Chapter V: Tyr

Chapter V: TyrThe God of WarTyr Tiu, or Ziu was the son of Odin, and, according to different mythologists, his mother was Frigga, queen of the gods, or a beautiful giantess whose name is unknown, but who was a personification of the raging sea. He is the god of martial honour, and one of the twelve principal deities of Asgard. Although he appears to have had no special dwelling there, he was always welcome to Vingolf or Valhalla, and occupied one of the twelve thrones in the great council hall of Glads-heim.“The hall Glads-heim, which is built of gold;Where are in circle, ranged twelve golden chairs,And in the midst one higher, Odin’s Throne.”Balder Dead (Matthew Arnold).As the God of courage and of war, Tyr was frequently invoked by the various nations of the North, who cried to him, as well as to Odin, to obtain victory. That he ranked next to Odin and Thor is proved by his name, Tiu, having been given to one of the days of the week, Tiu’s day, which in modern English has become Tuesday. Under the name of Ziu, Tyr was the principal divinity of the Suabians, who originally called their capital, the modern Augsburg, Ziusburg. This people, venerating the god as they did, were wont to worship him under the emblem of a sword, his distinctive attribute, and in his honour held great sword dances, where various figures were performed. Sometimes the participants forming two long lines, crossed their swords, point upward, and challenged the boldest among their number to take a flying leap over them. At other times the warriors joined their sword points closelytogether in the shape of a rose or wheel, and when this figure was complete invited their chief to stand on the navel thus formed of flat, shining steel blades, and then they bore him upon it through the camp in triumph. The sword point was further considered so sacred that it became customary to register oaths upon it.”... Come hither, gentlemen,And lay your hands again upon my sword;Never to speak of this that you have heard,Swear by my sword.”Hamlet (Shakespeare).A distinctive feature of the worship of this god among the Franks and some other Northern nations was that the priests called Druids or Godi offered up human sacrifices upon his altars, generally cutting the bloody- or spread-eagle upon their victims, that is to say, making a deep incision on either side of the back-bone, turning the ribs thus loosened inside out, and tearing out the viscera through the opening thus made. Of course only prisoners of war were treated thus, and it was considered a point of honour with north European races to endure this torture without a moan. These sacrifices were made upon rude stone altars called dolmens, which can still be seen in Northern Europe. As Tyr was considered the patron god of the sword, it was deemed indispensable to engrave the sign or rune representing him upon the blade of every sword—an observance which the Edda enjoined upon all those who were desirous of obtaining victory.“Sig-runes thou must know,If victory (sigr) thou wilt have,And on thy sword’s hilt rist them;Some on the chapes,Some on the guard,And twice name the name of Tyr.”Lay of Sigdrifa (Thorpe’s tr.).Tyr was identical with the Saxon god Saxnot (fromsax, a sword), and with Er, Heru, or Cheru, the chief divinity of the Cheruski, who also considered him god of the sun, and deemed his shining sword blade an emblem of its rays.“This very sword a ray of lightSnatched from the Sun!”Valhalla (J. C. Jones).Tyr’s SwordAccording to an ancient legend, Cheru’s sword, which had been fashioned by the same dwarfs, sons of Ivald, who had also made Odin’s spear, was held very sacred by his people, to whose care he had entrusted it, declaring that those who possessed it were sure to have the victory over their foes. But although carefully guarded in the temple, where it was hung so that it reflected the first beams of the morning sun, it suddenly and mysteriously disappeared one night. A Vala, druidess, or prophetess, consulted by the priests, revealed that the Norns had decreed that whoever wielded it would conquer the world and come to his death by it; but in spite of all entreaties she refused to tell who had taken it or where it might be found. Some time after this occurrence a tall and dignified stranger came to Cologne, where Vitellius, the Roman prefect, was feasting, and called him away from his beloved dainties. In the presence of the Roman soldiery he gave him the sword, telling him it would bring him glory and renown, and finally hailed him as emperor. The cry was taken up by the assembled legions, and Vitellius, without making any personal effort to secure the honour, found himself elected Emperor of Rome.The new ruler, however, was so absorbed in indulginghis taste for food and drink that he paid but little heed to the divine weapon. One day while leisurely making his way towards Rome he carelessly left it hanging in the antechamber to his pavilion. A German soldier seized this opportunity to substitute in its stead his own rusty blade, and the besotted emperor did not notice the exchange. When he arrived at Rome, he learned that the Eastern legions had named Vespasian emperor, and that he was even then on his way home to claim the throne.A ForayA ForayA. MalmströmSearching for the sacred weapon to defend his rights, Vitellius now discovered the theft, and, overcome by superstitious fears, did not even attempt to fight. He crawled away into a dark corner of his palace, whence he was ignominiously dragged by the enraged populace to the foot of the Capitoline Hill. There the prophecy was duly fulfilled, for the German soldier, who had joined the opposite faction, coming along at that moment, cut off Vitellius’ head with the sacred sword.The German soldier now changed from one legion to another, and travelled over many lands; but wherever he and his sword were found, victory was assured. After winning great honour and distinction, this man, having grown old, retired from active service to the banks of the Danube, where he secretly buried his treasured weapon, building his hut over its resting-place to guard it as long as he might live. When he lay on his deathbed he was implored to reveal where he had hidden it, but he persistently refused to do so, saying that it would be found by the man who was destined to conquer the world, but that he would not be able to escape the curse. Years passed by. Wave after wave the tide of barbarian invasion swept over that part of the country, and last of all came the terrible Huns under the leadership of Attila, the “Scourge of God.” As he passedalong the river, he saw a peasant mournfully examining his cow’s foot, which had been wounded by some sharp instrument hidden in the long grass, and when search was made the point of a buried sword was found sticking out of the soil.Attila, seeing the beautiful workmanship and the fine state of preservation of this weapon, immediately exclaimed that it was Cheru’s sword, and brandishing it above his head he announced that he would conquer the world. Battle after battle was fought by the Huns, who, according to the Saga, were everywhere victorious, until Attila, weary of warfare, settled down in Hungary, taking to wife the beautiful Burgundian princess Ildico, whose father he had slain. This princess, resenting the murder of her kin and wishing to avenge it, took advantage of the king’s state of intoxication upon his wedding night to secure possession of the divine sword, with which she slew him in his bed, once more fulfilling the prophecy uttered so many years before.The magic sword again disappeared for a long time, to be unearthed once more, for the last time, by the Duke of Alva, Charles V.’s general, who shortly after won the victory of Mühlberg (1547). The Franks were wont to celebrate yearly martial games in honour of the sword; but it is said that when the heathen gods were renounced in favour of Christianity, the priests transferred many of their attributes to the saints, and that this sword became the property of the Archangel St. Michael, who has wielded it ever since.Tyr, whose name was synonymous with bravery and wisdom, was also considered by the ancient Northern people to have the white-armed Valkyrs, Odin’s attendants, at his command, and they thought that he it was who designated the warriors whom they should transfer to Valhalla to aid the gods on the last day.“The god Tyr sentGondul and SkogulTo choose a kingOf the race of Ingve,To dwell with OdinIn roomy Valhal.”Norse Mythology (R. B. Anderson).The Story of FenrisTyr was generally spoken of and represented as one-armed, just as Odin was called one-eyed. Various explanations are offered by different authorities; some claim that it was because he could give the victory only to one side; others, because a sword has but one blade. However this may be, the ancients preferred to account for the fact in the following way:Loki married secretly at Jötun-heim the hideous giantess Angur-boda (anguish boding), who bore him three monstrous children—the wolf Fenris, Hel, the parti-coloured goddess of death, and Iörmungandr, a terrible serpent. He kept the existence of these monsters secret as long as he could; but they speedily grew so large that they could no longer remain confined in the cave where they had come to light. Odin, from his throne Hlidskialf, soon became aware of their existence, and also of the disquieting rapidity with which they increased in size. Fearful lest the monsters, when they had gained further strength, should invade Asgard and destroy the gods, Allfather determined to get rid of them, and striding off to Jötun-heim, he flung Hel into the depths of Nifl-heim, telling her she could reign over the nine dismal worlds of the dead. He then cast Iörmungandr into the sea, where he attained such immense proportions that at last he encircled the earth and could bite his own tail.“Into mid-ocean’s dark depths hurled,Grown with each day to giant size,The serpent soon inclosed the world,With tail in mouth, in circle-wise;Held harmless stillBy Odin’s will.”Valhalla (J. C. Jones).None too well pleased that the serpent should attain such fearful dimensions in his new element, Odin resolved to lead Fenris to Asgard, where he hoped, by kindly treatment, to make him gentle and tractable. But the gods one and all shrank in dismay when they saw the wolf, and none dared approach to give him food except Tyr, whom nothing daunted. Seeing that Fenris daily increased in size, strength, voracity, and fierceness, the gods assembled in council to deliberate how they might best dispose of him. They unanimously decided that as it would desecrate their peace-steads to slay him, they would bind him fast so that he could work them no harm.With that purpose in view, they obtained a strong chain named Læding, and then playfully proposed to Fenris to bind this about him as a test of his vaunted strength. Confident in his ability to release himself, Fenris patiently allowed them to bind him fast, and when all stood aside, with a mighty effort he stretched himself and easily burst the chain asunder.Concealing their chagrin, the gods were loud in praise of his strength, but they next produced a much stronger fetter, Droma, which, after some persuasion, the wolf allowed them to fasten around him as before. Again a short, sharp struggle sufficed to burst this bond, and it is proverbial in the North to use the figurative expressions, “to get loose out of Læding,” and “to dash out of Droma,” whenever great difficulties have to be surmounted.“Twice did the Æsir strive to bind,Twice did they fetters powerless find;Iron or brass of no avail,Naught, save through magic, could prevail.”Valhalla (J. C. Jones).The gods, perceiving now that ordinary bonds, however strong, would never prevail against the Fenris wolf’s great strength, bade Skirnir, Frey’s servant, go down to Svart-alfa-heim and bid the dwarfs fashion a bond which nothing could sever.The Binding of FenrisThe Binding of FenrisDorothy HardyBy magic arts the dark elves manufactured a slender silken rope from such impalpable materials as the sound of a cat’s footsteps, a woman’s beard, the roots of a mountain, the longings of the bear, the voice of fishes, and the spittle of birds, and when it was finished they gave it to Skirnir, assuring him that no strength would avail to break it, and that the more it was strained the stronger it would become.