,000 Sanskrit works have been composed since Indias independence in 1947, much of this work has been judged of high quality, in comparison to both classical Sanskrit literature and modern literature in other Indian languages
23.
Asura
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Asuras are mythological lord beings in Indian texts who compete for power with the more benevolent devas. Asuras are described in Indian texts as powerful superhuman demigods or demons with good or bad qualities, the good Asuras are called Adityas and are led by Varuna, while the malevolent ones are called Danavas and are led by Vritra. In the earliest layer of Vedic texts Agni, Indra and other gods are also called Asuras, in the sense of them being lords of their domains, knowledge. In later Vedic and post-Vedic texts, the benevolent gods are called Devas, Asuras are part of Indian mythology along with Devas, Yakshas and Rakshasas, and Asuras feature in one of many cosmological theories in Hinduism. Monier-Williams traces the roots of Asura to Asu, which means life of the spiritual world or departed spirits. In later verses of the Samhita layer of Vedic texts, Monier Williams states the Asuras are evil spirits, demons, Asuras connote the chaos-creating evil, in Hindu and Persian mythology about the battle between good and evil. In this, the form, asuryaa, is included twice. The word, asurya, has been used 19 times as a noun, while the abstract form asuratva occurs 24 times,22 times in each of the 22 times of one hymn. Asura is used as an adjective meaning powerful or mighty, in the Rigveda, two generous kings, as well as some priests, have been described as asuras. One hymn requests a son who is an asura, in nine hymns, Indra is described as asura. Five times, he is said to possess asurya, and once he is said to possess asuratva, Agni has total of 12 asura descriptions, Varuna has 10, Mitra has eight, and Rudra has six. Bhargava gives a count of the usage for every Vedic deity. The Book 1 of Rig Veda describes Savitr as an Asura who is a kind leader, in later texts, such as the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad. According to the Bhagavad Gita, all beings in the universe have both the qualities and the demonic qualities within each. Asko Parpola traces the etymological root of Asura to *asera- of Uralic languages, scholars have disagreed on the nature and evolution of the Asura concept in ancient Indian literature. Kuiper calls Asuras a special group of gods in one of major Vedic theories of creation of the universe and their role changes only during and after the earth, sky and living beings have been created. The sky world becomes that of Devas, the underworld becomes that of Asuras, deity Indra is the protagonist of the good and the Devas, while dragon Vrtra who is also one of asuras is the protagonist of the evil. This is the first major dualism to emerge in the nature of everything in the Universe, Hale, in his review, states that Kuiper theory on Asura is plausible but weak because the Vedas never call Vrtra an Asura as the texts describe many other powerful beings
24.
Hittite language
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Hittite, also known as Nesite and Neshite, is the extinct language once spoken by the Hittites, an Indo-European-speaking people who created an empire centred on Hattusa in north-central Anatolia. By the Late Bronze Age, Hittite had started losing ground to its close relative Luwian and it appears that in the 13th century BC, Luwian was the most widely spoken language in the Hittite capital of Hattusa. Hittite is the earliest-attested of the Indo-European languages and is the best-known of the Anatolian languages, Hittite is the modern name for the language, chosen after the identification of the Hatti kingdom with the Hittites mentioned in the Bible, although this identification was subsequently challenged. The terms Hattian or Hattic, by contrast, are used to refer to the people who preceded them. In multi-lingual texts found in Hittite locations, passages written in the Hittite language are preceded by the adverb nesili, in the of Neša, in one case, the label is Kanisumnili, in the of the people of Kaneš. Although the Hittite empire was composed of people from diverse ethnic and linguistic backgrounds. In spite of arguments over the appropriateness of the term, Hittite remains the most current term by convention. Knudtzon argued that Hittite was Indo-European, largely on the basis of the morphology, although he had no bilingual texts, he was able to give a partial interpretation to the two letters because of the formulaic nature of the diplomatic correspondence of the period. Based on a study of this material, Bedřich Hrozný succeeded in analyzing the language. He presented his argument that the language is Indo-European in a paper published in 1915, hroznýs argument for the Indo-European affiliation of Hittite was thoroughly modern, though poorly substantiated. He focused on the similarities in idiosyncratic aspects of the morphology, unlikely to occur independently by chance. These included the r/n alternation in some noun stems and vocalic ablaut and he also presented a set of regular sound correspondences. Sturtevant who authored the first scientifically acceptable Hittite grammar with a chrestomathy, the most up-to-date grammar of the Hittite language is currently Hoffner and Melchert 2008. Hittite is one of the Anatolian languages and it is known from cuneiform tablets and inscriptions erected by the Hittite kings. The script formerly known as Hieroglyphic Hittite is now termed Hieroglyphic Luwian, the Anatolian branch also includes Cuneiform Luwian, Hieroglyphic Luwian, Palaic, Lycian, Milyan, Lydian, Carian, Pisidian, and Sidetic. Hittite lacks some features of the other Indo-European languages, such as a distinction between masculine and feminine gender, subjunctive and optative moods, and aspect. Various hypotheses have been formulated to explain these contrasts, the parent, Indo-Hittite, lacked the features not present in Hittite, which Proto-Indo-European innovated. Other linguists, however, have taken the point of view, the Schwund Hypothesis, that Hittite came from a Proto-Indo-European possessing the full range of features
25.
