The conception that diseases and death come from invisible shots sent by supernatural beings, or magicians is common in Germanic and Norse mythology.

Category: Locations in Norse mythology

Alfheim (, " elf home ") is one of the Nine Worlds and home of the Light Elves in Norse mythology and appears also in Anglo-Scottish ballads under the form Elfhame ( Elphame, Elfame ) as a fairyland, sometimes modernized as Elfland ( Elfinland, Elvenland ).

Category: Locations in Norse mythology

In Norse mythology, Ask and Embla ( from Old Norse Askr ok Embla )— male and female respectively — were the first two humans, created by the gods.

Ægir ( Old Norse " sea ") is a sea giant, god of the ocean and king of the sea creatures in Norse mythology.

* Norse mythology

The word aegis is identified with protection by a strong force with its roots in Greek mythology and adopted by the Romans ; there are parallels in Norse mythology and in Egyptian mythology as well, where the Greek word aegis is applied by extension.

In Norse mythology, the dragon Fafnir ( best known in the form of a dragon slain by Sigurðr ) bears on his forehead the Ægis-helm ( ON ægishjálmr ), or Ægir's helmet, or more specifically the " Helm of Terror ".

In Norse mythology, Bifröst ( or sometimes Bilröst ) is a burning rainbow bridge that reaches between Midgard ( the world ) and Asgard, the realm of the gods.

Scholars have proposed that the bridge may have originally represented the Milky Way and have noted parallels between the bridge and another bridge in Norse mythology, Gjallarbrú.

Baldr ( also Balder, Baldur ) is a god in Norse mythology.

In Norse mythology, Breiðablik ( Broad-gleaming ) is the home of Baldr.

Category: Locations in Norse mythology

Bilskirnir ( Old Norse " lightning-crack ") is the hall of the god Thor in Norse mythology.

Category: Locations in Norse mythology

In Norse mythology, Brísingamen ( from Old Norse brisinga " flaming, glowing " and men " jewellery, ornament ") is the necklace of the goddess Freyja.

Category: Artifacts in Norse mythology

Bragi is the skaldic god of poetry in Norse mythology.

The Prose Edda consists of a Prologue and three separate books: Gylfaginning, concerning the creation and foretold destruction and rebirth of the Norse mythical world, Skáldskaparmál, a dialogue between Ægir, a supernatural figure connected with the sea, and Bragi, a god connected with skaldship, and Háttatal, a demonstration of verse forms used in Norse mythology.

The problem is that in Old Norse mær means both " daughter " and " wife ," so it is not fully clear if Fjörgynn is Frigg's father or another name for her husband Odin, but Snorri Sturluson interprets the line as meaning Frigg is Fjörgynn's daughter ( Skáldskaparmál 27 ), and most modern translators of the Poetic Edda follow Snorri.

Some scholars take the term kenning broadly to include any noun-substitute consisting of two or more elements, including merely descriptive epithets ( such as Old Norse grand viðar “ bane of wood ” = “ fire ” ( Snorri Sturluson: Skáldskaparmál 36 )), while others would restrict it to metaphorical instances ( such as Old Norse sól húsanna “ sun of the houses ” = “ fire ” ( Snorri Sturluson: Skáldskaparmál 36 )), specifically those where “ he base-word identifies the referent with something which it is not, except in a specially conceived relation which the poet imagines between it and the sense of the limiting element '” ( Brodeur ( 1959 ) pp. 248 – 253 ).

Moreover, artistic license permitted such terms to be used for mortal women in Old Norse poetry, or to quote Snorri Sturluson's Skáldskaparmál on the various names used for women:

The Old Norse poems Völuspá, Grímnismál, Darraðarljóð, and the Nafnaþulur section of the Prose Edda book Skáldskaparmál, provide lists of valkyrie names.

* In the Skáldskaparmál section of Snorri Sturluson's Edda Snorri brings in the ancient king Halfdan the Old who is the father of nine sons whose names are all words meaning ' king ' or ' lord ' in Old Norse and nine other sons who are the forefathers of various royal lineages, including " Yngvi, from whom the Ynglings are descended ".

Aurvandil is mentioned once in Norse Mythology, in Skáldskaparmál, a book of Snorri Sturluson's 13th century Prose Edda:

In the part of Snorri Sturluson's Skáldskaparmál which is called the Kálfsvísa, the name Weohstan appears in its Old Norse form Vésteinn.

The name Ravdna resembles North Germanic names for the tree, such as Old Norse reynir, and according to the Prose Edda book Skáldskaparmál, the rowan is called " the salvation of Thor " because Thor once saved himself by clinging to it.

Hjaðningavíg ( the " battle of the Heodenings "), the legend of Heðinn and Hǫgni or the Saga of Hild is a Scandinavian legend from Norse mythology about a never-ending battle which is documented in Sörla þáttr, Ragnarsdrápa, Gesta Danorum, Skíðaríma and in Skáldskaparmál.

In chapter 20, Third tells Gangleri ( described as king Gylfi in disguise ) that Odin is called Valföðr ( Old Norse " father of the slain ") " since all those who fall in battle are his adopted sons ," and that Odin assigns them places in Valhalla and Vingólf where they are known as einherjar.

Obviously the name means “ aboriginal abyss ,” or in the terser German, Urgrund, and we have reason to believe it to be a translation of the Babylonian Tiamat, “ the Deep .”< p > The Chinese legend tells us that P ’ an-Ku ’ s bones changed to rocks ; his flesh to earth ; his marrow, teeth and nails to metals ; his hair to herbs and trees ; his veins to rivers ; his breath to wind ; and his four limbs became pillars marking the four corners of the world, — which is a Chinese version not only of the Norse myth of the Giant Ymir, but also of the Babylonian story of Tiamat .< p > Illustrations of P ’ an-Ku represent him in the company of supernatural animals that symbolize old age or immortality, viz., the tortoise and the crane ; sometimes also the dragon, the emblem of power, and the phoenix, the emblem of bliss .< p > When the earth had thus been shaped from the body of P ’ an-Ku, we are told that three great rivers successively governed the world: first the celestial, then the terrestrial, and finally the human sovereign.