“Gleipnir, at last,By Dark Elves cast,In Svart-alf-heim, with strong spells wrought,To Odin was by Skirnir brought:As soft as silk, as light as air,Yet still of magic power most rare.”Valhalla (J. C. Jones).Armed with this bond, called Gleipnir, the gods went with Fenris to the Island of Lyngvi, in the middle of Lake Amsvartnir, and again proposed to test his strength. But although Fenris had grown still stronger, he mistrusted the bond which looked so slight. He therefore refused to allow himself to be bound, unless one of the Æsir would consent to put his hand in his mouth, and leave it there, as a pledge of good faith, and that no magic arts were to be used against him.The gods heard the decision with dismay, and all drew back except Tyr, who, seeing that the others would not venture to comply with this condition, boldly stepped forward and thrust his hand between the monster’s jaws. The gods now fastened Gleipnir securely around Fenris’s neck and paws, and when they saw that his utmost efforts to free himself were fruitless, they shouted and laughed with glee. Tyr, however, could not share their joy, for the wolf, finding himself captive, bit off the god’s hand at the wrist, which since then has been known as the wolf’s joint.Loki.“Be silent, Tyr!Thou couldst never settleA strife ’twixt two;Of thy right hand alsoI must mention make,Which Fenris from thee took.Tyr.I of a hand am wanting,But thou of honest fame;Sad is the lack of either.Nor is the wolf at ease:He in bonds must abideUntil the gods’ destruction.”Sæmund’s Edda (Thorpe’s tr.).Deprived of his right hand, Tyr was now forced to use the maimed arm for his shield, and to wield his sword with his left hand; but such was his dexterity that he slew his enemies as before.The gods, in spite of the wolf’s struggles, drew the end of the fetter Gelgia through the rock Gioll, and fastened it to the boulder Thviti, which was sunk deep in the ground. Opening wide his fearful jaws, Fenris uttered such terrible howls that the gods, to silencehim, thrust a sword into his mouth, the hilt resting upon his lower jaw and the point against his palate. The blood then began to pour out in such streams that it formed a great river, called Von. The wolf was destined to remain thus chained fast until the last day, when he would burst his bonds and would be free to avenge his wrongs.“The wolf Fenrir,Freed from the chain,Shall range the earth.”Death-song of Hâkon (W. Taylor’s tr.).While some mythologists see in this myth an emblem of crime restrained and made innocuous by the power of the law, others see the underground fire, which kept within bounds can injure no one, but which unfettered fills the world with destruction and woe. Just as Odin’s second eye is said to rest in Mimir’s well, so Tyr’s second hand (sword) is found in Fenris’s jaws. He has no more use for two weapons than the sky for two suns.The worship of Tyr is commemorated in sundry places (such as Tübingen, in Germany), which bear more or less modified forms of his name. The name has also been given to the aconite, a plant known in Northern countries as “Tyr’s helm.”Chapter VI: BragiThe Origin of PoetryAt the time of the dispute between the Æsir and Vanas, when peace had been agreed upon, a vase was brought into the assembly into which both parties solemnly spat. From this saliva the gods created Kvasir, a being renowned for his wisdom and goodness, who went about the world answering all questions asked him, thus teaching and benefiting mankind. The dwarfs, hearing about Kvasir’s great wisdom, coveted it, and finding him asleep one day, two of their number, Fialar and Galar, treacherously slew him, and drained every drop of his blood into three vessels—the kettle Od-hroerir (inspiration) and the bowls Son (expiation) and Boden (offering). After duly mixing this blood with honey, they manufactured from it a sort of beverage so inspiring that any one who tasted it immediately became a poet, and could sing with a charm which was certain to win all hearts.Now, although the dwarfs had brewed this marvellous mead for their own consumption, they did not even taste it, but hid it away in a secret place, while they went in search of further adventures. They had not gone very far ere they found the giant Gilling also sound asleep, lying on a steep bank, and they maliciously rolled him into the water, where he perished. Then hastening to his dwelling, some climbed on the roof, carrying a huge millstone, while the others, entering, told the giantess that her husband was dead. This news caused the poor creature great grief, and she rushed out of the house to view Gilling’s remains. As she passed through the door, the wicked dwarfs rolled the millstone down upon her head, and killed her. According to another account, the dwarfs invited thegiant to go fishing with them, and succeeded in slaying him by sending him out in a leaky vessel, which sank beneath his weight.The double crime thus committed did not long remain unpunished, for Gilling’s brother, Suttung, quickly went in search of the dwarfs, determined to avenge him. Seizing them in his mighty grasp, the giant conveyed them to a shoal far out at sea, where they would surely have perished at the next high tide had they not succeeded in redeeming their lives by promising to deliver to the giant their recently brewed mead. As soon as Suttung set them ashore, they therefore gave him the precious compound, which he entrusted to his daughter Gunlod, bidding her guard it night and day, and allow neither gods nor mortals to have so much as a taste. The better to fulfil this command, Gunlod carried the three vessels into the hollow mountain, where she kept watch over them with the most scrupulous care, nor did she suspect that Odin had discovered their place of concealment, thanks to the sharp eyes of his ever-vigilant ravens Hugin and Munin.The Quest of the DraughtAs Odin had mastered the runic lore and had tasted the waters of Mimir’s fountain, he was already the wisest of gods; but learning of the power of the draught of inspiration manufactured out of Kvasir’s blood, he became very anxious to obtain possession of the magic fluid. With this purpose in view he therefore donned his broad-brimmed hat, wrapped himself in his cloud-hued cloak, and journeyed off to Jötun-heim. On his way to the giant’s dwelling he passed by a field where nine ugly thralls were busy making hay. Odin paused for a moment, watching them at their work, and noticing that their scythes seemed very dull indeed, heproposed to whet them, an offer which the thralls eagerly accepted.Drawing a whetstone from his bosom, Odin proceeded to sharpen the nine scythes, skilfully giving them such a keen edge that the thralls, delighted, begged that they might have the stone. With good-humoured acquiescence, Odin tossed the whetstone over the wall; but as the nine thralls simultaneously sprang forward to catch it, they wounded one another with their keen scythes. In anger at their respective carelessness, they now began to fight, and did not pause until they were all either mortally wounded or dead.Quite undismayed by this tragedy, Odin continued on his way, and shortly after came to the house of the giant Baugi, a brother of Suttung, who received him very hospitably. In the course of conversation, Baugi informed him that he was greatly embarrassed, as it was harvest time and all his workmen had just been found dead in the hayfield.Odin, who on this occasion had given his name as Bolwerk (evil doer), promptly offered his services to the giant, promising to accomplish as much work as the nine thralls, and to labour diligently all the summer in exchange for one single draught of Suttung’s magic mead when the busy season was ended. This bargain was immediately concluded, and Baugi’s new servant, Bolwerk, worked incessantly all the summer long, more than fulfilling his contract, and safely garnering all the grain before the autumn rains began to fall. When the first days of winter came, Bolwerk presented himself before his master, claiming his reward. But Baugi hesitated and demurred, saying he dared not openly ask his brother Suttung for the draught of inspiration, but would try to obtain it by guile. Together, Bolwerk and Baugi then proceeded to the mountain whereGunlod dwelt, and as they could find no other mode of entering the secret cave, Odin produced his trusty auger, called Rati, and bade the giant bore with all his might to make a hole through which he might crawl into the interior.Baugi silently obeyed, and after a few moments’ work withdrew the tool, saying that he had pierced through the mountain, and that Odin would have no difficulty in slipping through. But the god, mistrusting this statement, merely blew into the hole, and when the dust and chips came flying into his face, he sternly bade Baugi resume his boring and not attempt to deceive him again. The giant did as he was told, and when he withdrew his tool again, Odin ascertained that the hole was really finished. Changing himself into a snake, he wriggled through with such remarkable rapidity that he managed to elude the sharp auger, which Baugi treacherously thrust into the hole after him, intending to kill him.“Rati’s mouth I causedTo make a space,And to gnaw the rock;Over and under meWere the Jötun’s ways:Thus I my head did peril.”Hávamál (Thorpe’s tr.).The Rape of the DraughtHaving reached the interior of the mountain, Odin reassumed his usual godlike form and starry mantle, and then presented himself in the stalactite-hung cave before the beautiful Gunlod. He intended to win her love as a means of inducing her to grant him a sip from each of the vessels confided to her care.Won by his passionate wooing, Gunlod consented to become his wife, and after he had spent three whole days with her in this retreat, she brought out the vesselsfrom their secret hiding-place, and told him he might take a sip from each.“And a draught obtainedOf the precious mead,Drawn from Od-hroerir.”Odin’s Rune-Song (Thorpe’s tr.).Odin made good use of this permission and drank so deeply that he completely drained all three vessels. Then, having obtained all that he wanted, he emerged from the cave and, donning his eagle plumes, rose high into the blue, and, after hovering for a moment over the mountain top, winged his flight towards Asgard.He was still far from the gods’ realm when he became aware of a pursuer, and, indeed, Suttung, having also assumed the form of an eagle, was coming rapidly after him with intent to compel him to surrender the stolen mead. Odin therefore flew faster and faster, straining every nerve to reach Asgard before the foe should overtake him, and as he drew near the gods anxiously watched the race.Seeing that Odin would only with difficulty be able to escape, the Æsir hastily gathered all the combustible materials they could find, and as he flew over the ramparts of their dwelling, they set fire to the massoffuel, so that the flames, rising high, singed the wings of Suttung, as he followed the god, and he fell into the very midst of the fire, where he was burned to death.As for Odin, he flew to where the gods had prepared vessels for the stolen mead, and disgorged the draught of inspiration in such breathless haste that a few drops fell and were scattered over the earth. There they became the portion of rhymesters and poetasters, the gods reserving the main draught for their own consumption, and only occasionally vouchsafing a taste tosome favoured mortal, who, immediately after, would win world-wide renown by his inspired songs.“Of a well-assumed formI made good use:Few things fail the wise;For Od-hroerirIs now come upTo men’s earthly dwellings.”Hávamál (Thorpe’s tr.).IdunIdunB. E. WardAs men and gods owed the priceless gift to Odin, they were ever ready to express to him their gratitude, and they not only called it by his name, but they worshipped him as patron of eloquence, poetry, and song, and of all scalds.The God of MusicAlthough Odin had thus won the gift of poetry, he seldom made use of it himself. It was reserved for his son Bragi, the child of Gunlod, to become the god of poetry and music, and to charm the world with his songs.“White-bearded bard, ag’dBragi, his gold harpSweeps—and yet softerStealeth the day.”Viking Tales of the North (R. B. Anderson).As soon as Bragi was born in the stalactite-hung cave where Odin had won Gunlod’s affections, the dwarfs presented him with a magical golden harp, and, setting him on one of their own vessels, they sent him out into the wide world. As the boat gently passed out of subterranean darkness, and floated over the threshold of Nain, the realm of the dwarf of death, Bragi, the fair and immaculate young god, who until then had shown no signs of life, suddenly sat up, and, seizing the golden harp beside him, he began to sing thewondrous song of life, which rose at times to heaven, and then sank down to the dread realm of Hel, goddess of death.