Tocharian languages
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Tocharian, also spelled Tokharian, is an extinct branch of the Indo-European language family. It is known from manuscripts dating from the 6th to the 8th century AD, identifying the authors with the Tokharoi people of ancient Bactria, early authors called these languages Tocharian. Although this identification is now considered mistaken, the name has stuck. The documents record two closely related languages, called Tocharian A and Tocharian B, a body of loanwords and names found in Prakrit documents have been dubbed Tocharian C. These languages became extinct after Turkic Uyghur tribes expanded into the Tarim Basin, Prakrit documents from 3rd-century Krorän on the southeast edge of the Tarim Basin contain loanwords and names that appear to come from another variety of Tocharian, dubbed Tocharian C. The discovery of Tocharian upset some theories about the relations of Indo-European languages, in the 19th century, it was thought that the division between Centum and Satem languages was a simple west–east division, with centum languages in the west. The theory was undermined in the early 20th century by the discovery of Hittite, a language in a relatively eastern location. Most scholars reject Walter Bruno Hennings proposed link to Gutian, a language spoken on the Iranian plateau in the 22nd century BC, Tocharian probably died out after 840 when the Uyghurs, expelled from Mongolia by the Kyrgyz, moved into the Tarim Basin. The theory is supported by the discovery of translations of Tocharian texts into Uyghur, during Uyghur rule, the peoples mixed with the Uyghurs, to produce much of the modern population of what is now Xinjiang. A colophon to a Buddhist manuscript in Old Turkish from 800 AD states that it was translated from Sanskrit via a twγry language, in 1907, Emil Sieg and Friedrich W. K. Müller guessed that this referred to the newly discovered language of the Turpan area. Sieg and Müller, reading this name as toxrï, connected it with the ethnonym Tócharoi, itself taken from Indo-Iranian, ptolemys Tócharoi are often associated by modern scholars with the Yuezhi of Chinese historical accounts, who founded the Kushan empire. It is now clear that people actually spoke Bactrian, an Eastern Iranian language, rather than the language of the Tarim manuscripts. Nevertheless, it remains the term for the language of the Tarim Basin manuscripts. In 1938, Walter Henning found the term four twγry used in early 9th-century manuscripts in Sogdian, Middle Iranian and he argued that it referred to the region on the northeast edge of the Tarim, including Agni and Karakhoja but not Kucha. He thus inferred that the referred to the Agnean language. Although the term twγry or toxrï appears to be the Old Turkic name for the Tocharians, the apparent self-designation ārśi appears in Tocharian A texts. Tocharian B texts use the adjective kuśiññe, derived from kuśi or kuči, the historian Bernard Sergent compounded these names to coin an alternative term Arśi-Kuči for the family, recently revised to Agni-Kuči, but this name has not achieved widespread usage. Samples of the language have been discovered at sites in Kucha and Karasahr, most of the script in Tocharian was a derivative of the Brahmi alphabetic syllabary and is referred to as slanting Brahmi
26.
