Loki
Loki is a
Loki's relation with the gods varies by source; he sometimes assists the gods and sometimes behaves maliciously towards them. Loki is a
Loki is referred to in the
Etymology and alternate names
The
While it has been suggested that this association with closing could point to Loki's apocalyptic role at Ragnarök,[2] "there is quite a bit of evidence that Loki in premodern society was thought to be the causer of knots/tangles/loops, or himself a knot/tangle/loop. Hence, it is natural that Loki is the inventor of the fishnet, which consists of loops and knots, and that the word loki (lokke, lokki, loke, luki) is a term for makers of cobwebs: spiders and the like."[3] Though not prominent in the oldest sources, this identity as a "tangler" may be the etymological meaning of Loki's name.
In various poems from the Poetic Edda (stanza 2 of Lokasenna, stanza 41 of Hyndluljóð, and stanza 26 of Fjölsvinnsmál), and sections of the Prose Edda (chapter 32 of Gylfaginning, stanza 8 of Haustlöng, and stanza 1 of Þórsdrápa) Loki is alternatively referred to as Loptr, which is generally considered derived from Old Norse lopt meaning "air", and therefore points to an association with the air.[4]
The name Hveðrungr (Old Norse '?roarer') is also used in reference to Loki, occurring in names for Hel (such as in
Attestations
Poetic Edda
In the Poetic Edda, Loki appears (or is referenced) in the poems Völuspá, Lokasenna, Þrymskviða, Reginsmál, Baldrs draumar, and Hyndluljóð.
Völuspá
In stanza 35 of the Poetic Edda poem " (here transcribed as Byleist):
A ship journeys from the east, Muspell's people are coming,
over the waves, and Loki steers
There are the monstrous brood with all the raveners,
The brother of Byleist is in company with them.[7]
In stanza 54, after consuming Odin and being killed by Odin's son Víðarr, Fenrir is described as "Loki's kinsman".[8]
Lokasenna
The poem Lokasenna (Old Norse "Loki's Flyting") centers around Loki flyting with other gods; Loki puts forth two stanzas of insults while the receiving figure responds with a single stanza, and then another figure chimes in. The poem begins with a prose introduction detailing that Ægir, a figure associated with the sea, is hosting a feast in his hall for a number of the gods and elves. There, the gods praise Ægir's servers Fimafeng and Eldir. Loki "could not bear to hear that", and kills the servant Fimafeng. In response, the gods grab their shields, shrieking at Loki, and chase him out of the hall and to the woods. The gods then return to the hall, and continue drinking.[9]
Entrance and rejection
Loki comes out of the woods and meets Eldir outside of the hall. Loki greets Eldir (and the poem itself begins) with a demand that Eldir tell him what the gods are discussing over their ale inside the hall. Eldir responds that they discuss their "weapons and their prowess in war" and yet no one there has anything friendly to say about Loki. Loki says that he will go into the feast, and that, before the end of the feast, he will induce quarrelling among the gods, and "mix their mead with malice". Eldir responds that "if shouting and fighting you pour out on" to the gods, "they'll wipe it off on you". Loki then enters the hall, and everyone there falls silent upon noticing him.[10]
Re-entrance and insults
Breaking the silence, Loki says that, thirsty, he had come to these halls from a long way away to ask the gods for a drink of "the famous mead". Calling the gods arrogant, Loki asks why they are unable to speak, and demands that they assign him a seat and a place for him at the feast, or tell him to leave. The skaldic god Bragi is the first to respond to Loki by telling him that Loki will not have a seat and place assigned to him by the gods at the feast, for the gods know what men they should invite.[11] Loki does not respond to Bragi directly, but instead directs his attention to Odin, and states:
Do you remember, Odin, when in bygone days
we mixed our blood together?
