1.
Carl Emil Doepler
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Carl Emil Doepler was a German painter, illustrator and costume designer. He created the costumes for Richard Wagners opera Der Ring des Nibelungen at the Bayreuther Festspiele in 1876 and his son, Emil Doepler, was also an artist. List of German painters Simek, Rudolf translated by Angela Hall, brewer ISBN 0-85991-513-1 Illustrations for Nordisch-Germanische Götter und Helden by Wilhelm Wägner and Jakob Nover,1882. Selected Costume Designs for the performance of Richard Wagners Der Ring des Nibelingen
2.
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
3.
Icelandic language
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Icelandic /aɪsˈlændɪk/ is a North Germanic language, the language of Iceland. It is an Indo-European language belonging to the North Germanic or Nordic branch of the Germanic languages, historically, it was the westernmost of the Indo-European languages prior to the colonisation of the Americas. Icelandic, Faroese, Norn, and Western Norwegian formerly constituted West Nordic, Danish, Eastern Norwegian, modern Norwegian Bokmål is influenced by both groups, leading the Nordic languages to be divided into mainland Scandinavian languages and Insular Nordic. Most Western European languages have reduced levels of inflection, particularly noun declension. In contrast, Icelandic retains a four-case synthetic grammar comparable to, Icelandic is distinguished by a wide assortment of irregular declensions. Icelandic also has many instances of oblique cases without any governing word, for example, many of the various Latin ablatives have a corresponding Icelandic dative. The vast majority of Icelandic speakers—about 320, 000—live in Iceland, more than 8,000 Icelandic speakers live in Denmark, of whom approximately 3,000 are students. The language is spoken by some 5,000 people in the United States. Notably in the province of Manitoba, while 97% of the population of Iceland consider Icelandic their mother tongue, the language is in decline in some communities outside Iceland, particularly in Canada. Icelandic speakers outside Iceland represent recent emigration in almost all cases except Gimli, Manitoba, the state-funded Árni Magnússon Institute for Icelandic Studies serves as a centre for preserving the medieval Icelandic manuscripts and studying the language and its literature. Since 1995, on 16 November each year, the birthday of 19th-century poet Jónas Hallgrímsson is celebrated as Icelandic Language Day, the oldest preserved texts in Icelandic were written around 1100 AD. Much of the texts are based on poetry and laws traditionally preserved orally, the most famous of the texts, which were written in Iceland from the 12th century onward, are the Icelandic Sagas. They comprise the historical works and the eddaic poems, the language of the sagas is Old Icelandic, a western dialect of Old Norse. Danish rule of Iceland from 1380 to 1918 had little effect on the evolution of Icelandic, though more archaic than the other living Germanic languages, Icelandic changed markedly in pronunciation from the 12th to the 16th century, especially in vowels. The modern Icelandic alphabet has developed from an established in the 19th century. The later Rasmus Rask standard was a re-creation of the old treatise, with changes to fit concurrent Germanic conventions. Various archaic features, as the letter ð, had not been used much in later centuries, rasks standard constituted a major change in practice. Later 20th-century changes include the use of é instead of je, apart from the addition of new vocabulary, written Icelandic has not changed substantially since the 11th century, when the first texts were written on vellum
4.
Faroese language
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It is one of five languages descended from Old West Norse spoken in the Middle Ages, the others being Norwegian, Icelandic, and the extinct Norn and Greenlandic Norse. Around 900, the language spoken in the Faroes was Old Norse, however, many of the settlers were not from Scandinavia, but descendants of Norse settlers in the Irish Sea region. In addition, women from Norse Ireland, Orkney, or Shetland often married native Scandinavian men before settling in the Faroe Islands, as a result, the Irish language has had some influence on both Faroese and Icelandic. There is some evidence of Irish language place names in the Faroes, for example. Until the 15th century Faroese had a similar to Icelandic and Norwegian. The islanders continued to use the language in ballads, folktales and this maintained a rich spoken tradition, but for 300 years the language was not used in written form. This changed when Venceslaus Ulricus Hammershaimb and the Icelandic grammarian and politician Jón Sigurðsson published a standard for Modern Faroese in 1854. They set a standard for the orthography of the language, based on its Old Norse roots and this had the advantage of being etymologically clear, as well as keeping the kinship with the Icelandic written language. The actual pronunciation, however, often differs from the written rendering, the letter ð, for example, has no specific phoneme attached to it. Jakob Jakobsen devised a system of orthography, based on his wish for a phonetic spelling. In 1937, Faroese replaced Danish as the school language, in 1938 as the church language. However, Faroese did not become the language of media. Today Danish is considered a language, although around 5% of residents on the Faroes learn it as a first language. Old Faroese is a form of Old Norse spoken in medieval times in the Faroe Islands, the most crucial aspects of the development of Faroese are diphthongisation and palatalisation. There is not enough available to establish an accurate chronology of Faroese. Iotacism may be connected with the palatalisation of k, g and sk before Old Norse e, i, y, ø, au > /kj, ɡj, skj/ > /cç, ɟʝ, ɕcç/ > /tʃʰ, tʃ. Before the palatalisation é and ǽ merged as /ɛː/ and approximately in the same period epenthesis u is inserted into word-final /Cr/, the Great Quantity Shift operated in the 15th/16th centuries. In the case of skerping, it took place after iotacism, the shift of hv to /kw/, the deletion of /h/ in word-initial /h/–sonorant clusters, and the dissolution of þ appeared before the end of the 13th century
5.
Justice
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Justice is the legal or philosophical theory by which fairness is administered. The concept of justice differs in every culture, an early theory of justice was set out by the Ancient Greek philosopher Plato in his work The Republic. Advocates of divine command theory argue that justice issues from God, in the 17th century, theorists like John Locke argued for the theory of natural law. Thinkers in the social contract tradition argued that justice is derived from the agreement of everyone concerned. In the 19th century, utilitarian thinkers including John Stuart Mill argued that justice is what has the best consequences, Theories of distributive justice concern what is distributed, between whom they are to be distributed, and what is the proper distribution. Egalitarians argued that justice can only exist within the coordinates of equality, John Rawls used a social contract argument to show that justice, and especially distributive justice, is a form of fairness. Property rights theorists take a view of distributive justice and argue that property rights-based justice maximizes the overall wealth of an economic system. Theories of retributive justice are concerned with punishment for wrongdoing, restorative justice is an approach to justice that focuses on restoring what is good, and necessarily focuses on the needs of victims and offenders. Understandings of justice differ in culture, as cultures are usually dependent upon a shared history. Each cultures ethics create values which influence the notion of justice, although there can be found some justice principles that are one and the same in all or most of the cultures, these are insufficient to create a unitary justice apprehension. In his dialogue Republic, Plato uses Socrates to argue for justice that covers both the just person and the just City State, Justice is a proper, harmonious relationship between the warring parts of the person or city. Hence, Platos definition of justice is that justice is the having and doing of what is ones own, a just man is a man in just the right place, doing his best and giving the precise equivalent of what he has received. This applies both at the level and at the universal level. A persons soul has three parts – reason, spirit and desire, similarly, a city has three parts – Socrates uses the parable of the chariot to illustrate his point, a chariot works as a whole because the two horses power is directed by the charioteer. Lovers of wisdom – philosophers, in one sense of the term – should rule because only they understand what is good, if one is ill, one goes to a medic rather than a farmer, because the medic is expert in the subject of health. Similarly, one should trust ones city to an expert in the subject of the good, not to a politician who tries to gain power by giving people what they want. For Socrates, the way the ship will reach its destination – the good – is if the navigator takes charge. Advocates of divine command theory argue that justice, and indeed the whole of morality, is the command of God
6.
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
7.
Frisians
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The Frisians are a Germanic ethnic group native to the coastal parts of the Netherlands, Germany and the southern tip of Southern Jutland in Denmark. They inhabit an area known as Frisia and are concentrated in the Dutch provinces of Friesland and Groningen and, in Germany, East Frisia and North Frisia. The Frisian languages are spoken by more than 500,000 people. The ancient Frisii enter recorded history in the Roman account of Drususs 12 BC war against the Rhine Germans and they occasionally appear in the accounts of Roman wars against the Germanic tribes of the region, up to and including the Revolt of the Batavi around 70 AD. Frisian mercenaries were hired to assist the Roman invasion of Britain in the capacity of cavalry and they are not mentioned again until c. 296, when they were deported into Roman territory as laeti, from the 3rd through the 5th centuries Frisia suffered marine transgressions that made most of the land uninhabitable, aggravated by a change to a cooler and wetter climate. Whatever population may have remained dropped dramatically, and the lands remained largely unpopulated for the next two centuries. When conditions improved, Frisia received an influx of new settlers, mostly Angles and these people would eventually be referred to as Frisians, though they were not necessarily descended from the ancient Frisii. It is these new Frisians who are largely the ancestors of the medieval, by the end of the 6th century, Frisian territory had expanded westward to the North Sea coast and, in the 7th century, southward down to Dorestad. This farthest extent of Frisian territory is referred to as Frisia Magna. Early Frisia was ruled by a High King, with the earliest reference to a Frisian King being dated 678 and these wars benefited attempts by Anglo-Irish missionaries to convert the Frisian populace to Christianity, in which Saint Willibrord largely succeeded. The eastern periphery of Frisia would become part of various German states, an old tradition existed in the region of exploitation of peatlands. As both the Anglo-Saxons of England and the early Frisians were formed from largely identical tribal confederacies, Old Frisian is the most closely related language to Old English and the modern Frisian dialects are in turn the closest related languages to contemporary English. Of these three languages both Saterland Frisian and North Frisian are endangered, West Frisian is spoken by around 354,000 native speakers and is not threatened. Today there exists a division of the Frisians, into North Frisians, East Frisians and West Frisians. The West Frisians in general do not see themselves as part of a group of Frisians. Therefore, the term Frisian, when applied to the speakers of all three Frisian languages, is a linguistic and to some extent cultural concept, not a political one. Because of centuries of cohabitation and active participation in Dutch society, as well as being bilingual, talking ethnicity on the middle ground, Ton Derks, Nico Roymans, Ethnic Constructs in Antiquity, The Role of Power and Tradition, 207-218
8.
