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The Elven (The Saga of the Elven Book 1)

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Dumézil, Georges (1973). Gods of the Ancient Northmen. University of California Press. p. 3. ISBN 978-0-520-02044-3. Tolley, Clive (2009). Shamanism in Norse Myth and Magic. Folklore Fellows' Communications. Helsinki: Academia Scientiarum Fennica. pp.296–297, 2 volumes. {{ cite book}}: CS1 maint: postscript ( link) Viewing elves as being more or less like people and more or less outside Christian cosmology. [17] The Icelanders who copied the Poetic Edda did not explicitly try to integrate elves into Christian thought. Likewise, the early modern Scottish people who confessed to encountering elves seem not to have thought of themselves as having dealings with the Devil. Nineteenth-century Icelandic folklore about elves mostly presents them as a human agricultural community parallel to the visible human community, which may or may not be Christian. [18] [19] It is possible that stories were sometimes told from this perspective as a political act, to subvert the dominance of the Church. [20] In English-language material: in the Royal Prayer Book from c. 900, elf appears as a gloss for "Satan". [10] In the late-fourteenth-century Wife of Bath's Tale, Geoffrey Chaucer equates male elves with incubi (demons which rape sleeping women). [11] In the early modern Scottish witchcraft trials, witnesses' descriptions of encounters with elves were often interpreted by prosecutors as encounters with the Devil. [12]

The name Inwe or Ingwë (in the first draft Ing), given by Tolkien to the eldest of the elves and his clan, [T 5] is similar to the name found in Norse mythology as that of the god Ingwi-Freyr, a god who is gifted the elf-world Álfheimr. Terry Gunnell finds the relationship between beautiful ships and the Elves reminiscent of the god Njörðr and the god Freyr's ship Skíðblaðnir. [19] He also retains the usage of the French derived term "fairy" for the same creatures. [20] Tolkien, a philologist, knew of the many seemingly contradictory traditions about elves. The Old English Beowulf-poet spoke of the strange eotenas ond ylfe ond orcnéas, " ettens [giants] and elves and demon-corpses", [2] a grouping which Shippey calls "a very stern view of all non-human and un-Christian species". [5] The Middle English Sir Gawain meets a green axe-wielding giant, an aluisch mon ("elvish man", translated by Shippey as "uncanny creature"). [2] Christian sources from Iceland knew and disapproved of the tradition of offering sacrifices to the elves, álfa-blót. [2] Elf-shot, associated with " elf arrows", neolithic flint arrowheads sometimes used as amulets, [11] was one of the hints Tolkien used to create his Elves. [2] Tolkien, J. R. R. (1984). Christopher Tolkien (ed.). The Book of Lost Tales. Vol.1. Boston: Houghton Mifflin. ISBN 0-395-35439-0.

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Further information: Elf §Proper names Beowulf 's eotenas [ond] ylfe [ond] orcneas, "ogres [and] elves [and] devil-corpses", inspiring Tolkien to create orcs, elves, and other races In The Lord of the Rings Tolkien pretends to be merely the translator of Bilbo and Frodo's memoirs, collectively known as the Red Book of Westmarch. He says that those names and terms that appear in English are meant to be his purported translations from the Common Speech. [T 8] The fantasy genre in the twentieth century grew out of nineteenth-century Romanticism, in which nineteenth-century scholars such as Andrew Lang and the Grimm brothers collected fairy stories from folklore and in some cases retold them freely. [147] 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. [97] Burns, Marjorie (2005). Perilous Realms: Celtic and Norse in Tolkien's Middle-earth. University of Toronto Press. p.23. ISBN 978-0-8020-3806-7.

Simek, Rudolf; Hall, Angela (trans.) (2007). Dictionary of Northern Mythology. D.S. Brewer. pp.7–8, 73–74. ISBN 978-0-85991-513-7. Hall, Alaric (2006). "Elves on the Brain: Chaucer, Old English and Elvish" (PDF). Anglia: Zeitschrift für Englische Philologie. 124 (2): 225–243. doi: 10.1515/ANGL.2006.225. S2CID 161779788. a b Tangherlini, Timothy R. (1995). "From Trolls to Turks: Continuity and Change in Danish Legend Tradition". Scandinavian Studies. 67 (1): 32–62. JSTOR 40919729. ; cf. Ingwersen (1995), pp.78–79, 81. Grattan, J. H. G.; Singer, Charles (1952), Anglo-Saxon Magic and Medicine Illustrated Specially from the Semi-Pagan Text 'Lacnunga ', Publications of the Wellcome Historical Medical Museum, New Series, 3, London: Oxford University Press, frontispiece.Jakobsson (2006); Jakobsson (2015); Shippey (2005); Hall (2007), pp.16–17, 230–231; Gunnell (2007).

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