In Norse mythology, Freyja ( ; Old Norse for "(the) Lady") is a goddess associated with love, sex, beauty, fertility, gold, seiÃÆ'  ° r, war, and death. Freyja is the owner of the BräÆ'singamen necklace, riding a horse-drawn carriage pulled by two cats, accompanied by a HildisvÃÆ'ni boar, and has a falcon feather robe. By her husband ÃÆ' â € Å"ÃÆ'  ° r, she is the mother of two daughters, Hnoss and Gersemi. With his brother, Freyr, his father, NjÃÆ'¶rÃÆ'  ° r, and his mother (sister of NjÃÆ'¶rÃÆ'  ° r, unnamed in the sources), he was a member of the Vanir family. Coming from the Old Norse Freyja , the modern form of this name includes Freya , Freyia , and Freja .
Freyja occupied the heavenly field of FÃÆ'³lkvangr and there received half of those who died in battle, while the other half went to the Odin Hall, Valhalla. In Fólkvangr lies the hall, SessrÃÆ'ºmnir. Freyja helps other gods by allowing them to use their robe, called in fertility and love issues, and is often sought by strong jh¶tnar who want to make them their wives. Freyja's husband, god ÃÆ'â € Å"ÃÆ'Â ° r, is often absent. She wept for the red gold tears for her, and looked for her with a pseudonym. Freyja has many names, including Gefn , HÃÆ'¶rn , MardÃÆ'¶ll , SÃÆ'½r , Valfreyja , and VanadÃÆ's .
Freyja is evident in the Poetic Edda , compiled in the 13th century from the previous traditional sources; in Prosa Edda and Heimskringla , compiled by Snorri Sturluson in the 13th century; in some Sagas from Iceland; in a short story " SÃÆ'¶rla ÃÆ'¾ÃÆ'¡ttr " ; in poetry skalds; and into modern times in Scandinavian folklore.
Scholars have debated whether Freyja and the goddess Frigg finally came from a common goddess among the Germans; connect it with valkyrie, female battlefield voters from the slain; and analyzed his relationship with goddesses and other figures in German mythology, including Gullveig/HeiÃÆ'§r three times-burn and three times rebirth, the goddess Gefjon, SkaÃÆ'  ° i, ÃÆ'žorgerÃÆ'  ° r HÃÆ'¶lgabrÃÆ'ºÃÆ'  ° r and Irpa, MenglÃÆ'¶ÃÆ'  °, and the 1st century CE "Isis" from Suebi. The name Freyja appears in many place names in Scandinavia, with high concentrations in southern Sweden. Various crops in Scandinavia have used its name, but it was replaced by the name of Our Lady during the Christianization process. The rural Scandinavians continue to recognize Freyja as a supernatural figure into the 19th century, and Freyja has inspired various works of art.
Video Freyja
Etimologi dan nama
The name Freyja transparently means 'woman' and basically comes from Proto-Germanic * fraw (j)? N . Freyja is cognate with, for example, Old Saxon fr? a "women, ladies" and Old High German
In addition to Freyja , the Old Norse source refers to the goddess by the following names:
Maps Freyja
Verification
Poetic Edda
In Poetic Edda, Freyja is mentioned or appears in poems VÃÆ'¶luspÃÆ'¡ , GrÃÆ'mnismÃÆ'¡l , Lokasenna , < i> ÃÆ'žrymskviÃÆ' ° a , OddrÃÆ'ºnargrÃÆ'¡tr , and HyndluljÃÆ'³ÃÆ' ° .
VÃÆ'¶luspá contained a byte named Freyja, referring to her as "ÃÆ'" ÃÆ'Â ° girl "; Freyja became her husband's wife, ÃÆ'â € Å"ÃÆ'Â ° r Stanza told her that Freyja was once promised to an unnamed builder, then revealed as a jonun and then killed by Thor (recounted in detail in Gylfaginning chapter 42; see Prosa Edda > below) In the poem GrÃÆ'mnismÃÆ'¡l , Odin (disguised as GrÃÆ'mnir ) told the young Agnar that every day Freyja got a place for half of those killed in the FÃÆ'³lkvangr hall, while Odin had the other half.
