Chapters 44-95 - Germanic Mythology

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ihjäl, frysa ihjäl, etc.), 6 which is the Old Norse í Hel. We do not use this expression in the sense that a person killed by a weapon, famine, or frost is relegated to the abyss of torture. Still less could the heathens have used it in that sense. The phrase would never have been created if the word Hel had especially conveyed the notion of a place of punishment. Already in a very remote age í Hel had acquired the abstract meaning "to death," but in such a manner that the phrase easily suggested the concrete idea - the realm of death (an example of this will be given below). What there is to be said about í Hel also applies to such phrases as bíða Heljar, to await Hel (death); búast til Heljar, to become equipped for the journey to Hel (to be shrouded); liggja milli heims og Heljar, to lie between this world and Hel (between life and death); liggja á Heljar þremi, to lie on Hel's threshold. A funeral could be called a Helför (a Hel-journey); fatal illness Helsótt (Hel-sickness); the deceased could be called Helgengnir (those gone to Hel). Of friends, it is said that Hel (death) alone could separate them (Heimskringla, Inga saga Haraldssonar 18). 7 Thus it is evident that Hel, in the more general local sense of the word, referred to a place common for all the dead, and that the word was used without any additional suggestion of damnation amid torture in the minds of those employing it. 58. THE WORD HEL IN VEGTAMSKVIÐA AND IN VAFÞRÚÐNISMÁL. When Odin, according to Vegtamskviða, resolved to get reliable information in the lower world in regard to the fate which threatened Baldur, he saddled Sleipnir and rode there. On the way he took, he first came to Niflhel. While he was still in Niflhel, on his way he met a dog bloody about the breast, which came from the direction where that division of the lower world called Hel is situated. Thus the rider and the dog came from opposite directions, and the rider continued his course in the direction from where the dog came. The dog turned, and long pursued Odin with his barking. Then the rider reached a foldvegr, that is to say, a road along grass-grown plains. The way resounded under the hoofs of the steed. Then Odin finally came to a high dwelling, which is called Heljar rann. The name of the dwelling shows that it was situated in Hel, not in Niflhel. This latter realm of the lower world Odin now had had behind him ever since he reached the green fields, and since the dog, evidently a watch of the borders between Niflhel and Hel, had left him in peace. The high dwelling was decorated as for a feast, and mead was served. It was, Odin learned, the abode where the ásmegir longingly waited for the arrival of Baldur. Thus Vegtamskviða: 6 In Swedish ihjäl means death; slå ihjäl, strike dead; svälta ihjäl, starve to death; frysa ihjäl, freeze to death. 7 "Anund and Andrew, the sons of Simon and Gunhild were also raised there. They and Hakon thought so much of one another that nothing but Hel could separate them."
2. Reið hann niður þaðan Niflheljar til, mætti hann hvelpi þeim er úr helju kom. 3. Sá var blóðugur um brjóst framan, og galdurs föður gól um lengi. Fram reið Óðinn, foldvegur dundi, hann kom að hávu Heljar ranni. 7. Hér stendur Baldri of brugginn mjöður… En ásmegir í ofvæni. 2. He rode down from there to Niflhel, he met a whelp that came out of Hel 3. It was bloody on the front of its breast, and about Galdr's father (Odin) it long howled. Odin rode on, the field-ways resounded, he came to the high hall of Hel. 7. Here, for Baldur, stands the brewed mead … and the Asmegir in great expectation. Vegtamskviða distinctly distinguishes between Niflhel and Hel. In Hel is the dwelling which awaits the son of the gods, the noblest and most pious of all the Aesir. The dwelling, which reveals a lavish splendor, is described as the very antithesis of that awful abode which, according to Gylfaginning 34, belongs to the queen of the lower world. 1 In Vafþrúðnismál 43, the old giant says: Frá jötna rúnum og allra goða eg kann segja satt, því að hvern hefi eg heim um komið: níu kom eg heima fyr Niflhel neðan; hinig deyja úr Helju halir. Of the runes of giants and all the gods I can speak truly, for I have been in every world: nine worlds I visited below Niflhel; thither die halir from Hel. 1 "Her hall is named Éljúðnir, her plate Hunger, her knife Famine, the thrall Ganglati (slow-moving), the handmaid Ganglöt (slow-moving), her threshold Stumbling-block, where you enter, sickness her bed, her hangings Gleaming-misfortune."
