نورسی or Scandinavian mythology بدن است اسطوره از North Germanic peoples, stemming from paganism نروژی and continuing after the Christianization of Scandinavia, and into the Scandinavian folklore of the modern period. The northernmost گسترش از اساطیر آلمانی and stemming from Proto-Germanic folklore, Norse mythology consists of tales of various deities, beings, and heroes derived from numerous sources from both before and after the pagan period, including medieval manuscripts, archaeological representations, and folk tradition.

The source texts mention numerous gods, such as the hammer-wielding, humanity-protecting thunder-god ثور, who relentlessly fights his foes; the one-eyed, raven-flanked خدا خدای خدایان, who craftily pursues knowledge throughout the worlds and bestowed among humanity the الفبای استاتیک; the beautiful, seiðr-working, feathered cloak-clad goddess فریجا who rides to battle to choose among the slain; the vengeful, skiing goddess Skaði, who prefers the wolf howls of the winter mountains to the seashore; the powerful god Njörðr, who may calm both sea and fire and grant wealth and land; the god فریر, whose weather and farming associations bring peace and pleasure to humanity; the goddess Iðunn, who keeps apples that grant eternal youthfulness; the mysterious god هیمدلر, who is born of nine mothers, can hear grass grow, has gold teeth, and possesses a resounding horn; the jötunn‘s son, the god لکی, who brings tragedy to the gods by engineering the death of the goddess فریگ‘s beautiful son طاسو numerous other deities.

Most of the surviving mythology centers on the plights of the gods and their interaction with several other beings, such as humanity and the jötnar, beings who may be friends, lovers, foes, or family members of the gods. The cosmos in Norse mythology متشکل از نه جهان that flank a central درخت مقدس, ایگدراسیل. Units of time and elements of cosmology are personified as deities or beings. Various forms of a creation myth are recounted, where the world is created from the flesh of the primordial being یمیر, and the first two humans are Ask and Embla. These worlds are foretold to be reborn after the events of راگناروک when an immense battle occurs between the gods and their enemies, and the world is enveloped in flames, only to be reborn anew. There the surviving gods will meet, and the land will be fertile and green, and two humans will repopulate the world.

Norse mythology has been the subject of scholarly discourse since the 17th century, when key texts attracted the attention of the intellectual circles of Europe. By way of اساطیر تطبیقی و زبانشناسی تاریخی, scholars have identified elements of Germanic mythology reaching as far back as اسطوره شناسی تک-هند و اروپایی. During the modern period, the Romanticist احیای وایکینگ ها re-awoke an interest in the subject matter, and references to Norse mythology may now be found throughout modern popular culture. The myths have further been revived in a religious context among adherents of Germanic Neopaganism.

منابع

Norse mythology is primarily attested in dialects of نروژی قدیمی، یک زبان آلمانی آلمانی spoken by the Scandinavian people during the European قرون وسطی and the ancestor of modern زبان های اسکاندیناوی. The majority of these Old Norse texts were created in ایسلند, where the oral tradition stemming from the pre-Christian inhabitants of the island was collected and recorded in manuscripts. This occurred primarily in the 13th century. These texts include the ادا پروسس, composed in the 13th century by اسنوری استورلوسن، و شعر اددا, a collection of poems from earlier traditional material anonymously compiled in the 13th century.

La ادا پروسس was composed as a prose manual for producing اسکالدیک poetry—traditional نروژی قدیمی poetry composed by اسکالدها. Originally composed and transmitted orally, skaldic poetry utilizes آیه تحریک آمیز, کنیون, and several metrical forms. The ادا پروسس presents numerous examples of works by various skalds from before and after the Christianization process and also frequently refers back to the poems found in the شعر اددا.  شعر اددا consists almost entirely of poems, with some prose narrative added, and this poetry—Eddic poetry—utilizes fewer کنیون. In comparison to skaldic poetry, Eddic poetry is relatively unadorned.

