華納神族

《芙蕾雅》。由約翰·鮑爾（1882–1918）繪製。

華納神族（古北歐語：Vanir Template:IPA-non）是北歐神話中的與豐饒、智慧，和預知未來相關的神族。北歐神話中有兩支神族，另一支為亞薩神族。華納神族的家園是華納海姆。華納神族在亞薩神族華納神族之戰後加入了亞薩神族，因此有時候華納神族會被當作亞薩神族。

華納神族出現在《詩體埃達》、《散文埃達》、《挪威王列傳》，和吟遊詩人詩歌中，除了這些古北歐語的文本外，華納神族沒有出現在其他文本中。《詩體埃達》中的詩歌年代久遠，但在13世紀才被整理成書。《散文埃達》和《挪威王列傳》是在13世紀時由斯諾里·斯蒂德呂松著作而成。

所有的文本中都有提到尼約德和他的兒女弗雷與芙蕾雅屬於華納神族。以神話歷史化的角度撰寫的文本《挪威王列傳》中提到尼約德的妹妹和克瓦希爾也是華納神族。《挪威王列傳》中提到，國王斯維格吉爾 (Sveigðir) 曾造訪華納海姆，並在當地遇見一位名為華納 (Vana) 的女子，兩人生下了一個名為華蘭帝 (Vanlandi) 的兒子，華蘭帝意思為「來自華納海姆的男子」。

雖然沒有文本直接指出，但有些學者推測海姆達爾和烏勒爾可能也是華納神族的一員。《散文埃達》中列出了野豬的名字，其中一個名字是「華納之子」。學者推測華納神族可能與常在斯堪地那維亞半島的墳墓中出土的小金箔有關，年代可從民族大遷徙時期追溯至維京時期。學者認為華納神族的前身可能是某種原始印歐民族的神祉，或是印歐民族的豐收之神。

語源學

Vanir 一詞的來源眾說紛紜。R. I. Page 認為可以參照古北歐語的 vinr (朋友）和拉丁語的Venus（肉體之愛）。Vanir 有時候也被英語化成 Wanes 。

文本

《詩體埃達》

《太陽在弗雷與古林博斯帝背後閃耀》。由約翰尼斯·格爾茨 (Johannes Gehrts) 於1901年繪製

《詩體埃達》的〈女巫的預言〉、〈瓦夫蘇魯特尼爾之歌〉、〈史基尼爾之歌Skírnismál〉、〈索列姆之歌Þrymskviða〉、〈艾爾維斯之歌Alvíssmál〉，和〈希格德莉法之歌Sigrdrífumál〉中都有出現華納神族。

〈女巫的預言〉中有個詩節提及了亞薩神族華納神族之戰，華納神族擊垮了亞薩神族堡壘的外牆，華納神族「不屈不撓，踏平了整座平原」。

〈瓦夫蘇魯特尼爾之歌〉中，卡格諾爾（奧丁的化名）和約頓巨人瓦夫蘇魯特尼爾鬥智。卡格諾爾向瓦夫蘇魯特尼爾問道，雖然這麼多祭壇都在祭拜尼約德，但尼約德並非亞薩神族，尼約德來自何方？瓦夫蘇魯特尼爾回道尼約德是由「睿智的力量」於華納海姆創造的，並說道尼約德在亞薩神族華納神族之戰作為人質交予亞薩神族，此外，諸神黃昏來臨之時，尼約德會「回歸睿智的華納神族」。

〈艾爾維斯之歌Alvíssmál〉中侏儒艾爾維斯和索爾互相問答。艾爾維斯說了各個族群用來稱呼各種物品的詞語，包括九個華納神族的詞語：道路（土地）、風的紡織者（天空）、風的風箏（雲朵）、風的寧靜（冷靜）、海浪（海洋）、野火（火）、手杖（木頭）、生長（種子），和泡沫（麥酒）。

〈索列姆之歌Þrymskviða〉提到海姆達爾能夠預知未來，「如同華納神族一般」。〈希格德莉法之歌Sigrdrífumál〉提到華納神族擁有一種「神聖的蜂蜜酒」，詩中提到瓦爾基麗希格德莉法給予英雄西古德 (Sigurd) 神聖的符文，希格德莉法說道這塊符文曾刻在各種不同的生物、神祉，和人類身上，還曾浸泡在神聖的蜂蜜酒之中，亞薩神族、精靈族、人類，和華納神族中都有人擁有這種神聖的蜂蜜酒。

