{"title":"Ormhäxan, Dragons, Partuition and Tradition","authors":"S. Mitchell","doi":"10.16993/BAY.F","DOIUrl":"https://doi.org/10.16993/BAY.F","url":null,"abstract":"","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126666441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Myth on Stone and Tapestry: Ragnarøk in Pictures?","authors":"Anders Hultgård","doi":"10.16993/BAY.E","DOIUrl":"https://doi.org/10.16993/BAY.E","url":null,"abstract":"","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126243524","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the practice of Old Norse religion, animals seem to have played an important role.1 Both the written sources and the archaeological record indicate that the sacrifice of animals played a significant part in the blót, the Old Norse act of sacrifice. At the blót, the ritual killing of animals was followed by consumption and feasts on the meat, which is described in the Eddic and scaldic poetry, Icelandic sagas, in Early Medieval laws, rune stones, and foreign sources by bishops and Arabic travellers.2 Sacrifices of animals seem to have been a significant part of various religious practices on different occasions and in different contexts. Blót was a seasonal occurring communal sacrificial feast, which can be described as a ritual to ensure fertility and a “good year” – a thanksgiving to the gods.3 Sacrifices of animals were also included in family rituals at the farm-houses, such as the álfablót.4 In Viking Age funeral rites, the killing of animals was also important.5 Blót appears to have been a natural part of the assembly meeting at the thing (þing).6 Furthermore, there are sources indicating the sacrifice of animals in order to ensure good luck in sailing, trading, at single combat (hólmganga), and in sorcery aiming to cause misfortune to enemies.7 The ritual
{"title":"Animals of Sacrifice: Animals and the Blót in the Old Norse Sources and Ritual Depositions of Bones from Archaeological Sites","authors":"Ola Magnell, SE Statens Historiska Museer","doi":"10.16993/BAY.K","DOIUrl":"https://doi.org/10.16993/BAY.K","url":null,"abstract":"In the practice of Old Norse religion, animals seem to have played an important role.1 Both the written sources and the archaeological record indicate that the sacrifice of animals played a significant part in the blót, the Old Norse act of sacrifice. At the blót, the ritual killing of animals was followed by consumption and feasts on the meat, which is described in the Eddic and scaldic poetry, Icelandic sagas, in Early Medieval laws, rune stones, and foreign sources by bishops and Arabic travellers.2 Sacrifices of animals seem to have been a significant part of various religious practices on different occasions and in different contexts. Blót was a seasonal occurring communal sacrificial feast, which can be described as a ritual to ensure fertility and a “good year” – a thanksgiving to the gods.3 Sacrifices of animals were also included in family rituals at the farm-houses, such as the álfablót.4 In Viking Age funeral rites, the killing of animals was also important.5 Blót appears to have been a natural part of the assembly meeting at the thing (þing).6 Furthermore, there are sources indicating the sacrifice of animals in order to ensure good luck in sailing, trading, at single combat (hólmganga), and in sorcery aiming to cause misfortune to enemies.7 The ritual","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"407 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126685502","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Halls, Gods, and Giants: The Enigma of Gullveig in Óðinn’s Hall","authors":"T. Kuusela, SE Folklore","doi":"10.16993/BAY.C","DOIUrl":"https://doi.org/10.16993/BAY.C","url":null,"abstract":"","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"267 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114439583","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The materiality of lived religion manifests itself in countless ways. These include fundamental understandings of embodied experience. Understandings of bodies are socially constructed and result in what is called a body image – i.e. a symbolic and iconic model of what our body is (and is not).2 The resulting body image can be thought of as an imaginal understanding of the body’s physiology. In Western cultures today, medical science is fundamental to people’s understandings of the body and how it works. The internalization of the body image occurs in the dynamic dialectic between our empirical experiences and imaginal perceptions on the one hand and, on the other, a full spectrum of circulating discourses3 about health, fitness, illnesses, pains, nutrition, muscles, organs, joints, emotions, souls, death, ghosts, psychics, and so on and so forth. As we negotiate these discourses, encounters with
{"title":"Understanding Embodiment Through Lived Religion: A Look at Vernacular Physiologies in an Old Norse Milieu","authors":"Frog","doi":"10.16993/BAY.J","DOIUrl":"https://doi.org/10.16993/BAY.J","url":null,"abstract":"The materiality of lived religion manifests itself in countless ways. These include fundamental understandings of embodied experience. Understandings of bodies are socially constructed and result in what is called a body image – i.e. a symbolic and iconic model of what our body is (and is not).2 The resulting body image can be thought of as an imaginal understanding of the body’s physiology. In Western cultures today, medical science is fundamental to people’s understandings of the body and how it works. The internalization of the body image occurs in the dynamic dialectic between our empirical experiences and imaginal perceptions on the one hand and, on the other, a full spectrum of circulating discourses3 about health, fitness, illnesses, pains, nutrition, muscles, organs, joints, emotions, souls, death, ghosts, psychics, and so on and so forth. As we negotiate these discourses, encounters with","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"05 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129796847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"What does Óðinn do to the Túnriðor? An Interpretation of Hávamál 155","authors":"F. Wallenstein","doi":"10.16993/BAY.N","DOIUrl":"https://doi.org/10.16993/BAY.N","url":null,"abstract":"","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123128927","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Gold is Red: Sigurðarkviða en skamma 49–50","authors":"Merrill Kaplan","doi":"10.16993/BAY.B","DOIUrl":"https://doi.org/10.16993/BAY.B","url":null,"abstract":"","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"60 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116274749","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article is about the historical development of the god Oðinn, addressing such questions as continuity and breaks in relation to other deities with other names. The basic idea is that a god is never a stable entity but will change from time to time and from one area to the next. On the other hand nothing comes from nothing, so that we should accept that the Oðinn of Scandinavia in the Viking Age clearly has roots going far back to a Germanic and even an Indo-European past. A response to the chapter has been submitted by Peter Jackson Rova.