A later chronicle tells a story, most likely taken from a Norse saga, of Rogneda plotting against Vladimir and asking her elder son, Izyaslav, to kill him.

The Norse creation myth tells how everything came into existence in the gap between fire and ice, and how the gods shaped the homeworld of humans.

Odin loses his patience and begins to banish Loki, but Tim confronts the powerful Norse god and tells him that the most important thing in life is a relationship with your family, and Odin accepts Loki as a son, even without the mask in their power.

Moreover, the Norse Eymund's saga tells a story of the Varangian warriors who were hired by Yaroslav I the Wise to kill his brother Burizleif.

Styrbjarnar þáttr Svíakappa also tells that among the Norse there were many men from the " East land " arriving at Jomsborg, suggesting that it was a settlement of mixed ethnicity.

It opens with Norse dwarves and tells how the race began soon after Odin and his Aesir killed Ymir, using his flesh to make the earth.

The Hillersjö stone, listed in the Rundata catalog as U 29 and located at Hillersjö, which is about four kilometers north of Stenhamra on Färingsö, is a runic Younger Futhark inscription that tells, in Old Norse, the tragic real life family saga of Gerlög and her daughter Inga.

The story of the Sword in the Stone has an analogue in some versions of the story of Sigurd ( the Norse proto-Siegfried ), whose father, Sigmund, draws the sword Gram out of the tree Barnstokkr where it is embedded by the Norse god Odin.

" In the story, a devil is hiding within a pagan idol, and bound by Bartholomew's spiritual powers to acknowledge himself and confess, the devil refers to Jesus as the one which " made war on Hel our queen " ( Old Norse heriaði a Hel drottning vara ).

The story of the Aes Sídhe is found all over Scotland and Ireland, many tales referring to how the Norse invaders drove Scottish inhabitants underground to live in the hills.

" While Yggdrasil is not mentioned by name in the poem and other trees exist in Norse mythology, the tree is near universally accepted as Yggdrasil, and if the tree is Yggdrasil, then the name Yggdrasil directly relates to this story.

In Norse mythology, the island was created by the goddess Gefjun after she tricked Gylfi, the king of Sweden, as told in the story of Gylfaginning.

This part of the opera is primarily inspired by the story of the legendary hero Sigurd in Norse mythology.

There are two written sources on the origin of the name, in The Book of Icelanders ( Íslendingabók ), a historical work dealing with early Icelandic history from the 12th century, and in the medieval Icelandic saga, The Saga of Eric the Red ( Eiríks saga rauða ), which is about the Norse settlement in Greenland and the story of Erik the Red in particular.

The story examines religion through the eyes of Alex, a Christian political activist who is corrupted by Margrethe, a Danish Norse cruise ship hostess — and who loves every minute of it.

A later folk story has it that a giant Norse axeman ( possibly armed with a Dane Axe ) blocked the narrow crossing, and single-handedly held up the entire Saxon army.

Scholar John Lindow proposes that a potentially understated mythological importance of Sif's role in the story of her sheared hair exists ; her headpiece is created along with the most important and powerful items in Norse mythology.

For instance, the svart-alfar are described as the " maggot-breed of Ymir ", a reference to the primeval giant of Norse myth, while the realm of Ragnarok, which in Garner's story is the home of the malevolent wizard Nastrond, is actually named after the Norse end-of-the-world myth. Philip 1981. p. 35.

In the Gesta Danorum version of the story, Baldr and Höðr are rival suitors, and Höðr kills Baldr with a sword named Mistilteinn ( Old Norse " mistletoe ").

Due to several missing pages in the Codex Regius, the Volsungasaga is the oldest source for the Norse version of much of the story of Sigurð.

In Norse mythology, Sigmund is a hero whose story is told in the Völsunga saga.

Sigmund / Siegmund is also the name of Sigurd / Siegfried's father in other versions of the Sigurd story, but without any of the details about his life or family that appear in Norse Völsung tales and poems.

As Völsungakviđa en Nýja ( The New Lay of the Völsungs ) J. R. R. Tolkien retells the story in the Old Norse verse style of the Poetic Edda.

The Norse saga was written around 1230 ( three centuries after the events they record ) by an unknown Icelandic author and, as was generally the case with Icelandic language writing of this period, the saga is as much a fictional story as a historic document.

The first work that was translated into Old Norse was reportedly the Arthurian romantic story Tristan and Iseult, which was finished in 1226 after orders from the young and newly-wed Haakon.

The on-screen title is " The Saga of Noggin the Nog ", since the stories were based on the principle of a Norse saga, and episodes began with the words, " Listen to me and I will tell you the story of Noggin the Nog, as it was told in the days of old ", or " In the lands of the North, where the Black Rocks stand guard against the cold sea, in the dark night that is very long the Men of the Northlands sit by their great log fires and they tell a tale ... and those tales they tell are the stories of a kind and wise king and his people ; they are the Sagas of Noggin the Nog.

Visually, it was primarily inspired by the Lewis chessmen ( of Norse origin ), in fact one story is about Noggin playing chess with Nogbad the Bad.

An Old Norse version of the Song of Roland exists as Karlamagnús saga, and a translation into the artificial literary language of Franco-Venetian is also known ; such translations contributed to the awareness of the story in Italy.