Chapter XIV: Introduction (10)

Saxo relates that Hadding on one occasion was invited to descend into the lower world and see its strange things (see No. 47). The heathen lower world, with its fields of bliss and places of torture, became in the Christian mind synonymous with hell. Hadding's descent to the lower world, together with the mythic account of his journey through the air on Odin's horse Sleipner, were remembered in Christian times in the form that he once on a black diabolical horse rode to hell. This explains the remarkable _denouement_ of the Dieterich saga; namely, that he, the magnanimous and celebrated hero, was captured by the devil. Otto of Friesingen (first half of the twelfth century) states that _Theodoricus vivus equo sedens ad inferos descendit_. The Kaiser chronicle says that "many saw that the devils took Dieterich and carried him into the mountain to Vulcan."

In Saxo we read that Hadding once while bathing had an adventure which threatened him with the most direful revenge from the gods (see No. 106). Manuscripts of the Vilkinasaga speak of a fateful bath which Thidrek took, and connects it with his journey to hell. While the hero was bathing there came a black horse, the largest and stateliest ever seen. The king wrapped himself in his bath towel and mounted the horse. He found, too late, that the steed was the devil, and he disappeared for ever.

(_From an etching by Lorenz Froelich Froelloh._)

Loke was at one time the comrade of Odin but by his mismating with a giantess, Angerboda, he became the father of three monsters, the Fenris Wolf, the Midgard Serpent and the terrible Hel, at the sight of which latter living creatures were immediately stricken dead. Odin was so enraged by these issues of Loke's commerce with a giantess, that he had the brood brought before him in Asgard, and seizing Hel and the snake in his powerful arms he flung them far out into space. Hel fell for nine days until she reached Helheim, far beneath the earth, where she became ruler over the dead. The snake dropped into the ocean that surrounds Midgard, where it was to remain growing until its coils should envelop the earth and in the end should help to bring about the destruction of the world. The Wolf was borne away by Tyr and placed in chains, but escaping later at Ragnarok he devoured Odin.]

Saxo tells that Hadding made war on a King Handuanus, who had concealed his treasures in the bottom of a lake, and who was obliged to ransom his life with a golden treasure of the same weight as his body (_Hist._. 41, 42, 67). Handuanus is a Latinised form of the dwarf name _Andvanr, Andvani_. The Sigurd saga has a record of this event, and calls the dwarf _Andvari_ (Sig. Fafn., ii.). The German saga is also able to tell of a war which Dieterich waged against a dwarf king. The war has furnished the materials for the saga of "Laurin." Here, too, the conquered dwarf-king's life is spared, and Dieterich gets possession of many of his treasures.

In the German as in the Norse saga, Hadding-_thjodrekr's_ rival to secure the crown was his brother, supported by _Otacher-Ottar_ (Svipdag). The tradition in regard to this, which agrees with the myth, was known to the author of _Anhang des Heldenbuchs_. But already in an early day the brother was changed into uncle on account of the intermixing of historical reminiscences.

The brother's name in the Norse tradition is _Gudhormr_, in the German _Ermenrich_ (_Ermanaricus_). _Ermenrich Joermunrekr_ means, like _thjodrekr_, a ruler over many people, a great king. Jordanes already has confounded the mythic _Joermunrekr-Gudhormr_ with the historical Gothic King _Hermanaricus_, whose kingdom was destroyed by the Huns, and has applied to him the saga of Svanhild and her brothers _Sarus_ (_Soerli_) and _Ammius_ (_Hamdir_), a saga which originally was connected with that of the mythic _Joermunrek_. The Sigurd epic, which expanded with plunder from all sources, has added to the confusion by annexing this saga.

In the Roman authors the form _Herminones_ is found by the side of _Hermiones_ as the name of one of the three Teutonic tribes which descended from Mannus. It is possible, as already indicated, that _-horm_ in _Gudhorm_ is connected with the form _Hermio_, and it is probable, as already pointed out by several linguists, that the Teutonic _irmin_ (_joermun_, Goth. _airmana_) is linguistically connected with the word _Hermino_. In that case, the very names _Gudhormr_ and _Joermunrekr_ already point as such to the mythic progenitor of the Hermiones, Herminones, just as Yngve-Svipdag's name points to the progenitor of the _Ingvaeones_ (Ingaevones), and possibly also Hadding's to that of the Istaevones (see No. 25). To the name Hadding corresponds, as already shown, the Anglo-Saxon Hearding, the old German Hartung. The _Hasdingi_ (_Asdingi_) mentioned by Jordanes were the chief warriors of the Vandals (_Goth. Orig._, 22), and there may be a mythic reason for rediscovering this family name among an East Teutonic tribe (the Vandals), since Hadding, according to the myth, had his support among the East Teutonic tribes. To the form _Hasdingi_ (Goth. _Hazdiggos_) the words _istaevones_, _istvaeones_, might readily enough correspond, provided the vowel _i_ in the Latin form can be harmonised with _a_ in the Teutonic. That the vowel _i_ was an uncertain element may be seen from the genealogy in Codex La Cava, which calls Istaevo _Ostius_, _Hostius_.

As to geography, both the Roman and Teutonic records agree that the northern Teutonic tribes were Ingaevones. In the myths they are Scandinavians and neighbours to the Ingaevones. In the Beowulf poem the king of the Danes is called _eodor Inguina_, the protection of the Ingaevones, and _frea Inguina_, the lord of the Ingaevones. Tacitus says that they live nearest to the ocean (_Germ._, 2); Pliny says that Cimbrians, Teutons, and Chaucians were Ingaevones (_Hist. Nat._, iv. 28). Pomponius Mela says that the land of the Cimbrians and Teutons was washed by the Codan bay (iii. 3). As to the Hermiones and Istaevones, the former dwelt along the middle Rhine, and of the latter, who are the East Teutons of mythology, several tribes had already before the time of Pliny pressed forward south of the Hermiones to this river.

