. . . . . "4382"^^ . "Gr\u00F3galdr (Los hechizos de Gr\u00F3a) es el primero de los dos poemas contenidos en Svipdagsm\u00E1l.\u200B La obra es un ejemplo de las pr\u00E1cticas de nigromancia en la mitolog\u00EDa n\u00F3rdica. Detalla como Svipdag levant\u00F3 de entre los muertos a su madre Groa, una v\u00F6lva. Esto era algo que le hab\u00EDa dicho que hiciera cuando a\u00FAn estaba viva; ilustrando esto el conocimiento de las cosas futuras que ten\u00EDa la v\u00F6lva. El prop\u00F3sito de la necromancia en este caso es para asistir a su hijo en una tarea impuesta por su astuta madrastra, quien se puede pensar ten\u00EDa sus planes para que fracasara."@es . . . . "Grogaldr edo Groaren aztikeriak, Svipdagsmal lanean aurkitzen diren bi olerkietatik lehena da. Lan hau, eskandinaviar mitologian nigromantziaren praktikaren adibide bat da. , bere ama , v\u00F6lva bat, hilen artetik nola altxatu zuen xehatzen du. Hau, oraindik bizirik zegoenean egiteko esan zion zerbaitzen; honek, v\u00F6lvak etorkizuneko gauzei buruz zuen ezagutza marrazten duelarik. Nigromantziaren asmoa, kasu honetan, bere semeari, bere amaorde maltzurrak ezarritako lan batean laguntzea da, amaorde horrek, ustez, bai baitzituen bere planak beste plan honek huts egin zezan. Lehen ahapaldian, Svipdag, hitz egiten hasten da eta bere ama hilobitik altxa dadin saiatzen da, bere hil muinoan, oraindik bizirik zegoenean irakatsi zion moduan. Bigarren ahapaldiak, bere erantzuna du, non Svipdagi, heriotzetik esnatua izan zen arrazoia galdetzen dion. Svipdagek, bere amaordeak ezarritako lana kontatuz erantzuten dio, lan hori, eskua lortzea zelarik. Svipdagek, bidaia horretan izango dituen zailtasun guztiak aurreikusten ditu eta hala dio: Bere hildako ama, bidaia, luzea eta oztopoz betea izango denaren ideiarekin ados dago, baina ez dio ez saiatzeko esaten. Svipdagek, bere amari, honen v\u00F6lva ezagutzak eskatzen dio bere babeserako, eta Groak, orduan, bederatzi aztikeri kantatzen ditu."@eu . . "1093611540"^^ . "Groas trolls\u00E5ng (Gr\u00F3galdr) \u00E4r en av gudas\u00E5ngerna i Den poetiska Eddan. Dikten, som best\u00E5r av 16 strofer p\u00E5 lj\u00F3\u00F0ah\u00E1ttr, \u00E4r troligen fr\u00E5n 1200-talet men har endast bevarats i d\u00E5liga pappersavskrifter fr\u00E5n 1600-talets senare h\u00E4lft. Texten \u00E4r p\u00E5 m\u00E5nga st\u00E4llen f\u00F6rvanskad och tolkningen omstridd."@sv . . . . "Gr\u00F3galdr or The Spell of Gr\u00F3a is the first of two poems, now commonly published under the title Svipdagsm\u00E1l found in several 17th-century paper manuscripts with Fj\u00F6lsvinnsm\u00E1l. In at least three of these manuscripts, the poems are in reverse order and separated by a third eddic poem titled, Hyndlulj\u00F3\u00F0. For a long time, the connection between the two poems was not realized, until in 1854 Svend Grundtvig pointed out a connection between the story told in Gr\u00F3agaldr and the