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  • aomiarmster 6:33 PM on 24/12/2012 Permalink | Reply
    Tags: , , Odin,   

    Odin FOR ASGARD Thor FOR MIDGARD Loki FOR… 

    Odin: FOR ASGARD!
    Thor: FOR MIDGARD!
    Loki: FOR MYSELF!

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  • aomiarmster 6:32 PM on 24/12/2012 Permalink | Reply
    Tags: , , , , Odin   

    einmyria:

    Noodle Incident: In the Lokasenna, Odin says Loki went around disguised as a milkmaid for awhile, and according to both Odin and Njorth, he’s given birth to multiple children. It doesn’t get any more elaborate than that.

     
  • aomiarmster 3:43 AM on 02/11/2012 Permalink | Reply
    Tags: , , , Odin   

    well, in the mythos these two did argue about this type of subject matter.

    although i’m pretty peeved at how anything remotely female is always dubbed ‘bad’.

     
  • aomiarmster 12:21 AM on 31/10/2012 Permalink | Reply
    Tags: Egils saga Skallagrimssonar, , Grágás, , , Odin, Sørenson,   

    Insults Alleging Homosexuality 

    There is ample documentation of homosexuality in insults. Judging by the literature, the Vikings were the “rednecks” of medieval Europe… if you went into the mead hall and called a man a faggot, he’d do the same thing that any good ol’ boy at a Texas cowboy bar would do. The end result would be a big axe in your head instead of a big cowboy boot in your face, but the idea is the same. Furthermore, in every one of the instances where níð or ergi is encountered as an accusation, no one seriously believes that the accused party is in fact homosexual: the charge is symbolic, rather like calling a modern redneck “queer” to provoke him to fight. (Sørenson 20)

    Because, then as now, some sorts of insults were “fightin’ words” or even killing words, Scandinavian law codes made certain types of insults illegal, and either condoned the victim’s slaying of the slanderer or penalized the utterance of insults with outlawry. The Gulaþing Law of Norway (ca. 100-1200 C.E.) Says:

    Um fullrettes orð. Orð ero þau er fullrettis orð heita. Þat er eitt ef maðr kveðr at karlmanne oðrom at hann have barn boret. Þat er annat ef maðr kyeðr hann væra sannsorðenn. Þat er hit þriðia ef hann iamnar hanom við meri æða kallar hann grey æða portkono æða iamnar hanom við berende eitthvert.

    Concerning terms of abuse or insult. There are words which are considered terms of abuse. Item one: if a man say of another man that he has borne a child. Item two: if a man say of another man that he has been homosexually used. Item three: if a man compare another man to a mare, or call him a bitch or a harlot, or compare him to any animal which bears young. (Markey, 76, 83)

    Similarly, the Icelandic law code Grágás (ca. 1100-1200 C.E.) has:

    Þav ero orð riú ef sva mioc versna máls endar manna er scog gang vaðla avll. Ef maðr kallar man ragan eða stroðinn eða sorðinn. Oc scal søkia sem avnnor full rettis orð enda a maðr vigt igegn þeim orðum þrimr.

    Then there are three terms which occasion bringing such a serious suit against a man that they are worthy to outlaw him. If a man call a man unmanly [effeminate], or homosexual, or demonstrably homosexually used by another man, he shall proceed to prosecute as with other terms of abuse, and indeed a man has the right to avenge with combat for these terms of abuse. (Markey, 76, 83)

    The Frostaþing Lawlikewise tells us that it is fullréttisorð (verbal offenses for which full compensation or fines must be paid to the injured party) to compare a man to a dog, or to call him sannsorðinn (demonstrably homosexually used by another man), but goes on to penalize as hálfréttisorð (requiring one-half compensation) terms which in our culture would almost be considered complementary, including comparing a man with a bull, a stallion, or other male animal (Sørenson 16).

    Many exchanges of insults are to be found in thePoetic Edda, particularly inHárbarðljóð, a man-matching between Óðinn and Thórr;Lokasenna, in which Loki insults the Norse gods;Helgakviða Hundingsbanain the exchange of deadly insults between Sinfjotli and Guðmundr;Helgakviða Hjorvarðssonarin the exchange of threats between Atli and the giantess Hrimgerð. Other instances may be found in the sagas such asEgils saga SkallagrimssonarandVatnsdæla saga.

    Insults directed at men come in several varieties. Taunts might sneer at a man’s poverty, as Óðinn does when he tells Thórr that he is “but a barefoot beggar with his buttocks shining through his breeches” (Hárbarðljóð6), or declare a man to be a cuckold (Hárbarðljóð48,Lokasenna40). Some insults were scatological:

    Þegi þú Niorðr!     þú vart austr heðan
        gíls um sendr at goðom;
    Hymis meyiar     hofðo þic at hlandtrogi
        oc þér í munn migo.

