Chapters 44-95 - Germanic Mythology

experience of seamen, that birds who have grown tired on their way across the sea alight
on ships to recuperate their strength. In Egil's paraphrase the bee corresponds to the bird,
and the honey-blossom where the bee alights corresponds to the ship. The fields of bliss
are the haven of the ship laden with honey. The figure may be criticized on the point of
poetic logic, but is of a charming kind on the lips of the hardy old viking, and it is at the
same time very appropriate in regard to a characteristic quality ascribed to the fields of
bliss. For they are the proper home of the honey-dew which falls early in the morning
from the world-tree into the dales near Urd's fountain (Völuspá). Lif and Leifthrasir live
through ages on this dew (see Nos. 52, 53), and doubtless this same Germanic ambrosia
is the food of the happy dead. The dales of the earth also unquestionably get their share of
the honey-dew, which was regarded as the fertilizing and nourishing element of the
ground. But the earth gets her share directly from Hrimfaxi, the steed of the Hadesgoddess
Nott. This steed, satiated with the grass of the subterranean meadows, produces a
froth from his mouth which is honey-dew, and from his bridle the dew drops "in the
dales" in the morning (Vafþrúðnismál 14). The same is true of the horses of the valkyries
coming from the lower world. From their manes, when they shake them, falls dew "in
deep dales," and thence come harvests among the peoples (Helgakviða Hjörvarðssonar
28).
75.
AFTER THE JUDGEMENT (continued). THE FATE OF THE DAMNED. THEIR
PATH. ARRIVAL AT THE NA-GATES.
When the na-dictum (the judgment of those who have committed sins unto death)
has been proclaimed, they must take their departure for their terrible destination. They
cannot take flight. The locks and fetters of the norns (Urðar lokur, Heljar reip) hold them
prisoners, and amid the tears of their former hamingjur (nornir gráta nái) they are driven
along their path by heiptir, armed with rods of thorns, who without mercy beat their lazy
heels. The technical term for these instruments of torture is limar, 4 which seems to have
become a word for eschatological punishment in general. In Sigurdrífumál 23 it is said
that horrible limar shall fall heavy on those who have broken oaths and promises, or
betrayed confidence. In Reginsmál 4 it is stated that everyone who has lied about another
shall long be tortured with limar. Both the expressions tröll brutu hrís í hæla þeim and
tröll vísi yður til búrs 5 have their root in the recollection of the myth concerning the
march of the damned under the rod of the Furies to Niflhel (see further on this point Nos.
91 and 123).
a sky-kenning. The text has been emended in various ways. Fínnur Jónsson suggested býskeiðs, "road of
the bee"; others have suggested Bileygs, i.e. Odin's.
4 literally "limbs, branches"
5 These phrases are quoted by Vigfusson in his dictionary under "troll": tröll brutu hrís í hæla þeim, "trolls
break brushwood on their heals", Sighvat; the second phrase tröll vísi yður til búrs occurs in the late source
Biskupa sögur I, 601, and means "may trolls take you to the pantry" (perhaps meaning "may you become
food for the trolls"). What Rydberg saw in this unclear from the context.