In the Lokasenna poem, where Loki accuses almost every woman present in promiscuity or disloyalty, an aggressive exchange exists between Loki and Freyja. The introduction to poetry records that among the other gods and goddesses, Freyja attended the celebration held by ÃÆ' â € gir. In the verse, after Loki flies with the goddess Frigg, Freyja interrupts, telling Loki that he is crazy for doing dredging for his terrible deeds, and that Frigg knows the fate of everyone, even though he does not tell it. Loki tells her to be quiet, and says that she knows all about her - that Freyja is no less blaming, since each god and elf in the hall has become her lover. Freyja objects. He says that Loki is lying, that he just wants to rant about his mistakes, and because the gods and goddesses are mad at him, he can hope to get home defeated. Loki tells Freyja to be quiet, calling him a wicked wizard, and raises a scenario in which Freyja once straddled his sister when all the gods, laughing, shocked the two. NjÃÆ'¶rÃÆ' Â ° r interrupts - she says that a woman who has a lover besides her husband is not dangerous, and she indicates that Loki has given birth to children, and calls Loki a pervert. Poetry continues.
Poetry ï¾¾mmmmÆ'Æ'Æ' fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur fitur Loki features a cloak of Freyja's robe from feathers and Thor dresses up as Freyja to deceive jÃÆ'¶tunn ÃÆ'žrymr lusty. In the poem, Thor wakes up to discover that his powerful hammer, MjÃÆ'¶llnir, is gone. Thor tells Loki about the missing hammer, and both go to Freyja's beautiful palace. Thor asked Freyja if she would lend her fur coat so she could try to find her hammer. Freyja agrees:
Loki flying with spinning fur cloak, arrived at the ground JÃÆ'¶tunheimr. He spies ÃÆ'žrymr sitting on a mound. ÃÆ'žrymr revealed that he had hidden Thor's hammer deep within the earth and that no one would know where the hammer except Freyja was brought to him as his wife. Loki flew back, the cloak whistled, and returned to the courts of the gods. Loki tells Thor about the condition of ÃÆ'žrymr.
Both went to see the beautiful Freyja. The first thing Thor said to Freyja was that he should dress himself and wear a bridal head dress, as they would go to JÃÆ'¶tunheimr. At that moment, Freyja was furious - the hall of the gods shook, he grunted angrily, and from the goddess of the BräÆ'singamen necklace fell. Angry, Freyja responds:
The gods and goddesses gathered in one thing and debated how to solve the problem. Dewa Heimdallr proposes to dress Thor as the bride, complete with bridal gowns, head-dresses, key jingles, jewelry, and the famous BrÃÆ'singamen. Thor objects but ignored by Loki, remind him that the new owner of the hammer will soon settle on the land of the gods if the hammer is not returned. Thor dressed as planned and Loki dressed as his maid. Thor and Loki go to JÃÆ'¶tunheimr.
Meanwhile, Thrym told his servants to prepare for the arrival of princess NjÃÆ'¶rÃÆ' Â ° r. When "Freyja" arrives in the morning, Thrym is shocked by his behavior; her great appetite for food and honey is much more than she hoped for, and when Thrym comes in for a kiss under the "Freyja" hood, she finds her "eye" to be scary, and she jumps into the hall. The undercover Loki makes excuses for the odd behavior of the bride, claiming that she has only not eaten or slept for eight days. In the end, the disguise succeeded in deceiving the jÃÆ'¶tnar and, upon seeing it, Thor regained his force by force.
In the poem OddrÃÆ'ºnargrÃÆ'¡tr , OddrÃÆ'ºn helped Borgny to give birth to twins. Thanks, Borgny calls vÃÆ'Â|ttir, Frigg, Freyja, and other undefiled gods.