“Yggdrasil’s ash isOf all trees most excellent,And of all ships, Skidbladnir;Of the Æsir, Odin,And of horses, Sleipnir;Bifröst of bridges,And of scalds, Bragi.”Lay of Grimnir (Thorpe’s tr.).While he played the vessel was wafted gently over sunlit waters, and soon touched the shore. Bragi then proceeded on foot, threading his way through the bare and silent forest, playing as he walked. At the sound of his tender music the trees began to bud and bloom, and the grass underfoot was gemmed with countless flowers.Here he met Idun, daughter of Ivald, the fair goddess of immortal youth, whom the dwarfs allowed to visit the earth from time to time, when, at her approach, nature invariably assumed its loveliest and gentlest aspect.It was only to be expected that two such beings should feel attracted to each other, and Bragi soon won this fair goddess for his wife. Together they hastened to Asgard, where both were warmly welcomed and where Odin, after tracing runes on Bragi’s tongue, decreed that he should be the heavenly minstrel and composer of songs in honour of the gods and of the heroes whom he received in Valhalla.Worship of BragiAs Bragi was god of poetry, eloquence, and song, the Northern races also called poetry by his name, and scalds of either sex were frequently designated as Braga-menor Braga-women. Bragi was greatly honoured by all the Northern races, and hence his health was always drunk on solemn or festive occasions, but especially at funeral feasts and at Yuletide celebrations.When it was time to drink this toast, which was served in cups shaped like a ship, and was called the Bragaful, the sacred sign of the hammer was first made over it. Then the new ruler or head of the family solemnly pledged himself to some great deed of valour, which he was bound to execute within the year, unless he wished to be considered destitute of honour. Following his example, all the guests were then wont to make similar vows and declare what they would do; and as some of them, owing to previous potations, talked rather too freely of their intentions on these occasions, this custom seems to connect the god’s name with the vulgar but very expressive English verb “to brag.”In art, Bragi is generally represented as an elderly man, with long white hair and beard, and holding the golden harp from which his fingers could draw such magic strains.Chapter VII: IdunThe Apples of YouthIdun, the personification of spring or immortal youth, who, according to some mythologists, had no birth and was never to taste death, was warmly welcomed by the gods when she made her appearance in Asgard with Bragi. To further win their affections she promised them a daily taste of the marvellous apples which she bore in her casket, and which had the power of conferring immortal youth and loveliness upon all who partook of them.“The golden applesOut of her gardenHave yielded you a dower of youth,Ate you them every day.”Wagner (Forman’s tr.).Thanks to this magic fruit, the Scandinavian gods, who, because they sprang from a mixed race, were not all immortal, warded off the approach of old age and disease, and remained vigorous, beautiful, and young through countless ages. These apples were therefore considered very precious indeed, and Idun carefully treasured them in her magic casket. No matter how many she drew out, the same number always remained for distribution at the feast of the gods, to whom alone she vouchsafed a taste, although dwarfs and giants were eager to obtain possession of the fruit.“Bright Iduna, Maid immortal!Standing at Valhalla’s portal,In her casket has rich storeOf rare apples gilded o’er;Those rare apples, not of Earth,Ageing Æsir give fresh birth.”Valhalla (J. C. Jones).The Story of ThiassiOne day, Odin, Hoenir, and Loki started out upon one of their usual excursions to earth, and, after wandering for a long while, they found themselves in a deserted region, where they could discover no hospitable dwelling. Weary and very hungry, the gods, perceiving a herd of oxen, slew one of the beasts, and, kindling a fire, they sat down beside it to rest while waiting for their meat to cook.Loki and ThiassiLoki and ThiassiDorothy HardyTo their surprise, however, in spite of the roaring flames the carcass remained quite raw. Realising that some magic must be at work, they looked about them to discover what could hinder their cookery, when they perceived an eagle perched upon a tree above them. Seeing that he was an object of suspicion to the wayfarers, the bird addressed them and admitted that he it was who had prevented the fire from doing its accustomed work, but he offered to remove the spell if they would give him as much food as he could eat. The gods agreed to do this, whereupon the eagle, swooping downward, fanned the flames with his huge wings, and soon the meat was cooked. The eagle then made ready to carry off three quarters of the ox as his share, but this was too much for Loki, who seized a great stake lying near at hand, and began to belabour the voracious bird, forgetting that it was skilled in magic arts. To his great dismay one end of the stake stuck fast to the eagle’s back, the other to his hands, and he found himself dragged over stones and through briers, sometimes through the air, his arms almost torn out of their sockets. In vain he cried for mercy and implored the eagle to let him go; the bird flew on, until he promised any ransom his captor might ask in exchange for his release.The seeming eagle, who was the storm giant Thiassi, at last agreed to release Loki upon one condition. He made him promise upon the most solemn of oaths that he would lure Idun out of Asgard, so that Thiassi might obtain possession of her and of her magic fruit.Released at last, Loki returned to Odin and Hoenir, to whom, however, he was very careful not to confide the condition upon which he had obtained his freedom; and when they had returned to Asgard he began to plan how he might entice Idun outside of the gods’ abode. A few days later, Bragi being absent on one of his minstrel journeys, Loki sought Idun in the groves of Brunnaker, where she had taken up her abode, and by artfully describing some apples which grew at a short distance, and which he mendaciously declared were exactly like hers, he lured her away from Asgard with a crystal dish full of fruit, which she intended to compare with that which he extolled. No sooner had Idun left Asgard, however, than the deceiver Loki forsook her, and ere she could return to the shelter of the heavenly abode the storm giant Thiassi swept down from the north on his eagle wings, and catching her up in his cruel talons, he bore her swiftly away to his barren and desolate home of Thrym-heim.“Thrymheim the sixth is named,Where Thiassi dwelt,That all-powerful Jötun.”Lay of Grimnir (Thorpe’s tr.).Isolated from her beloved companions, Idun pined, grew pale and sad, but persistently refused to give Thiassi the smallest bite of her magic fruit, which, as he well knew, would make him beautiful and renew his strength and youth.“All woes that fallOn Odin’s hallCan be traced to Loki base.From out Valhalla’s portal’Twas he who pure Iduna lured,—Whose casket fairHeld apples rareThat render gods immortal,—And in Thiassi’s tower immured.”Valhalla (J. C. Jones).Time passed. The gods, thinking that Idun had accompanied her husband and would soon return, at first paid no heed to her departure, but little by little the beneficent effect of the last feast of apples passed away. They began to feel the approach of old age, and saw their youth and beauty disappear; so, becoming alarmed, they began to search for the missing goddess.Close investigation revealed the fact that she had last been seen in Loki’s company, and when Odin sternly called him to account, he was forced to admit that he had betrayed her into the storm-giant’s power.“By his mocking, scornful mien,Soon in Valhal it was seen’Twas the traitor Loki’s artWhich had led Idun apartTo gloomy towerAnd Jotun power.”Valhalla (J. C. Jones).The Return of IdunThe attitude of the gods now became very menacing, and it was clear to Loki that if he did not devise means to restore the goddess, and that soon, his life would be in considerable danger.He assured the indignant gods, therefore, that he would leave no stone unturned in his efforts to securethe release of Idun, and, borrowing Freya’s falcon plumage, he flew off to Thrym-heim, where he found Idun alone, sadly mourning her exile from Asgard and her beloved Bragi. Changing the fair goddess into a nut according to some accounts, or according to others, into a swallow, Loki grasped her tightly between his claws, and then rapidly retraced his way to Asgard, hoping that he would reach the shelter of its high walls ere Thiassi returned from a fishing excursion in the Northern seas to which he had gone.Meantime the gods had assembled on the ramparts of the heavenly city, and they were watching for the return of Loki with far more anxiety than they had felt for Odin when he went in search of Od-hroerir. Remembering the success of their ruse on that occasion, they had gathered great piles of fuel, which they were ready to set on fire at any moment.Suddenly they saw Loki coming, but descried in his wake a great eagle. This was the giant Thiassi who had suddenly returned to Thrym-heim and found that his captive had been carried off by a falcon, in whom he readily recognised one of the gods. Hastily donning his eagle plumes he had given immediate chase and was rapidly overtaking his prey. Loki redoubled his efforts as he neared the walls of Asgard, and ere Thiassi overtook him he reached the goal and sank exhausted in the midst of the gods. Not a moment was lost in setting fire to the accumulated fuel, and as the pursuing Thiassi passed over the walls in his turn, the flames and smoke brought him to the ground crippled and half stunned, an easy prey to the gods, who fell ruthlessly upon him and slew him.The Æsir were overjoyed at the recovery of Idun, and they hastened to partake of the precious apples which she had brought safely back. Feeling the returnof their wonted strength and good looks with every mouthful they ate, they good-naturedly declared that it was no wonder if even the giants longed to taste the apples of perpetual youth. They vowed therefore that they would place Thiassi’s eyes as a constellation in the heavens, in order to soften any feeling of anger which his kinsmen might experience upon learning that he had been slain.“Up I cast the eyesOf Allvaldi’s sonInto the heaven’s serene:They are signs the greatestOf my deeds.”Lay of Harbard (Thorpe’s tr.).The Goddess of SpringThe physical explanation of this myth is obvious. Idun, the emblem of vegetation, is forcibly carried away in autumn, when Bragi is absent and the singing of the birds has ceased. The cold wintry wind, Thiassi, detains her in the frozen, barren north, where she cannot thrive, until Loki, the south wind, brings back the seed or the swallow, which are both precursors of the returning spring. The youth, beauty, and strength conferred by Idun are symbolical of Nature’s resurrection in spring after winter’s sleep, when colour and vigour return to the earth, which had grown wrinkled and grey.Idun Falls to the Nether WorldAs the disappearance of Idun (vegetation) was a yearly occurrence, we might expect to find other myths dealing with the striking phenomenon, and there is another favourite of the old scalds which, unfortunately, has come down to us only in a fragmentary and very incomplete form. According to this account, Idun was once sitting upon the branches of the sacred ash Yggdrasilwhen, growing suddenly faint, she loosed her hold and dropped to the ground beneath, and down to the lowest depths of Nifl-heim. There she lay, pale and motionless, gazing with fixed and horror-struck eyes upon the gruesome sights of Hel’s realm, trembling violently the while, like one overcome by penetrating cold.“In the dales dwellsThe prescient Dis,From Yggdrasil’sAsh sunk down,Of alfen race,Idun by name,The youngest of Ivaldi’sElder children.She ill brookedHer descentUnder the hoar tree’sTrunk confined.She would not happy beWith Norvi’s daughter,Accustomed to a pleasanterAbode at home.”Odin’s Ravens’ Song (Thorpe’s tr.).Seeing that she did not return, Odin bade Bragi, Heimdall, and another of the gods go in search of her, giving them a white wolfskin to envelop her in, so that she should not suffer from the cold, and bidding them make every effort to rouse her from the stupor which his prescience told him had taken possession of her.“A wolf’s skin they gave her,In which herself she clad.”Odin’s Ravens’ Song (Thorpe’s tr.).Idun passively allowed the gods to wrap her in the warm wolfskin, but she persistently refused to speakormove, and from her strange manner her husband sadlysuspected that she had had a vision of great ills. The tears ran continuously down her pallid cheeks, and Bragi, overcome by her unhappiness, at length bade the other gods return to Asgard without him, vowing that he would remain beside his wife until she was ready to leave Hel’s dismal realm. The sight of her woe oppressed him so sorely that he had no heart for his usual merry songs, and the strings of his harp were mute while he remained in the underworld.“That voice-like zephyr o’er flow’r meads creeping,Like Bragi’s music his harp strings sweeping.”Viking Tales of the North (R. B. Anderson).In this myth Idun’s fall from Yggdrasil is symbolical of the autumnal falling of the leaves, which lie limp and helpless on the cold bare ground until they are hidden from sight under the snow, represented by the wolfskin, which Odin, the sky, sends down to keep them warm; and the cessation of the birds’ songs is further typified by Bragi’s silent harp.

