r 11 i > t '! i 4 The Lay of Vafthruthnir VaffcruiSnismal This lay is frankly didactic in purpose, offering fragments of cosmogonic and mythological information which is brought out in the course of a senna or "Byting" between the king of the gods and the wise giant Vafthruthnir.1 The narrative frame chosen is not unskilfully handled. Othin has heard of the wisdom of Vafthruthnir and, against the wishes of his anxious spouse, fares to see him in his hall, there to match his own lore against the giant's. After an initial test of the "wisdom" of his guest who has, so far, insisted on standing on the floor, Vafthruthnir urges him to occupy the high-scat, there to continue the wager, with the loser's head as the stake. Othin now becomes the interrogator and finally propounds the unanswer-able question. Through it, but too late, the doomed giant recognizes his opponent. The measure is IjdSabattr, the typical vehicle of gnomic poetry. The regular dialogic form has, in this as in other cases, favored the preservation of the text, which is handed down complete in the Codtx Regius, and in part in the HauktbGk. In addition, some nine stanzas of it occur in various connections in Snorri's paraphrase in the "Gyifaginning." There are no clues as to place of origin. The purely he2then tone has led scholars to assign the poem to the tenth century; but we may well suspect it to be a later, perhaps skaldic, effort. (Othin said:) 1. "Give rede now, Ftigg,* as to f are me listeth to wise Vafthruthnir. Much I wonder if in wisdom my like the all-wise etin be.'' (Priggsaid:) 2. "AthomehadI Herjafather3 rather, in the garth of the gods; there's no match in might among thurses to that all-wise etin." (Othin said:) 3. "Far have I fared, much afield have I been, and have striven in strength with gods; to view me listeth how Vafthruthnir lives in his high-timbered hall." i "Strong in Entangling,'' that is, in questions, z "Beloved," Othin's wife. ■ "Father of Hosts," Othin. The Lay of Vafthnithnir (Frigg said:) 4. "All hail to thy going! all hail to thy coming! all hail to thee, hence and hither! May thy wit not fail thee, Father of Men,* ■when with words ye war." 5. "f Went then Othin his wisdom to match with the all-wise etin: fared to the hall of Im's father." In went YggT forthwith. J (Othin said.) 6. "Hail, Vafthruthnir! to thy hall I am come to see thee, etin, myself; to know me listeth if lore thou hast, or art all-wise, etin." (Vafthrithnir said:) 7. "What wayfaring wight such words dareth hurl at me in my hall? Alive shalt thou never leave this hall if thou showest thee lesser in lore." (Othin said:) 8. Gagnrath* my name; as guest I come to thy threshold thirsty, oh thurs! Needful of welcome I wandered long; to thy hearth hitherl fared." (Vajthrithnir said:) 9. "Why then, Gagnrath, greet me from floor? In the hall seat thee on settle! 43 * Othin • As the only example of a narrative stanza in Ijiiahillr, this one looks like an (unnecessary) interpolation. The unannounced shift at scene is common to Eddie poems and the ballad. "Nothing is known of this son of Vafthruthnir. 10thin. See "Voluspa," St. 28 and Note 30. 8 "Giving Good Counsel," that is, for victory. Moot then may we who most knoweth, whether guest or grizzled thul."* (Othin said:) 10. 10"In want who comes to a wealthy man, let him say what is needful, or naught! Too much babbling is bad for him to cold-hearted host who comes." (VaphrHthnir said:) 11. "Say then, Gagnrath, since unseated thou wilt match thy lore with mine: how the horse is hight on high which draws every day at dawn to mankind?'' (Othin said:) 12. "HeisSkinfaxi11hight which skyward brings every day at dawn to mankind; of horses best he to heroes seems, his mane glisters like gold." (Vafthritthnir said:) 13. "Say then, Gagnrath, since unseated thou wilt match thy lore with mine: how the horse is hight which the hallowed night brings to the blessed gods?" (Othin said:) 14. "HeisHrimfaxi12hight which the hallowed night brings to the blessed gods. As he fares, foam doth fall from his bit; thence cometh the dew in the dales." The Lay of Vafthruthnir (Vafthruthnir said:) 15. "Say then, Gagnrath, since unseated thou wilt match thy lore with mine: how the flood is hight which flows between the garth of the gods and the etins?" (Othin said:) 16. "Is hight Ifing the flood which flows between the garth of the gods and the etins; will it ever and ay open remain: on it never is ice." 17. (Vafthruthnir said:) "Say then, Gagnrath, since unseated thou wilt match thy lore with mine: how thefield is hight where as foes will meet Surt" and the sacred gods?" 19. " See "Havamal," Note 2. 