The German saga-cycle has preserved the tradition that in the first great battle in which Hadding-_thjodrekr_ measured his strength with the North and West Teutons he suffered a great defeat. This is openly avowed in the Dieterich poem "die Klage." Those poems, on the other hand, which out of sympathy for their hero give him victory in this battle ("the Raben battle") nevertheless in fact acknowledge that such was not the case, for they make him return to the East after the battle and remain there many years, robbed of his crown, before he makes his second and successful attempt to regain his kingdom. Thus the "Raben battle" corresponds to the mythic battle in which Hadding is defeated by Ingaevones and Hermiones. Besides the "Raben battle" has from a Teutonic standpoint a trait of universality, and the German tradition has upon the whole faithfully, and in harmony with the myth, grouped the allies and heroes of the hostile brothers. Dieterich is supported by East Teutonic warriors, and by non-Teutonic people from the East--from Poland, Wallachia, Russia, Greece, &c.; Ermenrich, on the other hand, by chiefs from Thuringia, Swabia, Hessen, Saxony, the Netherlands, England, and the North, and, above all, by the Burgundians, who in the genealogy in the St. Gaelen Codex are counted among the Hermiones, and in the genealogy in the La Cava Codex are counted with the Ingaevones. For the mythic descent of the Burgundian dynasty from an uncle of Svipdag I shall present evidence in my chapters on the Ivalde race.

The original identity of Hadding's and Dieterich's sagas, and their descent from the myth concerning the earliest antiquity and the patriarchs, I now regard as demonstrated and established. The war between Hadding-Dieterich and Gudhorm-Ermenrich is identical with the conflict begun by Yngve-Svipdag between the tribes of the Ingaevones, Hermiones, and Istaevones. It has also been demonstrated that Halfdan, Gudhorm's, and Hadding's father, and Yngve-Svipdag's stepfather, is identical with Mannus. One of the results of this investigation is, therefore, that _the songs about Mannus and his sons, ancient already in the days of Tacitus, have, more or less influenced by the centuries, continued to live far down in the middle ages, and that, not the songs themselves, but the main features of their contents, have been preserved to our time_, and should again be incorporated in our mythology together with the myth in regard to the primeval time, the main outline of which has been restored, and the final episode of which is the first great war in the world.

The Norse-Icelandic school, which accepted and developed the learned hypothesis of the middle age in regard to the immigration of Odin and his Asiamen, is to blame that the myth, in many respects important, in regard to the olden time and its events in the world of gods and men--among Aryan myths one of the most important, either from a scientific or poetic point of view, that could be handed down to our time--was thrust aside and forgotten. The learned hypothesis and the ancient myth could not be harmonised. For that reason the latter had to yield. Nor was there anything in this myth that particularly appealed to the Norse national feeling, and so could claim mercy. Norway is not at all named in it. Scania, Denmark, Svithiod (Sweden), and continental Teutondom are the scene of the mythic events. Among the many causes co-operating in Christian times, in giving what is now called "Norse mythology" its present character, there is not one which has contributed so much as the rejection of this myth toward giving "Norse mythology" the stamp which it hitherto has borne of a narrow, illiberal town mythology, which, built chiefly on the foundation of the Younger Edda, is, as shall be shown in the present work, in many respects a caricature of the real Norse, and at the same time in its main outlines Teutonic, mythology.

In regard to the ancient Aryan elements in the myth here presented, see Nos. 82 and 111.

[Footnote 31: In nearly all the names of members of this family, Hild- or -brand, appears as a part of the compound word. All that the names appear to signify is that their owners belong to the Hilding race. Examples:--

_Old High German fragment._ Herbrand - Hildebrand - Hadubrand.
_Wolfdieterich_ Berchtung. - Herbrand - Hildebrand.
_Vilkinasaga._ Hildebrand. - Alebrand.
_A popular song about
Hildebrand._ Hildebrand. - The younger Hildebrand.
/ Hildir.
_Fundin Noregur._ Hildir. - Hildebrand.
\ Herbrand.
/ Hildir.
_Flateybook, i. 25,_ Hildir. - Hildebrand. - Vigbrand.
\ Herbrand.
_Asmund Kaempebane's Saga._ Hildebrand. - Helge. - Hildebrand.
]

[Footnote 32: Compare in Asmund Kaempebane's saga the words of the dying hero:

_thik Drott of bar
af Danmorku
en mik sjalfan
a Svithiodu._
]

[Footnote 33: The texts of Jordanes often omit the aspirate and write Eruli for Heruli, &c. In regard to the name-form Amal, Closs remarks, in his edition of 1886: AMAL, _sic, Ambr. cum Epit. et Pall, nisi quod hi Hamal aspirate_.]

IV.

THE MYTH IN REGARD TO THE
LOWER WORLD.

44.

MIDDLE AGE SAGAS WITH ROOTS IN THE MYTH CONCERNING
THE LOWER WORLD. ERIK VIDFORLE'S SAGA.