    Be thou silent, Njorðr!     you were sent eastward
        to the gods as a hostage;
    Hymir’s maidens     used you as a piss-trough
        and they pissed in your mouth.
    (Lokasenna 34)

    Insults of this nature seem to have been merely rude or disgusting. More serious were those which were mentioned in the laws, concerning cowardice or unmanly behavior. Cowardice was perhaps the lesser of the two types of insults, although the categories blur:

    Enough strength hath Thórr,     but a stout heart nowise:
    in fainthearted fear     wast fooled in a mitten,
        nor seemed then Thórr himself:
    in utter dread     thou didst not dare
    to fart or sneeze,     lest Fjalar heard it.
    (Hárbarðljóð 26)

    Other insults alleging craven behavior may be found inHárbarðljóð27 and 51, as well asLokasenna13 and 15.

    More dangerous still were insults that called a man “gelding,” implying cowardice as well as touching on the connotations of sexual perversity connected with the horse, as in the insult where Hrimgerð calls Atli “a gelding who is a coward, whinnying loudly like a stallion but with his heart in his hinder part” (Helgakviða Hjorvarþssonar20).

    The very deadliest of insults were those which attributed effeminate behavior or sexual perversion to the victim. Accusations of seiðr, women’s magic or witchcraft, implied that the practitioner played the woman’s part in the sexual act (Sturluson, Prose Edda, 66-68). Óðinn, a practitioner of seiðr, was often taunted with the fact, although this insult is found in other contexts as well (Lokasenna 24,Helgakviða Hundingsbana 38). Similarly, an insult might call a man a mare, either directly or via a kenning such as “Grani’s bride” — Grani being the famous stallion belonging to Sigfried the Dragonslayer (Helgakviða Hundingsbana 42). Loki’s shapeshifting into the form of a mare may have resulted in the best of horses, Óðinn’s mount Sleipnir, but the implication of (at best) bisexuality was an inescapable slur on Loki’s reputation ever after (Markey, 79). As theGulaþing Law states, it was equally insulting to liken a man to any creature that bears young. One of the more comprehensive insults of this class is to be found inHelgakviða Hundingsbana:

    A witch wast thou        on Varin’s Isle,
    didst fashion falsehoods        and fawn on me, hag:
    to no wight would’st thou        be wed to but me,
    to no sword-wielding swain        but to Sinfjotli.

    Thou wast, witch hag,        a valkyrie fierce
    in Allfather’s hall,        hateful and grim:
    all Valhôll’s warriors        had well-nigh battled,
    willful woman,        to win thy hand.
    On Saga Ness        full nine wolves we
    had together —        I gat them all.
    (Helgakviða Hundingsbana 38-39)

    This was directed at Guðmundr Granmatsson, one of King Helgi’s captains and a formidable warrior!

    In pagan Scandinavia, a ritual form of insult was also practiced at times, the erection of a níðstông or scorn-pole. This ritual had five basic elements:

    1. an overt or covert association of ergi [effeminate behavior];
    2. implementation of an animal, usually female [i.e., a mare], as a totemic device whereby lack of masculinity is implied;
    3. an animal’s body or head is mounted on a pole and turned toward the dwelling place of the person towards whom the níð is directed;
    4. formulaic verse, often inscribed in runes on the pole supporting the totemic device;
    5. appellant incantations to the gods or spirits to confer magical power on the totemic device and/or carry out the desires of the níðskald (Markey 77-78).

    Mention of this ritual is made in Book V of Saxo Grammaticus’Gesta Danorumand in chapter 33 ofVatnsdæla saga, but the most complete description is given inEgils saga Skallagrimssonar:

    Egil went ashore onto the island, picked up a branch of hazel and then went to a certain cliff that faced the mainland. Then he took a horse head, set it up on the pole and spoke these formal words:

    “Here I set up a pole of insult against King Eirik and Queen Gunnhild.”

    Then, turning the horsehead towards the mainland:

    “And I direct this insult against the guardian spirits of this land, so that every one of them shall go astray, neither to figure nor to find their dwelling places until they have driven King Eirik and Queen Gunnhild from this country.”

    Next, he jammed the pole into a cleft in the rock and left it standing there with the horsehead facing towards the mainland, and cut runes on the pole declaiming the words of his formal speech
    (Hermann Palsson and Paul Edwards, trans.Egil’s Saga. Harmondsworth: Penguin. 1976. p. 148) 

     
  • aomiarmster 2:10 AM on 29/10/2012 Permalink | Reply
    Tags: 18, charm, HOVAMOL, , Odin, poetic edda, , Runes of the Hávamál, the poetic edda   

    HOVAMOL 

    First Charm

        I know spells – no king’s wife can say – and no man has mastered; – one is called “Help” – because it can comfort – the sick and careworn, – relieve all sorrows.

