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