You said you would never drink ale
unless it were brought to both of us.[11]
Odin then asks his silent son Víðarr to stand up, so that Loki (here referred to as the "wolf's father") may sit at the feast, and so that he may not speak words of blame to the gods in Ægir's hall. Víðarr stands and pours a drink for Loki. Prior to drinking, Loki declaims a toast to the gods, with a specific exception for Bragi. Bragi responds that he will give a horse, sword, and ring from his possessions so that he does not repay the gods "with hatred". Loki responds that Bragi will always be short of all of these things, accusing him of being "wary of war" and "shy of shooting". Bragi responds that, were they outside of Ægir's hall, Bragi would be holding Loki's head as a reward for his lies. Loki replies that Bragi is brave when seated, calling him a "bench-ornament", and that Bragi would run away when troubled by an angry, spirited man.[12]
The goddess
Odin says that Loki must be insane to make Gefjun his enemy, as her wisdom about the fates of men may equal Odin's own. Loki says that Odin does a poor job in handing out honor in war to men, and that he's often given victory to the faint-hearted. Odin responds that even if this is true, Loki (in a story otherwise unattested) once spent eight winters beneath the earth as a woman milking cows, and during this time bore children. Odin declares this perverse. Loki counters that Odin once practiced seiðr (a type of sorcery) on the island of Samsey (now Samsø, Denmark), and, appearing as a wizard, traveled among mankind, which Loki condemns as perverse.[14]
Frigg, a major deity who is married to Odin, says that what Loki and Odin did in the ancient past should not be spoken of in front of others, and that ancient matters should always remain hidden. Loki brings up that Frigg is the daughter of Fjörgyn, a personification of the earth, and that she had once taken Odin's brothers Vili and Vé into her embrace. Frigg responds that if there was a boy like her now-deceased son Baldr in the hall, Loki would not be able to escape from the wrath of the gods. Loki reminds Frigg that he is responsible for the death of her son Baldr.[15]
The goddess Freyja declares that Loki must be mad, stating that Frigg knows all fate, yet she does not speak it. Loki claims each of the gods and elves that are present have been Freyja's lover. Freyja replies that Loki is lying, that he just wants to "yelp about wicked things" that gods and goddesses are furious with him, and that he will go home thwarted. In response, Loki calls Freyja a malicious witch, and claims that Freyja was once astride her brother Freyr, when all of the other laughing gods surprised her and Freyja then farted. This scenario is otherwise unattested. Njörðr (Freyja and Freyr's father) says that it is harmless for a woman to have a lover or "someone else" beside her husband, and that what is surprising is a "pervert god coming here who has borne children".[16]
Loki tells Njörðr to be silent, recalling Njörðr's status as once having been a hostage from the
The god
Freyr himself interrupts at this point, and says that he sees a wolf lying before a river mouth, and that, unless Loki is immediately silent, like the wolf, Loki shall also be bound until Ragnarök. Loki retorts that Freyr purchased his consort Gerðr with gold, having given away his sword, which he will lack at Ragnarök. Byggvir (referred to in the prose introduction to the poem as a servant of Freyr) says that if he had as noble a lineage and as an honorable a seat as Freyr, he would grind down Loki, and make all of his limbs lame. Loki refers to Byggvir in terms of a dog, and says that Byggvir is always found at Freyr's ears, or twittering beneath a grindstone. Byggvir says that he is proud to be here by all the gods and men, and that he is said to be speedy. Loki tells him to be silent, that Byggvir does not know how to apportion food among men, and that he hides among the straw and dais when men go to battle.[19]
The god
