We shall tread once more that well-known plain
Of Ida, and among the grass shall find
The golden dice with which we play’d of yore;
And that will bring to mind the former life
And pastime of the Gods, the wise discourse
Of Odin, the delights of other days.
—Balder Dead, Matthew Arnold
When the small band of gods turned mournfully towards the place where their lordly dwellings once stood, they became aware, to their joyful surprise, that Gimli, the highest heavenly abode, had not been consumed, for it rose glittering before them, its golden roof outshining the sun. Hastening thither they discovered, to the great increase of their joy, that it had become the place of refuge for all the virtuous.
In Gimli the lofty
There shall the hosts
Of the virtuous dwell,
And through all ages
Taste of deep gladness.
—Literature and Romance of Northern Europe, Howitt
One Too Mighty to Name
As the Norsemen who settled in Iceland, and through whom the most complete exposition of the Odinic faith has come down to us in the Eddas and Sagas, were not definitely converted until the eleventh century, although they had come in contact with Christians during their Viking raids nearly six centuries before, it is very probable that the Northern scalds gleaned some idea of the Christian doctrines, and that this knowledge influenced them to a certain extent, and colored their descriptions of the end of the world and the regeneration of the earth. It was perhaps this vague knowledge, also, which induced them to add to the Edda a verse, which is generally supposed to have been an interpolation, proclaiming that another God, too mighty to name, would arise to bear rule over Gimli. From his heavenly seat he would judge mankind, and separate the bad from the good. The former would be banished to the horrors of Nastrond, while the good would be transported to the blissful halls of Gimli the fair.
Then comes another,
Yet more mighty.
But Him I dare not
Venture to name.
Few farther may look
Than to where Odin
To meet the wolf goes.
—Literature and Romance of Northern Europe, Howitt
There were two other heavenly mansions, however, one reserved for the dwarfs and the other for the giants; for as these creatures had no freewill, and but blindly executed the decrees of fate, they were not thought to be responsible for any harm done by them, and were therefore held to be undeserving of punishment.
The dwarfs, ruled by Sindri, were said to occupy a hall in the Nida mountains, where they drank the sparkling mead, while the giants took their pleasure in the hall Brimer, situated in the region Okolnur (not cool), for the power of cold was entirely annihilated, and there was no more ice.
Various mythologists have, of course, attempted to explain these myths, and some, as we have already stated, see in the story of Ragnarok the influence of Christian teachings, and esteem it only a barbaric version of the end of the world and the coming judgment day, when a new heaven and earth shall arise, and all the good shall enjoy eternal bliss.
Chapter XXIX
GREEK AND NORTHERN MYTHOLOGIES
COMPARATIVE MYTHOLOGY
During the past fifty years learned men of many nations have investigated philology and comparative mythology so thoroughly that they have ascertained beyond the possibility of doubt “that English, together with all the Teutonic dialects of the Continent, belongs to that large family of speech which comprises, besides the Teutonic, Latin, Greek, Slavonic, and Celtic, the Oriental languages of India and Persia.” “It has also been proved that the various tribes who started from the central home to discover Europe in the north, and India in the south, carried away with them, not only a common language, but a common faith and a common mythology. These are facts which may be ignored but cannot be disputed, and the two sciences of comparative grammar and comparative mythology, though but of recent origin, rest on a foundation as sound and safe as that of any of the inductive sciences.” “For more than a thousand years the Scandinavian inhabitants of Norway have been separated in language from their Teutonic brethren on the Continent, and yet both have not only preserved the same stock of popular stories, but they tell them, in several instances, in almost the same words.”
This resemblance, so strong in the early literature of nations inhabiting countries which present much the same physical aspect and have nearly the same climate, is not so marked when we compare the Northern myths with those of the genial South. Still, notwithstanding the contrast between Northern and Southern Europe, where these myths gradually ripened and attained their full growth, there is an analogy between the two mythologies which shows that the seeds from whence both sprang were originally the same.