Jacob Grimm
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Jacob Ludwig Carl Grimm was a German philologist, jurist, and mythologist. Jacob Grimm was born in Hanau, in Hesse-Kassel and his father, Philipp Grimm, was a lawyer, but he died while Jacob was a child, and his mother was left with very small means. His mothers sister was lady of the chamber to the Landgravine of Hesse, Jacob was sent to the public school at Kassel in 1798 with his younger brother Wilhelm. In 1802, he proceeded to the University of Marburg where he studied law and his brother joined him at Marburg a year later, having just recovered from a long and severe illness, and likewise began the study of law. Up to this time, Jacob Grimm had been driven only by a general thirst for knowledge, savignys lectures also awakened in him a love for historical and antiquarian investigation, which forms the structure of all his work. In the beginning of 1805, he received an invitation from Savigny, Grimm passed a very happy time in Paris, strengthening his taste for the literatures of the Middle Ages by his studies in the Paris libraries. Towards the close of the year, he returned to Kassel, where his mother and Wilhelm had settled, the next year, he obtained a position in the war office with the very small salary of 100 thalers. One of his grievances was that he had to exchange his stylish Paris suit for a stiff uniform, but he had full leisure for the pursuit of his studies. In 1808, soon after the death of his mother, he was appointed superintendent of the library of Jérôme Bonaparte, King of Westphalia. Bonaparte appointed him an auditor to the council, while Grimm retained his superintendent post. His salary was increased in a period of time from 2000 to 4000 francs. After the expulsion of Bonaparte and the reinstatement of an elector, Grimm was appointed Secretary of Legation in 1813, accompanying the Hessian minister to the headquarters of the allied army. In 1814, he was sent to Paris to demand restitution of books carried off by the French, upon his return from Vienna, he was sent to Paris a second time to secure book restitutions. Meanwhile, Wilhelm had received an appointment to the Kassel library, consequently, they moved the following year to Göttingen, where Jacob received the appointment of professor and librarian, and Wilhelm that of under-librarian. Jacob Grimm lectured on legal antiquities, historical grammar, literary history, and diplomatics, explained Old German poems, during this period, he is described as small and lively in figure, with a harsh voice, speaking a broad Hessian dialect. Grimm joined other academics who signed a protest against the King of Hanovers abrogation of the constitution which had established some years before. As a result, he was dismissed from his professorship and banished from the Kingdom of Hanover in 1837 and he returned to Kassel with his brother, who had also signed the protest. Jacob was not under any obligation to lecture and he seldom did so, during their time in Kassel, Jacob regularly attended the meetings of the academy, where he read papers on widely varied subjects
9.
Adam of Bremen
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Adam of Bremen was a German medieval chronicler. He lived and worked in the half of the eleventh century. He is most famous for his chronicle Gesta Hammaburgensis Ecclesiae Pontificum, little is known of his life other than hints from his own chronicles. He is believed to have come from Meissen in Saxony, the dates of his birth and death are uncertain, but he was probably born before 1050 and died on 12 October of an unknown year. From his chronicles it is apparent that he was familiar with a number of authors, the honorary name of Magister Adam shows that he had passed through all the stages of a higher education. It is probable that he was taught at the Magdeburger Domschule, in 1066 or 1067 he was invited by archbishop Adalbert of Hamburg to join the Church of Bremen. Adam was accepted among the capitulars of Bremen, and by 1069 he appeared as director of the cathedrals school, soon thereafter he began to write the history of Bremen/Hamburg and of the northern lands in his Gesta. His position and the activity of the church of Bremen allowed him to gather information on the history. A stay at the court of Svend Estridson gave him the opportunity to find information about the history and geography of Denmark, among other things he wrote about in Scandinavia, includes the sailing passages across Øresund such as todays Elsinore to Helsingborg route Chłopacka Hanna, Adam Bremeński. Literature by and about Adam of Bremen in the German National Library catalogue Adamus Bremensis, repertorium Historical Sources of the German Middle Ages
10.
Heligoland
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Heligoland is a small German archipelago in the North Sea. The islands were at one time Danish and later British possessions, the islands are located in the Heligoland Bight in the southeastern corner of the North Sea. They are the only German islands not in the vicinity of the mainland. They lie approximately 69 kilometres by sea from Cuxhaven at the mouth of the River Elbe, in addition to German, the local population, who are ethnic Frisians, speak the Heligolandic dialect of the North Frisian language called Halunder. Heligoland used to be called Heyligeland, or holy land, possibly due to the long association with the god Forseti. Heligoland is located 46 kilometres off the German coastline and consists of two islands, the populated triangular 1 km2 main island to the west, and the Düne to the east, Heligoland generally refers to the former island. Düne is somewhat smaller at 0.7 km2, lower and it is not permanently inhabited, but is today the location of Heligolands airport. The main island is divided into the Unterland at sea level, the Oberland consisting of the plateau visible in the photographs. The Mittelland came into being in 1947 as a result of explosions detonated by the British Royal Navy, the main island also features small beaches in the north and the south and drops to the sea 50 metres high in the north, west and southwest. In the latter, the continues to drop underwater to a depth of 56 metres below sea level. Heligolands most famous landmark is the Lange Anna, a standing rock column,47 metres high. The two islands were connected until 1720, when the connection was destroyed by a storm flood. The highest point is on the island, reaching 61 metres above sea level. Although culturally closer to North Frisia in the German district of Nordfriesland, the main island has a good harbour and is frequented mostly by sailing yachts. The climate of Heligoland is typical of a climate, being almost free of pollen. Since there is no land mass in the vicinity, temperatures drop below −5 °C even in the winter. At times, winter temperatures can be higher than in Hamburg by up to 10 °C because cold winds from Russia are weakened. While spring tends to be cool, autumn on Heligoland is often longer and warmer than on the mainland, and statistically
11.
Saxo Grammaticus
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Saxo Grammaticus, also known as Saxo cognomine Longus, was a Danish historian, theologian and author. He is thought to have been a clerk or secretary to Absalon, Archbishop of Lund and he is the author of the first full history of Denmark. The Jutland Chronicle gives evidence that Saxo was born in Zealand and it is unlikely he was born before 1150 and it is supposed that his death could have occurred around 1220. His name Saxo was a name in medieval Denmark. The name Grammaticus was first given to him in the Jutland Chronicle and he lived in a period of warfare and Danish expansion, led by Archbishop Absalon and the Valdemars. The Danes were also being threatened by the Wends who were making raids across the border, Valdemar I had also just won a civil war and later Valdemar II led an expedition across the Elbe to invade Holstein. Sven Aggesen, a Danish nobleman and author of an earlier history of Denmark than Saxos, describes his contemporary, Saxo. This gives evidence that Saxo and Sven might have soldiered in the Hird or royal guard since Sven used the word contubernium in reference to them, there is also a Saxo to be found on a list of clergy at Lund, where there was a Sven recorded as Archdeacon. Likewise there is Dean Saxo who died in 1190, however the date does not match what is known about Saxo. Both arguments, for a secular or religious Saxo, would confirm that he was educated, as clergy he would have received training in Latin. Saxo comes from a family and writes that he is himself committed to being a soldier. He tells us that he follows the ancient right of hereditary service, Saxos education and ability supports the idea that he was educated outside Denmark. Some suggest the title Grammaticus refers not to his education but rather his elaborate Latin style and we know from his writing that he was in the retinue and received the patronage of Absalon, Archbishop of Lund, who was the foremost advisor to King Valdemar I. In his will Absalon forgives his clerk Saxo a small debt of two and a half marks of silver and tells him to return two borrowed books to the monastery of Sorø, the legacy of Saxo Grammaticus is the sixteen book heroic history of the Danes called Gesta Danorum. In the preface to the work, Saxo writes that his patron Absalon, the history is thought to have been started about 1185, after Sven Aggesen wrote his history. The goal of Gesta Danorum was as Saxo writes to glorify our fatherland, Saxo also may have owed much to Plato, Cicero and also to more contemporary writers like Geoffrey of Monmouth. Saxos history of the Danes was compiled from sources that are of historical value. He drew on oral tales of the Icelanders, ancient volumes, letters carved on rocks and stone, the history is composed of sixteen books and extends from the time of the founders of the Danish people, Dan I of Denmark and Angul into about the year 1187
12.