Asgard
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In Norse religion, Asgard is one of the Nine Worlds and home to the Æsir tribe of gods. It is surrounded by an incomplete wall attributed to a Hrimthurs riding the stallion Svaðilfari, Odin and his wife, Frigg, are the rulers of Asgard. One of Asgards well known locations is Valhalla, in which Odin rules, völuspá, the first poem of the work, mentions many of the features and characters of Asgard portrayed by Snorri, such as Yggdrasil and Iðavöllr. The Prose Edda presents two views regarding Asgard, in the Prologue Snorri offers an euhemerized and Christian-influenced interpretation of the myths and tales of his forefathers. Snorris interpretation of the 13th century foreshadows 20th-century views of Indo-European migration from the east, Snorri further writes that Asgard is a land more fertile than any other, blessed also with a great abundance of gold and jewels. Correspondingly, the Æsir excelled beyond all other people in strength, beauty, Snorri proposes the location of Asgard as Troy, the center of the earth. About it were 12 kingdoms and 12 chiefs, one of them, Múnón, married Priams daughter, Tróán, and had by her a son, Trór, to be pronounced Thor in Old Norse. The latter was raised in Thrace, at age 12 he was whiter than ivory, had hair lighter than gold, and could lift 10 bear skins at once. His father, Odin, led a migration to the northern lands, one of the sons of Odin was Yngvi, founder of the Ynglingar, an early royal family of Sweden. In Gylfaginning, Snorri presents the mythological version, taken no doubt from his sources, icelanders were still being converted at that time. He could not present the myths as part of any current belief, instead he resorts to a debunking device, Gylfi, king of Sweden before the Æsir, travels to Asgard and finds there a large hall in Section 2. Within are three officials, whom Gylfi in the guise of Gangleri is allowed to question about the Asgard and the Æsir. A revelation of the ancient myths follows, but at the end the palace, in Gylfis delusion, ancient Asgard was ruled by the senior god, the all-father, who had twelve names. He was the ruler of everything and the creator of heaven, the sons of Bor then constructed Asgard as a home for the Æsir, who were divinities. Odin is identified as the all-father, Asgard is conceived as being on the earth. A rainbow bridge, Bifröst, connects it to heaven, in Asgard also is a temple for the 12 gods, Gladsheim, and another for the 12 goddesses, Vingólf. The plain of Idavoll is the centre of Asgard, the gods hold court there every day at the Well of Urd, beneath an ash tree, Yggdrasil, debating the fates of men and gods. The more immediate destinies of men are assigned by the Norns and it also states Thor is a god as well
27.
9th century
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The 9th century is the period from 801 to 900 in accordance with the Julian calendar in the Common Era. Around the 9th century the Igbo people of what is now southeastern Nigeria developed bronze casts of humans, animals and these bronzes, which were used as vessels, amulets, pendants, and sacrificial tools, are among the earliest made bronzes ever found in Nigeria. Most items were part of a burial of a nobleman of the Nri-Igbo culture in the part of Igboland. Long distance trading was also discovered through the thousands of glass found at the sites. The discovery of the bronzes was made by locals from Igbo Ukwu, the Ghana Empire was located in what is now southeastern Mauritania and western Mali. It is considered the first of the Sahelian Kingdoms, which would exist in some form until the early 20th century, Britain experienced a great influx of Viking peoples in the 9th century as the Viking Age continued from the previous century. The kingdoms of the Heptarchy were gradually conquered by the Danes and this invasion was achieved by a huge military force known as the Great Heathen Army, which was supposedly led by Ivar the Boneless, Halfdan Ragnarsson, and Guthrum. This Danish army first arrived in Britain in 865 in East Anglia, after conquering that kingdom, the army proceeded to capture the city of York and establish the kingdom of Jorvik. The Danes went on to subjugate the kingdom of Northumbria and to take all, the remaining kingdom of Wessex was the only kingdom of the Heptarchy left. Alfred re-established Anglo-Saxon rule over the half of Mercia, and the Danelaw was established which separated Mercia into halves. Ireland was also affected by the Viking expansion across the North Sea, extensive raids were carried out all along the coast and eventually permanent settlements were established, such as that of Dublin in 841. Particular targets for these raids were the monasteries on the western coast of Ireland, Ireland in the 9th century was organised into an amalgam of small kingdoms, called tuatha. These kingdoms were sometimes grouped together and ruled by a single, if such a ruler could establish and maintain authority over a portion of these tuatha, he was sometimes granted the title of High King. Scotland also experienced significant Viking incursions during the 9th century, the Vikings established themselves in coastal regions, usually in northern Scotland, and in the northern islands such as Orkney and Shetland. The Viking invasion and settlement in Scotland provided a contributing factor in the collapse of the kingdoms of the Picts and this may have caused the new king, MacAlpin, to move to the east, and conquer the remnants of the Pictish realms. MacAlpin became king of the Picts in 843 and later kings would be titled as the King of Alba or King of Scots, Art in the 9th century was primarily dedicated to the Gospel and employed as basic tools of the Roman Catholic mass. An unknown event causes the decline of the Maya Classical Era, beowulf might have been written down in this century, alternatively, it could also have been in the 8th century. Reign of Charlemagne, and concurrent Carolingian Renaissance in Western Europe, large-scale Viking attacks on Europe begin, devastating countless numbers of people
28.