In the foregoing chapters the Northern system of mythology has been outlined as clearly as possible, and the physical significance of the myths has been explained. Now we shall endeavor to set forth the resemblance of Northern mythology to that of the other Aryan nations, by comparing it with the Greek, which, however, it does not resemble as closely as it does the Oriental.
It is, of course, impossible in a work of this character to do more than mention the main points of resemblance in the stories forming the basis of these religions; but that will be sufficient to demonstrate, even to the most sceptical, that they must have been identical at a period too remote to indicate now with any certainty.
The Beginning of Things
The Northern nations, like the Greeks, imagined that the world rose out of chaos; and while the latter described it as a vapory, formless mass, the former, influenced by their immediate surroundings, depicted it as a chaos of fire and ice—a combination which is only too comprehensible to anyone who has visited Iceland and seen the wild, peculiar contrast between its volcanic soil, spouting geysers, and the great icebergs which hedge it round during the long, dark winter season.
From these opposing elements, fire and ice, were born the first divinities, who, like the first gods of the Greeks, were gigantic in stature and uncouth in appearance. Ymir, the huge ice giant, and his descendants, are comparable to the Titans, who were also elemental forces of Nature, personifications of subterranean fire; and both, having held full sway for a time, were obliged to yield to greater perfection. After a fierce struggle for supremacy, they all found themselves defeated and banished to the respective remote regions of Tartarus and Jötun-heim.
The triad, Odin, Vili, and Ve, of the Northern myth is the exact counterpart of Jupiter, Neptune, and Pluto, who, superior to the Titan forces, rule supreme over the world in their turn. In the Greek mythology, the gods, who are also all related to one another, betake themselves to Olympus, where they build golden palaces for their use; and in the Northern mythology the divine conquerors repair to Asgard, and there construct similar dwellings.
Cosmogony
Northern cosmogony was not unlike the Greek, for the people imagined that the earth, Mana-heim, was entirely surrounded by the sea, at the bottom of which lay coiled the huge Midgard snake, biting its own tail; and it was perfectly natural that, viewing the storm-lashed waves which beat against their shores, they should imagine these to be caused by his convulsive writhing. The Greeks, who also fancied the earth was round and compassed by a mighty river called Oceanus, described it as flowing with “a steady, equable current,” for they generally gazed out upon calm and sunlit seas. Nifl-heim, the Northern region of perpetual cold and mist, had its exact counterpart in the land north of the Hyperboreans, where feathers (snow) continually hovered in the air, and where Hercules drove the Ceryneian stag into a snowdrift ere he could seize and bind it fast.
The Phenomena of the Sky
Like the Greeks, the Northern races believed that the earth was created first, and that the vaulted heavens were made afterwards to overshadow it entirely. They also imagined that the sun and moon were daily driven across the sky in chariots dr
awn by fiery steeds. Sol, the sun maiden, therefore corresponded to Helios, Hyperion, Phœbus, or Apollo, while Mani, the Moon (owing to a peculiarity of Northern grammar, which makes the sun feminine and the moon masculine), was the exact counterpart of Phoebe, Diana, or Cynthia.
The Northern scalds, who thought that they descried the prancing forms of white-maned steeds in the flying clouds, and the glitter of spears in the flashing light of the aurora borealis, said that the Valkyrs, or battle maidens, galloped across the sky, while the Greeks saw in the same natural phenomena the white flocks of Apollo guarded by Phaetusa and Lampetia.
As the dew fell from the clouds, the Northern poets declared that it dropped from the manes of the Valkyrs’ steeds, while the Greeks, who observed that it generally sparkled longest in the thickets, identified it with Daphne and Procris, whose names are derived from the Sanskrit word which means “to sprinkle,” and who are slain by their lovers, Apollo and Cephalus, personifications of the sun.
THE RIDE OF THE VALKYRS
H. Hendrich
The earth was considered in the North as well as in the South as a female divinity, the fostering mother of all things; and it was owing to climatic difference only that the mythology of the North, where people were daily obliged to conquer the right to live by a hand-to-hand struggle with Nature, should represent her as hard and frozen like Rinda, while the Greeks embodied her in the genial goddess Ceres. The Greeks believed that the cold winter winds swept down from the North, and the Northern races, in addition, added that they were produced by the winnowing of the wings of the great eagle Hræ-svelgr.