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
13.
Philology
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Philology is the study of language in written historical sources, it is a combination of literary criticism, history, and linguistics. It is more defined as the study of literary texts and written records, the establishment of their authenticity and their original form. A person who pursues this kind of study is known as a philologist, in older usage, especially British, philology is more general, covering comparative and historical linguistics. Indo-European studies involves the comparative philology of all Indo-European languages, Philology, with its focus on historical development, is contrasted with linguistics due to Ferdinand de Saussures insistence on the importance of synchronic analysis. The contrast continued with the emergence of structuralism and Chomskyan linguistics alongside its emphasis on syntax, the term changed little with the Latin philologia, and later entered the English language in the 16th century, from the Middle French philologie, in the sense of love of literature. The adjective φιλόλογος meant fond of discussion or argument, talkative, in Hellenistic Greek also implying an excessive preference of argument over the love of true wisdom, as an allegory of literary erudition, Philologia appears in 5th-century post-classical literature, an idea revived in Late Medieval literature. The meaning of love of learning and literature was narrowed to the study of the development of languages in 19th-century usage of the term. Most continental European countries still maintain the term to designate departments, colleges, position titles, J. R. R. Tolkien opposed the nationalist reaction against philological practices, claiming that the philological instinct was universal as is the use of language. Based on the critique of Friedrich Nietzsche, US scholars since the 1980s have viewed philology as responsible for a narrowly scientistic study of language. The comparative linguistics branch of philology studies the relationship between languages, similarities between Sanskrit and European languages were first noted in the early 16th century and led to speculation of a common ancestor language from which all these descended. Philology also includes the study of texts and their history and it includes elements of textual criticism, trying to reconstruct an authors original text based on variant copies of manuscripts. Since that time, the principles of textual criticism have been improved and applied to other widely distributed texts such as the Bible. Scholars have tried to reconstruct the original readings of the Bible from the manuscript variants and this method was applied to Classical Studies and to medieval texts as a way to reconstruct the authors original work. A related study method known as higher criticism studies the authorship, date, as these philological issues are often inseparable from issues of interpretation, there is no clear-cut boundary between philology and hermeneutics. When text has a significant political or religious influence, scholars have difficulty reaching objective conclusions, some scholars avoid all critical methods of textual philology, especially in historical linguistics, where it is important to study the actual recorded materials. Supporters of New Philology insist on a diplomatic approach, a faithful rendering of the text exactly as found in the manuscript. Another branch of philology, cognitive philology, studies written and oral texts and this science compares the results of textual science with the results of experimental research of both psychology and artificial intelligence production systems. In the case of Bronze Age literature, philology includes the prior decipherment of the language under study and this has notably been the case with the Egyptian, Sumerian, Assyrian, Hittite, Ugaritic and Luwian languages
14.
Poseidon
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Poseidon was one of the twelve Olympian deities of the pantheon in Greek mythology. His main domain was the ocean, and he is called the God of the Sea, additionally, he is referred to as Earth-Shaker due to his role in causing earthquakes, and has been called the tamer of horses. He is usually depicted as a male with curly hair. The name of the sea-god Nethuns in Etruscan was adopted in Latin for Neptune in Roman mythology, both were sea gods analogous to Poseidon. According to some folklore, he was saved by his mother Rhea, who concealed him among a flock of lambs and pretended to have birth to a colt. There is a Homeric hymn to Poseidon, who was the protector of many Hellenic cities, according to the references from Plato in his dialogues Timaeus and Critias, the island of Atlantis was the chosen domain of Poseidon. The form Ποτειδάϝων appears in Corinth, the origins of the name Poseidon are unclear. Walter Burkert finds that the second element da- remains hopelessly ambiguous, another theory interprets the second element as related to the word *δᾶϝον dâwon, water, this would make *Posei-dawōn into the master of waters. There is also the possibility that the word has Pre-Greek origin, Plato in his dialogue Cratylus gives two alternative etymologies, either the sea restrained Poseidon when walking as a foot-bond, or he knew many things. If surviving Linear B clay tablets can be trusted, the name occurs with greater frequency than does di-u-ja. A feminine variant, po-se-de-ia, is found, indicating a lost consort goddess. Poseidon carries frequently the title wa-na-ka in Linear B inscriptions, as king of the underworld, the chthonic nature of Poseidon-Wanax is also indicated by his title E-ne-si-da-o-ne in Mycenean Knossos and Pylos, a powerful attribute. In the cave of Amnisos Enesidaon is related with the cult of Eileithyia and she was related with the annual birth of the divine child. During the Bronze Age, a goddess of nature, dominated both in Minoan and Mycenean cult, and Wanax was her companion in Mycenean cult. It is possible that Demeter appears as Da-ma-te in a Linear B inscription, in Linear B inscriptions found at Pylos, E-ne-si-da-o-ne is related with Poseidon, and Si-to Po-tini-ja is probably related with Demeter. Tablets from Pylos record sacrificial goods destined for the Two Queens, the Two Queens may be related with Demeter and Persephone, or their precursors, goddesses who were not associated with Poseidon in later periods. The violated Demeter was Demeter Erinys, in Arcadia, Demeters mare-form was worshiped into historical times. Her xoanon of Phigaleia shows how the local cult interpreted her, a Medusa type with a horses head with snaky hair, holding a dove and a dolphin, probably representing her power over air and water
15.
Proto-Germanic
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Proto-Germanic is the reconstructed proto-language of the Germanic branch of the Indo-European languages. The end of the Common Germanic period is reached with the beginning of the Migration Period in the fourth century, the Proto-Germanic language is not directly attested by any coherent surviving texts, it has been reconstructed using the comparative method. Fragmentary direct attestation exists of Common Germanic in early runic inscriptions, the Proto-Germanic language developed in southern Scandinavia, the Urheimat of the Germanic tribes. Proto-Germanic developed out of pre-Proto-Germanic during the Pre-Roman Iron Age of Northern Europe, Proto-Germanic itself was likely spoken after c. Early Germanic expansion in the Pre-Roman Iron Age placed Proto-Germanic speakers in contact with the Continental Celtic La Tène horizon, a number of Celtic loanwords in Proto-Germanic have been identified. By the 1st century AD, Germanic expansion reaches the Danube and the Upper Rhine in the south, at about the same time, extending east of the Vistula, Germanic speakers come into contact with early Slavic cultures, as reflected in early Germanic loans in Proto-Slavic. By the 3rd century, LPGmc speakers had expanded over significant distance, the period marks the breakup of Late Proto-Germanic and the beginning of the Germanic migrations. The earliest coherent text in Proto-Norse become available c.400 in runic inscriptions, the delineation of Late Common Germanic from Proto-Norse about then is largely a matter of convention. Early West Germanic becomes available in the 5th century with the Frankish Bergakker inscription, between the two points, many sound changes occurred. Phylogeny as applied to historical linguistics involves the descent of languages. The Germanic languages form a tree with Proto-Germanic at its root that is a branch of the Indo-European tree, borrowing of lexical items from contact languages makes the relative position of the Germanic branch within Indo-European less clear than the positions of the other branches of Indo-European. In the course of the development of linguistics, various solutions have been proposed, none certain. In the evolutionary history of a family, philologists consider a genetic tree model appropriate only if communities do not remain in effective contact as their languages diverge. The internal diversification of West Germanic developed in an especially non-treelike manner, Proto-Germanic is generally agreed to have begun about 500 BC. Its hypothetical ancestor between the end of Proto-Indo-European and 500 BC is termed Pre-Proto-Germanic, whether it is to be included under a wider meaning of Proto-Germanic is a matter of usage. The fixation of the led to sound changes in unstressed syllables. For Lehmann, the boundary was the dropping of final -a or -e in unstressed syllables, for example, post-PIE *wóyd-e > Gothic wait. Antonsen agreed with Lehmann about the boundary but later found runic evidence that the -a was not dropped, ékwakraz … wraita, I, Wakraz
16.