Chapter V: TyrThe God of WarTyr Tiu, or Ziu was the son of Odin, and, according to different mythologists, his mother was Frigga, queen of the gods, or a beautiful giantess whose name is unknown, but who was a personification of the raging sea. He is the god of martial honour, and one of the twelve principal deities of Asgard. Although he appears to have had no special dwelling there, he was always welcome to Vingolf or Valhalla, and occupied one of the twelve thrones in the great council hall of Glads-heim.“The hall Glads-heim, which is built of gold;Where are in circle, ranged twelve golden chairs,And in the midst one higher, Odin’s Throne.”Balder Dead (Matthew Arnold).As the God of courage and of war, Tyr was frequently invoked by the various nations of the North, who cried to him, as well as to Odin, to obtain victory. That he ranked next to Odin and Thor is proved by his name, Tiu, having been given to one of the days of the week, Tiu’s day, which in modern English has become Tuesday. Under the name of Ziu, Tyr was the principal divinity of the Suabians, who originally called their capital, the modern Augsburg, Ziusburg. This people, venerating the god as they did, were wont to worship him under the emblem of a sword, his distinctive attribute, and in his honour held great sword dances, where various figures were performed. Sometimes the participants forming two long lines, crossed their swords, point upward, and challenged the boldest among their number to take a flying leap over them. At other times the warriors joined their sword points closelytogether in the shape of a rose or wheel, and when this figure was complete invited their chief to stand on the navel thus formed of flat, shining steel blades, and then they bore him upon it through the camp in triumph. The sword point was further considered so sacred that it became customary to register oaths upon it.”... Come hither, gentlemen,And lay your hands again upon my sword;Never to speak of this that you have heard,Swear by my sword.”Hamlet (Shakespeare).A distinctive feature of the worship of this god among the Franks and some other Northern nations was that the priests called Druids or Godi offered up human sacrifices upon his altars, generally cutting the bloody- or spread-eagle upon their victims, that is to say, making a deep incision on either side of the back-bone, turning the ribs thus loosened inside out, and tearing out the viscera through the opening thus made. Of course only prisoners of war were treated thus, and it was considered a point of honour with north European races to endure this torture without a moan. These sacrifices were made upon rude stone altars called dolmens, which can still be seen in Northern Europe. As Tyr was considered the patron god of the sword, it was deemed indispensable to engrave the sign or rune representing him upon the blade of every sword—an observance which the Edda enjoined upon all those who were desirous of obtaining victory.“Sig-runes thou must know,If victory (sigr) thou wilt have,And on thy sword’s hilt rist them;Some on the chapes,Some on the guard,And twice name the name of Tyr.”Lay of Sigdrifa (Thorpe’s tr.).Tyr was identical with the Saxon god Saxnot (fromsax, a sword), and with Er, Heru, or Cheru, the chief divinity of the Cheruski, who also considered him god of the sun, and deemed his shining sword blade an emblem of its rays.“This very sword a ray of lightSnatched from the Sun!”Valhalla (J. C. Jones).Tyr’s SwordAccording to an ancient legend, Cheru’s sword, which had been fashioned by the same dwarfs, sons of Ivald, who had also made Odin’s spear, was held very sacred by his people, to whose care he had entrusted it, declaring that those who possessed it were sure to have the victory over their foes. But although carefully guarded in the temple, where it was hung so that it reflected the first beams of the morning sun, it suddenly and mysteriously disappeared one night. A Vala, druidess, or prophetess, consulted by the priests, revealed that the Norns had decreed that whoever wielded it would conquer the world and come to his death by it; but in spite of all entreaties she refused to tell who had taken it or where it might be found. Some time after this occurrence a tall and dignified stranger came to Cologne, where Vitellius, the Roman prefect, was feasting, and called him away from his beloved dainties. In the presence of the Roman soldiery he gave him the sword, telling him it would bring him glory and renown, and finally hailed him as emperor. The cry was taken up by the assembled legions, and Vitellius, without making any personal effort to secure the honour, found himself elected Emperor of Rome.The new ruler, however, was so absorbed in indulginghis taste for food and drink that he paid but little heed to the divine weapon. One day while leisurely making his way towards Rome he carelessly left it hanging in the antechamber to his pavilion. A German soldier seized this opportunity to substitute in its stead his own rusty blade, and the besotted emperor did not notice the exchange. When he arrived at Rome, he learned that the Eastern legions had named Vespasian emperor, and that he was even then on his way home to claim the throne.A ForayA ForayA. MalmströmSearching for the sacred weapon to defend his rights, Vitellius now discovered the theft, and, overcome by superstitious fears, did not even attempt to fight. He crawled away into a dark corner of his palace, whence he was ignominiously dragged by the enraged populace to the foot of the Capitoline Hill. There the prophecy was duly fulfilled, for the German soldier, who had joined the opposite faction, coming along at that moment, cut off Vitellius’ head with the sacred sword.The German soldier now changed from one legion to another, and travelled over many lands; but wherever he and his sword were found, victory was assured. After winning great honour and distinction, this man, having grown old, retired from active service to the banks of the Danube, where he secretly buried his treasured weapon, building his hut over its resting-place to guard it as long as he might live. When he lay on his deathbed he was implored to reveal where he had hidden it, but he persistently refused to do so, saying that it would be found by the man who was destined to conquer the world, but that he would not be able to escape the curse. Years passed by. Wave after wave the tide of barbarian invasion swept over that part of the country, and last of all came the terrible Huns under the leadership of Attila, the “Scourge of God.” As he passedalong the river, he saw a peasant mournfully examining his cow’s foot, which had been wounded by some sharp instrument hidden in the long grass, and when search was made the point of a buried sword was found sticking out of the soil.Attila, seeing the beautiful workmanship and the fine state of preservation of this weapon, immediately exclaimed that it was Cheru’s sword, and brandishing it above his head he announced that he would conquer the world. Battle after battle was fought by the Huns, who, according to the Saga, were everywhere victorious, until Attila, weary of warfare, settled down in Hungary, taking to wife the beautiful Burgundian princess Ildico, whose father he had slain. This princess, resenting the murder of her kin and wishing to avenge it, took advantage of the king’s state of intoxication upon his wedding night to secure possession of the divine sword, with which she slew him in his bed, once more fulfilling the prophecy uttered so many years before.The magic sword again disappeared for a long time, to be unearthed once more, for the last time, by the Duke of Alva, Charles V.’s general, who shortly after won the victory of Mühlberg (1547). The Franks were wont to celebrate yearly martial games in honour of the sword; but it is said that when the heathen gods were renounced in favour of Christianity, the priests transferred many of their attributes to the saints, and that this sword became the property of the Archangel St. Michael, who has wielded it ever since.Tyr, whose name was synonymous with bravery and wisdom, was also considered by the ancient Northern people to have the white-armed Valkyrs, Odin’s attendants, at his command, and they thought that he it was who designated the warriors whom they should transfer to Valhalla to aid the gods on the last day.“The god Tyr sentGondul and SkogulTo choose a kingOf the race of Ingve,To dwell with OdinIn roomy Valhal.”Norse Mythology (R. B. Anderson).The Story of FenrisTyr was generally spoken of and represented as one-armed, just as Odin was called one-eyed. Various explanations are offered by different authorities; some claim that it was because he could give the victory only to one side; others, because a sword has but one blade. However this may be, the ancients preferred to account for the fact in the following way:Loki married secretly at Jötun-heim the hideous giantess Angur-boda (anguish boding), who bore him three monstrous children—the wolf Fenris, Hel, the parti-coloured goddess of death, and Iörmungandr, a terrible serpent. He kept the existence of these monsters secret as long as he could; but they speedily grew so large that they could no longer remain confined in the cave where they had come to light. Odin, from his throne Hlidskialf, soon became aware of their existence, and also of the disquieting rapidity with which they increased in size. Fearful lest the monsters, when they had gained further strength, should invade Asgard and destroy the gods, Allfather determined to get rid of them, and striding off to Jötun-heim, he flung Hel into the depths of Nifl-heim, telling her she could reign over the nine dismal worlds of the dead. He then cast Iörmungandr into the sea, where he attained such immense proportions that at last he encircled the earth and could bite his own tail.“Into mid-ocean’s dark depths hurled,Grown with each day to giant size,The serpent soon inclosed the world,With tail in mouth, in circle-wise;Held harmless stillBy Odin’s will.”Valhalla (J. C. Jones).None too well pleased that the serpent should attain such fearful dimensions in his new element, Odin resolved to lead Fenris to Asgard, where he hoped, by kindly treatment, to make him gentle and tractable. But the gods one and all shrank in dismay when they saw the wolf, and none dared approach to give him food except Tyr, whom nothing daunted. Seeing that Fenris daily increased in size, strength, voracity, and fierceness, the gods assembled in council to deliberate how they might best dispose of him. They unanimously decided that as it would desecrate their peace-steads to slay him, they would bind him fast so that he could work them no harm.With that purpose in view, they obtained a strong chain named Læding, and then playfully proposed to Fenris to bind this about him as a test of his vaunted strength. Confident in his ability to release himself, Fenris patiently allowed them to bind him fast, and when all stood aside, with a mighty effort he stretched himself and easily burst the chain asunder.Concealing their chagrin, the gods were loud in praise of his strength, but they next produced a much stronger fetter, Droma, which, after some persuasion, the wolf allowed them to fasten around him as before. Again a short, sharp struggle sufficed to burst this bond, and it is proverbial in the North to use the figurative expressions, “to get loose out of Læding,” and “to dash out of Droma,” whenever great difficulties have to be surmounted.“Twice did the Æsir strive to bind,Twice did they fetters powerless find;Iron or brass of no avail,Naught, save through magic, could prevail.”Valhalla (J. C. Jones).The gods, perceiving now that ordinary bonds, however strong, would never prevail against the Fenris wolf’s great strength, bade Skirnir, Frey’s servant, go down to Svart-alfa-heim and bid the dwarfs fashion a bond which nothing could sever.The Binding of FenrisThe Binding of FenrisDorothy HardyBy magic arts the dark elves manufactured a slender silken rope from such impalpable materials as the sound of a cat’s footsteps, a woman’s beard, the roots of a mountain, the longings of the bear, the voice of fishes, and the spittle of birds, and when it was finished they gave it to Skirnir, assuring him that no strength would avail to break it, and that the more it was strained the stronger it would become.“Gleipnir, at last,By Dark Elves cast,In Svart-alf-heim, with strong spells wrought,To Odin was by Skirnir brought:As soft as silk, as light as air,Yet still of magic power most rare.”Valhalla (J. C. Jones).Armed with this bond, called Gleipnir, the gods went with Fenris to the Island of Lyngvi, in the middle of Lake Amsvartnir, and again proposed to test his strength. But although Fenris had grown still stronger, he mistrusted the bond which looked so slight. He therefore refused to allow himself to be bound, unless one of the Æsir would consent to put his hand in his mouth, and leave it there, as a pledge of good faith, and that no magic arts were to be used against him.The gods heard the decision with dismay, and all drew back except Tyr, who, seeing that the others would not venture to comply with this condition, boldly stepped forward and thrust his hand between the monster’s jaws. The gods now fastened Gleipnir securely around Fenris’s neck and paws, and when they saw that his utmost efforts to free himself were fruitless, they shouted and laughed with glee. Tyr, however, could not share their joy, for the wolf, finding himself captive, bit off the god’s hand at the wrist, which since then has been known as the wolf’s joint.Loki.“Be silent, Tyr!Thou couldst never settleA strife ’twixt two;Of thy right hand alsoI must mention make,Which Fenris from thee took.Tyr.I of a hand am wanting,But thou of honest fame;Sad is the lack of either.Nor is the wolf at ease:He in bonds must abideUntil the gods’ destruction.”Sæmund’s Edda (Thorpe’s tr.).Deprived of his right hand, Tyr was now forced to use the maimed arm for his shield, and to wield his sword with his left hand; but such was his dexterity that he slew his enemies as before.The gods, in spite of the wolf’s struggles, drew the end of the fetter Gelgia through the rock Gioll, and fastened it to the boulder Thviti, which was sunk deep in the ground. Opening wide his fearful jaws, Fenris uttered such terrible howls that the gods, to silencehim, thrust a sword into his mouth, the hilt resting upon his lower jaw and the point against his palate. The blood then began to pour out in such streams that it formed a great river, called Von. The wolf was destined to remain thus chained fast until the last day, when he would burst his bonds and would be free to avenge his wrongs.“The wolf Fenrir,Freed from the chain,Shall range the earth.”Death-song of Hâkon (W. Taylor’s tr.).While some mythologists see in this myth an emblem of crime restrained and made innocuous by the power of the law, others see the underground fire, which kept within bounds can injure no one, but which unfettered fills the world with destruction and woe. Just as Odin’s second eye is said to rest in Mimir’s well, so Tyr’s second hand (sword) is found in Fenris’s jaws. He has no more use for two weapons than the sky for two suns.The worship of Tyr is commemorated in sundry places (such as Tübingen, in Germany), which bear more or less modified forms of his name. The name has also been given to the aconite, a plant known in Northern countries as “Tyr’s helm.”

