The other amazing sites found in the realm of the gods
In the realm of the gods there are many amazing places. One, called Alfheim, is the home of the ‘light elves’. The ‘light elves’ are bright in appearance, bright like the sun, and this is reflected in their nature. Beneath the ground, in contrast, live the ‘dark elves’. These are blacker than pitch and this is reflected in their nature, too.
Other fair palaces are Breidablik and Glitnir; the last one is made from red gold and it has a roof shingled in silver. Another palace that is roofed in silver is Valaskialf, which is a palace of Odin’s and in that place sits his throne that is called Hlidskialf. From that throne, Odin All-Father can see across the whole world. Even greater is the palace known as Gimle; it shines brighter than the sun and it shall survive the eventual destruction of heaven and earth when that occurs. Those who die and are good will go to live in that enduring place.
Gimle will survive the destruction of heaven and earth because there are other heavens beyond that in which the gods now live. One, called Andlang, lies south of and above the one lived in by the gods and yet another, called Vidblain, lies above it. It is in this third heaven that Gimle is situated and for now only ‘light-elves’ live in these places.
There is more to say about the order of things. From the north of heaven comes the source of all wind, when the giant eagle, Hraesvelg, flaps his wings. And with regard to the origins of summer and winter: the summer is born from its father, Svasud, and winter is born from Vindloni, the stern and cold-hearted one.
The ordering of the society of the Æsir
There are in number twelve divine Æsir. Of these Odin is the highest. Other gods submit to him as children submit to their father. For this reason, he is known as the ‘All-Father’. He is married to Frigg, who knows the fate of all people. Odin is also the father of warriors slain in battle and it is his decision as to where they shall live in Valhalla. For this reason, he is also called ‘father of the killed’. He is also known as ‘god of the hanged’ and ‘god of prisoners’ and ‘god of cargoes’. And by many other names. These reflect the names by which he is known by different people in the world.
Below Odin stands Thor. He is the most outstanding of the other gods. Called ‘Thor of the Æsir’, he is stronger than any other god or man. His hall, which is called Bilskirnir, is located in Thrudvangar. This hall is larger than any other and has a great many chambers. Thor travels in a chariot that is drawn by two goats. These goats are named Tanngniost and Tanngrisnir. Thor is also known for three of his possessions. The first is his hammer, Miollnir, the skull-smasher. Well do the frost-giants and the mountain-giants know it! Second is a girdle, which doubles his strength whenever he puts it on. The third and last is a pair of iron gloves that he wears whenever he wields his hammer. Of Thor, many stories are told.
Among the Æsir there are many other gods and goddesses too. Odin’s second son (Thor being his first) is Baldr. Handsome and shining with bright light, he is praised by all. His eyelashes are so white that there is a white plant named after them. Though he is the wisest of the Æsir and merciful and speaks well, nothing that he pronounces ever comes to pass. In his home, Breidablik, there is nothing impure.
Another of the gods is Niord, god of wind, sea and fire. To him, in his home in Noatun, are offered prayers by those going on a journey or venturing out onto the sea to fish. Niord is not himself of the race of the Æsir. Rather, he is of the Vanir, and he was given as a hostage to the Æsir as part of the truce that brought peace between the Æsir and the Vanir. His wife is Skadi who is a giantess. Skadi wanted to live in the mountains, but Niord preferred his home by the sea. To resolve this, they divided their time between these two places; though Niord said he was disturbed by the howling wolves in the mountains and Skadi complained she was disturbed by the shrieking of the seagulls on the coast. So unhappy was Skadi that she left the seaside and went to live in the mountains, which is why she is known as ‘ski-lady’. Left behind on the coast, Niord then had two children: Freyr, the ruler of rain, sun and what grows on the earth; and Freyia, who chooses half of all warriors killed in battle – the other half are taken to Odin’s hall – and drives a chariot drawn by two cats. Those seeking peace and prosperity pray to Freyr; while people pray to Freyia about love. High-born ladies are called by a title that comes from her name.