10 This stanza would seem to belong with the counsels on conduct in "Havamal" rather than here. 11 "Shiny-Mane," the sun-horse. 12 "Rime-Mane." (Othin said:) 18. "Is hight Vigrlth" the field whereases Surt and the sacred gods-a hundred leagues in length it is; was that plain appointed to them." (VafthrMnir said:) "Wiseart, wayfarer! welcome to bench! let us sitting on settle hold converse. Our heads be stakes, my hall within, and wins he whose wisdom is greater." (Othin said:) ' 'Say thou firstly, .for sage thou art and thou, Vafthruthnir, dost wot: whence came the earth and the heavens above, at the outset, etin?" will meet 20. (Vafthrtithnir said:) 21. "Of Ymir's15 flesh the earth was shaped, the barren hills of his bones; and of his skull the sky was shaped, of his blood the briny sea." (Otbin said:) 22. "Say thou this second, for sage thou art and thou, Vafthruthnir, dost wot: whence the moon did come who rides men above, and the sun also?" (Vafthrtithnir said:) 23. "Mundilferi1* is hight the Moon's father, and the Sun's also; they must daily wander the welkin about, to tell the time for men." (Othin said:) 24. ' 'Say thou this third, in thy thought if it dwells and thou, Vafthruthnir, dost wot: whence the day springeth, in the dales which shines, and eke the night and new moon?" (Vafthrtithnir said:) 25. "Is one Delling" hight, he is Day's father; but Night was born to Nor; Waxing and waning moon the wise gods made to tell the time for men." (Othin said:) 26. "Say thou this fourth, if thou fathom it, and thou, Vafthruthnir, dost wot: " See especially "Grtainismal," Sts. 41-42; also "Voluspi," St. 3 and Note 5. le According to "Gylfaginning," Chap. 10, he had named his daughter after the sun, and his son after the moon. In order to punish him for his presumption the gods set them to drive the wains of the sun and the moon. 11 "The Shining." According to "Gylfaginning," Chap. 9, a god who with N6tt, "Night," engendered a son. Dagr, "Day." 27. 28. 29. whence winter came and warm summer, in the beginning, for gods?" (VapbrMnir said:) "Is one Vindsval" hight, he is Winter's father, and Summer is Svisuth's son; (but Vindsval was to Vasuth born: cold-hearted all that kin) (Othin said:) "Say thou this fifth, if sage thou art and thou, Vafthruthnir, dost wot: who the oldest etin of Ymir's kin was in the world's first days?" (Vafthrithnir said:) ' 'Ages before the earth was made, Bergelmir came to be; Thruthgelmir was that thurs' father, but Aurgelmir20 oldest of all." (Othin said:) "Say thou this sixth, if sage thou art and thou, Vafthruthnir, dost wot: whence Aurgelmir and all his sib at the outset, wise etin?'' (Vafthruthnir said:) "Out of Elivagar" spurted venom drops, and waxed till there was an etin; 'tis thence our kin came altogether; hence frightful and fierce our ways." One." Wind'COld"" " Sian'' " *" ViSU'h' "thC W" and 001(1 0oe'" Md S™"*>- "*< Mild '•Supplied with Bugge, after "Gylfaginning," Chap. 18. The meanings of these giant names are not certain cZX.^ RiVeK'" imagin'd " "Ven0m-C0ld" rivm in *« * North ("Gylfaginning," 30. 31. 48 Vafbru3nismal The Lay of Vafthruthnir 49 (Othin said:) 32. "As a seventh say, if sage thou art and thou, Vafthriithnir, dost wot: how children gat the grim etin, as misshapen she-thurs none was?" (Vafthriithnir said:) 33. " 'Neath the ice-etin's arms, say they, there grew both girl and boy; one with the other, the wise etin's shanks begat a six-headed son." (Othin said:) 34. "Say as an eighth, if sage thou art and thou, Vafthruthnir, dost wot: what oldest of eld the earth above; for all-wise, etin, thou art." (Vafthriithnir said:) 35. "Ages before the earth was made, Bergelmir came to be; that first I wot that the wise etin lifeless was laid in the coffin.' '** Othin said: 36. "Say as a ninth, if sage thou art and thou, Vafthruthnir, dost wot: whence the wind cometh o'er the waves which blows, yet is never seen itself?" Vafthruthnir said: 37. "One Hraesvelg23 hight sits at heaven's end, an etin in eagle's shape: from his wings is wafted the wind which blows over all who live." 22 The interpretation of this line is doubtful. 