Amber
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Amber is fossilized tree resin, which has been appreciated for its color and natural beauty since Neolithic times. Much valued from antiquity to the present as a gemstone, amber is made into a variety of decorative objects and it has also been used as a healing agent in folk medicine. There are five classes of amber, defined on the basis of their chemical constituents, because it originates as a soft, sticky tree resin, amber sometimes contains animal and plant material as inclusions. Amber occurring in coal seams is also called resinite, and the term ambrite is applied to that found specifically within New Zealand coal seams, the English word amber derives from Arabic ʿanbar عنبر via Middle Latin ambar and Middle French ambre. The word was adopted in Middle English in the 14th century as referring to what is now known as ambergris, in the Romance languages, the sense of the word had come to be extended to Baltic amber from as early as the late 13th century. At first called white or yellow amber, this meaning was adopted in English by the early 15th century, as the use of ambergris waned, this became the main sense of the word. The two substances conceivably became associated or confused because they both were washed up on beaches. Ambergris is less dense water and floats, whereas amber is too dense to float. The classical names for amber, Latin electrum and Ancient Greek ἤλεκτρον, are connected to a term ἠλέκτωρ meaning beaming Sun, according to myth, when Phaëton son of Helios was killed, his mourning sisters became poplar trees, and their tears became elektron, amber. Earlier Pliny says that an island of three days sail from the Scythian coast called Balcia by Xenophon of Lampsacus, author of a fanciful travel book in Greek, is called Basilia by Pytheas. It is generally understood to be the same as Abalus and it is assumed that there were well-established trade routes for amber connecting the Baltic with the Mediterranean. Pliny states explicitly that the Germans export amber to Pannonia, from where it was traded further abroad by the Veneti, the ancient Italic peoples of southern Italy were working amber, the most important examples are on display at the National Archaeological Museum of Siritide to Matera. Amber used in antiquity as at Mycenae and in the prehistory of the Mediterranean comes from deposits of Sicily. Besides the fanciful explanations according to which amber is produced by the Sun, Pliny cites opinions that are aware of its origin in tree resin. Amber is produced from a marrow discharged by trees belonging to the genus, like gum from the cherry. This is confirmed by the recorded Old High German glas and Old English glær for amber, in Middle Low German, amber was known as berne-, barn-, börnstēn. The Low German term became dominant also in High German by the 18th century, the Baltic Lithuanian term for amber is gintaras and Latvian dzintars. They, and the Slavic jantar or Hungarian gyanta, are thought to originate from Phoenician jainitar, Early in the nineteenth century, the first reports of amber from North America came from discoveries in New Jersey along Crosswicks Creek near Trenton, at Camden, and near Woodbury
17.
Pytheas
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Pytheas of Massalia, was a Greek geographer and explorer from the Greek colony of Massalia. He made a voyage of exploration to northwestern Europe in about 325 BC, in this voyage he circumnavigated and visited a considerable part of Great Britain. He is the first person on record to describe the Midnight Sun, the theoretical existence of a Frigid Zone, and temperate zones where the nights are very short in summer and the sun does not set at the summer solstice, was already known. Similarly, reports of a country of perpetual snow and darkness had reached the Mediterranean some centuries before, Pytheas is the first known scientific visitor and reporter of the Arctic, polar ice, and the Germanic tribes. He introduced the idea of distant Thule to the geographic imagination, Pytheas may have also reached Iceland. Pliny says that Timaeus believed Pytheas story of the discovery of amber, Strabo says that Dicaearchus did not trust the stories of Pytheas. That is all the information that survives concerning the date of Pytheas voyage, some would give Timaeus an extra 5 years, bringing the voyage down to 325 BC at earliest. If one presumes that Pytheas would not have written before reaching age 20, he would have been a contemporary, as they read his writings he must have written toward the earlier years of the window. As is common with ancient texts, multiple titles may represent a source, for example. The mainstream today recognizes periplus as a genre of literature and concedes that there was only one work, on the Ocean. Diodorus does not mention Pytheas by name, the connection is made as follows, Pliny reports that Timaeus says there is an island named Mictis … where tin is found, and to which the Britons cross. Diodorus says that tin is brought to the island of Ictis, the last link is supplied by Strabo, who says that an emporium on the island of Corbulo in the mouth of the Loire was associated with the Britain of Pytheas by Polybius. Assuming that Ictis, Mictis and Corbulo are the same, Diodorus appears to have read Timaeus, who must have read Pytheas, Pytheas was the first documented Mediterranean mariner to reach the British Isles. The start of Pytheass voyage is unknown, the Carthaginians had closed the Strait of Gibraltar to all ships from other nations. Some historians, mainly of the late 19th century and before, therefore speculated that he must have traveled overland to the mouth of the Loire or the Garonne. Others believed that, to avoid the Carthaginian blockade, he may have close to land and sailed only at night. An alternate theory holds that by the 4th century BC, the western Greeks, in 348 BC, Carthage and Rome came to terms over the Sicilian Wars with a treaty defining their mutual interests. Rome could use Sicilian markets, Carthage could buy and sell goods at Rome, Rome was to stay out of the western Mediterranean, but these terms did not apply to Massalia, which had its own treaty
18.
Snorri Sturluson
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Snorri Sturluson was an Icelandic historian, poet, and politician. He was elected twice as lawspeaker at the Icelandic parliament, the Althing and he was also the author of the Heimskringla, a history of the Norwegian kings that begins with legendary material in Ynglinga saga and moves through to early medieval Scandinavian history. For stylistic and methodological reasons, Snorri is often taken to be the author of Egils saga, as a historian and mythographer, Snorri is remarkable for proposing the hypothesis that mythological gods begin as human war leaders and kings whose funeral sites develop cults. As people call upon the war leader as they go to battle, or the dead king as they face tribal hardship. Eventually, the king or warrior is remembered only as a god and he also proposed that as tribes defeat others, they explain their victory by proposing that their own gods were in battle with the gods of the others. Snorri Sturluson was born in Hvammur into the wealthy and powerful Sturlungar family of the Icelandic Commonwealth and his parents were Sturla Þórðarson the elder of Hvammur and his second wife, Guðný Böðvarsdóttir. He had two brothers, Þórðr Sturluson and Sighvatr Sturluson, two sisters and nine half-siblings. By a quirk of circumstance Snorri was raised from the age of three by Jón Loftsson, a relative of the Norwegian royal family, in Oddi, Iceland. The resulting settlement would have beggared Páll, but Jón Loftsson intervened in the Althing to mitigate the judgment and, to compensate Sturla, offered to raise, Snorri therefore received an excellent education and made connections that he might not otherwise have made. He attended the school of Sæmundr fróði, grandfather of Jón Loftsson, at Oddi and his father died in 1183 and his mother as guardian soon wasted Snorris share of the inheritance. The two families arranged an marriage in 1199 between Snorri and Herdís, the daughter of Bersi Vermundarson. From her father, Snorri inherited an estate at Borg and a chieftainship and he soon acquired more property and chieftainships. Snorri and Herdís were together for four years at Borg and they had at least two children, Hallbera and Jón. The marriage succumbed to Snorris philandering, and in 1206, he settled in Reykholt as manager of an estate there and he made significant improvements to the estate, including a hot outdoor bath. The bath and the buildings have preserved to some extent. During the initial years at Reykholt he fathered five children by three different women, Guðrún Hreinsdóttir, Oddný, and Þuríður Hallsdóttir, Snorri quickly became known as a poet, but was also a successful lawyer. In 1215, he became lawspeaker of the Althing, the public office of the Icelandic commonwealth. In the summer of 1218, he left the position and sailed to Norway
19.
Prose Edda
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The Prose Edda, also known as the Younger Edda, Snorris Edda or, historically, simply as Edda, is an Old Norse work of literature written in Iceland in the early 13th century. The work is assumed to have been written, or at least compiled, by the Icelandic scholar. It begins with a euhemerized Prologue, a section on the Norse cosmogony, pantheon and this is followed by three distinct books, Gylfaginning, Skáldskaparmál and Háttatal. Seven manuscripts, dating from around 1300 to around 1600, have independent textual value, Sturluson planned the collection as a textbook. It was to enable Icelandic poets and readers to understand the subtleties of alliterative verse, at that time, versions of the Edda were well known in Iceland, but scholars speculated that there once was an Elder Edda which contained the poems which Snorri quotes in his Edda. The etymology of Edda remains uncertain, there are many hypotheses, and little agreement. Some argue that the word derives from the name of Oddi, Edda could therefore mean book of Oddi. However, this assumption is generally rejected, Faulkes in his English translation of the Prose Edda commented that this is unlikely, both in terms of linguistics and history since Snorri was no longer living at Oddi when he composed his work. Another connection was made with the word óðr, which means poetry or inspiration in Old Norse, Edda also means great-parent, a word used by Snorri himself in the Skáldskaparmál. That is, with the meaning, the name of a character in the Rigsthula. A final hypothesis is derived from the Latin edo, meaning I write and it relies on the fact that the word kredda is certified and comes from the Latin credo, I believe. It seems likely Snorri would have been able to invent the word, Edda in this case could be translated as Poetic Art. This is the meaning that the word was given in the Middle Ages. The name Sæmundar Edda was given by the Bishop Brynjólfur Sveinsson to the collection of poems contained in the Codex Regius, many of which are quoted by Snorri. Brynjólfur, along many others of his time incorrectly believed that they were collected by Sæmundr fróði. Seven manuscripts of the Edda have survived, six compositions of the Middle Ages, no one manuscript is complete, and each has variations. In addition to three fragments, the four manuscripts are Codex Regius, Codex Wormianus, Codex Trajectinus. Codex Upsaliensis, was composed in the first quarter of the century and is the oldest manuscript preserved of the Edda of Snorri
20.
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
21.
