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Julius Caesar and Tacitus are 2 ancient romans who wrote about the Germanic tribes. Their works were very long and detailed but one great part is about the Germanic diet and agriculture. This can show us in the modern day the most ancient diet that we have records that our ancestors ate.
The real meaning of Audhumbla. Ice age cattle that helped humans gain ancestral land and life?
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Ymir real meaning
https://www.youtube.com/watch?v=FjCHvNM1xvI
Ymirs Children real meaning
https://www.youtube.com/watch?v=DLEWhh18HNQ
Every God/deity/character in the Norse myths had a translation and real meaning. When we start to understand this, we can see that the Norse pagan myths were not just a bunch of unbelievable stories meant to entertain children. We should not assume that our ancestors were that dumb to actually believe in these things. All of the myths and gods symbolize real things in nature, the cosmos, universe and spirituality. Although we don't know exactly what these myths represent all of the time and theories are debated, we have to look at these things to determine the most logical ones and discover the real truth.
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https://www.youtube.com/watch?v=HtnDTSuC0l4
Full interview here on Scott's Channel
https://www.youtube.com/watch?v=Lf5BeBcM2Io&t=83s
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In Norse mythology, Dökkálfar ("Dark Elves") and Ljósálfar ("Light Elves") are two contrasting types of elves; the dark elves dwell within the earth and have a dark complexion, while the light elves live in Álfheimr, and are "fairer than the sun to look at". The Ljósálfar and the Dökkálfar are attested in the Prose Edda, written in the 13th century by Snorri Sturluson, and in the late Old Norse poem Hrafnagaldr Óðins. Scholars have produced theories about the origin and implications of the dualistic concept.
The appearance of elves in sagas is closely defined by genre. The Sagas of Icelanders, Bishops' sagas, and contemporary sagas, whose portrayal of the supernatural is generally restrained, rarely mention álfar, and then only in passing. But although limited, these texts provide some of the best evidence for the presence of elves in everyday beliefs in medieval Scandinavia. They include a fleeting mention of elves seen out riding in 1168 (in Sturlunga saga); mention of an álfablót ("elves' sacrifice") in Kormáks saga; and the existence of the euphemism ganga álfrek ('go to drive away the elves') for "going to the toilet" in Eyrbyggja saga.
The Kings' sagas include a rather elliptical but widely studied account of an early Swedish king being worshipped after his death and being called Ólafr Geirstaðaálfr ('Ólafr the elf of Geirstaðir'), and a demonic elf at the beginning of Norna-Gests þáttr.
The legendary sagas tend to focus on elves as legendary ancestors or on heroes' sexual relations with elf-women. Mention of the land of Álfheimr is found in Heimskringla while Þorsteins saga Víkingssonar recounts a line of local kings who ruled over Álfheim, who since they had elven blood were said to be more beautiful than most men. According to Hrólfs saga kraka, Hrolfr Kraki's half-sister Skuld was the half-elven child of King Helgi and an elf-woman (álfkona). Skuld was skilled in witchcraft (seiðr). Accounts of Skuld in earlier sources, however, do not include this material. The Þiðreks saga version of the Nibelungen (Niflungar) describes Högni as the son of a human queen and an elf, but no such lineage is reported in the Eddas, Völsunga saga, or the Nibelungenlied.The relatively few mentions of elves in the chivalric sagas tend even to be whimsical.
In his Rerum Danicarum fragmenta (1596) written mostly in Latin with some Old Danish and Old Icelandic passages, Arngrímur Jónsson explains the Scandinavian and Icelandic belief in elves (called Allffuafolch). Both Continental Scandinavia and Iceland have a scattering of mentions of elves in medical texts, sometimes in Latin and sometimes in the form of amulets, where elves are viewed as a possible cause of illness. Most of them have Low German connections.
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https://www.youtube.com/watch?v=wus9eH_JEsU
A list of the top 5 viking movies from a historical perspective considering all aspects of history.
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https://www.youtube.com/watch?v=Kh6P5Y0v5d8
What the historical sources actually tell us for sure about this mysteriaous lost art of magic.