23 "Corpse-Gulper." Othin said: 38. "Say as the tenth, since the sacred gods' fates thou, Vafthruthnir, dost wot: whence came wise Njorth2* among holy gods-[temples and fanes full many hath he—]21 yet was not begot among gods?" (Vafthruthnir said:) 39. "In Vanaheim2" Vanir begat him, and gave him as hostage to gods; at the world's last weird he will wend again home to the wise Vanir." (Othin said:) 40. "Say as eleventh where e'erliving men slay each other with swords; fighting they fall, then fare from battle and drain goblets together." (Vafthriithnir said:) 41. "All the einherjar27 in Othin's garth slay each other with swords: fighting they fall, then fare from battle and drain goblets together." (Othin said:) 42. "Say as the twelfth how the sacred gods'fates thou, Vafthruthnir, dost wot? Of the etin's lore, and of all godheads, thou sayest but sooth, thou all-wise etin!" 24 The name of this Van god corresponds exactly to that of the goddess Nerthus, "Terra mater," whose rites are described by Tacitus in the famous 40th chapter of his Germania. Originally doubtless a fertility god, in Norse mythology Njorth rules over the wind and the sea. 25 This line is no doubt interpolated. 20 "The Home of the Vanir." As a return hostage, the j£sir sent Mimir ("Voluspa," St. 45, Note 65). 27 "Single Combatants" (?), the fallen warriors who are gathered by the valkyries into Othin's hall. Valholl (Valhalla). 50 VafJ>rú3nismáI T (Vafthruthnir said:) 43. "Of the etins'lore, and of all godheads, sooth, and but sooth, I say, for I have seen all the worlds 'neath the welkin. Niflhel2* beneath nine worlds I saw, to which the dead are doomed."2" (Othin said:) 44. "Far have I fared, much afield have I been, have oft striven in strength with gods: what wights will live when that winter is over, to earth dwellers awful?"30 (Vajthruthnir said:) 45. "Lif and Lifthrasir,31 in the leafage they will hide of Hoddmimir;32 the morning dews their meat will be, they will rear the races of men." (Othin said:) 46. "Far have I fared, much afield have I been, have oft striven in strength with gods: how soars the sun on the smooth heavens, when snatched by Fenrir's33 fangs?" (Vafthr&thnir said:) 47. "A daughter orb was to Alfrothul" bom, ere that snatched her Fenrir's fangs; on her mother's path will the maiden fare, the time the fair gods fall." The Lay of Vafthrúthnir 51 28 "Dark Hel" or Niflheim, the realm of He!, the abode of the dead. 2» A difficult line. 30 The so-called frmbulvetr, "Chief of Winters," foretold also in "Vgluspa" St. 40, and "Vgluspa hin skamma," St. 14, as preceding the end of the world. It consists of three winters with no summer between. 31 "Life" and "Longing for Life" ( ?). 32 This tree is probably identical with the world-tree, Yggdrasil, ("Vgluspa," Sts. 2 and 19) and the "Tree of Mimir" ("Fjglsvinnsmal," St. 14 and Note 15). 33 See "Voluspa," St. 39 and Note 54. M "Alf-Beam," a kenning for the sun. • (Othin said:) 48. ' 'Far have I fared, much afield have I been, have oft striven in strength with gods: what wise maidens, the wide sea over, full many swiftly fare?" (Vafthrúthnir said:) 49. "Three throngs of maidens35 over Mogthrasir's thorp do throw themselves: good hap they bring where to homes they f are, though of etins' kin they are." (Othin said:) 50. "Far have I fared, much afield have I been, have oft striven in strength with gods: of gods that were who will wield the sway, when Surt's fire is slaked?""8 (Vafthrúthnir said:) 51. "Vithar" and Váli38 will ward the gods'fanes, when Surt's fire is slaked; Móthi and Magni3" will Mjolnir have, when Thór has thrown it last." (Othin said:) 52. "Farhavelfared, much afield have I been, have oft striven in strength with gods: what wight will end AlfatherV0 life, when draws near the dreaded doom?" 35 "These maidens are noms who assist at childbirth. See 'Fafnismal,' Sts. 12 and 13-'Mogthrasir,' 'Desirous of Sons,' is a symbolic designation for mankind, 'Mogthrasir's thorp," for the world" [F. J6nsson]. 30 See "Vgluspa," St. 51 ff. »' See "Voluspa," St. 53 and Note 78. 88 See "Voluspa," St. 32, Note 37. 99 "The Courageous" and "the Strong," who both are sons of Thor and hence inherit his hammer Mjolnir (See "J?rymskvi5a," St. 1 and Note 2). Other divinities inhabit Itha Field according to "Voluspa," St. 61 ff. *° Othin. 52 Vafpru3nismil (Vafthruthnir said:) 53. "Wilt the Wolf swallow Valfather" then; will Vithar avenge him: he will sunder the savage jaws of fearsome Fenrir." (Othin said:) 54. "Far have I wandered, much afield havel been, have oft striven in strength with gods : what did Othin whisper in the ear of his son, ere Baldron bale was laid?"42 55. (Vafthritbnir said:) ' 'No dweller on earth knows what in days of yore thou said'st in the ear of thy son: with fey mouth fondly I flaunted my lore and spoke of the day of doom. With Othin now my insight I matched: of all beings thou art born wisest." « Othin. « See "Havamal," St. 164 and Note 94. The Lay of Grfmnir Grirnnismal Like the foregoing poem, the "GrfmnismaT' has a didactic purpose, instruction in the mythology, the heavenly geography, and the nomenclature of