Chapters 44-95 - Germanic Mythology

elapse into the faults of the former, the myth applies radical measures - so radical, that
the Asa majesty himself, Valfather, must retire from the scene, in order that his son, the
perfectly blameless Baldur, may be the center in the assembly of the chosen gods. But the
mythology would fail in its purpose if it did not apply equally radical measures in the
choice and care of the human beings who are to perpetuate our race after Ragnarok; for if
the progenitors have within them the seed of corruption, it will be developed in their
descendants.
Has the mythology forgotten to meet this logical claim? The demand is no greater
than that which is made in reference to every product of the imagination of whatever age.
I do not mean to say that a logical claim made on the mythology, or that a conclusion
which may logically be drawn from the premises of the mythology, is to be considered as
evidence that the claim has actually been met by the mythology, and that the mythology
itself has been developed into its logical conclusion. I simply want to point out what the
claim is, and in the next place I desire to investigate whether there is evidence that the
claim has been honored.
From the standpoint that there must be a logical harmony in the mythological
system, it is necessary:
1. That Lif and Leifthrasir when they enter their asylum, Mimir's grove, are
physically and spiritually uncorrupted persons.
2. That during their stay in Mimir's grove they are protected against:
(a) Spiritual degradation.
(b) Physical degradation.
(c) Against everything threatening their very existence.
So far as the last point (2c) is concerned, we know already from Vafþrúðnismál
that the place of refuge they received in the vicinity of those fountains, which, with
never-failing veins, nourish the life of the world-tree, is approached neither by the frost of
the fimbul-winter nor by the flames of Ragnarok. This claim is, therefore, met
completely.
In regard to the second point (2b), the above-cited mythic traditions have
preserved from the days of heathendom the memory of a grove in the subterranean
domain of Gudmund-Mimir, set aside for living men, not for the dead, and protected
against sickness, aging, and death. Thus this claim is met also.
As to the third point (2a), all we know at present is that there, in the lower world,
is found an enclosed place, the very one which death cannot enter, and from which even
those mortals are banished by divine command who are admitted to the holy fountains
and treasure chambers of the lower world, and who have been permitted to see the
regions of bliss and places of punishment there. Therefore, it would appear that all
contact between those who dwell there and those who take part in the events of our world
is cut off. The realms of Mimir and the lower world have, according to the sagas - and, as
we shall see later, according to the myths themselves - now and then been opened to bold
adventurers, who have seen their wonders, looked at their remarkable fountains, their
plains for the amusement of the shades of heroes, and their places of punishment of the