    Intent: Help in sorrow or distress
    Primary rune: Fehu
    Supporting runes: Inguz, Laguz
    Second Charm

        I know another – which all men need – who hope to be healers.

    Intent: Healing
    Primary rune: Uruz
    Supporting runes: Jera, Sowulo
    Third Charm

        I know a third – if I should need – to fetter any foe; – it blunts the edge – of my enemy’s sword, – neither wiles nor weapons work.

    Intent: Fettering foes
    Primary rune: Thurisaz
    Supporting runes: Isa, Naudhiz
    Fourth Charm

        I know a fourth: – if I should find myself – fettered hand and foot, – I shout the spell – that sets me free, – bonds break from my feet, – nothing holds my hands.

    Intent: Release fetters
    Primary rune: Ansuz
    Supporting runes: Fehu, Inguz
    Fifth Charm

        I know a fifth: – in battle’s fury – if someone flings a spear, – it speeds not so fast – but that I can stop it – I only have to see it.

    Intent: Ability to stop a dart (spear)
    Primary rune: Raidho
    Supporting runes: Isa, Kenaz
    Sixth Charm

        I know a sixth: – if someone would harm me – by writing runes on a tree root, – the man who wished – I would not come to woe – will meet misfortune, not I.

    Intent: Return curse to sender
    Primary rune: Hagalaz
    Supporting runes: Jera, Raidho
    Seventh Charm

        I know a seventh: – if I see flames – high around a hall, – no matter how far – the fire has spread – my spell can stop it.

    Intent: To put out a fire
    Primary rune: Isa
    Supporting runes: Laguz, Naudhiz
    Eighth Charm

        I know an eighth – which no one on earth – could fail to find useful: – when hatred waxes – among warriors – the spell will soothe them.

    Intent: Ability to bring about reconciliation
    Primary rune: Gebo
    Supporting runes: Mannaz, Wunjo
    Ninth Charm

        I know a ninth: – if I ever need – to save my ship in a storm, – it will quiet the wind – and calm the waves, – soothing the sea.

    Intent: Control sea winds
    Primary rune: Gebo
    Supporting runes: Ansuz, Raidho
    Tenth Charm

        I know a tenth: – any time I see – witches sailing the sky – the spell I sing – sends them off their course; – when they lose their skins – they fail to find their homes.

    Intent: To confuse a spell sender
    Primary rune: Dagaz
    Supporting runes: Ehwaz, Laguz
    Eleventh Charm

        I know an eleventh: – if I lead to war – good and faithful friends, – under a shield I shout – the spell that speeds them – well they fare in the fight, – well they fare from the fight, – wherever they go they fare well.

    Intent: Protecting friends in battle
    Primary rune: Sowulo
    Supporting runes: Elhaz, Ansuz
    Twelfth Charm

        I know a twelfth: – if up in a tree – I see a corpse hanging high, – the mighty runes – I write and color – make the man come down – to talk with me.

    Intent: Necromancy
    Primary rune: Hagalaz
    Supporting runes: Teiwaz, Kenaz
    Thirteenth Charm

        I know a thirteenth: – if I pour water – over a youth, – he will not fall – in any fight, – swords will not slay him.

    Intent: Protecting a young warrior with water
    Primary rune: Gebo
    Supporting runes: Inguz, Laguz, Elhaz
    Fourteenth Charm

        I know a fourteenth, – as men will find – when I tell them the tales of the gods: – I know all about – the elves and the Æsir – few fools can say as much.

    Intent: Knowledge of all Gods and elves
    Primary rune: Eihwaz
    Supporting runes: Ansuz, Mannaz
    Fifteenth Charm

        I know a fifteenth – that the dwarf Thjodrorir – chanted at Delling’s door: – power to the Æsir, – triumph to the elves, – understanding to Odin.

    Intent: Gives power to the Æsir, prowess to the elves and foresight to Odin
    Primary rune: Sowulo
    Supporting runes: Raidho, Kenaz
    Sixteenth Charm

        I know a sixteenth: – if I say that spell – any girl soon grants my desires; – I win the heart – of the white-armed maiden, – turn her thoughts where I will.

    Intent: To attract a lover
    Primary rune: Kenaz
    Supporting runes: Jera, Inguz
    Seventeenth Charm

        I know a seventeenth, – and with that spell – no maiden will forsake me.

    Intent: To keep romance in a marriage
    Primary rune: Gebo
    Supporting runes: Inguz, Ehwaz
    Eighteenth Charm

        I know and eighteenth – which I never tell – a maiden or any man’s wife – the best of charms – if you can chant it; – this is the last of my lay – unless to a lady – who lies in my arms, – or I’ll sing it to my sister.