the Northern Olympus.1 It is conveyed in dthin's monologue, addressed first, as a reward, to young Agnar, who takes pity oo his plight, and finally to his erstwhile favorite Geirrath, to whom the god gradually reveals his dread identity. The epic framework has elements in common with a fairy story, still told in our days in northern Norway, of two brothers who sail to a monster-infested island where the one brother abandons the other to his fate in order to claim the kingdom for himself. And there is a striking similarity between the story of the rivalry of Othin and his wife Frigg, as told in the Introductory Prose, and the legend about the origin of the Langobards as told in the Edict of their king, Rotharis (644 a.d.), and retold by the Langobardian monk and historian, Paulus Diaconus (ca. 800): "The form of the narrative is very symptomatic. The reader is to gather that the old cotter has given Geirrceth the counsel to make away with his brother; from the conversation between Othin and Frigg, that it was they who fostered the youths; again, that Frigg, in maligning Geirrath as a miser had a double purpose—in the first place, to induce Othin to visit the king whom by her emissary she renders hostile to the disguised god; in the second place, to destroy Geirrceth, since Othin would of course not let his ill treatment go unavenged."2 The poem has suffered chiefly from accretions, which detract seriously from its esthetic . value: its monologic form no doubt tempted copyists to interpolate stray bits of lore—same-times of great value;—which they were anxious to have preserved within its framework. For I the most part, these differ in form from the otherwise regular IjoZahattr stanzas. There are no positive indications as to time of composition (tenth century?) or place of |origin. Certainly the poem is archheathen. It is handed down completely both in the Codes t Regius and the Hauksbok; and some twenty stanzas are embedded in Snorri's paraphrase in Ithe "Gylfaginning." King Hrauthung had two sons, Agnar and Geirrceth.3 Agnar was ten |jears old, Geirroeth eight. One day they were rowing in a boat with their ckle, to catch small fry, when the wind blew them out to sea. In the arkness of night they were dashed against the land. They made the shore ad found a cotter. They stayed there that winter. The goodwife fostered Kgnat, the goodman, Geirroeth and counseled him in shrewdness. In spring : got them a boat, and when he and his wife led them down to the shore spoke secretly with Geirroeth. They had a fair wind and came to their ather's landing place. Geirrath was forward in the boat. He leapt out on Siore and thrust the boat back into the sea and said, "Now go where all 1 Some scholars, to be sure, see in the poem an Othin monologue of great impressiveness, Bth no breaks in its unity—one which originally had nothing to do with the King Geirrath atif. f2 Detter and Heinzel II, 172. "Spear-Peace" (?), that is, peace gained by the spear. f 54 Grímrúsmál trolls may take thee!" Agnar drifted out to sea; but Geirrceth went up to the buildings. He was warmly welcomed, and as his father had died he was made king and became a famous leader. One day, Othin and Frigg were sitting in Hlithskjalf4 and were looking out upon all the worlds. Then said Othin: "Dost thou see Agnar, thy foster son, how he begets children with an ogress in a cave? But Geirrceth, my foster son, is king in the land." Frigg answered: "He is so grudging about his food5 that he lets his guests die of hunger, when he thinks too many have come." Othin said that this was a gross lie, and so they laid a wager about this matter. Frigg sent her chambermaid Fulla to Geirrceth to tell him to beware lest he be bewitched by a warlock who was then come into the land. She told him that the warlock could be recognized by this, that no dog was so fierce as to rush at him. But it was evil slander, to say that King Geirrceth was not generous about his food. Yet he had that man taken captive whom his dogs would not set on. He was clad in a blue cloak and gave his name as Grimnir,8 and said no more about himself though he was asked. The king tortured him to make him speak, by setting him between two fires; and there he sate for eight nights. Geirrceth had a son ten years old, who was named Agnar after his brother. Agnar went up to Grimnir and gave him a full horn to drink from and said that the king did ill to torture one who had done no wrong. Grimnir emptied it. By that time the fire had come so near him that his cloak began to burn. He said: 1. Hot art thou, blaze, and too high, withal! Get, fire, thee farther away! My frieze coat is singed though I flung it aloft, flares up the fur in the flames. 