Freyja is the main character in the poem HyndluljÃÆ'³ÃÆ'  ° , where he helps his faithful servant ÃÆ' â € Å"ttar in searching for information about his ancestor so he can claim his inheritance. By doing so, Freyja transformed the "tar" into his pants, HildisvÃÆ'ni, and, through the flattery and threat of death by fire, Freyja managed to provide the required information of the jÃÆ'¶tunn Hyndla. Freyja speaks throughout poetry, and at one point praises the ÃÆ' "ttar to build hÃÆ'¶rgr (a stone altar) and often makes a bla³³t (sacrifice) to him:
Prose Edda
Freyja appears in the book Prose Edda Gylfaginning and SkÃÆ'¡ldskaparmÃÆ'¡l . In chapter 24 of Gylfaginning, the high throne figure says that after the god NjÃÆ'¶rÃÆ' Â ° r parted with the SkaÃÆ'Â ° i goddess, he had two beautiful and mighty children (no spouses mentioned); a son, Freyr, and a daughter, Freyja. Freyr is the "most noble" of the gods, and Freyja is "the most noble" of the goddesses. Freyja has a residence in heaven, FÃÆ'³lkvangr, and that whenever Freyja "rises to the battle, he gets half the killed, and the other half to Odin [...]." To support, High quotes the stanza GromnismÃÆ'¡l mentioned in the Poetic Edda section above.
High adds that Freyja has a great, beautiful hall called SessrÃÆ'ºnnir, and that when Freyja travels she sits on a train and rides two cats, and that Freyja is "the most approachable person to pray for, and from her name comes the honorific title where the noble ladies called "fruvor ." High adds that Freyja has a special fondness for love songs, and that "it's good to pray to him about the affairs of love."
In chapter 29, High recounts the names and features of various goddesses, including Freyja. Regarding Freyja, High says that, in addition to Frigg, Freyja has the highest rank among them and that he has a BräÆ'singamen necklace. Freyja is married to ÃÆ'â € Å"ÃÆ'  ° r, who travels a long way, and both have a very fair daughter by the name of Hnoss. While ÃÆ' "ÃÆ'  ° r does not exist, Freyja remains behind and in his grief he weeps red gold tears High note that Freyja has many names, and explains that this is because Freyja adopted them while searching for ÃÆ' â € Å"ÃÆ'  ° r and traveling "among strange people." These names include Gefn , HÃÆ'¶rn , MardÃÆ'¶ll , SÃÆ'½r , and VanadÃÆ's .
Freyja was instrumental in the event that led to the birth of Sleipnir, an eight-legged horse. In chapter 42, High recounts that, as soon as the gods built the hall of Valhalla, an unnamed builder came to them and offered to build for them in three seasons a fort so strong that no jÃÆ'¶tunn could come beyond that. from Midgard. Instead, the builder wanted Freyja to bride him, and the sun and the moon. After some debate the gods agreed, but with additional conditions. In time, just as he was about to finish his work, it was revealed that the builder was actually a jÃÆ'¶tunn, and he was killed by Thor. Meanwhile, Loki, in the form of a horse, has been impregnated by the horse jÃÆ'¶tunn, SvaÃÆ' Â ° ilfari, and hence gave birth to Sleipnir. As a supporter, High quotes the stanza VÃÆ'¶luspÃÆ'¡ which mentions Freyja. In chapter 49, High reminds Baldr's funeral and says that Freyja attends the funeral and there rides his cat-chariot, the last reference to the goddess at Gylfaginning.
At the beginning of the book SkÃÆ'¡ldskaparmÃÆ'¡l , Freyja is mentioned among eight goddesses attending a banquet held for ÃÆ' â € gir. Chapter 56 details the abduction of the goddess IÃÆ' Â ° which is not by jÃÆ'¶tunn ÃÆ'žjazi in the form of an eagle. Fear of the prospect of death and torture for his involvement in the abduction is not, Loki asks if he can use Freyja's "eagle" to fly north to JÃÆ'¶tunheimr and take the lost goddess. Freyja allowed him, and using his "eagle shape" and great pursuit by eagle-ÃÆ'žjazi, Loki managed to return it.
