Why did the wizard jump off the top of the Empire State Building?
He wanted to make a hit on Broadway.
Thursday, February 9, 2012
Elves
An elf (plural elves) is a being of Germanic mythology. The elves were originally thought of as a race of divine beings (wights, vættir) endowed with magical powers, which they use both for the benefit and the injury of mankind. In medieval Norse mythology, they appear to have been divided into light elves and dark elves, difficult to delineate from the Æsir (gods) on one hand and the dvergar (dwarves) on the other.
In early modern and modern folklore, they become associated with the fairies of Romance folklore and assume a diminutive size, often living mainly in forests but also underground in hills or rocks, or in wells and springs. 19th-century Romanticism attempted to restore them to full stature, making them men and women of great beauty, often depicted as very young.
From their depiction in Romanticism, elves entered the 20th-century high fantasy genre in the wake of the published work of J. R. R. Tolkien (especially the posthumous publication of his Silmarillionwhere Tolkien's treatment of the relation of light elves, dark elves and dwarves is made explicit).
The "Christmas elves" of contemporary popular culture were popularized during the 1870s in the United States, in publications such as Godey's Lady's Book.The English word elf is from the Old English ælf or elf; in compound as ælfadl "nightmare," ælfsogoða "hiccup," afflictions apparently thought to be caused by elves.
The Old English word is derived from the Proto-Germanic *albiz, which also resulted in Old Norse álfr and Middle High German elbe. *Albiz may be from the Proto-Indo-European root *albh- meaning "white", from which also stems the Latin albus "white".[1] Alternatively, a connection to the Rbhus, semi-divine craftsmen in Indian mythology, has also been suggested(OED).
Originally ælf/elf and its plural ælfe were the masculine forms, while the corresponding feminine form (first found in eighth century glosses) was ælfen or elfen (with a possible feminine plural -ælfa, found in dunælfa) which became the Middle English elven, using the feminine suffix -en from the earlier -inn which derives from the Proto-Germanic *-innja). The fact that cognates exist (such as the German elbinne) could suggest a West Germanic *alb(i)innjo, but this is uncertain, as the examples may be simply a transference to the weak declension common in Southern and Western forms of Middle English. The Middle English forms with this weak declension were aluen(e) and eluen(e). By the earlier eleventh century ælf could denote a female.
The Modern German Elf (m), Elfe (f), Elfen is a loan from English. A masculine Elb is reconstructed from the plural by Jacob Grimm, Deutsches Wörterbuch, who rejects Elfe as a (then, in the 1830s) recent anglicism. Elb (m, plural Elbe or Elben) is a reconstructed term, while Elbe (f) is attested in Middle High German. Alb, Alp (m), plural Alpe has the meaning of "incubus" (Old High German alp, plural *alpî or *elpî). Gothic has no direct testimony of *albs, plural *albeis, but Procopius has the personal name Albila.The Old English form of the word is ælf (pl. ælfe, with regional and chronological variants such as ylfe and ælfen). Words for the nymphs of the Greek and Roman mythos were translated by Anglo-Saxon scholars with ælf and variants on it.[6]
Old English tradition preserves the ylfe exclusively as mischievous, harmful beings. The 10th century Metrical Charm "Against A Sudden Stitch" (Wið færstice) offers remedy against sudden pain (such as rheumatism) caused by projectiles of either ése or ylfe or witches (gif hit wære esa gescot oððe hit wære ylfa gescot oððe hit wære hægtessan gescot "be it Ése-shot or Elf-shot or witch-shot").
In relation the beauty of the Norse elves, some further evidence is given by old English words such as ælfsciene ("elf-beautiful"), used of seductively beautiful Biblical women in the Old English poemsJudith and Genesis A. Although elves could be considered to be beautiful and potentially helpful beings in some sections of English-speaking society throughout its history, Old English evidence also attests to alignments of elves with demons, as for example in line 112 of Beowulf. On the other hand, oaf is simply a variant of the word elf, presumably originally referring to a changeling or to someone stupefied by elvish enchantment.
