Chapters 44-95 - Germanic Mythology

oaths to serve the gods. Their chief is Egil, the most famous archer in the mythology
(Þórsdrápa, 2, 8; cp. Hymiskviða 7, 38; Skáldskaparmál, ch. 25). As such he is also
called Orvandil (the one busy with the arrow). This Egil is the guardian entrusted with the
care of Hvergelmir and Elivágar. Perhaps it is for this reason that he has a brother and
fellow-warrior who is called Idi (Iði from iða, a fountain with eddying waters). The
"setur" is called "Iðja setur" (Þórsdrápa 2). 6 The services which he as watcher on Mt.
Hvergelmir and on the Elivágar renders to the regions of bliss in the lower world are so
great that, although he does not belong to the race of the gods by birth or by adoption, he
still enjoys among the inhabitants of Hel so great honor and gratitude that they confer
divine honors on him. He is "the one worshipped in Hel who scatters the clouds which
rise storm-threatening over the mountain of the lower world," helblótinn hneitir undirfjálfurs
bliku (Þórsdrápa 19). 7 The storm-clouds which Ari, Hræsvelgur, and other stormdemons
of Niflheim send to the Elysian fields of the death-kingdom, must, in order to get
there, surmount Mt. Hvergelmir, but there they are scattered by the faithful watchman.
Now in company with Thor, and now alone, Egil-Orvandil has made many remarkable
journeys to Jotunheim. Next after Thor, he was the most formidable foe of the giants, and
in connection with Heimdall he zealously watched their every movement. The myth in
regard to him is fully discussed in the treatise on the Ivaldi-sons which forms a part of
this work, and there the proofs will be presented for the identity of Orvandil and Egil. 8 I
simply desire to point out here, in order to present complete evidence later, that
Yggdrasil's northern root and the corresponding part of the lower world also had their
defenders and watchmen, and I also wished to call attention to the manner in which the
name Hel is employed in the word helblótinn. We find it to be in harmony with the use of
the same word in those passages of the poetic Edda which we have previously examined.
60.
THE WORD HEL IN SKÍRNISMÁL. DESCRIPTION OF NIFLHEL.
THE MYTHIC MEANING OF NÁR, NÁIR.
THE HADES-DIVISION OF THE FROST-GIANTS AND SPIRITS OF
DISEASE.
In Skírnismál 27 occurs the expression horfa ok snugga Heljar til. It is of
importance to our theme to investigate and explain the connection in which it is found.
Thjalfi. For a full translation of this difficult poem, see Supplement II. For an excellent analysis of this
poem see Eysteinn Björnsson's commentary on the world wide web at http://www.hi.is/~eybjorn/
ugm/thorsd00.html
Rydberg makes a strong case for the elven "setur" on the border of Jotunheim in No. 108, independent of
the evidence he presents from Thorsdrapa. Thus his conclusion regarding the guard of the Hvergelmir
fountain is still likely mythologically correct, even though the proofs from Thorsdrapa are not.
6 In prose, this verse would be: þá er gjarðvenjuðr Gandvíkr, ríkri skotum Iðja setrs, görðisk endr frá
Þriðja til Ymsa kindar, i.e. "when the tamer of Gandvík's girdle [Þórr], mightier than the Scots of Iði's
dwelling [giants], again set forth from Þriði's [Odin's] towards Ymsi's kindred [giants]."
7 This passage refers to Thor as the "worshipped Hel-striker," one who strikes giants into Hel, i.e. dead.
8 No. 96 and beyond.