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Freyja and the Brísingamen
Loki approached Brísingamen in seal form, but Heimdall followed in the same guise and fought him on Vágasker. Heimdall recognised Loki, stopped the theft, and returned Freyja’s necklace, while related accounts connect the ornament with Hâma in Beowulf and with Loki’s later deception. Heimdall Reclaims Brísingamen Loki slid towards Brísingamen on the sea rock Vágasker, also called Singasteinn, the ornament rock. The necklace lay there glittering above Ægir’s realm. Freyja had worn it while seeking Svipdag and finding him beneath the waves. She and the necklace had remained for a time in the sea, which gave Brísingamen the epithet fagrt hafnýra, “the fair kidney of the sea”. Its light over the water also explains Freyja’s name Mardöll, “the one diffusing a glimmering in the sea”. Loki took the shape of a seal. A seal climbing onto the skerry would cause no suspicion. He moved towards the necklace, but another seal came after him. Heimdall had seen the attempt and assumed the same shape. The two fought on Vágasker. Their disguises could not conceal their eyes, and Heimdall recognised the cunning descendant of Farbauti. Loki withdrew without completing his theft. Heimdall recovered Brísingamen and returned it to Freyja. Other accounts preserve related versions. In the saga of Olaf Tryggvason, Loki entered Freyja’s locked bower as a fly, found a minute opening beneath the roof, then bit her cheek after changing into a flea. When she turned, he resumed his own shape and unclasped the necklace. The saga names the smiths Alfrig, Dvalin, Berling and Grer, and says that Loki acted after telling Odin how Freyja had obtained it. In Beowulf, Heimdall appears as Hâma and brings Brosingamene to Asgard. The poem calls it the finest ornament under heaven. Hâma later falls into Eormenric’s snares. This has been compared with Saxo’s traps for Liserus, identified with Heimdall, and Hadding. Source note: Primary text: the ancient sources. Corpus check: Teutonic Mythology: Gods and Goddesses of the Northland. Freyja Teaches Seiðr Freyja taught seiðr to the Æsir. She was Njörðr’s daughter and a blótgyðja, a priestess of sacrifices. The Ynglingasaga says that she was the first to teach the practice to the Æsir, as it had been customary among the Vanir. This account presents her teaching as the introduction of sorcery among the gods. Another source describes Freyja as the first to practise sorcery in Ásgarðr. It also connects the spread of these arts with Gulveig-Heið, and names Aurboda among the giantesses who attended Freyja. Óðinn learned seiðr from Freyja and became its supreme master. The Ynglingasaga places this statement within a longer account of his powers. Óðinn could change his shape. His body could lie as if asleep or dead while he appeared as a bird, an animal, a fish, or a serpent. In that form, he could travel to distant lands in a single moment, for his own errands or those of other people. He could also use words to put out a fire and calm the sea. The account distinguishes these powers from the practice of seiðr while describing them together. Freyja could also appear in bird form. She chose half of the slain warriors each day and received them in Fólkvangr. Later accounts mention völur, or seeresses, and seiðmenn, male sorcerers. A passage in Hyndluljóð traces völur to Viðólfr, vitkar to Vilmeiðr, and seiðberendr to Svarthöfði. Freyja Teaches Seiðr. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Price, The Viking Way. Freyja Threatens Hyndla Freyja rode through the night on Battle-hog, a boar with golden bristles made by the dwarfs Dain and Nabbi. Óttar, her protégé, was disguised as the boar. He needed knowledge of his ancestry to defend his claim to an inheritance against Angantyr. Freyja brought him to the giantess Hyndla and asked her to recount the lineages of princes descended from the gods. Freyja called Hyndla her sister and tried to persuade her to help. Hyndla answered with insults and accused Freyja of taking Óttar on the road to Valhall. Freyja denied this and praised Battle-hog. Hyndla suggested that one of her wolves should race beside the boar. Freyja replied that her excellent steed should not be overloaded. She then urged Hyndla to sit with her and discuss the ancestry Óttar needed. Hyndla settled down and recounted Óttar’s ancestors, but refused to ride with Freyja to Valhall. The poem turns briefly to another prophecy before returning to the conversation. Freyja asks for memory-ale, so that Óttar can remember the words spoken and repeat them on the third morning, when he and Angantyr compare their lineages. Hyndla refuses. She says that she wants to sleep and that Freyja will get little from her. Freyja threatens to surround Hyndla’s dwelling with fire from the troll-woman, leaving her no escape. Hyndla sees fire burning and the earth aflame. She asks that the beer placed in Óttar’s hand be mixed with much poison, so that it will bring him misfortune. Freyja rejects the curse and says that it will have no effect. She prays that the gods will aid Óttar and declares that he will drink precious liquor. The ale gives him what he needs to remember the genealogical account and support his claim against Angantyr. Source note: Primary text: the ancient sources.
