#faro a colon

[mapsontheweb]

The Voyages of Erik the Red and Leif Erikson in the 9th-10th centuries.

During the 9th century, the Vikings colonized Shetlands, the Faroes and Iceland. In the 10th century Erik the Red founded two Viking settlements in southern Greenland. His son Leif Eriksson is said to have landed on the island of Newfoundland around the year 1000.

by @LegendesCarto

[foibles-fables]

   Something about the Horizon games that feels like it should be a major theme, and almost it but isn't quite "reached" is the concept of indigeneity as an antithesis to the ideology that ended the world (over and over) & created the villain of all 3 games: Faro/Far Zenith/all the silicon valley Musk-esque colonizer tech billionaire corpos who only see the Earth/the land as as a rock to vampirically leech for resources for their own gain.

   The antithesis for this, and the reason why the "primitive tribals" will win over that "advanced" ideology & Nemesis is because they are indigenous and view the Earth as a home, their home worth fighting for, not something to extract for resources before ditching it and living it to die.

   And it feels like the end of the 2nd game moves a bit towards that theme, with the protagonist and other major characters developing slowly towards that ideal as a (tribal) group, so the third game, with all of the world's tribes banding together, should really hammer this theme in as the final thesis. At least it should, it really should.

   Also, on a related note, I'd love to see at least 2 things/missions happen in the 3rd game:

   Since the an early version of the  APOLLO database was obtained, I hope that GAIA has read through much of it and learning about the Old World, specifically how many tribal indigenous people existed and how they fought to keep the Earth safe as colonization ravaged the climate and caused the crises. How, even though datapoints in the metropole praised tech billionaires & trillionaire Ted Faro for the "Claw Back", they only "saved" the climate (for only a few decades) to profit off of it, and in the end this same thing led to  Zero Day/the Apocalypse since their voracious hunger & disrespect of the earth & worship of money continued.

   GAIA reading through these bits if history, and especially pondering on the fact that so much indigenous knowledge was destroyed before it could ever be stored in the APOLLO archive, and gaining a newfound appreciation for tribal cultures would be great to see. Sylens' reaction would be funny too, since his character development has only just barely started and seeing the super intelligent AI praising the "superstitious primitives" he looks down would irk him and his Zenith/Faro-like superiority complex at first.

    Anyways, imagine if one of the early missions is based off of this, and GAIA acts a bit like a mom and subtly pushes Aloy to return to the Sacred Lands and reconnect with the Nora tribe. GAIA can use the pretext of wanting to Aloy repair the Cradle facility enough to communicate directly with the Nora, and Aloy can go with Zo can go talk to Varl's mother Sona.

   As a protag, Aloy is disconnected from her tribe and without Varl there's like no Nora rep, and even though the second game hints towards some development, Aloy ironically has some of Sylens' tribal superiority attitude, so it'd be a great opportunity for some character development and the theme of indigeneity being touched on as she retreads old ground.

   Even though GAIA Prime and its data blew up and all, but it'd be cool if in GAIA's last transmission to the Nora Cradle facility she instinctively stored some memories that Aloy can restore of GAIA watching over the Nora over the centuries leaving the Cradle and building their civilization, and also some recordings of GAIA's later conversations with Elisabet that did not make it into the root kernel copy Aloy rebooted her from.

    And after going through the archives and memory, GAIA looking at the Nora ideology and how they kept close to respecting of the land that they worshipped could be used to nor how the Nora's tribal culture is analogous to real world tribal cultures. GAIA should recognize that ideology as valuable in the fight to protect Mother Earth, after all, themes and all that. She could, speaking through the Cradle door, ask the High Matriarchs and the rest of the tribe to help her rebuild her facilities in the area in the absence of machines that initially built it, like a Nora maintenance crew.

   The 2nd main mission I'd love to see would probably play off the 1st, but while Aloy is reconnecting with her tribe, GAIA has a task for her to head further up north, out of range of the signal towers of Regional Command Center, into the Cut so she could make contact with CYAN.

   It'd be the first time since rebooting GAIA that Aloy and Zo wouldn't be able to talk to her, and Sona could offer to petition for a Seeker's mark to join their crew, and add some non-Aloy Nora rep on the team, while they head north, which GAIA thinks is a good idea.

   Besides just wanting to contact CYAN, even though the command center that MINERVA bunkered in has pretty decent range, it's not infinite, so GAIA wants to ask CYAN to connect her telecoms network to hers to increase her reach, which would probably be a long-term goal of Horizon 3 if we're going global to all the tribes to fight Nemesis.

   Obviously, Aloy would have to appear in person & give CYAN an encryption key & assure them that it's really GAIA trying to communicate & not HEPHAESTUS trying to hack them again. But after that it'd be cool to have CYAN on the team.

   Just those 2 missions would already take the player into so many different places, and there's so many more people would love to see, like actually seeing Ban-Ur, the Banjo homeland instead of just the Cut leading to it (we gotta check back in the Banuk, their culture is so cool), and also the Claim (Oseyan homeland) west of Ban-Ur, and the Savage East because apparently there's a bunch of tribes out East of the Sacred Lands that we hear little about. And that's not even mention going to the Quen territory, and also possibly going to South America & Africa and see what the tribes there are like, since if Aloy's mission is to gather all the tribes in the world to fight Nemesis, it should really feel global.

   They should probably do it like how Burning Shores was added, with most of the in-between area left blank and a flying/riding cutscene to connect the chunks of playable territory, or else the game size would get so fucking gigantic lmao. As long as we get to explore whole new areas and travel with our companions, I'm good.

You've pretty much said it all here re: the core conflict of the series! You've nailed both the thesis and antithesis--and also how it hasn't quite DUG INTO that theme yet.

This is one of the reasons why I lament the Zeniths being brought in as a game two baddie instead of the series culmination baddie. I just...still don't jive with the concept of Nemesis and I think being faced with the Zeniths themselves would've been a more thematic way to approach the colonizer vs. indegeneity concept. I also thought we'd be getting a LOT more about the Clawback in HFW, so...maybe we can hope for more in H3?

I absolutely believe that we'll be going to the Sacred Land in H3! However, I'm not so confident it'll have anything to do with GAIA or ELEUTHIA-9--I think we'll be going that way to (re)visit Metallurgic, as it's one of the companies named in Londra's data in BS. Plus to see Sona, as you said! We already know Zo is heading there herself. But your quest ideas sound AWESOME, and I'm truly hoping we do see Ban-Ur and The Claim this time around. It'll be interesting to see if/how they handle CYAN, since, well, DLC content. Plus she already rejected GAIA's friend request in HFW, so. Lol. I miss her too.

I don't think the rest of the world will be part of H3's narrative scope--but I do think it's prime for some rich spin-off material, which I truly hope we get!!! Thanks for sharing your thoughts, nonny!!! Keep 'em coming!!!

[last-night-is-a-blur]

CBS Ghosts hc

The area where Thorfinn was confined to in death was only occasionally occupied by the Lenape before the white colonizers arrived, since Lenape were only semi-sedentary, and moved between their village and seasonal camps every year, as well as relocating every one or two decades, to avoid overtaxing the natural resources.

Between Thor's and Sas' deaths, only a single person became a ghost within the area Thorfinn was confined to. That person got sucked off after a while.

It took Thorfinn A LONG time to get used to the Lenape allowing men to perform shamanic roles, because to him they were too similar to seiðr, a type of magic which in Norse culture it was considered very unmanly. He knew male Finns and Odin practice seiðr, but Odin was Odin, so he was an exception, and he had always found it wrong when a male Finn preformed seiðr.

Thorfinn would watch people teach new words to Lenape babies while learning the Lenape language.

Thorfinn wasn't too impressed by Sas when he was alive. Not because he wasn't a warrior, but because he was too much of a dreamer, instead of a doer and not assertive enough. Watching him pine after Chiki without making a move was infuriating.

When Sas died, thorfinn tried to make a man out of him and tech him things he wished he could have taught Bjorn. It didn't work. Partially because they are ghosts, so they can’t do a lot of manly activities, partially because Sas wasn't on board.

Despite not wanting to adopt a Viking mentality, sas was fascinated by Norse culture and mythology, and eagerly listened to asked thorfinn about his people, as well as other places he had been to.

Thorfinn had been to Constantinople ( now Istanbul), East Europe, Greenland and Ireland, the British isles and the Faroe Islands before travelling to America.

Thorfinn was actually excited about seeing Sas try his hand as a a storyteller. 

[sarahlizziewrites]

Intro/pinned post

Hello, everyone. Sarah here. This is a blog nominally for writing, but realistically for shitposting with smatterings of fandom.

Sarah - she/her/he/him - genderfluid - 30s - Scotland

Likes:

Fantasy, and within that, romance, slice-of-life and adventure. My WIPs range from sword-and-sorcery to magical realism and gothic horror. Somehow all of these WIPs include friends-to-lovers. Weird.

Historical fiction. I'm a consumer of period drama, a researcher of historical costuming, and European history is one of my special interests.

Queer stories and characters, especially the kind I would have liked to have seen growing up <3

Critical Role, as well as an ever-shifting collection of fandoms, arranged like a detailed hierarchy of plushies in a pre-teen's bedroom. I'm sarahlizzie on AO3.