first part of the medieval Scandinavian ballad of Ungen Sveidal/Herr Svedendal/Hertig Silfverdal (TSB A 45, DgF 70, SMB 18, 22). Then in 1856, Sophus Bugge noticed that the last part of the ballad corresponded to Fj\u00F6lsvinnsm\u00E1l. Bugge wrote about this connection in Forhandlinger i Videnskabs-Selskabet i Christiania 1860, cal"@en . "\u00AB\u0417\u0430\u043A\u043B\u0438\u043D\u0430\u043D\u0438\u0435 \u0413\u0440\u043E\u0430\u00BB (\u0438\u0441\u043B. Gr\u00F3galdr) \u2014 \u043E\u0434\u043D\u0430 \u0438\u0437 \u043F\u043E\u044D\u043C, \u0432\u0445\u043E\u0434\u044F\u0449\u0438\u0445 \u0432 \u0441\u043E\u0441\u0442\u0430\u0432 \u00AB\u0421\u0442\u0430\u0440\u0448\u0435\u0439 \u042D\u0434\u0434\u044B\u00BB, \u043D\u043E \u043D\u0435 \u0432\u043A\u043B\u044E\u0447\u0451\u043D\u043D\u044B\u0445 \u0432 \u00AB\u041A\u043E\u0440\u043E\u043B\u0435\u0432\u0441\u043A\u0438\u0439 \u043A\u043E\u0434\u0435\u043A\u0441\u00BB. \u042F\u0432\u043B\u044F\u0435\u0442\u0441\u044F, \u043D\u0430\u0440\u044F\u0434\u0443 \u0441 \u00AB\u0420\u0435\u0447\u0430\u043C\u0438 \u041C\u043D\u043E\u0433\u043E\u043C\u0443\u0434\u0440\u043E\u0433\u043E\u00BB, \u0447\u0430\u0441\u0442\u044C\u044E \u043C\u0438\u043D\u0438-\u0446\u0438\u043A\u043B\u0430 \u00AB\u0420\u0435\u0447\u0438 \u0421\u0432\u0438\u043F\u0434\u0430\u0433\u0430\u00BB. \u0413\u043B\u0430\u0432\u043D\u044B\u0439 \u0433\u0435\u0440\u043E\u0439 \u0446\u0438\u043A\u043B\u0430, , \u0441\u043E\u0432\u0435\u0442\u0443\u0435\u0442\u0441\u044F \u0437\u0434\u0435\u0441\u044C \u0441 \u043C\u0451\u0440\u0442\u0432\u043E\u0439 \u043C\u0430\u0442\u0435\u0440\u044C\u044E, \u043A\u043E\u043B\u0434\u0443\u043D\u044C\u0435\u0439 \u043F\u043E \u0438\u043C\u0435\u043D\u0438 \u0413\u0440\u043E\u0430, \u043E \u0442\u043E\u043C, \u043A\u0430\u043A \u0435\u043C\u0443 \u043F\u0440\u043E\u0442\u0438\u0432\u043E\u0441\u0442\u043E\u044F\u0442\u044C \u0432\u0440\u0430\u0436\u0434\u0435\u0431\u043D\u044B\u043C \u0441\u0438\u043B\u0430\u043C, \u0430 \u0432\u043E \u0432\u0442\u043E\u0440\u043E\u0439 \u0447\u0430\u0441\u0442\u0438 \u0438\u0441\u043F\u043E\u043B\u044C\u0437\u0443\u0435\u0442 \u043F\u043E\u043B\u0443\u0447\u0435\u043D\u043D\u043E\u0435 \u0437\u043D\u0430\u043D\u0438\u0435. \u0422\u0435\u043A\u0441\u0442 \u00AB\u0417\u0430\u043A\u043B\u0438\u043D\u0430\u043D\u0438\u044F \u0413\u0440\u043E\u0430\u00BB \u0441\u043E\u0445\u0440\u0430\u043D\u0438\u043B\u0441\u044F \u0432 \u0441\u043E\u0441\u0442\u0430\u0432\u0435 \u043A\u043E\u0434\u0435\u043A\u0441\u043E\u0432 XVII \u0432\u0435\u043A\u0430, \u043D\u043E \u044D\u0442\u043E \u043F\u0440\u043E\u0438\u0437\u0432\u0435\u0434\u0435\u043D\u0438\u0435 \u044F\u0432\u043D\u043E \u0431\u044B\u043B\u043E \u043D\u0430\u043F\u0438\u0441\u0430\u043D\u043E \u043D\u0430\u043C\u043D\u043E\u0433\u043E \u0440\u0430\u043D\u044C\u0448\u0435 \u2014 \u0432\u043E \u0432\u0440\u0435\u043C\u0435\u043D\u0430, \u043A\u043E\u0433\u0434\u0430 \u0435\u0449\u0451 \u0431\u044B\u043B\u0438 \u0441\u0438\u043B\u044C\u043D\u044B \u044D\u043B\u0435\u043C\u0435\u043D\u0442\u044B \u044F\u0437\u044B\u0447\u0435\u0441\u0442\u0432\u0430."