The Fairy Mythology. Thomas Keightley

the cottage fireside with the tales of their pranks and gambols.

EDDAS AND SAGAS.

       Table of Contents

      En sång om strålende Valhalla,

       Om Gudar och Gudinnar alla.

       Tegner.

      A song of Vallhall's bright abodes,

       Of all the goddesses and gods.

      The ancient religion of Scandinavia, and probably of the whole Gotho-German race, consisted, like all other systems devised by man, in personifications of the various powers of nature and faculties of mind. Of this system in its fulness and perfection we possess no record. It is only from the poems of the elder or poetic Edda,[90] from the narratives of the later or prose Edda and the various Sagas or histories written in the Icelandic language,[91] that we can obtain any knowledge of it.

      The poetic or Sæmund's Edda was, as is generally believed, collected about the end of the eleventh or beginning of the twelfth century by an Icelander named Sæmund, and styled Hinns Fròda, or The Wise. It consists of a number of mythological and historical songs, the production of the ancient Scalds or poets, all, or the greater part, composed before the introduction of Christianity into the north. The measure of these venerable songs is alliterative rime, and they present not unfrequently poetic beauties of a high and striking character.[92]

      The prose Edda is supposed to have been compiled in the thirteenth century by Snorro Sturleson, the celebrated historian of Norway. It is a history of the gods and their actions formed from the songs of the poetic Edda, and from other ancient poems, several stanzas of which are incorporated in it. Beside the preface and conclusion, it consists of two principal parts, the first consisting of the Gylfa-ginning (Gylfa's Deception), or Hárs Lygi (Hár's i.e. Odin's Fiction), and the Braga-rædur (Braga's Narrative), each of which is divided into several Dæmi-sagas or Illustrative Stories; and the second named the Kenningar or list of poetic names and periphrases.[93]

      The Gylfa-ginning narrates that Gylfa king of Sweden, struck with the wisdom and power of the Æser,[94] as Odin and his followers were called, journeyed in the likeness of an old man, and under the assumed name of Ganglar, to Asgard their chief residence, to inquire into and fathom their wisdom. Aware of his design, the Æser by their magic art caused to arise before him a lofty and splendid palace, roofed with golden shields. At the gate he found a man who was throwing up and catching swords, seven of which were in the air at one time. This man inquires the name of the stranger, whom he leads into the palace, where Ganglar sees a number of persons drinking and playing, and three thrones, each set higher than the other. On the thrones sat Har (High), Jafnhar (Equal-high), and Thridi (Third). Ganglar asks if there is any one there wise and learned. Har replies that he will not depart in safety if he knows more than they.[95] Ganglar then commences his interrogations, which embrace a variety of recondite subjects, and extend from the creation to the end of all things. To each he receives a satisfactory reply. At the last reply Ganglar hears a loud rush and noise: the magic illusion suddenly vanishes, and he finds himself alone on an extensive plain.

      The Braga-rædur is the discourse of Braga to Ægir, the god of the sea, at the banquet of the Immortals. This part contains many tales of gods and heroes old, whose adventures had been sung by Skalds, of high renown and lofty genius.

      Though both the Eddas were compiled by Christians, there appears to be very little reason for suspecting the compilers of having falsified or interpolated the mythology of their forefathers. Sæmund's Edda may be regarded as an Anthology of ancient Scandinavian poetry; and the author of the prose Edda (who it is plain did not always understand the true meaning of the tales he related) wrote it as a northern Pantheon and Gradus ad Parnassum, to supply poets with incidents, ornaments, and epithets. Fortunately they did so, or impenetrable darkness had involved the ancient religion of the Gothic stock!

      Beside the Eddas, much information is to be derived from the various Sagas or northern histories. These Sagas, at times transmitting true historical events, at other times containing the wildest fictions of romance, preserve much valuable mythic lore, and the Ynglinga, Volsunga, Hervarar, and other Sagas, will furnish many important traits of northern mythology.

      It is not intended here to attempt sounding the depths of Eddaic mythology, a subject so obscure, and concerning which so many and various opinions occur in the works of those who have occupied themselves with it. Suffice it to observe that it goes back to the most remote ages, and that two essential parts of it are the Alfar (Alfs or Elves) and the Duergar (Dwarfs), two classes of beings whose names continue to the present day in all the languages of the nations descended from the Gotho-German race.

      "Our heathen forefathers," says Thorlacius,[96] "believed, like the Pythagoreans, and the farther back in antiquity the more firmly, that the whole world was filled with spirits of various kinds, to whom they ascribed in general the same nature and properties as the Greeks did to their Dæmons. These were divided into the Celestial and the Terrestrial, from their places of abode. The former were, according to the ideas of those times, of a good and elevated nature, and of a friendly disposition toward men, whence they also received the name of White or Light Alfs or Spirits. The latter, on the contrary, who were classified after their abodes in air, sea, and earth, were not regarded in so favourable a light. It was believed that they, particularly the land ones, the δαιμονες επιχθονιοι of the Greeks, constantly and on all occasions sought to torment or injure mankind, and that they had their dwelling partly on the earth in great thick woods, whence came the name Skovtrolde[97] (Wood Trolls), or in other desert and lonely places, partly in and under the ground, or in rocks and hills; these last were called Bjerg-Trolde (Hill Trolls): to the first, on account of their different nature, was given the name of Dverge (Dwarfs), and Alve, whence the word Ellefolk, which is still in the Danish language. These Dæmons, particularly the underground ones, were called Svartálfar, that is Black Spirits, and inasmuch as they did mischief, Trolls."

      This very nearly coincides with what is to be found in the Edda, except that there would appear to be some foundation for a distinction between the Dwarfs and the Dark Alfs.[98]

THE ALFAR.

       Table of Contents

      Ther ro meth Alfum.

       Brynhildar Quida.

      Those are with the Alfs.

      In the prose Edda, Ganglar inquires what other cities beside that in which the Nornir dwelt were by the Urdar fount, under the Ash Yggdrasil.[99] Hár replies,

      "There are many fair cities there. There is the city which is called Alf-heim, where dwelleth the people that is called Liosálfar (Light Alfs). But the Döckálfar (Dark Alfs) dwell below under ground, and are unlike them in appearance, and still more unlike in actions. The Liosálfar are whiter than the sun in appearance, but the Döckálfar are blacker than pitch."[100]

      The Nornir, the Parcæ, or Destinies of Scandinavian mythology, are closely connected with the Alfar.

      "Many fair cities are there in Heaven," says Hár, "and the divine protection is over all. There standeth a city under the ash near the spring, and out of its halls came three maids, who are thus named, Udr, Verthandi, Skulld (Past, Present, Future). These maids shape the life of man. We call them Nornir. But there are many Nornir; those who come to each child that is born, to shape its life, are of the race of the gods; but others are of the race of the Alfs; and the third of the race of dwarfs. As is here expressed,

      Sundry children deem I

       The Nornir to be—the same

       Race they have not.

       Some are of Æser-kin,

       Some are of Alf-kin,