Mature content, some of which I post on my blog. If you're a minor, please consider your follow carefully.

Tag games/ask games! Or just infodump about your WIPs and OCs in my asks! I love you!

My WIPs:

Chrissie's of London - a psychedelic, high-drama adventure set in a magical version of 1920s London, starring a gregarious and irresponsible hotel owner, Silas Chrissie [character intro], his long-suffering accountant, Loretta Cramps [character intro], and his old friend, a French, shape-shifting felon called Jacques [character intro]. It's gay too because that's my brand, and it has portals to another world, monsters coming out of said portals, hotel rooftop fights, all that fun stuff. It's giving some Neil Gaiman, some Rivers of London, some Stranger Things.

The Adventures of Sitora Lux - This is an expanded and editorialized retelling of a former D&D character who I felt like didn't get a fair enough shout in the game. Sitora is a big lesbian Paladin-to-be who is still figuring stuff out as she attends an academy for training up future peacekeepers of the realm. A high fantasy coming-of-age/romance with some mystery and drama thrown in, spread over 5 books. Currently editing book 1, currently writing book 2. Have a character intro for Sitora! feat: lovely art from @rosieartsie.

I also use the tag 'Sitoraverse' for posting about the expanded world of Mithlonde

Grey-Sky Lark - my distraction project. Based on the mind-worm of 'Hebridean Vampire', I started writing a deeply introspective, totally first-person series of vignettes/short stories about my (unnamed) vampire protagonist as fate takes him on the winds and currents of history and the North Atlantic. The story starts in 9th century Faroe Islands as they are being colonized by the Norse and goes through to modern day. At the moment I'm working on the late-Victorian/Edwardian section where he is tasked with tracking down another vampire.

Brazen Sparrow - an age-of-sail romance, featuring a sapphic navy captain/pirate enemies-to-lovers storyline. Expect maps for this one!

Til Death Do Us Part - my NaNoWriMo 2023 project. A whodunnit set in 1937 featuring the groom being killed at his wedding. I use the tag 'crime fighting husbands' to refer to this and any possible sequels.

If any of these sound good to you, sign up for my taglist!

Currently Reading [Storygraph]:

Winter in Madrid by C.J. Sansom

Next up:

The Spirit Well by R.K. Ashwick

[autismmydearwatson]

For all he lacks as a writer I think Tim Zahn has a track record of writing women really well. Our star pupils:

Admiral Ar'alani: a star original of Zahns, a badass military leader, ruthless, intellectual, loyal to her country only, but just so good and kind, she even goes through a mini arc of overcoming racism. She is cool enough to stand on her own as a character but also functions as a valuable influence on thrawn himself. The only bitch in the Ascendancy who is allowed to serve cunt in white. Once prompted another military force to send out a medical unit so the opponent would kill them #war crimes. Returned in Treason to tell thrawn how disappointed she was. Also a trans lesbian what who said that

Thalias: a Zahn original. someone once said that she was an example of "traditional feminine values done correctly" and I'm inclined to agree. Wanted to babysit a child soldier while having no experience being a caregiver. In love with thrawn until she spent a day in a box with him and decided to be his sword and shield instead. Compassionate and also VERY manipulative and opportunistic and able to turn a situation to her advantage. Pulled a gun on the Patriarch??? Savage in her loyalty???? Your honor I'm a sucker for a dog motif character.

Padmé: I think the reason Zahn could write Padmé but not Anakin/Vader is because in order to write Padmé you have to know how to write Thrawn to some degree. Both thrawn and padmé are opportunistic, cunning, analytical, and they both have an infectious desire to solve problems that's eating them whole. Padmé has all of this and more in Alliances, added with a little bit of sick yearning for her husband. Flawless.

Karyn Faro: another Zahn original, oh faro the woman you are. Her boss lets her talk shit to his face. She once commanded the chimaera in a battle while thrawn was on the opposing ship. Assumed that Darth Vader was just sleeping behind his mask. Zahn had to have Thrawn promote her because he knew that she couldn't die in the Purgill Event of Season Four.

Arihnda Pryce: Arihnda. Arihnda. Arihnda. Manipulative gaslight gatekeep failgirl. Class traitor. Clawed her way to high society and kicked down her friends and family all the way up. Colonized her own world. Hates her boss but too scared of him to admit. Singlehandedly brought down the entire TIE Defender project. She sucks <3🙏

[smallsies]

various malevolent aus i'm brainrotting about;

costars john and arthur wherein malevolent is a low-budget tv show

parker and arthur are part of a research group trying to colonize mars. john is a stowaway alien on their ship

vaguely canon-compliant, arthur's post-faroe spiral and subsequent run-ins with parker

twitch streamers parker and arthur. john is a ghost in their apartment building

john, arthur, and parker are all involved in some. criminal activity. and they hate each other but work Incredibly Well together so they keep getting assigned to the same missions

[eyssant]

Exploring the Rich Tapestry of the Faroe Islands History, Culture, and Weather

Nestled in the North Atlantic Ocean between Norway, Iceland, and Scotland, the Faroe Islands constitute an archipelago of stunning natural beauty and captivating history. These remote islands, characterized by dramatic cliffs, lush green valleys, and picturesque villages, have a unique cultural heritage shaped by their Norse origins, rugged terrain, and maritime traditions. In this article, we delve into the fascinating history, vibrant culture, and ever-changing weather that define the Faroe Islands.

History:

The history of the Faroe Islands dates back over a millennium, with evidence of human settlement dating as far back as the 6th century AD. Originally inhabited by Gaelic monks, the islands were later colonized by Norse settlers from Norway in the 9th century. These settlers established a distinct Norse culture and language that still prevails today.

Throughout the centuries, the Faroe Islands were subject to various external influences, including domination by the Kingdom of Norway, followed by the Kalmar Union with Denmark in the 14th century. In the aftermath of the Protestant Reformation, the islands came under Danish control and remained so for several centuries.

In the 20th century, the Faroe Islands gradually gained greater autonomy within the Kingdom of Denmark, culminating in the establishment of Home Rule in 1948. Today, the Faroese people govern their internal affairs, including cultural and economic matters, while Denmark retains responsibility for foreign affairs and defense.

Culture:

The culture of the Faroe Islands is deeply rooted in Norse traditions, with a strong emphasis on community, storytelling, and the sea. The Faroese language, closely related to Icelandic and Old Norse, is the official language and serves as a symbol of cultural identity.

Music and dance play an integral role in Faroese culture, with traditional folk songs known as kvæði and chain dancing still practiced during festivals and celebrations. The islands also have a thriving contemporary music scene, with local bands gaining international recognition for their unique blend of traditional and modern influences.

Fishing has been a cornerstone of the Faroese economy and culture for centuries, shaping the way of life and providing sustenance to the islanders. The annual Grindadráp, or pilot whale hunt, is a controversial tradition that continues to divide opinions both locally and internationally, reflecting the complex relationship between tradition, sustainability, and modern values.

Despite its remote location, the Faroe Islands have embraced modern technology and innovation while maintaining a strong connection to their cultural heritage. This blend of tradition and progress is evident in everything from architecture and design to cuisine and literature, making the islands a dynamic and intriguing destination for visitors.

Weather:

The Faroe Islands' weather is characterized by its maritime climate, with mild winters, cool summers, and frequent precipitation throughout the year. The islands are often shrouded in mist and fog, lending an ethereal atmosphere to the rugged landscapes.

Due to their location in the North Atlantic, the Faroe Islands are subject to rapid weather changes, with sunny spells giving way to sudden squalls and shifting winds. This unpredictable weather adds to the island's allure but also presents challenges for residents and visitors alike, requiring preparedness and flexibility when exploring the outdoors.

Despite the ever-changing weather, the Faroe Islands offer a wealth of outdoor activities, from hiking and birdwatching to sea angling and kayaking. Each season brings its own unique charms, whether it's the vibrant colors of spring, the endless daylight of summer, or the dramatic storms of winter.

In conclusion, the Faroe Islands stand as a testament to the resilience of a people shaped by their environment, history, and cultural heritage. With its captivating landscapes, rich traditions, and dynamic climate, this remote archipelago continues to enchant and inspire all who venture to its shores.

[poems-from-around-the-world]

December Morning - Kim Simonsen - Faroe

Translator: Randi Ward (Faroese)

The shore is soaked; the stones are slippery with green algae. I gather a handful of red whelks from a fresh tidal pool. I kick a limpet loose. At first light, between seaweed and the tides of time, morning is set in motion: a tipping bucket, an opening gate, a bygone vision of black ships sailing upon the sea’s canopies of plankton.

The gloomy sunrise has ended up a bright morning. The house is quiet; everything waits and wonders. The flowers are all gone; the bulbs and rhubarb are at rest. Now that I’ve circled the sun for the forty-fourth time, I’m learning to live here. The lawn is dying. A red berry on a branch dangles in the wind.

