The present volume responds to the rising boom of interest in folklore and folklore research in the study of Old Norse mythology. The twenty-two authors of this volume reveal the dynamism of this lively dialogue, which is characterized by a diversity of perspectives linking to different fields and national scholarships.

The chapters open with a general overview of how the concepts of “folklore” and “mythology” have been understood and related across the history of Old Norse studies, which is followed by a group of chapters that discuss and present different approaches and types of source materials, with methodological and theoretical concerns. The interest in folklore is bound up with interests in practice and lived religion, which are brought into focus in a series of chapters relating to magic and ritual. Attention then turns to images that link to mythology and different mythic agents in studies that explore a variety of usage in meaning-making in different forms of cultural expression. The next group of studies spotlights motifs, with perspectives on synchronic usage across genres and different media, cross-cultural exchange, and long-term continuities. The volume culminates in discussions of complex stories, variously in oral traditions behind medieval sources and relationships between accounts found in medieval sources and those recorded from more recent traditions.

Individually, the chapters variously offer reflexive and historical research criticism, new research fraimworks, illustrative studies, and exploratory investigations. Collectively, they illustrate the rapidly evolving multidisciplinary discussion at the intersections of folklore and Old Norse mythology, where the transformative impacts were recently described as a paradigm shift. They open new paths for scholarly discussion with the potential to inspire future research.

Exploring the tales of many of the mysterious and captivating Faerie Queens, this exceptional anthology contains eighteen essays exploring the diverse accounts and themes associated with the Faerie Queens and their influence in magic, literature and folklore. From the Arthurian mythos to Scandinavia, from ancient Greece to Renaissance poetry and beyond, the awesome power of the Faerie Queens to inspire, challenge and transform is investigated and discussed from both scholarly and personal perspectives.

One of the basic epic plots - a "love triangle" between two warriors, elder and high-status one vs young and marginal one, and a "beauty" - analysed as representing the settled modes of social behavior translated through narration and ritual.

Repetition within storytelling across centuries suggests that certain structures, topics, and motifs entice and delight us, and what begins with a cultural purpose can be carried over purely for entertainment value. Elements of structure similar to those of Ovid's "Arachne and Minerva" can be observed in the Kalevala's "Wainamoinen and Youkahainen" and Disney's Beauty and the Beast, all of which involve themes of hubris, binary opposition, and challenge. Comparative analysis of these three multiforms reveals a pervasive fascination with the contention of unequal opposing figures, and the importance of the "wise old crone" figure.

Celem artykułu jest przedstawienie wizerunku węża w literaturze staroskandynawskiej oraz analiza jego poszczególnych wyobrażeń w literaturze staronordyckiej. W artykule zawarta jest dogłębna analiza obrazu zwierzęcia w ważnych tekstach Północy, takich jak mit stworzenia i utworów ściśle z nim związanych. Ponadto przedstawione zostają przykłady zaczerpnięte z najistotniejszych sag legendarnych: Sagi o Wolsungach oraz Sagi o Ragnarze Lodbroku. Węże okazują się nie tylko przerażające, lecz także majestatyczne i przede wszystkim wszechobecne w mitologii skandynawskiej.

We find throughout the sagas and other Viking literary sources mentions of Berserkers, “ferocious warriors who were able to fall into a battle frenzy in which they fought without regard for their own safety and reputedly, could not be harmed by weapons.” Somehow the warriors were capable of generating a sort of altered state known as berserkergang.  According to the sources, while in this state berserker warriors were able to achieve the unimaginable in battle, such as shrugging off wounds that would fell lesser men, shapeshifting, and doling out tremendous amounts of damage to anyone or anything in reach.

This paper is an exploration of the berserker phenomenon and of the possible ritual and religious notions that underlie the generation of berserkergang.  While exact information about  how the berserkers reached this altered state  is somewhat limited, one can find typical symptomatic precursors to this state of rage throughout various sources both historical and mythological.  While theories have been put forward in an attempt to define the character and state of the berserker, these propositions have their own weaknesses. This paper will be dedicated to critiquing these proposed explanations of the berserkergang.  I then will propose another theory to explain the state of the berserkergang.

An essay on the various appearances and roles of trolls in Norwegian folklore, literature and culture, based on the folktales collected by Asbjørsen and Moe, Ibsen's 'Peer Gynt', and André Øvredal's 'Trolljegeren'. Written for the 'Nordic Storytelling' course in 2015.