2. Eight nights famished 'twixt the fires I sate, nor did anyone fetch me food, but Agnar only who after shall rule, Geirroeth's son, o'er the Goths.' * "Hall of Gates" or "Gate-Tower," Othin's seat in Valholl. "Wherr he seats himself in the high-seat he can see all the world and the doings of every man" ("Gylfaginning," Chap. 8). A cardinal sin in a king, according to Old Norse conceptions. 6 "The Masked One," Othin. He is frequently pictured as concealing his countenance by a wide cowl. 7 Here, as frequently, used in a general and honorific sense for "warriors." The Lay of Grimnir 55 3. All hail to thee, for happiness is given thee, Agnar, by Othin. Better guerdon shalt never get for one beaker of beer. 4. The land is holy which lies yonder, near to JEsir and alf s; in Thrúthheim,3 there shall Thór ay dwell, till draws nigh the doom of the gods. 5. On Ydal's8 plains Ull hath reared him his hall timbered on high. For Frey's10 tooth-fee was fashioned of yore Alf-Home, as gift by the gods. 6. A third hall still, all thatched with silver, / was built by the blessed gods: in Valaskjalf11 hall did house himself Othin in olden days. 7. Sokkvabekk" called is the fourth, which cool waters ripple round about; there Othin and Sága13 all their days drink, glad from golden cups. Sj. Gladhome is hight the fifth where golden shimm'ring / Valholl14 is widely spread out; / here Othin chooses every day weapon-slain warriors. 8 "Land of Strength." '"Yew Dales." UU, "Glorious," is the god of archery. His weapon, the longbow, was made out of the yew. He is, possibly, a hypostasis of Othin, or of Tyr, the god of war. 10 "Lord." He is the god of fertility and prosperity. Like Njorth (see "VafpruSnismil," Sts. 38-39), his father, he is said to be of Van origin. The "tooth-fee" is a gift to an infant when he cuts his first tooth. 11 "Hall of Slain Warriors" (?), the first of Othin's three halls. 12 "Sunken Hall" (?). Compare with Fensalir in "Voluspi," St. J3. 13 "Seeress," Frigg. The name is etymologically connected, but not identical, with the Norse word for "history," "story." 14 "Hall of Slain Warriors." See Valaskjalf, in St. 6 above, and, "Vafbru3nismal," Sts. 40-41. í 56 Grimnismal The Lay of Grimnir 57 9. Easily known to Ygg's chosen are the heavenly halls: the rafters, spearshafts; the roofs, shield-shingled; and the benches strewn with byrnies. 10. Easily known to Ygg's chosen are the heavenly halls: a wolf hangeth o' er the western gate, and hovers an eagle on high.15 11. Thrymheim16 is hight the sixth, where Thjatsi dwelled, the etin of awful might; Njorth's bride there her bower hath, Skathi,17 where her father before. 12. Breithablik18 the seventh; there Baldr the good hath reared him his bright abode: in that land it lies where least I know falsehood and faithlessness. 13. Himinbjorg" the eighth; there Heimdall, they say, guards the holy hall; there the gods' warder in goodly stead the mead drinks, glad in mind. 14. Folkvang20 the ninth, where Freya21 chooses who seats shall have in her hall: half of the slain are hers each day, and half are Othin's own. 15 Wolf and eagle, as scavengers of the battlefield, are symbolic of <3thin's warlike activi ties. Their carved images adorn the gable ends of his hall. l« "Noise-Home." 17 "Scathe." She is Thjatsi's daughter and Njorth's wife. See also "Harbarzlj63," St. 1! and "Lokasenna," St. 50. 18 'The Far-Shining"; properly the seat of Baldr, the god of innocence, justice, and light 19 "Heavenly Mountains." Concerning Heimdall, see "VgluspV St. 1, note. 2» "Battlefield." 21 "Mistress," "Queen" (feminine of Frey), the goddess of love. She is the daughter Njorth and the sister of Frey. 15. Glitnir22 the tenth, which with gold is propped, and is shingled with shining silver; there Forseti" unflagging sits, the god that stills all strife. 16. Noatun2* the eleventh, where Njorth hath him reared his bright abode; the sinless god his seat thereJias and rules in high-timbered hall. 17. Greenwoods grow, and grasses tall, in Vithi,25 Vithar's land: f rom horseback leaps the hero, eager to avenge hisf ather's fall. /18. By Andhrfmnir26 in Eldhrimnir" Saehrimnir,28 the boar, is boiled, the best of bacons; though 'tis barely known what the einherjar29 eat. 19. Valfather feeds Freki and Geri" on the flesh of the fallen; but weapon-glad Othin on wine only lives forever and ay. 20. The whole earth over, every day, hover Hugin and Munin;'1 I dread lest Hugin droop in his flight, yet I fear me still more for Munin. 