The steady roar of the waves— the shore transformed each morning. Kelp that swayed on the seafloor last night is wracked up in heaps of tangled blades and dead stalks on the sand. Birds sit on a branch. Small brown slugs slip under drifting leaves. Green moss colonizes a tree trunk; yellow fungus works its way into the wounded bark. The dead grass reaches all the way up to my knees.

To know that everything is an other world, always an other world. The grit of frosty leaves sandpapers the street. I come back in with my eyes watering from the cold. Ice crystals sparkle from a thousand directions at once. The sun is setting on the children walking home; the very tracks of their treaded soles are loved. Heavy sleeves of wet snow hang from branches.

I haven’t seen a brown slug since last summer. I’m trying to find my voice here. Wishing not to grow older is really about not wanting to lose my childhood again— not wanting to lose anything else at all. To stand amid the rising tide and undulating landscape clinging to the sand, and the red and brown seaweed, trying to take it all in and with me, trying not to forget anything inside this crumbling house. The wake of caving memories hits like heavy surf— to know that everything is an other world, always an other world. Fingers, red and tingling. The slug eggs scattered throughout the yard lie in wait.

The soil is black. The withered grass is brown, matted and stiff with wintery glaze. The sun lowers its cold gaze. We wait without knowing what’s going to happen.

The house is empty during the day. Furious squalls blow in off the bay. Breakers rip seaweed up and sling it about the sand. You aren’t here. A solitary cat slinks into the fenced yard. It will be dark again soon. Each day ends more quickly than it begins. Gusts send sand and blades of grass swirling against the window. The cat has vanished.

Time etches itself in ripples and grooves on the grey sand. Few friendships last. Everything is as banal as this sand. It’s raining more and more here, and families aren’t what they used to be. That’s what the experts say. The dead fish that washed ashore is shriveling up in the sun.

The landscape is the same. Once again, I’ve returned with the feeling that I’m living in a time warp – like I’ve arrived twenty years too late or too early – as though I’m slowly falling all the while smiling to the passersby. To daydream about the cold on a December morning and know that I’ve lost everything here— that nothing is as I remember it, that here the world is a blurry photograph superimposed on another bleary image until all faces are shattered and distorted by time.

A starling flock lights above red and black currant bushes. You’re crying on the phone again. A land is a construct that has to be recreated each day; this goes for the state and the nation— but not the landscape. We wished we could disappear in each other’s eyes.

I move through the trollish gorge between all that was, all that might now be, and all that may or may not come to pass. There’s a strength in the people who choose to live here but also great sorrow. I’ve turned off my iPhone. The starlings have flown; the berry bushes are still.

[thedawningofthehour]

How many languages is Donnie/Galois fluent in at this point?

Hmm, that would kind of depend on what you consider 'fluent'. He's gotten pretty good with Greek, but he'd have trouble speaking it and wouldn't be able to hold a conversation. He can understand it when it's written out, and to a point when he hears it. He's like that with most Romance languages because Donnie knows Latin and studied Vulgar Latin as a kid, so he catches onto those pretty fast. (also-New York, they hear a lot of it) And West Germanic languages, because English is one of those and he's familiar with how the rules work. Greek is really far apart on that tree-though to be fair, he's studying more Hellenistic/Medieval Greek, since those are where Yokai dialects branched off, and Latin stole a bunch of shit from Greek, so it's probably not too terribly difficult. So basically-he can really only 'speak' English and ASL. Or TSL.

He's also learning Mandarin and Japanese, because a lot of Yokai speak that. (he learned some Japanese from Splinter and started studying it more seriously when he found out his dad was actually From Japan and didn't just copy a Japanese accent from someone, but he wasn't that good before he was kidnapped) And probably some other stuff, but this is where I'm hitting a snag.

I mention 'Yokai glyphs' in a previous chapter, which is the written language I figured the Yokai of the Hidden City would have formed and standardized as their Official Language-before the humans swept through and everyone just started speaking English. This pidgin or creole language would have been mostly comprised of the languages spoken by the major groups present-so like, Japanese and Mandarin were really common, because a lot of Yokai are from Japan and the parts of China where they speak that. Norse, like what Draxum probably spoke at a child, had relatively little influence because there were comparatively few speakers. (read: most Norse Yokai died) So in trying to decide what other languages would have been prominent, and thus what languages Draxum is having Galois study in order to understand the evolution of their language, I have to decide where there were large groups of Yokai who fled to the Hidden City en-masse. I've mentioned that there's a very large Indian population there, partially because most of them fled due to political unrest and fear of disease, not because humans were actively murdering them and burning their houses down. Considering how culturally diverse different regions of India are, I'd have to do some more research on where exactly these Yokai were and what language they would have spoken. And there's probably some other groups that I haven't even touched on in the fic, but it's all rotating in my brain like a microwave, don't worry.

That was...a really long answer that didn't even really answer your question, wasn't it? Pardon me. I'm really awful at languages, but I find the evolution of languages absolutely fascinating. Playing with the Yokai worldbuilding is so fun because there's a lot of blending with cultures that historically did not mix in our world, and they did so without that colonization bullshit. Draxum is a faun, which are from Greek mythology, who lived in the Faroe Islands with a bunch of Viking descendants and now he lives in New York's basement wearing a yukata. It's just-there's so many layers to that, how it all got there.

Oh, and Galois also speaks French. Because that's funny.

[banukai]

If I could erase my memory of any game so I could do it all over again it would be HZD. I remember going through the first bit being so damn curious about the state of the world and how it had gotten to where it was. Was it an alien plant that was colonized and lost contact with Earth, leaving the people to rebuild in tribal societies? Was it a war that wiped out civilization like in Adventure Time? Was it an alternate universe where machines just existed as fauna, like magic? I was so fucking eager to find out. Being able to sharpen and hone my theory as to what Zero Dawn was and what happened in the Time of Ashes was an experience out of a novel. And when it was all revealed at E-9/Faro HQ/GAIA Prime, if you had been paying attention, you'd have a hazy idea of what happened by then, but being able to see and hear the full truth of it all was horrifying and breathtaking. I desperately wish I could experience it fresh again. Its an experience Ill be chasing for the rest of my life for sure.

[zamairabjr]

Quebradillas Puerto Rico

Aguadas

Rincón

La playuela

El faro

Playa buye

Manatí

*SAN JUAN (cerró gordo, estatua de Cristobal Colon : cueva del indio, las cuevas, río tanama, pueblo isabela, pueblo playero rincón,cavo rojo, ponsy, playa piñones.

*San Juan : castillo San Felipe, playa la perla,Castillo de San Cristóbal cierran 5 pm .

*Ceiba : isla culebra en ferri o avioneta,

———————————————————————-

Puerto Rico

Juana Díaz (pueblo costero y sus montañas)

Pueblo de arrollo.

[hennycordones]

Solo ella ahí sentada con su vestido rojo. Vestido de @bellaquinceanera Fotografia @hennycordones_photography · · · #quinceañera #15años #quinceaños #xv #cumpleaños #sweet16 #fashion #15anos #misquince #hennycordones #hennycordones15años #hennycordonesquinceaneras #hennycordones #weddingphoto #hennycordonesfotografia #hennycordonesbodas #sesiondefotos #fotografodebodasrd #weddingphotographer #fotografopuntacana #weddinginspo #pickoftheday #marylandphotographer #wedding #fotografosantodomingo #fotógrafo #dominicano #fotógrafos #quinceañerainspiracion #vestidode15 #fiestade15años (en Faro A Colon, Santo Domingo, R.D.) https://www.instagram.com/p/Cp2WlNVu3nx/?igshid=NGJjMDIxMWI=

[imagenprimero]

¡Mar del Plata, la ciudad del sol y la diversión!

Mar del Plata es una ciudad costera ubicada en la provincia de Buenos Aires, Argentina. Conocida como la "perla del Atlántico", es el destino turístico más popular del país, y es fácil entender por qué. Con sus hermosas playas, su animada vida nocturna y sus atracciones turísticas, es el lugar perfecto para pasar unas vacaciones inolvidables.

Aquí te dejamos una lista de las atracciones más destacadas de Mar del Plata:

Playa Bristol: Es la playa principal de la ciudad, conocida por su amplitud y por su belleza natural. Es un lugar ideal para relajarse y disfrutar del sol, el mar y la brisa.

Calle Güemes: Es el lugar ideal para pasear y disfrutar de una gran variedad de opciones gastronómicas y de entretenimiento.

Paseo de la Costa: Es un lugar ideal para dar un paseo y disfrutar de las vistas al mar.

Faro de Punta Mogotes: Es un faro ubicado en una península, es posible subir y disfrutar de las vistas al mar desde allí.

Teatro Colon: Es un teatro de renombre, es posible realizar tours para conocer su historia y su arquitectura.

Zoo de la ciudad: Es un zoológico, es posible ver una gran variedad de animales.

En resumen, Mar del Plata es una ciudad llena de atracciones y diversión, con playas impresionantes, vida nocturna animada y una gran variedad de atracciones turísticas. ¡No pierdas la oportunidad de visitar esta hermosa ciudad!

[coolclaytony]

Headcanons for the other continents in the Horizon universe.

Africa

• As it once was, so it is again, Africa's geography, though notably lacking anything like the Sahara desert, does not readily allow for permanent settlement and so the majority of human cultures are nomadic clans.