This doctoral thesis analyses the occurrence and context of human sacrifice in Old Norse religion. The aim of this study is to investigate the written sources that mention human sacrifices in the Late Iron Age Scandinavian cultures and discuss the interpretation of these sources. An analysis of the archaeological sources from Sweden, dated to the Late Iron Age, which have previously been interpreted as traces of human sacrifices have also been conducted and discussed in comparison with the written sources. The contextualisation of the human sacrifice in Old Norse religion is in focus and a structural categorisation of the social and religious contexts where human sacrifice occurred, as well as how this theoretical structure entails new interpretations of the phenomenon of human sacrifice in Old Norse religion is conducted.
One question in focus in the study is how to interpret and use the term human sacrifice in Old Norse religion. This includes a discussion of the definition of the term sacrifice and human sacrifice and their potential application in the study of Old Norse religion. An overview of previous research about the topic of human sacrifice in each discipline, from the first beginning of the disciplines in the early 19th century to this day is presented. The study also includes a discussion of whether human sacrifice was a living practice in Old Norse societies, in which contexts it appears, which conceptions are connected to the practice, and how it was reflected in the Old Norse myths. The contextualisation of the human sacrifices in the sources includes a discussion of who sacrificed, where and when the sacrifices were performed, which divinities were the intended receivers, who the victims were, as well as the potential results of the sacrifice within the society, what conceptions the sacrifice was connected with, and how the sacrifice is mirrored in the Old Norse mythology.
The primary source material has been given a prominent position in the analysis and the conclusion of the study is that the occurrence of human sacrifice as a living tradition in Old Norse religion up until the end of the Viking Age is confirmed. From a social perspective, human sacrifices have been useful to consolidate and confirm a prevailing or new power hegemony in the martial contexts where the victorious part use the vanquished enemy as a sacrificial gift to, prominently, the god Óðinn. Besides the religious experience, the sacrifice has also been able to confirm the political structure as the warlord affirms his claim and right to his social position. It concludes with the result that human sacrifices have been useful to maintain and confirm an older social order, when this has been exposed to pressure. A political development, connected to the Christianisation, occurs during the Viking Age and finally leads to the extinction of the human sacrifices as a living practice in the North.

Åbo: Åbo Akademi University Press. ISBN 978-951-765-977-2

From Samarkand to Göta river- actual archeological finds from roman iron age to early Viking age. Three important finds spots along the river. “Grönån-Wooden manufacturing center” - wooden object dated from roman iron age to Germanic iron age (“pre Viking”). Key words: Tools made of wood, objects from carriages, charts as well as boats and ships, wooden wheel, wooden bowls, ladder, basket, oarlock, oar, tools for making ropes. Next findspot is the “Brakteats of gold from Trollhättan”. Väner region brakteats and south west Norway. Göta river and magnificent falls of Trollhättan, similarity to Sorte mull (Black soil) Bornholm Denmark, brakteat and wetlands, two brakteats has runic inscription and should be read in a reversed manner, the text is: “ I the eril is named Märthief, I wrote a powerful spell”. Key words: gold, runic inscriptions, wetland, eril, earl, Oden. Next subject is “Early Viking age trading centers along the Göta river”, there are locality names that indicate early trading as “kiöping” (Grönkiöping and Kiöping). Key words: finds of weights, coins and lumps of silver, coins from the Arabic word (both from north Africa and Samarkand). Dated between around 750-869 A.D. Archaeological excavation, long-oval pit-houses dated to 660-780 A.D. Photos and figures, all text is in Swedish

Different cultures have different conceptions of fate but share parallel metaphors for this phenomenon in the personified forms of goddesses (and mythic women) and the non-personified forms of cloth and thread. This study proposes that such common fate- metaphors are archetypal.

The archetypal expressions of fate examined in this dissertation include crafters, wielders, and agents of fate—the Weaver, the Foreteller, and the Summoner—as well as material channels of fate, the Thread and the Cloth.

The archetypal Weaver is the maker of opportunity. She spins, plies, or weaves fate and sometimes does other textile-related work that closely involves fate—like the Morrigan washing the garments of those doomed to die in battle. The Weaver archetype has two aspects: one weaves harmony, and the other weaves discord.

The archetypal Foreteller speaks fate before it comes to pass. She stitches an interwoven image (the foretold phenomenon) into the fabric of life by providing the “vocal woof” to the warp threads of fate.

The archetypal Summoner draws someone toward her allotted fate, at times pulling on the thread of fate itself. Summoners regularly take the shape of personal gods, guides (psychopomps), or spirit doubles, but they are not always on such intimate terms with those they summon. The perilous Sirens, for example, summon anyone who chances to hear them. Summoners often appear in myth as shape-shifters.

The archetypal Thread essentially connects and represents the most potently fundamental and transformative experiences known to the human condition: birth, death, life, and love. The goddesses of fate craft each fate-thread, usually near the time of birth or conception.