Sif goes forth and pours Loki a glass of mead into a crystal cup in a prose narrative. Continuing the poem, Sif welcomes Loki and invites him to take a crystal cup filled with ancient mead, and says that among the children of the Æsir, she is singularly blameless. Loki "takes the horn", drinks it, and says that she would be, if it were so, and states that Sif and Loki had been lovers, despite her marriage to Thor (an affair that is otherwise unattested). Beyla (referred to in the prose introduction to the poem as a servant of Freyr) says that all of the mountains are shaking, that she thinks Thor must be on his way home, and when Thor arrives he will bring peace to those that quarrel there. Loki tells Beyla to be silent, that she is "much imbued with malice", that no worse woman has ever been among the "Æsir's children", and calling her a bad "serving-wench".[21]
The arrival of Thor and the bondage of Loki
Thor arrives, and tells Loki to be silent, referring to him as an "evil creature", stating that with his hammer
In response to Thor, Loki says that he "spoke before the Æsir", and "before the sons of the Æsir" what his "spirit urged" him to say, yet before Thor alone he will leave, as he knows that Thor does strike. Loki ends the poetic verses of Lokasenna with a final stanza:
Ale you brewed, Ægir, and you will never again hold a feast;
all your possessions which are here inside—
may flame play over them,
and may your back be burnt![23]
Following this final stanza a prose section details that after Loki left the hall, he disguised himself as a salmon and hid in the waterfall of Franangrsfors, where the Æsir caught him. The narrative continues that Loki was bound with the entrails of his son Nari, and his son Narfi changed into a wolf. Skaði fastened a venomous snake over Loki's face, and from it poison dripped. Sigyn, his spouse, sat with him holding a basin beneath the dripping venom, yet when the basin became full, she carried the poison away; and during this time the poison dripped on to Loki, causing him to writhe with such violence that all of the earth shook from the force, resulting in what are now known as earthquakes.[24]
Þrymskviða
In the poem
In Jötunheimr, the jötunn Þrymr sits on a burial mound, plaiting golden collars for his female dogs, and trimming the manes of his horses. Þrymr sees Loki, and asks what could be amiss among the Æsir and the Elves; why is Loki alone in the Jötunheimr? Loki responds that he has bad news for both the elves and the Æsir: that Thor's hammer, Mjöllnir, is gone. Þrymr says that he has hidden Mjöllnir eight leagues beneath the earth, from which it will be retrieved if Freyja is brought to marry him. Loki flies off, the feather cloak whistling, away from Jötunheimr and back to the court of the gods.[26]
Thor asks Loki if his efforts were successful, and that Loki should tell him while he is still in the air as "tales often escape a sitting man, and the man lying down often barks out lies". Loki states that it was indeed an effort, and also a success, for he has discovered that Þrymr has the hammer, but that it cannot be retrieved unless Freyja is brought to marry Þrymr. The two return to Freyja, and tell her to dress herself in a bridal head dress, as they will drive her to Jötunheimr. Freyja, indignant and angry, goes into a rage, causing all of the halls of the Æsir to tremble in her anger, and her necklace, the famed Brísingamen, falls from her. Freyja pointedly refuses.[27]
As a result, the gods and goddesses meet and hold a
After riding together in Thor's goat-driven chariot, the two, disguised, arrive in Jötunheimr. Þrymr commands the jötnar in his hall to spread straw on the benches, for Freyja has arrived to marry him. Þrymr recounts his treasured animals and objects, stating that Freyja was all that he was missing in his wealth.[29]
Early in the evening, the disguised Loki and Thor meet with Þrymr and the assembled jötnar. Thor eats and drinks ferociously, consuming entire animals and three casks of mead. Þrymr finds the behaviour at odds with his impression of Freyja, and Loki, sitting before Þrymr and appearing as a "very shrewd maid", makes the excuse that "Freyja's" behaviour is due to her having not consumed anything for eight entire days before arriving due to her eagerness to arrive. Þrymr then lifts "Freyja's" veil and wants to kiss "her" until catching the terrifying eyes staring back at him, seemingly burning with fire. Loki states that this is because "Freyja" had not slept for eight nights in her eagerness.[29]
The "wretched sister" of the jötnar appears, asks for a bridal gift from "Freyja", and the jötnar bring out Mjöllnir to "sanctify the bride", to lay it on her lap, and marry the two by "the hand" of the goddess Vár. Thor laughs internally when he sees the hammer, takes hold of it, strikes Þrymr, beats all of the jötnar, and kills the "older sister" of the jötnar.[30]