Old Saxon
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Old Saxon, also known as Old Low German, is a Germanic language and the earliest recorded form of Low German. It belongs to the West Germanic branch and is most closely related to the Anglo-Frisian languages and it is documented from the 8th century until the 12th century, when it evolved into Middle Low German. It was spoken on the north-west coast of Germany and in the Netherlands by Saxon peoples and it is close enough to Old Anglo-Frisian that it partially participates in the Ingvaeonic nasal spirant law, it is also closely related to Old Dutch. The grammar of Old Saxon was fully inflected with five grammatical cases, the dual forms occurred in the first and second persons only and referred to groups of two. For a long time, Old Saxon and Old Dutch were not distinguished, there are also various differences in their phonological evolutions, Old Saxon being considered as an Ingvaeonic language whereas Old Dutch is an Istvaeonic language. Old Saxon probably evolved primarily from Ingvaeonic dialects in the West Germanic branch of Proto-Germanic in the 5th century. However, it seems that some Middle Dutch took the Old Saxon a-stem ending from some Middle Low German dialects, however,1150 marks the inceptive period of profuse Low German writing wherein the language is patently different from Old Saxon. One of the most striking differences between Middle Low German and Old Saxon is in a feature of speech known as vowel reduction, while round vowels in word-final syllables were rather frequent in Old Saxon, in Middle Low German, such are leveled to a schwa. Thus, such Old Saxon words like gisprekan or dagô became gespreken and daghe, Old Saxon did not participate in the High German consonant shift, and thus preserves stop consonants p, t, k that have been shifted in Old High German to various fricatives and affricates. The Germanic diphthongs ai, au consistently develop into long vowels ē, ō, whereas in Old High German they appear either as ei, ou or ē, ō depending on the following consonant. Old Saxon, alone of the West Germanic languages except for Frisian, consistently preserves Germanic -j- after a consonant, Germanic umlaut, when it occurs with short a, is inconsistent, e. g. hebbean or habbian to have. This feature was carried over into the descendant-language of Old Saxon, Middle Low German, apart from the e, however, the umlaut is not marked in writing. The table below lists the consonants of Old Saxon, phonemes written in parentheses represent allophones and are not independent phonemes. Notes, The voiceless spirants /f/, /θ/, and /s/ gain voiced allophones when between vowels and this change is only faithfully reflected in writing for. The other two continued to be written as before. Beginning in the later Old Saxon period, stops became devoiced word-finally as well, notably, geminated /v/ gave /bb/, and geminated /ɣ/ probably gave /ɡɡ/. Germanic *h is retained as in these positions and thus merges with devoiced /ɣ/, notes, Long vowels were rare in unstressed syllables and mostly occurred due to suffixation or compounding. Notes, The closing diphthongs /ei/ and /ou/ sometimes occur in texts, probably under the influence of Franconian or High German dialects, the situation for the front opening diphthongs is somewhat unclear in some texts
29.
