The Younger Edda; Also called Snorre's Edda, or The Prose Edda

There are many points of resemblance between this old story of Odin and the account that Virgil gives us of Æneas, the founder of the Latin race; and it is believed that, while Virgil imitated Homer, he based his poem upon a legend current among his countrymen. The Greeks in Virgil’s poem are Pompey and the Romans in our Teutonic story. The Trojans correspond to Mithridates and his allies. Æneas and Odin are identical. Just as Odin, a heroic defender of Mithridates, after traversing various unknown countries, finally reaches the north of Europe, organizes the various Teutonic kingdoms, settles his sons upon the thrones of Germany, England, Denmark, Sweden and Norway, and instructs his people to gather strength and courage, so as eventually to take revenge on the cursed Romans; so Æneas, one of the most valiant defenders of Troy, after many adventures in various lands, at length settles in Italy, and becomes the founder of a race that in course of time is to wreak vengeance upon the Greeks. The prophecy contained in the Roman legend was fulfilled by Metellus and Mummius, in the years 147 and 146 before Christ, when the Romans became the conquerors of Greece. The prophecy contained in our Teutonic legend foreshadowed with no less unrelenting necessity the downfall of proud Rome, when the Teutonic commander Odoacer, in the year 476 after Christ, dethroned, not Romulus, brother of Remus, but Romulus Augustulus, son of Orestes. Thus history repeats itself. Roman history begins and ends with Romulus; and we fancy we can see some connection between Od-in and Od-oacer. “As the twig is bent the tree is inclined.”

It might be interesting to institute a similar comparison between our Teutonic race-founder Odin and Ulysses, king of Ithaca, but the reader will have to do this for himself.

In one respect our heroes differ. The fall of Troy and the wanderings of Ulysses became the theme of two great epic poems among the Greeks. The wanderings and adventures of Æneas, son of Anchises, were fashioned into a lordly epic by Virgil for the Romans. But the much-traveled man, the ἀνὴρ πολύτροπος the weapons and the hero, Odin, who, driven by the norns, first came to Teutondom and to the Baltic shores, has not yet been sung. This wonderful expedition of our race-founder, which, by giving a historic cause to all the later hostilities and conflicts between the Teutons and the Romans, might, as suggested by Gibbon, supply the noble ground-work of an epic poem as thrilling as the Æneid of Virgil, has not yet been woven into a song for our race, and we give our readers this full account of Odin from the Heimskringla in connection with the Foreword to Gylfe’s Fooling, with the hope that among our readers there may be found some descendant of Odin, whose skaldic wings are but just fledged for the flights he hopes to take, who will take a draught, first from Mimer’s gushing fountain, then from Suttung’s mead, brought by Odin to Asgard, and consecrate himself and his talents to this legend with all the ardor of his soul. For, as William Morris so beautifully says of the Volsung Saga, this is the great story of the Teutonic race, and should be to us what the tale of Troy was to the Greeks, and what the tale of Æneas was to the Romans, to all our race first and afterward, when the evolution of the world has made the Teutonic race nothing more than a name of what it has been; a story, too, then, should it be to the races that come after us, no less than the Iliad, and the Odyssey and the Æneid have been to us.101 We sincerely trust that we shall see Odin wrought into a Teutonic epic, that will present in grand outline the contrast between the Roman and the Teuton. And now we are prepared to give the Heimskringla account of the historical Odin. We have adopted Samuel Laing’s translation, with a few verbal alterations where such seemed necessary.

It is said that the earth’s circle (Heimskringla), which the human race inhabits, is torn across into many bights, so that great seas run into the land from the out-ocean. Thus it is known that a great sea goes into Njorvasound,102 and up to the land of Jerusalem. From the same sea a long sea-bight stretches toward the northeast, and is called the Black Sea, and divides the three parts of the earth; of which the eastern part is called Asia, and the western is called by some Europe, by some Enea.103 Northward of the Black Sea lies Svithjod the Great,104 or the Cold. The Great Svithjod is reckoned by some not less than the Saracens’ land,105 others compare it to the Great Blueland.106 The northern part of Svithjod lies uninhabited on account of frost and cold, as likewise the southern parts of Blueland are waste from the burning sun. In Svithjod are many great domains, and many wonderful races of men, and many kinds of languages. There are giants,107 and there are dwarfs,108 and there are also blue men.109 There are wild beasts and dreadfully large dragons. On the north side of the mountains, which lie outside of all inhabited lands, runs a river through Svithjod, which is properly called by the name of Tanais,110 but was formerly called Tanaquisl or Vanaquisl, and which falls into the ocean at the Black Sea. The country of the people on the Vanaquisl was called Vanaland or Vanaheim, and the river separates the three parts of the world, of which the easternmost is called Asia and the westernmost Europe.