In chapter 6, how to refer to NjÃÆ'¶rÃÆ'Â ° r is provided which refers to Frejya ("Freyr's father and Freyja"). In chapter 7, a means of referring to Freyr is provided which refers to the goddess ("brother Freyja"). In chapter 8, the means of referring to the Heimdallr deity were provided, including "Loki's enemies, restoring Freyja's necklaces", summarizing the myth involving Heimdallr restoring Freyja's necklace from Loki.
In chapter 17, jÃÆ'¶tunn Hrungnir finds himself in Asgard, the realm of the gods, and becomes very drunk. Hrungnir boasts that he will move Valhalla to JÃÆ'¶tunheimr, bury Asgard, and kill all the gods - except for the goddesses Freyja and Sif, who he says will take him home with him. Freyja is the only one of them who dares to bring her over for a drink. Hrungnir says that he will drink all of their ale. After a while, the gods became bored with Hrungnir's antics and called out Thor's name. Thor immediately entered the hall, the hammer raised. Thor is furious and demands to know who is responsible for letting a jonkun go to Asgard, which guarantees Hrungnir's safety, and why Freyja "should serve him a drink as at the Lord's banquet."
In chapter 18, the verses of the 10th century skald composition ÃÆ'žÃÆ'³rsdrÃÆ'¡pa were quoted. A kenning used in poetry refers to Freyja. In chapter 20, poetic ways to refer to Freyja are provided; "daughter of NjÃÆ'¶rÃÆ' ° r", "sister of Freyr", "wife of ÃÆ'" ÃÆ' ° r "," mother of Hnoss "," owner of fallen men and from Sessrumnir and tom-cat " BrÃÆ'singsing, "Van Gods", VanadÃÆ's, and "tears of God." In chapter 32, poetic ways to refer to gold are provided, including "Freyja cries" and "rain or shower [...] from Freyja's eyes.
Chapter 33 says that after the gods travel to visit the ÃÆ'â € gir, one of them is Freyja. In chapter 49, the excerpt of a paper by Skain Einarr SkÃÆ'Âllason uses "sleeping eyes" ÃÆ'â € žÃÆ'  ¢ bed bed,, which refers to Freyja and means "gold".
Chapter 36 explains again that gold can refer to Freyja's cry because of her red gold tears. As a supporter, Skal ºli ÃÆ'žÃÆ'³rsteinsson and Einarr SkÃÆ'ºlason are quoted in the work which uses "Freyja tears" or "Freyja stings" to represent "gold". This chapter displays additional excerpts from poetry by Einarr SkÃÆ'Âllason referencing the goddess and her son, Hnoss. Freyja received the last mention in Edda in chapter 75, where a list of goddesses was provided that included Freyja.
Heimskringla
The Heimskringla book Ynglinga saga provides a detailed report about the origin of the gods, including Freyja. In chapter 4, Freyja was introduced as a member of Vanir, sister of Freyr, and daughter of NjÃÆ'¶rÃÆ' Â ° r and her sister (whose name was not provided). After ÃÆ' â € sir-Vanir War ended in a dead end, Odin pointed to Freyr and NjÃÆ'¶rÃÆ' Â ° r as the priest for sacrifice. Freyja became the vicar of the sacrificial offering and it was he who introduced the practice of seiÃÆ'Â ° r to ÃÆ'â € sir, previously only practiced by Vanir.
In chapter 10, Freyja's brother Freyr died, and Freyja was the last survivor between ÃÆ'Â € "and Vanir. Freyja continues to make sacrifices and become famous. The story explains that, due to Freyja's fame, all rank women are known by his name - frÃÆ'Â º vor ("woman"), a woman who is a lover of her property is called > freyja hÃÆ'ºsfreyja ("hostess") for a woman who owns the plantation.
This chapter adds that Freyja is not only very clever, but she and her husband ÃÆ' â € Å"ÃÆ'Â ° r have two very beautiful daughters, Gersemi and Hnoss, "who give their name to the most precious treasure."
