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NORSE MYTHOLOGY
NORSE MYTHOLOGY
Thor Fighting The Giants. Copyright 1875. By S. C. GRIGGS AND COMPANY. ELECTROTYPED BY ZEESE & CO. I think Scandinavian Paganism, to us here, is more interesting than any other. It is, for one thing, the latest; it continued in these regions of Europe till the eleventh century: eight hundred years ago the Norwegians were still worshipers of Odin. It is interesting also as the creed of our fathers; the men whose blood still runs in our veins, whom doubtless we still resemble in so many wa
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PREFACE.
PREFACE.
America Not Discovered by Columbus having been so favorably received by the press generally, as well as by many distinguished scholars, who have expressed themselves in very flattering terms of our recent début in English, we venture to appear again; and, although the subject is somewhat different, it still (as did the first) has its fountain head in the literature of the North. We come, this time, encouraged by all your kind words, with higher aspirations, and perhaps, too, with less timidity a
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LIST OF WORKS CONSULTED.
LIST OF WORKS CONSULTED.
The following authors have been consulted in preparing this work, and to them the reader is referred, if he wishes to make special study of the subject of Norse mythology. Of the Elder Edda we have used Benjamin Thorpe’s translation and Sophus Bugge’s edition of the original. It has been found necessary to make a few alterations in Thorpe’s translation. Of the Younger Edda we have used Dasent’s translation and Sveinbjorn Egilsson’s edition of the original. Of modern Scandinavian writers we have
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CHAPTER I. WHAT IS MYTHOLOGY AND WHAT IS NORSE MYTHOLOGY?
CHAPTER I. WHAT IS MYTHOLOGY AND WHAT IS NORSE MYTHOLOGY?
The word mythology (μυθολογόα, from μῦθος, word, tale, fable, and λόγοc, speech, discourse,) is of Greek origin, and our vernacular tongue has become so adulterated with Latin and Greek words; we have studied Latin and Greek in place of English, Anglo-Saxon, Norse and Gothic so long that we are always in a quandary ( qu’en dirai-je? ), always tongue-tied when we attempt to speak of something outside or above the daily returning cares of life. Our own good old English words have been crowded out
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CHAPTER II. WHY CALL THIS MYTHOLOGY NORSE? OUGHT IT NOT RATHER TO BE CALLED GOTHIC OR TEUTONIC?
CHAPTER II. WHY CALL THIS MYTHOLOGY NORSE? OUGHT IT NOT RATHER TO BE CALLED GOTHIC OR TEUTONIC?
In its original form, the mythology, which is to be presented in this volume, was common to all the Teutonic nations; and it spread itself geographically over England, the most of France and Germany, as well as over Denmark, Sweden, Norway, and Iceland. But when the Teutonic nations parted, took possession of their respective countries, and began to differ one nation from the other, in language, customs and social and political institutions, and were influenced by the peculiar features of the co
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CHAPTER III. NORSE MYTHOLOGY COMPARED WITH THE GREEK.
CHAPTER III. NORSE MYTHOLOGY COMPARED WITH THE GREEK.
Dr. Dasent says the Norse mythology may hold its own against any other in the world. The fact that it is the religion of our forefathers ought to be enough to commend it to our attention; but it may be pardonable in us to harbor even a sense of pride, if we find, for instance, that the mythology of our Gothic ancestors suffers nothing, but rather is the gainer in many respects by a comparison with that world-famed paganism of the ancient Greeks. We would therefore invite the attention of the rea
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CHAPTER IV. ROMAN MYTHOLOGY.
CHAPTER IV. ROMAN MYTHOLOGY.
In all that has been said up to this time Roman mythology has not once been mentioned. Why not? Properly speaking, there is no such thing. It is an historical fact, that nearly the whole Roman literature, especially that part of it which may be called belles-lettres , is scarcely anything but imitation. It did not, like the Greek and Old Norse, spring from the popular mind, by which it was cherished through centuries; but at least a large portion of it was produced for pay and for ornament, most
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CHAPTER V. INTERPRETATION OF NORSE MYTHOLOGY.
CHAPTER V. INTERPRETATION OF NORSE MYTHOLOGY.
Considerable has been said on this subject in the preceding pages, and the interpretation which will be adhered to in this volume has been clearly indicated. We propose now to give a general synopsis of the more prominent methods of interpreting Norse mythology. In one thing all undoubtedly agree, namely, that all mythologies embody religious faith. As we, to this day, each in his own way, seek to find God by philosophical speculation (natural theology), by our emotions, by good deeds, or by all
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CHAPTER VI. THE NORSE MYTHOLOGY FURNISHES ABUNDANT AND EXCELLENT MATERIAL FOR THE USE OF POETS, SCULPTORS AND PAINTERS.