〈史基尼爾之歌Skírnismál〉中，美麗的約頓巨人葛德在第一次遇見弗雷的信使史基尼爾時，向史基尼爾問道，他到底是精靈族，亞薩神族，又或是「睿智的華納神族」，史基尼爾則回道他不屬於上述的三個族群。史基尼爾在詩歌的後半段成功威脅葛德，讓葛德接受弗雷的愛慕之情，葛德給了史基尼爾一個裝滿蜂蜜酒的水晶杯，並說道她從沒想過有一天會愛上華納神族。

《散文埃達》

《希爾帝斯維尼與芙蕾雅》。由勞倫茲·福樂利希 (Lorenz Frølich) 於1895年繪製。

《散文埃達》的〈欺騙古魯菲〉和〈詩人的藝術語言Skáldskaparmál〉中都有出現華納神族。

在〈欺騙古魯菲〉的第23章，至高者說道尼約德出身於華納海姆，在亞薩神族華納神族之戰時，華納神族將尼約德作為人質交予亞薩神族，亞薩神族則交出了霍尼爾，之後兩大神族休戰。第35章則提及了芙蕾雅，芙蕾雅的其中一個名字是「華納神族的狄絲 (Dis) 女神」。第35章中至高者提及了蓋娜與她的坐駕霍瓦爾普尼爾，霍瓦爾普尼爾能夠在天空中飛翔，也能在大海中遨遊，至高者補充道，華納神族曾經目擊蓋娜騎著馬橫跨天空，並且一位不知名的華納神族說道：

「那個在天上飛的是什麼？

那個跨越天空的是什麼？

那個在空氣中穿梭移動的是什麼？」

蓋娜回道：

「我並不會飛

但我能夠跨越天空

還能夠在空氣中穿梭移動

只要我騎著霍瓦爾普尼爾

就是那匹海姆斯卡皮爾 (Hamskerpir)

和卡朵法 (Gardrofa) 誕下的馬。」

北歐的野豬。《散文埃達》中將「華納之子」列為野豬的別名，此外，弗雷和芙蕾雅的身邊也有野豬。

在〈詩人的藝術語言Skáldskaparmál〉的第57章，詩歌之神布拉基解釋了詩歌的起源，詩歌起源於亞薩神族華納神族之戰。在停戰會議的尾聲，亞薩神族和華納神族往缸子中吐口水，以此宣布停戰，結束之後，眾神同意要將這缸唾液保存起來，以作為停戰的象徵，之後，從眾神的唾液中誕生了克瓦希爾，克瓦希爾隨後被邪惡的侏儒殺害，血液被做成了詩歌蜂蜜酒，喝下的人會變得睿智善於詩歌。第6章列出了尼約德在詩歌中的別稱，包括「華納神族的後裔」。吟遊詩人 Þórðr Sjáreksson 於11世紀的詩歌中也提到尼約德屬於華納神族。第7章則列出了弗雷的別稱，「華納神族的神」、「華納神族的後裔」，和「華納神族」。芙蕾雅也多次作為華納神族被提及，第20章列出了芙蕾雅的別稱，其中有「華納神祉」，和「華納神族的女性」，第37章中則將芙蕾雅稱作「來自華納神族的新娘」。第75章則列出豬的別稱，其中之一為「華納之子」。

《挪威王列傳》Heimskringla

《奧丁向華納神族擲出長槍》。由勞倫茲·福樂利希 (Lorenz Frølich) 於1895年繪製。

《挪威王列傳》中的〈伊林格薩迦〉（第四章）以神話歷史化的角度記載了亞薩神族華納神族之戰，戰後雙方以人質交換作為條件宣布停戰，華納神族送出了尼約德和弗雷，亞薩神族則送出了霍尼爾和密米爾。收到密米爾後，華納神族送出了「最聰明的華納神族」克瓦希爾。霍尼爾在華納神族當上了領袖，然而，當華納神族尋求霍尼爾的意見時，霍尼爾永遠只會說道「讓別人去決定吧」，因此華納神族起了疑心，懷疑受到亞薩神族欺騙，於是將密米爾抓來斬首，並將首級送回給亞薩神族。

〈伊林格薩迦〉中也提到尼約德屬於華納神族，娶了自己的妹妹，生下一男一女，弗雷和芙蕾雅，然而亞薩神族禁止近親通婚，於是奧丁指派尼約德、弗雷，和芙蕾雅去當祭司，負責協助獻祭儀式，尼約德和弗雷也被視為亞薩神族，芙蕾雅則傳授華納神族的魔法給亞薩神族。

第15章中提到國王斯維格吉爾 (Sveigðir) 在瑞典華納蘭 (Vanaland) 娶了一位名為華納 (Vana) 的女子，生下了一名男孩，名為華納蘭帝 (Vanlandi)，意思為「來自華納族之國的男子」。.