@ru . . "Groas trolls\u00E5ng"@sv . . . . . . . . . . . . . . . "Groas trolls\u00E5ng (Gr\u00F3galdr) \u00E4r en av gudas\u00E5ngerna i Den poetiska Eddan. Dikten, som best\u00E5r av 16 strofer p\u00E5 lj\u00F3\u00F0ah\u00E1ttr, \u00E4r troligen fr\u00E5n 1200-talet men har endast bevarats i d\u00E5liga pappersavskrifter fr\u00E5n 1600-talets senare h\u00E4lft. Texten \u00E4r p\u00E5 m\u00E5nga st\u00E4llen f\u00F6rvanskad och tolkningen omstridd."@sv . . . "Gr\u00F3galdr (Los hechizos de Gr\u00F3a) es el primero de los dos poemas contenidos en Svipdagsm\u00E1l.\u200B La obra es un ejemplo de las pr\u00E1cticas de nigromancia en la mitolog\u00EDa n\u00F3rdica. Detalla como Svipdag levant\u00F3 de entre los muertos a su madre Groa, una v\u00F6lva. Esto era algo que le hab\u00EDa dicho que hiciera cuando a\u00FAn estaba viva; ilustrando esto el conocimiento de las cosas futuras que ten\u00EDa la v\u00F6lva. El prop\u00F3sito de la necromancia en este caso es para asistir a su hijo en una tarea impuesta por su astuta madrastra, quien se puede pensar ten\u00EDa sus planes para que fracasara. En la primera estrofa Svipdag habla e intenta que su madre se levante de su tumba, en su mont\u00EDculo funerario de la forma que ella le ense\u00F1\u00F3 cuando estaba viva. La segunda estrofa contiene su respuesta, en donde pregunta a Svipdag el motivo por el cual fue despertada de la muerte. Este le responde cont\u00E1ndole la tarea impuesta por su madrastra, ganar la mano de Menglod (Mengl\u00F6\u00F0). \u00C9l presagia todas las dificutades que supondr\u00E1 el viaje y lo declara: ella me insiste en ir a un lugardonde viajar uno no puedepara conocer a la bella Menglod Su madre muerta est\u00E1 de acuerdo con que el viaje ser\u00E1 largo y lleno de obst\u00E1culos pero no lo disuade de que lo intente. Svipdag pide a su madre sus conocimientos de v\u00F6lva para su protecci\u00F3n y Groa entonces canta nueve hechizos o conjuros."@es . . "Le Gr\u00F3galdr, \u00AB l'incantation de Gr\u00F3a \u00BB, est un po\u00E8me rattach\u00E9 au recueil de textes de mythologie nordique Edda Po\u00E9tique, trouv\u00E9 dans plusieurs manuscrits du XVIIe si\u00E8cle. Plusieurs \u00E9ditions r\u00E9centes regroupent ce po\u00E8me avec un autre appel\u00E9 Fj\u00F6lsvinnsm\u00E1l sous le titre global de Svipdagsm\u00E1l (les dits de Svipdagr), car ces deux po\u00E8mes mettent en sc\u00E8ne le m\u00EAme Svipdagr et constituent en quelque sorte une suite. On apprend que la belle-m\u00E8re de Svipdagr lui a ordonn\u00E9 de trouver Mengl\u00F6d pour l'\u00E9pouser, chose qu'il consid\u00E8re impossible comme il le dit \u00E0 la strophe 3 :"@fr . "\u00AB\u0417\u0430\u043A\u043B\u0438\u043D\u0430\u043D\u0438\u0435 \u0413\u0440\u043E\u0430\u00BB (\u0438\u0441\u043B. Gr\u00F3galdr) \u2014 \u043E\u0434\u043D\u0430 \u0438\u0437 \u043F\u043E\u044D\u043C, \u0432\u0445\u043E\u0434\u044F\u0449\u0438\u0445 \u0432 \u0441\u043E\u0441\u0442\u0430\u0432 \u00AB\u0421\u0442\u0430\u0440\u0448\u0435\u0439 \u042D\u0434\u0434\u044B\u00BB, \u043D\u043E \u043D\u0435 \u0432\u043A\u043B\u044E\u0447\u0451\u043D\u043D\u044B\u0445 \u0432 \u00AB\u041A\u043E\u0440\u043E\u043B\u0435\u0432\u0441\u043A\u0438\u0439 \u043A\u043E\u0434\u0435\u043A\u0441\u00BB. \u042F\u0432\u043B\u044F\u0435\u0442\u0441\u044F, \u043D\u0430\u0440\u044F\u0434\u0443 \u0441 \u00AB\u0420\u0435\u0447\u0430\u043C\u0438 \u041C\u043D\u043E\u0433\u043E\u043C\u0443\u0434\u0440\u043E\u0433\u043E\u00BB, \u0447\u0430\u0441\u0442\u044C\u044E \u043C\u0438\u043D\u0438-\u0446\u0438\u043A\u043B\u0430 \u00AB\u0420\u0435\u0447\u0438 \u0421\u0432\u0438\u043F\u0434\u0430\u0433\u0430\u00BB. \u0413\u043B\u0430\u0432\u043D\u044B\u0439 \u0433\u0435\u0440\u043E\u0439 \u0446\u0438\u043A\u043B\u0430, , \u0441\u043E\u0432\u0435\u0442\u0443\u0435\u0442\u0441\u044F \u0437\u0434\u0435\u0441\u044C \u0441 \u043C\u0451\u0440\u0442\u0432\u043E\u0439 \u043C\u0430\u0442\u0435\u0440\u044C\u044E, \u043A\u043E\u043B\u0434\u0443\u043D\u044C\u0435\u0439 \u043F\u043E \u0438\u043C\u0435\u043D\u0438 \u0413\u0440\u043E\u0430, \u043E \u0442\u043E\u043C, \u043A\u0430\u043A \u0435\u043C\u0443 \u043F\u0440\u043E\u0442\u0438\u0432\u043E\u0441\u0442\u043E\u044F\u0442\u044C \u0432\u0440\u0430\u0436\u0434\u0435\u0431\u043D\u044B\u043C \u0441\u0438\u043B\u0430\u043C, \u0430 \u0432\u043E \u0432\u0442\u043E\u0440\u043E\u0439 \u0447\u0430\u0441\u0442\u0438 \u0438\u0441\u043F\u043E\u043B\u044C\u0437\u0443\u0435\u0442 \u043F\u043E\u043B\u0443\u0447\u0435\u043D\u043D\u043E\u0435 \u0437\u043D\u0430\u043D\u0438\u0435. \u0422\u0435\u043A\u0441\u0442 \u00AB\u0417\u0430\u043A\u043B\u0438\u043D\u0430\u043D\u0438\u044F \u0413\u0440\u043E\u0430\u00BB \u0441\u043E\u0445\u0440\u0430\u043D\u0438\u043B\u0441\u044F \u0432 \u0441\u043E\u0441\u0442\u0430\u0432\u0435 \u043A\u043E\u0434\u0435\u043A\u0441\u043E\u0432 XVII \u0432\u0435\u043A\u0430, \u043D\u043E \u044D\u0442\u043E \u043F\u0440\u043E\u0438\u0437\u0432\u0435\u0434\u0435\u043D\u0438\u0435 \u044F\u0432\u043D\u043E \u0431\u044B\u043B\u043E \u043D\u0430\u043F\u0438\u0441\u0430\u043D\u043E \u043D\u0430\u043C\u043D\u043E\u0433\u043E \u0440\u0430\u043D\u044C\u0448\u0435 \u2014 \u0432\u043E \u0432\u0440\u0435\u043C\u0435\u043D\u0430, \u043A\u043E\u0433\u0434\u0430 \u0435\u0449\u0451 \u0431\u044B\u043B\u0438 \u0441\u0438\u043B\u044C\u043D\u044B \u044D\u043B\u0435\u043C\u0435\u043D\u0442\u044B \u044F\u0437\u044B\u0447\u0435\u0441\u0442\u0432\u0430."