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Norse dwarves

In Germanic mythology, a dwarf is a being that dwells in mountains and in the earth, and is variously associated with wisdom, smithing, mining, and crafting. Dwarfs are often also described as short and ugly, although some scholars have questioned whether this is a later development stemming from comical portrayals of the beings.[1] The modern English noun dwarf descends from the Old English dwarȝ. It has a variety of cognates in other Germanic languages, including Old Norse dvergr and Old High German twerg. According to Vladimir Orel, the English noun and its cognates ultimately descend from Proto-Germanic *đwerȝaz.[2] Beyond the Proto-Germanic reconstruction, the etymology of the word dwarf is highly contested. Norse mythology, as recorded in the Poetic Edda (compiled in the 13th century from earlier traditional sources) and the Prose Edda (written by Snorri Sturluson in the 13th century) provide different mythical origins for the beings. Simonside Dwarfs Gilliver, Peter. Related:  Mythes et légendes

Völuspá Un article de Wikipédia, l'encyclopédie libre. La Völuspá ['vœ:løspá] (en français « prophétie de la voyante » ou « dit de la voyante ») est un poème anonyme en vieux norrois de mythologie nordique probablement composé au Xe ou XIe siècle. Il s'agit sans conteste de la plus célèbre œuvre parmi les poèmes mythologiques contenus dans l'Edda poétique. Long de 59 à 66 strophes selon les versions, il est préservé dans les manuscrits islandais Codex Regius et Hauksbók, rédigés respectivement aux XIIIe et XIVe siècles. Une trentaine de strophes sont également citées dans l'Edda de Snorri, écrit au XIIIe siècle. La Völuspá est un poème cosmogonique et eschatologique qui prend la forme d'un long monologue où une voyante expose au dieu Odin, en une série de visions riches de détails, l'histoire et le destin du monde, des dieux et des hommes, depuis l'origine du monde jusqu'au Ragnarök qui verra l'avènement d'un renouveau de l'univers. Titre[modifier | modifier le code] 9-16. 17-18. 19-20. 21-24.

Fenrir Odin and Fenris (1909) by Dorothy Hardy In Norse mythology, Fenrir (Old Norse: "fen-dweller"),[1] Fenrisúlfr (Old Norse: "Fenris wolf"),[2] Hróðvitnir (Old Norse: "fame-wolf"),[3] or Vánagandr (Old Norse: "the monster of the river Ván")[4] is a monstrous wolf. Fenrir is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson. In both the Poetic Edda and Prose Edda, Fenrir is the father of the wolves Sköll and Hati Hróðvitnisson, is a son of Loki, and is foretold to kill the god Odin during the events of Ragnarök, but will in turn be killed by Odin's son Víðarr. In the Prose Edda, additional information is given about Fenrir, including that, due to the gods' knowledge of prophecies foretelling great trouble from Fenrir and his rapid growth, the gods bound him, and as a result Fenrir bit off the right hand of the god Týr. Attestations[edit] Poetic Edda[edit]

Edda poétique Un article de Wikipédia, l'encyclopédie libre. L'Edda poétique est un ensemble de poèmes en vieux norrois rassemblés dans un manuscrit islandais du XIIIe siècle, le Codex Regius. C'est aujourd'hui la plus importante source de connaissances sur la mythologie scandinave. Le Codex Regius[modifier | modifier le code] L'Edda poétique tombe dans l'oubli puis est redécouverte en Islande par le pasteur luthérien Brynjölfur Sveinsson en 1643. Paternité de l'œuvre[modifier | modifier le code] À l’heure actuelle, on ne sait pas à qui attribuer le travail de collecte des poèmes renfermés dans le manuscrit. Poèmes inclus dans l'ancienne Edda[modifier | modifier le code] Le nombre des poèmes qui composent l'Edda est variable suivant les éditions qui publient le recueil. Certains poèmes ne font pas partie du Codex Regius mais sont supposés faire partie de l'Edda. Les poèmes mythologiques[modifier | modifier le code] Völuspá — La prédiction de la voyante - cr Hávamál — L'ode du Très-Haut - cr français

