good sword, which shines brighter than the sun. As they ride over Bifrost it breaks to pieces, as has before been stated. The sons of Muspel direct their course to the plain which is called Vigrid. Thither repair also the Fenris-wolf and the Midgard-serpent. To this place have also come Loke and Hrym, and with him all the frost-giants. In Loke’s company are all the friends of Hel. The sons of Muspel have there effulgent bands alone by themselves. The plain Vigrid is one hundred miles (rasts) on each side.
56. While these things are happening, Heimdal stands up, blows with all his might in the Gjallar-horn and awakens all the gods, who thereupon hold counsel. Odin rides to Mimer’s well to ask advice of Mimer for himself and his folk. Then quivers the ash Ygdrasil, and all things in heaven and earth fear and tremble. The asas and the einherjes arm themselves and speed forth to the battle-field. Odin rides first; with his golden helmet, resplendent byrnie, and his spear Gungner, he advances against the Fenris-wolf. Thor stands by his side, but can give him no assistance, for he has his hands full in his struggle with the Midgard-serpent. Frey encounters Surt, and heavy blows are exchanged ere Frey falls. The cause of his death is that he has not that good sword which he gave to Skirner. Even the dog Garm, that was bound before the Gnipa-cave, gets loose. He is the greatest plague. He contends with Tyr, and they kill each other. Thor gets great renown by slaying the Midgard-serpent, but retreats only nine paces when he falls to the earth dead, poisoned by the venom that the serpent blows on him. The wolf swallows Odin, and thus causes his death; but Vidar immediately turns and rushes at the wolf, placing one foot on his nether jaw. On this foot he has the shoe for which materials have been gathering through all ages, namely, the strips of leather which men cut off for the toes and heels of shoes; wherefore he who wishes to render assistance to the asas must cast these strips away. With one hand Vidar seizes the upper jaw of the wolf, and thus rends asunder his mouth. Thus the wolf perishes. Loke fights with Heimdal, and they kill each other. Thereupon Surt flings fire over the earth and burns up all the world. Thus it is said in the Vala’s Prophecy: Loud blows Heimdal His uplifted horn. Odin speaks With Mimer’s head. The straight-standing ash Ygdrasil quivers, The old tree groans, And the giant gets loose.
How fare the asas? How fare the elves? All Jotunheim roars. The asas hold counsel; Before their stone-doors Groan the dwarfs, The guides of the wedge-rock. Know you now more or not?
From the east drives Hrym, Bears his shield before him. Jormungand welters In giant rage And smites the waves. The eagle screams, And with pale beak tears corpses, Naglfar gets loose.
A ship comes from the east, The hosts of Muspel Come o’er the main, And Loke is steersman. All the fell powers Are with the wolf; Along with them Is Byleist’s brother.[65] From the south comes Surt With blazing fire-brand,-- The sun of the war-god Shines from his sword. Mountains dash together, Giant maids are frightened, Heroes go the way to Hel, And heaven is rent in twain.
Then comes to Hlin Another woe, When Odin goes With the wolf to fight, And Bele’s bright slayer[66] To contend with Surt. There will fall Frigg’s beloved.
Odin’s son goes To fight with the wolf, And Vidar goes on his way To the wild beast.[67] With his hand he thrusts His sword to the heart Of the giant’s child, And avenges his father.
Then goes the famous Son[68] of Hlodyn To fight with the serpent. Though about to die, He fears not the contest; All men Abandon their homesteads When the warder of Midgard In wrath slays the serpent.
The sun grows dark, The earth sinks into the sea, The bright stars From heaven vanish; Fire rages, Heat blazes, And high flames play ’Gainst heaven itself.[69] [Footnote 65: Loke.]
[Footnote 66: Frey.]
[Footnote 67: The Fenris-wolf.]
[Footnote 68: Thor.]
And again it is said as follows: Vigrid is the name of the plain Where in fight shall meet Surt and the gentle god. A hundred miles It is every way. This field is marked out for them.[70] [Footnote 70: Elder Edda: Vafthrudner’s Lay, 18.]
CHAPTER XVII.
REGENERATION.