Another god is Tyr. He is the warrior-god, courageous and prayed to by those going into battle. Those warriors most skilful in the arts of war are called after him (‘Tyr-courageous’). Due to his wisdom, wise men are named after him too (‘Tyr-wise’). Tyr only has one hand. This is because his other hand was bitten off by the wolf, Fenrir. When the Æsir chained up Fenrir, it was Tyr who placed his hand in the wolf’s mouth as a pledge that Fenrir would eventually be released from his chain. When the Æsir did not do so, Fenrir bit off the hand of Tyr. That is why the wrist is now called the ‘wolf-joint’.
Another god is Bragi, god of language and poetry. Both men and women who are skilful in speech are named after him (‘Brag-man’, ‘Brag-woman’). His wife, Idunn, is keeper of the apples that the gods eat in order to remain young. Because of this, they will remain youthful until Ragnarok.
Other Æsir are Heimdall the holy, with golden teeth, who was born from nine maiden-sisters. He is watchman for the gods and lives near Bifrost in order to guard it against any mountain-giant who might try to cross the bridge and reach the realm of the gods. His horse is called Gulltop. Sleeping less than a bird, his eyesight is as keen at night as it is during the day and he can see a great distance. So keen are his senses that he can hear grass growing and wool growing on the back of sheep, despite them happening far below him on the earth. His trumpet is called Giallarhorn and its notes ring out so loud that they can be heard everywhere in all the different worlds.
The god Hod was very strong but blind. The gods would rather not talk of him because he did terrible things (unwittingly killing his brother, Baldr, and he was then himself killed in revenge by the god named Vali).
Vidar the silent is almost as strong as Thor and a defender of the causes of the gods, regardless of dangers.
Vali is fearless in combat and the son of Odin and the goddess Rind (a giantess). He is a very good shot with the bow (he avenged Baldr by killing Hod).
Another good shot with the bow and a skilled user of skis is Ull, the step-grandson of Thor. As well as being a fearsome warrior he is also beautiful in appearance. Those facing single combat will pray to Ull for assistance.
Those in legal difficulties pray to Forseti, the son of Baldr and Nanna. His hall is called Glitner, with its walls and pillars fashioned from red gold and its roof shingled in silver. In it he judges legal disputes between the gods and between men.
How the god Heimdall created the different orders of people
In an ancient time, the powerful god named Heimdall, who also goes by the name of Rig, journeyed along the green roads that run across the land. On his way, he called at three houses and while there he gave rise to the succeeding generations of the different social orders of people.
The first house that Heimdall (Rig) came to was lived in by an old couple. They were peasants and they welcomed Heimdall with heavy coarse bread and boiled calf. When night came Heimdall slept between them on their bed. He stayed for three nights and then left. After nine months, the old woman gave birth to a child. He was dark in hair colour and complexion and she named him Thrall. He grew to be strong but ugly and he was skilled in making things for the farm and in labouring. He married a girl whose name was Slave and their children are all those who labour for others as slaves. Their children had names such as Weatherbeaten, Lazy, Grey, Loud-noise and Talker.
The second house that Heimdall came to was lived in by a good-looking, elderly couple. He had a well-trimmed beard and she was dressed in the head-covering and smock of a farmer’s wife. He was skilled at turning wood and she was skilled at spinning thread. When night came, Heimdall slept between them on
their bed. He stayed for three nights and then left. After nine months, the old woman gave birth to a child. He had a ruddy complexion and she named him Farmer. He grew up skilled in ploughing, working with the cattle and building farmhouses and barns. He married a girl named Daughter-in-Law and they set up home together and their children are all those who farm the land. Their children had names such as Blacksmith, Trimbeard, Fighting-man, Wife and Sensible.
The third house that Heimdall came to was lived in by a handsome couple. The man was skilled with the bow and the lady wore the brooch and blouse of a noblewoman. Her face was bright and her skin was white. They welcomed Heimdall with fine bread and roasted pork and wildfowl. They drank wine together from fine goblets. When night came, Heimdall slept between them on their bed. He stayed for three nights and then left. After nine months, the lady gave birth to a child. He had blond hair and a bright look and she named him Lord.