考古紀錄

兩個小人抱著一塊金箔，年代可追溯至民族大遷徙時期和維京時期早期。

斯堪地那維亞半島上約出土了2500副裝飾在圖像上的金箔，這些金箔可追溯至民族大遷徙時期和維京時期早期。這些金箔大多出土於建築物中，只有少數出土於墳墓中。大多是單一生物的圖像，有時候是動物，有時候是一男一女中間面對著或抱著一根長滿樹葉的樹枝。幾乎所有人的圖像都有穿衣服，有時候上面的人會半蹲。Hilda Ellis Davidson 認為這些人像可能是在跳舞，而這舞蹈可能與婚禮和華納神族有關，可能是神族的婚禮，例如《詩體埃達》〈史基尼爾之歌Skírnismál〉中華納神族弗雷和約頓巨人蓋娜的婚禮。

Scholarly reception

Historicists and structuralists

Much of the discussion among scholars on the topic of the Vanir has historically been on the question of whether the Vanir are the reflection of the meeting of a purported historic meeting between different peoples in the ancient past (historicists) or an extension of Proto-Indo-European mythology where such a narrative may have existed for complex social reasons (structuralists) among the early Indo-European peoples, and thereafter spread to their descendents. Notable proponents of the historicist position include Karl Helm, Ernst Alfred Philippson, Lotte Motz, and Lotte Headegger, whereas notable pronents of the structuralist view include Georges Dumézil, Jan de Vries, and Gabriel Turville-Petre. The structuralist view has generally gained the most support among academics, although with caveats, including among Jens Peter Schjødt, Margaret Clunies Ross, and Thomas DuBois.

Like the Vanr goddess Freyja, the Vanir as a group are not attested outside Scandinavia. Traditionally, following Völuspá and the Prose Edda, scholarship on the Vanir has focused on the Æsir–Vanir War, its possible basis in a war between peoples, and whether the Vanir originated as the deities of a distinct people. Some scholars have doubted that they were known outside Scandinavia; however, there is evidence that the god Freyr is the same god as the Germanic deity Ing (reconstructed as Proto-Germanic *Ingwaz), and that, if so, he is attested as having been known among the Goths.

Membership, elves, ship symbolism, "field of the dead", and vanitates

Hilda Ellis Davidson theorizes that all of the wives of the gods may have originally been members of the Vanir, noting that many of them appear to have originally been children of jötnar. Davidson additionally notes that "it is the Vanir and Odin who seem to receive the most hostile treatment in Christian stories about mythological personages." Alaric Hall has equated the Vanir with the elves, and Joseph S. Hopkins and Haukur Þorgeirsson, building on suggestions by archaeologist Ole Crumlin-Pedersen and others, link the Vanir to ship burial customs among the North Germanic peoples, proposing an early Germanic model of a ship in a "field of the dead" that may be represented both by Freyja's afterlife field Fólkvangr and by the Old English Neorxnawang (the mysterious first element of which may be linked to the name of Freyja's father, Njörðr).

Richard North theorizes that glossing Latin vanitates ("vanities", "idols") for "gods" in Old English sources implies the existence of *uuani (a reconstructed cognate to Old Norse Vanir) in Deiran dialect and hence that the gods that Edwin of Northumbria and the northern Angles worshiped in pre-Christian Anglo-Saxon England were likely to have been the *uuani. He comments that they likely "shared not only the name but also the orgiastic character of the [Old Icelandic] Vanir."

Rudolf Simek's "Vanir Obituary"

In a 2010 piece building on an earlier proposal by Lotte Motz, Rudolf Simek argues that vanir was originally nothing more than a general term for deities like æsir, and that its employment as a distinct group of deities was an invention of Snorri (who he identifies as composing the Prose Edda). According to Simek, the Vanir are therefore "a figment of imagination from the 13th to 20th centuries" and Simek states that he

"believe[s] that these are not mistakes that we are dealing with here, but a deliberate invention on the part of Snorri".

Simek's argument receive some level of support from Frog and Jonathan Roper (2011), who analyze the small corpus of poetic usages of Vanir. The authors suggest that this implies that vanir was a "suspended archaism" used as a metrical alternative to Æsir but with the caveat that

"These observations should not, however, be considered to present a solution to the riddle of vanir".