57. Then asked Ganglere: What happens when heaven and earth and all the world are consumed in flames, and when all the gods and all the einherjes and all men are dead? You have already said that all men shall live in some world through all ages. Har answered: There are many good and many bad abodes. Best it is to be in Gimle, in heaven. Plenty is there of good drink for those who deem this a joy in the hall called Brimer. That is also in heaven. There is also an excellent hall which stands on the Nida mountains. It is built of red gold, and is called Sindre. In this hall good and well-minded men shall dwell. Nastrand is a large and terrible hall, and its doors open to the north. It is built of serpents wattled together, and all the heads of the serpents turn into the hall and vomit forth venom that flows in streams along the hall, and in these streams wade perjurers and murderers. So it is here said: A hall I know standing Far from the sun On the strand of dead bodies. Drops of venom Fall through the loop-holes. Of serpents’ backs The hall is made.
There shall wade Through heavy streams Perjurers And murderers.
But in Hvergelmer it is worst.
There tortures Nidhug The bodies of the dead.[71] [Footnote 71: Elder Edda: The Vala’s Prophecy, 40, 41.]
58. Then said Ganglere: Do any gods live then? Is there any earth or heaven? Har answered: The earth rises again from the sea, and is green and fair. The fields unsown produce their harvests. Vidar and Vale live. Neither the sea nor Surfs fire has harmed them, and they dwell on the plains of Ida, where Asgard was before. Thither come also the sons of Thor, Mode and Magne, and they have Mjolner. Then come Balder and Hoder from Hel. They all sit together and talk about the things that happened aforetime,--about the Midgard-serpent and the Fenris-wolf. They find in the grass those golden tables which the asas once had. Thus it is said: Vidar and Vale Dwell in the house of the gods, When quenched is the fire of Surt. Mode and Magne Vingner’s Mjolner shall have When the fight is ended.[72] [Footnote 72: Elder Edda: Vafthrudner’s Lay, 51.]
In a place called Hodmimer’s-holt[73] are concealed two persons during Surt’s fire, called Lif and Lifthraser. They feed on the morning dew. From these so numerous a race is descended that they fill the whole world with people, as is here said: Lif and Lifthraser Will lie hid In Hodmimer’s-holt. The morning dew They have for food. From them are the races descended.[74] [Footnote 73: Holt = grove.]
[Footnote 74: Elder Edda: Vafthrudner’s Lay, 45.]
But what will seem wonderful to you is that the sun has brought forth a daughter not less fair than herself, and she rides in the heavenly course of her mother, as is here said: A daughter Is born of the sun Ere Fenrer takes her. In her mother’s course When the gods are dead This maid shall ride.[75] [Footnote 75: Elder Edda: Vafthrudner’s Lay, 47.]
And if you now can ask more questions, said Har to Ganglere, I know not whence that power came to you. I have never heard any one tell further the fate of the world. Make now the best use you can of what has been told you.
59. Then Ganglere heard a terrible noise on all sides, and when he looked about him he stood out-doors on a level plain. He saw neither hall nor burg. He went his way and came back to his kingdom, and told the tidings which he had seen and heard, and ever since those tidings have been handed down from man to man.
AFTERWORD TO THE FOOLING OF GYLFE.
The asas now sat down to talk, and held their counsel, and remembered all the tales that were told to Gylfe. They gave the very same names that had been named before to the men and places that were there. This they did for the reason that, when a long time has elapsed, men should not doubt that those asas of whom these tales were now told and those to whom the same names were given were all identical. There was one who is called Thor, and he is Asa-Thor, the old. He is Oku-Thor, and to him are ascribed the great deeds done by Hektor in Troy. But men think that the Turks have told of Ulysses, and have called him Loke, for the Turks were his greatest enemies.
BRAGE’S TALK.
CHAPTER I.
ÆGER’S JOURNEY TO ASGARD.