The country east of the Tanaquisl in Asia was called Asaland or Asaheim, and the chief city in that land was called Asgard.111 In that city was a chief called Odin, and it was a great place for sacrifice. It was the custom there that twelve temple-priests112 should both direct the sacrifices and also judge the people. They were called priests or masters, and all the people served and obeyed them. Odin was a great and very far-traveled warrior, who conquered many kingdoms, and so successful was he that in every battle the victory was on his side. It was the belief of his people that victory belonged to him in every battle. It was his custom when he sent his men into battle, or on any expedition, that he first laid his hand upon their heads, and called down a blessing upon them; and then they believed their undertaking would be successful. His people also were accustomed, whenever they fell into danger by land or sea, to call upon his name; and they thought that always they got comfort and aid by it, for where he was they thought help was near. Often he went away so long that he passed many seasons on his journeys.

Odin had two brothers, the one hight Ve, the other Vile,113 and they governed the kingdom when he was absent. It happened once when Odin had gone to a great distance, and had been so long away that the people of Asia doubted if he would ever return home, that his two brothers took it upon themselves to divide his estate; but both of them took his wife Frigg to themselves. Odin soon after returned home, and took his wife back.

Odin went out with a great army against the Vanaland people; but they were well prepared, and defended their land, so that victory was changeable, and they ravaged the lands of each other and did great damage. They tired of this at last, and, on both sides appointing a meeting for establishing peace, made a truce and exchanged hostages. The Vanaland people sent their best men,—Njord the Rich and his son Frey; the people of Asaland sent a man hight Hœner,114 as he was a stout and very handsome man, and with him they sent a man of great understanding, called Mimer; and on the other side the Vanaland people sent the wisest man in their community, who was called Quaser. Now when Hœner came to Vanaheim he was immediately made a chief, and Mimer came to him with good counsel on all occasions. But when Hœner stood in the Things, or other meetings, if Mimer was not near him, and any difficult matter was laid before him, he always answered in one way: Now let others give their advice; so that the Vanaland people got a suspicion that the Asaland people had deceived them in the exchange of men. They took Mimer, therefore, and beheaded him, and sent his head to the Asaland people. Odin took the head, smeared it with herbs, so that it should not rot, and sang incantations over it. Thereby he gave it the power that it spoke to him, and discovered to him many secrets.115 Odin placed Njord and Frey as priests of the sacrifices, and they became deities of the Asaland people. Njord’s daughter, Freyja, was priestess of the sacrifices, and first taught the Asaland people the magic art, as it was in use and fashion among the Vanaland people. While Njord was with the Vanaland people he had taken his own sister in marriage, for that was allowed by their law; and their children were Frey and Freyja. But among the Asaland people it was forbidden to come together in so near relationship.116

There goes a great mountain barrier from northeast to southwest, which divides the Great Svithjod from other kingdoms. South of this mountain ridge is not far to Turkland, where Odin had great possessions.117 But Odin, having foreknowledge and magic-sight, knew that his posterity would come to settle and dwell in the northern half of the world. In those times the Roman chiefs went wide around the world, subduing to themselves all people; and on this account many chiefs fled from their domains.118 Odin set his brothers Vile and Ve over Asgard, and he himself, with all the gods and a great many other people, wandered out, first westward to Gardarike (Russia), and then south to Saxland (Germany). He had many sons, and after having subdued an extensive kingdom in Saxland he set his sons to defend the country. He himself went northward to the sea, and took up his abode in an island which is called Odinse (see note below), in Funen. Then he sent Gefjun across the sound to the north to discover new countries, and she came to King Gylfe, who gave her a ploughland. Then she went to Jotunheim and bore four sons to a giant, and transformed them into a yoke of oxen, and yoked them to a plough and broke out the land into the ocean, right opposite to Odinse, which was called Seeland, where she afterward settled and dwelt.119 Skjold, a son of Odin, married her, and they dwelt at Leidre.120 Where the ploughed land was, is a lake or sea called Laage.121 In the Swedish land the fjords of Laage correspond to the nesses of Seeland. Brage the old sings thus of it:

