Valkyrie Symbol Inhaltsverzeichnis
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In order to abolished the hate and sting of the fire they came, fully formed, so the world would recognize everyone involved, Making their voices heard, no matter how seemingly invisible they are Wrought in the deepest fires of fervor She awoke in the heart of battle to protect the souls of the brave And to claim the souls of weak A Valkyrie.
Her heart beats The war drum If hate was a drum, The drum sets the oars to the water The drum sets the iron to the flame The drum sets our feet to the field The drum Rhythms of history Her story A Valkyrie will not be saintly quiet or statue still She will take the blows and scream Yes, injured Woman!
Rise, assert thy right! What will it take to awaken? To abolish? We hate that which threatens what we love And this screeching world around us invites us all to reach in the coiling depths of our DNA and find her Take up the sword And meet the shieldmaiden She hungers for the blood she is owed She seeks the victory promised.
To defend we must recognize Fully Our world is on fire And in that fire a sword may be forged She stirs in the heart of every woman A Valkyrie!
The poem begins with a request for silence among noblemen so that the skald may tell the deeds of Harald Fairhair. The narrator states that they once overheard a "high-minded", "golden-haired" and "white-armed" maiden speaking with a "glossy-beaked raven".
The valkyrie considers herself wise, understands the speech of birds, is further described as having a white-throat and sparkling eyes, and she takes no pleasure in men:.
Wise thought her the valkyrie; were welcome never men to the bright-eyed one, her who the birds' speech knew well. The valkyrie, previously described as fair and beautiful, then speaks to the gore-drenched and corpse-reeking raven:.
Carrion-reek ye carry, and your claws are bloody. Were ye near, at night-time, where ye knew of corpses?
The black raven shakes himself, and he responds that he and the rest of the ravens have followed Harald since hatching from their eggs.
The raven expresses surprise that the valkyrie seems unfamiliar with the deeds of Harald, and tells her about his deeds for several stanzas.
At stanza 15, a question and answer format begins where the valkyrie asks the raven a question regarding Harald, and the raven responds in turn.
This continues until the poem ends abruptly. He sees that there are women within, and that they have set up a particular loom ; the heads of men are the weights, the entrails of men are the warp and weft , a sword is the shuttle , and the reels are composed of arrows.
The song consists of 11 stanzas, and within it the valkyries weave and choose who is to be slain at the Battle of Clontarf fought outside Dublin in CE.
Stanza 9 of the song reads:. Now awful it is to be without, as blood-red rack races overhead; is the welkin gory with warriors' blood as we valkyries war-songs chanted.
At the end of the poem, the valkyries sing "start we swiftly with steeds unsaddled—hence to battle with brandished swords!
Each valkyrie holds on to what she has in her hands. The saga relates that king Haakon I of Norway died in battle, and although he is Christian, he requests that since he has died "among heathens, then give me such burial place as seems most fitting to you".
Haakon was buried there in a large burial mound in full armour and his finest clothing, yet with no other valuables.
Further, "words were spoken over his grave according to the custom of heathen men, and they put him on the way to Valhalla".
A battle rages with great slaughter, and part of the description employs the kenning "Skögul's-stormblast" for "battle".
Haakon and his men die in battle, and they see the valkyrie Göndul leaning on a spear shaft. Haakon hears "what the valkyries said", and the valkyries are described as sitting "high-hearted on horseback", wearing helmets, carrying shields and that the horses wisely bore them.
Skögul says that they shall now ride forth to the "green homes of the godheads" to tell Odin the king will come to Valhalla. The poem continues, and Haakon becomes a part of the einherjar in Valhalla, awaiting to do battle with the monstrous wolf Fenrir.
In chapter 8 of Fagrskinna , a prose narrative states that, after the death of her husband Eric Bloodaxe , Gunnhild Mother of Kings had a poem composed about him.
It describes Eric Bloodaxe and five other kings arriving in Valhalla after their death. I waked the Einherjar, bade valkyries rise up, to strew the bench, and scour the beakers, wine to carry, as for a king's coming, here to me I expect heroes' coming from the world, certain great ones, so glad is my heart.
The god Bragi asks where a thundering sound is coming from, and says that the benches of Valhalla are creaking—as if the god Baldr had returned to Valhalla—and that it sounds like the movement of a thousand.
