Chapters 44-95 - Germanic Mythology

Finally, it must be pointed out that when Nidhad binds Völund, the foe of the
gods, this is in harmony with Mimir's activity throughout the epic of the myths as the
friend of the Aesir, and as the helper of Odin, his sister's son, in word and deed.
Further evidences of Mimir's identity with Nidhad are to be found in the Svipdag
myth, which I shall discuss further on.
Vafþrúðnismál states in strophe 25 that "beneficent regin (creators) created Ný
and Nið to count times for men," this being said in connection with what it states about
Narvi, Nott, and Dag. In the Völuspá dwarf-list we find that the chief of these regin was
Modsognir, whose identity with Mimir has been shown (see No. 53). Modsognir-Mimir
created among other "dwarfs" also Nýi and Niði (Völuspá 11). These are, therefore, his
sons at least in the sense that they are indebted to him for their origin. The expressions to
create and to beget are very closely related in the mythology. Of Njörd, Vafthrudnir also
says (str. 39) that "wise regin created him" in Vanaheim.
As sons of Nidi-Mimir the changes of the moon have been called after his name
Niði, and collectively they have been called by the plural Niðjar, in a later time Niðar.
And as Nott's brothers, they are enumerated along with her as a stereotyped alliteration.
In Vafþrúðnismál Odin asks the wise giant whether he knows whence Nott and Nidjar
(Nótt með Niðum) came, and Völuspá 6 relates that in the dawn of time the high holy
gods (regin) seated themselves on their judgment-seats and gave names to Nott and
Nidjar (Nótt og Niðjum). The giving of a name was in heathen times a sacred act, which
implied an adoption in the name-giver's family or circle of friends.
Niðjar also appears to have had his signification of moon-changes in regard to the
changes of months. According to Saxo (see No. 46), King Gorm saw in the lower world
twelve sons of Gudmund-Mimir, all "of noble appearance." Again, Sólarljóð's skald says
that the sons of Nidi, whom he saw in the lower world, were "seven together." From the
standpoint of a nature-symbol the difference in these statements is explained by the fact
that the months of the year were counted as twelve, but in regard to seasons and
occupations there were seven divisions: gor-mánuðr, frer-m., hrút-m., ein-m., sól-m., selm.,
kornskurðar-mánuðr. 4 Seven is the epic-mythological number of these Niðjar. To the
saga in regard to these I shall return in No. 94.
88.
A GENERAL REVIEW OF MIMIR'S NAMES AND EPITHETS.
4 The reference to 7 "economical months" is unique to Rydberg (see also No. 94) and may be derived from
Vigfusson who says "for the names of the economical months see Edda 103" (Dictionary 419). That
passage, Skáldskaparmál 78 (Faulkes, Skáldska. 63) lists the names of 12 months, and variant names of
three. Of these 15 names, Rydberg omits Haustmánuður, Þorri, Gói, Gauk-m, Sáðtíð, Heyannir, Egg-tíð,
and Stekktíð. How Rydberg pared these down to seven and what he thought they represented remains a
mystery. He never fully discusses it.
The Old Icelandic calendar divided the years into 12 lunar months of 30 days each. A 5 day period was
added to make the lunar year coincide with the solar year. Coexisting side by side with this was a seasonal
almanac which divided the year into two equal halves, summer and winter, each consisting of 26 seven day
weeks. Although this is the system Rydberg likely refers to, the number 7 clearly corresponds to days of the
week rather than months.