Elf-shot (or elf-bolt or elf-arrow) is a word found in Scotland and Northern England, first attested in a manuscript of about the last quarter of the 16th century. Although first attested in the sense 'sharp pain caused by elves', it is later attested denoting Neolithic flint arrow-heads, which by the 17th century seem to have been attributed in the region to elvish folk, and which were used in healing rituals, and alleged to be used by witches (and perhaps elves) to injure people and cattle.[7] So too a tangle in the hair was called an elf-lock, as being caused by the mischief of the elves (or especially byQueen Mab),[8] and sudden paralysis was sometimes attributed to elf-stroke. Compare with the following excerpt from an 1750 ode by Willam Collins:
- There every herd, by sad experience, knows
- How, winged with fate, their elf-shot arrows fly,
- When the sick ewe her summer food forgoes,
- Or, stretched on earth, the heart-smit heifers lie.[9]
An elven king occasionally appears among the predominantly female elves as in Denmark and Sweden. In the German middle-age epic theNibelungenlied, a dwarf named Alberich plays an important role. Alberich literally translates as "elf-sovereign", further contributing to the elf–dwarf confusion observed already in the Younger Edda. Via the French Alberon, the same name has entered English as Oberon – king of elves and fairies in Shakespeare's A Midsummer Night's Dream (see below).
The legend of Der Erlkönig appears to have originated in fairly recent times in Denmark and Goethe based his poem on "Erlkönigs Tochter" ("Erlkönig's Daughter"), a Danish work translated into German by Johann Gottfried Herder.
The Erlkönig's nature has been the subject of some debate. The name translates literally from the German as "Alder King" rather than its common English translation, "Elf King" (which would be rendered as Elfenkönig in German). It has often been suggested that Erlkönig is a mistranslation from the original Danish ellerkonge or elverkonge, which does mean "elf king".
According to German and Danish folklore, the Erlkönig appears as an omen of death, much like the banshee in Irish mythology. Unlike the banshee, however, the Erlkönig will appear only to the person about to die. His form and expression also tell the person what sort of death they will have: a pained expression means a painful death, a peaceful expression means a peaceful death. This aspect of the legend was immortalised by Goethe in his poem Der Erlkönig, later set to music by Schubert.
In the first story of the Brothers Grimm fairy tale Die Wichtelmänner, the title protagonists are two naked mannequins, which help a shoemaker in his work. When he rewards their work with little clothes, they are so delighted, that they run away and are never seen again. Even though Wichtelmänner are akin to beings such as kobolds, dwarves and brownies, the tale has been translated into English as The Elves and the Shoemaker, and is echoed in J. K. Rowling's Harry Potter stories (see House-elf).
Variations of the German elf in folklore include the moss people[19] and the weisse frauen ("white women"). On the latter Jacob Grimm does not make a direct association to the elves, but other researchers see a possible connection to the shining light elves of Old Norse.[20]
Dragons
A dragon is a legendary creature, typically with serpentine or reptilian traits, that feature in the myths of many cultures. There are two distinct cultural traditions of dragons: the European dragon, derived from European folk traditions and ultimately related to Greek and Middle Eastern mythologies, and theChinese dragon, with counterparts in Japan, Korea and other East Asian countries.
The two traditions may have evolved separately, but have influenced each to a certain extent, particularly with the cross-cultural contact of recent centuries. The English word "dragon" derives from Greek δράκων (drákōn), "dragon, serpent of huge size, water-snake", which probably comes from the verb δρακεῖν(drakeîn) "to see clearly".[1] In the New Testament, the Devil takes the form of a red dragon with seven heads and ten horns, in his battle against Archangel Michael.Dragons are usually shown in modern times with a body like a huge lizard, or a snake with two pairs of lizard-type legs, and able to emit fire from their mouths. The European dragon has bat-type wings growing from its back. A dragon-like creature with no front legs is known as a wyvern. Following discovery of how pterosaurs walked on the ground, some dragons have been portrayed without front legs and using the wings as front legs pterosaur-fashion when on the ground.
Although dragons occur in many legends around the world, different cultures have varying stories about monsters that have been grouped together under the dragon label. Some dragons are said to breathe fire or to be poisonous, such as in the Old English poem Beowulf.[2] They are commonly portrayed as serpentine or reptilian, hatching from eggs and possessing typically scaly or feathered bodies. They are sometimes portrayed as having especially large eyes or watching treasure very diligently, a feature that is the origin of the word dragon (Greek drakeîn meaning "to see clearly").[3] Some myths portray them with a row of dorsal spines. European dragons are more often winged, while Chinese dragons resemble large snakes. Dragons can have a variable number of legs: none, two, four, or more when it comes to early European literature.