22 "Shining." | ai "The Presiding One," son of Baldr and Nanna. ■ "Shipstead," "harbor." I« "Wide land" (?). As to Vi'thar, see "Voluspa," St. 53. I*M "Sooty in the Face," the cook of Valholl. I*' "Sooty from the Fire," the kettle. p» "Sooty Black" (?). ' "»See "Vaf>ru3nismal," St. 41. 3 Both names signify "the Greedy One." They are dthin's two wolves. I*1 "Thought" and "Remembrance," CHhin's ravens which bring him intelligence. 58 Grimnismal The Lay of Grimnir 59 21. Thund" roars loudly; sports Thj6thvitnir's fish33 in the foaming flood; the strong stream seems too stiff to wade for warriors to Valholl bent. 22. Valgrind34 is the gate that wards the gods, holy, nigh holy doors; old is that wicket, nor wot many with what bolt that gate is barred. 23. Five hundred rooms and forty withal I ween that in Bilskirnir35 be; of all the halls which on high are reared the greatest I see is my son's. 24. Five hundred doors and forty withal I ween that in Valholl be: eight hundred warriors through one door hie them when they fare forth tb-nght the Wolf.38 2 5. Heithrun, the goat on the hall that stands, eateth off Laerath's37 limbs; / the crocks she fills with clearest niead, will that drink not e'er be/irained. 26. Eikthyrnir,38 the hart on the hall that stands, eateth off Laerath's limbs; drops from his horns in Hvergelmir3" fall, thence wend all the waters their way. 32 "The Noisy" (?), a river probably thought to flow around Valholl. 33 "The Great Wolf," Fenrir; his "fish," is possibly the Mithgarth Serpent. But the whotej stanza presents great difficulty. 34 "The Gate of the Battle-Slain." 35 Of uncertain meaning. It is the hall of Thor, who is a son of (5thin. 36 Fenrir. See "Lokasenna," Note 24, and "Voluspa," St. 52. 37 Lxrath seems to be identical with the tree Yggdrasil, which suffers still other harm. Set Sts. 26 and 33 ff. 38 "Oak Antlers" (?). 39 A well at the foot of Yggdrasil. 27. «0[SithandVlth, Soekin and Eikin, Svol and Gunnthr6, Fjorm and Fimbulthul, Rin and Rinnandi, Gipul and Gopul, Gomul and Geirvimul, they flow by the garth of the gods; ThynandVin, Tholl and Holl, Grath and Gunnthorin. 28. Vina is hight one, Vegsvipn the other, the third, Thjothnuma; Nyt and Not, Nonn and Hronn, Slith and Hrith, SylgandYlg, Vil and Van, Vond and Strond, Gjoll and Leiptr, flow in the land of men, but hence flow to Hel.] 2ss, others to coldness and depth. For Leiptr, see "HelgakviSa Hundingsbana" II, St. 30. 1 Bifrost, "The Quaking Bridge" (see St. 45). The bearing of the passage is not clear. (The catalog of steeds likewise is interpolated. Their name's refer to speed, bright appear-fce, and similar qualities. ' "Middle World" or "The Enclosure." 71 60 Giimnismll The Lay of Grfmnir 61 32. " (An eagle sitteth on Yggdrasil's limbs, whose keen eyes widely ken; 'twixt his eyes a fallow falcon is perched, hight Vethrf olnir, and watcheth.) 3 3. Ratatosk" the squirrel is hight which runneth ay about the ash Yggdrasil: the warning words of the watchful eagle he bears to Nithhogg" beneath. 34. "[Four harts also the highest shoots18 ay gnaw f rom beneath: Dain and Dvalin,49 Duneyr and Dyrathrdr.] 3 5. [More worms do lie the world-tree beneath than unwise apes may ween: Goin and Moin, which are Grafvitnir's sons, Grabak arid Grafvolluth; Ofnir and Svafnij?" ay, I fear me, oaJhM tree's twigs will batten.} 36. The ash Yggdrasil doth ill abide, more than to men is known: the hart browsing above, its bole rotting, and Nithhogg gnawing beneath. 37. Hrist and Mist the horn shall bear me, Skeggjold and Skogul; but Hild and Thruth, Hlokk and Herfjotur, Goll and Geironul, ** This stanza is lacking in the original. We are able to reconstruct it from Snorri's < paraphrase ("Gylfaginniag," Chap. 15). The eagle and the falcon possibly symbolize! watchfulness of the gods. « "Rat Tusk." <8See "Vgluspa," Note 46. The dragon is here conceived as gnawing the roots of Yg il. See St. 36. *' The following two stanzas are very likely interpolations. 48 Conjecturally. 40 These are, rather, dwarf names. 80 Several of these names have reference to the burrowing activities of worms and sn The last two are names of <5thin; see St. 55 and note. Randgrith and Rathgrith and Reginleif ,S1 to the einherjar ale shall bear. 38. Arvakr and Alsvith," they up shall draw the sun's wain wearily; but tinder their bellies the blessed gods have hidden the "icy irons."" 39. Svalin" is hight, the Sun before, a shield from the shining god. Would smoke and smolder both sea and land, if from him it ever should fall. 40. Skoll the wolf, in the sky dogs him to the warding woods;" but Hati" the other, Hr6thvitnir's son, follows the fair orb too. 41. Of Ymir's" flesh the earth was shaped, of his blood, the briny sea, of his hair, the trees, the hills of his bones, out of bis skull the sky. 42. But of his lashes the loving gods made Mithgarth for sons of men; from his brow they made the menacing clouds which in the heavens hover. 