Nanna (Norse deity)
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In Norse mythology, Nanna Nepsdóttir or simply Nanna is a goddess associated with the god Baldr. Accounts of Nanna vary greatly by source, in the Prose Edda, written in the 13th century by Snorri Sturluson, Nanna is the wife of Baldr and the couple produced a son, the god Forseti. After Baldrs death, Nanna dies of grief, Nanna is placed on Baldrs ship with his corpse and the two are set aflame and pushed out to sea. In Hel, Baldr and Nanna are united again, spurred by their mutual attraction to Nanna, Baldr and Höðr repeatedly do battle. Nanna is only interested in Höðr and weds him, while Baldr wastes away from nightmares about Nanna, the Setre Comb, a comb from the 6th or early 7th century featuring runic inscriptions, may reference the goddess. The etymology of the name Nanna is a subject of scholarly debate, scholars have debated connections between Nanna and other similarly named deities from other cultures and the implications of the goddesss attestations. The etymology of the name of the goddess Nanna is debated, some scholars have proposed that the name may derive from a babble word, nanna, meaning mother. Scholar Jan de Vries connects the name Nanna to the root *nanþ-, scholar John Lindow theorizes that a common noun may have existed in Old Norse, nanna, that roughly meant woman. Scholar John McKinnell notes that the mother and *nanþ- derivations may not be distinct, in the Poetic Edda poem Hyndluljóð, a figure by the name of Nanna is listed as the daughter of Nökkvi and as a relative of Óttar. This figure may or may not be the same Nanna as Baldrs wife, in chapter 38 of the Prose Edda book Gylfaginning, the enthroned figure of High explains that Nanna Nepsdóttir and her husband Baldr produced a son, the god Forseti. Later in Gylfaginning, High recounts Baldrs death in Asgard at the hands of his blind brother. Baldrs body is taken to the seaside and, when his body is placed unto his ship Hringhorni and her body is placed upon Hringhorni with Baldr, the ship is set aflame, and the god Thor hallows the pyre with his hammer Mjölnir. Sent by Baldrs mother, the goddess Frigg, the god Hermóðr rides to the location of Hel to resurrect Baldr, Hermóðr finally arrives in Hel to find Baldr in a hall, seated in the seat of honor and with his wife Nanna. Hermóðr bargains with Hel, the being, for Baldrs resurrection, Hel and Hermóðr come to an agreement and then Baldr and Nanna accompany Hermóðr out of the hall. Baldr gives Hermóðr the ring Draupnir, which the god Odin had placed on Baldrs pyre, Nanna presents to Hermóðr a series of gifts, a linen robe for Frigg, a golden ring for the goddess Fulla, and other unspecified items. In the first chapter of the Prose Edda book Skáldskaparmál, Nanna is listed among 8 goddesses attending a feast held in honor of Ægir, in chapter 5 of Skáldskaparmál, means of referring to Baldr are provided, including husband of Nanna. In chapter 19, means of referring to Frigg are provided, in chapter 75, Nanna is included among a list of goddesses. In chapter 18, the skald Eilífr Goðrúnarsons work Þórsdrápa is quoted, in book III of Gesta Danorum, Nanna is not a goddess but rather a daughter of the mortal King Gevar
22.
Mediation
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All participants in mediation are encouraged to actively participate in the process. Mediation is a process in that it is focused primarily upon the needs, rights. The mediator uses a variety of techniques to guide the process in a constructive direction. A mediator is facilitative in that s/he manages the interaction between parties and facilitates open communication, Mediation is also evaluative in that the mediator analyzes issues and relevant norms, while refraining from providing prescriptive advice to the parties. Mediation, as used in law, is a form of dispute resolution. Typically, a party, the mediator, assists the parties to negotiate a settlement. Disputants may mediate disputes in a variety of domains, such as commercial, legal, diplomatic, workplace, community, the term mediation broadly refers to any instance in which a third party helps others reach agreement. More specifically, mediation has a structure, timetable and dynamics that ordinary negotiation lacks, the process is private and confidential, possibly enforced by law. The mediator acts as a third party and facilitates rather than directs the process. Mediation is becoming a peaceful and internationally accepted solution in order to end conflict. Mediation can be used to resolve disputes of any magnitude, Mediators use various techniques to open, or improve, dialogue and empathy between disputants, aiming to help the parties reach an agreement. Much depends on the skill and training. As the practice gained popularity, training programs, certifications and licensing followed, producing trained, while a case in the hands of a lawyer or a court may take months or years to resolve, mediation usually achieves a resolution in a matter of hours. Taking less time means expending less money on hourly fees and costs, confidentiality While court hearings are public, mediation remains strictly confidential. No one but the parties to the dispute and the mediator or mediators know what happened, confidentiality in mediation has such importance that in most cases the legal system cannot force a mediator to testify in court as to the content or progress of mediation. Many mediators destroy their notes taken during a mediation once that mediation has finished, the only exceptions to such strict confidentiality usually involve child abuse or actual or threatened criminal acts. Control Mediation increases the control the parties have over the resolution, in a court case, the parties obtain a resolution, but control resides with the judge or jury. Often, a judge or jury cannot legally provide solutions that emerge in mediation, thus, mediation is more likely to produce a result that is mutually agreeable for the parties
23.
Jan de Vries (linguist)
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In a 1940 pamphlet and in radio speeches, he demonstrated sympathy for Nazi ideology, in 1944 he fled to Leipzig. After the war, he was imprisoned and stripped of his academic position, De Vries was born in Amsterdam and demonstrated anti-democratic views before the war, he had a great enthusiasm for German culture. He refused to join the Nazi Party, and in the preface to De Germanen in 1941 warned against an all too uncritical mode of thought, at his trial for collaboration the verdict was that in spite of personal moral integrity he had committed very serious political errors. He was sentenced to time served in internment and was able to resume his research and publishing while teaching Dutch from 1948 to 1955 in Oostburg and he died, aged 74, in Utrecht. In the Netherlands his translations and his etymological and place-name work were also important, De Vries became member of the Royal Netherlands Academy of Arts and Sciences in 1938, his membership was suspended in May 1945. Selected publications, Studiën over Færösche Balladen, diss, De Wikingen in de lage landen bij de zee, Haarlem,1923. Translation, Henrik Ibsen, Zes Voordrachten, Maastricht,1924, contributions to the Study of Othin, Especially in his Relation to Agricultural Practices in Modern Popular Lore, FFC94, Helsinki,1931. The Problem of Loki, FFC110, Helsinki,1932, Vol.1, Berlin-Leipzig, de Gruyter,1935, 2nd rev. ed.1956, Vol.2, Berlin-Leipzig, de Gruyter,1937, 2nd rev. ed.1957. Edda, vertaald en van inleidingen voorzien, Amsterdam,1938, De Germaansche Oudheid,1930, rev. ed. as De Germanen, Haarlem,1941. De Wetenschap der Volkskunde, Amsterdam,1941, Vol.1, Berlin-Leipzig, de Gruyter,1941, 2nd rev. ed.1964 repr. 1970, Vol.2, Berlin, de Gruyter,1942, die Geistige Welt der Germanen, Halle a. d. De Goden der Germanen, Amsterdam,1944, Vol 1 Sigfried, de Held van Nederland, Vol.2 Kriemhilds Wraak, Antwerp,1954. Etymologisch Woordenboek, Waar komen onze woorden en plaatsnamen vandaan, Utrecht-Antwerp,1958, 2nd rev. ed.1959. Heldenlied en Heldensage, Utrecht-Antwerp,1959, tr. as Heroic Song and Heroic Legend, Woordenboek der Noord- en Zuidnederlandse Plaatsnamen, Utrecht-Antwerp,1962
24.
Alcuin
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Alcuin of York —also called Ealhwine, Alhwin or Alchoin—was an English scholar, clergy, poet and teacher from York, Northumbria. He was born around 735 and became the student of Archbishop Ecgbert at York, at the invitation of Charlemagne, he became a leading scholar and teacher at the Carolingian court, where he remained a figure in the 780s and 90s. Alcuin wrote many theological and dogmatic treatises, as well as a few grammatical works and he was made Abbot of Tours in 796, where he remained until his death. The most learned man anywhere to be found, according to Einhards Life of Charlemagne, among his pupils were many of the dominant intellectuals of the Carolingian era. Alcuin was born in Northumbria, presumably sometime in the 730s, virtually nothing is known of his parents, family background, or origin. In common hagiographical fashion, the Vita Alcuini asserts that Alcuin was of noble English stock, and this statement has usually been accepted by scholars. Alcuins own work only mentions such collateral kinsmen as Wilgils, father of the missionary saint Willibrord, and Beornred, abbot of Echternach and bishop of Sens, if so, Alcuins origins may lie in the southern part of what was formerly known as Deira. The young Alcuin came to the church of York during the golden age of Archbishop Ecgbert and his brother. Ecgbert had been a disciple of the Venerable Bede, who urged him to raise York to an archbishopric, Ecgbert was devoted to Alcuin, who thrived under his tutelage. The York school was renowned as a centre of learning in the arts, literature. It was from here that Alcuin drew inspiration for the school he would lead at the Frankish court and he revived the school with the trivium and quadrivium disciplines, writing a codex on the trivium, while his student Hraban wrote one on the quadrivium. Alcuin graduated to become a teacher during the 750s and his ascendancy to the headship of the York school, the ancestor of St Peters School, began after Aelbert became Archbishop of York in 767. Around the same time Alcuin became a deacon in the church and he was never ordained as a priest and there is no real evidence that he became an actual monk, but he lived his life as one. In 781, King Elfwald sent Alcuin to Rome to petition the Pope for official confirmation of Yorks status as an archbishopric and to confirm the election of the new archbishop, on his way home he met Charlemagne, this time in the Italian city of Parma. Alcuins intellectual curiosity allowed him to be persuaded to join Charlemagnes court. He joined a group of scholars that Charlemagne had gathered around him, the mainsprings of the Carolingian Renaissance, Peter of Pisa, Paulinus of Aquileia, Rado. Alcuin would later write that the Lord was calling me to the service of King Charles, Alcuin became Master of the Palace School of Charlemagne in Aachen in 782. It had been founded by the ancestors as a place for the education of the royal children
25.