The God of WarTyr Tiu, or Ziu was the son of Odin, and, according to different mythologists, his mother was Frigga, queen of the gods, or a beautiful giantess whose name is unknown, but who was a personification of the raging sea. He is the god of martial honour, and one of the twelve principal deities of Asgard. Although he appears to have had no special dwelling there, he was always welcome to Vingolf or Valhalla, and occupied one of the twelve thrones in the great council hall of Glads-heim.“The hall Glads-heim, which is built of gold;Where are in circle, ranged twelve golden chairs,And in the midst one higher, Odin’s Throne.”Balder Dead (Matthew Arnold).As the God of courage and of war, Tyr was frequently invoked by the various nations of the North, who cried to him, as well as to Odin, to obtain victory. That he ranked next to Odin and Thor is proved by his name, Tiu, having been given to one of the days of the week, Tiu’s day, which in modern English has become Tuesday. Under the name of Ziu, Tyr was the principal divinity of the Suabians, who originally called their capital, the modern Augsburg, Ziusburg. This people, venerating the god as they did, were wont to worship him under the emblem of a sword, his distinctive attribute, and in his honour held great sword dances, where various figures were performed. Sometimes the participants forming two long lines, crossed their swords, point upward, and challenged the boldest among their number to take a flying leap over them. At other times the warriors joined their sword points closelytogether in the shape of a rose or wheel, and when this figure was complete invited their chief to stand on the navel thus formed of flat, shining steel blades, and then they bore him upon it through the camp in triumph. The sword point was further considered so sacred that it became customary to register oaths upon it.”... Come hither, gentlemen,And lay your hands again upon my sword;Never to speak of this that you have heard,Swear by my sword.”Hamlet (Shakespeare).A distinctive feature of the worship of this god among the Franks and some other Northern nations was that the priests called Druids or Godi offered up human sacrifices upon his altars, generally cutting the bloody- or spread-eagle upon their victims, that is to say, making a deep incision on either side of the back-bone, turning the ribs thus loosened inside out, and tearing out the viscera through the opening thus made. Of course only prisoners of war were treated thus, and it was considered a point of honour with north European races to endure this torture without a moan. These sacrifices were made upon rude stone altars called dolmens, which can still be seen in Northern Europe. As Tyr was considered the patron god of the sword, it was deemed indispensable to engrave the sign or rune representing him upon the blade of every sword—an observance which the Edda enjoined upon all those who were desirous of obtaining victory.“Sig-runes thou must know,If victory (sigr) thou wilt have,And on thy sword’s hilt rist them;Some on the chapes,Some on the guard,And twice name the name of Tyr.”Lay of Sigdrifa (Thorpe’s tr.).Tyr was identical with the Saxon god Saxnot (fromsax, a sword), and with Er, Heru, or Cheru, the chief divinity of the Cheruski, who also considered him god of the sun, and deemed his shining sword blade an emblem of its rays.“This very sword a ray of lightSnatched from the Sun!”Valhalla (J. C. Jones).

