Chapters 44-95 - Germanic Mythology

They are the níu brúðir of Eylúður, "the Isle-grinder," mentioned by Snæbjörn (see
above). These nine giant-maids, who along the outer zone of the earth (fyrir jarðar
skauti) push the mill's sweep before themselves and grind the coasts of the islands, are
the same nine giant-maids who on the outer zone of the earth gave birth to Heimdall, the
god of the friction-fire. Hence one of Heimdall's mothers is called Angeyja, "she who
makes the islands closer," 59 and another one is called Eyrgjafa, "she who gives
sandbanks." 60 Mundilfari, who is the father of Sol and Mani, and has the care of the
motions of the starry heavens is accordingly also, though in another sense, the father of
Heimdall the pure, holy fire to whom the glittering objects in the skies must naturally be
regarded as akin. 61
In Völuspá in skamma 9, Heimdall's nine giant-mothers are named: Gjálp, Greip,
Eistla, Eyrgjafa, Úlfrún, Angeyja, Imdur, Atla, Járnsaxa. The first two are daughters of
the fire-giant Geirrod (Skáldskaparmál 26). To fire refers also Imdur, from ím, embers.
Two of the names, Angeyja and Eyrgjafa, as already shown, indicate the occupation of
these giantesses in connection with the world-mill. This is presumably also the case with
Járnsaxa, "she who crushes the iron." 62 The iron which our heathen fathers worked was
produced from the sea- and swamp-iron mixed with sand and clay, and could therefore
properly be regarded as a grist of the world-mill.
Heimdall's antithesis in all respects, and therefore also his constant opponent in
the mythological epic, is Loki, he too a fire-being, but representing another side of this
element. Natural agents such as fire, water, wind, cold, heat, and thunder have a double
aspect in the Germanic mythology. When they work in harmony, each within the limits
which are fixed by the welfare of the world and the happiness of man, then they are
sacred forces and are represented by the gods. But when these limits are transgressed,
giants are at work, and the turbulent elements are represented by beings of giant-race.
This is also true of thunder, although it is the common view among mythologists that it
was regarded exclusively as a product of Thor's activity. The genuine mythical
conception was, however, that the thunder which purifies the atmosphere and fertilizes
the thirsty earth with showers of rain, or strikes down the foes of Midgard, came from
Thor; while that which splinters the sacred trees, sets fire to the woods and houses, and
kills men that have not offended the gods, came from the foes of the world. The vafur-
59 Simek's Dictionary of Northern Myth.: "The meaning is uncertain; 'those of the narrow island' (to ey
according to deVries, 1977) 'the harasser" (Gering, 1927) or perhaps to geyja 'bark' (Motz, 1981)?" pg. 18
60 Simek's Dictionary of Northern Myth. "Eyrgjafa (ON 'Sand Donor'?) …As with the other names of these
mothers Eyrgafa is probably no older than the lay itself," L. Motz, 1981.
61 Thus the female Sun and the male Moon are children of Odin's brother Lodur, who gave mankind lá and
læti and lítur goða. As these are Vanir, they marry among their kin. Based on a comparison of Hyndluljod
11-12 with a passage in Hversu Noregur byggðist which reads "Finnálfur the Old married Svanhildur,
known as Gullfjöðr. She was the daughter of Dag, son of Delling and Sól, daughter of Mundilfari. Their
son was Svan the Red, father of Sæfari, who was the father of Úlfr, who was the father of Álfr, who was
the father of Ingimundr and Eysteinn," Eysteinn Björnsson suggests the Sun and the Moon produce the
beautiful daughters Sunna and Nanna who will survive Ragnarok and drive these cars in their parents stead,
and that Heimdall married his sister, the sun, and producing the elf clan. Here Dag is taken for Heimdall,
and Delling for Mundilfari. Rydberg made only the rudest outlines of the geneology of the Vanir and the
Elves, and rightly so, as the evidence in this area is scant.
62 Simek's Dictionary of N. Myth: Járnsaxa, ('The one with the iron knife').