• The majority language is Arabic, but to the north, a pidgin consisting of Mandarin is popular.

• The machines here are among the largest, many of them existing purely to fulfil the roles of Africa's extinct megafauna.

• The Clans are noticing an odd trend in the newer machines, with ape-like beasts that are exhibiting Intellect not unlike a human being.

Australia

• Australia is unique in that the single Cradle facility there was not sealed properly, resulting in the Faro Swarm destroying it. Thus, the place presently has no humans on it.

• It also notably lacks any remains of the Faro Swarm, meaning it was untouched durring HADES' reactivation.

• Due to a technical error that went undetected for a few months, DEMETER cloned and released a number of species into Australia it was not supposed to, giving the continent animal life seen nowhere else.

• The lack of humans here means that HEPHAESTUS has been infesting the continent with hunter-killers to discourage colonization and there are daemon towers everywhere.

Eurasia

• Rather than tribes, much of Eurasia is controlled by what we would recognize as feudal nation states.

• Mandarin Chinese is the most commonly spoken language in Eurasia, but English to the west and Arabic to the South (as well as pidgins of either) are also known.

• The presence of ancient nuclear facilities in the region has triggered massive outbreaks of cancer and subtle mutuation that incidentally has caused local biodiversity to expand rapidly. Two-headed rattle snakes are a common animal that serve as the insignia of one nation in what was formerly southern India.

• Much of Russia is too cold to be hospitable, even more so than Ban-Ur such that only machines "live" there, though the Nations have recently began mounting expeditions to raid the well preserved ruins.

• The "Guàiwù zhī nù", what the Nations call the Red Maddness, has greatly impacted international relations as each are blaming the other for angering the machines. Metaphorical, and sometimes literal, witchhunts have been staged all over the continent (one nation in particular has begun a strange policy of condemning and executing red-headed women) and at least one war of genocide is being waged.

• The remains of Faro robots are especially abundant across the landscape here and caused a massive upheaval when HADES woke them up for a few minutes before Aloy shut them down again. At least one nation was utterly destroyed in the chaos and another, which had before revered the Faro robots as dormant guardian spirits, finds themselves in a mass spiritual and existential crisis. The destruction and massive loss of life in the incident has also devastated economies and displaced millions across the continent.

• Now the weather is becoming unpredictable, deadly plants are choking the life out of coastal nations; and what's worse, reports are coming in from the untamed wilds of strange animals of unknown species and unprecedented size, spreading a plague that turns men to savage lunacy.

South America

• Spanish is the core language, but considering how easy it is for groups to become isolated here, it has branched off into multiple dialects that are barely intelligible with eachother and that's before English speaking northerners come in and influence the local cultures.

The humans of South America are all united under one kingdom, centered largely within Brazil. But this is mostly because...

• The humans here suffer under the machine menace, as before the Red Maddness, they had little in the way of martial tradition, only engaging in mock warfare over border disputes. When exiles of the southern Tenkath moved in shortly after, they saw an opportunity and taught the disparate tribes of South America how to fight in exchange for their fealty, forming an empire that would rival the Carja.

• Indeed this kingdom's warriors are formidable, when Hades awoke the Faro Swarm, the swarm suffered many more losses than the humans did that day. This victory has emboldened the kingdom's monarchs to plan for conquest.

[finrays]

So my Fan Speculation Engine might be dead in the water after the everything-explained-no-threads ending of Forbidden West...

But fortunately my AU Machine is NOT.

Here's one I've been discussing with the Spookmeister...

What do rich motherfuckers love better than anything else?

Flaunting how damn rich they are.

And how do you do that in a place where everything is taken care of by robots or automated, etc?

By proving that you still command humans.

Plus, you have a lot of uncertainty involved in the exploration and colonization of another planet, not to mention immortality treatments and gene therapies and stuff... human test subjects might be beneficial. Computer modeling is all well and good, but you wanna test that stuff before you use it on your fully important self, right?

And with everything in freefall and the world believing you're all dead, well... no one is gonna notice if you swipe a handful of Enduring Victory participants/wandering civilians off the surface before you skip town. Or crack a Zero Dawn facility open like an egg and take your pick of the minds inside. Or invade a private bunker and snatch its inhabitants. It's the Faro Plague! Shit happens. Too bad, so sad... what a tragic end for all those poor fucks.

Spooky and I call these unfortunate hypotheticals "Indentured Zeniths;" they've been "rescued," and to "pay off the debt" of being saved from Death-By-Faro-Plague, they're expected to serve. And it's both for the reasons discussed above, and also because "Look at me, we've got all these robots to tend to our every need, and I STILL can afford to have "hired help" that I can boss around, I am clearly superior to YOU."

By the time Nemesis destroys the colony, their numbers have dwindled; faulty immortality treatments, the harsh environment of any planets that might be hanging around in the freakin' binary star system that is Sirius, etc... what you wind up with is a grittier bunch of Zeniths, battered and broken, not quite the immortal, shiny bunch that the others are (I'm referring to them as the Zenith Prime faction just because that word seems to crop up again and again in Horizon.) The more defiant of them may have been forced to comply via implant technology. Heck, maybe all of them are.

One thing is for certain; by the time the Zeniths arrive on Earth, they've been subjected to these implants to the last surviving one of them, and are completely bent to Gerard's will.

And they become a combination optional boss battle/collectable for Aloy to find out in the wilds, as they're dispatched to ancient sites to guard or recover data and/or artifacts. Because they're wearing the old, cast-off tech of the Zenith Prime faction (and, I imagine, a lot more tatterdemalion and shabby-looking,) their shields and weapons are more in line with the Rebel Champions and the Shield-Weaver; with sustained damage, Aloy can break through them and attack, and they'll hit back with well-made, but not Erik-level weapons charged with elemental energy, usually plasma, but anything goes. Their armaments would be more in line with, again, the Rebel Champions... think more along the lines of the beskar spear from the Mandalorian rather than the gun-arrow things that the Prime faction uses.  

Defeating one of them snaps their implant, and frees them from their forced servitude; these guys are not hostile to the inhabitants of Earth like the Zenith Prime are, and will generally flee the scene after a fight. While they won't cause trouble for Aloy in the future, I haven't decided what the ultimate outcome of managing to find and free them all would be... some kind of reward, maybe, that they gather and leave for her to find as a thank you for helping them get away?

They certainly don't know anything about the collapse of the colony, or about Nemesis... that would be too much info handed over. They're just grateful to be back under their own power, and to be back on Earth, to boot.

Anyway. I think we needed more Zenith presence in between their appearances. This is one of the ways you could do it!

[ruby-the-raccoon]

LOKE IN YOUNGER TRADITION BY AXEL OLRIK

SÆRTRYK AF DANSKE STUDIER 1909

Many thanks to Andrea Fisker for obtaining the original Danish text of this article and to Anker Eli of the Tjatsi web site for his English Translation.

Links:

https://href.li/?https://web.archive.org/web/20170312154928/http://www.northvegr.org/secondary%20sources/folklore%20and%20fairy%20tales/loke%20in%20younger%20tradion/index.html

https://web.archive.org/web/20170312154928/mailto:andrea@tanke.dk

https://web.archive.org/web/20170312154928/http://www.tjatsi.fo/

Content:

1. Lokke as an Air Phenomenon (Denmark)

2. Lokke (Lokje) as the Home Fire

3. Lokje as a Teasing Creature of the Night

4. Lokke as a Supernatural Creature and Loke among the Aesir

5. Notes

LOKE IN YOUNGER TRADITION

In a previous account (Danske Studier 1908 p. 193 ff.), I have pointed out the comprehensive tradition about Loke in the western countries: Iceland, Faroe Islands, Shetland and England - countries originally not inhabited by our tribe, but colonized during the Viking Age.

Even stranger was the fact, that so much in these traditions supported the picture of Loke among the Aesir, as we know him from the ancient Eddic poetry: He is called upon together with Odin – plays tricks on the giant - accompanies Thor - changes into all sorts of animalistic shapes - and causes the death of Balder by manipulation.

There is however one more aspect: the common beliefs - or rather proverbs – where Loke’s name appears. These often allude to the nature of Loke as it appears in the Eddas, and might be vague reflections of this figure. But we do not have more tangible proofs at hand, and we shall later get back to these minor notions.

In the Old Norse countries (Scandinavia), the matters are quite different. Loke only appears in his original mythical environment in a folksong about Thor, who gets his hammer back – a medieval reproduction of the lay about Trym, probably composed in Norway, and then spread to Sweden and Denmark. But this ballad does probably not belong in the younger tradition: we know it from much older sources, and it is uncertain, whether the written examples from the heaths of Jutland, date from the original tradition.

Besides from that, we have a huge amount of common beliefs and proverbs from different Nordic regions, taken down through the last century. These do not have any roots in the ancient Norse pantheon, and their mythical presentation is very vague. On the other hand, they describe certain natural phenomena, different in the various countries.