Far down in Christian times there prevailed among the Scandinavians the idea that their heathen ancestors had believed in the existence of a place of joy, from which sorrow, pain, blemishes, age, sickness, and death were excluded. This place of joy was called _Odainsakr_, the-acre-of-the-not-dead, _Joerd lifanda manna_, the earth of living men. It was situated not in heaven but below, either on the surface of the earth or in the lower world, but it was separated from the lands inhabited by men in such a manner that it was not impossible, but nevertheless exceeding perilous, to get there.

A saga from the fourteenth century incorporated in Flateybook, and with a few textual modifications in Fornald. Saga, iii., tells the following:

Erik, the son of a petty Norse king, one Christmas Eve, made the vow to seek out Odainsaker, and the fame of it spread over all Norway. In company with a Danish prince, who also was named Erik, he betook himself first to Miklagard (Constantinople), where the king engaged the young men in his service, and was greatly benefited by their warlike skill. One day the king talked with the Norwegian Erik about religion, and the result was that the latter surrendered the faith of his ancestors and accepted baptism. He told his royal teacher of the vow he had taken to find Odainsaker,--"_fra honum heyrdi ver sagt a voru landi_,"--and asked him if he knew where it was situated. The king believed that Odainsaker was identical with Paradise, and said it lies in the East beyond the farthest boundaries of India, but that no one was able to get there because it was enclosed by a fire-wall, which aspires to heaven itself. Still Erik was bound by his vow, and with his Danish namesake he set out on his journey, after the king had instructed them as well as he was able in regard to the way, and had given them a letter of recommendation to the authorities and princes through whose territories they had to pass. They travelled through Syria and the immense and wonderful India, and came to a dark country where the stars are seen all day long. After having traversed its deep forests, they saw when it began to grow light a river, over which there was a vaulted stone bridge. On the other side of the river there was a plain, from which came sweet fragrance. Erik conjectured that the river was the one called by the king in Miklagard Pison, and which rises in Paradise. On the stone bridge lay a dragon with wide open mouth. The Danish prince advised that they return, for he considered it impossible to conquer the dragon or to pass it. But the Norwegian Erik seized one of his men by one hand, and rushed with his sword in the other against the dragon. They were seen to vanish between the jaws of the monster. With the other companions the Danish prince then returned by the same route as he had come, and after many years he got back to his native land.

When Erik and his fellow-countryman had been swallowed by the dragon, they thought themselves enveloped in smoke; but it was scattered, and they were unharmed, and saw before them the great plain lit up by the sun and covered with flowers. There flowed rivers of honey, the air was still, but just above the ground were felt breezes that conveyed the fragrance of the flowers. It is never dark in this country, and objects cast no shadow. Both the adventurers went far into the country in order to find, if possible, inhabited parts. But the country seemed to be uninhabited. Still they discovered a tower in the distance. They continued to travel in that direction, and on coming nearer they found that the tower was suspended in the air, without foundation or pillars. A ladder led up to it. Within the tower there was a room, carpeted with velvet, and there stood a beautiful table with delicious food in silver dishes, and wine in golden goblets. There were also splendid beds. Both the men were now convinced that they had come to Odainsaker, and they thanked God that they had reached their destination. They refreshed themselves and laid themselves to sleep. While Erik slept there came to him a beautiful lad, who called him by name, and said he was one of the angels who guarded the gates of Paradise, and also Erik's guardian angel, who had been at his side when he vowed to go in search of Odainsaker. He asked whether Erik wished to remain where he now was or to return home. Erik wished to return to report what he had seen. The angel informed him that Odainsaker, or _joerd lifanda manna_, where he now was, was not the same place as Paradise, for to the latter only spirits could come, and the land of spirits, Paradise, was so glorious that, in comparison, Odainsaker seemed like a desert. Still, these two regions are on each other's borders, and the river which Erik had seen has its source in Paradise. The angel permitted the two travellers to remain in Odainsaker for six days to rest themselves. Then they returned by way of Miklagard to Norway, and there Erik was called _vid-foerli_, the far-travelled.

In regard to Erik's genealogy, the saga states (Fornald. Saga, iii. 519) that his father's name was Thrand, that his aunt (mother's sister) was a certain Svanhvit, and that he belonged to the race of Thjasse's daughter Skade. Further on in the domain of the real myth, we shall discover an Erik who belongs to Thjasse's family, and whose mother is a swan-maid (goddess of growth). This latter Erik also succeeded in seeing Odainsaker (see Nos. 102, 103).

45.

MIDDLE AGE SAGAS (_continued_). ICELANDIC SOURCES IN
REGARD TO GUDMUND, KING ON THE GLITTERING
PLAINS.

In the saga of Hervor, Odainsaker is mentioned, and there without any visible addition of Christian elements. Gudmund (_Godmundr_) was the name of a king in Jotunheim. His home was called _Grund_, but the district in which it was situated was called the Glittering Plains (_Glaesisvellir_). He was wise and mighty, and in a heathen sense pious, and he and his men became so old that they lived many generations. Therefore, the story continues, the heathens believed that Odainsaker was situated in his country. "That place (Odainsaker) is for everyone who comes there so healthy that sickness and age depart, and no one ever dies there."

According to the saga-author, Jotunheim is situated north from Halogaland, along the shores of Gandvik. The wise and mighty Gudmund died after he had lived half a thousand years. After his death the people worshipped him as a god, and offered sacrifices to him.

The same Gudmund is mentioned in Herrod's and Bose's saga as a ruler of the Glittering Plains, who was very skilful in the magic arts. The Glittering Plains are here said to be situated near Bjarmaland, just as in Thorstein Baearmagn's saga, in which king Gudmund's kingdom, Glittering Plains, is a country tributary to Jotunheim, whose ruler is Geirrod.