Odin responds that Bragi knows well that the sounds are for Eric Bloodaxe, who will soon arrive in Valhalla. Odin tells the heroes Sigmund and Sinfjötli to rise to greet Eric and invite him into the hall, if it is indeed he.
The charm contains a mention of the valkyrie Göndul being "sent out":. I send out from me the spirits of the valkyrie Gondul.
May the first bite you in the back. May the second bite you in the breast. May the third turn hate and envy upon you.
In the manuscript Cotton Cleopatra A. Scholarly theories debate whether these attestations point to an indigenous belief among the Anglo-Saxons shared with the Norse, or if they were a result of later Norse influence see section below.
Viking Age stylized silver amulets depicting women wearing long gowns, their hair pulled back and knotted into a ponytail, sometimes bearing drinking horns , have been discovered throughout Scandinavia.
The Tjängvide image stone from the Baltic island of Gotland , Sweden features a rider on an eight-legged horse, which may be Odin's eight-legged horse Sleipnir , being greeted by a female, which may be a valkyrie at Valhalla.
The figurine portrays a woman with long hair knotted into a ponytail who is wearing a long dress which is sleeveless and vest like at the top.
Over the top of her dress she is wearing an embroidered apron. Her clothing keeps the woman's arms unobstructed so she can fight with the sword and shield she is holding.
Commenting on the figure, archaeologist Mogens Bo Henriksen said that "there can hardly be any doubt that the figure depicts one of Odin's valkyries as we know them from the sagas as well as from Swedish picture stones from the time around AD".
A silver figure of a woman holding a drinking horn found in Birka , Björkö , Uppland , Sweden. Both silver, a female figure touches her hair while facing forward left and a figure with a 'winged' spear clamped under her leg and sword in her hand sits atop a horse, facing another female figure who is carrying a shield right.
A female figure bears a horn to a rider on an eight-legged horse on the Tjängvide image stone in Sweden. A female figure bearing a horn on runestone U That we tell the twelfth, where the horse of the Valkyrie [literally "the horse of Gunnr "] sees food on the battlefield, where twenty kings are lying.
Among the Bryggen inscriptions found in Bergen , Norway , is the "valkyrie stick" from the late 14th century. The stick features a runic inscription intended as a charm.
The inscription says that "I cut cure-runes", and also "help-runes", once against elves , twice against trolls , thrice against thurs and then a mention of a valkyrie occurs:.
Against the harmful skag -valkyrie, so that she never shall, though she never would — evil woman! This is followed by "I send you, I look at you, wolfish perversion, and unbearable desire, may distress descend on you and jöluns wrath.
Never shall you sit, never shall you sleep Many valkyrie names emphasize associations with battle and, in many cases, on the spear—a weapon heavily associated with the god Odin.
Some valkyrie names may be descriptive of the roles and abilities of the valkyries. The valkyrie name Herja has been theorised as pointing to a connection to the name of the goddess Hariasa , who is attested from a stone from CE.
They were loud, yes, loud, when they rode over the burial mound; they were fierce when they rode across the land.
Shield yourself now, you can survive this strife. Out, little spear, if there is one here within. Theories have been proposed that these figures are connected to valkyries.
Settle down, victory-women, never be wild and fly to the woods. Be as mindful of my welfare, as is each man of eating and of home.
The term "victory women" has been theorised as pointing to an association with valkyries. This theory is not universally accepted, and the reference has also been theorised as a simple metaphor for the "victorious sword" the stinging of the bees.
The incantation reads:. Once the Idisi sat, sat here and there, some bound fetters, some hampered the army, some untied fetters: Escape from the fetters, flee from the enemies.
They use intestines for their thread, severed heads for weights, and swords and arrows for beaters, all the while chanting their intentions with ominous delight.
This picture is confirmed when we turn to the lore of other Germanic peoples. Whether in their loving or bloodthirsty modalities, the valkyries are best understood as part of the extensive and dynamic complex of shamanism that permeates pre-Christian Germanic religion.
Looking for more great information on Norse mythology and religion? The Roman historian Tacitus stated that the Teutons worshiped…. Valhalla , in Norse mythology, the hall of slain warriors, who live there blissfully under the leadership of the god Odin.
Valhalla is depicted as a splendid palace, roofed with shields, where the warriors feast on the flesh of a boar slaughtered daily and made whole again each….
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