1. A man by name Æger, or Hler, who dwelt on the island called Hler’s Isle, was well skilled in the black art. He made a journey to Asgard. But the asas knew of his coming and gave him a friendly reception; but they also made use of many sorts of delusions. In the evening, when the feast began, Odin had swords brought into the hall, and they were so bright that it glistened from them so that there was no need of any other light while they sat drinking. Then went the asas to their feast, and the twelve asas who were appointed judges seated themselves in their high-seats. These are their names: Thor, Njord, Frey, Tyr, Heimdal, Brage, Vidar, Vale, Uller, Honer, Forsete, Loke. The asynjes (goddesses) also were with them: Frigg, Freyja, Gefjun, Idun, Gerd, Sigyn, Fulla, Nanna. Æger thought all that he saw looked very grand. The panels of the walls were all covered with beautiful shields. The mead was very strong, and they drank deep. Next to Æger sat Brage, and they talked much together over their drink. Brage spoke to Æger of many things that had happened to the asas.
CHAPTER II.
IDUN AND HER APPLES.
2. Brage began his tale by telling how three asas, Odin, Loke and Honer, went on a journey over mountains and heaths, where they could get nothing to eat. But when they came down into a valley they saw a herd of cattle. From this herd they took an ox and went to work to boil it. When they deemed that it must be boiled enough they uncovered the broth, but it was not yet done. After a little while they lifted the cover off again, but it was not yet boiled. They talked among themselves about how this could happen. Then they heard a voice in the oak above them, and he who sat there said that he was the cause that the broth did not get boiled. They looked up and saw an eagle, and it was not a small one. Then said the eagle: If you will give me my fill of the ox, then the broth will be boiled. They agreed to this. So he flew down from the tree, seated himself beside the boiling broth, and immediately snatched up first the two thighs of the ox and then both the shoulders. This made Loke wroth: he grasped a large pole, raised it with all his might and dashed it at the body of the eagle. The eagle shook himself after the blow and flew up. One end of the pole fastened itself to the body of the eagle, and the other end stuck to Loke’s hands. The eagle flew just high enough so that Loke’s feet were dragged over stones and rocks and trees, and it seemed to him that his arms would be torn from his shoulder-blades. He calls and prays the eagle most earnestly for peace, but the latter declares that Loke shall never get free unless he will pledge himself to bring Idun and her apples out of Asgard. When Loke had promised this, he was set free and went to his companions again; and no more is related of this journey, except that they returned home. But at the time agreed upon, Loke coaxed Idun out of Asgard into a forest, saying that he had found apples that she would think very nice, and he requested her to take with her her own apples in order to compare them. Then came the giant Thjasse in the guise of an eagle, seized Idun and flew away with her to his home in Thrymheim. The asas were ill at ease on account of the disappearance of Idun,--they became gray-haired and old. They met in council and asked each other who last had seen Idun. The last that had been seen of her was that she had gone out of Asgard in company with Loke. Then Loke was seized and brought into the council, and he was threatened with death or torture. But he became frightened, and promised to bring Idun back from Jotunheim if Freyja would lend him the falcon-guise that she had. He got the falcon-guise, flew north into Jotunheim, and came one day to the giant Thjasse. The giant had rowed out to sea, and Idun was at home alone. Loke turned her into the likeness of a nut, held her in his claws and flew with all his might. But when Thjasse returned home and missed Idun, he took on his eagle-guise, flew after Loke, gaining on the latter with his eagle wings. When the asas saw the falcon coming flying with the nut, and how the eagle flew, they went to the walls of Asgard and brought with them bundles of plane-shavings. When the falcon flew within the burg, he let himself drop down beside the burg-wall. Then the asas kindled a fire in the shavings; and the eagle, being unable to stop himself when he missed the falcon, caught fire in his feathers, so that he could not fly any farther. The asas were on hand and slew the giant Thjasse within the gates of Asgard, and that slaughter is most famous.
CHAPTER III.
HOW NJORD GOT SKADE TO WIFE.