In the history of Olaf Trygveson, as it is given in Flateybook, the following episode is incorporated. The Northman Helge Thoreson was sent on a commercial journey to the far North on the coast of Finmark, but he got lost in a great forest. There he met twelve red-clad young maidens on horseback, and the horses' trappings shone like gold. The chief one of the maidens was Ingeborg, the daughter of Gudmund on the Glittering Plains. The young maidens raised a splendid tent and set a table with dishes of silver and gold. Helge was invited to remain, and he stayed three days with Ingeborg. Then Gudmund's daughters got ready to leave; but before they parted Helge received from Ingeborg two chests full of gold and silver. With these he returned to his father, but mentioned to nobody how he had obtained them. The next Yule night there came a great storm, during which two men carried Helge away, none knew whither. His sorrowing father reported this to Olaf Trygveson. The year passed. Then it happened at Yule that Helge came in to the king in the hall, and with him two strangers, who handed Olaf two gold-plated horns. They said they were gifts from Gudmund on the Glittering Plains. Olaf filled the horns with good drink and handed them to the messengers. Meanwhile he had commanded the bishop who was present to bless the drink. The result was that the heathen beings, who were Gudmund's messengers, cast the horns away, and at the same time there was great noise and confusion in the hall. The fire was extinguished, and Gudmund's men disappeared with Helge, after having slain three of King Olaf's men. Another year passed. Then there came to the king two men, who brought Helge with them, and disappeared again. Helge was at that time blind. The king asked him many questions, and Helge explained that he had spent most happy days at Gudmund's; but King Olaf's prayers had at length made it difficult for Gudmund and his daughter to retain him, and before his departure Ingeborg picked his eyes out, in order that Norway's daughters should not fall in love with them. With his gifts Gudmund had intended to deceive King Olaf; but upon the whole Helge had nothing but good to report about this heathen.

46.

MIDDLE AGE SAGAS (_continued_). SAXO CONCERNING
THIS SAME GUDMUND, RULER OF THE LOWER WORLD.

Saxo, the Danish historian, also knows Gudmund. He relates (_Hist. Dan._, viii.) that King Gorm had resolved to find a mysterious country in regard to which there were many reports in the North. Incredible treasures were preserved in that land. A certain Geruthus, known in the traditions, dwelt there, but the way thither was full of dangers and well-nigh inaccessible for mortals. They who had any knowledge of the situation of the land insisted that it was necessary to sail across the ocean surrounding the earth, leave sun and stars behind, and make a journey _sub Chao_, before reaching the land which is deprived of the light of day, and over whose mountains and valleys darkness broods. First there was a perilous voyage to be made, and then a journey in the lower world. With the experienced sailor Thorkillus as his guide, King Gorm left Denmark with three ships and a numerous company, sailed past Halogaland, and came, after strange adventures on his way, to Bjarmaland, situated beyond the known land of the same name, and anchored near its coast. In this _Bjarmia ulterior_ it is always cold; to its snow-clad fields there comes no summer warmth, through its deep wild forests flow rapid foaming rivers which well forth from the rocky recesses, and the woods are full of wild beasts, the like of which are unknown elsewhere. The inhabitants are monsters with whom it is dangerous for strangers to enter into conversation, for from unconsidered words they get power to do harm. Therefore Thorkillus was to do the talking alone for all his companions. The place for anchoring he had chosen in such a manner that they thence had the shortest journey to Geruthus. In the evening twilight the travellers saw a man of unusual size coming to meet them, and to their joy he greeted them by name. Thorkillus informed them that they should regard the coming of this man as a good omen, for he was the brother of Geruthus, Guthmundus, a friendly person and the most faithful protector in peril. When Thorkillus had explained the perpetual silence of his companions by saying that they were too bashful to enter into conversation with one whose language they did not understand, Guthmundus invited them to be his guests and led them by paths down along a river. Then they came to a place where a golden bridge was built across the river. The Danes felt a desire to cross the bridge and visit the land on the other side, but Guthmundus warned them that nature with the bed of this stream has drawn a line between the human and superhuman and mysterious, and that the ground on the other side was by a sacred order proclaimed unlawful for the feet of mortals.[34] They therefore continued the march on that side of the river on which they had hitherto gone, and so came to the mysterious dwelling of Guthmundus, where a feast was spread before them, at which twelve of his sons, all of noble appearance, and as many daughters, most fair of face, waited upon them.

But the feast was a peculiar one. The Danes heeded the advice of Thorkillus not to come into too close contact with their strange table-companions or the servants, and instead of tasting the courses presented of food and drink, they ate and drank of the provisions they had taken with them from home. This they did because Thorkillus knew that mortals who accept the courtesies here offered them lose all memory of the past and remain for ever among "these non-human and dismal beings." Danger threatened even those who were weak in reference to the enticing loveliness of the daughters of Guthmundus. He offered King Gorm a daughter in marriage. Gorm himself was prudent enough to decline the honour; but four of his men could not resist the temptation, and had to pay the penalty with the loss of their memory and with enfeebled minds.

One more trial awaited them. Guthmundus mentioned to the king that he had a villa, and invited Gorm to accompany him thither and taste of the delicious fruits. Thorkillus, who had a talent for inventing excuses, now found one for the king's lips. The host, though displeased with the reserve of the guests, still continued to show them friendliness, and when they expressed their desire to see the domain of Geruthus, he accompanied them all to the river, conducted them across it, and promised to wait there until they returned.