Goths
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The Goths were an East Germanic people, two of whose branches, the Visigoths and the Ostrogoths, played an important role in the fall of the Western Roman Empire and the emergence of Medieval Europe. In the Gothic language they were called the Gut-þiuda, most commonly translated as Gothic people, gut-þiudai, or Gutans Inferred from gen. pl. gutani in Pietroassa inscription. In Old Norse they were known as the Gutar or Gotar, in Latin as the Gothi, the exact origin of the ancient Goths is unknown. Evidence of them before they interacted with the Romans is limited, Modern academics have generally abandoned this theory. Today, the Wielbark culture is thought to have developed from earlier cultures in the same area, archaeological finds show close contacts between southern Sweden and the Baltic coastal area on the continent, and further towards the south-east, evidenced by pottery, house types and graves. Rather than a migration, similarities in the material cultures may be products of long-term regular contacts. However, the record could indicate that while his work is thought to be unreliable. Sometime around the 1st century AD, Germanic peoples may have migrated from Scandinavia to Gothiscandza, early archaeological evidence in the traditional Swedish province of Östergötland suggests a general depopulation during this period. However, there is no evidence for a substantial emigration from Scandinavia. Upon their arrival on the Pontic Steppe, the Germanic tribes adopted the ways of the Eurasian nomads, the first Greek references to the Goths call them Scythians, since this area along the Black Sea historically had been occupied by an unrelated people of that name. The earliest known material culture associated with the Goths on the southern coast of the Baltic Sea is the Wielbark culture, centered on the modern region of Pomerania in northern Poland. This culture replaced the local Oxhöft or Oksywie culture in the 1st century, the culture of this area was influenced by southern Scandinavian culture beginning as early as the late Nordic Bronze Age and early Pre-Roman Iron Age. In Eastern Europe they formed part of the Chernyakhov culture and it has been suggested that the Goths maintained contact with southern Sweden during their migration. In the first attested incursion in Thrace, the Goths were mentioned as Boranoi by Zosimus, the first incursion of the Roman Empire that can be attributed to Goths is the sack of Histria in 238. Several such raids followed in subsequent decades, in particular the Battle of Abrittus in 251, led by Cniva, at the time, there were at least two groups of Goths, the Thervingi and the Greuthungs. Goths were subsequently recruited into the Roman Army to fight in the Roman-Persian Wars. The Moesogoths settled in Thrace and Moesia, the first seaborne raids took place in three subsequent years, probably 255-257. An unsuccessful attack on Pityus was followed in the year by another
30.
Titan (mythology)
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In Greek mythology, the Titans and Titanesses were members of the second generation of divine beings, descending from the primordial deities and preceding the Olympian deities. Based on Mount Othrys, the Titans most famously included the first twelve children of the primordial Gaia and they were giant deities of incredible strength, who ruled during the legendary Golden Age, and also comprised the first pantheon of Greek deities. The first twelve Titans comprised the females Mnemosyne, Tethys, Theia, Phoebe, Rhea, and Themis and the males Oceanus, Hyperion, Coeus, Cronus, Crius, like Cronus overthrowing his father Uranus, the Titans were overthrown by Cronus children, in the Titanomachy. The Greeks may have borrowed this mytheme from the Ancient Near East, Greeks of the classical age knew of several poems about the war between the Olympians and Titans. The dominant one, and the one that has survived, was in the Theogony attributed to Hesiod. A lost epic, Titanomachia was mentioned in passing in an essay On Music that was attributed to Plutarch. The Titans also played a prominent role in the poems attributed to Orpheus, although only scraps of the Orphic narratives survive, they show interesting differences with the Hesiodic tradition. Sometimes the elders are supplanted, and sometimes the rebels lose and are either cast out of power entirely or incorporated into the pantheon, the Titanomachy lasted for ten years. The Titans were imprisoned in Tartarus after the war had ended, Tartarus is the deepest spot known in the Underworld, where the most evil beings would be cast into to be tortured for all eternity. Hesiod does not have the last word on the Titans, surviving fragments of poetry ascribed to Orpheus preserve some variations on the myth. In such text, Zeus does not simply set upon his father violently, instead, Rhea spreads out a banquet for Cronus so that he becomes drunk upon fermented honey. Rather than being consigned to Tartarus, Cronus is dragged—still drunk—to the cave of Nyx, another myth concerning the Titans that is not in Hesiod revolves around Dionysus. At some point in his reign, Zeus decides to give up the throne in favor of the infant Dionysus, who like the infant Zeus, is guarded by the Kouretes. The Titans decide to slay the child and claim the throne for themselves, they paint their faces white with gypsum, distract Dionysus with toys, then him and boil. Zeus, enraged, slays the Titans with his thunderbolt, Athena preserves the heart in a gypsum doll and this story is told by the poets Callimachus and Nonnus, who call this Dionysus Zagreus, and in a number of Orphic texts, which do not. Pindar, Plato, and Oppian refer offhandedly to the Titanic nature of humans, according to them, the body is the titanic part, while soul is the divine part of humans. Other early writers imply that humanity was born out of the malevolent blood shed by the Titans in their war against Zeus, Martin Litchfield West also asserts this in relation to shamanistic initiatory rites of early Greek religious practices. Beekes connects the word with τιτώ, burket, Walter, The Orientalizing Revolution, Near Eastern Influence on Greek Culture in the Early Archaic Age, Harvard University Press,1995
31.