Dragons are often held to have major spiritual significance in various religions and cultures around the world. In many Asian cultures dragons were, and in some cultures still are, revered as representative of the primal forces of nature, religion and the universe. They are associated with wisdom—often said to be wiser than humans—and longevity. They are commonly said to possess some form of magic or other supernatural power, and are often associated with wells, rain, and rivers. In some cultures, they are also said to be capable of human speech. In some traditions dragons are said to have taught humans to talk.
The term dragoon, for infantry that moved around on horseback yet still fought as foot soldiers, is derived from their early firearm, the "dragon", a wide-bore musket that spat flame when it fired, and was thus named for the mythical creature.
Greek mythology
Main article: Dragons in Greek mythology
In Ancient Greece the first mention of a "dragon" is derived from the Iliad where Agamemnon is described as having a blue dragon motif on his sword belt and an emblem of a three-headed dragon on his breast plate.[13] However, the Greek word used (δράκων drákōn, genitive δράκοντοϛ drákontos) could also mean "snake". Δράκων drákōn is a form of the aorist participle active of Greek δέρκομαιdérkomai = "I see", derkeîn = "to see", and originally likely meant "that which sees", or "that which flashes or gleams" (perhaps referring to reflective scales). This is the origin of the word "dragon". (See also Hesiod's Theogony, 322.)
In 217 A.D., Flavius Philostratus (Greek: Φλάβιος Φιλόστρατος)[14] discussed dragons (δράκων, drákōn) in India in The Life of Apollonius of Tyana (II,17 and III,6–8). The Loeb Classical Librarytranslation (by F.C. Conybeare) mentions (III,7) that “In most respects the tusks resemble the largest swine’s, but they are slighter in build and twisted, and have a point as unabraded as sharks’ teeth.”
According to a collection of books by Claudius Aelianus (Greek: Κλαύδιος Αιλιανός)[15] called On Animals, Ethiopia was inhabited by a species of dragon that hunted elephants. It could grow to a length of 180 feet and had a lifespan rivaling that of the most enduring of animals.[16]
European
Main articles: European dragon, Saint George and the Dragon, Margaret the Virgin, and Dacian Draco
European dragons exist in folklore and mythology among the overlapping cultures of Europe. Dragons are generally depicted as living in rivers or having an underground lair or cave.[8] They are commonly described as having hard or armoured hide, and are rarely described as flying, despite often depicted with wings.
European dragons are usually depicted as malevolent though there are exceptions (such as Y Ddraig Goch, the Red Dragon of Wales).
Chinese
Main article: Chinese dragon
The Chinese dragon (simplified Chinese: 龙; traditional Chinese: 龍; pinyin: lóng) is the highest-ranking animal in the Chinese animal hierarchy, strongly associated at one time with the emperor and hence power and majesty (the mythical bird fenghuang was the symbol of the Chinese empress), still recognized and revered. Its origins are vague, but its "ancestors can be found on Neolithic pottery as well as Bronze Age ritual vessels."[17] Tradition has it composed of nine different animals, with nine sons, each with its own imagery and affiliations. It is the only mythological animal of the 12 animals that represent theChinese calendar. 2012 is the Chinese year of the Water Dragon.
Japanese
Main article: Japanese dragon
Japanese dragon myths amalgamate native legends with imported stories about dragons from China, Korea and India. Like these other Asian dragons, most Japanese ones are water deities associated with rainfall and bodies of water, and are typically depicted as large, wingless, serpentine creatures with clawed feet. Gould writes (1896:248),[18] the Japanese dragon is "invariably figured as possessing three claws".
India
In the early Vedic religion, Vritra (Sanskrit: वृत्र (Devanāgarī) or Vṛtra (IAST)) "the enveloper", was an Asura and also a "naga" (serpent) (Sanskrit: नाग)[19] or possibly dragon-like creature, the personification of drought and enemy of Indra. Vritra was also known in the Vedas as Ahi ("snake") (Sanskrit: अहि),[20] and he is said to have had three heads.