More
Freyja is mentioned in the stories Saga Stories , NjÃÆ'¡ls saga , HÃÆ'¡lfs saga ok HÃÆ'¡lfsrekka , and in SÃÆ'¶rla ÃÆ'¾ÃÆ'¡ttr .
- Egils saga
In Egils saga, when Egill SkallagrÃÆ'msson refused to eat, his daughter ÃÆ'žorgerÃÆ' Â ° r (here licensed as "Thorgerd") said he would go without food and thus starve to death, and thus would meet goddess Freyja:
Thorgerd replied aloud, "I do not eat dinner, nor will I do it until I join Freyja, I do not know better than my father, I do not want to live after my father and brother are dead. "
- HÃÆ'¡lfs saga ok HÃÆ'¡lfsrekka
In the first chapter of the 14th century legend, King Alrek has two wives, Geirhild and Signy, and can not keep both of them. He told the two women that he would save anyone from them that made the beer better for him by the time he returned home in the summer. Both compete and during the brewing process, Signy prays to Freyja and Geirhild for HÃÆ'¶tt ("hood"), a man he met earlier (previously revealed in the story Odin in disguise). HÃÆ'¶tt answered his prayer and spit on his rag. Drink Signy won the contest.
- SÃÆ'¶rla ÃÆ'¾ÃÆ'¡ttr
In SÃÆ'¶rla ÃÆ'¾ÃÆ'¡ttr , a short, late-fourteenth-century narrative of a later and extended version of the Tryggvasonar sobri ÃÆ'â € Å"lÃÆ'¡fs saga found < i> FlateyjarbÃÆ'³k manuscript, euhmerized account of the gods is provided. In his report, Freyja is described as a concubine of Odin, who trades sex with four dwarves for a gold necklace. In the masterpiece, ÃÆ' â € sir once lived in a town called Asgard, which is located in an area called "Asialand or Asiahome". Odin was the king of the kingdom, and made NjÃÆ'¶rÃÆ'  ° r and the priest of Freyr temple. Freyja is the daughter of NjÃÆ'¶rÃÆ'  ° r, and the concubine of Odin. Odin loves Freyja very much, and he is "the most beautiful woman of the day." Freyja has a beautiful oarsman, and when the door is closed no one can enter without Freyja's permission.
Chapter 1 records that one day Freyja passed an open rock where the dwarves lived. Four dwarves were babbling gold necklaces, and almost finished. Seeing the necklace, dwarves regard Freyja as the fairest, and he's the necklace. Freyja offers to buy collars from them with silver and gold and other valuables. The dwarves say they are not short of money, and that for the necklace the only thing he can offer them is a night with each of them. "Whether he likes it better or worse", Freyja agrees with the conditions, and so spends the night with each of the four dwarves. His condition was fulfilled and the necklace was his. Freyja came home to take his power as if nothing had happened.
As mentioned in chapter 2, Loki, under Odin's service, knows about Freyja's actions and notifies Odin. Odin told Loki to take the necklace and bring it to him. Loki says that since no one can put Freyja up against his will, this will not be an easy task, but Odin tells him not to come back until he finds a way to get the necklace. While wailing, Loki turned and went to Freyja Pier but was locked, and he could not get in. So Loki transformed himself into a fly, and after the difficulty of finding even the tiniest entrance, he managed to find a small hole in the saddle roof, but even here he had to enter to enter.
After walking into Freyja's room, Loki looks around to make sure that no one is awake, and discovers that Freyja is asleep. She landed on her bed and noticed that she was wearing the necklace, her tongs pointing down. Loki turned into a tick and jumped onto Freyja's cheek and there bit it. Freyja moved, turned, and then fell asleep again. Loki took off the shape of the lice and unbuckled his shirt, opened the bat, and returned to Odin.
The next morning Freyja woke up and saw that the doors to her people were open, but not broken, and her precious necklace had been lost. Freyja had an idea of ​​who was responsible. She dressed and went to Odin. He tells Odin about the crimes he allowed against him and about the theft of his necklace, and that he must return his jewelry.