Gefjun gladDrew from GylfeThe excellent land,Denmark’s increase,So that it reekedFrom the running beasts.Four heads and eight eyesBore the oxen,As they went before the wideRobbed land of the grassy isle.122

Now when Odin heard that things were in a prosperous condition in the land to the east beside Gylfe, he went thither, and Gylfe made a peace with him, for Gylfe thought he had no strength to oppose the people of Asaland. Odin and Gylfe had many tricks and enchantments against each other; but the Asaland people had always the superiority. Odin took up his residence at the Malar lake, at the place now called Sigtun.123 There he erected a large temple, where there were sacrifices according to the customs of the Asaland people. He appropriated to himself the whole of that district of country, and called it Sigtun. To the temple gods he gave also domains. Njord dwelt in Noatun, Frey in Upsal, Heimdal in Himinbjorg, Thor in Thrudvang, Balder in Breidablik;124 to all of them he gave good domains.

When Odin of Asaland came to the north, and the gods with him, he began to exercise and to teach others the arts which the people long afterward have practiced. Odin was the cleverest of all, and from him all others learned their magic arts; and he knew them first, and knew many more than other people. But now, to tell why he is held in such high respect, we must mention various causes that contributed to it. When sitting among his friends his countenance was so beautiful and friendly, that the spirits of all were exhilarated by it; but when he was in war, he appeared fierce and dreadful. This arose from his being able to change his color and form in any way he liked. Another cause was, that he conversed so cleverly and smoothly, that all who heard were persuaded. He spoke everything in rhyme, such as is now composed, and which we call skald-craft. He and his temple gods were called song-smiths, for from them came that art of song into the northern countries. Odin could make his enemies in battle blind or deaf, or terror-struck, and their weapons so blunt that they could no more cut than a willow-twig; on the other hand, his men rushed forward without armor, were as mad as dogs or wolves, bit their shields, and were strong as bears or wild bulls, and killed people at a blow, and neither fire nor iron told upon them. These were called berserks.125

Odin could transform his shape; his body would lie as if dead or asleep, but then he would be in the shape of a fish, or worm, or bird, or beast, and be off in a twinkling to distant lands upon his own or other peoples’ business. With words alone he could quench fire, still the ocean in tempest, and turn the wind to any quarter he pleased. Odin had a ship, which he called Skidbladner,126 in which he sailed over wide seas, and which he could roll up like a cloth. Odin carried with him Mimer’s head, which told him all the news of other countries. Sometimes even he called the dead out of the earth, or set himself beside the burial-mounds; whence he was called the ghost-sovereign, and the lord of the mounds. He had two ravens,127 to whom he had taught the speech of man; and they flew far and wide through the land, and brought him the news. In all such things he was preëminently wise. He taught all these arts in runes and songs, which are called incantations, and therefore the Asaland people are called incantation-smiths. Odin also understood the art in which the greatest power is lodged, and which he himself practiced, namely, what is called magic. By means of this he could know beforehand the predestined fate128 of men, or their not yet completed lot, and also bring on the death, ill-luck or bad health of people, or take away the strength or wit from one person and give it to another. But after such witchcraft followed such weakness and anxiety, that it was not thought respectable for men to practice it; and therefore the priestesses were brought up in this art. Odin knew definitely where all missing cattle were concealed under the earth, and understood the songs by which the earth, the hills, the stones and mounds were opened to him; and he bound those who dwell in them by the power of his word, and went in and took what he pleased. From these arts he became very celebrated. His enemies dreaded him; his friends put their trust in him, and relied on his power and on himself. He taught the most of his arts to his priests of the sacrifices, and they came nearest to himself in all wisdom and witch-knowledge. Many others, however, occupied themselves much with it; and from that time witchcraft spread far and wide, and continued long. People sacrificed to Odin, and the twelve chiefs of Asaland,—called them their gods, and believed in them long after. From Odin’s name came the name Audun, which people gave to his sons; and from Thor’s name came Thorer, also Thorarinn; and it was also sometimes augmented by other additions, as Steinthor, Hafthor, and many kinds of alterations.