1. Lokke as an Air Phenomenon (Denmark) (1)

In Denmark, the notions about “Lokke” refer to shimmering air or flickering light. From Jutland we know the expression: “Lokke slår sin havre” (Lokke is reaping his oats), and “Lokkemand driver sine geder” (Lokkemand drives his goats), or just “Lokke”. From Zealand we know the name “Lokke lejemand” (Lokke the Playing Man).

The last example only exists in one - so far not published - note, made by Jens Kamp about 1880 by account of an old skipper’s widow from Copenhagen, but the statement is so obvious, that there is no doubt about the nature of the phenomenon:

”If the sun glimmer in water, so that the playing light glints on – for example - a wall, then people could say: “Det er Loke Lejemand” (There is Loke the Playing Man) – “Nu skal du sidde stille der på (køkken)bordet og se på Loke Lejemand oppe på væggen” (Now you shall sit still on the (kitchen)table and watch Loke the Playing Man on the wall). These were the exact words of an old skipper’s widow from Copenhagen to a little child. This was during a stay on Bogø.” (2)

The fact that the statement derives from Zealand, is not only emphasized by the informant, but also from the expression “lejemand”. If it came from Jutland, it would have said “legemand”.

I can’t say, whether the next statement also derives from Zealand. It was made by headmaster Skule Thorlacius from Copenhagen in a prospectus from 1801:

”I have in Denmark heard the peasants refer to the phenomenon, where the sunbeams reach the land or sea between blocking clouds, as: “Locke dricker vand” (Loke drinks water).” (3)

In the 17th century, the notions about “Lokke” must have been even more common than later. The scholar Peter Syv, headmaster and later parish vicar from Zealand, brings a number of them in his dictionary recordings:

””Lokke haver sine geder ude at vokte nu” (Now Lokke watches his goat-herd), (in sunshine, when the geothermal heat flutter from the ground like capræ saltantes [like leaping goats]).”

””Lokke faaer noget at bøde sine buxer med” (There is something for Lokke to patch his trousers with) (when the yarn (or the like) becomes so entangled, that it is unfit for use).”

””At føre Lokkes breve” (To carry Lokke’s letters) or “- her Lokkes breve” ((To carry) here Lokke’s letters).”

””At høre Lokkes eventyr” (To listen to (or: hear) Loke’s fairytales).”

Only the latest proverb was brought in his published Danske Ordsprog (Danish Proverbs) (II 76); the rest of them are in the unpublished appendix to the collection. (4)

It is a fair assumption, that Syv knew these proverbs from Zealandish tradition. Younger tradition does not mention the two latest, while the one about Loke’s trousers has reappeared on Lolland - and the one about the goats has parallels in several regions of the country, most frequent in West-Jutland.

Before I speak about the different appellations, I shall quote some of the informants, in order to illustrate the phenomenon itself as clearly as possible:

”This quivering or shimmering movement in the air, which the Jutlandian peasants call “Lokes havresæd” (Loke’s oat-seed), deceives and deludes the eye” (Blicher, Noveller, 2. udg. II 90).

”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” (Molbech, Dansk dialektleksikon [1841] p. 330)

”... 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” (From Thy, same source as the previous).

”A rotating flow or oscillation (swinging movement) of tiny bright spots, which sometimes appear over a pond in the evening after a warm day.” (Hanherred, same source as the previous).

”People from the Horsens region say: “Lokke slår sin havre” (Lokke mows his oats) or: bjærgmanden driver med sine får” (the hill-man herds his sheep”, when the air shimmers on a warm summer’s day (DgF IV 758).

”On warm summer days, when vapours of hot air swirl around near the ground”. (E. T. Kristensen, Jyske folkeminder VII 273; probably from the Herning and Viborg region).

”The swirl in the air in the springtime and early summer is called: “bjærgmanden sår havre” (The hill-man sows oats). (Western Jutland, Sevel parish; by teacher P. Kristensen 1908).

”The wavy fata morgana, which appeared on warm days in the horizon over the flat heaths, was still in those days [about 1860] always called “Lokes havresæd” (Loke’s oat-seed) by the peasants.” (Varde region, Grindsted; Ida Stockholm 1908).

”The next morning we continued our walk over the heath [from Ulborg]. The weather was clear and fine, and granted us even a glimpse of the magic, by which the light elves have fun during the summer. Hot air danced over the heath against the horizon, where it faded out as churches and forests. “Det er Lokemand der driver sin hjord” (It is the Loke-man who herds his flock) or “sår sin havresæd” (- sows his oat-seed), the peasants say.” (F. Hammerich 1839 in Brage and Idun II 299).

”When you on a warm summer’s day see the airy waves out in the horizon, it may look like living things that move, and that is called “Kullebondens svin” (The Hill-peasant’s pigs), - and this bodes fine weather” (Bornholm; Martin Nielsen in Skattegraveren VII, 1887, p. 143, st. 713).

””När Lukas vallar sina får, blir det långvarig värme” (When Lukas [St. Luke – Loke. a.e] herds his sheep, the weather is going to be warm for a while) – a strange quiver in the air in the springtime, which makes it look like small objects bounce over the ploughed fields.” (Scandia, Antiqu. tidskrift för Sverige VII 2 P. 25).

I can add to this information, that I myself have seen similar phenomena, for instance on Easter Day in 1906 on the fields near Copenhagen, after a longer period of sunshine and drought. The movements in the air close to the ground, at first looked like something sprinkling, and soon after like something was bouncing or jumping in a certain direction.

The shimmering air is still regarded as a result of activity from a living creature. Lokke, Lokkemand, bjærgmanden (The Hill-man) etc. – but the act itself is understood in two different ways: either “he sows his oats” or “he herds his goats (sheep or pigs).”

”Lokke sår sin havre” (Lokke sows his oats) is dominating in the Limfjord-regions (Vendsyssel, Hanherred, Thy, Mors, Salling and Himmerland), but is also sparsely represented southwards through East- or rather Mid-Jutland (The Viborg region, Horsens and Grindsted). (5)

”Lokkemand driver sine geder (får)” (Loke [The Loke-Man] herds his goats (sheep)), is on the other hand absolute in the West-Jutlandian heat-regions, from the mouth of the Limfjord to the regions of Varde and Ribe, as well as the western part of Southern Jutland.

But this notion is spread even wider: In Scandia “Lucas vallar sina får” (Lukas herds his sheep), on Bornholm as “kullebondens svin” (The Hill-peasant’s pigs), - besides the already mentioned proverb from P. Syv: “Lokke har sine geder ude at vogte” (Loke herds his goats).

Each of the two expressions stands for a certain way to explain the shimmering fata morgana - either as sprinkling or as bouncing. The folklore does not provide any notion about the nature- or sphere of activity of Lokke – it creates the expressions directly from the visible environment. If we want a specific confirmation about the expressions, we can notice, that our related neighbours have similar phrases, which describe the shimmering air as bouncing animals: From Frisian: “do summerkatte lope”, and from English: “summer-colt”.

But as soon as the folklore creates a figure and activity like this, it constantly moulds it. If the livestock is no longer visible because of the shimmering air, people say: “æ Lokkemand ha nok tawen em” (Lokkemand has probably taken them). The restless and shimmering creature of the air then becomes thievish and teasing.

Another thought: “Lokkes havresæd” (The oat-seed of Loke) becomes more specific, as we know about a couple of plants, which are called “Lokkes havre” (The oat of Loke)

1. A certain reddish moss, which appears in the early springtime on the sandy soil “hairy moss” (polytrichum commune), is in Vendsyssel known as “Lokkens havre” (The oats of Loke) (6). Another (folkish) name of this plant is: “pukhavre, päukhagre” (i. e. troll oat) on Gulland. (7)

2. “Lokes eller Lokkes havre” (The oats of Lokke or Loke) is mentioned in “Videnskabernes selskabs ordbog” (The Dictionary of the Scientific Society) as the name of the plant “avena fatua”, which in the Norse region is known as flyvehavre (flughavre, vildhavre or the like [In English: Wild oat. a.e.]. Other mythical names for the plant are: “trollhavre” (troll oat) (Eastern Norway), “Liot-agär” (Evil oat or The Evil ones’ oat) (Dalarne/Sweden). (8)

Unlike the cultivated oat, the barren wild oat was assumed to have been sown by teasing supernatural creatures, or rather by the teasing “Lokke”. This includes not only the wild oat, but also the hairy moss:

”The name “pukhavre” (troll oat) expresses the annoyance over the uselessness of the swollen seeds”. (9)

The reason for the name is of course also, that it appears at the same time of the year as “Lokke sows his oat”.

The name “Lokke” seems to be the base and the curious thing about these notions. Only in the remote regions of Sweden and Norway, where the Danish “Lokke” is unknown, he is replaced by more vague expressions like: puke, troll and liot.

Furthermore we can find his name in several other plant-names from Jutland:

3. In Thy, a type of bent grass (agrostis spica venti) is called “Lokes græs” (10) (Loke’s grass), and meadow grass (poa) is called Loke’s or Lokkels grass. Again we have a barren and useless type of grass, which is a result of Lokes sowing.

4. On the west coast of Jutland, in Lem near Ringkøbing, the dandelion is called “Låkkilæjer” (11). “-læjer” and “-leger” is used in the compound of several blooming plants. The dandelion must have been connected with “Låkki” because of its vigorous growth in the early and warm part of the summer, maybe also because of its transient fruit-down and the poisonous sap.