Twelve Olympians
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Hades and Persephone were sometimes included as part of the twelve Olympians, although in general Hades was excluded, because he resided permanently in the underworld and never visited Olympus. The Twelve Olympians, also known as the Dodekatheon, were the deities of the Greek pantheon. The Olympians gained their supremacy in a war of gods in which Zeus led his siblings to victory over their predecessor gods. The concept of the Twelve Gods is older than any extant Greek or Roman source, the gods meet in council in the Homeric epics, but the first ancient reference to religious ceremonies for the Olympians collectively is found in the Homeric Hymn to Hermes. The Greek cult of the Twelve Olympians can be traced to 6th-century BC Athens, the Altar of the Twelve Gods at Athens is usually dated to the archonship of the younger Pesistratos, in 522/521 BC. In ancient Greek religion, the Olympian Gods and the Cults of Twelve Gods were often relatively distinct concepts, while the number was fixed at twelve, there was considerable variation as to which deities were included. However, the twelve as most commonly portrayed in art and poetry were Zeus, Hera, Poseidon, Demeter, Athena, Apollo, Artemis, Ares, Aphrodite, Hephaestus, Hermes and either Hestia, or Dionysus. Hades, known in the Eleusinian tradition as Pluto, was not usually included among the Olympians because his realm was the underworld. Plato connected the Twelve Olympians with the months, and implies that he considered Pluto one of the twelve in proposing that the final month be devoted to him. In Phaedrus, Plato seems to exclude Hestia from the rank of the great gods. At Olympia there were six altars dedicated to six pairs of gods, Zeus and Poseidon, Hera and Athena, Hermes and Apollo, the Charites and Dionysus, Artemis and Alpheus, the historian Herodotus states that Heracles was included as one of the Twelve by some. At Kos, Heracles and Dionysus are added to the Twelve, for Pindar, the Bibliotheca, and Herodorus of Heraclea, Heracles is not one of the Twelve Gods, but the one who established their cult. Lucian includes Heracles and Asclepius as members of the Twelve, without explaining which two had to give way for them, hebe, Helios, Selene, Eos, Eros and Persephone are other important gods and goddesses who are sometimes included in a group of twelve. Eros is often depicted alongside the twelve, especially his mother Aphrodite. Notes ^ Romans also associated Phoebus with Helios and the sun itself, however, ^ According to an alternate version of her birth, Aphrodite was born of Uranus, Zeus grandfather, after Cronus threw his castrated genitals into the sea. This supports the etymology of her name, foam-born, as such, Aphrodite would belong to the same generation as Cronus, Zeus father, and would be Zeus aunt. See the birth of Aphrodite The following gods and goddess are sometimes included as one of the twelve Olympians, the following gods and goddesses were not usually counted as Olympians, although they had close ties to them. Aeolus – King of the winds, keeper of the Anemoi, Alpheus – God of the River Alpheus
32.