CHAPTER VI. THE NORSE MYTHOLOGY FURNISHES ABUNDANT AND EXCELLENT MATERIAL FOR THE USE OF POETS, SCULPTORS AND PAINTERS.
In a previous chapter it was claimed that the time must come when Norse mythology will be copiously reflected in our elegant literature and is our fine arts; and we insist that we who are Goths, and branches of the noble ash Ygdrasil, ought to develop some fibre, leaves, buds and flowers with nourishment drawn from the roots of our own tree of existence, and not be constantly borrowing from our neighbors. If our poets would but study Norse mythology, they would find in it ample material for the
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CHAPTER VII. THE SOURCES OF NORSE MYTHOLOGY AND INFLUENCE OF THE ASA-FAITH.
CHAPTER VII. THE SOURCES OF NORSE MYTHOLOGY AND INFLUENCE OF THE ASA-FAITH.
In order to thoroughly comprehend the Odinic mythology it is necessary to make a careful study of the history, literature, languages and dialects of the Teutonic races and of their popular life in all its various manifestations. The chief depositories of the Norse mythology are the Elder or Sæmund’s Edda (poetry) and the Younger or Snorre’s Edda (prose). In Icelandic Edda means great-grandmother , and some think this appellation refers to the ancient origin of the myths it contains. Others conne
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CHAPTER I. THE CREATION.
CHAPTER I. THE CREATION.
The condition of things before the creation of the world is expressed negatively. There was nothing of that which sprang into existence. This transition from empty space into being demands the attention of the whole human race. Therefore the vala, or wandering prophetess, begins her mysterious song, the grand and ancient Völuspá, the first lay in the Elder Edda, as follows: The beginning was this: Many ages, ere the earth was made, there existed two worlds. Far to the north was Niflheim (the neb
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CHAPTER II. THE PRESERVATION. THE ASH YGDRASIL. MIMER’S FOUNTAIN. URD’S FOUNTAIN. THE NORNS OR FATES.
CHAPTER II. THE PRESERVATION. THE ASH YGDRASIL. MIMER’S FOUNTAIN. URD’S FOUNTAIN. THE NORNS OR FATES.
Ygdrasil is one of the noblest conceptions that ever entered into any scheme of cosmogony or human existence. It is in fact the great tree of life, wonderfully elaborated and extended through the whole system of the universe. It furnishes bodies for mankind from its branches; it strikes its roots through all worlds, and spreads its life-giving arms through the heavens. All life is cherished by it, even that of serpents, which devour its roots and seek to destroy it. It has three grand roots far
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CHAPTER III. EXEGETICAL REMARKS UPON THE CREATION AND PRESERVATION OF THE WORLD.
CHAPTER III. EXEGETICAL REMARKS UPON THE CREATION AND PRESERVATION OF THE WORLD.
In the Norse as in all mythologies, the beginning of creation is a cosmogony presenting many questions difficult of solution. The natural desire of knowledge asks for the origin of all things; and as the beginning always remains inexplicable, the mind tries to satisfy itself by penetrating as far into the primeval forms of matter and means of sustaining life as possible. We follow the development of the tree back to the seed and then to the embryo of the seed, but still we are unable to explain
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CHAPTER I. ODIN.
CHAPTER I. ODIN.
The first and eldest of the asas is Odin. His name is derived from the verb vada (imperfect ód ), to walk, (compare watan, wuot, wuth, wüthen, wuothan, wodan). He is the all- pervading spirit of the world, and produces life and spirit ( önd , aand ). He does not create the world, but arranges and governs it. With Vile and Ve he makes heaven and earth from Ymer’s body; with Hœner and Loder he makes the first man and woman, and he gives them spirit. All enterprise in peace and in war proceeds from
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CHAPTER II. HERMOD, TYR, HEIMDAL, BRAGE, AND IDUN.
CHAPTER II. HERMOD, TYR, HEIMDAL, BRAGE, AND IDUN.
Odin’s sons are emanations of his own being. As the god of war, warlike valor is one of his servants, and honor another. He invents the art of poetry, but the execution of it he leaves to his son Brage. He does not meddle with thunder, having left this work of a lower order to his son Thor. He is the father of light and darkness, and he leaves the beneficent light to diffuse itself and struggle with darkness independently (Balder and Hoder). Nor does he himself watch the rainbow, but let the wat
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CHAPTER III. BALDER AND NANNA, HODER, VALE AND FORSETE.
CHAPTER III. BALDER AND NANNA, HODER, VALE AND FORSETE.
