By John Lindow
The ebook describes the pagan origins of Scandinavia, the interplay among the Vikings and different Europeans, and the idea that of time in Norse mythology, and provides a dictionary of deities, topics, and ideas. With two hundred entries of as much as 4 pages every one, the dictionary comprises either recognized characters like Thor and minor figures comparable to Gleipnir, the "fetter with which the wolf Fenrir used to be eventually bound." it is usually extra references approximately Viking and medieval Scandinavia, archaeology, etymology, the conversion of Iceland, different encyclopedias, and more.
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Extra info for Handbook of Norse Mythology (World Mythology)
A poem like Sonatorrek (Loss of Sons) by Egil Introduction Skallagrímsson, the tenth-century hero of Egils saga, may tell us something about his own religious attitudes. “Rán has robbed me greatly,” he says, alluding to the drowning death of one of his sons. In skaldic poetry, Thor is the most frequent mythological subject. The most tantalizing of these are two verses addressing Thor in the second person, both probably from the last years of paganism in Iceland. Skaldic poetry is valuable not just for the direct exposition of mythological subjects but also for its very diction.
Another skald who lived during this period was Eilíf Godrúnarson, about whom nothing is known—not even his nationality—other than that he was patronized by Hákon Sigurdarson, jarl of Hladir, a notorious pagan. Eilíf composed Thórsdrápa, a complex and difficult account of Thor’s journey to Geirröd. Besides these poems treating mythological subjects, there are numerous other relevant texts and fragments. A poem like Sonatorrek (Loss of Sons) by Egil Introduction Skallagrímsson, the tenth-century hero of Egils saga, may tell us something about his own religious attitudes.
And manuscripts of Snorri’s Edda also contain systematic lists of synonyms called “thulur,” doubtless copied there because of the reliance of skaldic poetry on kennings and heiti. Snorri is also the author of another work, a vast compilation of lives of the kings of Norway known as Heimskringla (The Orb of the Earth). Other similar compilations were undertaken in the thirteenth century, but Snorri’s is unique in that it starts with prehistory. The first saga in it, Ynglinga saga, follows Thjódólf of Hvin’s Ynglinga tal and expands or paraphrases it in places, but the saga begins before Ynglinga tal does, at Troy in Tyrkland.