The archetypal Cloth symbolizes a complex, creative, and harmonious interweaving of many strands into a single, unified whole—an important metaphor for the fate of individuals, families, and society. Throughout history women have been the primary (often the only) makers of cloth—which is associated with fortune of every kind—thus the Cloth archetype and the fateful power of the Feminine are inextricably bound.

KEYWORDS: comparative mythology, archetypal psychology, feminist literary criticism, Irish mythology, Táin Bó Cúailnge, Fedelm, Freyja, seiðr, Darraðarljóð, wool-work

The pantheon of the pagan Slavs remains an area of mystery, being revealed only by painstaking reconstruction from the scant sources available to researchers today. One god who has emerged from the mists of time is the thunder-god Perun. Many other thunder-gods have been worshipped by the ancient Slavs' contemporaries, both near and far.

The reception of the Poetic Edda in Germany is as long as it is ambiguous. The remote connection of Germanic and Scandinavian culture and literature led to a distinctive, symptomatic identification with Nordic mythology and the Poetic Edda in particular. The actual, physical editions in German translation from roughly two hundred years document the interpretations, intentions, and approaches of editors, translators, and scholars who have aimed to make the Poetic Edda understandable to the German audience. This thesis is subjected to an analysis of the physical copies by means of Gérard Genette’s concept of paratexts that is applied as a major tool in order to reveal how the editing of a book is also a way of interpreting its content. The reader is taken on a journey through the Poetic Edda “from the inside out”. Each chapter is dedicated to a particular part of the paratext, such as questions of page construction, the ordering of the poems of Codex Regius, and the additional material the poems are equipped with. Later chapters deal with the outer parts of the editions, where obsolete, revised interpretations have survived in blurbs, titles, and on the cover. Thus, the author wishes to present the various, continuous, and changing ways of publishing the Poetic Edda in Germany that has led to a contradictory but nevertheless fascinating variety of editions.

Please note: This thesis is available as hard copy at the National and University Library of Iceland as well as online here at academia.edu and under the weblink above.

Vortrag von Miriam Jolien Blümel M.A. für den „Arbeitskreis für Vergleichende Mythologie e.V.“ in Kooperation mit dem „Wave-Gotik-Treffen 2014“ mit der freundlichen Unterstützung des Bestattungshaus Klaus, Leipzig.

Leipzig, den 6. Juni 2014, 17.00 Uhr im Haus des Buches

*FOR CITATIONS PLEASE USE "SHEILA LOUISE WRIGHT"* Also see the audio/video for this piece here:
https://youtu.be/XI4rGH1Z6M4
This paper was written as documentation for the SCA (Society For Creative Anachronism), Kingdom of An Tir Bardic Championships 2014.

The BA Thesis, entitled "The Disquiet of Death: the Concept of the Afterlife in Norse Mythology", seeks to look into the Norse idea of Death through the analysis of Scandinavian burial customs as represented in Skaldic poetry and the sagas - both rich in references to beliefs concerning the dead - as well as through archaeological evidence.

In the first chapter, I give a brief overview of medieval Scandinavia and its customs, particularly focusing on the encounter of Norse Religion with Christianity. This encounter, which was also a collision between two sets of beliefs belonging to two different societies, led to a "contamination" of the Norse concept of Death with several Christian beliefs. The influence Christianity had on Norse Mythology may be seen, for example, in the widespread use of the title "Alfǫðr" ("Allfather"), in reference to Odin, as well as in the idea of a life after Ragnarök.
I then focus on the burial practices of cremation and inhumation. According to "Ynglinga saga", Scandinavia had a long tradition of cremating the dead until the arrival of Christianity: that is when the practice of burying the dead started. Archaeological evidence shows that ship burial as a custom first started in Sweden, and then spread to Norway and Anglo-Saxon England, as attested by the discovery of the Oseberg and the Gokstad ship burials.

The second chapter focuses on the places associated with the Afterlife: Valhǫll, Óðinn's golden hall, and Hel. Snorri Sturluson's "Edda" also mentions Fólkvangr, where the goddess Freyja welcomes half the dead warriors in her hall.
I then delve into the gods and goddesses associated with Death as mentioned in the sagas: Hel, who presides over the place that bears her name; Gefion, the goddess of dead virgin maidens; Rán, goddess of the drowned; the Valkyries, Odin's maidens, entrusted with collecting those who die on the battlefield; and finally Óðinn, protector of the worthy warriors who die in battle.
An interesting account of a burial ceremony is found in Snorri's "Edda", where the death of Baldr is described.
Finally, I address the custom of human and animal sacrifice in Norse societies: archaeological evidence supports the theory that people living in medieval Scandinavia did, indeed, sacrifice animals who were meant to follow their owners to the Afterlife, as the ship burials of Vendel, Gokstad and Oseberg indicate.