Willibrord
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Willibrord was a Northumbrian missionary saint, known as the Apostle to the Frisians in the modern Netherlands. He became the first Bishop of Utrecht and died at Echternach and his father, named Wilgils or Hilgis, was styled by Alcuin as a Saxon of Northumbria. The king and nobles of the district endowed him with estates until he was at last able to build a church, Willibrord grew up under the influence of St. Wilfrid, Bishop of York. He spent the years between the ages of 20 and 32 in the Abbey of Rathmelsigi, in Ireland, which was a centre of European learning in the 7th century, both of these trips to Rome have historical significance. As Bede tells us, Willibrord was not the only Anglo-Saxon to travel to Rome. The way in which he described the visit and its purpose is important, unlike all the others, Willibrord was not on the pilgrimage to the graves of the apostles Peter and Paul. As such he came to the not as a pilgrim. The second time he went to Rome, on 21 November 695, in the Church of Santa Cecilia in Trastevere, Pope Sergius I gave him a pallium and consecrated him as bishop of the Frisians. He returned to Frisia to preach and establish churches, among them a monastery at Utrecht, Willibrord is counted the first Bishop of Utrecht. After Hugobert died, Irmina founded a Benedictine convent at Horren in Trier, when a plague threatened her community, she gained the help of Willibrord, and when the pestilence passed by the convent, she gave Willibrord the lands for his abbey in Echternach. Pepin of Heristal died in 714, in 716 the pagan Radbod, king of the Frisians, retook possession of Frisia, burning churches and killing many missionaries. Willibrord and his monks were forced to flee, after the death of Radbod in 719, Willibrord returned to resume his work, under the protection of Charles Martel. Winfrid, better known as Boniface, joined Willibrord and stayed for three years, before travelling on to preach in Germanic territory, Willibrord died on 7 November 739 at the age of 81, and according to his wish, was buried in Echternach. He was quickly judged to be a saint, Willibrord wells, which skirted his missionary routes, were visited by the people, to solicit the healing of various nervous diseases, especially of children. In the Roman Catholic Church his feast day is celebrated on 7 November outside England, in the Church of England, he is celebrated on 7 November. Numerous miracles and relics have been attributed to him, at Gravelines, where Willibrord is said to have landed after crossing the Channel on his mission to the Frisians, the church in the old town is dedicated to him. Gravelines grew up after ca.800 around the chapel commemorating Willibrord’s mission, there is a 13th-century chapel dedicated to Willibrord at Wissembourg Abbey, where Willibrords benefactress Irmina of Oeren was also venerated. A Life was written by Alcuin and dedicated to the Abbot of Echternach, Alcuin probably made use of an older one written by a British monk, which is now lost
26.
Altfrid
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Saint Altfrid was a leading figure in Germany in the ninth century. A Benedictine monk, he became Bishop of Hildesheim, and founded Essen Abbey and he was also a close royal adviser to the East Frankish King Louis the German. He is a Roman Catholic saint and his feast day is celebrated on 15 August, the feast of the Assumption of the Virgin Mary, but also in Essen and Hildesheim on 16 August. There is no biography of Altfrid. He is first mentioned by name on 3 October 852, when he took part in a council in Mainz as Bishop of Hildesheim, according to the Hildesheim Chronicle Altfrid died rich in days in 874, from which a year of birth of around 800 is assumed. He was apparently a monk at Corvey Abbey before he was declared Bishop of Hildesheim in 851 in succession to Ebbo, in 864, Altfrid moved the relics of Saint Marsus from Auxerre to an unknown place in Saxony, most likely to Corvey Abbey. His sermon on the arrival of the relics survives, in addition, Altfrid laid the cornerstone of a new cathedral in Hildesheim in 852, a three-aisled cruciform church with a crossing and transept. It was completed in 872 and was consecrated on 1 November 872 in the presence of four bishops, even before his consecration as bishop, Altfrid had been active in the foundation of several female religious communities. Between 845-847 he acquired the relics of Saints Cosmas and Damian in Rome, Altfrid also supported the Saxon Count Ricdag in the foundation of the nunnery at Lamspringe by procuring for it the relics of Saint Hadrian from Rome. According to the Hildesheim Chronicle Altfrid also founded a Benedictine monastery on his own land in the Harzvorland, more important is Altfrids other foundation, Essen Abbey, on his own property in Essen on the Hellweg. The first Abbess of Essen was his kinswoman Gerswith, often referred to as his sister, as in Hildesheim, Altfrid also built a church for the canonesses, the Stiftskirche, later known as the Essener Münster and from 1958 as Essen Cathedral. Altfrid was buried here after his death on 15 August 874, a Gothic tomb stands over his grave in the east crypt, which is named after him. Altfrid, was a confidant of Ludwig the German. In 860 Altfrid was present at the meeting between Ludwig the German and Charles the Bald in St. Castors Basilica in Koblenz, where the two agreed a peace treaty. Altfrid had decisive influence on the form of the Treaty of Meerssen, the place of Altfrids death is not known, although the date is recorded by Abbot Altbert of Lobbes as the feast of the Assumption of the Virgin Mary, i. e.15 August 874. He was buried, according to his wishes, in the church of Essen Abbey, after his death Altfrid was particularly venerated at his tomb in Essen. After a serious fire in the church in the 13th century a Gothic stone sarcophagus was obtained for his bones, Altfrids feast day - which in Essen was celebrated on 16 August, rather than on 15 August - was the most festive in the abbeys yearly calendar. Nevertheless, Altfrid was not a saint, and when the abbey was secularised in 1803 his veneration fell off
27.
Ludger
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Saint Ludger was a missionary among the Frisians and Saxons, founder of Werden Abbey and first Bishop of Münster in Westphalia. St Ludgers parents, Thiadgrim and Liafburg, were wealthy Christian Frisians of noble descent, in 753 Ludger saw the great Apostle of Germany, Saint Boniface, which, together with the subsequent martyrdom of the saint, made a deep impression on him. At his own request he was sent to the Utrecht Cathedral School, founded by Saint Gregory of Utrecht in 756 or 757, and made good progress. In 767 Gregory, who did not wish to receive episcopal consecration himself, sent Alubert, Ludger accompanied him to be ordained into the diaconate and to study under Alcuin, but after a year he returned to Utrecht. Some time later he was granted an opportunity to continue his studies in the same school, in 772 friction arose between the Anglo-Saxons and the Frisians, and Ludger, for the sake his personal safety, left for home, taking with him a number of valuable books. He remained in the Martinsstift until the death of Gregory in 775, in honour of whose memory he wrote the biography Vita Gregorii. He was then sent to Deventer to restore the destroyed by the pagan Saxons and to find the relics of Saint Lebuinus, who had worked there as missionary, built the chapel. Ludger succeeded, and returned to teach in the Martinsstift, after which he, every autumn however he came back to Utrecht to teach at the cathedral school. He worked in this way for seven years, until Widukind in 784 persuaded the Frisians to drive out the missionaries, burn the churches. Ludger escaped with his disciples, and in 785 visited Rome, where he was received by Pope Adrian I. From Rome he went to Monte Cassino, where he lived according to the Rule of Saint Benedict, the news of Widukinds submission, and the arrival of Charlemagne at Monte Cassino in 787, put an end to St. Ludgers peaceful retirement. He was appointed missionary to five districts east of the river Lauwers, around the estuaries of the Hunze, the Fivel, and the Ems, which were still occupied almost entirely by pagans. He worked in places, the island of Bant, long since sunk beneath the sea, is mentioned as the scene of his apostolic work. He visited Heligoland, where Saint Willibrord had preached, where he destroyed the remains of paganism, the well, formerly sacred to the pagan gods, he re-dedicated as his baptismal font. On his return he met the blind bard Bernlef, last of the Frisian skalds, cured his blindness, in 793 Charlemagne wished to make Ludger Bishop of Trier, but he declined, while declaring himself willing to undertake the evangelization of the Saxons. Charlemagne accepted the offer, and north-western Saxony was thus added to Ludgers missionary field, the monastery of St. Ludgers Abbey at Helmstedt was founded as part of his missionary activity in this part of Germany. To meet necessary expenses the income of the Abbey of Leuze, in the present Belgian province of Hainaut, was given him, as Mimigernaford had been designated the centre of the new district, Ludger built a monastery there, from which the place took the name of Münster. Here he lived with his monks according to the rule of Saint Chrodegang of Metz and he also built a chapel on the left bank of the Aa in honour of the Blessed Virgin, as well as the churches of Billerbeck, Coesfeld, Hersfeld, Nottuln and others
28.
