Prose Edda - Anderson Trans.
Notes
Our ancestors divided the universe into nine worlds: the uppermost was Muspelheim (the world of light); the lowest was Niflheim (the world of darkness). Compare the Greek word nefelg = mist. (See Norse Mythology, p. 187).
Ginungagap. Ginn means wide, large, far-reaching, perhaps also void (compare the Anglo-Saxon gin = gaping, open, spacious; ginian = to gap; and ginnung = a yawning). Ginungagap thus means the yawning gap or abyss, and represents empty space. The poets use ginnung in the sense of a fish and of a hawk, and in geographical saga-fragments it is used as the name of the Polar Sea.
Hvergelmer. This word is usually explained as a transposition for Hvergemler, which would then be derived from Hver and gamall (old) = the old kettle; but Peterson shows that gelmir must be taken from galm, which is still found in the Jutland dialect, and means a gale (compare Golmstead = a windy place, and golme = to roar, blow). Gelmer is then the one producing galm, and Hvergelmer thus means the roaring kettle. The twelve rivers proceeding from Hvergelmer are called the Elivogs (Élivágar) in the next chapter. Éli-vágar means, according to Vigfusson, ice-waves. The most of the names occur in the long list of river names given in the Lay of Grimner, of the Elder Edda. Svol = the cool; Gunnthro = the battle-trough. Slid is also mentioned in the Vala's Prophecy, where it is represented as being full of mud and swords. Sylg (from svelgja = to swallow) = the devourer; Ylg (from yla = to roar) = the roaring one; Leipt = the glowing, is also mentioned in the Lay of Helge Hunding's Bane, where it is stated that they swore by it (compare Styx); Gjoll (from gjalla = to glisten and clang) = the shining, clanging one. The meaning of the other words is not clear, but they doubtless all, like those explained, express cold, violent motion, etc. The most noteworthy of these rivers are Leipt and Gjoll. In the Lay of Grimner they are said to flow nearest to the abode of man, and fall thence into Hel's realm. Over Gjoll was the bridge which Hermod, after the death of Balder, crossed on his way to Hel. It is said to be thatched with shining gold, and a maid by name Modgud watches it. In the song of Sturle Thordson, on the death of Skule Jarl, it is said that "the king's kinsman went over the Gjoll-bridge." The farther part of the horizon, which often appears like a broad bright stream, might have suggested this river.
Surt means the swarthy or black one. Many have regarded him as the unknown (dark) god, but this is probably an error. But there was some one in Muspellheim who sent the heat, and gave life to the frozen drops or rime. The latter, and not Surt, who is a giant, is the eternal god, the mighty one, whom the skald in the Lay of Hyndla dare not name. It is interesting to notice that our ancestors divided the evolution of the world into three distinct periods: (1) a pre-chaotic condition (Niflheim, Muspelheim and Ginungagap); (2) a chaotic condition (Ymer and the cow Audhumbla); (3) and finally the three gods, Odin (spirit), Vile (will) and Ve (sanctity), transformed chaos into cosmos. And away back in this pre-chaotic state of the world we find this mighty being who sends the heat. It is not defintely stated, but it can be inferred from other passages, that just as the good principle existed from everlasting in Muspelheim, so the evil principle existed co-eternally with it in Hvergelmer in Niflheim. Hvergelmer is the source out of which all matter first proceeded, and the dragon or devil Nidhug, who dwells in Hvergelmer, is, in our opinion, the evil principle who is from eternity. The good principle shall continue forever, but the evil shall cease to exist after Ragnarok.
Ymer is the noisy one, and his name is derived from ymja = to howl (compare also the Finnish deity Jumo, after whom the town Umea takes its name, like Odinse).
Aurgelmer, Thrudgelmer and Bergelmer express the gradual development from aur (clay) to thrud (that which is compressed), and finally to berg (rock).
Vidolf, Vilmeide and Svarthofde are mentioned nowhere else in the mythology.
Bure and Bor mean the bearing and the born; that is, father and son.
Bolthorn means the miserable one, from bol = evil; and Bestla may mean that which is best. The idea then is that Bor united himself with that which was best of the miserable material at hand.
That the flood caused by the slaying of Ymer reminds us of Noah and his ark, and of the Greek flood, needs only to be suggested.
While the etymology of the name in the myths are very obscure, the myths themselves are clear enough. Similar myths abound in Greek mythology. The story about Bil and Hjuke is our old English rhyme about Jack and Gill, who went up the hill to fetch a pail of water.