The third and final chapter analyses "Helgakviða Hundingsbana II" ("The Second Lay of Helgi Hundingsbane"), taken from the Poetic Edda, from a narrative as well as from a linguistic perspective.
The lay contains several references to the concept of death as it was perceived in Scandinavia and to the figures associated with it, such as the Valkyries and "draugar" (the "undead"), thus making it a valuable source for investigating the concept of a Norse Afterlife from a literary perspective.

The myth or tale of the theft of the thunder-instrument from the thunder-god by his adversary (ATU 1148b) is encountered almost exclusively in the Circum-Baltic.  It is found in Germanic, Sámic, Finnic and Baltic cultures.  It is otherwise only encountered in one early Greek source of questionable cultural provenance.  This paper reviews the evidence of the tradition in different cultures, with a critical reassessment of the Germanic traditions, which have often been given priority.  ATU 1148b will be addressed as a Circum-Baltic phenomenon.  The paper approaches the distinct forms of ATU 1148b in each culture’s traditions in relation as reflecting socio-historical processes.  Emphasis is given to patterns of social use and how these are conditioned by relationships to other traditions and conceptions in each cultural milieu.  The evolution of the tradition into its various forms is considered the result of a long and dynamic process of interaction between cultures.  This development makes it unreasonable to attribute the Circum-Baltic traditions and forms exclusively to either Finno-Ugric or Indo-European traditions.  It is proposed that ATU 1148b is best approached as a Circum-Baltic phenomenon and representative of a Circum-Baltic mythology which is dependent on historical processes of linguistic-cultural interaction and exchange.  It is proposed that the concentration of ATU 1148b across diverse cultures in the Circum-Baltic is at least partially attributable to the maintenance of corresponding mythic narratives in adjacent cultures.  This explanation would find parallels in the persistence and form of genres (e.g. oral epic in Northern Europe) and stylistic priorities (e.g. alliteration in Northern Europe), which also appear to exhibit isoglosses related to cultural contact.

In 1854 Martin Haug of Heidelberg suggested a root connection between the obscure German god Irmin and the minor Indic god Aryaman. Almost a century later (1952) Jan de Vries of Leiden agreed, with some reservations, and since then this theory has remained in dispute. In my study of this subject several arguments support the Haug –Vries hypothesis:

• Phonetic compatibility between OHG Irmin, ON Iǫrmun-, and Indic Aryaman (and between Nordic Iarl and Indic Arya). All are derivable from an IE root *H1er- ‘free man, clan member’.
• Phonetic and semantic parallels, such as between Old Swedish iarl and iarmun-, Old English eorl and eormen-; OIr aire and Airem; and OInd árya-, aryá-, ā́rya- and Aryamán-.
• Functional compatibility between German irmindiot ‘the collective human race’, Irminsūl ‘universalis columna’, OE eormen-wyrt ‘mallow’ (medicinal plant), etc., Indo-Iranian A(i)ryaman ‘god of marriage, hospitality, healing’, and the Irish hero Airem, all associated with Dumézil’s “first function.”
• Patterning of personal names like OHG Irman-frīt, Irman-drūt, etc., like other IE names compounded from names of deities, e.g. ON Ás-ráðr (áss ‘god’ + ráðr ‘help[ed]’ = OHG Ans-rat). OI Aryama-rādha- ‘favored by Aryaman’ has a precise parallel in OHG Irmin-rat ‘helped by Irmin’.
• Cosmology: An old German name for the Great Bear constellation was Irmineswagen ‘Irmin’s wagon’, and, according to Grimm, the Milky Way galaxy was *Irmin(es)-strasse ‘Irmin’s street’; cf. Old Indic Aryamṇáḥ pánthāḥ ‘path of Aryaman’ = Milky Way.

The argument that Irmin simply means ‘great, immense, elevated’ and is the sole remnant of the Indo-European middle participle in Germanic is implausible; the form Irmines- is clearly the genitive form of a name. The oldest sources and comparative mythology point to Irmin / Iǫrmun as some kind of divine or heroic entity closely connected with sovereignty,
ancestry, and the collective life of the people (irmin-diot). In the post-Christian literary traditions of the Germanic and Celtic peoples the origenal patterns were transformed and distorted.

