SAGA-BOOK - Viking Society Web Publications
SAGA-BOOK - Viking Society Web Publications SAGA-BOOK - Viking Society Web Publications
Saga-Book of the Viking Society beliefs inherited from a common source. The general theme of the powers of the severed head appears in Norse literature quite apart from the story of Mimir, though the references to it are admittedly somewhat rare. There is the myth that tells that Heimdallr was killed by a man's head, though the details of the story are unfortunately lost ;15 in Eyrbyggja saga ch. 43 a shepherd finds a severed head lying on a rocky slope singing a verse that prophesies a fight soon to take place on that spot ;16 the Orkney Earl Siguror ties the head of his enemy Melbricte to his saddle, but is poisoned by a gash from its tooth ;' 7 in Irorsteins pattr bcejarmagns, a colourfullygisaga, a gigantic head "with flesh and mouth", growing from the end of a vast drinking-horn, speaks and receives gifts of gold.l 8 Furthermore, the related theme of the skull used as a drinking-cup is known, e.g. in Vplundarkvioa. Thus it cannot be taken for granted that the whole complex of ideas concerning heads was simply borrowed from the Celts. Even the more limited theme of the association of heads and water may be a survival of ancient beliefs of the Indo-Europeans; it occurs in the story of the dismemberment of Orpheus, whose head was thrown into the river Hebrus, where it floated downstream singing, until it was cast ashore on the coast of Lesbos and there preserved as an oracle in a cave.!" There also exists an English folk-tale of considerable interest in this connexion. It has been preserved in 15 Snorri, Skaldskaparmal ch. IS: "A sword is called 'Heimdallr's head'. It is said that he was struck down by a man's head; there is a verse about this in the Heimdallargaldr, and since then a head has been called 'the destruction of Heimdallr' " (ed. cit. 83.) The myth must be an old one, since it forms the basis of kennings, but its significance is obscure. There are Irish examples of the motif of the human head as a weapon; T. P. Cross, Motif-Index of Early Irish Literature (1952), F 839. 4. 16 Einar OJ. Sveinsson and Matthias l>ori\arson, Eyrbyggja saga (1935), II6. 17 Gui\brandur Vigflisson, Orkneyinga saga (1887), 5-6. 1. Guoni Jonsson and Bjarni Vilhjalmsson, Fornaldarsiigur Norourlanda (1944), III 397-417. Although this pattr is too striking to be omitted from a list of Icelandic tales of severed heads, it contains much that may be suspected of foreign origin, and its speaking head is not likely to be derived purely from native traditions. i e Ovid, Metamorphose. XI; Philostratus, Heroica \T 704.
Mimir: Two Myths or One? 47 George Peele's The Old Wives' Tale, of 1595, and in the chap-book History oj the Four Kings of Canterbury, Colchester, Cornwall and Cumberland, their Queens and Daughters. 20 In Peele's playa father despairs of finding husbands for his daughters, since one is beautiful but ill-tempered, the other good but ugly. He is advised to send them to a Well of Life; the first to reach the well is the ill-tempered one, and when she. "offers to dip her pitcher in, a Head rises in the well." It sings: Gently dip, but not too deep, For fear you make the golden beard to weep; Fair maiden, white and red, Stroke me smooth and comb my head, And thou shalt have some cockell-bread. Enraged, the girl breaks her pitcher on the head;21 the husband she meets is a deaf fool. Later her gentle sister also comes, with a blind man who loves her; when she dips her pitcher in, "a Head comes up with ears of corn, which she combs into her lap", and then "a second Head comes up full of gold, which she combs into her lap." The first of these heads sings the same song as that which appeared to her sister; the second sings: Gently dip, but not too deep, For fear you make the golden beard to weep; Fair maid, white and red, Comb me smooth and stroke my head, And every hair a sheaf shall be, And every sheaf a golden tree. The gold she has thus won enables her and her husband to live prosperously. The chap-book version of this story tells how the King of Colchester's daughter, persecuted by a wicked step- •• Printed in R. H. Cunningham, Amusing Prose Chapbooks (1889); also in E. S. Hartland, English Fairy- and Folk-Tales (1890) . .. Her anger is roused by the term 'cockell-bread'. Peele's is the earliest reference to this; it seems to have been the name of a mildly indecorous country game, and also of bread made from dough kneaded in a somewhat unusual manner and used as a love charm. See note ad. loco in A. Thorndike, Minor Elizabethan Drama 1I, Pre-Shakespearean Comedy, ISO-I; also NED s.u., and Wright's Dialect Dictionary s.v. cocklety-bread.
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Mimir: Two Myths or One? 47<br />
George Peele's The Old Wives' Tale, of 1595, and in the<br />
chap-book History oj the Four Kings of Canterbury,<br />
Colchester, Cornwall and Cumberland, their Queens and<br />
Daughters. 20 In Peele's playa father despairs of finding<br />
husbands for his daughters, since one is beautiful but<br />
ill-tempered, the other good but ugly. He is advised to<br />
send them to a Well of Life; the first to reach the well is<br />
the ill-tempered one, and when she. "offers to dip her<br />
pitcher in, a Head rises in the well." It sings:<br />
Gently dip, but not too deep,<br />
For fear you make the golden beard to weep;<br />
Fair maiden, white and red,<br />
Stroke me smooth and comb my head,<br />
And thou shalt have some cockell-bread.<br />
Enraged, the girl breaks her pitcher on the head;21 the<br />
husband she meets is a deaf fool. Later her gentle sister<br />
also comes, with a blind man who loves her; when she<br />
dips her pitcher in, "a Head comes up with ears of corn,<br />
which she combs into her lap", and then "a second Head<br />
comes up full of gold, which she combs into her lap."<br />
The first of these heads sings the same song as that which<br />
appeared to her sister; the second sings:<br />
Gently dip, but not too deep,<br />
For fear you make the golden beard to weep;<br />
Fair maid, white and red,<br />
Comb me smooth and stroke my head,<br />
And every hair a sheaf shall be,<br />
And every sheaf a golden tree.<br />
The gold she has thus won enables her and her husband<br />
to live prosperously.<br />
The chap-book version of this story tells how the King<br />
of Colchester's daughter, persecuted by a wicked step-<br />
•• Printed in R. H. Cunningham, Amusing Prose Chapbooks (1889); also in<br />
E. S. Hartland, English Fairy- and Folk-Tales (1890) .<br />
.. Her anger is roused by the term 'cockell-bread'. Peele's is the earliest<br />
reference to this; it seems to have been the name of a mildly indecorous country<br />
game, and also of bread made from dough kneaded in a somewhat unusual<br />
manner and used as a love charm. See note ad. loco in A. Thorndike, Minor<br />
Elizabethan Drama 1I, Pre-Shakespearean Comedy, ISO-I; also NED s.u.,<br />
and Wright's Dialect Dictionary s.v. cocklety-bread.