Code of law
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Though the process and motivations for codification are similar in different common law and civil law systems, their usage is different. In a civil law country, a code of law typically exhaustively covers the system of law. A code entirely replaces the law in a particular area, leaving the common law inoperative unless. The legal code was a feature of the legal systems of the ancient Middle East. The Sumerian Code of Ur-Nammu, then the Babylonian Code of Hammurabi, are among the earliest and best preserved legal codes, originating in the Fertile Crescent. In the Roman empire, a number of codifications were developed, such as the Twelve Tables of Roman law, however, these law codes did not exhaustively describe the Roman legal system. The Twelve Tables were limited in scope, and most legal doctrines were developed by the pontifices, the Justinian Code collected together existing legal material at the time. The Hebrew Written Torah and Oral Torah constitute the earliest and best preserved ethical code at the same time, halakha is the oldest collective body of religious laws, laws and jurisdictions still in use. In ancient China, the first comprehensive criminal code was the Tang Code and this, and subsequent imperial codes, formed the basis for the penal system of both China and other East Asian states under its cultural influence. The last and best preserved imperial code is the Great Qing Legal Code and this code was the exclusive and exhaustive statement of Chinese law between 1644 and 1912. Though it was in form a code, large parts of the code dealt with civil law matters. In Europe, Roman law, especially the Corpus Juris Civilis, Roman law was either adopted by legislation, or through processing by jurists. The accepted Roman law is usually then codified and forms part of the central Code, the codification movement gathered pace after the rise of nation-states after the Treaty of Westphalia. Prominent national civil codes include the Napoleonic Code of 1804, the German civil code of 1900, the Continental civil law tradition spread around the world along with European cultural and military dominance in recent centuries. During the Meiji Restoration, Japan adopted a new Civil Code, based primarily on the French civil code and this new tradition has been largely maintained in the legal system of the Peoples Republic of China since 1949. Meanwhile, codifications also became common in common law systems. For example, a code is found in a number of common law jurisdictions in Australia and the Americas. In the Americas, the influence of Continental legal codes has manifest itself in two ways, in civil law jurisdictions, legal codes in the Continental tradition are common
29.
Charlemagne
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Charlemagne or Charles the Great, numbered Charles I, was the King of the Franks from 768, King of the Lombards from 774 and Emperor of the Romans from 800. He united much of Europe during the early Middle Ages and he was the first recognised emperor in western Europe since the fall of the Western Roman Empire three centuries earlier. The expanded Frankish state which Charlemagne founded was called the Carolingian Empire, Charlemagne was the oldest son of Pepin the Short and Bertrada of Laon. He became king in 768 following his fathers death, initially as co-ruler with his brother Carloman I, carlomans sudden death in 771 in unexplained circumstances left Charlemagne as the undisputed ruler of the Frankish Kingdom. He continued his fathers policy towards the papacy and became its protector, removing the Lombards from power in northern Italy and he campaigned against the Saxons to his east, Christianising them upon penalty of death and leading to events such as the Massacre of Verden. Charlemagne reached the height of his power in 800 when he was crowned Emperor of the Romans by Pope Leo III on Christmas Day at Old St. Peters Basilica. Charlemagne has been called the Father of Europe, as he united most of Western Europe for the first time since the Roman Empire and his rule spurred the Carolingian Renaissance, a period of energetic cultural and intellectual activity within the Western Church. All Holy Roman Emperors considered their kingdoms to be descendants of Charlemagnes empire, up to the last Emperor Francis II and these and other machinations led to the eventual split of Rome and Constantinople in the Great Schism of 1054. Charlemagne died in 814, having ruled as emperor for thirteen years and he was laid to rest in his imperial capital of Aachen in what is today Germany. He married at least four times and had three sons, but only his son Louis the Pious survived to succeed him. By the 6th century, the western Germanic Franks had been Christianised, Francia, ruled by the Merovingians, was the most powerful of the kingdoms that succeeded the Western Roman Empire. Following the Battle of Tertry the Merovingians declined into powerlessness, for which they have dubbed the rois fainéants. Almost all government powers were exercised by their chief officer, the mayor of the palace, in 687, Pepin of Herstal, mayor of the palace of Austrasia, ended the strife between various kings and their mayors with his victory at Tertry. He became the governor of the entire Frankish kingdom. Pepin was the grandson of two important figures of the Austrasian Kingdom, Saint Arnulf of Metz and Pepin of Landen, Pepin of Herstal was eventually succeeded by his illegitimate son Charles, later known as Charles Martel. After 737, Charles governed the Franks in lieu of a king, Charles was succeeded in 741 by his sons Carloman and Pepin the Short, the father of Charlemagne. In 743, the brothers placed Childeric III on the throne to curb separatism in the periphery and he was the last Merovingian king. Carloman resigned office in 746, preferring to enter the church as a monk, Pepin brought the question of the kingship before Pope Zachary, asking whether it was logical for a king to have no royal power
30.
Poetic Edda
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Poetic Edda is the modern attribution for an unnamed collection of Old Norse anonymous poems, which is different from the Edda, written by Snorri Sturluson. Several versions exist, all consisting primarily of text from the Icelandic mediaeval manuscript known as the Codex Regius, poets who have acknowledged their debt to the Codex Regius include Vilhelm Ekelund, August Strindberg, J. R. R. Tolkien, Ezra Pound, Jorge Luis Borges, and Karin Boye, Codex Regius was written in the 13th century, but nothing is known of its whereabouts until 1643, when it came into the possession of Brynjólfur Sveinsson, then Bishop of Skálholt. At the time, versions of the Edda were known in Iceland, but scholars speculated that once was another Edda, an Elder Edda. Brynjólfur attributed the manuscript to Sæmundr the Learned, a larger-than-life 12th century Icelandic priest and that attribution is rejected by modern scholars, but the name Sæmundar Edda is still sometimes associated with both the Codex Regius and versions of Poetic Edda using it as a source. Bishop Brynjólfur sent Codex Regius as a present to the Danish king, for centuries, it was stored in the Royal Library in Copenhagen but in 1971, it was returned to Iceland. The Eddic poems are composed in alliterative verse, most are in fornyrðislag, while málaháttr is a common variation. The rest, about a quarter, are composed in ljóðaháttr, the language of the poems is usually clear and relatively unadorned. Kennings are often employed, though they do not arise as frequently, nor are they as complex, like most early poetry, the Eddic poems were minstrel poems, passing orally from singer to singer and from poet to poet for centuries. None of the poems are attributed to an author, though many of them show strong individual characteristics and are likely to have been the work of individual poets. Scholars sometimes speculate on hypothetical authors, but firm and accepted conclusions have never been reached, the dating of the poems has been a source of lively scholarly argument for a long time, and firm conclusions are hard to reach. Lines from the Eddic poems sometimes appear in poems by known poets, for example, Eyvindr skáldaspillir composed in the latter half of the 10th century, and he uses a couple of lines in his Hákonarmál which are also found in Hávamál. It is possible that he was quoting a poem, but it is also possible that Hávamál. The few demonstrably historical characters mentioned in the poems, such as Attila, the dating of the manuscripts themselves provides a more useful terminus ante quem. Individual poems have individual clues to their age, for example, Atlamál hin groenlenzku is claimed by its title to have been composed in Greenland, and seems so by some internal evidence. If so, it can be no earlier than about 985, in some cases, old poems may have been interpolated with younger verses or merged with other poems. For example, stanzas 9-16 of Völuspá, the Dvergatal or Roster of Dwarfs, is considered by scholars to be an interpolation. The problem of dating the poems is linked with the problem of finding out where they were composed, Iceland was not settled until about 870, so anything composed before that time would necessarily have been elsewhere, most likely in Scandinavia
31.
International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
32.
Gesta Hammaburgensis ecclesiae pontificum
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Gesta Hammaburgensis ecclesiae pontificum is a historical treatise written between 1073 and 1076 by Adam of Bremen, who made additions to the text until his death. It is one of the most important sources of the history of Northern Europe. It covers the period known as the Viking Age, from the foundation of the bishopric under Willehad in 788 until the rule of prince-bishop Adalbert in Adams own time. The text focuses on the history of the Hamburg-Bremen diocese and its bishops, as the bishops had jurisdiction over the missions to Scandinavia, it also gives a report of the Norse paganism of the period. The existence of the work was forgotten in the medieval period, until it was re-discovered in the late 16th century in the library of Sorø Abbey. It covers the relations between Saxons, Wends and Danes, the third book is focussed on the biography of archbishop Adalbert of Bremen. Adam based his works in part on Einhard, Cassiodorus, and other earlier historians, the text as presented to bishop Liemar was completed in 1075/1076. The historical context is Bremens position as a trading town. After the death of Bishop Leuderich, the see was given to Ansgar, it lost its independence, thor, they say, presides over the air, which governs the thunder and lightning, the winds and rains, fair weather crops. The other, Wotan – that is, Fury – carries on war, the third is Frikko, who bestows peace and pleasure on mortals. His likeness, too, they fashion with an immense phallus, the fourth book describes the geography of Scandinavia and the Baltic region. It mentions numerous episcopal seats and churches, including Meldorf, Schenefeld, Verden, Pahlen, Ratzeburg, Mecklenburg, Oldenburg in Holstein, Adam of Bremen had been at the court of Danish king Sven Estridson and was informed about the Viking discoveries in the North Atlantic there. Adam is believed to have come from Meissen in Saxony and he was probably born before 1050 and died on 12 October of an unknown year. From his chronicles it is apparent that he was familiar with a number of authors, the honorary name of Magister Adam shows that he had passed through all the stages of a higher education. It is probable that he was taught at the Magdeburger Domschule, in 1066 or 1067 he was invited by archbishop Adalbert of Hamburg to join the Church of Bremen. Adam was accepted among the capitulars of Bremen, and by 1069 he appeared as director of the cathedrals school, soon thereafter he began to write the history of Hamburg-Bremen and of the northern lands in his Gesta. His position and the activity of the church of Bremen allowed him to gather information on the history. A stay at the court of Svend Estridson gave him the opportunity to find information about the history and geography of Denmark, none of the three archetypes has been preserved
33.