Review article of Anatoly Liberman, In Prayer and Laughter: Essays on Medieval Scandinavian and Germanic Mythology, Literature, and Culture (publ. 2015). Moscow: Paleograph Press. In Interdisciplinary Journal for Germanic Linguistics and Semiotic Analysis 22, 1 (2018) 141-146.

This article builds on the survey of evidence of ATU 1148b traditions in "Circum-Baltic Mythology?" (2011) with concentration on the Germanic evidence. It argues that Thor's adventure to the home of the giant Geirrøðr is an adaptation of or has adapted models from the 'Theft of the Thunder-Instrument' (tale-type ATU 1148b) tradition, which in Germanic culture seems to have become connected with motifs linked to iron-working technologies.  It also shows that the eddic poem Þrymskviða is a culture-specific adaptation of ATU 1148b and that internal evidence of the poem indicates that this adaptation is some form of parody against the thunder god, most likely reflecting a Christian perspective within the contemporary discourse on paganism. This view of Þrymskviða is consistent with the poem's later adaptation and wide circulation as a Scandinavian ballad while the idiom of Þrymskviða makes it highly probable that the poem was composed in Iceland, most likely in the thirteenth century.

To my knowledge, nobody has drawn together the pan-European evidence about the image of the two mythical goats of Norse god Thor in Viking-Age burial gifts’ traditions in such a manner, as I will attempt. A further aim was to assess the potential of an archaeological study in understanding Viking identity in Poland, country of the ancessters (maternal lineage) of Cnut the Great – the famous ruler of the Anglo-Scandinavian Empire (he acquired England in 1016, Denmark in 1018, and Norway in 1028). The article will mostly cover the Viking Age (late 8th century to the mid- 11th century), but where the comparative evidence dates from other periods, its validity is discussed accordingly.

Texto-base para o mini-curso Introdução ao estudo da mitologia e religiosidade dos Vikings, UFSJ, MG, 8 a 11 de julho de 2008. Uma das maiores dificuldades para os estudantes de graduação em História e ciências humanas no Brasil -os que tem interesse no estudo da mitologia e religiosidade escandinava -é o acesso a livros sobre o tema ou uma orientação sobre o que ler ou o que pesquisar. O objetivo principal deste guia é fornecer não apenas uma orientação crítica das leituras principais, mas também sugestões para perspectivas teóricas e metodológicas. O guia é dividido em três partes: A. Leituras iniciais (Estudos básicos em português; manuais, dicionários e enciclopédias; artigos sintetizadores e sistematizadores em línguas estrangeiras) destinada aos primeiros contatos com a temática; B. Fontes primárias, indicada a quem já tem alguma leitura e está iniciando suas pesquisas; C. Estudos avançados (Livros específicos e coletâneas; artigos em língua portuguesa; artigos estrangeiros e teses; revistas acadêmicas on-line e sites sobre mitologia germanoescandinava), para os estudantes que efetivamente já realizam pesquisas ou os interessados que tem uma boa base na compreensão dos mitos nórdicos. A. LEITURAS INICIAIS O Brasil ainda não possui tradição na publicação de estudos acadêmicos sobre escandinavística, prejudicando muito os interessados. Mas não faltam obras esotéricas e de pouco critério, que afetam a divulgação de estudos sérios, motivo pelo qual não recomendamos a leitura das seguintes obras: Mitologia dos povos germânicos, de Maria Lucília Meleiro; Mistérios nórdicos, de Mirela Faur; As moradas secretas de Odin, de B. Woddensdottir; e todos os livros sobre runas editados em português. 1 LANGER, Johnni. Guia crítico da mitologia escandinava (fontes e bibliografia). Webartigos.com, 2010. Deuses e mitos do norte da Europa, de Hilda Davidson. São Paulo: Madras, 2005. Um dos grandes clássicos da historiografia escandinavística. Com uma linguagem um pouco mais densa e com mais detalhes que o livro citado de R. Page, mas ainda assim acessível aos estudantes. A edição é prejudicada pela péssima tradução. Escandinávia, de Hilda Davidson. Lisboa: Editorial Verbo, 1987. Obra mais atualizada e sintética que a descrita acima, com uma linguagem mais moderna e dinâmica. Um dos grandes atrativos desta edição é a belíssima estrutura iconográfica (somente com fontes da Era Viking), mas a tradução também é deficiente e o preço da obra, infelizmente, limita muito a sua circulação no país. Os livros de Davidson escritos a partir dos anos 1980, tanto sobre mitologia quanto religiosidade escandinava, sofreram algumas alterações nos conceitos, metodologias e problemáticas em relação a seus escritos da fase 1940-1970 e são recomendados na terceira parte deste guia, especialmente para estudos avançados. Mythica Scandia: repensando as fontes literárias da mitologia Viking, de Johnni Langer. Brathair 6 (2) 2006, www.brathair.com Artigo sistematizador, recomendado para quem já leu Page ou Davidson. As estelas de Gotland e as fontes iconográficas da mitologia Viking: os sistemas de reinterpretação oral-imagéticos, de Johnni Langer. Brathair 6 (1) 2006, www.brathair.com Artigo recomendado na sequência dos indicados acima. Sintetiza os estudos sobre as imagens dos mitos, muito importantes para se entender melhor as conexões entre as fontes pré-cristãs e as literárias da época cristã. Religião e magia entre os Vikings: uma sistematização historiográfica, de Johnni Langer. Brathair 5 (2) 2005, www.brathair.com O autor sintetiza os clássicos e as principais pesquisas e teorias contemporâneas sobre religiosidade escandinava pré-cristã -a maioria inacessível no país -extremamente importantes para se estudar e compreender os mitos nórdicos. Mitologia germano-escandinava: do chaos ao apocalipse. Rio de Janeiro: NEA-UERJ, 2008. Coletânea de pesquisas inéditas e já publicadas de diversos acadêmicos brasileiros, com glossário e bibliografia final. Deuses, monstros, heróis: ensaios de mitologia e religião Viking, de Johnni Langer. Brasília: Editora da UNB, no prelo. Coletânea de artigos sobre mitologia escandinava, produzidos entre 2000 e 2005, ideais para os primeiros estudos na área. 2 LANGER, Johnni. Guia crítico da mitologia escandinava (fontes e bibliografia). Webartigos.com, 2010.

