Chapters 44-95 - Germanic Mythology

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Þar kná Vála vígbönd snúa, heldur voru harðör höpt úr þörmum; þar situr Sigyn þeygi um sínum ver vel glýjuð. Vituð ér enn eða hvað?
78. THE PLACES OF PUNISHMENT (continued). LOKI'S CAVE OF PUNISHMENT. GYLFAGINNING'S CONFOUNDING OF MUSPELL'S SONS WITH THE SONS OF SUTTUNG. Saxo (Book 8, pp. 243-247) relates that the experienced Captain Thorkil made, at the command of King Gorm, a second journey to the uttermost North, in order to complete the knowledge which was gained on the first journey. That part of the lower world where Loki (by Saxo called Ugartilocus) 1 dwells had not yet been seen. This now remained to be done. Like the first time, Thorkil sailed into that sea on which sun and stars never shine, and he kept cruising so long in its darkness that his supply of fuel gave out. The expedition was, as a consequence, on the point of failing, when a fire was suddenly seen in the distance. Thorkil then entered a boat with a few of his men and rowed there. In order to find his way back to his ship in the darkness, he had placed in the mast-top a self-luminous precious stone, which he had taken with him on the journey. Guided by the light, Thorkil came to a strand-rock, in which there were narrow "gaps" (fauces), out of which the light came. There was also a door, and Thorkil entered, after requesting his men to remain outside. Thorkil found a grotto. At the fire which was kindled stood two uncommonly tall men, who kept tending the fire. The grotto had an inner door or gate, and that which was seen inside that gate is described by Saxo in almost the same words as those of his former description of the hall at the Nastrands (obsoleti postes, ater situ paries, sordidum tectum, frequens anguibus pavimentum). 2 Thorkil in reality sees the same hall again; he had simply come to it from another side, from the north, where the hall has its door opening toward the strand (norður horfa dyr - Völuspá), the pillars of which, according to Saxo's previous description, are covered with the soot of ages. The soot is now explained by the fire which is kindled in the grotto outside the hall, the grotto forming as it were a vestibule. The two gigantic persons who mend the fire are called by Saxo aquili. In Martianus Capella, 3 who is Saxo's model in regard to style and vocabulary, persons of semi-divine rank (hemithei) are mentioned who are called aquili, and who inhabit the same regions as the souls of the dead (lares and larvæ - Mart. Cap., I., II. Compare P. E. Müller, not., Hist. Dan., pp. 68, 69). Aquilus also has the signification, dark, swarthy, Icel. dökkur. 4 1 Utgard-Loki, the name of the giant that Thor encounters in Gylfaginning, here applied to Loki himself. 2 "The cave mouth was unsightly, the doorposts in disrepair, the walls black with filth, the ceiling dingy, and the floor infested with snakes, everywhere offensive to the eye and mind." Fisher tr. 3 Martianus (sic Marcianus) Capella, an African Roman author, whose work “De nuptiis philologiæ et Mercurii” (The Marriage of Philology and Mercury), composed c. 410-429, purports to be an encyclopedia of liberal culture in prose and verse, and remained influential throughout the Middle Ages. 4 Rydberg's explanation is plausible. Based on the commentary to Martianus Capella by Remingius of Auxerre (late 8 th century), Peter Fisher translates aquili as "eagle-headed demons", a definition most likely based on the similarity of the word to the Latin aquila, eagle. If this is the case, these demons would be akin to the winged serpents found in Niflhel, but as Fisher remarks "such eagle-headed demons have not been identified in any Icelandic source."
