SAGA-BOOK - Viking Society Web Publications
SAGA-BOOK - Viking Society Web Publications SAGA-BOOK - Viking Society Web Publications
Saga-Book of the Viking Society embodying this version is Vf!luspd 46, in the account of the Doom of the Gods: Loud blows Heimdallr, his horn is aloft; 6l'5inn speaks with Mimr's head. 5 The same situation is apparently alluded to, more obscurely, in Sigrdrifumdl 12-13, where the valkyrie is teaching Sigurl'5r the uses of runes: Mind-runes you must know if you wish to be more clever than any man; these Hroptr read, these he carved, these he pondered on, from the liquid which had oozed out of Heiodraupnir's skull and out of Hoddrofnir's horn. He stood on the cliff with Brimir's blade, he had a helm on his head; then Mimr's head spoke a first wise word and talked of true lore. • In his Edda Snorri avoids all mention of Mimir as a severed head. In paraphrasing Vf!lusPd 46 he transforms "6l'5inn speaks with Mimrs head" into "6l'5inn rides to Mimir's Well and takes counsel from Mimir", even though he quotes the verse itself shortly afterwards; that he is paraphrasing this, and not some other source, is confirmed by the fact that he goes on at once to speak of the trembling of Yggdrasill, just as does Vf!luspd itself. He makes no use of the Sigrdrifumdl passage. On the other hand, in Ynglinga saga he gives an elaborate account of how Mimir came to be decapitated by the Vanir and how 6l'5inn preserved his head: • Finnur J6nsson, De Gamle Eddadigte (I932), IS. o ibid. 2SI·2. Hroptr is one of Oilinn's names.
Mimir: Two Myths or One? 43 Then they took Mimir and beheaded him and sent the head to the msir. 66inn took the head and smeared it with herbs so that it should not rot, and chanted spells over it and put such power into it that it spoke with him and told him many hidden matters. . .. 66inn had Mimir's head with him, and it told him many tidings from the Otherworld. 7 Besides these two groups of texts we have only scattered hints: the name 5 [Jkkmimir, 'Mimir of the Deep'," applied to a being whom 015inn visits in disguise, apparently to obtain magic mead (Grimnismdl 50); the names Mimameior and Hoddmimis holt (Fj[Jlsvinnsmdl 19-22, Vafpruonismdl 45), both generally thought to refer to Yggdrasill, and of which the latter means 'Treasure Mimir's Wood' and is parallel to the form Hoddrofnir, 'Treasure-Opener', in Sigrdrifumdl 12. The interpretation of these passages has caused much difficulty. Some scholars have declared it impossible to reconcile the conception of Mimir as guardian of the well of wisdom with that of him as an oracular head," and have pointed to the discrepancies in the forms of his name and the uncertainty as to whether he is Ass or giant as signs that we have only the remains of separate and irreconcilable myths. Others consider that he was originally a water god, and that the expression Mims h[JfuO in V[Jluspd 46 should be taken figuratively to mean fountain-head or well-head (source of the waters of wisdom); the metaphor would then have been misunderstood as a literal expression, and the tale of the mummified oracular head would be taken from memories of ancient headhunting and necromantic practices to account for it.!? It has also been suggested that Mimir lived in , Ynglinga saga chs. 4, 7; Bjarni Aoalbjarnarson, Heimskringla I (I94I), 13 18. • Gering prefers the form Sokmimir, which he renders as 'der streitbare Riese', Kommentar zu den Liedern der Edda (I927-3I), I 214. • C.g. Gering, Kommentar, I 37; H. A. Bellows, The Poetic Edda (I936), 12, 20. 10 See de Vries, loco ell. and references there given; also S. Nordal, VQluspa (I952), 123-4. For headhunting among Germanic peoples, see H. M. Chadwick, The Growth of Literature, I 92-4;]. de Vries, Kelten und Germanen (I960), 12-16; for divination from mummified heads, see M. Eliade, Le Chamanisme et les Techniques Archaiques de l'Extase (I95I), 352.
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Saga-Book of the <strong>Viking</strong> <strong>Society</strong><br />
embodying this version is Vf!luspd 46, in the account of<br />
the Doom of the Gods:<br />
Loud blows Heimdallr,<br />
his horn is aloft;<br />
6l'5inn speaks<br />
with Mimr's head. 5<br />
The same situation is apparently alluded to, more<br />
obscurely, in Sigrdrifumdl 12-13, where the valkyrie is<br />
teaching Sigurl'5r the uses of runes:<br />
Mind-runes you must know<br />
if you wish to be more<br />
clever than any man;<br />
these Hroptr read,<br />
these he carved,<br />
these he pondered on,<br />
from the liquid<br />
which had oozed<br />
out of Heiodraupnir's skull<br />
and out of Hoddrofnir's horn.<br />
He stood on the cliff<br />
with Brimir's blade,<br />
he had a helm on his head;<br />
then Mimr's head<br />
spoke a first wise word<br />
and talked of true lore. •<br />
In his Edda Snorri avoids all mention of Mimir as<br />
a severed head. In paraphrasing Vf!lusPd 46 he transforms<br />
"6l'5inn speaks with Mimrs head" into "6l'5inn<br />
rides to Mimir's Well and takes counsel from Mimir",<br />
even though he quotes the verse itself shortly afterwards;<br />
that he is paraphrasing this, and not some other source,<br />
is confirmed by the fact that he goes on at once to speak<br />
of the trembling of Yggdrasill, just as does Vf!luspd<br />
itself. He makes no use of the Sigrdrifumdl passage.<br />
On the other hand, in Ynglinga saga he gives an elaborate<br />
account of how Mimir came to be decapitated by the<br />
Vanir and how 6l'5inn preserved his head:<br />
• Finnur J6nsson, De Gamle Eddadigte (I932), IS.<br />
o ibid. 2SI·2. Hroptr is one of Oilinn's names.