1 The names of the vallcyries indicate their warlike activities, like those of "Vgluspa," 50. ' "Early-Awake" and "Very Swift," the sun horses. See "Vafbru3nismil," St. 12, and Srdrffumil," St. 17. • Snorri, in his "Gylfaginning," Chap. 10, has the following prosy explanation of these: Ter their shoulders the gods placed two bellows to cool them, and in some lays these are I 'icy irons' " (?). "Cooling." 1 This passage, as well as the following, is of doubtful meaning. " "Hater," the son of Hr6thvitnir, "the Famous Wolf," that is, Fenrir (who according to bruSnismal," St. 46—47, himself swallows the sun). 'See "Vafbru3riismal," St. 21. 1 l.t*. ■if I ■ 62 Grimnismil 43. Will U1I88 befriend him, and all the gods, who first the fire cjuenches; for open lie to the JEsit all worlds, when kettles are heaved from thehearth.89 44. [In earliest times Ivaldi's sons80 Skfthblathnir, the ship, did shape, the best of boats, for beaming Frey, the noble son of Nj orth.] 45. [The ast) Yggdrasil is of all trees best; ___y Skithblathnir, the best of boats; of holy gods, Othin; of horses, Sleipnir;81 of bridges, Bif rost;82 of skalds, Bragi;88 of hawks; Habr6k;84 of hounds all, Garm.]65 46. Now my looks have I lifted aloft to the gods:88 help will come from on high, f rom all the Msir which in shall come on JEgit's benches, at ^Egir's feast.67 See St. 5 and note. 59 The words of the second part of the stanza seem clear, but their meaning has so far I sisted convincing explanation. "According to "Gylfaginning," Chap. 42, they are skilful dwarfs who make a present* the ship Skithblathnir, "the Thin-Planked," to Frey. "It is so large that all the gods may $ room in it with all their equipment." Also1, it has a favorable breeze whenever its sail | raised, and can sail both on sea and over land. It may be laid together like a cloth and pu one's pocket. Stanzas 44 and 45 are evidently interpolated. 61 "The Runner," Othin's horse. It has eight feet. According to the story in "Gylfaginnia Chap. 41, it was begotten on Loki by the stallion of the giant who built the wall aro Asgarth. See "Voluspa," St. 25 and Note 24, and "Voluspa hin skamma," St. 12. 82 See St. 29, note. 83 The god of poetry and eloquence. Bragr signifies "poetry." It is uncertain whether B«^ Boddason (ninth century), the first skald whose name and verses have come down to us, i the prototype of the god. 84 "High-Leg." 85 See "Voluspa," St. 43. 68 The translation here offered is somewhat of a guess, no interpretation being altog acceptable. 87 As in the "HymiskviSa," St. 1. The Lay of Grfmnii 63 47. Grim88 is my name, and Gangleri," Herjan™ and Hjalmberi," Thekk"andThrithi™ ThuthandUth, Helblindi and Har.74 Sath" and Svipal™ and Sanngetal," Herteit78 and Hnikar,79 Bileyg,80 Baleyg," Bolverk,82 Fjolnir,88 Grim and Grimnir, Glapsvith, Fjolsvith, Sithhott," Sithskegg,85 Sigfather,86 Hnikuth,87 Alfather,88 Valfather,88 Atrfth,60*Farmatyr:" by one name was I not welcomed ever, y since among folk I fared. Grimni r my name in Geirroeth's hall, but Jalk in Asmund's.92 Was I Kjalar hight when the hand sled I drew, but Thror93 at Things, Vithur in wars, C»ski and Omi, Jafnhar, Biflindi, Gondlir94 and Harbarth95 among gods. Svithur and Svithrir98 at Sokkmimir's was I, when the old etin I hid, 48. 49. 50. 51. 88 Grim is short for Grimnir (see the Prose above). A number of the following names nnot be satisfactorily explained. «» "The Way-Weary." 70 "War God" (?). "Helm-Bearer," 73 "The Welcome One." T» "The Third," (with Har, below, and Jafnhar in St. 50). This trinity seems to betray hristian influence. 74 "One-Eyed"; but, as evidenced by Jafnhar, "Equally High" (St. 50), the name was at an irly time confused with the homonymous word meaning "high." T5 "The Truthful." 78 "The Changeable." 77 "Truthfinder." "Glad in Battle." 79 "[Spear-} Thruster." 80 "One-Eyed." 81 "Fiery-Eyed." 82 "Bale-Worker." 83 "The Concealer." 84 "Long-Hood." 85 "Long-Beard." 88 "Victory Father." S*T "[Spear-JThruster." 88 "Father of All." "Father of the Battle-Slain." 90 "Attacker by Horse" (?). 81 "Lord of Boatloads." This epithet shows Othin in his role (historically earlier) as god the merchants. Compare with Mercury-Hermes with whom he shares other important Haracteristics. 84 None of the several adventures of Othin here alluded to are known. "Inciter to Strife" ( ?). See "Harbarzlj63," St. 24 and Note 18. ; •* "Bearer of the [Magic] Wand." »» "Graybeard." ■ Both epithets signify "the Wise." 64 Grfmnismal and when Mithvitnir's, the mighty one's, son I slew alone. 