La ادا پروسس ویژگی های لایه های euhemerization, a process in which deities and supernatural beings are presented as having been either actual, magic-wielding human beings who have been الهی in time or beings شیطانی از طریق اساطیر مسیحی. Texts such as Heimskringla, composed in the 13th century by Snorri and گستا دانوروم، در لاتین by ساکسو گراماتیک in Denmark in the 12th century, are the results of heavy amounts of euhemerization.Numerous further texts, such as the ساگاها, provide further information. The saga corpus consists of thousands of tales recorded in Old Norse ranging from Icelandic family histories (ساگاس ایسلندی ها) به دوره مهاجرت tales mentioning historic figures such as آتیلا هون (legendary sagas). Objects and monuments such as the Rök runestone و Kvinneby amulet از ویژگی های runic inscriptions—texts written in the الفبای استاتیک, the indigenous alphabet of the Germanic peoples—that mention figures and events from Norse mythology.Objects from the archaeological record may also be interpreted as depictions of subjects from Norse mythology, such as amulets of the god Thor’s hammer مجلیر found among pagan burials and small silver female figures interpreted as والکی ها or dísir, beings associated with war, fate or ancestor cults. By way of زبانشناسی تاریخی و اساطیر تطبیقی, comparisons to other attested branches of Germanic mythology (such as the آلمانی آلمانی قدیمی Merseburg Incantations) may also lend insight. Wider comparisons to the mythology of other Indo-European peoples by scholars has resulted in the potential reconstruction of far earlier myths. The best surviving norse manuscript, is the saga of Beowulf.Only a tiny amount of poems and tales survive of the mythical tales and poems that are presumed to have existed during the Middle Ages, Viking Age, Migration Period, and before. Later sources reaching into the modern period, such as a medieval charm recorded as used by the Norwegian woman Ragnhild Tregagås—convicted of سحر in Norway in the 14th century—and spells found in the 17th century Icelandic Galdrabók مشبک also sometimes make references to Norse mythology. Other traces, such as نام مکانها bearing the names of gods may provide further information about deities, such as a potential association between deities based on the placement of locations bearing their names, their local popularity, and associations with geological features.

Gods and other beings

members of the gods. Numerous gods are mentioned in the source texts. As evidenced by records of personal names and place names, the most popular god among the Scandinavians during the Viking Age was Thor the thunder god, who is portrayed as unrelentingly pursuing his foes, his mountain-crushing, thunderous hammer مجلیر in hand. In the mythology, Thor lays waste to numerous jötnar who are foes to the gods or humanity, and is wed to the beautiful, golden-haired goddess سیف.

خدا خدای خدایان is also frequently mentioned in surviving texts. One-eyed, گرگ– و کلاغ سیاه-flanked, with spear in hand, Odin pursues knowledge throughout the worlds. In an act of self-sacrifice, Odin is described as having hanged himself upside-down for nine days and nights on the cosmological tree ایگدراسیل to gain knowledge of the runic alphabet, which he passed on to humanity, and is associated closely with death, wisdom, and poetry. Odin is portrayed as the ruler of عسگرد, and leader of the آصیر. Odin’s wife is the powerful goddess فریگ who can see the future but tells no one, and together they have a beloved son, طاس. After a series of dreams had by Baldr of his impending death, his death is engineered by لکی, and Baldr thereafter resides in HEL, a realm ruled over by an entity of the same name.

Odin must share half of his share of the dead with a powerful goddess, فریجا. She is beautiful, sensual, wears a feathered cloak, and practices seiðr. She rides to battle to choose among the slain and brings her chosen to her afterlife field Fólkvangr. Freyja weeps for her missing husband Óðr, and seeks after him in faraway lands. Freyja’s brother, the god فریر, is also frequently mentioned in surviving texts, and in his association with the weather, royalty, human sexuality, and agriculture brings peace and pleasure to humanity. Deeply lovesick after catching sight of the beautiful jötunn Gerðr, Freyr seeks and wins her love, yet at the price of his future doom. Their father is the powerful god Njörðr. Njörðr is strongly associated with ships and seafaring, and so also wealth and prosperity. Freyja and Freyr’s mother is Njörðr’s sister (her name is unprovided in the source material). However, there is more information about his pairing with the skiing and hunting goddess Skaði. Their relationship is ill-fated, as Skaði cannot stand to be away from her beloved mountains, nor Njörðr from the seashore. Together, Freyja, Freyr, and Njörðr form a portion of gods known as the وانیر. While the Aesir and the Vanir retain distinct identification, they came together as the result of the Aesir–Vanir War.

While they receive less mention, numerous other gods and goddesses appear in the source material. (For a list of these deities, see فهرست خدایان آلمانی.) Some of the gods heard less of include the apple-bearing goddess Iðunn and her husband, the skaldic god برگی; the gold-toothed god هیمدلر, born of nine mothers; the ancient god Týr, who lost his right hand while binding the great wolf فرنیر; and the goddess گفجون, who formed modern-day زلال, دانمارک.

Various beings outside of the gods are mentioned. الف ها و کوتوله ها are commonly mentioned and appear to be connected, but their attributes are vague and the relation between the two is ambiguous. Elves are described as radiant and beautiful, whereas dwarfs often act as earthen smiths. A group of beings variously described as jötnar, thursarو دیوهای (in English these are all often glossed مانند “غول“) frequently appear. These beings may either aid, deter, or take their place among the gods.The norns, dísir, and aforementioned والکی ها also receive frequent mention. While their functions and roles may overlap and differ, all are collective female beings associated with fate.