The dwarfs, or dark elves, bred in Ymir’s flesh, were like Pluto’s servants in that they never left their underground realm, where they, too, sought the precious metals, which they molded into delicate ornaments such as Vulcan bestowed upon the gods, and into weapons which no one could either dint or mar. As for the light elves, who lived above ground and cared for plants, trees, and streams, they were evidently the Northern equivalents to the nymphs, dryads, oreades, and hamadryads, which peopled the woods, valleys, and fountains of ancient Greece.
Jupiter and Odin
Jupiter, like Odin, was the father of the gods, the god of victory, and a personification of the universe. Hlidskialf, Allfather’s lofty throne, was no less exalted than Olympus or Ida, whence the Thunderer could observe all that was taking place; and Odin’s invincible spear Gungnir was as terror-inspiring as the thunderbolts brandished by his Greek prototype. The Northern deities feasted continually upon mead and boar’s flesh, the drink and meat most suitable to the inhabitants of a Northern climate, while the gods of Olympus preferred the nectar and ambrosia which formed their only sustenance.
Twelve Æsir sat in Odin’s council hall to deliberate over the wisest measures for the government of the world and men, and an equal number of gods assembled on the cloudy peak of Mount Olympus for a similar purpose. The Golden Age in Greece was a period of idyllic happiness, amid ever-flowering groves and under balmy skies, while the Northern age of bliss was also a time when peace and innocence flourished on the earth, and when evil was as yet entirely unknown.
The Creation of Man
Using the materials near at hand, the Greeks modelled their first images out of clay; hence they naturally imagined that Prometheus had made man out of that substance when called upon to fashion a creature inferior to the gods only. As the Northern statues were hewn out of wood, the Northern races inferred, as a matter of course, that Odin, Vili, and Ve (who here correspond to Prometheus, Epimetheus, and Minerva, the three Greek creators of man) made the first human couple, Ask and Embla, out of blocks of wood.
The goat Heidrun, which supplied the heavenly mead, is like Amalthea, Jupiter’s first nurse, and the busy, tell-tale Ratatosk is equivalent to the snow-white crow in the story of Coronis, which was turned black in punishment for its tattling. Jupiter’s eagle has its counterpart in the ravens Hugin and Munin, or in the wolves Geri and Freki, which are ever crouching at Odin’s feet.
Norns and Fates
The close resemblance between the Northern Orlog and the Greek Destiny, goddesses whose decrees the gods themselves were obliged to respect, and the equally powerful Norns and Mœræ, is too obvious to need pointing out, while the Vanas are counterparts of Neptune and the other ocean divinities. The great quarrel between the Vanas and the Æsir is merely another version of the dispute between Jupiter and Neptune for the supremacy of the world. Just as Jupiter forces his brother to yield to his authority, so the Æsir remain masters of all, but do not refuse to continue to share their power with their conquered foes, who thus become their allies and friends.
Like Jupiter, Odin is always described as majestic and middle-aged, and both gods are regarded as the divine progenitors of royal races, for while the Heraclidæ claimed Jupiter as their father, the Inglings, Skioldings, etc., held that Odin was the founder of their families. The most solemn oaths were sworn by Odin’s spear as well as by Jupiter’s footstool, and both gods rejoice in a multitude of names, all descriptive of the various phases of their nature and worship.
Odin, like Jupiter, frequently visited the earth in disguise, to judge of the hospitable intentions of mankind, as in the story of Geirrod and Agnar, which resembles that of Philemon and Baucis. The aim was to encourage hospitality; therefore, in both stories, those who showed themselves humanely inclined are richly rewarded, and in the Northern myth the lesson is enforced by the punishment inflicted upon Geirrod, as the scalds believed in poetic justice and saw that it was carefully meted out.
The contest of wit between Odin and Vafthrudnir has its parallel in the musical rivalry of Apollo and Marsyas, or in the test of skill between Minerva and Arachne. Odin further resembled Apollo in that he, too, was god of eloquence and poetry, and could win all hearts by means of his divine voice; he was like Mercury in that he taught mortals the use of runes, while the Greek god introduced the alphabet.