Greece
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Greece, officially the Hellenic Republic, historically also known as Hellas, is a country in southeastern Europe, with a population of approximately 11 million as of 2015. Athens is the capital and largest city, followed by Thessaloniki. Greece is strategically located at the crossroads of Europe, Asia, situated on the southern tip of the Balkan peninsula, it shares land borders with Albania to the northwest, the Republic of Macedonia and Bulgaria to the north, and Turkey to the northeast. Greece consists of nine regions, Macedonia, Central Greece, the Peloponnese, Thessaly, Epirus, the Aegean Islands, Thrace, Crete. The Aegean Sea lies to the east of the mainland, the Ionian Sea to the west, the Cretan Sea and the Mediterranean Sea to the south. Greece has the longest coastline on the Mediterranean Basin and the 11th longest coastline in the world at 13,676 km in length, featuring a vast number of islands, eighty percent of Greece is mountainous, with Mount Olympus being the highest peak at 2,918 metres. From the eighth century BC, the Greeks were organised into various independent city-states, known as polis, which spanned the entire Mediterranean region and the Black Sea. Greece was annexed by Rome in the second century BC, becoming a part of the Roman Empire and its successor. The Greek Orthodox Church also shaped modern Greek identity and transmitted Greek traditions to the wider Orthodox World, falling under Ottoman dominion in the mid-15th century, the modern nation state of Greece emerged in 1830 following a war of independence. Greeces rich historical legacy is reflected by its 18 UNESCO World Heritage Sites, among the most in Europe, Greece is a democratic and developed country with an advanced high-income economy, a high quality of life, and a very high standard of living. A founding member of the United Nations, Greece was the member to join the European Communities and has been part of the Eurozone since 2001. Greeces unique cultural heritage, large industry, prominent shipping sector. It is the largest economy in the Balkans, where it is an important regional investor, the names for the nation of Greece and the Greek people differ from the names used in other languages, locations and cultures. The earliest evidence of the presence of human ancestors in the southern Balkans, dated to 270,000 BC, is to be found in the Petralona cave, all three stages of the stone age are represented in Greece, for example in the Franchthi Cave. Neolithic settlements in Greece, dating from the 7th millennium BC, are the oldest in Europe by several centuries and these civilizations possessed writing, the Minoans writing in an undeciphered script known as Linear A, and the Mycenaeans in Linear B, an early form of Greek. The Mycenaeans gradually absorbed the Minoans, but collapsed violently around 1200 BC and this ushered in a period known as the Greek Dark Ages, from which written records are absent. The end of the Dark Ages is traditionally dated to 776 BC, the Iliad and the Odyssey, the foundational texts of Western literature, are believed to have been composed by Homer in the 7th or 8th centuries BC. With the end of the Dark Ages, there emerged various kingdoms and city-states across the Greek peninsula, in 508 BC, Cleisthenes instituted the worlds first democratic system of government in Athens
33.
Ullr
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The medieval Norse word was Latinized as Ollerus. The Modern Icelandic form is Ullur, in the mainland Scandinavian languages the modern form is Ull. The Thorsberg chape bears an Elder Futhark inscription, one of the earliest known altogether, owlþuþewaz / niwajmariz The first element owlþu, for wolþu-, means glory, glorious one, Old Norse Ullr, Old English wuldor. The second element, -þewaz, means slave, servant, the whole compound is a personal name or title, servant of the glorious one, servant/priest of Ullr. Ollerus ruled under the name Odin for ten years until the true Odin was called back, Ullr is mentioned in the poem Grímnismál where the homes of individual gods are recounted. The English versions shown here are by Thorpe, the name Ýdalir, meaning yew dales, is not otherwise attested. The yew was an important material in the making of bows, and it seems likely that the name Ýdalir is connected with the idea of Ullr as a bow-god. Another strophe in Grímnismál also mentions Ullr, the strophe is obscure but may refer to some sort of religious ceremony. It seems to indicate Ullr as an important god, the last reference to Ullr in the Poetic Edda is found in Atlakviða, Both Atlakviða and Grímnismál are often considered to be among the oldest extant Eddic poems. It may not be a coincidence that they are the ones to refer to Ullr. Again we seem to find Ullr associated with some sort of ceremony, this time that of swearing an oath by a ring, Snorri informs his readers that Ullr can be called ski-god, bow-god, hunting-god and shield-god. In turn a shield can be called Ullrs ship, despite these tantalising tidbits Snorri relates no myths about Ullr. It seems likely that he didnt know any, the god having faded from memory, while the origin of this kenning is unknown it could be connected with the identity of Ullr as a ski-god. Early skis, or perhaps sleds, might have been reminiscent of shields, a late Icelandic composition, Laufás-Edda, offers the prosaic explanation that Ullrs ship was called Skjöldr, Shield. The name of Ullr is also common in warrior kennings, where it is used as other god names are, Ullrs name appears in several important Norwegian and Swedish place names. This indicates that Ullr had at some point a religious importance in Scandinavia that is greater than what is apparent from the scant surviving textual references. It is also significant that the placenames referring to this god are often found close to placenames referring to another deity, Njörðr in Sweden. Some of the Norwegian placenames have a variant form, Ullinn and it has been suggested that this is the remnant of a pair of twin gods and further that there may have been a female Ullin, on the model of divine pairs such as Fjörgynn and Fjörgyn
34.