Reginsmál
Loki appears in both prose and the first six stanzas of the poem Reginsmál. The prose introduction to Reginsmál details that, while the hero
While the three gods are at the falls, Ótr (in the form of an otter) catches a salmon and eats it on a river bank, his eyes shut, when Loki hits and kills him with a stone. The gods think that this is great, and flay the skin from the otter to make a bag. That night, the three gods stay with Hreidmar (the father of Regin, Andvari, and the now-dead Ótr) and show him their catches, including the skin of the otter. Upon seeing the skin, Regin and Hreidmar "seized them and made them ransom their lives" in exchange for filling the otterskin bag the gods had made with gold and covering the exterior of the bag with red gold.[31]
Loki is sent to retrieve the gold, and Loki goes to the goddess Rán, borrows her net, and then goes back to the Andvara-falls. At the falls, Loki spreads his net before Andvari (who is in the form of a pike), which Andvari jumps into. The stanzas of the poem then begin: Loki mocks Andvari, and tells him that he can save his head by telling Loki where his gold is. Andvari gives some background information about himself, including that he was cursed by a "norn of misfortune" in his "early days". Loki responds by asking Andvari "what requital" does mankind get if "they wound each other with words". Andvari responds that lying men receive a "terrible requital": having to wade in the river Vadgelmir, and that their suffering will be long.[32]
Loki looks over the gold that Andvari possesses, and after Andvari hands over all of his gold, Andvari holds on to but a single ring; the ring
Loki returns, and the three gods give Hreidmar the money from the gold hoard and flatten out the otter skin, stretch out its legs, and heap gold atop it, covering it. Hreidmar looks it over, and notices a single hair that has not been covered. Hreidmar demands that it be covered as well. Odin puts forth the ring Andvarinaut, covering the single hair.[33]
Loki states that they have now handed over the gold, and that gold is cursed as Andvari is, and that it will be the death of Hreidmar and Regin both. Hreidmar responds that if he had known this before, he would have taken their lives, yet that he believes those are not yet born whom the curse is intended for, and that he does not believe him. Further, with the hoard, he will have red gold for the rest of his life. Hreidmar tells them to leave, and the poem continues without further mention of Loki.[34]
Baldrs draumar
In Baldr draumar, Odin has awoken a deceased völva in Hel, and questions her repeatedly about his son Baldr's bad dreams. Loki is mentioned in stanza 14, the final stanza of the poem, where the völva tells Odin to ride home, to be proud of himself, and that no one else will come visit until "Loki is loose, escaped from his bonds" and the onset of Ragnarök.[35]
Hyndluljóð
Loki is referenced in two stanzas in Völuspá hin skamma, found within the poem Hyndluljóð. The first stanza notes that Loki produced "the wolf" with the jötunn Angrboða, that Loki himself gave birth to the horse Sleipnir by the stallion Svaðilfari, and that Loki (referred to as the "brother of Býleistr") thirdly gave birth to "the worst of all marvels". This stanza is followed by:
Loki ate some of the heart, the thought-stone of a woman,
roasted on a linden-wood fire, he found it half-cooked;
Lopt was impregnated by a wicked woman,
from whom every ogress on earth is descended.[36]
In the second of the two stanzas, Loki is referred to as Lopt. Loki's consumption of a woman's heart is otherwise unattested.[37]
Fjölsvinnsmál
In the poem
Fjolsvith spake:
"Lævatein is there, that Lopt with runes
And nine locks fasten it firm."[38]
Once made by the doors of death;
In Lægjarn's chest by Sinmora lies it,
Fiolsvith.
Hævatein the twig is named, and Lopt plucked it,
and is with nine strong locks secured.[39]
down by the gate of Death.
In an iron chest it lies with Sinmœra,
Prose Edda
Gylfaginning
The Prose Edda book Gylfaginning tells various myths featuring Loki, including Loki's role in the birth of the horse Sleipnir and Loki's contest with Logi, fire personified.