@ru . . . . . . "Grogaldern"@nl . . "Grogaldr edo Groaren aztikeriak, Svipdagsmal lanean aurkitzen diren bi olerkietatik lehena da. Lan hau, eskandinaviar mitologian nigromantziaren praktikaren adibide bat da. , bere ama , v\u00F6lva bat, hilen artetik nola altxatu zuen xehatzen du. Hau, oraindik bizirik zegoenean egiteko esan zion zerbaitzen; honek, v\u00F6lvak etorkizuneko gauzei buruz zuen ezagutza marrazten duelarik. Nigromantziaren asmoa, kasu honetan, bere semeari, bere amaorde maltzurrak ezarritako lan batean laguntzea da, amaorde horrek, ustez, bai baitzituen bere planak beste plan honek huts egin zezan."@eu . . . . "Gr\u00F3galdr"@fr . . "Gr\u00F3galdr or The Spell of Gr\u00F3a is the first of two poems, now commonly published under the title Svipdagsm\u00E1l found in several 17th-century paper manuscripts with Fj\u00F6lsvinnsm\u00E1l. In at least three of these manuscripts, the poems are in reverse order and separated by a third eddic poem titled, Hyndlulj\u00F3\u00F0. For a long time, the connection between the two poems was not realized, until in 1854 Svend Grundtvig pointed out a connection between the story told in Gr\u00F3agaldr and the first part of the medieval Scandinavian ballad of Ungen Sveidal/Herr Svedendal/Hertig Silfverdal (TSB A 45, DgF 70, SMB 18, 22). Then in 1856, Sophus Bugge noticed that the last part of the ballad corresponded to Fj\u00F6lsvinnsm\u00E1l. Bugge wrote about this connection in Forhandlinger i Videnskabs-Selskabet i Christiania 1860, calling the two poems together Svipdagsm\u00E1l. Subsequent scholars have accepted this title. Gr\u00F3galdr is one of six eddic poems involving necromantic practice. It details Svipdagr's raising of his mother Groa, a v\u00F6lva, from the dead. Before her death, she requested him to do so if he ever required her help; the prescience of the v\u00F6lva is illustrated in this respect. The purpose of this necromancy was that she could assist her son in a task set him by his cunning stepmother. Svipdag's mother, Gr\u00F3a, has been identified as the same v\u00F6lva who chanted a piece of Hrungnir's hone from Thor's head after their duel, as detailed in Snorri Sturluson's Prose Edda. There, Gr\u00F3a is the wife of Aurvandil, a man Thor rescues from certain death on his way home from J\u00F6tunheim. The news of her husband's fate makes Gr\u00F3a so happy, she forgets the charm, leaving the hone firmly lodged in Thor's forehead. In the first stanza of this poem Svipdag speaks and bids his mother to arise from beyond the grave, at her burial mound, as she had bidden him do in life. The second stanza contains her response, in which she asks Svipdag why he has awakened her from death. He responds by telling her of the task he has been set by his stepmother, i.e. to win the hand of Mengl\u00F6\u00F0. He is all too aware of the difficulty of this: he presages this difficulty by stating that: \"she bade me travel to a placewhere travel one cannotto meet with fair Mengl\u00F6\u00F0\" His dead mother agrees with him that he faces a long and difficult journey but does not attempt to dissuade him from it. Svipdag then requests his mother to cast spells for his protection. Groa then casts nine spells, or incantations."