What I believe Seidr is
https://www.youtube.com/watch?v=39xaxC_ufa4
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https://www.youtube.com/watch?v=i3zIP4sWYjk
The vikings and the British were not so different at the time they met. People forget that the Anglo-Saxons, were not actually natives of the British Isles. They were pagan Germanic tribes that came into the British Isles and pushed the Christianized Britons/Celts out of England. All this happened just a couple hundred years before the Vikings came in contact with England as we all know.
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https://www.youtube.com/watch?v=3mniQKj_iTU
Speaking about divorce in the viking age and under what circumstances it was allowed.
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The watershed in a Viking woman’s life was when she got married. Up until then she lived at home with her parents. In the sagas we can read that the woman “got married”, whilst a man “married”. But after they were married the husband and the wife “owned” each other.
There is believed to have been a hidden moral in the sagas in relation to a woman’s choice of husband. The family probably wanted to participate in the decision-making. When an attempt was made to woo a woman, the father did not need to ask his daughter’s opinion about the interested male. In cases in which the girl opposed the family’s wishes, the sagas describe how this often ended badly.
The woman’s reputation and place in society was connected to that of her husband. The sagas often describe how various women compete over who has the best husband. Young girls obviously knew what to look for in a prospective husband.
f the marriage did not work, then the wife and husband could divorce. When the Spanish-Arabic traveller al-Tartushi visited Hedeby in the 900s he was surprised to hear that women had the right to divorce if they wished.
The sagas involve many divorced women and widows who marry again. The Icelandic sagas describe a large number of divorce rules, which are evidence of a quite advanced legal system.
The woman could, for example, demand a divorce if her husband settled in a new country whilst on his travels, but only if the man neglected to go to bed with her for three years. The aim of this was to secure the wife against a life of loneliness. The most typical grounds for divorce were, however, sudden poverty in the man’s family or violence on the part of the husband. If a man struck his wife three times she could demand a divorce.
Female infidelity was punished hard, whilst men were able to bring various mistresses into the home. However, the official housewife kept authority over the new women in the household.
We do not know how frequent divorces were in the Viking period, but the rights to divorce and inheritance indicate that women had an independent judicial status. After divorce, babies and small children generally went with their mothers, whilst older children were divided up amongst their parents’ families, depending upon their wealth and status.
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https://www.youtube.com/watch?v=0OVpD8FAB8Y
Sources below
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Grimm Brothers Fairy Tales
Havamal
Ynglinga Saga
Gesta Hammaburgensis, Adam of Bremen
Tacitus, Germania
The Golden Bough
The sacrificial rituals of the Vikings ranged from great festivals in magnate’s halls to offerings of weapons, jewellery and tools in lakes. Humans and animals were also hung from the trees in holy groves, according to written sources. The Vikings repeatedly used certain sacrificial sites, because they believed that there was particularly strong contact with the gods at these locations. From the accounts of the Christian missionaries we know that the Vikings sacrificed to statues, which stood out in natural surroundings or in cult buildings. It is believed that there were four fixed blót sacrifices a year at the following times: winter solstice, spring equinox, summer solstice and autumn equinox. The Vikings also held additional blót sacrifices, for example, if a crisis arose that required help from the gods. The Arabic traveller al-Tartuchi describes how the Viking town of Hedeby celebrated the winter solstice. “They celebrate a festival, at which all come to worship the god and to eat and drink. The one who slaughters a sacrificial animal erects stakes at the entrance to his farmyard and puts the sacrificial animal on them. This is so that people know that he is sacrificing in honour of his god.” The sacrifices might be followed by a communal blót feast – a feast at which the participants ate and drank together. Sacrifices of animals were not the norm, but were primarily associated with magnates and kings.
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https://www.youtube.com/watch?v=Uj3Y4HirrK0
Berserker playlist with much more info
https://www.youtube.com/playlist?list=PLLEMEFW2WPAQrxKoG3EbnitOKzy-BdI0K
Sources
Grettirs Saga
https://amzn.to/377sUXU
Egils Saga
https://amzn.to/3BLq7BT
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https://www.youtube.com/watch?v=3BnFV9HXTq8