Thorsberg chape
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The Thorsberg chape, is an archeological find from the Thorsberg moor, Germany, that appears to have been deposited as a votive offering. It bears an Elder Futhark runic inscription, one of the earliest known, the artifact has been localized on archeological grounds to the region between the Rhine and the Elbe. The inscription reads, owlþuþewaz / niwaje͡mariz ᛟᚹᛚᚦᚢᚦᛖᚹᚨᛉ / ᚾᛁᚹᚨᛃᛗᚨᚱᛁᛉ The first element owlþu, for wolþu-, means glory, glorious one, cf. Old Norse Ullr, the second element, -þewaz, means slave, servant. The whole compound is a name or title, servant of the glorious one or servant/priest of Ullr. On the reverse, ni- is the particle, waje- corresponds to woe, ill. The second word thus translates to not ill-famous, i. e. famous, renowned or not of ill fame, similar double negatives are found on other runic inscriptions. The translation of the inscription can thus be either Wolthuthewaz is well-renowned, or the servant of Ullr, another reading, avoiding the emendation of the first element, reads the first letter ideographically, Odal, resulting in o wlþuþewaz / niwajmariz inherited property of Wulthuthewaz, the renowned. It is possible that the inscription is poetic, it can be read as an alliterative long-line
35.
Freyr
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Freyr or Frey is one of the most important gods of Norse religion. The name is conjectured to derive from the Proto-Norse *frawjaz, lord, Freyr was associated with sacral kingship, virility and prosperity, with sunshine and fair weather, and was pictured as a phallic fertility god, Freyr is said to bestow peace and pleasure on mortals. Freyr, sometimes referred to as Yngvi-Freyr, was associated with Sweden and seen as an ancestor of the Swedish royal house. In the Icelandic books the Poetic Edda and the Prose Edda, Freyr is presented as one of the Vanir, the gods gave him Álfheimr, the realm of the Elves, as a teething present. He rides the shining dwarf-made boar Gullinbursti and possesses the ship Skíðblaðnir which always has a favorable breeze and can be folded together and he has the servants Skírnir, Byggvir and Beyla. The most extensive surviving Freyr myth relates Freyrs falling in love with the female jötunn Gerðr, eventually, she becomes his wife but first Freyr has to give away his magic sword which fights on its own if wise be he who wields it. Although deprived of this weapon, Freyr defeats the jötunn Beli with an antler, however, lacking his sword, Freyr will be killed by the fire jötunn Surtr during the events of Ragnarök. Like other Germanic deities, veneration of Freyr is revived in the period in Heathenry. Written around 1080, one of the oldest written sources on pre-Christian Scandinavian religious practices is Adam of Bremens Gesta Hammaburgensis ecclesiae pontificum, Adam claimed to have access to first-hand accounts on pagan practices in Sweden. He refers to Freyr with the Latinized name Fricco and mentions that an image of him at Skara was destroyed by the Christian missionary and his description of the Temple at Uppsala gives some details on the god. Later in the account Adam states that when a marriage is performed a libation is made to the image of Fricco, historians are divided on the reliability of Adams account. While he is close in time to the events he describes he has an agenda to emphasize the role of the Archbishopric of Hamburg-Bremen in the Christianization of Scandinavia. His timeframe for the Christianization of Sweden conflicts with other sources, such as runic inscriptions, on the other hand, the existence of phallic idols was confirmed in 1904 with a find at Rällinge in Södermanland. When Snorri Sturluson was writing in 13th century Iceland, the indigenous Germanic gods were still remembered although they had not been openly worshiped for more than two centuries, in the Gylfaginning section of his Prose Edda, Snorri introduces Freyr as one of the major gods. This description has similarities to the account by Adam of Bremen. Adam assigns control of the weather and produce of the fields to Thor, Snorri also omits any explicitly sexual references in Freyrs description. Those discrepancies can be explained in several ways and it is possible that the Norse gods did not have exactly the same roles in Icelandic and Swedish paganism but it must also be remembered that Adam and Snorri were writing with different goals in mind. Either Snorri or Adam may also have had distorted information, the only extended myth related about Freyr in the Prose Edda is the story of his marriage