The Life of Apollonius of Tyana by Flavius Philostratus:[21] contains a long detailed description of India heavily infested with dragons, but this does not correspond with modern Indian belief, and likely not with Indian belief as it was in his time, whether Apollonius invented this story, or whether he believed someone else who told him it.
Persian
Aži Dahāka is the source of the modern Persian word azhdahā or ezhdehā اژده ها (Middle Persian azdahāg) meaning "dragon", often used of a dragon depicted upon a banner of war. The Persians believed that the baby of a dragon will be the same color as the mother's eyes. In Middle Persian he is called Dahāg or Bēvar-Asp, the latter meaning "[he who has] 10,000 horses." Several other dragons and dragon-like creatures, all of them malevolent, are mentioned in Zoroastrian scripture. (See Zahhāk).
Slavic dragon
Main article: Slavic dragon
In Slavic mythology, the words “zmey”, "zmiy" or "zmaj" are used to describe dragons. These words are masculine forms of the Slavic word for "snake", which are normally feminine (like Russian zmeya). In Romania, there is a similar figure, derived from the Slavic dragon and named zmeu. Exclusively in Polish and Belarusian folklore, as well as in the other Slavic folklores, a dragon is also called smok (смок, цмок, smok). In South Slavic folklores, the same thing is also called lamya (ламйа, ламjа, lamja). Although quite similar to other European dragons, Slavic dragons have their peculiarities.
Russian dragons usually have heads in multiples of three. Some have heads that grow back if every single head isn't cut off. In Ukraine and Russia, a particular dragon-like creature, Zmey Gorynych, has three heads and spits fire. According to one bylina, Zmey Gorynych was killed by bogatyr Dobrynya Nikitich.
Other Russian dragons (such as Tugarin Zmeyevich) have Turkic names, probably symbolizing the Mongols and other nomadic steppe peoples. Accordingly, St George (symbolizing Christianity) killing the Dragon (symbolizing Satan) is represented on the coat of arms of Moscow. Some prehistoric structures, notably theSerpent's Wall near Kiev, have been associated with dragons.
Jewish
In Jewish religious texts, the first mention of a dragon-like creature is in the Biblical works of Job (26:13), and Isaiah (27:1) where it is called Nachash Bare'ach, or a "Pole Serpent".[22] This is identified in the Midrash Rabba to Genesis 1:21 as Leviathan from the word Taninim (תנינים) "and God created the great sea-monsters."[23] In modern Hebrew the word Taninim is used for Crocodiles but this is a 20th century usage unconnected with the original Biblical meaning.[citation needed]
In later Biblical texts, the Book of Isaiah, the Book of Job, and Psalm 89 refer to a sea-demon called Rahab (not to be confused with Rahab, the woman ofJericho mentioned in the Book of Joshua). Isaiah 51:9 equates this Rahab with a dragon or monster. "Rahab" is the English transliteration of רהב (reb) with the several meanings: pride, a mythical sea-monster, or Egypt (as an emblematic name).[24] In the Douay-Rheims version, translated via Medieval Latin from theVulgate, the word reb is rendered "the proud one" in Isaiah 51:9 and Job 26:12 and "the power of the sea" in Psalm 88:10 (Psalm 88 is equivalent to Psalm 89 in other versions due to different verse numbering in the Vulgate). The connection between the sea-monster and "Leviathan the serpent" is made in Isaiah 27:1.[25]
In Jewish astronomy this is also identified with the North Pole, the star Thuban which, around 4,500 years ago, was the star in the Draco constellation's "tail".[22] However this can also have been either the celestial pole or the ecliptic pole. The ancient observers noted that Draco was at the top of the celestial pole, giving the appearance that stars were "hanging" from it, and in Hebrew it is referred to as Teli, from talah (תלה) – to hang.[26] Hebrew writers from Arabic-speaking locations identified the Teli as Al Jaz'har, which is a Persian word for a "knot" or a "node" because of the intersection of the inclination of the orbit of a planet from the elliptic that forms two such nodes. In modern astronomy these are called the ascending node and the descending node, but in medieval astronomy they were referred to as "dragon's head" and "dragon's tail".[27]
The Merthyr Synagogue features a dragon on the front gable.[
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