Part 4

Is Gudmund an invention of Christian times, although he is placed in an environment which in general and in detail reflects the heathen mythology? Or is there to be found in the mythology a person who has precisely the same environment and is endowed with the same attributes and qualities?

The latter form an exceedingly strange ensemble, and can therefore easily be recognised. Ruler in the lower world, and at the same time a giant. Pious and still a giant. King in a domain to which winter cannot penetrate. Within that domain an enclosed place, whose bulwark neither sickness, nor age, nor death can surmount. It is left to his power and pleasure to give admittance to the mysterious meadows, where the mead-cisterns of the lower world are found, and where the most precious of all horns, a wonderful sword, and a splendid arm-ring are kept. Old as the hills, but yet subject to death. Honoured as if he were not a giant, but a divine being. These are the features which together characterise Gudmund, and should be found in his mythological prototype, if there is one. With these peculiar characteristics are united wisdom and wealth.

The answer to the question whether a mythical original of this picture is to be discovered will be given below. But before that we must call attention to some points in the Christian accounts cited in regard to Odainsakur.

Odainsakur is not made identical with the Glittering Plains, but is a separate place on them, or at all events within Gudmund's domain. Thus according to Hervarar saga. The correctness of the statement is confirmed by comparison with Gorm's and Hadding's sagas. The former mentions, as will be remembered, a place which Gudmund does not consider himself authorised to show his guests, although they are permitted to see other mysterious places in the lower world, even the mead-fountains and treasure-chambers. To the unknown place, as to Baldur's subterranean dwelling, leads a golden bridge, which doubtless is to indicate the splendour of the place. The subterranean goddess, who is Hadding's guide in Hades, shows him both the Glittering Fields (loca aprica) and the plains of the dead heroes, but stops with him near a wall, which is not opened for them. The domain surrounded by the wall receives nothing which has suffered death, and its very proximity seems to be enough to keep death at bay (see No. 47).

All the sagas are silent in regard to who those beings are for whom this wonderful enclosed place is intended. Its very name, Acre-of-the-not-dead (Odainsakur), and Field-of-living-men (Jörð lifandi manna), however, makes it clear that it is not intended for the souls of the dead. This Erik Vidforli's saga is also able to state, inasmuch as it makes a definite distinction between Odainsakur and the land of the spirits, between Odainsakur and Paradise. If human or other beings are found within the bulwark of the place, they must have come there as living beings in a physical sense; and when once there, they are protected from perishing, for diseases, age, and death are excluded.

Erik Vidforli and his companion find on their journey on Odainsakur only a single dwelling, a splendid one with two beds. Who the couple are who own this house, and seem to have placed it at the disposal of the travellers, is not stated. But in the night there came a beautiful lad to Erik. The author of the saga has made him an angel, who is on duty on the borders between Odainsakur and Paradise.

The purpose of Odainsakur is not mentioned in Erik Vidforli's saga. There is no intelligible connection between it and the Christian environment given to it by the saga. The ecclesiastical belief knows an earthly Paradise, that which existed in the beginning and was the home of Adam and Eve, but that it is guarded by the angel with the flaming sword, or, as Erik's saga expresses it, it is encircled by a wall of fire. In the lower world the Christian Church knows a Hades and a hell, but the path to them is through the gates of death; physically living persons, persons who have not paid tribute to death, are not found there. In the Christian group of ideas there is no place for Odainsakur. An underground place for physically living people, who are there no longer exposed to aging and death, has nothing to do in the economy of the Church. Was there occasion for it among the ideas of the heathen eschatology? The above-quoted sagas say nothing about the purposes of Odainsakur. Here is therefore a question of importance to our subject, and one that demands an answer.