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Undersökningar i Germanisk Mytolog
Page 3 and 4: myth, we shall discover an Erik who
Page 5 and 6: y a sacred order unlawful for the f
Page 7 and 8: there, the woman brought him to a p
Page 9 and 10: That these last ideas have been inf
Page 11 and 12: The river which is mentioned in Eri
Page 13 and 14: egg and the egg-shell." Also the ro
Page 15 and 16: conscious cunning. Nevertheless, he
Page 17 and 18: 51 GUDMUND'S IDENTITY WITH MIMIR. T
Page 19 and 20: egins. They have explained Mimir's
Page 21 and 22: elapse into the faults of the forme
Page 23 and 24: and Leifthrasir were still remember
Page 25 and 26: the ásmegir demands that he must h
Page 27 and 28: immortality. In the Germanic mythol
Page 29 and 30: In the Norse sagas of the Middle Ag
Page 31 and 32: journey around the world. From a my
Page 33 and 34: There can be no doubt that "the ás
Page 35 and 36: Hakon's men are designated in the s
Page 37 and 38: which calls them ásliðar, a word
Page 39 and 40: youth of fifteen years. The evil cr
Page 41 and 42: square, to be an abode for men; an
Page 43 and 44: there comes a great conflagration a
Page 45 and 46: carried his prey to Nastrond (Völu
Page 47 and 48: In regard to the position of Yggdra
Page 49 and 50: giants, Niflhel, Niflheim, extends
Page 51 and 52: 6. Under the third (subterranean) r
Page 53: Hades, the middle condition, and th
Page 57 and 58: In Grímnismál, the word Hel occur
Page 59 and 60: first cross a river and then come t
Page 61 and 62: creative force, over which the "ove
Page 63 and 64: oaths to serve the gods. Their chie
Page 65 and 66: Tamsvendi eg þig drep, en eg þig
Page 67 and 68: appellation suggests, and receive t
Page 69 and 70: Gerd, who tries to reject the love
Page 71 and 72: One of the signs that Ragnarok and
Page 73 and 74: conqueror in hundreds of battles, t
Page 75 and 76: While a terrible winter is raging,
Page 77 and 78: dead) beings called ásmegir and á
Page 79 and 80: in the dialects of several Germanic
Page 81 and 82: As maid-servants under Urd, there a
Page 83 and 84: 30; Grímnismál 36; Skáldskaparm
Page 85 and 86: final destiny received Hel-shoes li
Page 87 and 88: on horseback, with wisdom in their
Page 89 and 90: THE CHOOSING. THE MIDDLE-AGE FABLE
Page 91 and 92: 67. THE PSYCHOPOMPS OF THOSE NOT FA
Page 93 and 94: In our mythical records there is me
Page 95 and 96: sorcery is designated in Völuspá
Page 97 and 98: dead. Another road went to the sout
Page 99 and 100: The Aesir go to the thingstead near
Page 101 and 102: unes which Hadding applied were car
Page 103 and 104: majority of cases the fame acquired
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In Völuspá 26 orð is employed in
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To understand this strophe correctl
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life. Hades-images of those things
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The hamingja hears of it before any
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He who has observed these virtues m
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it is said that an immense subterra
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The author of the second song about
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him (in the capacity of hilmir Fán
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uttering a sound; but, when the spi
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Their way from Urd's well goes to t
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grotto" - reka einn fyrir Geitis gn
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is also Saxo's statement, that the
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and in one of the dotted lines the
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Saxo further says that the floor is
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Codex Regius (36) A fellr austan vm
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78. THE PLACES OF PUNISHMENT (conti
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There are at least three caves of t
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itself. 5 The true etymology of Mú
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go to show that Loki and his son ar
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tradition explained how the mill ca
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Vafþrúðnismál does not mean a w
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In its character as an institution
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According to Sólarljóð, the mill
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an isle, and which around this isla
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corrupted by contact with improper
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instructed men in praying and sacri
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Point by point the descriptions of
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or turn, wind, to turn anything aro
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element (see No. 35) was not only i
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this race has its chieftain, and th
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22). During the war between the Aes
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85. NARFI, NOTT'S FATHER, IDENTICAL
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Tveggja bága Njörva nipt á nesi
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(e) As the father of Nott, living i
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The discrepancy shows that the auth
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patronymic or, in other respects, o
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The two fundamental ideas of the my
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the quoted Vafþrúðnismál stroph
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"mortals" can scarcely cross its th
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Though Völund is in the highest de
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The names, epithets, and paraphrase
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former. The name mjötviður, with
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103, 104) that on this occasion he
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concerned, from the expression að
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Ölvaldi, Ölmóður, and Sumbli fi
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Mimir and Urd. That he tried to get
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him they have called Svithiod geiri
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nourish the roots of the world-tree
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Some monosyllabic names ending in -
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out there. We must therefore choose
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wind-ship" (ausa Hertýs víngnóð
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mythology rescued in Germany, the s
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weapons of his foes. Surrounded by
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The misfortune which happened first
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atmosphere, and as we have also lea
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get light on this point. According
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Ægir's hall is far out in the dept
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which once was his, after the arch
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In the strophe immediately precedin
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form given above it appears through
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the Frisians pursued by the plunder
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that is to say, that they are the s
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hiti við himin sjálfan -- "high l
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Syrian" who had interpreted the sto
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The anthropological conception pres
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mælsku þína og meginhyggjur. you
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serpent-symbol of eternity, the liq
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spirit, and on the other hand by th
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covering of a personal kernel (óð
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Chapters 44-95 - Germanic Mythology

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