Lyfing
08-23-2009, 04:33 PM
Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs, by John Lindow..
Introduction
When most of us use the word “myth” in conversation, we refer to something that is not true. When historians of religion use it, they generally refer to a representation of the sacred in words. When anthropologists use it, they often refer to narratives that tell about the formation of some social institution or behavior. None of the definitions, however, will hold directly for the characters and stories this book treats. That is in part because of the enormous time frame: Materials relevant to the study of Scandinavian mythology, broadly defined, span two millennia or more. But even if we limit the discussion to the relatively small body of texts from the Viking Age and later Middle Ages about the gods Odin, Thor, Frey, and the others and their constant battles with forces of evil and chaos, it is difficult to reconcile these texts with any one of the narrow definitions of myth suggested above. Certainly they had some truth value to the people who composed them and those who wrote them down, but these were not always the same people—usually they were not—and it is obvious that what was true, sacred, and an account of how the world got to be the way it is to a Viking Age pagan poet can have been none of the above to a Christian scribe copying the story in a manuscript hundreds of years after the Viking Age. It is therefore easier and more enlightening to talk of formal criteria and content.
In form, then, myth in general, and the texts that comprise Scandinavian mythology in particular, are narrative, although this narrative is couched in both verse and prose. In general, one expects myth to recount important events that took place at the beginning of time and helped shape the world, and Scandinavian mythology indeed has sequences that tell of the origin of the cosmos and of human beings. The story goes on, however, to the destruction and rebirth of the cosmos, and everything in it is presented in light of an enduring struggle between two groups of beings, the gods on the one hand and giants on the other hand. These terms are to some extent misleading: Although the group that creates and orders the cosmos is often referred to by words that can best be translated “gods,” the principal word, “æsir,” is explicitly presented by the most important medieval interpreter, Snorri Sturluson, as meaning “People of Asia,” and indeed the word often has the feel in mythological texts of an extended kin group or tribe rather than of a collective of deities. And the other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not “giant” in the sense that they are demonstrably larger than the gods. They are usually called the “jötnar,” and again as the term is used in the mythology it feels more like a tribal or kin group than anything else.
The world in which the æsir and jötnar play out their struggle has its own set of place-names but is essentially recognizable as Scandinavia. There are rivers, mountains, forests, oceans, storms, cold weather, fierce winters, eagles, ravens, salmon, and snakes. People get about on ships and on horseback. They eat slaughtered meat and drink beer. As in Scandinavia, north is a difficult direction, and so is east, probably because our mythology comes from west Scandinavia (Norway and Iceland), where travel to the east required going over mountains, and going west on a ship was far easier for this seafaring culture.
It is helpful to think of three time periods in which the mythology takes
place. In the mythic past, the æsir created and ordered the world and joined with another group, the vanir, to make up the community of gods. Somehow this golden age was disrupted in the mythic present. As dwarfs, humans, and occasionally elves look on and are sometimes drawn into the struggle, the æsir and the jötnar fight over resources, precious objects, and, especially, women. The flow of such wealth is all in one direction, from the jötnar to the æsir, and in fact one might divide the narratives of the mythic present into those in which the gods acquire something from the giants and those in which an attempt by the giants to acquire something from the gods is foiled. In the mythic future, this world order will come to a fiery end as gods and giants destroy each other and the cosmos, but a new world order is to follow in which the world will be reborn and inhabited by a new generation of æsir.
http://www.mediafire.com/file/ltjzfaziyo3/John Lindow - Norse Mythology - A Guide to the Gods, Heroes, Rituals and Beliefs.pdf
Later,
-Lyfing
Introduction
When most of us use the word “myth” in conversation, we refer to something that is not true. When historians of religion use it, they generally refer to a representation of the sacred in words. When anthropologists use it, they often refer to narratives that tell about the formation of some social institution or behavior. None of the definitions, however, will hold directly for the characters and stories this book treats. That is in part because of the enormous time frame: Materials relevant to the study of Scandinavian mythology, broadly defined, span two millennia or more. But even if we limit the discussion to the relatively small body of texts from the Viking Age and later Middle Ages about the gods Odin, Thor, Frey, and the others and their constant battles with forces of evil and chaos, it is difficult to reconcile these texts with any one of the narrow definitions of myth suggested above. Certainly they had some truth value to the people who composed them and those who wrote them down, but these were not always the same people—usually they were not—and it is obvious that what was true, sacred, and an account of how the world got to be the way it is to a Viking Age pagan poet can have been none of the above to a Christian scribe copying the story in a manuscript hundreds of years after the Viking Age. It is therefore easier and more enlightening to talk of formal criteria and content.
In form, then, myth in general, and the texts that comprise Scandinavian mythology in particular, are narrative, although this narrative is couched in both verse and prose. In general, one expects myth to recount important events that took place at the beginning of time and helped shape the world, and Scandinavian mythology indeed has sequences that tell of the origin of the cosmos and of human beings. The story goes on, however, to the destruction and rebirth of the cosmos, and everything in it is presented in light of an enduring struggle between two groups of beings, the gods on the one hand and giants on the other hand. These terms are to some extent misleading: Although the group that creates and orders the cosmos is often referred to by words that can best be translated “gods,” the principal word, “æsir,” is explicitly presented by the most important medieval interpreter, Snorri Sturluson, as meaning “People of Asia,” and indeed the word often has the feel in mythological texts of an extended kin group or tribe rather than of a collective of deities. And the other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not “giant” in the sense that they are demonstrably larger than the gods. They are usually called the “jötnar,” and again as the term is used in the mythology it feels more like a tribal or kin group than anything else.
The world in which the æsir and jötnar play out their struggle has its own set of place-names but is essentially recognizable as Scandinavia. There are rivers, mountains, forests, oceans, storms, cold weather, fierce winters, eagles, ravens, salmon, and snakes. People get about on ships and on horseback. They eat slaughtered meat and drink beer. As in Scandinavia, north is a difficult direction, and so is east, probably because our mythology comes from west Scandinavia (Norway and Iceland), where travel to the east required going over mountains, and going west on a ship was far easier for this seafaring culture.
It is helpful to think of three time periods in which the mythology takes
place. In the mythic past, the æsir created and ordered the world and joined with another group, the vanir, to make up the community of gods. Somehow this golden age was disrupted in the mythic present. As dwarfs, humans, and occasionally elves look on and are sometimes drawn into the struggle, the æsir and the jötnar fight over resources, precious objects, and, especially, women. The flow of such wealth is all in one direction, from the jötnar to the æsir, and in fact one might divide the narratives of the mythic present into those in which the gods acquire something from the giants and those in which an attempt by the giants to acquire something from the gods is foiled. In the mythic future, this world order will come to a fiery end as gods and giants destroy each other and the cosmos, but a new world order is to follow in which the world will be reborn and inhabited by a new generation of æsir.
http://www.mediafire.com/file/ltjzfaziyo3/John Lindow - Norse Mythology - A Guide to the Gods, Heroes, Rituals and Beliefs.pdf
Later,
-Lyfing