Myths of the Seasons
The disappearance of Odin, the sun or summer, and the consequent desolation of Frigga, the earth, is merely a different version of the myths of Proserpine and Adonis. When Proserpine and Adonis have gone, the earth (Ceres or Venus) bitterly mourns their absence, and refuses all consolation. It is only when they return from their exile that she casts off her mourning garments and gloom, and again decks herself in all her jewels. So Frigga and Freya bewail the absence of their husbands Odin and Odur, and remain hard and cold until their return. Odin’s wife, Saga, the goddess of history, who lingered by Sokvabek, “the stream of time and events,” taking note of all she saw, is like Clio, the muse of history, whom Apollo sought by the inspiring fount of Helicon.
Just as, according to Euhemerus, there was an historical Zeus, buried in Crete, where his grave can still be seen, so there was an historical Odin, whose mound rises near Upsala, where the greatest Northern temple once stood, and where there was a mighty oak which rivalled the famous tree of Dodona.
Frigga and Juno
Frigga, like Juno, was a personification of the atmosphere, the patroness of marriage, of connubial and motherly love, and the goddess of childbirth. She, too, is represented as a beautiful, stately woman, rejoicing in her adornments; and her special attendant, Gna, rivals Iris in the rapidity with which she executes her mistress’ behests. Juno has full control over the clouds, which she can brush away with a motion of her hand, and Frigga is supposed to weave them out of the thread she has spun on her jewelled spinning wheel.
In Greek mythology we find many examples of the way in which Juno seeks to outwit Jupiter. Similar tales are not lacking in the Northern myths. Juno obtains possession of Io, in spite of her husband’s reluctance to part with her, and Frigga artfully secures the victory for the Winilers in the Langobarden Saga. Odin’s wrath at Frigga’s theft of the gold from his statue is equivalent to Jupiter’s marital displeasure at Juno’s jealousy and interference during the war of Troy. In the story of Gefjon, and the clever way in which she procured land from G
ylfi to form her kingdom of Seeland, we have a reproduction of the story of Dido, who obtained by stratagem the land upon which she founded her city of Carthage. In both accounts oxen come into play, for while in the Northern myth these sturdy beasts draw the piece of land far out to sea, in the other an ox hide, cut into strips, serves to enclose the queen’s grant.
Musical Myths
The Pied Piper of Hamelin, who could attract all living creatures by his music, is like Orpheus or Amphion, whose lyres had the same power; and Odin, as leader of the dead, is the counterpart of Mercury Psychopompus, both being personifications of the wind, on whose wings disembodied souls were thought to be wafted from this mortal sphere.
The trusty Eckhardt, who would fain save Tannhäuser and prevent his returning to expose himself to the enchantments of the sorceress, in the Hörselberg, is like the Greek Mentor, who not only accompanied Telemachus, but gave him good advice and wise instructions, and would have rescued Ulysses from the hands of Calypso.
Thor and the Greek Gods
Thor, the Northern thunder-god, also has many points of resemblance with Jupiter. He bears the hammer Miölnir, the Northern emblem of the deadly thunderbolt, and, like Jupiter, uses it freely when warring against the giants. In his rapid growth Thor resembles Mercury, for while the former playfully tosses about several loads of ox hides a few hours after his birth, the latter steals Apollo’s oxen before he is one day old. In physical strength Thor resembles Hercules, who also gave early proofs of uncommon vigor by strangling the serpents sent to slay him in his cradle, and who delighted, later on, in attacking and conquering giants and monsters. Hercules became a woman and took to spinning to please Omphale, the Lydian queen, and Thor assumed a woman’s apparel to visit Thrym and recover his hammer, which had been buried nine rasts underground. The hammer, his principal attribute, was used for many sacred purposes. It consecrated the funeral pyre and the marriage rite, and boundary stakes driven in by a hammer were considered as sacred among Northern nations as the Hermæ or statues of Mercury, removal of which was punishable by death.
Tales of Norse Mythology Page 32