Tyr Tiu, or Ziu was the son of Odin, and, according to different mythologists, his mother was Frigga, queen of the gods, or a beautiful giantess whose name is unknown, but who was a personification of the raging sea. He is the god of martial honour, and one of the twelve principal deities of Asgard. Although he appears to have had no special dwelling there, he was always welcome to Vingolf or Valhalla, and occupied one of the twelve thrones in the great council hall of Glads-heim.

“The hall Glads-heim, which is built of gold;Where are in circle, ranged twelve golden chairs,And in the midst one higher, Odin’s Throne.”

“The hall Glads-heim, which is built of gold;

Where are in circle, ranged twelve golden chairs,

And in the midst one higher, Odin’s Throne.”

Balder Dead (Matthew Arnold).

As the God of courage and of war, Tyr was frequently invoked by the various nations of the North, who cried to him, as well as to Odin, to obtain victory. That he ranked next to Odin and Thor is proved by his name, Tiu, having been given to one of the days of the week, Tiu’s day, which in modern English has become Tuesday. Under the name of Ziu, Tyr was the principal divinity of the Suabians, who originally called their capital, the modern Augsburg, Ziusburg. This people, venerating the god as they did, were wont to worship him under the emblem of a sword, his distinctive attribute, and in his honour held great sword dances, where various figures were performed. Sometimes the participants forming two long lines, crossed their swords, point upward, and challenged the boldest among their number to take a flying leap over them. At other times the warriors joined their sword points closelytogether in the shape of a rose or wheel, and when this figure was complete invited their chief to stand on the navel thus formed of flat, shining steel blades, and then they bore him upon it through the camp in triumph. The sword point was further considered so sacred that it became customary to register oaths upon it.

”... Come hither, gentlemen,And lay your hands again upon my sword;Never to speak of this that you have heard,Swear by my sword.”

”... Come hither, gentlemen,

And lay your hands again upon my sword;

Never to speak of this that you have heard,

Swear by my sword.”

Hamlet (Shakespeare).

A distinctive feature of the worship of this god among the Franks and some other Northern nations was that the priests called Druids or Godi offered up human sacrifices upon his altars, generally cutting the bloody- or spread-eagle upon their victims, that is to say, making a deep incision on either side of the back-bone, turning the ribs thus loosened inside out, and tearing out the viscera through the opening thus made. Of course only prisoners of war were treated thus, and it was considered a point of honour with north European races to endure this torture without a moan. These sacrifices were made upon rude stone altars called dolmens, which can still be seen in Northern Europe. As Tyr was considered the patron god of the sword, it was deemed indispensable to engrave the sign or rune representing him upon the blade of every sword—an observance which the Edda enjoined upon all those who were desirous of obtaining victory.

“Sig-runes thou must know,If victory (sigr) thou wilt have,And on thy sword’s hilt rist them;Some on the chapes,Some on the guard,And twice name the name of Tyr.”

“Sig-runes thou must know,

If victory (sigr) thou wilt have,

And on thy sword’s hilt rist them;

Some on the chapes,

Some on the guard,

And twice name the name of Tyr.”

Lay of Sigdrifa (Thorpe’s tr.).

Tyr was identical with the Saxon god Saxnot (fromsax, a sword), and with Er, Heru, or Cheru, the chief divinity of the Cheruski, who also considered him god of the sun, and deemed his shining sword blade an emblem of its rays.

“This very sword a ray of lightSnatched from the Sun!”

“This very sword a ray of light

Snatched from the Sun!”

Valhalla (J. C. Jones).

Tyr’s SwordAccording to an ancient legend, Cheru’s sword, which had been fashioned by the same dwarfs, sons of Ivald, who had also made Odin’s spear, was held very sacred by his people, to whose care he had entrusted it, declaring that those who possessed it were sure to have the victory over their foes. But although carefully guarded in the temple, where it was hung so that it reflected the first beams of the morning sun, it suddenly and mysteriously disappeared one night. A Vala, druidess, or prophetess, consulted by the priests, revealed that the Norns had decreed that whoever wielded it would conquer the world and come to his death by it; but in spite of all entreaties she refused to tell who had taken it or where it might be found. Some time after this occurrence a tall and dignified stranger came to Cologne, where Vitellius, the Roman prefect, was feasting, and called him away from his beloved dainties. In the presence of the Roman soldiery he gave him the sword, telling him it would bring him glory and renown, and finally hailed him as emperor. The cry was taken up by the assembled legions, and Vitellius, without making any personal effort to secure the honour, found himself elected Emperor of Rome.The new ruler, however, was so absorbed in indulginghis taste for food and drink that he paid but little heed to the divine weapon. One day while leisurely making his way towards Rome he carelessly left it hanging in the antechamber to his pavilion. A German soldier seized this opportunity to substitute in its stead his own rusty blade, and the besotted emperor did not notice the exchange. When he arrived at Rome, he learned that the Eastern legions had named Vespasian emperor, and that he was even then on his way home to claim the throne.A ForayA ForayA. MalmströmSearching for the sacred weapon to defend his rights, Vitellius now discovered the theft, and, overcome by superstitious fears, did not even attempt to fight. He crawled away into a dark corner of his palace, whence he was ignominiously dragged by the enraged populace to the foot of the Capitoline Hill. There the prophecy was duly fulfilled, for the German soldier, who had joined the opposite faction, coming along at that moment, cut off Vitellius’ head with the sacred sword.The German soldier now changed from one legion to another, and travelled over many lands; but wherever he and his sword were found, victory was assured. After winning great honour and distinction, this man, having grown old, retired from active service to the banks of the Danube, where he secretly buried his treasured weapon, building his hut over its resting-place to guard it as long as he might live. When he lay on his deathbed he was implored to reveal where he had hidden it, but he persistently refused to do so, saying that it would be found by the man who was destined to conquer the world, but that he would not be able to escape the curse. Years passed by. Wave after wave the tide of barbarian invasion swept over that part of the country, and last of all came the terrible Huns under the leadership of Attila, the “Scourge of God.” As he passedalong the river, he saw a peasant mournfully examining his cow’s foot, which had been wounded by some sharp instrument hidden in the long grass, and when search was made the point of a buried sword was found sticking out of the soil.Attila, seeing the beautiful workmanship and the fine state of preservation of this weapon, immediately exclaimed that it was Cheru’s sword, and brandishing it above his head he announced that he would conquer the world. Battle after battle was fought by the Huns, who, according to the Saga, were everywhere victorious, until Attila, weary of warfare, settled down in Hungary, taking to wife the beautiful Burgundian princess Ildico, whose father he had slain. This princess, resenting the murder of her kin and wishing to avenge it, took advantage of the king’s state of intoxication upon his wedding night to secure possession of the divine sword, with which she slew him in his bed, once more fulfilling the prophecy uttered so many years before.The magic sword again disappeared for a long time, to be unearthed once more, for the last time, by the Duke of Alva, Charles V.’s general, who shortly after won the victory of Mühlberg (1547). The Franks were wont to celebrate yearly martial games in honour of the sword; but it is said that when the heathen gods were renounced in favour of Christianity, the priests transferred many of their attributes to the saints, and that this sword became the property of the Archangel St. Michael, who has wielded it ever since.Tyr, whose name was synonymous with bravery and wisdom, was also considered by the ancient Northern people to have the white-armed Valkyrs, Odin’s attendants, at his command, and they thought that he it was who designated the warriors whom they should transfer to Valhalla to aid the gods on the last day.“The god Tyr sentGondul and SkogulTo choose a kingOf the race of Ingve,To dwell with OdinIn roomy Valhal.”Norse Mythology (R. B. Anderson).

