Chapters 44-95 - Germanic Mythology

and Leifthrasir were still remembered. Examples of versions equally justifiable from a
mythological standpoint can be cited from other literatures than the Norse. If we pay
regard only to the age of the manuscripts, in the choice between the two versions, then
the one in Codex Upsalensis, which is copied about the year 1300, 4 has the preference. It
would, however, hardly be prudent to put the chief emphasis on this fact. Without
drawing any conclusions, I simply point out the fact that the oldest version we possess of
the passage says that Lif and Leifthrasir live through ages in Mimir's grove. Nor is the
other version much younger, so far as the manuscript in which it is found is concerned,
and from a mythological standpoint that, too, is beyond doubt correct.
In two places in the Poetic Edda, Vegtamskviða 7 and Fjölsvinnsmál 33, occurs
the word ásmegir. Both times, it is used in such a manner that we perceive that it is a
mythological terminus technicus 5 having a definite, limited application. What this
application was is not known. It is necessary to make a most thorough analysis of the
passages in order to find the signification of this word again, since it is of importance to
the subject which we are discussing. I shall begin with the passage in Fjölsvinnsmál.
The young Svipdag, the hero in Gróugaldur and in Fjölsvinnsmál, is represented
in the latter poem as standing before the gate of a citadel which he never saw before, but
within the walls of which the maid whom fate has destined to be his wife resides. Outside
of the gate is a person who is or pretends to be the gatekeeper, and calls himself Fjolsvith
(Fjölsviðr). He and Svipdag enter into conversation. The conversation turns chiefly upon
the remarkable objects which Svipdag sees before his eyes. Svipdag asks questions about
them, and Fjolsvith gives him information. But before Svipdag came to the castle, within
which his chosen one awaits him, he has made a remarkable journey (alluded to in
Gróugaldur), and he has seen strange things (thus Fjölsvinnsmál 9, 11, and 33) which he
compares with those which he now sees, and in regard to which he also desires
information from Fjolsvith. When the questions concern objects which are before him at
the time of speaking, he employs, as the logic of language requires, the present tense of
the verb (as in strophe 35 - segðu mér hvað það bjarg heitir, er eg sé brúði á). 6 When he
speaks of what he has seen before and elsewhere, he employs the past tense of the verb.
In strophe 33, he says:
Segðu mér það, Fjölsviður,
er eg þig fregna mun
og eg vilja vita:
Hver það gerði,
er eg fyr garð sák
innan ásmaga?
4 Sophus Bugge, Sæmundar Edda, XXVI. Þorleifr Jónsson, Edda Snorra Sturlusonar, VIII.
Modern scholars indeed believe the Uppsala Codex to be written at the time stated here, but it must be
mentioned that most of them agree that the Codex Regius predates the Uppsala Codex. (Eysteinn
Björnsson).
5 Technical term
6 "What is the name of the mount, on which I see the renowned bride sitting?" Eysteinn Björnsson
translation, and hereafter. For the full text, see Supplement 3.