Odin says that, given how he got it, he will never get it back. That is, with one exception: he can have it back if he can make two kings, they themselves rule twenty kings each, battle each other, and utter a spell so that whenever one of them falls in battle, they will regrow and fight again. And that this must last forever, unless a special-bodied Christian man enters into battle and strikes them, and then they will still die. Freyja agrees.
Although the Christianity of Scandinavia saw a new institution in Scandinavia, the church, which sought to vilify the original gods, the beliefs and reverence of the gods, including Freyja, remained a modern period and merged into Scandinavian folklore. Britt-Mari NÃÆ'¤sstrÃÆ'¶m commented that Freyja was a special target under Christianization:
- the erotic quality of Freyja becomes an easy target for a new religion, where asexual virgins are ideal women [...] Freyja is called "prostitute" and "prostitute" by saints and missionaries, while many of his functions in life everyday men and women, such as protecting vegetation and providing assistance during delivery are transferred to the Virgin Mary.
However, Freyja did not disappear. In Iceland, Freyja was called for assistance by means of the Icelandic wand at the end of the 18th century, and by the end of the 19th century, Freyja was noted as retaining elements of his role as a fertility goddess among rural Swedes.
The Old Norse Poetry ÃÆ'žrymskviÃÆ' Â ° a (or its source) continues into the Scandinavian folklore tradition, where it is made democratized and reversed from time to time. In Iceland, the poem is known as ÃÆ'žrylur , while in Denmark the poem becomes Thor af Havsgaard and in Sweden it becomes Torvisan or HammarhÃÆ'¤ mtningen . Part of Sweden Torvisan , where Freyja has changed to "fair" ( den vÃÆ'¤na ) Frojenborg , reads as follows:
In SmÃÆ'  ¥ land province, Sweden, an account is recorded linking Freyja with lightning in this case. Author Johan Alfred GÃÆ'¶th recalled on Sunday in 1880 where people walked in the fields and saw a ripe almost mature, where MÃÆ'n ¥ ns in Karryd said: "Now Freyja is watching if rye is ripe". Along with this, GÃÆ'¶th recalls the other mention of Freyja in the countryside:
- When as a boy I visited the old Proud-Katrina, I was scared like all the boys of that era. When the lightning sheet lights up at night, Katrina says: "Do not be afraid of the little boy, it's just Freyja who came out making a fire with steel and flint to see if the wheat is ripe.He is good to people and he just does it to serve, he's not like Thor, he's killing people and cattle, when he's in the mood "[...] I then hear some parents talking about the same thing in the same way./dd>
In VÃÆ'¤rend, Sweden, Freyja can also arrive on Christmas Eve and he used to shake an apple tree for good harvest and as a result people leave some apples in the trees for him. However, it is dangerous to leave the plow outside the house, because if Freyja sits on it, it is no longer useful.
Eponyms
Some plants are named after Freyja, such as Freyja's tears and Hair Freyja (Polygala vulgaris), but during the Christianization process, the name of the goddess is replaced with that of The Virgin Mary. In the pre-Christian period, the Orion constellation is called either Frigg or Freafja's Distaff (Sweden Frejerock).
Place names in Norway and Sweden reflect a devotion to the goddess, including the name of the Norwegian place FrÃÆ'¸ihov (originally * Freyjuhof , literally "Freyja's hof") and Swedish place names such as FrÃÆ'¶vi (from * > FreyjuvÃÆ' Â © , literally "Freyja's vÃÆ' Â ©"). In a toponymous survey in Norway, M. Olsen counted at least 20 to 30 location names compounded by Freyja . Three of the names of these places appear to come from Freyjuhof ('Freyja's hof'), whereas the name of the goddess is often expressed in words for 'pasture' (like -ÃÆ'¾veit , - soil ) and similar ground formations. This toponym is proved most often on the west coast although high frequencies are found in the southeast.