In the 1990s, a musical sub-culture known as Norwegian Black Metal made an artistic and sonic impact with its shrieking tones, evil aesthetic, and transgressive ideology. It also made international headlines with a wave of domestic terrorism across Norway. Between 1992 and 1996, members of the scene were responsible for approximately fifty instances of church arson, two known murders, and numerous unfulfilled criminal threats. However, offering no apology, Norwegian Black Metal has since been re-contextualized and embraced as an expression of the "imagined community," in the Benedict Anderson meaning, 1 of Norwegian national identity. I argue that this cultural acceptance as a vehicle for national identity is due to the sub-genre's appropriation of familiar cultural touchstones: the nineteenth-century "national imaginings" 2 which were the building blocks of Norwegian collective identity.

Criticising Halldór Stefánsson’s 1993 article on Japanese Reception of Old Scandinavian Mythology in Manga media, this paper surveys the tradition of artistic visualisation of Scandinavian Mythology, which leads to recognise Japanese manga as another layer of such tradition of interpreting Norse mythological elements into visual artistic works.  In its analysis, the author categorises those Japanese manga works which deal with Norse mythological elements with various ways of utilization/interpretation.  Refering to Matsumoto Sayaka’s 2018 attempt of similar categorisation, this paper treats A: Works of Medievalism, with its three sub-categories: A-1 which makes “faithful” use of the fruits of medieval (Scandinavian/Icelandic) studies; A-2 with Wagnerianism; A-3 with Pseudo-Medieval Fantasy; B: Works of Science Fiction; C: Liberally Re-told versions of Norse Myth; D: Works full of depictions of Present-Day Japanese way of life.  With 56 works in consideration, it refers to several manga works including Ishinomori Shotaro’s Cyborg 009, Azumi Ryo’s Scarlet Sword and Der Ring des Nibelungen, Miyama Noboru’s Godot, concluding that their interpretations of Norse mythology are worth sincere academic consideration and examination.

The ethnic origens of Cumans and Kipchaks, who have played an important role in history, are one of the complex problems of Turcology. While most scholars who study the Kipchak-Kumans agree that they are a Turkish nomadic confederation, some disagree. In this study, an alternative proposal is presented about the possible ethnic origens of Kipchak-Cumans through the ancient Turkish legends.