High's introduction
Loki first appears in the Prose Edda in chapter 20 of the book Gylfaginning, where he is referred to as the "ás called Loki" while the enthroned figure of Third explains to "Gangleri" (King Gylfi in disguise) the goddess Frigg's prophetic abilities while citing a stanza of Lokasenna.[40]
Loki is more formally introduced by
Loki, Svaðilfari, and Sleipnir
In chapter 42, High tells a story set "right at the beginning of the gods' settlement, when the gods at established
The gods declare that Loki deserves a horrible death if he cannot find a scheme that will cause the builder to forfeit his payment, and threaten to attack him. Loki, afraid, swears oaths that he will devise a scheme to cause the builder to forfeit the payment, whatever it may cost himself. That night, the builder drives out to fetch stone with his stallion Svaðilfari, and out from a wood runs a mare. The mare neighs at Svaðilfari, and "realizing what kind of horse it was", Svaðilfari becomes frantic, neighs, tears apart his tackle, and runs towards the mare. The mare runs to the wood, Svaðilfari follows, and the builder chases after. The two horses run around all night, causing the building to be halted and the builder is then unable to regain the previous momentum of his work.[44]
The builder goes into a rage, and when the Æsir realize that the builder is a
Loki, Útgarða-Loki, and Logi
In chapter 44,
Minus the goats, Thor, Loki, and the two children continue east until they arrive at a vast forest in
Thor wakes up in the middle of the night, and a series of events occur where Thor twice attempts to kill the sleeping Skrýmir with his hammer. Skrýmir awakes after each attempt, only to say that he detected an acorn falling on his head or that he wonders if bits of tree from the branches above have fallen on top of him. The second attempt awakes Skrýmir. Skrýmir gives them advice; if they are going to be cocky at the keep of Útgarðr it would be better for them to turn back now, for Útgarða-Loki's men there will not put up with it. Skrýmir throws his knapsack onto his back and abruptly goes into the forest. High comments that "there is no report that the Æsir expressed hope for a happy reunion".[47]
The four travelers continue their journey until midday. They find themselves facing a massive castle in an open area. The castle is so tall that they must bend their heads back to their spines to see above it. At the entrance to the castle is a shut gate, and Thor finds that he cannot open it. Struggling, all four squeeze through the bars of the gate, and continue to a large hall. Inside the great hall are two benches, where many generally large people sit on two benches. The four see Útgarða-Loki, the king of the castle, sitting.[48]
Útgarða-Loki says that no visitors are allowed to stay unless they can perform a feat. Loki, standing in the rear of the party, is the first to speak, claiming that he can eat faster than anyone. Útgarða-Loki comments that this would be a feat indeed, and calls for a being by the name of Logi to come from the benches. A trencher is fetched, placed on the floor of the hall, and filled with meat. Loki and Logi sit down on opposing sides. The two eat as quickly as they can and meet at the midpoint of the trencher. Loki consumed all of the meat off of the bones on his side, yet Logi had not only consumed his meat, but also the bones and the trencher itself. It was evident to all that Loki had lost. In turn, Þjálfi races against a figure by the name of Hugi three times and thrice loses.[49]
Thor agrees to compete in a drinking contest but after three immense gulps fails. Thor agrees to lift a large, gray cat in the hall but finds that it arches his back no matter what he does, and that he can raise only a single paw. Thor demands to fight someone in the hall, but the inhabitants say doing so would be demeaning, considering Thor's weakness. Útgarða-Loki then calls for his nurse Elli, an old woman. The two wrestle but the harder Thor struggles the more difficult the battle becomes. Thor is finally brought down to a single knee. Útgarða-Loki says to Thor that fighting anyone else would be pointless. Now late at night, Útgarða-Loki shows the group to their rooms and they are treated with hospitality.[50]