Lord grew skilful in using the bow and the shield and in riding horses. Heimdall returned and taught him the runes and said that Lord was his son. Lord went on to conquer in war, he killed his enemies and he became overlord of nearby settlements. He grew rich and rewarded warriors. Lord married a girl – the daughter of Chieftain – who was wise and beautiful. Their children had names such as Son, Noble and Descendant. Their youngest son they called King. He knew the runes and had wisdom in many areas of life. He was strong and could understand the language of birds. So skilful did be become in the knowledge and use of runes that he became known by the name of Rig, his grandfather. As King rode through the woods, a crow reminded him that it was his destiny to lead armies and to learn from those who could steer ships and wield swords in war.
5
Loki the trickster and his children
AGAIN FOUND IN the collection known as the Prose Edda, and in a section called The Tricking of Gylfi, this tells of the trickster god, Loki, and his terrible children. The character of Loki is central to Norse mythology and to the group dynamics of the gods. Loki is the half-brother of Odin and they share the same mother. However, while Odin’s father, Bor, was one of the Æsir gods, Loki’s father was a giant. This means that Loki enjoys the peculiar distinction of belonging to the worlds of both the gods and the giants, who are natural enemies of each other. It is this uncertainty and conflict between the two sides of Loki’s ancestry that contributes to his complex nature. Despite the fact that the poems of the Poetic Edda were a major source for Snorri as he compiled the Prose Edda, their representations of Loki are not always the same.
Loki is presented in both of the two Eddas as having an evil nature. In The Seeress’ Prophecy, in the Poetic Edda, Loki is described in Old Norse as ‘Lægiarnlíki Loki’ (‘That evil-loving Loki’) and this view of Loki as evil fits with the description in The Tricking of Gylfi, which says that, ‘Loki has a handsome and pleasing appearance, but he is evil in character, and he behaves capriciously’. However, while the Poetic Edda does portray Loki as evil, it does not seem to focus so heavily on the manifestation of this evil in the forms of tricks and mischief making. On the other hand, the poetic kennings that The Language of Poetry (in the Prose Edda) lists as being used for Loki all seem to highlight this sly streak in his character. By calling Loki the ‘enemy of the gods’, Snorri suggests that, despite being half-god and half-giant, his loyalties lie with his paternal ancestry. This is in contrast to Thor whose mother was a giantess and is always shown as completely loyal to the Æsir. This suggests that it is the father’s blood that determines how the offspring will ultimately behave. The juxtaposition of outer beauty with this inner evil and moral ugliness may also reflect Loki’s mixed parentage.
The manifestation of Loki’s evil nature is also apparent in the monstrous brood he fathers. The Tricking of Gylfi highlights the important role Loki plays in fathering the creature ultimately responsible for the destruction of Odin. Snorri reminds us that all of these children will play an important role in the end battle: with the Midgard serpent killing Thor, and Hel providing her father with the crew of his ship. Since Snorri states that the reason for their evil nature is the evil nature of their father, it therefore also appears that Loki is being held accountable for the behaviour of his children.
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The nature of Loki
There is one among the Æsir considered by some people to be the most disgraceful of all the gods and people; the one who is the cause of the Æsir’s misfortune and the one from whom all deceits come. His name is Loki. His is the son of the giant, Farbauti, and his mother is Laufey. He has two brothers, named Byleist and Helblindi.
Loki is handsome on the outside but evil in his character. He cannot be trusted and is cunning above all others and skilled at trickery. It was his usual way to cause trouble for the Æsir and then to get out of the problem by use of tricks.
The children of Loki
Loki had many children by different women. From the one named Sigyn he had Narfi. From the giantess Angrboda he had Fenrir the wolf, Jormungand the Midgard serpent, and Hel.
These three children of Loki were brought up in Giantland. The Æsir feared that these three would be the root cause of much misfortune. This was for three reasons: prophecies stated that they would be the cause of disasters; their mother, a giantess, was an enemy of the Æsir; their father, Loki, had a nature that could not be trusted.
In order to prevent these disasters, Odin All-Father ordered the children of Loki brought to him. When the gods brought Fenrir the wolf, Jormungand and Hel before Odin, he decided the fate of each one of them.
