Norse Mythology
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Originally shared by Yggdrasil People of Odinn
It`s important to we keep
our contact with the Nature !!
" What do you think about you do this now !! "
" Then try to move !! Do something for our Gods !! "
Do a great ritual :
" You can call Freya : I call Freya to guide my family "
" I call you dear Freya to you bless my home !! "
Then you can feel freya too !!
And you can start to call too Thor !!!!!
" Using the right rune to each God "
" Then let`s learn first before you try to connect the Gods "
We need to read much about the runes ok ? !!
" Our runes they have too information "
This is important to we use the runes
with love and loyality and specially the " blood "
that is still connected to Odinn and the ancestors !!
" Then call the Father : Odinn !! "
alexa
our contact with the Nature !!
" What do you think about you do this now !! "
" Then try to move !! Do something for our Gods !! "
Do a great ritual :
" You can call Freya : I call Freya to guide my family "
" I call you dear Freya to you bless my home !! "
Then you can feel freya too !!
And you can start to call too Thor !!!!!
" Using the right rune to each God "
" Then let`s learn first before you try to connect the Gods "
We need to read much about the runes ok ? !!
" Our runes they have too information "
This is important to we use the runes
with love and loyality and specially the " blood "
that is still connected to Odinn and the ancestors !!
" Then call the Father : Odinn !! "
alexa
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Odin's spear will always hit the target, and will always kill.
#norsemythology #odin #wotan
https://www.youtube.com/watch?v=010UCxl67rQ
#norsemythology #odin #wotan
https://www.youtube.com/watch?v=010UCxl67rQ
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THE RING CYCLE: WAGNER'S MYTHIC SOURCES
norsemyth.org/p/norse-myth-classes.html
My public class on roots of Wagner's Ring in +Norse Mythology & German legend starts next week, but there are still open spots! Follow link above for details & registration info.
Image source: egilsterkr.deviantart.com/art/Odin-347210185
norsemyth.org/p/norse-myth-classes.html
My public class on roots of Wagner's Ring in +Norse Mythology & German legend starts next week, but there are still open spots! Follow link above for details & registration info.
Image source: egilsterkr.deviantart.com/art/Odin-347210185
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The real Edoras
THE ROYAL RESIDENCE AT LEIRE
No other royal residence can in the least compare with Leire, according to the witness of heroic lays. Jaelling is mentioned once by Saxo in connection with Offa and Vermund, and Jselling Heath (Jalangrs heiHr) in the Icelandic story of the Peace of Frothi. In the lays, it occurs not at all. In a single Icelandic passage Ringsted (Hringstaftir) is mentioned as the seat of Frothi the Famous (hinn fragi). Sigersted (Sigarsstaftir) is properly the residence of the race of Sigar.* But what is that against the long line of kings in Leire, away back to the remotest antiquity, with the many events from the time of the Peace of Frothi until Hrolf's fall, with its royal sepulchres and all the splendor of the "Leire kings" and the "Leire throne," these strong expressions of the unity and power of the Danish people? The very oldest written account agrees entirely with the passages cited. The German historian Thietmar of Merseburg, writing in the beginning of the eleventh century, relates as follows about the heathen practices of the Danes:
"There is a place in those regions which is the capital of the realm, called Lederun, in that part of the country which is called Selon where, every ninth year, in the month of January, somewhat later than our Christian Yuletide, they assemble together and sacrifice to their gods 99 men and as many horses, dogs, and cocks or (?) hawks, believing that these will be of service to them in the realm of the dead and atone for their misdeeds." There can be no doubt that Selon here represents Zealand (Old Norse Selund) and that Lederun stands for Leire (Old Norse at Hleiftrum, Old Danish at *Ledhrum)."
In other words, all investigations undertaken on the spot lead us to reject in every respect the conception of the situation of Leire which is found in the written documents.
Which of the two kinds of sources are we to believe? The testimony of old songs and legends is of course not the very best argument when a definite historictopographic problem is to be settled. But how about Thietmar's statement concerning the great sacrifices which were offered up at Leire? Is it permissible to rely on him, and to declare the arguments of the archaeologists to be without force?
Thietmar has the air of being well informed, but we shall have to call a good deal of his description in question. First of all, it is incorrect for him to mention these sacrifices as taking place in his own time, for they had not been made for some fifty or sixty years before his day, and were therefore known only by hearsay. In the second place, we can see, by comparing his data with Adam of Bremen's description of Upsala, that the details are about right, to be sure, but that the numbers seem greatly exaggerated. Considering that the entire Swedish people sacrificed nine men in their great offerings, it sounds incredible that the Danes should under the same conditions have sacrificed ninety-nine. Very possibly the entire number of sacrificial animals reached that size. Most important of all, however, is the circumstance that the localization of the sacrifice in Leire is by no means as certain as has been thought. During recent years, Thietmar's own manuscript of the Chronicon has been examined, and it has been possible to understand the entire history of its origin. He began writing it in 1012, when he probably wrote the greater part of Book I, including the passage where the heathen practices of the Danes are mentioned; he then continued, until the whole work was ready, in 1018. In 1016 he completed the first book, after having obtained several new sources and made marginal glosses on what he had written before. The passage about the Danish sacrifices did not originally contain the name of Leire. It read only: "There is a place in that region, the capital of the realm, where they assemble every ninth year, in the month of January, later than our Christian Yuletide, and sacrifice to their gods," etc. When going over his work, later, he made a little addition to the word "capital," adding the words " called Leire, in the district of Zealand." In the course of the years intervening he had received information concerning Denmark and the battles of Canute the Great. It is very likely that he learned only then that Leire was the name of the royal Danish residence.