Place names containing Freyja are more numerous and varied in Sweden, where they are widely distributed. Certain concentrations are recorded in Uppland, some of which come from the above mentioned * FreyjuvÃÆ' Â © and also * Freyjulundr ('Freyja's sacred forest'), place names that show worship common to Freyja. In addition, various place names (such as FrÃÆ'¸al and FrÃÆ'¶ale ) have been seen as containing cognitive elements for Gothic alhs and Old English ealh ("temple"), although the names of these places can be interpreted otherwise. In addition, the Frejya appears as a combined element with various words for geographical features such as fields, pastures, lakes, and natural objects such as rocks.
The name Freyja HÃÆ'¶rn appears in the name of the Swedish HÃÆ'¤rnevi and JÃÆ'¤rnevi, derived from the name of the reconstructed Old Norse place * HÃÆ'¶rnar-vÃÆ' Â © ( meaning "HÃÆ'¶rn's vÃÆ' Â ©").
Archaeological record and historical description
A 7th-century phalara is found in a "warrior tomb" in what is now called Eschwege in northwest Germany featuring a female figure with two large braids flanked by two "cat-like" creatures and holding a staff-like object. This number has been interpreted as Freyja. This image can be connected to various B-type bracteates, known as the FÃÆ'¼rstenberg type, which may also represent the goddess; they "show a female figure, with short skirts and double hollow hair, holding a stave or a stick in her right hand and a double-cross feature on the left."
A 12th-century depiction of a cloaked woman but otherwise naked on a big cat appears on the wall at Schleswig's Cathedral in Schleswig-Holstein, North Germany. Beside him there was a naked but naked woman riding on a stick. Due to the similarity of iconography to the literary record, these figures have been theorized as Freyja and Frigg's portrayals.
Theory
Relation to Frigg and the goddess and other figures
Because of many similarities, scholars often connect Freyja with the goddess Frigg. The relationship with Frigg and the question of the possibility of Freyja's earlier identification with Frigg in the Proto-Germanic period (Frigg and Freyja origin hypothesis) remains a matter of scientific discourse. Regarding the general hypothesis of Freyja-Frigg's origin, scholar Stephan Grundy commented that "the problem of whether Frigg or Freyja may have been a goddess that was initially a difficult one, made more by the lack of a Pre-Viking age reference to German goddesses, and a variety of source qualities. The best one can do is survey the arguments for and against their identity, and to see how well each one can be supported. "
As the name of the group of gods owned by Freyja, Vanir, the name Freyja is not proved outside Scandinavia, as opposed to the name of the goddess Frigg , who proved to be a common goddess among the Germans , and whose name is reconstructed as Proto-Germanic * Frijj? . Similar evidence for the existence of a common Germanic goddess from which Freyja falls does not exist, but experts have commented that this may be simply because of a lack of evidence.
In poetry
Beyond the theory that links Freyja with the goddess Frigg, some scholars, such as Hilda Ellis Davidson and Britt-Mari NÃÆ'¤sstrÃÆ'¶m, have theorized that other goddesses in Norse mythology, such as Gefjon, GerÃÆ'§r, and SkaÃÆ'Â ° i, maybe Freyja's form in different roles or ages.
It has been argued that Freyja's association with rabbits and rabbits may be a reflex of Eostre's own association with these animals, although the exact level of syncretism (or even lagomorph as a symbol of Freyja) is uncertain. The word "Vanir" is also considered temporarily connected to "Venus"; both etymologies can show that Freyja is a variation of the proto-indo-european dawn goddess.