In a collection of papers in honor of Simek, Frog (2021) states support for Simek's proposal.

Simek's proposal was rejected by several scholars, including Clive Tolley (2011), Leszek P. Słupecki (2011), Jens Peter Schjødt (2016), and Terry Gunnell (2018). Tolley argues that the term must have originated in historical usage, and as such

"it is something of a misrepresentation of the evidence to suggest that Snorri is the main source for the vanir"

and that,

"the evidence affords opportunity to interpret the vanir as a class of beings with a cohesive functionality, as I have attempted to show. In turn, since this functionality can be shown to mirror concerns with a widespread occurrence within comparative religious studies, there is good reason for maintaining the importance of the vanir as a discrete group of divine beings. I would even venture to suggest that -far from being minor characters in the Norse pantheon, as Simek and others believe - the vanir are likely to have been involved in the most intimate and central aspects of human existence, as my analysis of their functions shows.

It may well be for this very reason that Christian missionaries such as St. Óláfr were intent upon their eradication, leaving us so little information. If, as Vǫluspá intimates, the vanir were particularly the 'sweet scent', the darlings, of women, there may have been even greater incentive for the new muscular and masculine Christianity to ensure their demise, as a cult fostered by the guardians of the home would be a serious threat to the spread of the new religion".

Słupecki argues that the Vanir remained distinct from the Æsir – except for Freyja and Freyr, whom he follows the Prose Edda in seeing as having been born after Njörðr became a hostage among the Æsir, and thus regards as Æsir – and therefore that Ragnarök "[has] no importance for their world".

According to Jens Peter Schjødt,

"even if the term Vanir were not in existence in pagan times, it does not change substantially the fact that in pre-Christian Scandinavian mythology we deal with two groups of gods who sometimes overlap, whereas at other times they are clearly distinguished, just as to be expected in an anthropomorphic mythology. It would be wrong to look for coherence in any mythology. As I have considered in more detail elsewhere, what we can realistically hope to reconstruct is not a coherent mythological or theological system, as this seems to be more of an ideal dream among scholars who are strongly influenced by an older sort of theology, but rather a set of variants that may be part of a deep structure, although with internal contradictions among the various myth-complexes and various 'loose ends'. In the realm world, among real people, such coherence is, as a general rule, absent."

Schjødt, in response to Simek's piece, says

"the conclusion, in relation to Simek's article would be, then, that even if he should be right about the Vanir, we would still be better off if we had a designation for the gods we have traditionally seen as belonging to the Vanir group. And perhaps Vanir, then, in spite of all the uncertainties that accrue to it, would still be the most convenient term."

Terry Gunnell proposes that the Vanir's

"recurring patterns in the narratives nonetheless imply that in the oral traditions of Norway and Iceland people seem to have viewed the religious activities connected with the 'Vanir' (with their center in Sweden) as having been different in nature to those encountered elsewhere. They also seem to have been envisioned closed connections between the Vanir and the landscape than existed between the Æsir and the natural environment".

Gunnell concludes that

"this evidence lends weight to the argument that, in spite of recent arguments to the contrary, the religion associated with the Vanir and Æsir gods had a different nature and origin".

對現代文化的影響

亞當·奧倫施拉格 (1819）的詩〈Om vanerne〉提到了華納神族。有些日耳曼新異教主義者自稱為「Vanatrú 」，意思為榮耀華納神族之人。

註解

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This article "華納神族" is from Wikipedia. The list of its authors can be seen in its historical and/or the page Edithistory:華納神族. Articles copied from Draft Namespace on Wikipedia could be seen on the Draft Namespace of Wikipedia and not main one.

參考資料

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• Simek, Rudolf (2007). Dictionary of Northern Mythology. Translated by Angela Hall. D.S. Brewer. .
• Simek, Rudolf (2010). "The Vanir: An Obituary". RMN Newsletter, No. 1, December 2010. The University of Helsinki. ISSN-L: 1799–4497. pp. 10–19.
• Słupecki, Leszek P. (2011). "The Vanir and ragnarǫk". RMN Newsletter, No. 3, December 2011. The University of Helsinki. ISSN-L: 1799–4497. pp. 11–13.
• Tolley, Clive (2011). "In Defence of the Vanir". RMN Newsletter, No. 2, May 2011. The University of Helsinki. ISSN-L: 1799–4497. pp. 20–37.

外部連結

• 维基共享资源上的相關多媒體資源：

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