The next morning the group gets dressed and prepares to leave the keep. Útgarða-Loki appears, has his servants prepare a table, and they all merrily eat and drink. As they leave, Útgarða-Loki asks Thor how he thought he fared in the contests. Thor says that he is unable to say he did well, noting that he is particularly annoyed that Útgarða-Loki will now speak negatively about him. Útgarða-Loki points out that the group has left his keep and says that he hopes that they never return to it, for if he had an inkling of what he was dealing with he would never have allowed the group to enter in the first place. Útgarða-Loki reveals that all was not what it seemed to the group. Útgarða-Loki was in fact the immense Skrýmir, and that if the three blows Thor attempted to land had hit their mark, the first would have killed Skrýmir. In reality, Thor's blows were so powerful that they had resulted in three square valleys.[51]
The contests, too, were an illusion. Útgarða-Loki reveals that Loki had actually competed against wildfire itself (Logi, Old Norse "flame"), Þjálfi had raced against thought (Hugi, Old Norse "thought"), Thor's drinking horn had actually reached to the ocean and with his drinks he lowered the ocean level (resulting in tides). The cat that Thor attempted to lift was in actuality the world serpent, Jörmungandr, and everyone was terrified when Thor was able to lift the paw of this "cat", for Thor had actually held the great serpent up to the sky. The old woman Thor wrestled was in fact old age (Elli, Old Norse "old age"), and there is no one that old age cannot bring down. Útgarða-Loki tells Thor that it would be better for "both sides" if they did not meet again. Upon hearing this, Thor takes hold of his hammer and swings it at Útgarða-Loki but he is gone and so is his castle. Only a wide landscape remains.[52]
Norwegian rune poem
Loki is mentioned in stanza 13 of the
|
According to Bruce Dickins, the reference to "Loki's deceit" in the poem "is doubtless to Loki's responsibility for Balder's death".[54]
Archaeological record
Snaptun Stone
In 1950, a semi-circular flat stone featuring a depiction of a mustachioed face was discovered on a beach near Snaptun, Denmark. Made of soapstone that originated in Norway or Sweden, the depiction was carved around the year 1000 CE and features a face with scarred lips. The figure is identified as Loki due to his lips, considered a reference to a tale recorded in Skáldskaparmál where sons of Ivaldi stitch up Loki's lips.[55]
The stone is identified as a
Kirkby Stephen Stone and Gosforth Cross
A fragmentary late 10th-century cross located in
The mid-11th century Gosforth Cross has been interpreted as featuring various figures from Norse mythology and, like the Kirkby Stephen Stone, is also located in Cumbria. The bottom portion of the west side of the cross features a depiction of a long-haired female, kneeling figure holding an object above another prostrate, bound figure. Above and to their left is a knotted serpent. This has been interpreted as Sigyn soothing the bound Loki.[58]
-
The bound figure on the Kirkby Stephen Stone
-
Detail from the Gosforth Cross
The notion of Loki survived into the modern period in the folklore of Scandinavia. In Denmark, Loki appeared as Lokke. In Jutland, the phrases "Lokke slår sin havre" ("Lokke is reaping his oats") and "Lokkemand driver sine geder" ("Lokkemand drives his goats") are thereby recorded in the beginning of the 20th century, the latter with the variation of simply "Lokke". In Zealand the name "Lokke lejemand" ("Lokke the Playing Man") was used. In his study of Loki's appearance in Scandinavian folklore in the modern period, Danish folklorist Axel Olrik cites numerous examples of natural phenomena explained by way of Lokke in popular folk tradition, including rising heat. An example from 1841 reads as follows:
- The expressions: "Lokke (Lokki) sår havre i dag" (Lokke (Lokki) sows oats today), or: "Lokke driver i dag med sine geder" (Lokke herds his goats today), are used in several regions of Jutland, for example in Medelsom shire, the diocese of Viborg etc. ... and stand for the sight in the springtime, when the sunshine generates vapour from the ground, which can be seen as fluttering or shimmering air in the horizon of the flat landscape, similar to the hot steam over a kettle or a burning fire
And in Thy, from the same source: "... when you look at the horizon in clear weather and sunshine, and the air seems to move in shimmering waves, or like a sheet of water which seems to rise and sink in waves." Olrik further cites several different types of plants named after Loki. Olrik detects three major themes in folklore attestations; Lokke appeared as an "air phenomenon", connected with the "home fire", and as a "teasing creature of the night".[59]
Loka Táttur or Lokka Táttur (Faroese "tale—or þáttr—of Loki") is a Faroese ballad dating to the late Middle Ages that features the gods Loki, Odin, and Hœnir helping a farmer and a boy escape the wrath of a bet-winning jötunn. The tale notably features Loki as a benevolent god in this story, although his slyness is in evidence as usual.[60]
Origin and identification with other figures
Regarding scholarship on Loki, scholar Gabriel Turville-Petre comments (1964) that "more ink has been spilled on Loki than on any other figure in Norse myth. This, in itself, is enough to show how little scholars agree, and how far we are from understanding him."[61]
Origin
Loki's origins and role in Norse mythology have been much debated by scholars. In 1835,
Identification with Lóðurr
A popular theory proposed by a variety of scholars is that
Binding
The scholar John Lindow highlights the recurring pattern of the bound monster in Norse mythology as being particularly associated to Loki. Loki and his three children by Angrboda were all bound in some way, and were all destined to break free at Ragnarok to wreak havoc on the world. He suggests a borrowed element from the traditions of the Caucasus region, and identifies a mythological parallel with the "Christian legend of the bound Antichrist awaiting the Last Judgment".[64]
Modern popular culture
In the 19th century, Loki was depicted in a variety of ways, some strongly at odds with others. According to Stefan Arvidssen, "the conception of Loki varied during the nineteenth century. Sometimes he was presented as a dark-haired Semitic fifth columnist among the Nordic Aesir, but sometimes he was described as a Nordic Prometheus, a heroic bearer of culture".[65]
Loki appears in
In 2008, five
Loki appears in Marvel Comics and in the Marvel Cinematic Universe, played by Tom Hiddleston, as a villain (or antihero) who consistently comes into conflict with the superhero Thor, his adopted brother and archenemy.[68]
Loki is a central character in
See also
References
- .
- ^ Simek (2007), p. 195.
- .
- ^ Simek (2007), p. 197.
- ^ Simek (2007), p. 166.
- ^ Larrington (1999), p. 8.
- ^ Larrington (1999), p. 10.
- ^ Larrington (1999), p. 11.
- ^ Larrington (1999), pp. 84–85.
- ^ Larrington (1999), p. 85.
- ^ a b Larrington (1999), p. 86.
- ^ Larrington (1999), p. 87.
- ^ Larrington (1999), pp. 87–88.
- ^ Larrington (1999), pp. 88–89.
- ^ Larrington (1999), p. 89.
- ^ Larrington (1999), pp. 89–90.
- ^ Larrington (1999), pp. 90–91.
- ^ Larrington (1999), p. 91.
- ^ Larrington (1999), pp. 91–92.
- ^ Larrington (1999), pp. 91–93.
- ^ Larrington (1999), p. 94.
- ^ Larrington (1999), pp. 94–95.
- ^ Larrington (1999), p. 95.
- ^ Larrington (1999), pp. 95–96.
- ^ Larrington (1999), p. 97.
- ^ Larrington (1999), pp. 97–98.
- ^ Larrington (1999), p. 98.
- ^ Larrington (1999), p. 99.
- ^ a b Larrington (1999), p. 100.
- ^ Larrington (1999), p. 101.
- ^ a b Larrington (1999), p. 151.
- ^ Larrington (1999), pp. 151–152.
- ^ a b Larrington (1999), p. 152.
- ^ Larrington (1999), pp. 152–153.
- ^ Larrington (1999), p. 245.
- ^ Larrington (1999), p. 258.