Odin established the same law in his land that had been before in Asaland. Thus he established by law that all dead men should be burned, and their property laid with them upon the pile, and the ashes be cast into the sea or buried in the earth. Thus, said he, everyone will come to Valhal with the riches he had with him upon the pile; and he would also enjoy whatever he himself had buried in the earth. For men of consequence a mound should be raised to their memory, and for all other warriors who had been distinguished for manhood, a standing stone; which custom remained long after Odin’s time. Toward winter there should be a blood-sacrifice for a good year, and in the middle of winter for a good crop; and the third sacrifice should be in summer, for victory in battle. Over all Svithjod129 the people paid Odin a scatt, or tax,—so much on each head; but he had to defend the country from enemy or disturbance, and pay the expense of the sacrifice-feasts toward winter for a good year.

Njord took a wife hight Skade; but she would not live with him, but married afterward Odin, and had many sons by him, of whom one was called Saming, and of this Eyvind Skaldespiller sings thus:

To Asason130 Queen Skade boreSaming, who dyed his shield in gore,—The giant queen of rock and snowWho loves to dwell on earth below,The iron pine-tree’s daughter she,Sprung from the rocks that rib the sea,To Odin bore full many a son,—Heroes of many a battle won.

To Saming Jarl Hakon the Great reckoned up his pedigree.131 This Svithjod (Sweden) they call Mannheim, but the great Svithjod they call Godheim, and of Godheim great wonders and novelties were related.

Odin died in his bed in Sweden; and when he was near his death he made himself be marked with the point of a spear,132 and said he was going to Godheim, and would give a welcome there to all his friends, and all brave warriors should be dedicated to him; and the Swedes believed that he was gone to the ancient Asgard, and would live there eternally. Then began the belief in Odin, and the calling upon him. The Swedes believed that he often showed himself to them before any great battle. To some he gave victory, others he invited to himself; and they reckoned both of these to be well off in their fate. Odin was burnt, and at his pile there was great splendor. It was their faith that the higher the smoke arose in the air, the higher would he be raised whose pile it was; and the richer he would be the more property that was consumed with him.

Njord of Noatun was then the sole sovereign of the Swedes; and he continued the sacrifices, and was called the drot, or sovereign, by the Swedes, and he received scatt and gifts from them. In his days were peace and plenty, and such good years in all respects that the Swedes believed Njord ruled over the growth of seasons and the prosperity of the people. In his time all the diars, or gods, died, and blood-sacrifices were made for them. Njord died on a bed of sickness, and before he died made himself be marked for Odin with the spear-point. The Swedes burned him, and all wept over his grave-mound.

Frey took the kingdom after Njord, and was called drot by the Swedes, and they paid taxes to him. He was like his father, fortunate in friends and in good seasons. Frey built a great temple at Upsala, made it his chief seat, and gave it all his taxes, his land and goods. Then began the Upsala domains, which have remained ever since. Then began in his day the Frode-peace; and then there were good seasons in all the land, which the Swedes ascribed to Frey, so that he was more worshiped than the other gods, as the people became much richer in his days by reason of the peace and good seasons. His wife was called Gerd, daughter of Gymer, and their son was called Fjolner. Frey was called by another name, Yngve; and this name Yngve was considered long after in his race as a name of honor, so that his descendants have since been called Ynglings (i.e. Yngve-lings). Frey fell into a sickness, and as his illness took the upper hand, his men took the plan of letting few approach him. In the meantime they raised a great mound, in which they placed a door with three holes in it. Now when Frey died they bore him secretly into the mound, but told the Swedes he was alive, and they kept watch over him for three years. They brought all the taxes into the mound, and through the one hole they put in the gold, through the other the silver, and through the third the copper money that was paid. Peace and good seasons continued.

Freyja alone remained of the gods, and she became on this account so celebrated that all women of distinction were called by her name, whence they now have the title Frue (Germ. Frau), so that every woman is called frue (that is, mistress) over her property, and the wife is called the house-frue. Freyja continued the blood-sacrifices. Freyja had also many other names. Her husband was called Oder, and her daughters Hnos and Gersame. They were so very beautiful that afterward the most precious jewels were called by their names.