Harpy In Roman mythology, a harpy (Greek: ἅρπυια, harpyia, pronounced [hárpuja]; Latin: harpeia) was one of the winged spirits best known for constantly stealing all food from Phineus. The literal meaning of the word seems to be "that which snatches" as it comes from the Greek word harpazein (ἁρπάζειν), which means "to snatch". A harpy was the mother of the horses of Achilles sired by the West Wind Zephyros.[1] Hesiod[2] calls them two "lovely-haired" creatures, and pottery art depicting the harpies featured beautiful women with wings. Harpies as ugly winged bird-women, e.g. in Aeschylus' The Eumenides (line 50) are a late development. Roman and Byzantine writers detailed their ugliness.[3] Mythology[edit] A medieval depiction of a harpy as a bird-woman In this form they were agents of punishment who abducted people and tortured them on their way to Tartarus. Aeneas encountered harpies on the Strophades as they repeatedly made off with the feast the Trojans were setting. Heraldry[edit]

Les mythes scandinaves Par la suite, Gudrun s’enfuit du château, répugnée par le meurtre qu’avaient commis ses frères (en outre, Siegmund, le fils qu’elle avait eu avec Sigurdr, avait été tué lui aussi.). Cependant, Gunnar et Hogni décidèrent de la rejoindre, proposant un dédommagement à leur sœur en compensation du meurtre de son époux. Rentrant alors au palais familial avec eux, La reine Grimhild fit boire un philtre magique à ses enfants, afin qu’ils ne se souviennent plus de leur mésentente. Mais ce dernier n’était intéressé que par l’or de Sigurdr, qui était dès lors entre les mains de Gunnar et Hogni. Par la suite, Atli prépara un banquet pour les funérailles de Gunnar et Hogni. Peu de temps après le meurtre d’Atli, Gudrun s’enfuit en bateau. Les années passèrent, et Swahild devint une belle jeune femme… ce qui ne manqua pas d’attirer les convoitises. Gudrun, folle de rage, décida de monter un plan contre Jormunrek. C’est donc dans le sang que se termine la légende des Nibelungen.

The Voynich Manuscript The Voynich Manuscript is a document that is notable for it's strange text, that to date hasn't been decyphered. Theories range from a secret language or code to an old sort of joke or hoax. Language English Collection opensource Reviewer:collytus - favoritefavoritefavoritefavorite - August 21, 2016 Subject: A couple of ideas I just noticed all the pots illustrated next to the pictures of the plants (pages 161 and 174). So what they've illustrated there might have been real pots people used at the time and area of the writing (Near East etc.). Reviewer:Navyarao - - August 9, 2016 Subject: Illustrator and writer Hi dear fellas, I found something interesting while going through this manuscript. While am going through each page and illustration of plants and human, kind of beings were done by some amateur painter. This logic made me to think that- How come a beautiful handwriting person can be a bad painter? Riabets M.A. and Zlatodej Prof

Völuspá Völuspá (Old Norse Vǫluspá, Prophecy of the Völva (Seeress); Modern Icelandic [ˈvœːlʏˌspauː], reconstructed Old Norse [ˈwɔluˌspɑː]) is the first and best known poem of the Poetic Edda. It tells the story of the creation of the world and its coming end related by a völva addressing Odin. It is one of the most important primary sources for the study of Norse mythology. The poem is preserved whole in the Codex Regius and Hauksbók manuscripts while parts of it are quoted in the Prose Edda. Preservation[edit] Völuspá is found in the Codex Regius manuscript (ca. 1270) and in Haukr Erlendsson's Hauksbók Codex (ca. 1334), and many of its stanzas are quoted or paraphrased in Snorri Sturluson's Prose Edda (composed ca. 1220, oldest extant manuscript dates from ca. 1300). Structure[edit] The poem consists of some 60 fornyrðislag stanzas. Synopsis[edit] She then goes on to relate a creation myth and mentions Ymir; the world was empty until the sons of Burr lifted the earth out of the sea. J.

