Chapters 44-95 - Germanic Mythology

nourish the roots of the world-tree. Hávamál contents itself with using a poetic-rhetorical
phrase and calling the skaldic mead, captured by Odin, Óðrærir, "the giver of
inspiration," "the inspiring nectar." The author of the satire avails himself of this reason
for using the names of the two other fountains Boðn and Són, and for applying them to
two other "vessels and kettles" in which Suttung is said to have kept the mead. That he
called one of the vessels a kettle is explained by the fact that the third lower world
fountain is Hvergelmir, "the roaring kettle." In order that Odin and Gunnlod may be able
to discuss and resolve in perfect secrecy in regard to the mead, Odin must come secretly
down into the mountain, therefore the satire makes him use the bored hole to get in. From
the whole description in Hávamál, it appears, on the contrary, that Odin entered the
giant's hall in the usual manner through the door, while he avails himself of the tunnel
made by Rati to get out. Hávamál first states that Odin seeks the giant, and then tells how
he enters into conversation and develops his eloquence in Suttung's halls, and how, while
he sits in the golden high-seat (probably opposite the host, as Richter has assumed),
Gunnlod hands him the precious mead. Then is mentioned for the first time the way made
for him by Rati, and this on the one hand in connection with the "evil compensation"
Gunnlod received from him, she the loving and devoted woman whom he had embraced,
and on the other hand in connection with the fact that his flight from the mountain was
successful, so that he could take the mead with him though his life was in danger, and
there were giants' ways both above and below that secret path by which he escaped. That
Odin took the oath of faithfulness on the holy ring, that there was a regular wedding feast
with the questions on the next morning in regard to the well-being of the newly-married
couple -- all this the satire does not mention, nor does its premises permit it to do so.
90.
THE MEAD-MYTH (continued). THE MOON AND THE MEAD.
PROOFS THAT NANNA'S FATHER IS THE WARD OF
THE ATMOSPHERE AND GOD OF THE MOON.
Before the skaldic mead came into the possession of Suttung-Fjalar, it had passed
through various adventures. In one of these enters Máni, the god of the moon, who by the
names Nökkvi (variation Nökkver), 1 Nefur (variation Nepur), and Gevarr (Gævarr)
occupies a very conspicuous position in our mythology, not least in the capacity of
Nanna's father.
I shall here present the proofs which lie near at hand, and can be furnished
without entering into too elaborate investigations, that the moon-god and Nanna's father
are identical, and this will give me an opportunity of referring to that episode of the
mead-myth, in which he appears as one of the actors. 2
1 The name Nökkver is based on a dubious passage in Sonatorrek 3, and thus cannot properly be counted as
a variant.
2 Here Rydberg expresses the intent of this chapter. However as will quickly become apparent, he fails to
prove this point. Nonetheless, Máni and Nanna's father, Nökkvi-Gevarr are probably identical. The
strongest and most convincing evidence appears in the last three paragraphs of this chapter. Rydberg likely
reached this conclusion during his investigation of the Baldur myth, which appears in Volume II of his
Investigations in Germanic Mythology (pp 203-295; see especially pp 252-256 "The Poem about Helgi
Hjörvardsson"). Not wanting to divert into "elaborate investigations" here, he draws on examples from