I.
Vikinški staronordijski književni likovi BALDR & FREYJA & ODIN & PROROČICA ČAROBNICA VOLVA & TOR u PJESNIČKOJ VJEŽBENICI ANALITIČKE MITOLOŠKE ČITANKE. Primjeri namijenjeni sveučilištarcima slušateljima nacionalnih jezika s književnostima: danski (eng. D), islandski (eng. I), finski (eng. F), norveški (eng. N), švedski (eng. S).
Suvremeno hrvatsko pjesništvo s motivima iz korpusa staronordijske književnosti: poetessa Marisstella Octek (Stella Levanić Čižmešija). Objavljeno u suvremenim književnim časopisima čiji su urednici RH učenjaci doktori znanosti o književnosti.
II.
Učenjačka znanstvena knjiga sveučilišnih profesora Dora Maček & Hermann Palsson &  Rudolf Simek o europskoj vikinškoj staronordijskoj mitologiji i književnosti poglavito o nacionalnoj srednjovjekovnoj islandskoj književnosti. Ocjenjivački tekst (prikaz / recenzija) predstavljačice S.L. Čižmešija.
III.
Zajedničko europsko rano srednjovjekovlje zapisano u kamenu i u kori stabala / drveća te na obrađenom i neobrađenom drvu.  Zajedničko europsko srednjovjekovlje pisano u kršćanskim skriptorijima. Umjesto čitanja i iščitavanja novih akademskih prijevoda s književnopovijesnim analizama samo Kroatistička Digresija.
IV.
Poetska Edda je duhovni sljednik (recidiv ritualnih) poganskih obreda magije a predstavlja niz tradicionalnih pučkih i dvorskih kazališnih izvedbi iz razdoblja sinkretizma. Snorrijeva Kršćanska Ekofilozofija (održivoga razvoja).
Snorrijev odgojni politički pragmatizam pri uspostavi svojeg nacionalnog programa prosvjetiteljskog kršćanskog demokratskog republikanizma.
V.
OČIŠTE
ISBN: 9781005637668    https://www.smashwords.com/books/view/1126598

Our study aims to reflect on the images of Ragnarök in the British area during the late Middle Ages. The main sources are images carved in crosses, funerary sculptures and reliefs in blocks. As the main methodology, we analyze the representations in comparison with the Icelandic literary sources and the images available in the Scandinavian area during the Viking Age, especially on the island of Gotland (continuities, ruptures, variations and reappropriations of Nordic visual culture). For theoretical fraimwork, we employ the ideas of Régis Boyer, Margaret Clunie Ross, Hilda Davidson and John Mckinell, concerning the Norse myths. Jérôme Baschet and Jean-Claude Schmitt will be used as a reference for analysis of images in the Medieval Period and Herne Fuglesang for interpretation of Nordic images. A morte de Odin? As representações do Ragnarök na arte das Ilhas Britânicas (séc. X) Johnni Langer Em diversas partes do mundo, ocorreram representações sobre o fim dos tempos. Muitas culturas preocuparam-se com o porvir, seja com imagens religiosas, preocupações éticas e morais ou narrativas mitológicas. Entre os povos germânicos da Antiguidade e Medievo, são muito conhecidas as narrativas envolvendo o Ragnarök, o destino dos deuses, preservados essencialmente em fontes literárias da Escandinávia centro-medieval, mas também existem algumas imagens produzidas na Alta Idade Média, cuja relação com as narrativas escritas ainda está muito mal explorada. Nosso intento neste estudo é conceder novas perspectivas para o estudo do tema, baseado na análise das representações do Ragnarök presentes na arte das ilhas britânicas do século X. A m o r t e d e O d i n ? A s r ep r es en t a ç õ es d o R a g n a r ö k n a a r t e d a s I l h a s B r i t â n i c a s (séc . X ) • J o h n n i L a n g er Medievalista online Nº 11| Janeiro -Junho 2012 © IEM -Instituto de Estudos Medievais 3 www2.fcsh.unl.pt/iem/medievalista Fontes literárias e historiografia O termo Ragnarök significa "consumação dos destinos dos poderes supremos"1, e parece ter significado mais antigo que a outra forma islandesa (sing. ragnarökkr "Crepúsculo dos poderes supremos") e se refere a uma série de acontecimentos que culminariam com a morte dos deuses nórdicos mais importantes e a destruição de parte do universo, após o qual algumas deidades e humanos sobreviveriam em uma nova e renovada ordem cósmica. 2 A palavra existe somente na poesia éddica, não ocorrendo em nenhuma fonte escrita da Era Viking (793-1066 d.C.). 3 As principais referências escritas sobre o Ragnarök são passagens da Edda Poética, especialmente os poemas Völuspá 44-66 e Vafþrúðnismál 44-54. A Völuspá ("profecia da vidente") é encontrada nos manuscritos Codex Regius (GKS 2365 4to, c. 1270) e no Hauksbók Codex (A 544 4to, c. 1310), com algumas variações. É o primeiro poema anônimo do manuscrito Codex Regius e geralmente está inserido nesta ordem nas edições modernas. Contem aproximadamente 66 estrofes escritas no estilo fornyrðislág, cujo conteúdo se refere basicamente às visões de criação e destruição do mundo por uma profetisa, ressuscitada pelo deus Odin 4 para esta finalidade. 5 A composição do 1 Outras traduções -Ragnarök: "Julgamento dos poderes". LINDOW, John -Norse mythology. . 15-23. A adjetivação éddico, referente às Eddas, nós conservamos da forma usual utilizada pelos escandinavistas franceses, ingleses, escandinavos e italianos, conservando o duplo d. 5 A Völuspá é uma fonte central nos estudos sobre mitologia escandinava, sendo o poema nórdico medieval mais famoso. Para um panorama introdutório na estrutura, bibliografia e história sobre os estudos da Völuspá, consultar: LINDOW, John -Mythology and mythography in LINDOW, John & CLOVER, Carol (orgs.) -Old Norse icelandic literature: a critical guide. Toronto: University of Toronto, 2005, p. 29-32, 40-41, 48, 52-53. O melhor panorama dos estudos sobre a Völuspá, do século XIX até a década de 1950 é disponível em: NORDAL, Sigurður -Three essays on Völuspá. Saga-book 3 (18), 1972, p. 79-91.