According to an ancient legend, Cheru’s sword, which had been fashioned by the same dwarfs, sons of Ivald, who had also made Odin’s spear, was held very sacred by his people, to whose care he had entrusted it, declaring that those who possessed it were sure to have the victory over their foes. But although carefully guarded in the temple, where it was hung so that it reflected the first beams of the morning sun, it suddenly and mysteriously disappeared one night. A Vala, druidess, or prophetess, consulted by the priests, revealed that the Norns had decreed that whoever wielded it would conquer the world and come to his death by it; but in spite of all entreaties she refused to tell who had taken it or where it might be found. Some time after this occurrence a tall and dignified stranger came to Cologne, where Vitellius, the Roman prefect, was feasting, and called him away from his beloved dainties. In the presence of the Roman soldiery he gave him the sword, telling him it would bring him glory and renown, and finally hailed him as emperor. The cry was taken up by the assembled legions, and Vitellius, without making any personal effort to secure the honour, found himself elected Emperor of Rome.

The new ruler, however, was so absorbed in indulginghis taste for food and drink that he paid but little heed to the divine weapon. One day while leisurely making his way towards Rome he carelessly left it hanging in the antechamber to his pavilion. A German soldier seized this opportunity to substitute in its stead his own rusty blade, and the besotted emperor did not notice the exchange. When he arrived at Rome, he learned that the Eastern legions had named Vespasian emperor, and that he was even then on his way home to claim the throne.

A ForayA ForayA. Malmström

A Foray

A. Malmström

Searching for the sacred weapon to defend his rights, Vitellius now discovered the theft, and, overcome by superstitious fears, did not even attempt to fight. He crawled away into a dark corner of his palace, whence he was ignominiously dragged by the enraged populace to the foot of the Capitoline Hill. There the prophecy was duly fulfilled, for the German soldier, who had joined the opposite faction, coming along at that moment, cut off Vitellius’ head with the sacred sword.

The German soldier now changed from one legion to another, and travelled over many lands; but wherever he and his sword were found, victory was assured. After winning great honour and distinction, this man, having grown old, retired from active service to the banks of the Danube, where he secretly buried his treasured weapon, building his hut over its resting-place to guard it as long as he might live. When he lay on his deathbed he was implored to reveal where he had hidden it, but he persistently refused to do so, saying that it would be found by the man who was destined to conquer the world, but that he would not be able to escape the curse. Years passed by. Wave after wave the tide of barbarian invasion swept over that part of the country, and last of all came the terrible Huns under the leadership of Attila, the “Scourge of God.” As he passedalong the river, he saw a peasant mournfully examining his cow’s foot, which had been wounded by some sharp instrument hidden in the long grass, and when search was made the point of a buried sword was found sticking out of the soil.

Attila, seeing the beautiful workmanship and the fine state of preservation of this weapon, immediately exclaimed that it was Cheru’s sword, and brandishing it above his head he announced that he would conquer the world. Battle after battle was fought by the Huns, who, according to the Saga, were everywhere victorious, until Attila, weary of warfare, settled down in Hungary, taking to wife the beautiful Burgundian princess Ildico, whose father he had slain. This princess, resenting the murder of her kin and wishing to avenge it, took advantage of the king’s state of intoxication upon his wedding night to secure possession of the divine sword, with which she slew him in his bed, once more fulfilling the prophecy uttered so many years before.

The magic sword again disappeared for a long time, to be unearthed once more, for the last time, by the Duke of Alva, Charles V.’s general, who shortly after won the victory of Mühlberg (1547). The Franks were wont to celebrate yearly martial games in honour of the sword; but it is said that when the heathen gods were renounced in favour of Christianity, the priests transferred many of their attributes to the saints, and that this sword became the property of the Archangel St. Michael, who has wielded it ever since.

Tyr, whose name was synonymous with bravery and wisdom, was also considered by the ancient Northern people to have the white-armed Valkyrs, Odin’s attendants, at his command, and they thought that he it was who designated the warriors whom they should transfer to Valhalla to aid the gods on the last day.

“The god Tyr sentGondul and SkogulTo choose a kingOf the race of Ingve,To dwell with OdinIn roomy Valhal.”

“The god Tyr sent

Gondul and Skogul

To choose a king

Of the race of Ingve,

To dwell with Odin

In roomy Valhal.”

Norse Mythology (R. B. Anderson).

The Story of FenrisTyr was generally spoken of and represented as one-armed, just as Odin was called one-eyed. Various explanations are offered by different authorities; some claim that it was because he could give the victory only to one side; others, because a sword has but one blade. However this may be, the ancients preferred to account for the fact in the following way:Loki married secretly at Jötun-heim the hideous giantess Angur-boda (anguish boding), who bore him three monstrous children—the wolf Fenris, Hel, the parti-coloured goddess of death, and Iörmungandr, a terrible serpent. He kept the existence of these monsters secret as long as he could; but they speedily grew so large that they could no longer remain confined in the cave where they had come to light. Odin, from his throne Hlidskialf, soon became aware of their existence, and also of the disquieting rapidity with which they increased in size. Fearful lest the monsters, when they had gained further strength, should invade Asgard and destroy the gods, Allfather determined to get rid of them, and striding off to Jötun-heim, he flung Hel into the depths of Nifl-heim, telling her she could reign over the nine dismal worlds of the dead. He then cast Iörmungandr into the sea, where he attained such immense proportions that at last he encircled the earth and could bite his own tail.“Into mid-ocean’s dark depths hurled,Grown with each day to giant size,The serpent soon inclosed the world,With tail in mouth, in circle-wise;Held harmless stillBy Odin’s will.”Valhalla (J. C. Jones).None too well pleased that the serpent should attain such fearful dimensions in his new element, Odin resolved to lead Fenris to Asgard, where he hoped, by kindly treatment, to make him gentle and tractable. But the gods one and all shrank in dismay when they saw the wolf, and none dared approach to give him food except Tyr, whom nothing daunted. Seeing that Fenris daily increased in size, strength, voracity, and fierceness, the gods assembled in council to deliberate how they might best dispose of him. They unanimously decided that as it would desecrate their peace-steads to slay him, they would bind him fast so that he could work them no harm.With that purpose in view, they obtained a strong chain named Læding, and then playfully proposed to Fenris to bind this about him as a test of his vaunted strength. Confident in his ability to release himself, Fenris patiently allowed them to bind him fast, and when all stood aside, with a mighty effort he stretched himself and easily burst the chain asunder.Concealing their chagrin, the gods were loud in praise of his strength, but they next produced a much stronger fetter, Droma, which, after some persuasion, the wolf allowed them to fasten around him as before. Again a short, sharp struggle sufficed to burst this bond, and it is proverbial in the North to use the figurative expressions, “to get loose out of Læding,” and “to dash out of Droma,” whenever great difficulties have to be surmounted.“Twice did the Æsir strive to bind,Twice did they fetters powerless find;Iron or brass of no avail,Naught, save through magic, could prevail.”Valhalla (J. C. Jones).The gods, perceiving now that ordinary bonds, however strong, would never prevail against the Fenris wolf’s great strength, bade Skirnir, Frey’s servant, go down to Svart-alfa-heim and bid the dwarfs fashion a bond which nothing could sever.The Binding of FenrisThe Binding of FenrisDorothy HardyBy magic arts the dark elves manufactured a slender silken rope from such impalpable materials as the sound of a cat’s footsteps, a woman’s beard, the roots of a mountain, the longings of the bear, the voice of fishes, and the spittle of birds, and when it was finished they gave it to Skirnir, assuring him that no strength would avail to break it, and that the more it was strained the stronger it would become.“Gleipnir, at last,By Dark Elves cast,In Svart-alf-heim, with strong spells wrought,To Odin was by Skirnir brought:As soft as silk, as light as air,Yet still of magic power most rare.”Valhalla (J. C. Jones).Armed with this bond, called Gleipnir, the gods went with Fenris to the Island of Lyngvi, in the middle of Lake Amsvartnir, and again proposed to test his strength. But although Fenris had grown still stronger, he mistrusted the bond which looked so slight. He therefore refused to allow himself to be bound, unless one of the Æsir would consent to put his hand in his mouth, and leave it there, as a pledge of good faith, and that no magic arts were to be used against him.The gods heard the decision with dismay, and all drew back except Tyr, who, seeing that the others would not venture to comply with this condition, boldly stepped forward and thrust his hand between the monster’s jaws. The gods now fastened Gleipnir securely around Fenris’s neck and paws, and when they saw that his utmost efforts to free himself were fruitless, they shouted and laughed with glee. Tyr, however, could not share their joy, for the wolf, finding himself captive, bit off the god’s hand at the wrist, which since then has been known as the wolf’s joint.Loki.“Be silent, Tyr!Thou couldst never settleA strife ’twixt two;Of thy right hand alsoI must mention make,Which Fenris from thee took.Tyr.I of a hand am wanting,But thou of honest fame;Sad is the lack of either.Nor is the wolf at ease:He in bonds must abideUntil the gods’ destruction.”Sæmund’s Edda (Thorpe’s tr.).Deprived of his right hand, Tyr was now forced to use the maimed arm for his shield, and to wield his sword with his left hand; but such was his dexterity that he slew his enemies as before.The gods, in spite of the wolf’s struggles, drew the end of the fetter Gelgia through the rock Gioll, and fastened it to the boulder Thviti, which was sunk deep in the ground. Opening wide his fearful jaws, Fenris uttered such terrible howls that the gods, to silencehim, thrust a sword into his mouth, the hilt resting upon his lower jaw and the point against his palate. The blood then began to pour out in such streams that it formed a great river, called Von. The wolf was destined to remain thus chained fast until the last day, when he would burst his bonds and would be free to avenge his wrongs.“The wolf Fenrir,Freed from the chain,Shall range the earth.”Death-song of Hâkon (W. Taylor’s tr.).While some mythologists see in this myth an emblem of crime restrained and made innocuous by the power of the law, others see the underground fire, which kept within bounds can injure no one, but which unfettered fills the world with destruction and woe. Just as Odin’s second eye is said to rest in Mimir’s well, so Tyr’s second hand (sword) is found in Fenris’s jaws. He has no more use for two weapons than the sky for two suns.The worship of Tyr is commemorated in sundry places (such as Tübingen, in Germany), which bear more or less modified forms of his name. The name has also been given to the aconite, a plant known in Northern countries as “Tyr’s helm.”

