Chapters 44-95 - Germanic Mythology

produces the blaze," and thus refers to the origin of fire, particularly of the friction-fire
and of the bore-fire.
Further on (Nos. 90, 91, 92, 121, 123) I shall give an account of the ward of the
atmosphere, Gevarr (Nökkvi, Næfr), and demonstrate that he is identical with Mundilfari,
the revolver of the starry firmament. 67 All that Saxo tells about Lotherus is explained by
the character of the latter as the chieftain of a Vanir, and by his identity with Mundilfari-
Gevarr. As a chieftain of the Vanir he was their leader when the war broke out between
the Aesir on the one side, and the Vanir and Elves on the other. The banishment of Odin
and the Aesir by the Vanir causes Saxo to say that Lotherus banished from the realm
persons who were his equals in noble birth (nobilitate pares), and whom he regarded as
competitors in regard to the government. It is also stated that he took the power from an
elder brother, but spared his life, although he robbed him of the sceptre. 68 The brother
here referred to is not, however, Odin, but Hoenir (Véi). The character of the one deposed
is gentle and without any greed for rule like that by which Hoenir is known. Saxo says of
him that he so patiently bore the injustice done him that he seemed to be pleased
therewith as with a kindness received (ceterum injuriæ tam patiens fuit, ut honoris damno
tanquam beneficio gratulari crederetur). The reason why Hoenir, at the outbreak of the
war with the Aesir, is deposed from his dignity as the ruler of Vanaheim and is succeeded
by Lodur, is explained by the fact that he, like Mimir, remained devoted to the cause of
Odin. In spite of the confused manner in which the troubles between the Aesir and Vanir
are presented in Heimskringla, it still appears that, before the war between the Aesir and
Vanir, Hoenir was the chief of the Vanir on account of an old agreement between the two
god-clans; that he then always submitted to the counsels of the wise Mimir, Odin's friend;
that Mimer lost his life in the service of Odin, and that the Vanir sent his head to Odin;
and, finally, that, at the outbreak of the feud with the Aesir and after the death of Mimir,
they looked upon Hoenir as unqualified to be their judge and leader. Thus, after Hoenir,
Lodur becomes the ruler of Vanaheim and the chieftain of the Vanir, while the Vanir
Njörd, Frey, and the elf Ull, who had already been adopted in Asgard, administer the
affairs of the rest of the world. The poem Völuspá also points to the mythical
circumstance that Hoenir lost his throne and his power, restoring to the gentle and patient
Vana-god after the regeneration , the rights of which he had been robbed, þá kná Hænir
hlautvið kjósa (str. 64). "Then Hoenir becomes able to choose the lot-wood," that is to
say, he is permitted to determine and indicate the fortunes of those consulting the oracle;
in other words, then he is again able to exercise the rights of a god. In the Edda, Hoenir
appears as Odin's companion on excursions from Asgard. Skáldskaparmál, which does
not seem to be aware that Hoenir was Odin's brother, still is conscious that he was
intimately connected with him and calls him his sessi, sinni, and máli (Skáldskaparmál
Reginsmál. Since no strong links can convincingly be drawn between Odin's brother Lodur, and Odin's
blood-brother Loki, this grouping is likely no more than a poetic analogy.
67 Many of Rydberg's ideas regarding mythic genealogy evolved over time. Rydberg does not clearly
distinguish the three lunar generations: Mundilfari; Sol and Mani; Nanna and Sunna, although he has made
great strides in this area since his first comprehensive writings on this subject in this field (c. 1882;
reprinted as Sagan om Svärdet, Viktor Rydberg-skällskapet [The Viktor Rydberg Society], 1986). In most
likelihood, Gevarr is equivalent to Mani, the moon (Nanna's father Nef), but distinct from his father
Mundilfari. Lodur-Mundilfari is the father of Mani, the Moon (Gevar, Nef, Hnæf), the Sun (Sol), and Day
(Heimdall-Dag).
68 Saxo, Hist., Book 1.