Skade, the daughter of the giant Thjasse, donned her helmet, and byrnie, and all her war-gear, and betook herself to Asgard to avenge her father’s death. The asas offered her ransom and atonement; and it was agreed to, in the first place, that she should choose herself a husband among the asas, but she was to make her choice by the feet, which was all she was to see of their persons. She saw one man’s feet that were wonderfully beautiful, and exclaimed: This one I choose! On Balder there are few blemishes. But it was Njord, from Noatun. In the second place, it was stipulated that the asas were to do what she did not deem them capable of, and that was to make her laugh. Then Loke tied one end of a string fast to the beard of a goat and the other around his own body, and one pulled this way and the other that, and both of them shrieked out loud. Then Loke let himself fall on Skade’s knees, and this made her laugh. It is said that Odin did even more than was asked, in that he took Thjasse’s eyes and cast them up into heaven, and made two stars of them. Then said Æger: This Thjasse seems to me to have been considerable of a man; of what kin was he? Brage answered: His father’s name was Olvalde, and if I told you of him, you would deem it very remarkable. He was very rich in gold, and when he died and his sons were to divide their heritage, they had this way of measuring the gold, that each should take his mouthful of gold, and they should all take the same number of mouthfuls. One of them was Thjasse, another Ide, and the third Gang. But we now have it as a saw among us, that we call gold the mouth-number of these giants. In runes and songs we wrap the gold up by calling it the measure, or word, or tale, of these giants. Then said Æger: It seems to me that it will be well hidden in the runes.
CHAPTER IV.
THE ORIGIN OF POETRY.
3. And again said Æger: Whence originated the art that is called skaldship? Made answer Brage: The beginning of this was, that the gods had a war with the people that are called vans. They agreed to hold a meeting for the purpose of making peace, and settled their dispute in this wise, that they both went to a jar and spit into it. But at parting the gods, being unwilling to let this mark of peace perish, shaped it into a man whose name was Kvaser, and who was so wise that no one could ask him any question that he could not answer. He traveled much about in the world to teach men wisdom. Once he came to the home of the dwarfs Fjalar and Galar. They called him aside, saying they wished to speak with him alone, slew him and let his blood run into two jars called Son and Bodn, and into a kettle called Odrarer. They mixed honey with the blood, and thus was produced such mead that whoever drinks from it becomes a skald and sage. The dwarfs told the asas that Kvaser had choked in his wisdom, because no one was so wise that he could ask him enough about learning.
4. Then the dwarfs invited to themselves the giant whose name is Gilling, and his wife; and when he came they asked him to row out to sea with them. When they had gotten a short distance from shore, the dwarfs rowed onto a blind rock and capsized the boat. Gilling, who was unable to swim, was drowned, but the dwarfs righted the boat again and rowed ashore. When they told of this mishap to his wife she took it much to heart, and began to cry aloud. Then Fjalar asked her whether it would not lighten her sorrow if she could look out upon the sea where her husband had perished, and she said it would. He then said to his brother Galar that he should go up over the doorway, and as she passed out he should let a mill-stone drop onto her head, for he said he was tired of her bawling, Galar did so. When the giant Suttung, the son of Gilling, found this out he came and seized the dwarfs, took them out to sea and left them on a rocky island, which was flooded at high tide. They prayed Suttung to spare their lives, and offered him in atonement for their father’s blood the precious mead, which he accepted. Suttung brought the mead home with him, and hid it in a place called Hnitbjorg. He set his daughter Gunlad to guard it. For these reasons we call songship Kvaser’s blood; the drink of the dwarfs; the dwarfs’ fill; some kind of liquor of Odrarer, or Bodn or Son; the ship of the dwarfs (because this mead ransomed their lives from the rocky isle); the mead of Suttung, or the liquor of Hnitbjorg.