Alma-Tadema's Rome: Marble, Flowers and Invention
Sir Lawrence Alma-Tadema reconstructed ancient Roman life by combining archaeological discoveries with painted architectural settings. His compositions merged physical evidence from Pompeian excavations with imaginative visual arrangements, creating detailed scenes of classical antiquity for Victorian audiences. Archaeological Discoveries and Roman Genre Painting Sir Lawrence Alma-Tadema was born in Dronrijp in 1836 and trained as a painter before moving to England in 1870. He initially depicted medieval and Egyptian history, but shifted his artistic attention to classical antiquity following a honeymoon in Pompeii in 1863. During the mid-to-late 1860s, British painters developed a strong interest in scenes of daily Roman life. This movement coincided with systematic excavations at Pompeii led by Giuseppe Fiorelli. Fiorelli instituted survey methods and published maps dividing the town into regiones and insulae. He also opened an on-site museum. These efforts allowed artists to observe Roman social spaces within documented physical contexts. Alma-Tadema drew direct inspiration from literary texts and historical scholarship. His 1867 painting Glaucus and Nydia took its subject directly from Edward Bulwer-Lytton's novel The Last Days of Pompeii. The artist combined archaeological findings with social history to make the ancient past familiar to nineteenth-century viewers. His career in London expanded through portrayals of Roman subjects as well as Greek and Egyptian themes that demonstrated antiquarian knowledge. In addition to easel pictures, Alma-Tadema designed stage settings, including scenery for Sir Henry Irving's 1901 production of Coriolanus at the Lyceum Theatre in London. Recreating Pompeian Ceremonies and Interiors In his 1870 canvas The Vintage Festival, Alma-Tadema depicted a Roman religious rite dedicated to the god of wine. A priestess adorned with ivy leaves and grapes leads a formal procession through a painted domestic interior. Worshippers follow her while playing the tibia and tympana, while attendants carry a liknon containing vintage grapes. In the background of the composition, additional figures dance with tympana. This arrangement references the Bacchanalian rites recorded by the historian Livy, whose writings detailed the public prohibition of Bacchic worship in 186 BCE. The setting of The Vintage Festival contains specific Pompeian markers. A floor inscription on the far left names Marcus Holconius Rufus, a public official known from historical inscriptions and statues. By placing the ceremony inside a private residence, Alma-Tadema established a distinct local setting for the ritual. However, he also introduced elements from other locations. A background statue represents the Prima Porta Augustus, which was discovered in 1863 at Livia's villa outside Rome. Alma-Tadema brought together items from disparate geographical origins to build elaborate visual settings. Alma-Tadema - The Roses of Heliogabalus. Public domain; source: Wikimedia Commons. Inventive Alteration of Classical Artefacts A prominent component of The Vintage Festival is a painted wall panel depicting Hercules and Queen Omphale. The composition derives from a fresco uncovered in the House of Marcus Lucretius at Pompeii, now preserved in the Naples Archaeological Museum. In the original ancient fragment, the background is blue. Alma-Tadema modified the scene by changing the background colour to red and adding extra figures. He also painted white wings onto a small cupid hovering near Hercules. In another canvas, titled A Juggler, he rendered the same subject against a green background. The Hercules and Omphale panel occupies a central position within the painted interior of The Vintage Festival. The narrative portrays Hercules wearing women's clothes and spinning wool as punishment for the murder of Iphitus, while Omphale holds his lion skin and club. This reversal of traditional gender roles offers a cautionary message regarding Bacchic excesses. Alma-Tadema placed this modified fresco in pristine condition, presenting an immaculate interior that differed from damaged archaeological fragments. The artist used such altered artefacts as authenticating markers within invented compositions. Perspective and Surface Detail in A Coign of Vantage Alma-Tadema's 1895 oil painting A Coign of Vantage demonstrates his technical execution of spatial depth and material textures. The canvas measures 64.2 centimetres high by 45 centimetres wide. It depicts three Roman women observing the return of galleys from a high marble ledge. The composition creates a clear sense of vertical elevation, contrasting the figures in the foreground with the distant sea far below. Warm sunlight falls across the architectural structure, illuminating the various elements of the scene. The artist paid close attention to surface details throughout A Coign of Vantage. He rendered the woven fabric of the women's clothing alongside the smooth grain of the marble ledge. He also depicted the metallic surface of a sculpted bronze beast with detailed brushwork. The complex perspective connects the elevated viewpoint directly to the sea below. Through careful handling of light and geometry, Alma-Tadema constructed a quiet moment of observation set against Mediterranean scenery. Architectural and Natural Murals of Roman Villas Archaeological evidence from ancient Roman villas reveals how Roman painters used wall surfaces to construct spatial illusions. At the villa of Boscoreale, located one mile from Pompeii and excavated in 1900, a bedroom preserved architectural wall paintings created shortly before the eruption of Mount Vesuvius in 79 CE. Red marble columns adorned with golden acanthus leaves rise from a marble base toward an entablature. The painted architecture incorporates unified perspective and directional cast shadows that match the actual window light inside the room. These Roman wall decorations ranged from urban architecture to natural environments. While Boscoreale featured painted portals alongside altars and granary towers, the subterranean room at the Villa of Livia at Prima Porta presented a continuous garden view without structural framing. Executed around ten years after the Boscoreale murals, the Prima Porta paintings portray pomegranates, laurels, oleanders, and cypresses behind a low stone wall. Blackbirds and jays move among the foliage alongside partridges. These ancient murals provided visual models that nineteenth-century artists like Alma-Tadema studied when visualising Roman interiors.