The land which they now entered was the home of terrors. They had not gone very far before they discovered before them a city, which seemed to be built of dark mists. Human heads were raised on stakes which surrounded the bulwarks of the city. Wild dogs, whose rage Thorkillus, however, knew how to calm, kept watch outside of the gates. The gates were located high up in the bulwark, and it was necessary to climb up on ladders in order to get to them. Within the city was a crowd of beings horrible to look at and to hear, and filth and rottenness and a terrible stench were everywhere. Further in was a sort of mountain-fastness. When they had reached its entrance the travellers were overpowered by its awful aspect, but Thorkillus inspired them with courage. At the same time he warned them most strictly not to touch any of the treasures that might entice their eyes. All that sight and soul can conceive as terrible and loathsome was gathered within this rocky citadel. The door-frames were covered with the soot of centuries, the walls were draped with filth, the roofs were composed of sharp stings, the floors were made of serpents encased in foulness. At the thresholds crowds of monsters acted as doorkeepers and were very noisy. On iron benches, surrounded by a hurdle-work of lead, there lay giant monsters which looked like lifeless images. Higher up in a rocky niche sat the aged Geruthus, with his body pierced and nailed to the rock, and there lay also three women with their backs broken. Thorkillus explained that it was this Geruthus whom the god Thor had pierced with a red-hot iron; the women had also received their punishment from the same god.

When the travellers left these places of punishment they came to a place where they saw cisterns of mead (_dolia_) in great numbers. These were plated with seven sheets of gold, and above them hung objects of silver, round as to form, from which shot numerous braids down into the cisterns. Near by was found a gold-plated tooth of some strange animal, and near it, again, there lay an immense horn decorated with pictures and flashing with precious stones, and also an arm-ring of great size. Despite the warnings, three of Gorm's men laid greedy hands on these works of art. But the greed got its reward. The arm-ring changed into a venomous serpent; the horn into a dragon, which killed their robbers; the tooth became a sword, which pierced the heart of him who bore it. The others who witnessed the fate of their comrades expected that they too, although innocent, should meet with some misfortune. But their anxiety seemed unfounded, and when they looked about them again they found the entrance to another treasury, which contained a wealth of immense weapons, among which was kept a royal mantle, together with a splendid head-gear and a belt, the finest work of art. Thorkillus himself could not govern his greed when he saw these robes. He took hold of the mantle, and thus gave the signal to the others to plunder. But then the building shook in its foundations; the voices of shrieking women were heard, who asked if these robbers were longer to be tolerated; beings which hitherto had been lying as if half-dead or lifeless started up and joined other spectres who attacked the Danes. The latter would all have lost their lives had not their retreat been covered by two excellent archers whom Gorm had with him. But of the men, nearly three hundred in number, with whom the king had ventured into this part of the lower world, there remained only twenty when they finally reached the river, where Guthmundus, true to his promise, was waiting for them, and carried them in a boat to his own domain. Here he proposed to them that they should remain, but as he could not persuade them, he gave them presents and let them return to their ships in safety the same way as they had come.

[Footnote 34: Cujus transeundi cupidos revocavit, docens, eo alveo humana a monstrosis rerum secrevisse naturam, nec mortalibus ultra fas esse vestigiis.]

47.

MIDDLE AGE SAGAS (_continued_). FJALLERUS AND HADINGUS
(HADDING) IN THE LOWER WORLD.

Two other Danish princes have, according to Saxo, been permitted to see a subterranean world, or Odainsaker. Saxo calls the one Fjallerus, and makes him a sub-regent in Scania. The question who this Fjallerus was in the mythology is discussed in another part of this work (see No. 92). According to Saxo he was banished from the realm by King Amlethus, the son of Horvendillus, and so retired to Undensakre (Odainsaker), "a place which is unknown to our people" (_Hist. Dan._ iv.).

The other of these two is King Hadingus (_Hist. Dan._, i.), the above-mentioned Hadding, son of Halfdan. One winter's day, while Hadding sat at the hearth, there rose out of the ground the form of a woman, who had her lap full of cowbanes, and showed them as if she was about to ask whether the king would like to see that part of the world where, in the midst of winter, so fresh flowers could bloom. Hadding desired this. Then she wrapped him in her mantle and carried him away down into the lower world. "The gods of the lower world," says Saxo, "must have determined that he should be transferred living to those places, which are not to be sought until after death." In the beginning the journey was through a territory wrapped in darkness, fogs, and mists. Then Hadding perceived that they proceeded along a path "which is daily trod by the feet of walkers." The path led to a river, in whose rapids spears and other weapons were tossed about, and over which there was a bridge. Before reaching this river Hadding had seen from the path he travelled a region in which "a few" or "certain" (_quidam_), but very noble beings (_proceres_) were walking, dressed in beautiful frocks and purple mantles. Thence the woman brought him to a plain which glittered as in sunshine (_loca aprica_, translation of "The Glittering Plains"), and there grew the plants which she had shown him. This was one side of the river. On the other side there was bustle and activity. There Hadding saw two armies engaged in battle. They were, his fair guide explained to him, the souls of warriors who had fallen in battle, and now imitated the sword-games they had played on earth. Continuing their journey, they reached a place surrounded by a wall, which was difficult to pass through or to surmount. Nor did the woman make any effort to enter there, either alone or with him: "It would not have been possible for the smallest or thinnest physical being." They therefore returned the way they had come. But before this, and while they stood near the wall, the woman demonstrated to Hadding by an experiment that the walled place had a strange nature. She jerked the head off a chicken which she had taken with her, and threw it over the wall, but the head came back to the neck of the chicken, and with a distinct crow it announced "that it had regained its life and breath."