Considering all this, Thietmar's chronicle cannot claim the authority of contemporary testimony grounded on first-hand observation. His information is made up of legendary traditions worked together by a man who was not gifted with any special insight into the matter. In other words, his testimony is of the same kind as all the other traditions or songs about the renown inseparably connected with the name of Leire during the Viking Age. And it is the rule that tradition and monuments offer contradictory evidence in this respect.
http://www.germanicmythology.com/works/Lejretemple.html
THE ROYAL RESIDENCE AT LEIRE
No other royal residence can in the least compare with Leire, according to the witness of heroic lays. Jaelling is mentioned once by Saxo in connection with Offa and Vermund, and Jselling Heath (Jalangrs heiHr) in the Icelandic story of the Peace of Frothi. In the lays, it occurs not at all. In a single Icelandic passage Ringsted (Hringstaftir) is mentioned as the seat of Frothi the Famous (hinn fragi). Sigersted (Sigarsstaftir) is properly the residence of the race of Sigar.* But what is that against the long line of kings in Leire, away back to the remotest antiquity, with the many events from the time of the Peace of Frothi until Hrolf's fall, with its royal sepulchres and all the splendor of the "Leire kings" and the "Leire throne," these strong expressions of the unity and power of the Danish people? The very oldest written account agrees entirely with the passages cited. The German historian Thietmar of Merseburg, writing in the beginning of the eleventh century, relates as follows about the heathen practices of the Danes:
"There is a place in those regions which is the capital of the realm, called Lederun, in that part of the country which is called Selon where, every ninth year, in the month of January, somewhat later than our Christian Yuletide, they assemble together and sacrifice to their gods 99 men and as many horses, dogs, and cocks or (?) hawks, believing that these will be of service to them in the realm of the dead and atone for their misdeeds." There can be no doubt that Selon here represents Zealand (Old Norse Selund) and that Lederun stands for Leire (Old Norse at Hleiftrum, Old Danish at *Ledhrum)."
In other words, all investigations undertaken on the spot lead us to reject in every respect the conception of the situation of Leire which is found in the written documents.
Which of the two kinds of sources are we to believe? The testimony of old songs and legends is of course not the very best argument when a definite historictopographic problem is to be settled. But how about Thietmar's statement concerning the great sacrifices which were offered up at Leire? Is it permissible to rely on him, and to declare the arguments of the archaeologists to be without force?
Thietmar has the air of being well informed, but we shall have to call a good deal of his description in question. First of all, it is incorrect for him to mention these sacrifices as taking place in his own time, for they had not been made for some fifty or sixty years before his day, and were therefore known only by hearsay. In the second place, we can see, by comparing his data with Adam of Bremen's description of Upsala, that the details are about right, to be sure, but that the numbers seem greatly exaggerated. Considering that the entire Swedish people sacrificed nine men in their great offerings, it sounds incredible that the Danes should under the same conditions have sacrificed ninety-nine. Very possibly the entire number of sacrificial animals reached that size. Most important of all, however, is the circumstance that the localization of the sacrifice in Leire is by no means as certain as has been thought. During recent years, Thietmar's own manuscript of the Chronicon has been examined, and it has been possible to understand the entire history of its origin. He began writing it in 1012, when he probably wrote the greater part of Book I, including the passage where the heathen practices of the Danes are mentioned; he then continued, until the whole work was ready, in 1018. In 1016 he completed the first book, after having obtained several new sources and made marginal glosses on what he had written before. The passage about the Danish sacrifices did not originally contain the name of Leire. It read only: "There is a place in that region, the capital of the realm, where they assemble every ninth year, in the month of January, later than our Christian Yuletide, and sacrifice to their gods," etc. When going over his work, later, he made a little addition to the word "capital," adding the words " called Leire, in the district of Zealand." In the course of the years intervening he had received information concerning Denmark and the battles of Canute the Great. It is very likely that he learned only then that Leire was the name of the royal Danish residence.
Considering all this, Thietmar's chronicle cannot claim the authority of contemporary testimony grounded on first-hand observation. His information is made up of legendary traditions worked together by a man who was not gifted with any special insight into the matter. In other words, his testimony is of the same kind as all the other traditions or songs about the renown inseparably connected with the name of Leire during the Viking Age. And it is the rule that tradition and monuments offer contradictory evidence in this respect.
http://www.germanicmythology.com/works/Lejretemple.html
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Originally shared by Junior “The Iron Fist” Adams
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Hail Frigga, Hail the volva, Wife of Odin, Mother of Baldur, Today is your day, The word for “Friday” in Germanic languages (including English) is named after Frija, the Proto-Germanic goddess who is the foremother of Freya and Frigg.
None of the other Germanic peoples seem to have spoken of Frija as if she were two goddesses; this approach is unique to the Norse sources.
It should come as no surprise, therefore, that in the Norse sources we find a confusion as to which goddess this day should have as its namesake.
Both Freyjudagr (from Freyja) and Frjádagr (from Frigg) are used.
Frigga we honor and offer to you today, aid us, be with us today, Provide us with the intuition and clearity of mind to sucessfully create a fulfillng life and weave our own destiny.
View our YouTube Channel at Tim RavenRotar for more info like this and much more
None of the other Germanic peoples seem to have spoken of Frija as if she were two goddesses; this approach is unique to the Norse sources.
It should come as no surprise, therefore, that in the Norse sources we find a confusion as to which goddess this day should have as its namesake.
Both Freyjudagr (from Freyja) and Frjádagr (from Frigg) are used.
Frigga we honor and offer to you today, aid us, be with us today, Provide us with the intuition and clearity of mind to sucessfully create a fulfillng life and weave our own destiny.
View our YouTube Channel at Tim RavenRotar for more info like this and much more
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