Odysseus and the Winds of Aeolus
Odysseus devised a wooden horse to enter Troy after the Greeks failed to capture the city by force. Greek warriors hid inside while the army sailed away, and the Trojans brought the horse within their walls before celebrating their supposed victory. Odysseus Builds the Trojan Horse Odysseus proposed a new stratagem after the Greeks had failed to take Troy by force. He told the Greeks to build an enormous hollow horse of wood and conceal their best warriors inside it. Epeios, an architect and skilled worker in wood, built the horse from timber felled on Mount Ida. It was hollow within and had an opening at its side. Odysseus persuaded the chieftains to enter, although the men understood the danger. Neoptolemus, the son of Achilles, was the only one described as free from terror. The remaining Greeks were to burn their tents, board their ships, and appear to sail away. They would hide beyond Tenedos, or behind the nearest island, where the Trojans could not see them. A Greek whom the Trojans did not know was left near the deserted camp. The plan depended on the Trojans finding the horse after the army had withdrawn and believing that the war was over. They discovered the wooden horse and brought it through the city gates. One account says that they took it as a divine gift. The Trojans then spent the day celebrating. When night came, the hidden warriors emerged from the horse. They reached the sentries and opened the gates for the Greek army, which had quietly returned from its hiding place. The Greeks entered Troy and sacked the city. After the fall of Troy, Odysseus and his men boarded their ships and sailed towards Ithaca. A storm sent by Poseidon at Athena's request drove them off course, beginning their long wanderings. Source note: Primary text: Homer, Odyssey. Corpus check: The Library of Greek Mythology (Oxford World's Classics); Greek Myths & Tales. Poseidon Curses Odysseus Odysseus and his companions blinded Polyphemus with a sharpened club after heating its point in the fire. They had prepared the weapon inside the Cyclops’s cave. When Polyphemus cried out to the neighbouring Cyclopes, they came and asked who was hurting him. He answered, “Nobody.” Believing that no one was attacking him, they went away. When the flocks left the cave for pasture, Polyphemus opened the entrance and felt the sheep as they passed. Odysseus tied three rams together, hid beneath the largest, and left with the flock. He then freed his companions from beneath the animals and drove the sheep to the ships. As the ship moved away, he called back to Polyphemus and revealed his name. He said that if any man asked who had blinded him, the Cyclops should answer that it was Odysseus, son of Laërtes, whose home was in Ithaca. Polyphemus remembered that a prophet named Telemos, son of Eurymos, had foretold that Odysseus would blind him. Odysseus’s companions urged him to stop provoking the Cyclops. They had already seen Polyphemus throw a rock into the sea, bringing the ship back towards the land, and feared that another stone would destroy them. Odysseus ignored their warning and continued to shout at Polyphemus. Polyphemus raised his hands to the heavens and prayed to Poseidon, claiming that the god was his father. He asked that Odysseus never reach Ithaca. If Odysseus was destined to return, Polyphemus asked that he arrive late, after suffering many troubles, losing all his companions, travelling on another man’s ship, and finding grief in his house. Poseidon heard the prayer. Polyphemus then lifted a much larger rock, swung it round, and hurled it with all his strength. It fell near the ship’s steering-oar. The sea surged when the stone struck the water, and its wake drove the ship onward. Poseidon Curses Odysseus. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: Homer, Odyssey. Corpus check: The Library of Greek Mythology (Oxford World's Classics); Greek Myths & Tales. Aeolus Gives Odysseus the Winds At Aeolus's island, Odysseus and his companions were received as guests. Zeus had appointed Aeolus to control the winds, allowing him to calm them or send them forth. When Odysseus prepared to leave, Aeolus placed the winds that could hinder or endanger the voyage inside a leather bag. He fastened it with a silver string and arranged for favourable winds to carry the ships towards their homeland. The voyage went well. For nine days, Odysseus kept watch and held the steering rope, refusing to give it to another man. As they drew close to Ithaca, he could see smoke rising from the town. Exhausted from constant effort, he fell asleep. His companions looked at the sealed bag and decided that it must contain gold, silver, or other treasures that Aeolus had given their commander. They believed Odysseus had received a richer reward than they had, although they had shared the same journey. Their suspicion overcame their judgement. They untied the bag, and the imprisoned winds burst out. The ships were swept away from their course and carried back across the sea towards Aeolus's island. Odysseus then returned to Aeolus and asked for help and a favourable wind. Aeolus refused him. He said that he could not aid a man whom the gods were opposing, and that he could not save someone against their will. The ships therefore left the island again without his assistance. Source note: Primary text: Homer, Odyssey. Corpus check: The Library of Greek Mythology (Oxford World's Classics); Greek Myths & Tales.