48.

MIDDLE AGE SAGAS (_continued_). A FRISIAN SAGA IN
ADAM OF BREMEN.

The series of traditions above narrated in regard to Odainsaker, the Glittering Plains, and their ruler Gudmund, and also in regard to the neighbouring domains as habitations of the souls of the dead, extends, so far as the age of their recording in writing is concerned, through a period of considerable length. The latest cannot be referred to an earlier date than the fourteenth century; the oldest were put in writing toward the close of the twelfth. Saxo began working on his history between the years 1179 and 1186. Thus these literary evidences span about two centuries, and stop near the threshold of heathendom. The generation to which Saxo's father belonged witnessed the crusade which Sigurd the Crusader made in Eastern Smaland, in whose forests the Asa-doctrine until that time seems to have prevailed, and the Odinic religion is believed to have flourished in the more remote parts of Sweden even in Saxo's own time.

We must still add to this series of documents one which is to carry it back another century, and even more. This document is a saga told by Adam of Bremen in _De Situ Daniae_. Adam, or, perhaps, before him, his authority Adalbert (appointed archbishop in the year 1043), has turned the saga into history, and made it as credible as possible by excluding all distinctly mythical elements. And as it, doubtless for this reason, neither mentions a place which can be compared with Odainsaker or with the Glittering Plains, I have omitted it among the literary evidences above quoted. Nevertheless, it reminds us in its main features of Saxo's account of Gorm's journey of discovery, and its relation both to it and to the still older myth shall be shown later (see No. 94). In the form in which Adam heard the saga, its point of departure has been located in Friesland, not in Denmark. Frisian noblemen make a voyage past Norway up to the farthest limits of the Arctic Ocean, get into a darkness which the eyes scarcely can penetrate, are exposed to a maelstrom which threatens to drag them down _ad Chaos_, but finally come quite unexpectedly out of darkness and cold to an island which, surrounded as by a wall of high rocks, contains subterranean caverns, wherein giants lie concealed. At the entrances of the underground dwellings lay a great number of tubs and vessels of gold and other metals which "to mortals seem rare and valuable." As much as the adventurers could carry of these treasures they took with them and hastened to their ships. But the giants, represented by great dogs, rushed after them. One of the Frisians was overtaken and torn into pieces before the eyes of the others. The others succeeded, thanks to our Lord and to Saint Willehad, in getting safely on board their ships.

49.

ANALYSIS OF THE SAGAS MENTIONED IN NOS. 44-48.

If we consider the position of the authors or recorders of these sagas in relation to the views they present in regard to Odainsaker and the Glittering Plains, then we find that they themselves, with or without reason, believe that these views are from a heathen time and of heathen origin. The saga of Erik Vidforle states that its hero had in his own native land, and in his heathen environment, heard reports about Odainsaker. The Miklagard king who instructs the prince in the doctrines of Christianity knows, on the other hand, nothing of such a country. He simply conjectures that the Odainsaker of the heathens must be the same as the Paradise of the Christians, and the saga later makes this conjecture turn out to be incorrect.

The author of Hervor's saga mentions Odainsaker as a heathen belief, and tries to give reasons why it was believed in heathen times that Odainsaker was situated within the limits of Gudmund's kingdom, the Glittering Plains. The reason is: "Gudmund and his men became so old that they lived through several generations (Gudmund lived five hundred years), and therefore the heathens believed that Odainsaker was situated in his domain."

The man who compiled the legend about Helge Thoreson connects it with the history of King Olaf Trygveson, and pits this first king of Norway, who laboured for the introduction of Christianity, as a representative of the new and true doctrine against King Gudmund of the Glittering Plains as the representative of the heathen doctrine. The author would not have done this if he had not believed that the ruler of the Glittering Plains had his ancestors in heathendom.

The saga of Thorstein Baearmagn puts Gudmund and the Glittering Plains in a tributary relation to Jotunheim and to Geirrod, the giant, well known in the mythology.

Saxo makes Gudmund Geirrod's (Geruthus') brother, and he believes he is discussing ancient traditions when he relates Gorm's journey of discovery and Hadding's journey to Jotunheim. Gorm's reign is referred by Saxo to the period immediately following the reign of the mythical King Snoe (Snow) and the emigration of the Longobardians. Hadding's descent to the lower world occurred, according to Saxo, in an antiquity many centuries before King Snow. Hadding is, in Saxo, one of the first kings of Denmark, the grandson of Skjold, progenitor of the Skjoldungs.

The saga of Erik Vidforle makes the way to Odainsaker pass through Syria, India, and an unknown land which wants the light of the sun, and where the stars are visible all day long. On the other side of Odainsaker, and bordering on it, lies the land of the happy spirits, Paradise.

That these last ideas have been influenced by Christianity would seem to be sufficiently clear. Nor do we find a trace of Syria, India, and Paradise as soon as we leave this saga and pass to the others, in the chain of which it forms one of the later links. All the rest agree in transferring to the uttermost North the land which must be reached before the journey can be continued to the Glittering Plains and Odainsaker. Hervor's saga says that the Glittering Plains and Odainsaker are situated north of Halogaland, in Jotunheim; Herrod's and Bose's saga states that they are situated in the vicinity of Bjarmaland. The saga of Thorstein Baearmagn says that they are a kingdom subject to Geirrod in Jotunheim. Gorm's saga in Saxo says it is necessary to sail past Halogaland north to a _Bjarmia ulterior_ in order to get to the kingdoms of Gudmund and Geirrod. The saga of Helge Thoreson makes its hero meet the daughters of Gudmund, the ruler of the Glittering Plains, after a voyage to Finmarken. Hadding's saga in Saxo makes the Danish king pay a visit to the unknown but wintry cold land of the "Nitherians," when he is invited to make a journey to the lower world. Thus the older and common view was that he who made the attempt to visit the Glittering Plains and Odainsaker must first penetrate the regions of the uttermost North, known only by hearsay.