Balder is the favorite of all nature, of all the gods and of men. He is son of Odin and Frigg, and it may be truly said of him that he is the best god, and that all mankind are loud in his praise. So fair and dazzling is he in form and features, that rays of light seem to issue from him; and we may form some idea of the beauty of his hair when we know that the whitest of all plants is called Balder’s brow . [56] Balder is the mildest, the wisest and the most eloquent of all the gods, yet such is
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CHAPTER IV. THOR, HIS WIFE SIF AND SON ULLER.
CHAPTER IV. THOR, HIS WIFE SIF AND SON ULLER.
THOR ( þórr , þunarr , Anglo-Saxon þunor , German donner , thunder), after whom Thursday is named (Thor’s-day), is the chief god next after Odin. He is a spring god, subduing the frost-giants. Thor wears a red beard, his nature is fire, he is girded with the belt of strength, swings a hammer in his hand, rides in a chariot drawn by two goats, from whose hoofs and teeth sparks of fire flash, and the scarlet cloud reflects his fiery eyes, over his head he wears a crown of stars, under his feet res
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CHAPTER V. VIDAR.
CHAPTER V. VIDAR.
On the way to Geirrod (see p. 310 ) we noticed that Thor visited the hag Grid, and she lent him three things, counterparts of Thor’s own treasures, her belt of strength, iron gloves and staff. Grid belongs to the race of giants; she dwells in the wild, unsubdued nature, but is not hostile toward the gods. Her belt, gloves and staff, her name, the place where she dwells between Asgard and Jotunheim, her ability to give Thor information about Geirrod, all give evidence of her wild and powerful cha
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CHAPTER VI. THE VANS.
CHAPTER VI. THE VANS.
Two opposite elements in nature are united in order to produce life. The opposite elements are expressed in the mythology by the terms asas and vans. In our language and mode of expression that would mean the solid and the liquid, the masculine and the feminine. Water, the par excellence representative of liquids, may symbolize various ideas. It may typify sorrow; it then manifests itself in tears, and sorrow is fleeting as the flowing tears. Water may symbolize gladness, happiness, and blessing
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CHAPTER VII. THE DEVELOPMENT OF EVIL. LOKE AND HIS OFFSPRING.
CHAPTER VII. THE DEVELOPMENT OF EVIL. LOKE AND HIS OFFSPRING.
We have now made an acquaintance with the lives and exploits or the good and propitious divinities, with the asas and vans. But what of the evil? Whence come they, and how have they been developed? Many a philosopher has puzzled his brain with this vexed question, and the wisest minds are still engaged in deep meditations in regard to it. It is and will remain an unsolved problem. But what did the old Goths, and particularly our Norse forefathers, think about the development of evil? What forms
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CHAPTER I. RAGNAROK.
CHAPTER I. RAGNAROK.
The final destruction of the world, and regeneration of gods and men, is called Ragnarok; that is, the Twilight of the gods ( Ragna , from regin , gods, and rökr , darkness). The journey through life has been a long one, and yet we have not reached the end, for the end is also the beginning. Death is the center, where the present and future existence meet. When life ends, there is a change, there comes a new day and a sun without a shadow. In comparing the Greek mythology with the Norse, it was
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CHAPTER II. REGENERATION.
CHAPTER II. REGENERATION.
But when the heavens and the earth and the whole world have been consumed in flames, when the gods and all the einherjes and all mankind have perished,—what then? Is not man immortal? Are not all men to live in some world or other forever? The vala looks again, and Vidar and Vale survive; neither the flood nor Surt’s flame has harmed them, and they dwell on the plain of Ida, where Asgard formerly stood. Thither come the sons of Thor, Mode and Magne, bringing with them their father’s hammer, Mjol
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VOCABULARY OF THE PRINCIPAL PROPER NAMES OCCURRING IN THE NORSE MYTHOLOGY,
VOCABULARY OF THE PRINCIPAL PROPER NAMES OCCURRING IN THE NORSE MYTHOLOGY,
A Ægir [Anglo-Sax. eagor , the sea]. The god presiding over the stormy sea. He entertains the gods every harvest, and brews ale for them. It still survives in provincial English for the sea-wave on rivers. Have a care, there is the eager coming!—(Carlyle’s Heroes and Hero-worship.) Æger. Agnar. A son of King Hraudung and foster-son of Frigg. Agnar. Agnar. A son of King Geirrod. He gives a drink to Grimner (Odin). Agnar. Álfr [Anglo-Sax. ælf , munt-ælfen , sæ-elfen , wudu-elfen , etc.; Eng. elf ,
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