These names illustrate how widespread the notions about “the sowing of Lokke” - or at least his airy activities in the warm days of the spring - have been. A name like “Låkkilæjer” probably does not make sense with the peasants any more – it has to originate from a time span, before –s was used for personal name as genitive – which means several centuries.

From recent times, there is a rhyme from Western Jutland that says: “æ Låkkemand mæ hans skek låkker æ ban ud te æ vek” (The Låkke man with his beard, gets the child away from the wall). The real rhyme goes like this: “Tor med hans lange skæg, lokker barnet ud fra væg” (Thor with his long beard, gets the child away from the wall) (Thor = the month of March) (12). It is an individual’s idea to replace Thor with “Låkkemand”, to mark the spring time.

This is how the common notions about “Lokke” increase, while we still sense the flickering spring light as their origin. All living tradition does have a tendency to change from place to place – to increase or to fade out.

We also find these changes in the many variants of the name. When he sows oat, he is usually called “Lokke” (Låki, Lòk , sometimes “Lokken” or æ Låki) from Vendsyssel south over Himmerland, Salling, the Viborg region, and down to Horsens and Grindsted. Some of the informants try to show their academic skills by calling him “Loke”; but this form is never used by anybody who expressly tries to show how the name is pronounced. Now and then the variants “Lokmand”, “Lokkemand” or “Blokmand” appear in Eastern Vendsyssel, and “Blokken” in Kær-shire and Himmerland – an attempt to make sense from this name, which meaning has been forgotten for a long time.

In the western Limfjord regions (Thy and western Hanherred, Mors and partly Salling), another variant of the name appears. Here most informants just write “Lukas” without further ado – one of them tells that in western Hanherred, the older people said “Sankt Lukas” (St. Luke) – but those who give literal accounts of the pronunciation, only mention “Lukas” once (Salling), Luk (Mors), otherwise Lok s, Lok’ s. In Hjerm shire the name is changed to: “Markus” (St. Mark) herds his goats – St. Mark’s day (April 25th) also fits better than St. Luke, who does not have any connection with the springtime. The name “Lukas” never really made sense; it is an attempt to make the vague old name say something meaningful. The path to the new name was already there, as people said “Lok s haw r, and the s-sound became a part of the name.

In the other group, we only find the more simple form “Lokke” in Peter Syv’s records. In Scandia people say “Lukas vallar sina får”, the same modern change, as the one from the Limfjord regions, has appeared here, even though the regions and nature are quite different.

All over Western Jutland, we do however find: “æ Lokkemand”. In the southern regions (Arnst- and Malt-shires) it has been changed to “Per Lokkemand”, “Lokke-Per”, and in the western part of South Jutland, to “Jakob Løj” Both “Per Lokkemand” and “Jakob Løj” are the regional names for sleep or laziness; and the usage of then reveals them as later creations – “Lokkemand” is probably the stem form.

But the term: “Lokkemand” must be an extension of “Lokke”. Supernatural creatures with names that end with “-mand” are relative modern creations (they do not even appear in our folksongs) – and the plant name “Låkkilæjer” also indicates, that the simple name “Låkki” was used in these regions at an earlier stage.

”Lokkemand” is also the transitional form for the rather indefinite names, which are preferred in the heath regions: “æ bjærremand” (the hill-man), and sometimes “æ mand” (the man), “æ gammel mand” (the old man) and “æ hawmand” (merman), which refer to the westerly wind. (13)

On Bornholm, we also found a similar indefinite name: “kullebondens svin” (the hill-peasant’s pigs). The notions about a supernatural creature, which drives his cattle in the shimmering air, has apparently been adopted in the common believes about the hill-living people, who move about in the vicinity of the humans.

All in all, the name “Lokke” is so widespread in the different regions of the ancient Danish areas, that there hardly can be any doubt, that it from the beginning has been the appellation for the hot waving air.

We can confirm this from another angle. Other appellations for the shimmering phenomenon are restricted to a few certain areas, and there are no indications that they are especially old. In the western shires of Vendsyssel, we find the expression: “det iler”, “der er stærk iling” (the weather is sultry). In Hammerum shire we find: “”æ warm drywer” (the weather is warm and sultry), on Zealand: “våren trækker” (the spring is draughty) (Skælskør region), “det er våren” (it is the spring) (Sejrø), “vårvinden trækker” (the spring wind is draughing), “vårvinden blafrer” (the spring wind flutters) (Hornsherred). There is something new about all these expressions (“ile” means by the way: sultry heat or windy), - and in a way they confirm that “Lokke” was the only original name.

In addition to this comes, that “Lokke” also has indicated related expressions like the sunbeams that “drink water”, and the gleaming water which reflections glimmer on the wall (Lokke Lejemand).

We do also have an external source, which proves that this “Lokke Lejemand” is rooted centuries back. In the folksong about “Tor af Havsgård”, the messenger Lokke appears, who in one of the Danish manuscripts from the 16th century is called “liden Locke” (the tiny Locke), and in another “Lochy leymandt” (corresponding to “Lokie Lagenson”, “Locke Loye” in the Norwegian and Swedish versions of the ballad) (14). The name in the song is apparently adapted to the domestic (Zealandish) notions about the playing creature of the light.

So: Lokke is – all over Denmark – the old name for the supernatural light glimmering creature.

Then what the connection between this creature from the Danish folklore and the Loke who appears in the ancient mythological poetry?

Earlier it was always assumed from cases like this, that such a small supernatural creature was an ancient deity, which after the introduction of Christianity was reduced into such a small scale. But gradually people became aware, that this was a relatively difficult way to explain the existence of the being.

This is also the case with our “Lokke”. The only thing he has in common with Asa Loki, is the teasing nature, but not the malice and schemes, nor any kind of relationship to the Norse pantheon. He is neither related to the Aesir or the Giants (jatnir), but seems to be a creature like the hill-people or elves. When he hides the cattle in the heat vapour, it corresponds exactly to what an old cattleman I once knew, believed about the “elle-girls” (Danish version of the elves), that they stole his besoms and hid them from him.

So, Lokke is a creature with the nature of the elves or hill-people, and his entire existence is based on one single factor: the flickering air.

We do however still have a couple of factors, which can’t be explained by the flickering air. Peter Syv mentions the expression: “Lokke faaer noget at bøde sine bukser med” (Here is something for Lokke to repair his trousers with) – when the yarn becomes so entangled, that it is useless – and quite similar expressions are still known from Lolland. (15)

The funny thing is that we probably can figure the origin of this expression out. On Iceland, when the yarn becomes entangled, people say that there is a “loki” (a knot, loop, rumple) on the thread (opt er loki á nálþræðinu), but in modern Icelandic there is a tendency to believe, that Loki goes into the thread and entangles it. In Danish there have been a similar expression for the entangled thread, and this “loki” can still be traced in the Jutlandian expression: “dæ lyk’er å æ trå’s” (there is a loop on this thread). But from there, there is only a small jump to the notion, that it is the thievish Loke or Lokke, who has caused the disorder, in order to make it useless for the humans, and receive it for himself.

It is doubtful though, if it is the “Lokke” of the shimmering air, who tangles up the threads, or a real “Loke”. We have to leave that question, until we have examined the material a little better.

Peder Syv also knows the proverbs: “at føre Lokkes breve” (to carry Lokke’s letters) and: “at høre paa Lockens eventyr” (to listen to Locken’s fairy tales), which probably mean: “to tell a lie”, and “to listen to a lie” (Ordsprog II 72). The expression reminds of the Icelandic: “Lokalýgi” (a great lie), and presupposes a personal and speaking “Lokke”, quite different to the inconstant air creature. There must once have been a more definite shaped notion about Lokke on the Danish isles.

Finally, Molbechs Dialektleksikon has preserved the expression: “at gå i Lokkis arri” (to walk in Lokki’s footsteps [?]), from Sønderjyng shire in Randers county, about the moulting birds. Maybe people have imagined “Lokki” as a teasing supernatural creature, who (with his harrow?) tears the feathers of the birds in the moulting season – a notion that anyhow might have sprouted from the teasing and thievish “Lokke” with the cattle.

2. Lokke (Lokje) as the home fire (Sweden and Telemarken, Norway).

A quite different perception of Lokke can be found in Sweden and Southern Norway i. e. Telemarken.

From Telemarken we know an expression about strong sparkling in the home fire, which says: “Lokje dengjer bon’e sine” (Lokje beats his children).

In the southern neighbouring landscape, Sætersdalen, on the other hand, people said: “No dengjer vetti bonni si” (Now the (supernatural) creature beats his children, when the firewood in the home fire squeaked, or the fried apples trickled. When the fire sparkled they said: “no syng’e vetti” (now the creature sings). Here in Sætersdalen, “vetti” was the common name for the helping supernatural creature, whether it lived in trees, mounds or the home fire. (16)

When people boiled milk in Telemarken, they threw the skin into the fire as a sacrifice to “Lokje”.