5. Then remarked Æger: It seems dark to me to call songship by these names; but how came the asas by Suttung’s mead? Answered Brage: The saga about this is, that Odin set out from home and came to a place where nine thralls were mowing hay. He asked them whether they would like to have him whet their scythes. To this they said yes. Then he took a whet-stone from his belt and whetted the scythes. They thought their scythes were much improved, and asked whether the whet-stone was for sale. He answered that he who would buy it must pay a fair price for it. All said they were willing to give the sum demanded, and each wanted Odin to sell it to him. But he threw the whet-stone up in the air, and when all wished to catch it they scrambled about it in such a manner that each brought his scythe onto the other’s neck. Odin sought lodgings for the night at the house of the giant Bauge, who was a brother of Suttung. Bauge complained of what had happened to his household, saying that his nine thralls had slain each other, and that he did not know where he should get other workmen. Odin called himself Bolverk. He offered to undertake the work of the nine men for Bauge, but asked in payment therefor a drink of Suttung’s mead. Bauge answered that he had no control over the mead, saying that Suttung was bound to keep that for himself alone. But he agreed to go with Bolverk and try whether they could get the mead. During the summer Bolverk did the work of the nine men for Bauge, but when winter came he asked for his pay. Then they both went to Suttung. Bauge explained to Suttung his bargain with Bolverk, but Suttung stoutly refused to give even a drop of the mead. Bolverk then proposed to Bauge that they should try whether they could not get at the mead by the aid of some trick, and Bauge agreed to this. Then Bolverk drew forth the auger which is called Rate, and requested Bauge to bore a hole through the rock, if the auger was sharp enough. He did so. Then said Bauge that there was a hole through the rock; but Bolverk blowed into the hole that the auger had made, and the chips flew back into his face. Thus he saw that Bauge intended to deceive him, and commanded him to bore through. Bauge bored again, and when Bolverk blew a second time the chips flew inward. Now Bolverk changed himself into the likeness of a serpent and crept into the auger-hole. Bauge thrust after him with the auger, but missed him. Bolverk went to where Gunlad was, and shared her couch for three nights. She then promised to give him three draughts from the mead. With the first draught he emptied Odrarer, in the second Bodn, and in the third Son, and thus he had all the mead. Then he took on the guise of an eagle, and flew off as fast as he could. When Suttung saw the flight of the eagle, he also took on the shape of an eagle and flew after him. When the asas saw Odin coming, they set their jars out in the yard. When Odin reached Asgard, he spewed the mead up into the jars. He was, however, so near being caught by Suttung, that he sent some of the mead after him backward, and as no care was taken of this, anybody that wished might have it. This we call the share of poetasters. But Suttung’s mead Odin gave to the asas and to those men who are able to make verses. Hence we call songship Odin’s prey, Odin’s find, Odin’s drink, Odin’s gift, and the drink of the asas.
6. Then said Æger: In how many ways do you vary the poetical expressions, or how many kinds of poetry are there? Answered Brage: There are two kinds, and all poetry falls into one or the other of these classes. Æger asks: Which two? Brage answers: Diction and meter. What diction is used in poetry? There are three sorts of poetic diction. Which? One is to name everything by its own name; another is to name it with a pronoun, but the third sort of diction is called _kenning_ (a poetical periphrasis or descriptive name); and this sort is so managed that when we name Odin, or Thor or Tyr, or any other of the asas or elves, we add to their name a reference to some other asa, or we make mention of some of his works. Then the appellation belongs to him who corresponds to the whole phrase, and not to him who was actually named. Thus we speak of Odin as Sigtyr, Hangatyr or Farmatyr, and such names we call simple appellatives. In the same manner he is called Reidartyr.
AFTERWORD TO BRAGE’S TALK.
Now it is to be said to young skalds who are desirous of acquiring the diction of poetry, or of increasing their store of words with old names, or, on the other hand, are eager to understand what is obscurely sung, that they must master this book for their instruction and pastime. These sagas are not to be so forgotten or disproved as to take away from poetry old periphrases which great skalds have been pleased with. But christian men should not believe in heathen gods, nor in the truth of these sagas, otherwise than is explained in the beginning of this book, where the events are explained which led men away from the true faith, and where it, in the next place, is told of the Turks how the men from Asia, who are called asas, falsified the tales of the things that happened in Troy, in order that the people should believe them to be gods.
