Chapters 44-95 - Germanic Mythology

which calls them ásliðar, a word which Gudbrand Vigfusson has rightly assumed to be
identical with ásmegir.
Thus it is also demonstrated that the ásmegir are identical with the subterranean
human persons Lif and Leifthrasir and their descendants in Mimir's grove. The care with
which the mythology represents the citadel of the ásmegir kept, shown by the fact that the
elf Delling, the counterpart of Heimdall in the lower world, has been entrusted with its
keeping, is intelligible and proper when we know that it is of the greatest importance to
shield Lif and Leifthrasir's dwelling from all ills, sickness, age, and moral evil (see
above). It is also a beautiful poetic thought that it is the elf of the morning dawn - he
outside of whose door the song of awakening and bliss is sung to the world - who has
been appointed to watch those who in the dawn of a new world shall people the earth
with virtuous and happy races. That the ásmegir in the lower world are permitted to enjoy
the society of Baldur is explained by the fact that after Ragnarok Lif and Leifthrasir and
their offspring are to accompany Baldur to dwell under his sceptre, and live a blameless
life corresponding to his wishes. They are to be his disciples, knowing their master's
commandments and having them written in their hearts.
We have now seen that the ásmegir already before Baldur's death dwell in
Mimir's grove. We have also seen that Svipdag on his journey in the lower world had
observed a castle, which he knew belonged to the ásmegir. The mythology knows two
fimbul-winters: the former raged in time's morning, the other is to precede Ragnarok. The
former occurred when Freyja, the goddess of fertility, was treacherously delivered into
the power of the frost-giants and all the air was blended with corruption (Völuspá 25);
when there came from the Elivogs stinging, ice-cold arrows of frost, which put men to
death and destroyed the greenness of the earth (Hrafnagaldur Óðins 13) 18 ; when King
Snow ruled, and there came a famine in the northern lands which compelled the people to
emigrate to the South (Saxo, Hist., Book 8). Svipdag made his journey in the lower world
during the time preceding the first fimbul-winter. 19 This follows from the fact that it was
he who liberated Freyja, the sister of the god of the harvests, from the power of the frostgiants
(see Nos. 96-102). Lif and Leifthrasir were accordingly already at that time
transferred to Mimir's grove. This ought to have occurred before the earth and her
inhabitants were afflicted by physical and moral evil, while there still could be found
undefiled men to be saved for the world to come; and we here find that the mythology, so
far as the records make it possible for us to investigate the matter, has logically met this
claim of poetic justice.
54.
THE IRANIAN MYTH CONCERNING MIMIR'S GROVE.
In connection with the efforts to determine the age of the Germanic myths, and
their kinship with the other Indo-European (Indo-European) mythologies, the fact
deserves attention that the myth in regard to a subterranean grove and the human beings
18 See Supplement I for the full text.
19 This statement is incorrect. Svipdag made his journey to the underworld near the end of the first fimbulwinter.
The purpose of his journey is to retrieve the sword made by Völund, which Mimir obtained when
he captured Völund. As Völund's magic was the prime cause of the fimbul-winter, his capture marked the
beginning of the end of the terrible cold.