    Intent: Union of male and female
    Primary rune: To be discovered by the reader
    Supporting runes: To be discovered by the reader

     
  • aomiarmster 12:30 AM on 22/10/2012 Permalink | Reply
    Tags: , , , , Odin, odin allfather, , ,   

     
  • aomiarmster 8:52 AM on 18/10/2012 Permalink | Reply
    Tags: , Odin, ,   

    aomiarmster:

    LOKI IS THE BEST MUM!

     
  • aomiarmster 11:03 PM on 12/10/2012 Permalink | Reply
    Tags: , , , Hyndla, Hyndluljóð, , , , , Odin, ottar   

    Hyndluljóð 

    43. A heart ate Loki,— | in the embers it lay,
    And half-cooked found he | the woman’s heart;—
    With child from the woman | Lopt soon was,
    And thence among men | came the monsters all.

    44. The sea, storm-driven, | seeks heaven itself,
    O’er the earth it flows, | the air grows sterile;
    Then follow the snows | and the furious winds,
    For the gods are doomed, | and the end is death.

    45. Then comes another, | a greater than all,
    Though never I dare | his name to speak;
    Few are they now | that farther can see
    Than the moment when Othin | shall meet the wolf.

    *    *    *

    Freyja spake:
    46. “To my boar now bring | the memory-beer,
    So that all thy words, | that well thou hast spoken,

    [43. Nothing further is known of the myth here referred to, wherein Loki (Lopt) eats the cooked heart of a woman and thus himself gives birth to a monster. The reference is not likely to be to the serpent, as, according to Snorri (Gylfaginning, 34), the wolf, the serpent, and Hel were all the children of Loki and Angrbotha.

    44. Probably an omission, perhaps of considerable length, before this stanza. For the description of the destruction of the world, cf. Voluspo, 57.

    45. Cf. Voluspo, 65, where the possible reference to Christianity is noted. With this stanza the fragmentary “short Voluspo” ends, and the dialogue between Freyja and Hyndla continues.

    46. Freyja now admits the identity of her boar as Ottar, who [fp. 232] with the help of the “memory-beer” is to recall the entire genealogy he has just heard, and thus win his wager with Angantyr.]

    p. 232

    The third morn hence | he may hold in mind,
    When their races Ottar | and Angantyr tell.”

    Hyndla spake:
    47. “Hence shalt thou fare, | for fain would I sleep,
    From me thou gettest | few favors good;
    My noble one, out | in the night thou leapest
    As. Heithrun goes | the goats among.

    48. “To Oth didst thou run, | who loved thee ever,
    And many under | thy apron have crawled;
    My noble one, out | in the night thou leapest,
    As Heithrun goes | the goats among.”

    Freyja spake:
    49. “Around the giantess | flames shall I raise,
    So that forth unburned | thou mayst not fare.”

    [47. Heithrun: the she-goat that stands by Valhall (cf. Grimnismol, 25), the name being here used simply of she-goats in general, in caustic comment on Freyja’s morals. Of these Loki entertained a similar view; cf. Lokasenna, 30.

    48. Oth: cf. stanza 6 and note, and Voluspo, 25 and note. Lines 3-4, abbreviated in the manuscript, are very likely repeated here by mistake.

    49. The manuscript repeats once again lines 3-4 of stanza 47 as the last two lines of this stanza. It seems probable that two lines have been lost, to the effect that Freyja will burn the giantess alive “If swiftly now | thou dost not seek, / And hither bring | the memory-beer.”]

     
  • aomiarmster 10:41 PM on 12/10/2012 Permalink | Reply
    Tags: , Odin   

    Loki took pride in what horrified Odin and the other gods, for whom his three key children amounted to two demons and a rotting corpse. Autumn of the Black Witch (via seidr-of-loki)
     
  • aomiarmster 9:51 PM on 12/10/2012 Permalink | Reply
    Tags: , , , Odin,   

    In the Lokasenna tale, Odinn verbally abuses Loki for allowing himself to be impregnated, calling him argr – a crude form of abuse inferring that one takes the passive role in intercourse with another man. The noun is ergi – and there is the suggestion that anyone repeatedly & willingly doing so is regarded differently from other males. However, the Germanic historian Folke Strom says that ergi refers to male practitioner of seidr – that it was both the passive role in sodomy & the receptive relationship to the gods was what caused a man to be looked upon, or identify himself as ergi. Morever, in the case of Loki, it is this ‘impregnation’ which has given birth to Sleipnir, Odinn’s eight-legged steed. Loki is interesting in this respect, as the ambiguous relationship between male-oriented and female-oriented magics are most obvious in him. Phil Hine

    (via seidr-of-loki)

     
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