Further south (in Lister and Mandal counties), the same tradition is known, but without mentioning Lokje. (17)

In several regions of Sweden, children who are loosing their teeth, throw their old tooth into the fire, saying:

“Locke, ge mig en bentand för en guldtand” (Locke, give me a bone-tooth for a gold-tooth) or the like.

The form of the name is rather inconsistent though:

”locke, locke ran” or “locke, locke”, Småland (Cavallius, Wärend I 235).

”låkka ram”, Småland (Rietz 418).

”låkke, låkke”, Kalmar-region (Sv. landsth. IX, 1 p. 365).

”loke” (so!?), Nerike (Hofberg, Nerikes gamla minnen, 215).

”lokk, lokk” or “nokk, nokk” Swedish Finland (Nyland IV 65, with the addition: “of whom one asks, is not known”)

”Noke, noke”, Scandia, or “Berta, Berta”, Glumslöf in Scandia (Eva Wigström, Folkdigtning II 278; “but she meant the fire when she said Berta”).

It seems to be beyond any doubt, that the original form is “Lokke”, and that it is the fire, which is addressed with this word. When people in Småland add ran or ramm to the name, they probably refer to the adjective “ramur” (strong), which just in Småland is used in this connection: it is the “strong fire” you ask to give growth to the new tooth.

The sacrifice of the tooth is even more widespread then the “Lokke” name, it seems to belong to the entire Gothic tribe. There are two principal forms: the first one is to sacrifice the tooth to the fire, while the other is to sacrifice it to the soil (in a mouse hole, on a graveyard or the like). In Germany, both forms are known, though the one with the fire is the rarer (to throw the tooth over the head, behind the stove).

In the Norse region, the fire sacrifice has probably been absolute; it is widespread in Sweden (including Scandia) and Norway. In Denmark there are only vague traces of the custom: (in Vendsyssel: op in the chimney or on the stove. Skattegrav. IX 49; [At Sorø?]: over the head, Skgr. VIII 49); usually it is just thrown under the bed. The invocation in Denmark (and exceptionally in the other countries) is:

”Mus, mus, gif mig en bentand for en guldtand” (Mouse, mouse, give me a bone tooth for a gold tooth), maybe an influence from the German custom to throw the tooth into a mouse hole. (18)

On the south end of Norway, there is a unique invocation: “Gulmari, Gulmari, gje meg ei bentån, så ska du få ei guldtån” (Guldmari, Guldmari, give me a bone tooth, then you shall have a gold tooth (19). The orange flame is described with this name of honour, as a creature in golden robes.

There is no doubt, that Lokke in Sweden and Lokje in Telemarken, are the names for the home fire - seen as a supernatural creature - which takes care of the well-being of the entire home.

In this case, he is something quite different from Asa-Loke of the Eddic poetry, and the teasing and shimmering air creature from the Danish folklore.

The scholars have had very different theories about the actual origin of the name Loke. Here we shall leave his diverse nature out of consideration, and only concentrate on how Lokke’s name is connected to the home fire.

There must be a connection between this “lokki”, home fire, and the Old Norse word “logi” (flame) - already the meaning indicates this. It is possible, that the word “logi” and the deity “Loki” is the same word, but skilled linguists are strongly hesitant to such a transition. On the other hand – as professor Vilh. Thomsen makes me aware of – “logi” and “lokki” can be quite natural parallel forms, as a word in the primeval language split up in two. “Logi” then arose from the infinitive form (lukë), “lokki” from (luknós). The first one preserved the original meaning: “lue” (flame), while the second got the special meaning: “home fire”.

Now it also makes sense, that Lokki in Denmark is the name of the shimmering light creature. In his environment in the nature, and by his mythical nature, he differs from the home fire, but seen from a linguistic point of view, the word is the same. The original form “luk” did not only mean “ flame”, but “light” as such. Our “Lokki” can, from the origin of the word, be translated into “the light man” – “the light man sows”, “the light man herds his goats”, “the light man drinks water” (when the sunbeams reach the earth) “the light man plays on (over) the wall”. It is linguistic formation and myth formation of the same simple sort, which still happens today, every time a mother shows her child all the “light men”, which are lit outside.

Because the word “Lokki” (and Loki?) by itself doesn’t tell us much, the strangest notions might have arisen from it.

3. Lokje as a supernatural, teasing creature of the night (Telemarken, Norway).

The two major versions of the “Lokke”-figure, the Danish light creature and the Swedish/Norwegian home fire creature, are now clear to us.

But within the area of the friendly home fire creature from Telemarken, certain other features are hidden, which show a quite different character (or creature).

The oldest testimony about this is probably from Wille, in his original, complete manuscript to his “Beskrivelse af Sillejord”:

”That same evening [Maundy Thursday] three whips had to be twisted, in order to repair the sled of Loke, who at that point would come driving with a load of fleas, and had broken the sled, as the load was very heavy. If this wasn’t performed, there would be an incredible amount of fleas the next year.” (20)

His printed version of the manuscript only says:

”Lokje is faintly known, and is called a ghost of the night.”

His unpublished list of words from Sillejord and several places in Telemarken, tells us likewise:

”Laakje, a ghost of the night, who abducts little children” (21)

On top of that, there is a younger tradition from the same region:

”In Telemarken there are stories about an evil creature, Lokje, who sometimes is mistaken for the devil himself. Once upon a time he is said to have seized a child over the hip bone, placed it on the ground and said: “Now you can sit there until you are one year old.” That is why babies have a hole on each side of the hip, and are unable to walk until they are one year old." (22)

But – according to Ross – we shall not confuse “Lokje” from Telemarken with the common Norwegian “Låkjen” (the evil one, the devil (from “låk”: evil, wicked, bad)).

A teasing or tormenting creature of the night, like this one, seems incompatible with the home fire creature, which cares about the well being of the family. The connection should rather be found in Loke from the Eddas, or the teasing nature of the Danish air creature. Still the special connection with the night would be unaccounted for.

But there is no getting away from the fact, that this “Lokje” thrives in the exact same region where the notions about the home fire “Lokje” are kept alive. In addition to that, there is the likeness between them, that also the teasing Loke is connected to the indoor life of the house. There might, after all, be some kind of connection in their origin.

The notions about a small domestic creature, which mostly appears during the night – at the same time watching out for the well being of humans and livestock, but still teasing – are quite common in the Norse area, as well as other places. It is called: “nisse”, “nissepuk”, “puge”, “gårdbo”, “tomte”, “vord” (i. e. “guardian”), etc. It seems fair to assume, that this domestic creature – like the Lithuanian “puke” – originally was the domestic fire, which continuously was sacrificed to, and later became a more poetic-mythical creature, partly teasing and jesting.

As an example, I can mention the West-Norwegian belief, that if people wake up in the morning with light scratches on the face, it is the “vord” that has scratched them. (23)

Just like the “vætte” (supernatural creature) covers the entire development from being the helping power, which resides in the home fire or the mound, the more personal name “Lokje” covers the same area. Even “Lokje” has then gone through the same development as a supernatural creature.

4. Lokke as a Supernatural Creature and Loke among the Aesir

We shall now return to some remnants and minor features, which we couldn’t put in the right place earlier, at least not with certainty.

Iceland had a lot of scattered Loke notions. Some of them belonged in the higher mythology, while others fit better with the “supernatural creature” beliefs, which we now have examined. They had, or have, a “kaupaloki”, a small figure (something similar to the thing we otherwise call a “dragedukke” (24) (mandrake amulet)), which could attract profits in trade to the bearer. Here we meet Loki again as the helping spirit.

”Lokadaun” or “lokalykt” was used about the sulphurous odour, “as if a spirit walked through the room.” Indoor movements at night and sulphurous odour are the characteristics of the pixies.

Plant names appear in connection with Loke’s name:

On Iceland “lokasjóðr” (the plant “honesty”, in Danish called “Judas penge” (blood money), with the false imitations of silver coins).

On the Shetland Islands “lokis läins” (Loke’s lines (the unreliable lines)), the seaweed, which so easily breaks. From Shetland we also know the plant name “lokis ull” (cotton grass), the wool that can’t be yarned. All this seems to be ramifications from the motif in the expression “Lokke’s oat”, and the other Jutlandian plant names.

If “lokabrenna” actually means “the summer heat” (and not the star Sirius), it may have connection to our “Lokke” and his summer heat.

Thus the younger settlements contain sparse notions about this and that, while the old countries, populated since prehistoric times, each have their great groups of related motifs: the supernatural light creature and the supernatural domestic- or home fire creature.

Already this difference between ancient settlements and younger settlements (settlements that are only one thousand years old!), gives us a hint about the age of the Lokke-notions. Besides from that, it is quite possible that also the two old groups may have affected each other, although not in an especially considerable degree. It is possible, that Lokje from Telemarken, who arrives at Maundy Thursday and brings fleas to the house (at the same time as the spring warmth), is related to the Jutlandian notions about him as a creature of the spring. It is more certain that “Lokke’s oat” as a plant name, has spread [from Denmark] to Norway and Sweden, although the Lokke-name has been abandoned and the plants are called “trollhavre” (troll oat) and “pukhagre”.

On the other hand, when Lokke, on the Danish isles occurs as a disturbing creature in the home, by tangling up the yarn, he is not the flickering light-creature, but rather the domestic, pixie-like creature.