Those of the sagas which give us more definite local descriptions in addition to this geographical information all agree that the region which forms, as it were, a foreground to the Glittering Plains and Odainsaker is a land over which the darkness of night broods. As just indicated, Erik Vidforle's saga claims that the stars there are visible all day long. Gorm's saga in Saxo makes the Danish adventurers leave sun and stars behind to continue the journey _sub Chao_. Darkness, fogs, and mists envelop Hadding before he gets sight of the splendidly-clad _proceres_ who dwell down there, and the shining meadows whose flowers are never visited by winter. The Frisian saga in Adam of Bremen also speaks of a gloom which must be penetrated ere one reaches the land where rich giants dwell in subterranean caverns.

Through this darkness one comes, according to the saga of Erik Vidforle, to a plain full of flowers, delicious fragrances, rivers of honey (a Biblical idea, but see Nos. 89, 123), and perpetual light. A river separates this plain from the land of the spirits.

Through the same darkness, according to Gorm's saga, one comes to Gudmund's Glittering Plains, where there is a pleasure-farm bearing delicious fruits, while in that Bjarmaland whence the Glittering Plains can be reached reign eternal winter and cold. A river separates the Glittering Plains from two or more other domains, of which at least one is the home of departed souls. There is a bridge of gold across the river to another region, "which separates that which is mortal from the superhuman," and on whose soil a mortal being must not set his foot. Further on one can pass in a boat across the river to a land which is the place of punishment for the damned and a resort of ghosts.

Through the same darkness one comes, according to Hadding's saga, to a subterranean land where flowers grow in spite of the winter which reigns on the surface of the earth. The land of flowers is separated from the Elysian fields of those fallen in battle by a river which hurls about in its eddies spears and other weapons.

These statements from different sources agree with each other in their main features. They agree that the lower world is divided into two main parts by a river, and that departed souls are found only on the farther side of the river.

The other main part on this side the river thus has another purpose than that of receiving the happy or damned souls of the dead. There dwells, according to Gorm's saga, the giant Gudmund, with his sons and daughters. There are also the Glittering Plains, since these, according to Hervor's, Herrod's, Thorstein Baearmagn's, and Helge Thoreson's sagas, are ruled by Gudmund.

Some of the accounts cited say that the Glittering Plains are situated in Jotunheim. This statement does not contradict the fact that they are situated in the lower world. The myths mention two Jotunheims, and hence the Eddas employ the plural form, Jotunheimar. One of the Jotunheims is located on the surface of the earth in the far North and East, separated from the Midgard inhabited by man by the uttermost sea or the Elivogs (Gylfaginning, 8). The other Jotunheim is subterranean. According to Vafthrudnismal (31), one of the roots of the world-tree extends down "to the frost-giants." Urd and her sisters, who guard one of the fountains of Ygdrasil's roots, are giantesses. Mimer, who guards another fountain in the lower world, is called a giant. That part of the world which is inhabited by the goddesses of fate and by Mimer is thus inhabited by giants, and is a subterranean Jotunheim. Both these Jotunheims are connected with each other. From the upper there is a path leading to the lower. Therefore those traditions recorded in a Christian age, which we are here discussing, have referred to the Arctic Ocean and the uttermost North as the route for those who have the desire and courage to visit the giants of the lower world.

When it is said in Hadding's saga that he on the other side of the subterranean river saw the shades of heroes fallen by the sword arrayed in line of battle and contending with each other, then this is no contradiction of the myth, according to which the heroes chosen on the battle-field come to Asgard and play their warlike games on the plains of the world of the gods.

In Voeluspa (str. 24) we read that when the first "folk"-war broke out in the world, the citadel of Odin and his clan was stormed by the Vans, who broke through its bulwark and captured Asgard. In harmony with this, Saxo (_Hist._, i.) relates that at the time when King Hadding reigned Odin was banished from his power and lived for some time in exile (see Nos. 36-41).

It is evident that no great battles can have been fought, and that there could not have been any great number of sword-fallen men, before the _first_ great "folk" war broke out in the world. Otherwise this war would not have been the first. Thus Valhal has not before this war had those hosts of einherjes who later are feasted in Valfather's hall. But as Odin, after the breaking out of this war, is banished from Valhal and Asgard, and does not return before peace is made between the Asas and Vans, then none of the einherjes chosen by him could be received in Valhal _during_ the war. Hence it follows that the heroes fallen in this war, though chosen by Odin, must have been referred to some other place than Asgard (excepting, of course, all those chosen by the Vans, _in case_ they chose einherjes, which is probable, for the reason that the Vanadis Freyja gets, after the reconciliation with Odin, the right to divide with him the choice of the slain). This other place can nowhere else be so appropriately looked for as in the lower world, which we know was destined to receive the souls of the dead. And as Hadding, who, according to Saxo, descended to the lower world, is, according to Saxo, the same Hadding during whose reign Odin was banished from Asgard, then it follows that the statement of the saga, making him see in the lower world those warlike games which else are practised on Asgard's plains, far from contradicting the myth, on the contrary is a consequence of the connection of the mythical events.