King Priam in Troy was a great chief over all the Turkish host, and his sons were the most distinguished men in his whole army. That excellent hall, which the asas called Brime’s Hall, or beer-hall, was King Priam’s palace. As for the long tale that they tell of Ragnarok, that is the wars of the Trojans. When it is said that Oku-Thor angled with an ox-head and drew on board the Midgard-serpent, but that the serpent kept his life and sank back into the sea, then this is another version of the story that Hektor slew Volukrontes, a famous hero, in the presence of Achilleus, and so drew the latter onto him with the head of the slain, which they likened unto the head of an ox, which Oku-Thor had torn off. When Achilleus was drawn into this danger, on account of his daring, it was the salvation of his life that he fled from the fatal blows of Hektor, although he was wounded. It is also said that Hektor waged the war so mightily, and that his rage was so great when he caught sight of Achilleus, that nothing was so strong that it could stand before him. When he missed Achilleus, who had fled, he soothed his wrath by slaying the champion called Roddros. But the asas say that when Oku-Thor missed the serpent, he slew the giant Hymer. In Ragnarok the Midgard serpent came suddenly upon Thor and blew venom onto him, and thus struck him dead. But the asas could not make up their minds to say that this had been the fate of Oku-Thor, that anyone stood over him dead, though this had so happened. They rushed headlong over old sagas more than was true when they said that the Midgard-serpent there got his death; and they added this to the story, that Achilleus reaped the fame of Hektor’s death, though he lay dead on the same battle-field on that account. This was the work of Elenus and Alexander, and Elenus the asas call Ale. They say that he avenged his brother, and that he lived when all the gods were dead, and after the fire was quenched that burned up Asgard and all the possessions of the gods. Pyrrhos they compared with the Fenris-wolf. He slew Odin, and Pyrrhos might be called a wolf according to their belief, for he did not spare the peace-steads, when he slew the king in the temple before the altar of Thor. The burning of Troy they call the flame of Surt. Mode and Magne, the sons of Oku-Thor, came to crave the land of Ale or Vidar. He is Æneas. He came away from Troy, and wrought thereupon great works. It is said that the sons of Hektor came to Frigialand and established themselves in that kingdom, but banished Elenus.
EXTRACTS FROM THE POETICAL DICTION.
[Footnote 76: This part of the Younger Edda corresponds to the Latin Ars Poetica, and contains the rules and laws of ancient poetry.]
THOR AND HRUNGNER.
Brage told Æger that Thor had gone eastward to crush trolls. Odin rode on his horse Sleipner to Jotunheim, and came to the giant whose name is Hrungner. Then asked Hrungner what man that was who with a golden helmet rode both through the air and over the sea, and added that he had a remarkably good horse. Odin said that he would wager his head that so good a horse could not be found in Jotunheim. Hrungner admitted that it was indeed an excellent horse, but he had one, called Goldfax, that could take much longer paces; and in his wrath he immediately sprang upon his horse and galloped after Odin, intending to pay him for his insolence. Odin rode so fast that he was a good distance ahead, but Hrungner had worked himself into such a giant rage that, before he was aware of it, he had come within the gates of Asgard. When he came to the hall door, the asas invited him to drink with them. He entered the hall and requested a drink. They then took the bowls that Thor was accustomed to drink from, and Hrungner emptied them all. When he became drunk, he gave the freest vent to his loud boastings. He said he was going to take Valhal and move it to Jotunheim, demolish Asgard and kill all the gods except Freyja and Sif, whom he was going to take home with him. When Freyja went forward to refill the bowls for him, he boasted that he was going to drink up all the ale of the asas. But when the asas grew weary of his arrogance, they named Thor’s name. At once Thor was in the hall, swung his hammer in the air, and, being exceedingly wroth, asked who was to blame that dog-wise giants were permitted to drink there, who had given Hrungner permission to be in Valhal, and why Freyja should pour ale for him as she did in the feasts of the asas. Then answered Hrungner, looking with anything but friendly eyes at Thor, and said that Odin had invited him to drink, and that he was there under his protection. Thor replied that he should come to rue that invitation before he came out. Hrungner again answered that it would be but little credit to Asa-Thor to kill him, unarmed as he was. It would be a greater proof of his valor if he dared fight a duel with him at the boundaries of his territory, at Grjottungard. It was very foolish of me, he said, that I left my shield and my flint-stone at home; had I my weapons here, you and I would try a holmgang (duel on a rocky island); but as this is not the case, I declare you a coward if you kill me unarmed. Thor was by no means the man to refuse to fight a duel when he was challenged, an honor which never had been shown him before. Then Hrungner went his way, and hastened with all his might back to Jotunheim. His journey became