Chapters 44-95 - Germanic Mythology

him (in the capacity of hilmir Fáns hrosta), but he has also been kind in bestowing the
gift of poetry, and thereby consolation in sorrow (bölva bætur). The paraphrase used here
by Egil for Odin's name is Míms vinur (Mimir's friend). From Mimir Odin received the
drink of inspiration, and thus the paraphrase is in harmony with the sense. As hilmir Fáns
hrosta Odin has wounded Egil's heart; as Míms vinur (Mimir's friend) he has given him
balsam for the wounds inflicted. This two-sided conception of Odin's relation to the poet
permeates the whole poem
From Völuspá 27, 28, and from Gylfaginning 15, it appears that the mythology
knew of a drinking-horn which belonged at the same time, so to speak, both to Asgard
and to the lower world. Odin is its possessor, Mimir its keeper. A compact is made
between the Aesir dwelling in heaven and the powers dwelling in the lower world, and a
security (veð) is given for the keeping of the agreement. On the part of the Aesir and their
clan patriarch Odin, the security given is a drinking-horn. From this "Valfather's pledge"
Mimir every morning drinks mead from his fountain of wisdom (Völuspá 28), and from
the same horn he waters the root of the world-tree (Völuspá 27). As Müllenhoff has
already pointed out (Deutsche Altertumskunde 5, 100 ff.), this drinking-horn is not to be
confounded with Heimdal's war-trumpet, the Gjallarhorn, though Gylfaginning is also
guilty of this mistake.
Thus the drinking-horn given to Mimir by Valfather represents a treaty between
the powers of heaven and of the lower world. Can it be any other than the Hades-horn,
which, at the thingstead near Urd's fountain, is employed in the service both of the Aesir
and of the lower world? The Aesir determine the happiness or unhappiness of the dead,
and consequently decide what persons are to taste the strength-giving mead of the horn.
But the horn has its place in the lower world, is kept there -- there performs a task of the
greatest importance, and gets its liquor from the fountains of the lower world.
What Mimir gave Odin in exchange is that drink of wisdom, without which he
would not have been able to act as judge in matters concerning eternity, but after
receiving was able to find and proclaim the right decisions (orð) (orð mér af orði orðs
leitaði - Hávamál 141). Both the things exchanged are, therefore, used at the Thing near
Urd's fountain. The treaty concerned the lower world, and secured to the Aesir the power
necessary, in connection with their control of mankind and with their claim to be
worshipped, to dispense happiness and unhappiness in accordance with the laws of
religion and morality. Without this power the Aesir would have been of little
significance. Urd and Mimir would have been supreme.
With the dýrar veigar (precious liquids), of which the dead Helgi speaks, we must
compare the skírar veigar (clear liquids), which, according to Vegtamskviða 7, awaited
the dead Baldur in the lower world. After tasting of it, the god who had descended to
Hades regained his broken strength, and the earth again grew green (see No. 53).
In dýrar veigar, skírar veigar, the plural form must not be passed over without
notice. The contents of one and the same drink are referred to by the plural veigar --
Hér stendur Baldri
of brugginn mjöður,
skírar veigar
Here stands for Baldur
mead brewed,
clear "veigar"