The Siege Of Carthage 149-146 BC Sieges can be dramatic, tragic, far-reaching in their results, desperate, epochal. But quite rarely they are all of these at once. The battle of Carthage (149-146 BC) is one of these rare examples. Hundreds of thousands of pages have been dedicated to Roman history and for good reason – after all the late Roman civilization was the pinnacle of the ancient Mediterranean historical evolution and the cradle of birth for Christianity. Many people fall in the trap of historical hindsight – that is, they read history backwards. That is not to say that the Roman victory in the Punic wars was accidental, on the contrary. The Conflict I would need a set of articles to describe the Punic Wars in detail, and this is not my purpose. The origins of the First Punic War we should seek in Sicily, and more precisely – the city of Messana, occupied by Campanian mercenaries known as Mamertines. This should not surprise us. Cannae (216 BC), where the Romans lost at least 40 000 men in a single day[1].

Eddas Un article de Wikipédia, l'encyclopédie libre. Frontispice d'un manuscrit médiéval des Eddas Les Eddas sont deux manuscrits du XIIIe siècle fort différents qui constituent des compilations poétiques. Le premier, est un manuel d’initiation à la mythologie nordique destiné aux jeunes poètes. Le second, le Codex Regius contient les grands poèmes sacrés et héroïques qui forment l'Edda poétique. La poésie scaldique est avant tout affaire de forme, elle refuse le mot propre en lui substituant une périphrase ou métaphore et elle laisse toute liberté à l'agencement des mots, au mépris de la syntaxe. Source indo-européenne des Eddas[modifier | modifier le code] Bien avant l'époque viking qui s'étend de la fin du VIIIe siècle à 1150, la plupart des traits de la mythologie nordique sont en place. Même si, pris dans toute sa rigueur, le schéma trifonctionnel de Georges Dumézil s'applique mal au panthéon scandinave ancien, les dieux d'Asgarðr participent bien : Sur les autres projets Wikimedia :

Huldra The Huldra is a seductive forest creature found in Scandinavian folklore. (Her name derives from a root meaning "covered" or "secret".)[1][2] In Norwegian folklore, she is known as the skogsfru or skovfrue (meaning "Lady (read, counterpart of a Lord) of the forest"). She is known as the skogsrå (forest spirit) or Tallemaja (pine tree Mary) in Swedish folklore, and Ulda in Sámi folklore. Her name suggests that she is originally the same being as the völva Huld and the German Holda.[3] A male hulder is called a huldu, or, in Norway, a huldrekarl.[citation needed] Male huldes, called Huldrekarl, also appear in Norwegian folklore. Grammatical Declension[edit] The word huldra is the definite form in Norwegian ("the hulder") – the indefinite form is ei hulder ("a hulder"). Features[edit] The huldra is a stunningly beautiful naked woman with long hair, and has an animal's tail. Folklore[edit] Relations with humans[edit] A huldra is talking with a charcoal burner. Hunting[edit] Origins[edit]

Niðavellir In Norse mythology, Niðavellir (anglicized as Nidavellir, Dark Court or Dark Dwelling) is the home of Dwarves. Hreidmar is the king of Nidavellir. Nida means dark while vellir means Dwelling. It is mentioned in the Völuspá: Stóð fyr norðan, / á Niðavöllom / salr úr gulli / Sindra ættar One interpretation of the above verse would read like this: Before you reach the north (Nifelheim being the world furthest to the north), A dark dwelling stands ( The dwarf world), In halls of gold, sindras bloodline lives. Sindri was a famous dwarf. Niðavellir has often been interpreted as one of the nine worlds of Norse cosmology. The dwarfs world are mentioned in the Prose Edda by Snorri Sturluson; as Svartálfheim svartálfar (black-elves) are generally thought by scholars to be a synonym used only by Snorri for dvergar (dwarves).

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