Chapters 44-95 - Germanic Mythology

Mimir and Urd. That he tried to get possession of a part of "Óðrærir" follows from the
position he afterwards occupies in the myth concerning the mead. When daylight again
falls on him from the mythic fragments extant, his son has captured and is in possession
of a supply of mead, which must originally have come from Mimir's fountain, and been
chiefly composed of its liquid, for it is skaldic mead, it too, and can also be designated as
Óðrærir (Hávamál 107), while the son is called "the mead-wolf," the one who has robbed
and conceals the precious drink. Odin captures his mead by cunning, the grandson of the
fire-giant is slain, the devoted love of the son's daughter is betrayed, and the husband
selected for her is deceived and removed. All this, though done for purposes to benefit
gods and men, demands and receives in the mythology its terrible retribution. It is a trait
peculiar to the whole Germanic mythology that evil deeds, with a good purpose, even
when the object is attained, produce evil results, which develop and finally smother the
fruits of the good purpose. Thus Surt has a reason for appearing in Ragnarok as the
annihilator of the world of the Aesir, when the latter is to make room for a realm of
justice. The flames of revenge are hurled upon creation.
I have already above (No. 87) had occasion to speak of the choicest sword of
mythology, the one which Völund smithied and Mimir captured, and which was fetched
from the lower world by a hero whose name Saxo Latinized into Hotherus. In my treatise
on the Ivaldi Race it shall be demonstrated who this Hotherus was in mythology, and that
the sword was delivered by him to Frey. Lokasenna (42; cp. Gylfaginning 37), informs us
that the lovesick Frey gave the sword to the giant Gymir for his bride. After coming into
the hands of the giants it is preserved and watched over until Ragnarok by Eggþér (an
epithet meaning sword-watcher), who in the Ironwood is the shepherd of the monster
herd of Loki's progeny, which in the last days shall harry the world and fight in Ragnarok
(Völuspá 40-42). When Ragnarok is at hand a giant comes to this sword-watcher in the
guise of the red cock, the symbol of the destructive fire. This giant is Fjalar (Völuspá 42),
and that the purpose of his visit is to secure the sword follows from the fact that the best
sword of mythology is shortly afterwards in the hands of his father Surt (Völuspá 52)
when the latter comes from the south with his band (the sons of Suttung, not of Muspell)
to take part in the last conflict and destroy with fire that part of the world that can be
destroyed. Frey is slain by the sword which was once his own.
In this manner the myth about the mead and that about the Völund sword are knit
together.
Thor, too, ventured to visit Fjalar's abode. In regard to this visit we have a few
words in strophe 26 of Hárbarðsljóð. Harbard accuses Thor, no doubt unjustly, of having
exhibited fear. Of this matter we have no reliable details in the records from heathendom,
but a comparison of the above strophe of Hárbarðsljóð with Gylfaginning shows that the
account compiled in Gylfaginning from various mythic fragments concerning Thor's
journey to Utgarda-Loki and his adventures there contains reminiscences of what the
original myths have had to say about his experiences on his expedition to Fjalar's. The
fire-giant natures of Surt and of his son Fjalar gleam forth in the narrative: the ruler of
Utgard can produce earthquakes, and Logi (the flame) is his servant. It is also doubtlessly
correct, from a mythical standpoint, that he is represented as exceedingly skilful in
"deluding," in giving things the appearance of something else than they really are (see
No. 39). When Odin assumed the guise of Fjalar's son-in-law, he defeated Surt's race with
their own weapons.