The river which is mentioned in Erik Vidforle's, Gorm's, and Hadding's sagas has its prototype in the mythic records. When Hermod on Sleipner rides to the lower world (Gylfaginning, 10) he first journeys through a dark country (compare above) and then comes to the river _Gjoell_, over which there is the golden bridge called the Gjallar bridge. On the other side of _Gjoell_ is the Helgate, which leads to the realm of the dead. In Gorm's saga the bridge across the river is also of gold, and it is forbidden mortals to cross to the other side.

A subterranean river hurling weapons in its eddies is mentioned in Voeluspa, 33. In Hadding's saga we also read of a weapon-hurling river which forms the boundary of the Elysium of those slain by the sword.

In Vegtamskvida is mentioned an underground dog, bloody about the breast, coming from Nifelhel, the proper place of punishment. In Gorm's saga the bulwark around the city of the damned is guarded by great dogs. The word "nifel" (_nifl_, the German _Nebel_), which forms one part of the word Nifelhel, means mist, fog. In Gorm's saga the city in question is most like a cloud of vapour (_vaporanti maxime nubi simile_).

Saxo's description of that house of torture, which is found within the city, is not unlike Voeluspa's description of that dwelling of torture called Nastrand. In Saxo the floor of the house consists of serpents wattled together, and the roof of sharp stings. In Voeluspa the hall is made of serpents braided together, whose heads from above spit venom down on those dwelling there. Saxo speaks of soot a century old on the door frames; Voeluspa of _ljorar_, air- and smoke-openings in the roof (see further Nos. 77 and 78).

Saxo himself points out that the Geruthus (_Geirroedr_) mentioned by him, and his famous daughters, belong to the myth about the Asa-god Thor. That Geirrod after his death is transferred to the lower world is no contradiction to the heathen belief, according to which beautiful or terrible habitations await the dead, not only of men but also of other beings. Compare Gylfaginning, ch. 46, where Thor with one blow of his Mjolner sends a giant _nidr undir Niflhel_ (see further, No. 60).

As Mimer's and Urd's fountains are found in the lower world (see Nos. 63, 93), and as Mimer is mentioned as the guardian of Heimdal's horn and other treasures, it might be expected that these circumstances would not be forgotten in those stories from Christian times which have been cited above and found to have roots in the myths.

When in Saxo's saga about Gorm the Danish adventurers had left the horrible city of fog, they came to another place in the lower world where the gold-plated mead-cisterns were found. The Latin word used by Saxo, which I translate with cisterns of mead, is _dolium_. In the classical Latin this word is used in regard to wine-cisterns of so immense a size that they were counted among the immovables, and usually were sunk in the cellar floors. They were so large that a person could live in such a cistern, and this is also reported as having happened. That the word _dolium_ still in Saxo's time had a similar meaning appears from a letter quoted by Du Cange, written by Saxo's younger contemporary, Bishop Gebhard. The size is therefore no obstacle to Saxo's using this word for a wine-cistern to mean the mead-wells in the lower world of Teutonic mythology. The question now is whether he actually did so, or whether the subterranean _dolia_ in question are objects in regard to which our earliest mythic records have left us in ignorance.

In Saxo's time, and earlier, the epithets by which the mead-wells--Urd's and Mimer's--and their contents are mentioned in mythological songs had come to be applied also to those mead-buckets which Odin is said to have emptied in the halls of the giant Fjalar or Suttung. This application also lay near at hand, since these wells and these vessels contained the same liquor, and since it originally, as appears from the meaning of the words, was the liquor, and not the place where the liquor was kept, to which the epithets _Odraerir_, _Bodn_, and _Son_ applied. In Havamal (107) Odin expresses his joy that _Odraerir_ has passed out of the possession of the giant Fjalar and can be of use to the beings of the upper world. But if we may trust Bragar, (ch. 5), it is the drink and not the empty vessels that Odin takes with him to Valhal. On this supposition, it is the drink and not one of the vessels which in Havamal is called _Odraerir_. In Havamal (140) Odin relates how he, through self-sacrifice and suffering, succeeded in getting runic songs up from the deep, and also a drink dipped out of _Odraerir_. He who gives him the songs and the drink, and accordingly is the ruler of the fountain of the drink, is a man, "Bolthorn's celebrated son." Here again Odraerer is one of the subterranean fountains, and no doubt Mimer's, since the one who pours out the drink is a man. But in Forspjalsljod (2) Urd's fountain is also called Odraerer (_Odhraerir Urdar_). Paraphrases for the liquor of poetry, such as "Bodn's growing billow" (Einar Skalaglam) and "Son's reedgrown grass edge" (Eilif Gudrunson), point to fountains or wells, not to vessels. Meanwhile a satire was composed before the time of Saxo and Sturlason about Odin's adventure at Fjalar's, and the author of this song, the contents of which the Younger Edda has preserved, calls the vessels which Odin empties at the giant's _Odhraerir_, _Bodn_, and _Son_ (Brogaraedur, 6). Saxo, who reveals a familiarity with the genuine heathen, or supposed heathen, poems handed down to his time, may thus have seen the epithets _Odraerir_, _Bodn_, and _Son_ applied both to the subterranean mead-wells and to a giant's mead-vessels. The greater reason he would have for selecting the Latin _dolium_ to express an idea that can be accommodated to both these objects.

Over these mead-reservoirs there hang, according to Saxo's description, round-shaped objects of silver, which in close braids drop down and are spread around the seven times gold-plated walls of the mead-cisterns. [35]