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Undersökningar i Germanisk Mytolog
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myth, we shall discover an Erik who
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y a sacred order unlawful for the f
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there, the woman brought him to a p
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That these last ideas have been inf
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The river which is mentioned in Eri
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egg and the egg-shell." Also the ro
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conscious cunning. Nevertheless, he
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51 GUDMUND'S IDENTITY WITH MIMIR. T
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egins. They have explained Mimir's
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elapse into the faults of the forme
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and Leifthrasir were still remember
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the ásmegir demands that he must h
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immortality. In the Germanic mythol
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In the Norse sagas of the Middle Ag
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journey around the world. From a my
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There can be no doubt that "the ás
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Hakon's men are designated in the s
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which calls them ásliðar, a word
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youth of fifteen years. The evil cr
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square, to be an abode for men; an
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there comes a great conflagration a
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carried his prey to Nastrond (Völu
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In regard to the position of Yggdra
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giants, Niflhel, Niflheim, extends
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6. Under the third (subterranean) r
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Hades, the middle condition, and th
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2. Reið hann niður þaðan Niflhe
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In Grímnismál, the word Hel occur
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first cross a river and then come t
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creative force, over which the "ove
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oaths to serve the gods. Their chie
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Tamsvendi eg þig drep, en eg þig
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appellation suggests, and receive t
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Gerd, who tries to reject the love
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One of the signs that Ragnarok and
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conqueror in hundreds of battles, t
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While a terrible winter is raging,
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dead) beings called ásmegir and á
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in the dialects of several Germanic
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As maid-servants under Urd, there a
Page 83 and 84: 30; Grímnismál 36; Skáldskaparm
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Page 87 and 88: on horseback, with wisdom in their
Page 89 and 90: THE CHOOSING. THE MIDDLE-AGE FABLE
Page 91 and 92: 67. THE PSYCHOPOMPS OF THOSE NOT FA
Page 93 and 94: In our mythical records there is me
Page 95 and 96: sorcery is designated in Völuspá
Page 97 and 98: dead. Another road went to the sout
Page 99 and 100: The Aesir go to the thingstead near
Page 101 and 102: unes which Hadding applied were car
Page 103 and 104: majority of cases the fame acquired
Page 105 and 106: In Völuspá 26 orð is employed in
Page 107 and 108: To understand this strophe correctl
Page 109 and 110: life. Hades-images of those things
Page 111 and 112: The hamingja hears of it before any
Page 113 and 114: He who has observed these virtues m
Page 115 and 116: it is said that an immense subterra
Page 117 and 118: The author of the second song about
Page 119 and 120: him (in the capacity of hilmir Fán
Page 121 and 122: uttering a sound; but, when the spi
Page 123 and 124: Their way from Urd's well goes to t
Page 125 and 126: grotto" - reka einn fyrir Geitis gn
Page 127 and 128: is also Saxo's statement, that the
Page 129 and 130: and in one of the dotted lines the
Page 131 and 132: Saxo further says that the floor is
Page 133: Codex Regius (36) A fellr austan vm
Page 137 and 138: There are at least three caves of t
Page 139 and 140: itself. 5 The true etymology of Mú
Page 141 and 142: go to show that Loki and his son ar
Page 143 and 144: tradition explained how the mill ca
Page 145 and 146: Vafþrúðnismál does not mean a w
Page 147 and 148: In its character as an institution
Page 149 and 150: According to Sólarljóð, the mill
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Page 155 and 156: instructed men in praying and sacri
Page 157 and 158: Point by point the descriptions of
Page 159 and 160: or turn, wind, to turn anything aro
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Page 167 and 168: 85. NARFI, NOTT'S FATHER, IDENTICAL
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Page 171 and 172: (e) As the father of Nott, living i
Page 173 and 174: The discrepancy shows that the auth
Page 175 and 176: patronymic or, in other respects, o
Page 177 and 178: The two fundamental ideas of the my
Page 179 and 180: the quoted Vafþrúðnismál stroph
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Page 183 and 184: Though Völund is in the highest de
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The names, epithets, and paraphrase
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former. The name mjötviður, with
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103, 104) that on this occasion he
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concerned, from the expression að
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Ölvaldi, Ölmóður, and Sumbli fi
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Mimir and Urd. That he tried to get
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him they have called Svithiod geiri
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nourish the roots of the world-tree
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Some monosyllabic names ending in -
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out there. We must therefore choose
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wind-ship" (ausa Hertýs víngnóð
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mythology rescued in Germany, the s
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weapons of his foes. Surrounded by
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The misfortune which happened first
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atmosphere, and as we have also lea
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get light on this point. According
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Ægir's hall is far out in the dept
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which once was his, after the arch
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In the strophe immediately precedin
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form given above it appears through
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the Frisians pursued by the plunder
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that is to say, that they are the s
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hiti við himin sjálfan -- "high l
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Syrian" who had interpreted the sto
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The anthropological conception pres
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mælsku þína og meginhyggjur. you
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serpent-symbol of eternity, the liq
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spirit, and on the other hand by th
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covering of a personal kernel (óð
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Chapters 44-95 - Germanic Mythology

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