In the appendix to the German so-called Hero-Book we are told that the dwarfs were first created to cultivate the desert lands and the mountains; thereupon the giants, to subdue the wild beasts; and finally the heroes, to assist the dwarfs against the treacherous giants. While the giants are always hostile to the gods, the dwarfs are usually friendly to them.
Dwarfs. Both giants and dwarfs shun the light. If surprised by the breaking forth of day, they become changed to stone. In one of the poems of the Elder Edda (the Alvismál), Thor amuses the dwarf Alvis with various questions till daybreak, and then cooly says to him: With great artifices, I tell you, you have been deceived; you are surprised here, dwarf, by daylight! The sun now shines in the hall. In the Helgakvida Atle says to the giantess Hrimgerd: It is now day, Hrimgerd! But Atle has detained you, to your life's perdition. It will apear a laughable harbor-mark, where you stand as a stone image.
In the German tales the dwarfs are described as deformed and dimunitive, coarsely clad and of dusky hue: "a little black man," "a little gray man." They are sometimes of the height of a child of four years, sometimes as two spans high, a thumb high (hence, Tom Thumb). The old Danish ballad of Eline of Villenwood mentions a troll not bigger than an ant. Dvergmál (the speech of the dwarfs) is the Old Norse expression for the echo in the mountains.
In the later popular belief, the dwarfs are generally called the subterraneans, the brown men in the moor, etc. They make themselves invisible by a hat or hood. The women spin and weave, the men are smiths. In Norway rock-crystal is called dwarf-stone. Certain stones are in Denmark called dwarf-hammers. They borrow things and seek advice from people, and beg aid for their wives when in labor, all which services they reward. But they also lame cattle, are thievish, and will carry off damsels. There have been instances of dwarf females having married and had children with men. (Thorpe's Northern Mythology.)
War. It was the first warfare in the world, says the Elder Edda, when they pierced Gullveig (gold-thirst) through with a spear, and burned her in Odin's hall. Thrice they burned her, thrice she was born anew: again and again, but still she lives. When she comes to a house they call her Heide (the bright, the welcome), and regard her as a propitious vala or prophetess. She can tame wolves, understands witchcraft, and delights wicked women. Hereupon the gods consulted together whether they should punish this misdeed, or accept a blood-fine, when Odin cast forth a spear among mankind, and now began war and slaughter in the world. The defences of the burgh of the asas was broken down. The vans anticipated the war, and hastened over the field. The valkyries came from afar, ready to ride to the gods' people: Skuld with the shield, Skogul, Gunn, Hild, Gondul and Geirr Skogul. (Quoted by Thorpe.)
A connection between the norns Urd, Verdande and Skuld and the weird sisters in Shakespeare's Macbeth has long since been recognized; but new light has recently been thrown upon the subject by the philosopher Karl Blind, who has contributed valuable articles on the subject in the German periodical "Die Gegenwart" and in the "London Academy." We take the liberty of reproducing here an abstract of his article in the "Academy":
******************************************************************************
The fact itself of these Witches being simply transfigurations, or later disguises, of the Teutonic Norns is fully established---as may be seen from Grimm or Simrock. In delineating these hags, Shakespeare has practically drawn upon old Germanic sources, perhaps upon current folk-lore of his time.
It has always struck me as noteworthy that in the greater part of the scene between the Weird Sisters, Macbeth and Banquo, and wherever the Witches come in, Shakespeare uses the staff-rime in a remarkable manner. Not only does this add powerfully to the archaic impressiveness and awe, but it also seems to bring the form and figure of the Sisters of Fate more closely within the circle of the Teutonic idea. I have pointed out this striking use of the alliterative system in Macbeth in an article on "An old German Poem and a Vedic Hymn," which appeared in Fraser in June, 1877, and in which the derivation of the Weird Sisters from the Germanic Norns is mentioned.
The very first scene in the first act of Macbeth opens strongly with the staff-rime:
1st Witch. When shall we three meet again---
In thunder, lightning or in rain?
2nd Witch. When the hurly-burly's done,
When the battle's lost and won.
3rd Witch.That will be ere set of sun.
1st Witch. Where the place?
2nd Witch.Upon the heath.
3rd Witch. There to meet with Macbeth.
<< Previous Page Next Page >>
© 2004-2007 Northvegr.
Most of the material on this site is in the public domain. However, many people have worked very hard to bring these texts to you so if you do use the work, we would appreciate it if you could give credit to both the Northvegr site and to the individuals who worked to bring you these texts. A small number of texts are copyrighted and cannot be used without the author's permission. Any text that is copyrighted will have a clear notation of such on the main index page for that text. Inquiries can be sent to info@northvegr.org. Northvegr™ and the Northvegr symbol are trademarks and service marks of the Northvegr Foundation.
|