Jormungand the serpent, Odin threw into the deep sea that surrounds the world. This is known as the Midgard ocean and, for that reason, Jormungand is known as the Midgard serpent. There, in that great ocean, Jormungand grew in size until he was so long that his body encircled the whole world and his tail met his jaws and he gripped his tail in his jaws. It is said that when he releases his tail the world will end.
Hel was thrown into Niflheim (a realm made before the world and with a great spring at its centre, and from this flowed ten rivers; nearby was Hel-gates). There she was given authority over nine worlds, where she rules over those who die from sickness and old age. In that realm, she lives in a hall called Eliudnir and Hunger is the name of the plate she uses for her food, Famine the name of the knife with which she eats, Stumbling is the name of the threshold of her hall, Sick-bed is the name of her bed, Misfortune is the name of the curtains that surround her place of rest. Hel herself is easily recognised for she is half black and half the colour of flesh. Her look is fierce and her gaze downcast.
Finally, Odin allowed the wolf, Fenrir, to live among the Æsir. But of all the Æsir, only the god Tyr dared approach that wolf, so fierce was it. Only Tyr dared to feed it. Each day the wolf grew larger and stronger and the Æsir feared that it would do terrible things as the prophecies had foretold. So, they planned how best to restrain it so that it could not wreak havoc among them.
The binding of the wolf, Fenrir
In order to prevent Fenrir from bringing destruction on them, the Æsir fashioned a chain strong enough to hold that wolf. The chain they called by the name: Leyding. The Æsir challenged the wolf to try his strength with that chain. Now the wolf looked at the chain called Leyding and decided that, strong as it was, his wolf-strength was stronger. So he submitted to being chained, but with one great kick he shattered the chain.
Undeterred, the Æsir fashioned a second chain. This one they called Dromi. Once again, they challenged the wolf to be chained and, to persuade him, they said that he would gain great fame if he could break free from such a strong chain. Now, Fenrir considered the chain and thought how strong it looked but he also knew that he had grown stronger since he had shattered the first chain. Emboldened by this thought he submitted to being chained a second time, for he considered that the fame he would gain by breaking the chain was worth the risk of letting the Æsir bind him. And once he had been chained a second time, he once more exerted all his strength and he shatt
ered the second chain as, earlier, he had shattered the first! And that is why men will say ‘Freed from Leyding’ and ‘Shattering Dromi’ to describe something that has been achieved by way of great effort. When they say this, they are recalling these deeds of Fenrir.
The Æsir began to fear that they would never be able to bind the great wolf. It was at that point that Odin All-Father chose one of the trusted servants of Freyr to carry out a special task. Now Freyr – the ruler of rain, sun and what grows on the earth – was one of the gods of the Æsir but descended from the race of the Vanir through his father, Niord, god of wind, sea and fire. The servant of Freyr was named Skirnir and Odin sent him down into the realm of the black-elves where dwarfs were tasked with making a third chain – one that would finally bind Fenrir. That chain was called Gleipnir and it was made from three things that otherwise were impossible to find. These were: the sound of a cat’s footstep, the beard from a woman and roots from under a mountain. And these were combined with tendons from a bear, the breath of a fish and the spit of a bird. Together they made a chain that was as soft and smooth as silk but was of immense strength.
The ribbon-like fetter, Gleipnir, was brought to the Æsir and they were well pleased with it. They called the wolf to meet with them on an island in the middle of Lake Amsvartnir. The island was called Lyngvi. There they showed Gleipnir to Fenrir and declared that it was stronger than it looked but that they were sure that the wolf could tear it. Fenrir looked carefully at the ribbon-like silk fetter and declared that, as it stood, there would be little fame gained in tearing free from such a chain, but that he wondered if there was more to it than met the eye and so was reluctant to try it on. To this the Æsir replied that if he could not break it then the Æsir would no longer fear him and would release him. This promise by the Æsir did not reassure the wolf, who replied that if he was bound by the ribbon-chain and could not break it, then he doubted that the Æsir would rush to free him! But he did not want his courage questioned and so he asked that one of the Æsir would place his hand in his jaws as a pledge of goodwill on both sides.
Tales of Valhalla Page 4