There is one thing that might surprise people who bear Loke from the ancient myths in mind: That people actually have been named Loke or Lokke:

Among the Norsemen in Northumberland in the 12th century, there was a man called Locchi.

In Scandia, Lokkethorp (now Lockarp) was named after a man with a similar name.

In Småland, Locke has been preserved as a hereditary surname.

On a rune stone in Uppland, the name “Luki” (Loki?, Lokki?) appears. The name can also be traced in place names (Lockbol, 1341 Lukabol; Lockesta, 1328 Locastum). From Norway we know a settler called Þórbjørn loki, and a birkjebein called Þórðr loki (?). (25)

The fact of the matter is, that these persons and places were probably not named after Loke the deity, as one may be inclined to assume, but after the supernatural creature or tiny troll Loki (Lokki). This then refers to several other ancient Norse surnames (and personal names), like dverg, puke, skratte, troll, thurs, jotun. Originally, this type of appellations have been given as surnames or nicknames to people because of their unusual low or high stature and their strange appearance - and in the course of time, it has been transmitted to a personal name. The name Lokki, used for humans, most likely connoted a short and pixy-like man.

In favour of the regard of the personal name as naming after the god Loke, we can mention, that contemporary with the birkjebein Þórðr loki, there lived a man called Auðunn býleistr (named after Loke’s brother). But if there is any connection between the two names (the form Loki isn’t quite certain here), it could be due to the fact that the nickname býleistr (he who is similar to or worse than Loke) was given to an opponent, just because the birkjebeins didn’t know the origin of the name.

Naming people after the actual pantheon, does not seem to have been used by the Norsemen in general. On the other hand, there seems to have been a certain inclination in the early days of the Icelandic settlement, to give the surnames of the gods to people: vingnir, gefn (as strong as Thor?, as beautiful as Freya?); or to name after the subordinate characters (høðr, maybe about a strong hero); or naming after certain giants (hrungnir, surtr). But neither by nature nor region, do these give any warrant to consider lok(k)i as a name for Asa-Loke.

We can now make our conclusion from the entire investigation. In the Norse countries, there have been notions about Loke as a small supernatural creature from ancient times. The basic meaning of the name is “lue” (flame) – “lysmand” (light man). In Denmark he is regarded as the shivering or quivering air, while he in Sweden and Norway is regarded as the home fire. In this last shape, he has received small sacrifices in the home, as its guardian and helping spirit. From these points of origin, certain elfish- or pixy-like features grow from his nature, especially teasing and thievish.

He does not derive from Loke in the mythological poetry, which contains so much other features in connection with the main gods, and a devilish behaviour. But certain traits in his nature (the smallness, the teasing and the thievishness), as well as the likeness between the names, indicates, that there is a connection. Traits from the supernatural creature in the folklore, must have been adapted by Loke the deity, and contributed to his strange and complex character. (26)

One thing should be sure though. We can, by simply - and without preconceived ideas - looking at our younger Norse folklore, see beyond the mythical Loke from the Eddas, and find a simpler type of mythical creatures, connected to certain natural phenomena, and still not separated from the common notions about creatures of that kind. The circumstances about Loke is, like they were about Odin (see my article: “Odinsjægeren i Jylland” (The Odin-hunter from Jutland)[or: Odin as a hunter...] Dania VIII 139). The knowledge about the folklore in its versions from the different districts, revealed here a hunting, troll-chasing, stormy creature of the night, whose existence has been an important precondition for the notions about Odin the war-god and ruler of Valhalla.

Notes

1. Most important sources: H. F. Heilberg, Jysk ordbog: ”Lokkemand” and ”Jakob Löj”. Dansk folkemindesamling 1906, 29b: ”Lokke”.

2. DFS 1904, 42, 286.

3. Thorlacius, Antiqu. boreales VII 43: in Danis a rusticis audivi, phænomenon. quo solis radii per nubium interstitia tuborum instar in terram vel mare descendunt, vocari Locke dricker vand.

Thorlacius was principal in Kolding 1769 – 77, and in Copenhagen 1777 – 1803.

4. P. Syv, ”Paralipomena ex proverbiis” (page 2 and 4) in his collections of proverbs, now on the University Library. (Rostgård 48 8). A couple of these are inaccurately printed at R. Nyerup, “P. Syvs kærnefulde ordsprog, p. lxxviii.

5. In Sevel parish of Ginding shire: ”æ bjærremand sår havre” (the hill-man sows oat). In Törring near Holsterbro transferred to the croaking of the frogs: “æ frøer sår havre” (the frogs sow oat).

6. Jensen- Tusch, Nordiske plantenavne (Vends., referring to Lyngbye). Also in Molbech, Diallex. 331 (without location, and without any special pronunciation). Finn Magnusen, Mytologiæ lexicon (1828) 232 (Northern Jutland), referring to H. C. Lyngbye, who grew up in Hellum shire near Ålborg. Also Lovise Hansen knows “Lokkemanshavre” from Vendsyssel, as an art of moss with tiny and fine flowers.

7. Rietz, Diallex. 512. Lundgren, Språkliga intyg om hednisk gudetro 80. Is already mentioned by Linné.

8. Jensen.Tusch 32. 288. DgF IV 578. Rietz, Diallex. 408 (comp. Lundgren, Språkl. intyg). Dybeck, Runa 1847, 30

9. Dybeck, Runa 1847, 30

10. Jensen-Tusch 10, 175. ”Loengæs” (Samsø) is probably a popular etymological conversion with connection to “lodde” (the fish capelin) if anything.

11. E. T. Kristensen, Jyske folkeminder, IX 76.

12. Feilb. II 445. – Let me by the way stamp out the continual misconception, that Tor-month (and this verse) has anything to do with the deity Thor. It has to, despite the displacement in time, be identical to the Old Norse word “Þorri”. The verse is most certainly referring to this verse, as the sister month “Gói” is placed next to it (“Torre med sit skjeg lokke bådna onne veg, Goi med sit skinn jage bodna inn”) (Torre with his beard, entice the children outside, Goi with his skin, chases the children (back) inside). Like this, it has been reported to me from Helleland in Stavanger County by Professor Magnus Olsen.

13. These can, in the border-regions between”oat-seed” and ”goats”, sometimes be transferred to the ”oat-seed”.

14. From the manuscript (Danmarks gamle folkeviser, no 1 Ab) it has later been adopted to Vendel’s edition (Locke Leiemand) and from there to the younger Jutlandian tradition (Lokki Læjermand, Lok å Liremand, DgF IV 581). It is probably also from this tradition that “lejodrengen” in the Swedish version of the ballad derives.

15. DgF IV 578

16. Lokje: Aasen, Norsk ordbog (from Rauland). Also Faye, Norske folkesagn 2:6. - Vetti: Skard, Gamalt fraa Sætesdal, II (1908) 27

17. Eiler Sundt, Folkevennen, XI (1861) 393.

18. See reference in Feilb., Ordbog: mus.

19. Folkevennen XI (1861) 393 (Storaker, Overtro og sagn i Lister og Mandals amt).

20. Wille, Optegnelser om Telemarken (særtr. af n. Hist. Tidsskr. 2 R. III) p. 43.

21. Ross, Norsk ordbog 486; with this marginal note: ”as (because) Wille does not hear the great difference between o and aa, it can be Lokje.”

22. Faye, Norske folkesagn, 2. udg. 1844, p. 5

23. The glossary of Thottske samling 1506 vol.: 4: voorkloor. By courtesy assistant professor Hannaas, who also has provided me with several other facts for this research.

24. [Translator’s note]: ”Dragedukke” is described like this in Salmonsens konversationsleksikon, Anden Udgave VI:

Dragedukke (Dragon doll)

In folklore: A human like figure (amulet), which was considered to be the home of a demon, and to be able to draw wealth to its owner’s household. It was made out of the root of the mandrake plant (which had a certain resemblance to the human body). Common people seem only to have regarded it as “a tiny devil” (P. Syv) or a house-pixy, which the master of the household presented to the work, he attempted to carry out the next year. Belief in the Dragon doll seems to have been quite widespread in Denmark about 1650....

25. Locchi in Durham’s Liber Vitæ (Danm. helted. I 140). O. Nielsen, Olddanske personnavne 62 (Lochtorp, Lovtrup in Southern Jutland are questionable. Iuriæn Loyson SRD V540 is false). Lundgren, Språkliga intyg af hednisk gudatro 80. Hylten-Cavallius, Wärend I 98. 136. Årb. 1907, 260. 197. – Different from this is the surname lokkr (Årb. 1907, 197. Cav., Wärend I 98, from Småland, 1619 and 1624. Hvitfeld, Danm. hist. 2 I 368 from Jutland 1313).

26. Also F. v. d. Leyen (Die götter und göttersagen der Germanen, München 1906, p. 222ff) has, independent from me, and from the myths themselves, portrayed Loke as an elf-like supernatural creature, which has been lifted up into the pantheon. Without committing myself to the details of his thesis (which still are not proved), I have to express my support to him, at least regarding an essential part of Loke’s mythical nature.