52. Thou art muddled, Geirrceth! Too much thou hast drunk; of much art robbed since rashly thou losest Othin's and the einherjars' favor. 5 3. Full long I spake, but little thou mindest: faithless friends87 betray thee: before me I see my foster son's sword, its blade all dripping with blood. 54. A death-doomed man willsoondrinkwithYgg:98 not long the life left thee. The norns wish thee ill: nowOthinmaystsee; come thou near if thou canst.99 55. Now Othin's my name. Ygg was I hight, Thund was my name ere then; Vak100 and Skilfing, Vafuth1" and Hroptatyt,102 Gaut1M and Jalk among gods. Ofnir104 and Svafnir,105 they all have become one with me, I ween. King Geirrceth was sitting with his sword on his knees half unsheathed. But when he heard that it was Othin who had come to him, he arose and wanted to take him from between the fires. His sword slid from his hands with its hilt downward. The king stumbled and fell forward, the sword pierced him, and so he lost his life. Then Othin vanished; but Agnar was king in that land for a long time. 91 Probably Frigg and her minion who, we are to understand, had made Geirrceth go counter to Othin's instruction, given him the time he was fostered by the god, to be hospitable to guests. 98 That is, in Othin's (Ygg's) hall. 99 After these words Othin probably vanishes as, in a similar situation, he vanishes in the ball of King Heithrek, Hervamr saga, Chap. 9. The last stanza, which botches this excellent ending, is no doubt a later addition. n>9 "Wakeful." 101 "Wayfarer." l"! "God of Gods." 103 "The God of Goths"; that is, of men (?). 101 "The Entangler," that is, in questions (see the translation for Vafthruthnir, in "VafpruSnismal," Note 1). 105 "He Who Lulls to Sleep or to Dreams." The Lay of Skirnir Skirnismal Hardly any other poem in the Edda so appeals to modern, and probably to universal, taste. Indeed, here we see the epic-dramatic technique of the North at its best—and the subject is a romantic love-myth that speaks to us all. The workmanship is excellent. Though entirely dialogic, the poem never leaves us in doubt of either place or drift of the action—the explanatory prose might well be dispensed with—and with surprising skill the poet makes us visualize the appearance and divine the character of the actors. Beginning and ending with lovesick Frey, the poet delegates all the action to the god's alter ego, his devoted follower and friend, Skirnir, who with intrepidity accomplishes his mission, overcoming the resistance of the fair giant maiden with the threat of his rune magic, after both promises of gifts and threats of force have failed. In the arrangement and the handling of his material the poet probably owes little to the myth. It has been urged with some plausibility that in this lay we actually have the dramatized rites of a Frey cult, celebrating the god's annual union with the fertility goddess. We can, however^discern the consciously working author iS frequent verbal reminiscences of other Eddie lays and in his struggle with the material to be fashioned. Most interesting is his treatment of the lj63ahatlr stanzas which, regular at the beginning, become swaying and incoherent, with barbarous assonances, when the terrific imprecations fill them to overflowing, but which resume their regular gait toward the tranquil end. The tradition is, on the whole, fair. Only some of the curses defy certain interpretation. The poem is found complete in Codex Regius, whereas Codex Amamagnteanus (Hauksbdk) breaks off after Stanza 27. Snorri's paraphrase is significantly brief: for his purposes, the lay seemed deficient in epic details. Norway is (doubtfully) assigned as the home of the lay, because of the mention of the thistle, a plant not indigenous to Iceland. There are no definite clues as to the time of its origin (tenth century?). Frey,1 the son of Njorth, one day had seated himself on Hlithskjalf2 and looked over all the worlds. Then saw he in the world of etins a fair maiden as she went from the hall of her father to her bower. And that sight made him heavy of heart. Skirnir3 was the name of Frey's servitor. Njorth bade him to make Frey speak out. Skathi* said: 1. "Arise now, Skirnir, and ready make thee to summon my son, and find out this from the wise youth, whom he doth hate." 1 See "Grfmnismal," St. 5, Note 10. 2 See "Grfmnismal," the Prose Introduction and Note 4. 3 "The Resplendent"; possibly an epithet (or hypostasis) of Frey himself. ' Frey's stepmother. See "Grimnismal," St. 11.