Bragi
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Bragi is the skaldic god of poetry in Norse mythology. Bragi is generally associated with bragr, the Norse word for poetry, the name of the god may have been derived from bragr, or the term bragr may have been formed to describe what Bragi does. A connection between the name Bragi and Old English brego chieftain has been suggested but is now discounted. A connection between Bragi and the bragarfull promise cup is sometimes suggested, as bragafull, a form of the word. Snorri Sturluson writes in the Gylfaginning after describing Odin, Thor, and Baldr, One is called Bragi, he is renowned for wisdom, and most of all for fluency of speech and skill with words. He knows most of skaldship, and after him skaldship is called bragr, and from his name that one is called bragr-man or -woman, in Skáldskaparmál Snorri writes, How should one periphrase Bragi. By calling him husband of Iðunn, first maker of poetry, and the long-bearded god and that Bragi is Odins son is clearly mentioned only here and in some versions of a list of the sons of Odin. But wish-son in stanza 16 of the Lokasenna could mean Odins son and is translated by Hollander as Odins kin, Bragis mother is possibly the giantess Gunnlod. In that poem Bragi at first forbids Loki to enter the hall but is overruled by Odin, Loki then gives a greeting to all gods and goddesses who are in the hall save to Bragi. Bragi responds that if they were outside the hall, he would have Lokis head, when Bragis wife Iðunn attempts to calm Bragi, Loki accuses her of embracing her brothers slayer, a reference to matters that have not survived. It may be that Bragi had slain Iðunns brother, the meaning of this is obscure. The first part of Snorri Sturlusons Skáldskaparmál is a dialogue between Ægir and Bragi about the nature of poetry, particularly skaldic poetry, Bragi tells the origin of the mead of poetry from the blood of Kvasir and how Odin obtained this mead. He then goes on to discuss various poetic metaphors known as kennings, Snorri Sturluson clearly distinguishes the god Bragi from the mortal skald Bragi Boddason, whom he often mentions separately. Compare the appearance of the Welsh Taliesin in the branch of the Mabinogi. Legendary chronology sometimes does become muddled, whether Bragi the god originally arose as a deified version of Bragi Boddason was much debated in the 19th century, especially by the scholars Eugen Mogk and Sophus Bugge. In the poem Eiríksmál Odin, in Valhalla, hears the coming of the dead Norwegian king Eric Bloodaxe and his host, Bragi is then mentioned, questioning how Odin knows that it is Eric and why Odin has let such a king die. In the poem Hákonarmál, Hákon the Good is taken to Valhalla by the valkyrie Göndul and Odin sends Hermóðr, in these poems Bragi could be either a god or a dead hero in Valhalla. Attempting to decide is further confused because Hermóðr also seems to be sometimes the name of a god and that Bragi was also the first to speak to Loki in the Lokasenna as Loki attempted to enter the hall might be a parallel
34.
Dellingr
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In Norse mythology, Dellingr is a god. Dellingr is attested in the Poetic Edda, compiled in the 13th century from traditional sources. In both sources, Dellingr is described as the father of Dagr, the personified day, the Prose Edda adds that, depending on manuscript variation, he is either the third husband of Nótt, the personified night, or the husband of Jörð, the personified earth. Dellingr is also attested in the legendary saga Hervarar saga ok Heiðreks, scholars have proposed that Dellingr is the personified dawn, and his name may appear both in an English surname and place name as well as German surnames. Dellingr is referenced in the Poetic Edda poems Vafþrúðnismál and Hávamál, in stanza 24 of Vafþrúðnismá, the god Odin asks the jötunn Vafþrúðnir from where the day comes, and the night and its tides. In stanza 25, Vafþrúðnir responds, Delling hight he who the father is, but night was of Nörvi born. In Hávamál, the dwarf Þjóðrœrir is stated as having recited a spell before Dellings doors. Strength he sang to the Æsir, and to the Alfar prosperity, in the poem Fjölsvinnsmál, Svipdagr asks What one of the gods has made so great the hall I behold within. Fjölsviðr responds with a list of names, including Dellingr, in a stanza of the poem Hrafnagaldr Óðins, the appearance of Dagr, horse, and chariot are described, and Dagr himself is referred to as the son of Delling. In chapter 10 of the Prose Edda book Gylfaginning, the figure of High states that Dellingr is a god. The couple have Dagr, who carries the features of his fathers people, Odin placed both Dellingrs son, Dagr, and Dellingrs wife, Nótt, in the sky, so that they may ride across it with their horses and chariots every 24 hours. However, scholar Haukur Thorgeirsson points out that the four manuscripts of Gylfaginning vary in their descriptions of the relations between Nótt, Jörð, Dagr, and Dellingr. In other words, depending on the manuscript, either Jörð or Nótt is the mother of Dagr, the results of this accident made their way into the Icelandic poetic tradition. Five riddles found in the poem Heiðreks gátur contained in the legendary saga Hervarar saga ok Heiðreks employ the phrase Dellings doors once each and this riddle ponder, O prince Heidrek. Your riddle is good, Gestumblindi, said the king, I have guessed it and it is the leek, its head is fast in the ground, but it forks as it grows up. Jacob Grimm states that Dellingr is the form of Deglingr. Benjamin Thorpe says that Dellingr may be dawn personified, similarly to his son Dagr, regarding the references to Dellings door as used in Hervarar saga ok Heiðreks, Christopher Tolkien says that, What this phrase meant to the maker of these riddles is impossible to say. As regarding dǫglings for Dellings in H, and Dǫglingar were the descendants of Dagr, john Lindow says that some confusion exists about the reference to Dellingr in Hávamál
35.
Heimdallr
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In Norse mythology, Heimdallr is a god who possesses the resounding horn Gjallarhorn, owns the golden-maned horse Gulltoppr, has gold teeth, and is the son of Nine Mothers. Heimdallr is said to be the originator of social classes among humanity, Heimdallr and Loki are foretold to kill one another during the events of Ragnarök. Heimdallr is additionally referred to as Rig, Hallinskiði, Gullintanni, two lines of an otherwise lost poem about the god, Heimdalargaldr, survive. Heimdallr also appears as Heimdalr and Heimdali, the etymology of the name is obscure, but the one who illuminates the world has been proposed. Heimdallr may be connected to Mardöll, one of Freyjas names, Heimdallr and its variants are sometimes modernly anglicized as Heimdall or Heimdal. Heimdallr is attested as having three other names, Hallinskiði, Gullintanni, and Vindlér or Vindhlér, the name Hallinskiði is obscure, but has resulted in a series of attempts at deciphering it. Gullintanni literally means the one with the golden teeth, Vindlér translates as either the one protecting against the wind or wind-sea. All three have resulted in theories about the god. A lead spindle whorl bearing an Old Norse Younger Futhark inscription that mentions Heimdallr was discovered in Saltfleetby, the spindle whorl itself is dated from the year 1000 to 1100 AD. On the inscription, the god Heimdallr is mentioned alongside the god Odin and Þjálfi, in the Poetic Edda, Heimdallr is attested in six poems, Völuspá, Grímnismál, Lokasenna, Þrymskviða, Rígsþula, and Hrafnagaldr Óðins. Heimdallr is mentioned thrice in Völuspá, in the first stanza of the poem, the undead völva reciting the poem calls out for listeners to be silent and refers to Heimdallr, This stanza has led to various scholarly interpretations. The holy races have been considered variously as either humanity or the gods, the notion of humanity as Heimdallrs sons is otherwise unattested and has also resulted in various interpretations. Some scholars have pointed to the introduction to the poem Rígsþula. Later in Völuspá, the völva foresees the events of Ragnarök, schach details that Heimdallar hljóð has aroused much speculation. Snorri seems to have confused this word with gjallarhorn, but there is no attestation of the use of hljóð in the sense of horn in Icelandic. Various scholars have read this as hearing rather than horn, larrington says that Odin exchanged one of his eyes for wisdom from Mimir, guardian of the well, while Heimdall seems to have forfeited his ear. In the poem Grímnismál, Odin, tortured, starved and thirsty, in the poem Lokasenna, Loki flyts with various gods who have met together to feast. At one point during the exchanges, the god Heimdallr says that Loki is drunk and witless, and asks Loki why he wont stop speaking