Receiver killed
Freyja and his afterlife FÃÆ'³lkvangr, where he received half of the killed, has been theorized as connected to valkyrie. Scholar Britt-Mari NÃÆ'¤sstrÃÆ'¶m shows a description in Gylfaginning where it says about Freyja that "whenever he ascends to battle, he takes half of the killed," and interprets FÃÆ'³lkvangr as "the field of Warriors". NÃÆ'¤sstrÃÆ'¶m notes that, like Odin, Freyja receives the murdered hero who has died on the battlefield, and that his house is Sessrumnir (which he translates as "filled with many chairs"), the residence of which NÃÆ'¤sstrÃÆ'¶m argues possibly filling the same function as Valhalla. NÃÆ'¤sstrÃÆ'¶m commented that "still, we must ask why there are two heroic paradises in the Old Norse's view of the afterlife.That may be the consequence of various forms of soldier initiation, where one part seems to belong to the ÃÆ'?" ÃÆ' Â ° inn and the other for Freyja. These examples show that Freyja is a goddess of war, and she even appears as valkyrie, literally 'the one who chose the killed'. "
Siegfried Andres Dobat commented that "in his mythological role as a half-turning warrior elite for his death realm FÃÆ'³lkvangr, the goddess Freyja, however, emerged as a mythological figure for Valkyrjar [ sic ] and dÃÆ'sir."
Oriental Hypothesis
Gustav Neckel, writing in 1920, links Freyja with the goddess Phrygian Cybele. According to Neckel, the two goddesses can be interpreted as "fertility goddesses" and other potential similarities have been recorded. Some scholars argue that Cybele's image subsequently influenced the iconography of Freyja, the lions drawing a horse-drawn carriage into a big cat. This observation became a very common observation in works on Old Norse religion until at least the early 1990s. In his study of scholarship on the topic of Freyja, Britt-Mari NÃÆ'¤sstrÃÆ'¶m (1995) is very critical of this deduction; NÃÆ'¤sstrÃÆ'¶m says that "this alignment" is due to mere ignorance of the characteristics of Cybele, scholars have no difficulty to look into the similarities and differences between the two goddesses, if any, support their argument to the public. origin."
Modern influences
Towards the modern times, Freyja was treated as a Scandinavian partner to Roman Venus, for example, Swedish literature, where the goddess may be associated with romantic love or, instead, just as a synonym for "lust and potential". In the 18th century, the Swedish poet, Carl Michael Bellman, referred to the Stockholm whore in Fredman Epistles as the "FrÃÆ'¶ja children". In the 19th century, Britt-Mari NÃÆ'¤sstrÃÆ'¶m observed, Swedish Romanticism less focused on the erotic quality of Freyja and more on the image of "the goddess who yearns, cries for her husband".
Freyja is mentioned in the first stanza ("it is called the ancient Danish and it is the hall of Freja") of the Danish civil national anthem, the Der er et yndigt land, written by the nineteenth-century Danish poet Adam Gottlob OehlenschlÃÆ'Â ¤ger in 1819. In addition, OehlenschlÃÆ'¤ger wrote a comedy titled Freyjas alter (1818) and a poem Freais sal featuring the goddess.
In the 19th century, German Wagner's composer, Richard Wagner, Der Ring des Nibelungen Freia , the goddess Freyja combined with a goddess containing apples, did not.
In the late 19th and early 20th centuries of Northern Europe, Freyja was the subject of many works of art, including Freyja by HE Freund (sculpture, 1821-1822), Freja sÃÆ'¶kande sin make (painting, 1852) by Nils BlommÃÆ' © r, Freyjas Aufnahme uner den GÃÆ'¶ttern (charcoal image, 1881), and Frigg; Freyja (drawing, 1883) by Carl Ehrenberg (illustrator), Freyja (1901) by Carl Emil Doepler d. J., and Freyja and Brisingamen by J. Doyle Penrose (painting, 1862-1932). Like other Norse goddesses, his name is widely applied in Scandinavia for, for example, "sweet food or for fat cardboard". VanadÃÆ's , one of the names of Freyja, is the source of the chemical name of vanadium, so named because of its many color compounds.
Beginning in the early 1990s, derivatives of Freyja began to emerge as the name given to girls. According to the Norwegian name database of the Central Bureau of Statistics, about 500 registered women with the first name FrÃÆ'¸ya (modern Norwegian spelling of the goddess name) in the country. There are also several similar names, such as the first element of the thematic private name FrÃÆ'¸ydis .
See also
- List of Germanic gods
Note
References
External links
- Media related to Freyja in Wikimedia Commons
Source of the article : Wikipedia
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