@en . "Gr\u00F3galdr"@en . "Gr\u00F3galdr of Grogaldern (de toverformules van Gr\u00F3a) vertelt samen met Fj\u00F6lsvinnsm\u00E1l ( gedachtewisseling) het verhaal van de en zijn Verschijnen als Dag. De Oudnoorse liederen werden in ten minste drie manuscripten uit de zeventiende eeuw in omgekeerde volgorde afgedrukt (en gescheiden door Hyndlulj\u00F3\u00F0). Tegenwoordig worden de liederen gepubliceerd als Svipdagsm\u00E1l. Grogaldern is een van de zes gedichten die een vorm van necromancie uit de Noordse mythologie beschrijven."@nl . "Gr\u00F3galdr of Grogaldern (de toverformules van Gr\u00F3a) vertelt samen met Fj\u00F6lsvinnsm\u00E1l ( gedachtewisseling) het verhaal van de en zijn Verschijnen als Dag. De Oudnoorse liederen werden in ten minste drie manuscripten uit de zeventiende eeuw in omgekeerde volgorde afgedrukt (en gescheiden door Hyndlulj\u00F3\u00F0). Tegenwoordig worden de liederen gepubliceerd als Svipdagsm\u00E1l. Grogaldern is een van de zes gedichten die een vorm van necromancie uit de Noordse mythologie beschrijven."@nl . "Gr\u00F3galdr"@es . . . "\u0417\u0430\u043A\u043B\u0438\u043D\u0430\u043D\u0438\u0435 \u0413\u0440\u043E\u0430"@ru . . "Grogaldr"@eu . "Le Gr\u00F3galdr, \u00AB l'incantation de Gr\u00F3a \u00BB, est un po\u00E8me rattach\u00E9 au recueil de textes de mythologie nordique Edda Po\u00E9tique, trouv\u00E9 dans plusieurs manuscrits du XVIIe si\u00E8cle. Plusieurs \u00E9ditions r\u00E9centes regroupent ce po\u00E8me avec un autre appel\u00E9 Fj\u00F6lsvinnsm\u00E1l sous le titre global de Svipdagsm\u00E1l (les dits de Svipdagr), car ces deux po\u00E8mes mettent en sc\u00E8ne le m\u00EAme Svipdagr et constituent en quelque sorte une suite. Le po\u00E8me comprend 16 strophes et met en sc\u00E8ne une m\u00E8re v\u00F6lva, Gr\u00F3a, qui r\u00E9cite des galdrar, des charmes magiques, \u00E0 son fils Svipdagr qui le lui demande, pour lui assurer du succ\u00E8s dans sa qu\u00EAte. Dans la premi\u00E8re strophe, on apprend que Svipdagr ressuscite sa m\u00E8re hors de sa tombe pour lui demander de l'aide. On apprend que la belle-m\u00E8re de Svipdagr lui a ordonn\u00E9 de trouver Mengl\u00F6d pour l'\u00E9pouser, chose qu'il consid\u00E8re impossible comme il le dit \u00E0 la strophe 3 : Svipdagr demande \u00E0 sa m\u00E8re qu'elle incante les incantations secourables. Gr\u00F3a s'ex\u00E9cute et lui chante neuf sorts magiques, ou incantations, pour le prot\u00E9ger dans ses divers p\u00E9riples. Le po\u00E8me fera plusieurs r\u00E9f\u00E9rences aux puissances divines et mythologiques ce qui supposerait des origines pa\u00EFennes \u00E0 ce po\u00E8me malgr\u00E9 son \u00E9criture tardive (XIIe si\u00E8cle au plus t\u00F4t) qui r\u00E9v\u00E8le tout de m\u00EAme des touches chr\u00E9tiennes."@fr . . . . . . . "591685"^^ . . . .