When it became known to the Swedes that Frey was dead, and yet peace and good seasons continued, they believed that it must be so as long as Frey remained in Sweden, and therefore they would not burn his remains, but called him the god of this world, and afterward offered continually blood-sacrifices to him, principally for peace and good seasons.133

FORNJOT AND THE SETTLEMENT OF NORWAY

In the asa-faith we find various foreign elements introduced. Thus, for example, the vans did not originally belong to the Odinic system. As the Teutons came in contact with other races, the religious ideas of the latter were frequently adopted in some modified form. Especially do Finnish elements enter into the asa-system. The Finnish god of thunder was Ukko. He is supposed to have been confounded with our Thor, whence the latter got the name Öku-Thor (Ukko-Thor). The vans may be connected with the Finnish Wainamoinen, and in the same manner a number of Celtic elements have been mixed with Teutonic mythology. And this is not all. There must have flourished a religious system in the North before the arrival of Odin and his apostles. This was probably either Tshudic or Celtic, or a mixture of the two. The asa-doctrine superseded it, but there still remain traces in some of the oldest records of the North. Thus we have in the prehistoric sagas of Iceland an account of the finding of Norway, wherein it is related that Fornjot,134 in Jotland, which is also called Finland or Quenland, east of the Gulf of Bothnia, had three sons: Hler, also called Æger, Loge and Kare.135 Of Loge it is related that he was of giant descent, and, being very tall of stature, he was called Haloge, that is High Loge; and after him the northern part of Norway is called Halogaland (now Helgeland). He was married to Glod (a red-hot coal), and had with her two daughters, Eysa and Eimyrja; both words meaning glowing embers. Haloge had two jarls, Vifil (the one taking a vif = wife) and Vesete (the one who sits at the ve = the sanctuary, that is, the dweller by the hearth, the first sanctuary), who courted his daughters; the former addressing himself to Eimyrja, the latter to Eysa, but the king refusing to give his consent, they carried them away secretly. Vesete settled in Borgundarholm (Bornholm), and had a son, Bue (one who settles on a farm); Vifil sailed further east and settled on the island Vifilsey, on the coast of Sweden, and had a son, Viking (the pirate).

The third son, Kare, had a numerous offspring. He had one son by name Jokul (iceberg), another Froste (frost), and Froste’s son was named Sna (snow). He had a third son, by name Thorri (bare frost), after whom the mid-winter month, Thorra-month, was called; and his daughters hight Fonn (packed snow), Drifa (snow-drift), and Mjoll (meal, fine snow). All these correspond well to Kare’s name, which, as stated, means wind. Thorri had two sons, Nor and Gor, and a daughter, Goe. The story goes on to tell how Goe, the sister, was lost, and how the brothers went to search for her, until they finally found him who had robbed her. He was Hrolf, from the mountain, a son of the giant Svade, and a grandson of Asa-Thor. They settled their trouble, and thereupon Hrolf married Goe, and Nor married Hrolf’s sister, settled in the land and called it after his own name, Norvegr, that is, Norway. By this story we are reminded of Kadmos, who went to seek his lost sister Europa. In the Younger Edda the winds are called the sons of Fornjot, the sea is called the son of Fornjot, and the brother of the fire and of the winds, and Fornjot is named among the old giants. This makes it clear that Fornjot and his offspring are not historical persons, but cosmological impersonations. And additional proof of this is found by an examination of the beginning of the Saga of Thorstein, Viking’s Son. (See Viking Tales of the North, pp. 1 and 2).

THE FOOLING OF GYLFE.

CHAPTER I

This story about the ploughing of Gylfe reminds us of the legend told in the first book of Virgil’s Æneid, about the founding of Carthage by Dido, who bought from the Libyan king as much ground as she could cover with a bull’s hide. Elsewhere it is related that she cut the bull’s hide into narrow strips and encircled therewith all the ground upon which Carthage was afterward built. Thus Dido deceived the Libyan king nearly as effectually as Gefjun deluded King Gylfe. The story is also told by Snorre in Heimskringla, see p. 231.