这篇文章是关于o - inn神的历史发展，解决了与其他有其他名字的神的连续性和断裂等问题。其基本思想是，上帝从来不是一个稳定的实体，而是会随着时间的推移，从一个地方到另一个地方发生变化。另一方面，无来自无，所以我们应该接受维京时代斯堪的纳维亚半岛的o æ inn显然可以追溯到日耳曼甚至印欧语系的过去。彼得·杰克逊·罗瓦(Peter Jackson Rova)对这一章作出了回应。
{"title":"Mercury – Wotan – Óðinn: One or Many?","authors":"Jens Peter Schjødt","doi":"10.16993/BAY.D","DOIUrl":"https://doi.org/10.16993/BAY.D","url":null,"abstract":"The article is about the historical development of the god Oðinn, addressing such questions as continuity and breaks in relation to other deities with other names. The basic idea is that a god is never a stable entity but will change from time to time and from one area to the next. On the other hand nothing comes from nothing, so that we should accept that the Oðinn of Scandinavia in the Viking Age clearly has roots going far back to a Germanic and even an Indo-European past. A response to the chapter has been submitted by Peter Jackson Rova.","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134053002","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Over the last two or three decades, chronological, spatial and social religious variation has been an increasingly significant area of study in the research into pre-Christian Scandinavia among archaeologists, historians of religion, folklorists and researchers in sacred place-names. One important aspect of religious variation, which however has rarely been emphasized in Old Norse studies, is that even individual people usually lack a uniform system of religious beliefs and practices, alternating instead between certain more or less incongruent or even inconsistent subsystems or configurations of religious thought, behaviour and references of experience. Such forms of personal alternation between complexes of religious beliefs and behaviour usually occur spontaneously and instinctively. Often, the parallel frames of experience are closely associated with corresponding socio-cultural spheres in the person’s own life world, relating, for example, to varying types of subsistence and cultural-ecological milieus, or memberships and activities within different social groups. Anthropological researchers of religion have for a long time emphasized such forms of individual alternation between different religious identities. For students of Old Norse religion, however, observing similar variations is much more difficult. While anthropologists may gain detailed personal data from their informants by a variety of means and methods, the researcher into Old Norse religion lacks such possibilities. Does this mean that this aspect of religious variation is in fact impossible to study for the researcher
{"title":"Configurations of Religion in Late Iron Age and Viking Age Scandinavia","authors":"Andreas Nordberg","doi":"10.16993/BAY.L","DOIUrl":"https://doi.org/10.16993/BAY.L","url":null,"abstract":"Over the last two or three decades, chronological, spatial and social religious variation has been an increasingly significant area of study in the research into pre-Christian Scandinavia among archaeologists, historians of religion, folklorists and researchers in sacred place-names. One important aspect of religious variation, which however has rarely been emphasized in Old Norse studies, is that even individual people usually lack a uniform system of religious beliefs and practices, alternating instead between certain more or less incongruent or even inconsistent subsystems or configurations of religious thought, behaviour and references of experience. Such forms of personal alternation between complexes of religious beliefs and behaviour usually occur spontaneously and instinctively. Often, the parallel frames of experience are closely associated with corresponding socio-cultural spheres in the person’s own life world, relating, for example, to varying types of subsistence and cultural-ecological milieus, or memberships and activities within different social groups. Anthropological researchers of religion have for a long time emphasized such forms of individual alternation between different religious identities. For students of Old Norse religion, however, observing similar variations is much more difficult. While anthropologists may gain detailed personal data from their informants by a variety of means and methods, the researcher into Old Norse religion lacks such possibilities. Does this mean that this aspect of religious variation is in fact impossible to study for the researcher","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132167085","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Re-Interpretations of Gotlandic Picture Stones Based on the Reflectance Transformation Imaging Method (RTI) : Some Examples
基于反射变换成像法(RTI)的哥特兰画像石重新解释:若干实例
{"title":"Re-Interpretations of Gotlandic Picture Stones Based on the Reflectance Transformation Imaging Method (RTI): Some Examples","authors":"Sigmund Oehrl","doi":"10.16993/BAY.G","DOIUrl":"https://doi.org/10.16993/BAY.G","url":null,"abstract":"Re-Interpretations of Gotlandic Picture Stones Based on the Reflectance Transformation Imaging Method (RTI) : Some Examples","PeriodicalId":319658,"journal":{"name":"Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131074366","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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