- ^ Larrington (1999), p. 296.
- ^ Bellows (1936), p. 245.
- ^ Thorpe (1907), pp. 96–97.
- ^ Faulkes (1995), p. 21.
- ^ Faulkes (1995), pp. 26–27.
- ^ Faulkes (1995), p. 29.
- ^ Faulkes (1995), p. 35.
- ^ a b Faulkes (1995), p. 36.
- ^ Faulkes (1995), pp. 37–38.
- ^ Faulkes (1995), pp. 38–40.
- ^ Faulkes (1995), p. 40.
- ^ Faulkes (1995), pp. 40–41.
- ^ Faulkes (1995), pp. 41–42.
- ^ Faulkes (1995), pp. 42–44.
- ^ Faulkes (1995), pp. 44–45.
- ^ Faulkes (1995), pp. 45–46.
- ^ Dickins (1915), p. 26.
- ^ a b Dickins (1915), p. 27.
- ^ a b Madsen (1990), p. 180.
- ^ Orchard (1997), p. 105.
- ^ Calverley (1899), p. 218.
- ^ Orchard (1997), p. 13.
- ^ Olrik, Axel (1909). "Loki in younger tradition". Særtryk Af Danske Studier. Translated by Anker Eli.
- ^ Hirschfeld (1889), pp. 30–31.
- ^ Turville-Petre (1964), p. 324.
- ^ von Schnurbein (2000), pp. 112–113.
- ^ Þorgeirsson, Haukur (2011). "Lokrur, Lóðurr and late evidence" (PDF). RMN Newsletter. 2: 37–40.
- ^ Lindow (2001), pp. 82–83.
- ^ Arvidsson (2006), p. 154.
- ISBN 978-0815317852.
- Science Daily. 2008-07-24. Retrieved 2008-07-25.
- ISBN 978-1441135421.
- ^ Hill, Mark (2005). Neil Gaiman's American Gods: An Outsider's Critique of American Culture (Thesis). University of New Orleans.
- ^ Cetiner-Oktem, Zuleyha (2008). "The Sandman as a Neomedieval Text". ImageTexT: Interdisciplinary Comics Studies. 4 (1). Retrieved 1 April 2013.
Cited sources
- Arvidsson, Stefan (2006). Aryan Idols: Indo-European Mythology as Ideology and Science. University of Chicago Press.
- Bellows, Henry Adams (1936). The Poetic Edda: Translated from the Icelandic with an Introduction and Notes. Princeton University Press/American Scandinavian Foundation.
- Calverley, William Slater (1899). Notes on the Early Sculptured Cross: Shrines in Monuments in the Present Diocese of Carlisle. T. Wilson.
- Dickins, Bruce (1915). Runic and Heroic Poems of the Old Teutonic Peoples. Cambridge University Press.
- Faulkes, Anthony (Trans.) (1995). Edda. ISBN 0-460-87616-3.
- Larrington, Carolyne (Trans.) (1999). The Poetic Edda. ISBN 0-19-283946-2.
- ISBN 0-19-515382-0.
- Madsen, Hans Jørgen (1990). "The god Loki from Snaptun". Oldtidens Ansigt: Faces of the Past. Det kongelige Nordiske Oldskriftselskab. ISBN 87-7468-274-1.
- Hirschfeld, Max (1889). Untersuchungen zur Lokasenna. Acta Germanica 1.1 (in German). Berlin: Mayer & Müller. p. 1.
Lokka.
- ISBN 0-304-34520-2.
- JSTOR 3176617.
- ISBN 978-0-85991-513-7.
- Thorpe, Benjamin (1907). The Elder Edda of Saemund Sigfusson. Norrœna Society.
- Turville-Petre, E. O. G. (1964). Myth and Religion of the North: The Religion of Ancient Scandinavia. Holt, Rinehart and Winston.
External links
- MyNDIR (My Norse Digital Image Repository) Illustrations of Loki from manuscripts and early print books.