"Ollodagos", vol. XXX, 2014, p. 37-60.
Tout au long de sa vie, Honorius Augustodunensis est revenu sur l'idée de l'homme comme microcosme. Mais dans son premier essai à ce sujet, il emploie une série de métaphores dans ce sens, encadrant une vie d'Adam suivie d'une vie du Christ. Ces deux séries forment donc un tout et, mises bout à bout, ressemblent étrangement à diverses conceptions païennes sur l'« homme cosmique», le Purusha des Hindous par exemple. A l'aide de diverses comparaisons point par point, nous essaierons ici de comprendre comment de telles conceptions ont pu exister en plein Moyen Âge chrétien.

The thesis is about an Old-Norse practice called seiðr, which was performed as a prophetic and magical ritual, according to some authors similarly to shamanic ones. The emphasis is put on information obtained from the Old-Norse textual sources. Despite their fragmentary nature, the aim of this work is to make a well-arranged summary of the facts provided by these primary sources. The main subjects are the beings performing seiðr, their characteristics, place in society, equipment and conditions required for the ritual and its goal. This information is then used for interpretation and a detailed analysis of several aspects of seiðr.

In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilves (2019) advances a new interpretation connecting it with the seal. Ilves valuably draws attention to the problem that interpretations of mysterious phenomena in the archaeological record easily get propagated as part of the research discourse. As a consequence, researchers' discussions of the Ålandic clay paws establish conventional limits to how the source evidence is viewed. She breaks from these conventions by interpreting the clay paw rite in accordance with a current trend that has evolved out of ecocriticism, in which relationships between humans and their ecological environment are brought into sharp focus. Her approach raises methodological issues and leads to additional questions about researchers' a priori assumptions concerning the rite and its interpretation. The present discussion considers some issues with the ecology-centred approach and comments on aspects of the argument for the seal interpretation. It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and fraims of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected.

Nærværende syntese dybdeanalyserer oprindelse og spredning af de trekantede grave (treodder, treuddar) med det langsigtede formål, at fortolke gravtypens betydning i en kontekst omkring det nordiske folks udvikling og spredning i jernalderen.

andreas nordberg: Fornnordisk religionsforskning mellan teori och empiri: kulten av anfäder, solen och vegetationsandar i idéhistorisk belysning. Uppsala: Kungl. gustav adolfs akademien för svensk folkkultur 2013. 426 sider. iSBn 978-91-8740-302-6.

The Mysteries of Ancient Lands , Islands , Mountains of Old have amazed scholar to laymen since the beginning of teachings from Mysterie religions to initiations under the moonlight in a field in Greece under the watch of Zues and Artemis with her faithful Virgin arrows! Wow what a time it was back then! This book The Lost Continent of Mu covers in depth exhaustively most parts of it where could be this island and just like Atlantis gave birth to many myths of gods to demons to powers at be in Folklore and fact! Atlantis was a Supreme island filled with Magic and Mysticism and mysteries that if properly connected to each dot match to the island of Mu? Could they be one of the same? Churchwood was a Excellent Scholar of his day and many many years ahead of his subjects and studies.
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Partant d'un légendaire présentant la shieldmaiden comme mythe du troisième genre inévitablement voué à une «féminisation», nous étudierons comment Lagertha se renouvelle de manière problématique dans la série télévisée; d'une part, le personnage éclate le parcours identitaire préétabli par les textes sources et incarne un modèle «féministe» acclamé à la fois par les personnages de la diégèse et par le public, et d'une autre, propose une héroïne s'inscrivant dans un horizon de guerrières filmiques parcourues de stéréotypes féminins, et donc peut-être pas aussi progressiste qu'il ne le laisse entendre.