Tyr was generally spoken of and represented as one-armed, just as Odin was called one-eyed. Various explanations are offered by different authorities; some claim that it was because he could give the victory only to one side; others, because a sword has but one blade. However this may be, the ancients preferred to account for the fact in the following way:

Loki married secretly at Jötun-heim the hideous giantess Angur-boda (anguish boding), who bore him three monstrous children—the wolf Fenris, Hel, the parti-coloured goddess of death, and Iörmungandr, a terrible serpent. He kept the existence of these monsters secret as long as he could; but they speedily grew so large that they could no longer remain confined in the cave where they had come to light. Odin, from his throne Hlidskialf, soon became aware of their existence, and also of the disquieting rapidity with which they increased in size. Fearful lest the monsters, when they had gained further strength, should invade Asgard and destroy the gods, Allfather determined to get rid of them, and striding off to Jötun-heim, he flung Hel into the depths of Nifl-heim, telling her she could reign over the nine dismal worlds of the dead. He then cast Iörmungandr into the sea, where he attained such immense proportions that at last he encircled the earth and could bite his own tail.

“Into mid-ocean’s dark depths hurled,Grown with each day to giant size,The serpent soon inclosed the world,With tail in mouth, in circle-wise;Held harmless stillBy Odin’s will.”

“Into mid-ocean’s dark depths hurled,

Grown with each day to giant size,

The serpent soon inclosed the world,

With tail in mouth, in circle-wise;

Held harmless still

By Odin’s will.”

Valhalla (J. C. Jones).

None too well pleased that the serpent should attain such fearful dimensions in his new element, Odin resolved to lead Fenris to Asgard, where he hoped, by kindly treatment, to make him gentle and tractable. But the gods one and all shrank in dismay when they saw the wolf, and none dared approach to give him food except Tyr, whom nothing daunted. Seeing that Fenris daily increased in size, strength, voracity, and fierceness, the gods assembled in council to deliberate how they might best dispose of him. They unanimously decided that as it would desecrate their peace-steads to slay him, they would bind him fast so that he could work them no harm.

With that purpose in view, they obtained a strong chain named Læding, and then playfully proposed to Fenris to bind this about him as a test of his vaunted strength. Confident in his ability to release himself, Fenris patiently allowed them to bind him fast, and when all stood aside, with a mighty effort he stretched himself and easily burst the chain asunder.

Concealing their chagrin, the gods were loud in praise of his strength, but they next produced a much stronger fetter, Droma, which, after some persuasion, the wolf allowed them to fasten around him as before. Again a short, sharp struggle sufficed to burst this bond, and it is proverbial in the North to use the figurative expressions, “to get loose out of Læding,” and “to dash out of Droma,” whenever great difficulties have to be surmounted.

“Twice did the Æsir strive to bind,Twice did they fetters powerless find;Iron or brass of no avail,Naught, save through magic, could prevail.”

“Twice did the Æsir strive to bind,

Twice did they fetters powerless find;

Iron or brass of no avail,

Naught, save through magic, could prevail.”

Valhalla (J. C. Jones).

The gods, perceiving now that ordinary bonds, however strong, would never prevail against the Fenris wolf’s great strength, bade Skirnir, Frey’s servant, go down to Svart-alfa-heim and bid the dwarfs fashion a bond which nothing could sever.

The Binding of FenrisThe Binding of FenrisDorothy Hardy

The Binding of Fenris

Dorothy Hardy

By magic arts the dark elves manufactured a slender silken rope from such impalpable materials as the sound of a cat’s footsteps, a woman’s beard, the roots of a mountain, the longings of the bear, the voice of fishes, and the spittle of birds, and when it was finished they gave it to Skirnir, assuring him that no strength would avail to break it, and that the more it was strained the stronger it would become.

“Gleipnir, at last,By Dark Elves cast,In Svart-alf-heim, with strong spells wrought,To Odin was by Skirnir brought:As soft as silk, as light as air,Yet still of magic power most rare.”

“Gleipnir, at last,

By Dark Elves cast,

In Svart-alf-heim, with strong spells wrought,

To Odin was by Skirnir brought:

As soft as silk, as light as air,

Yet still of magic power most rare.”

Valhalla (J. C. Jones).

Armed with this bond, called Gleipnir, the gods went with Fenris to the Island of Lyngvi, in the middle of Lake Amsvartnir, and again proposed to test his strength. But although Fenris had grown still stronger, he mistrusted the bond which looked so slight. He therefore refused to allow himself to be bound, unless one of the Æsir would consent to put his hand in his mouth, and leave it there, as a pledge of good faith, and that no magic arts were to be used against him.

The gods heard the decision with dismay, and all drew back except Tyr, who, seeing that the others would not venture to comply with this condition, boldly stepped forward and thrust his hand between the monster’s jaws. The gods now fastened Gleipnir securely around Fenris’s neck and paws, and when they saw that his utmost efforts to free himself were fruitless, they shouted and laughed with glee. Tyr, however, could not share their joy, for the wolf, finding himself captive, bit off the god’s hand at the wrist, which since then has been known as the wolf’s joint.

Loki.“Be silent, Tyr!Thou couldst never settleA strife ’twixt two;Of thy right hand alsoI must mention make,Which Fenris from thee took.

Loki.

“Be silent, Tyr!

Thou couldst never settle

A strife ’twixt two;

Of thy right hand also

I must mention make,

Which Fenris from thee took.

Tyr.I of a hand am wanting,But thou of honest fame;Sad is the lack of either.Nor is the wolf at ease:He in bonds must abideUntil the gods’ destruction.”

Tyr.

I of a hand am wanting,

But thou of honest fame;

Sad is the lack of either.

Nor is the wolf at ease:

He in bonds must abide

Until the gods’ destruction.”

Sæmund’s Edda (Thorpe’s tr.).

Deprived of his right hand, Tyr was now forced to use the maimed arm for his shield, and to wield his sword with his left hand; but such was his dexterity that he slew his enemies as before.

The gods, in spite of the wolf’s struggles, drew the end of the fetter Gelgia through the rock Gioll, and fastened it to the boulder Thviti, which was sunk deep in the ground. Opening wide his fearful jaws, Fenris uttered such terrible howls that the gods, to silencehim, thrust a sword into his mouth, the hilt resting upon his lower jaw and the point against his palate. The blood then began to pour out in such streams that it formed a great river, called Von. The wolf was destined to remain thus chained fast until the last day, when he would burst his bonds and would be free to avenge his wrongs.

“The wolf Fenrir,Freed from the chain,Shall range the earth.”

“The wolf Fenrir,

Freed from the chain,

Shall range the earth.”

Death-song of Hâkon (W. Taylor’s tr.).

While some mythologists see in this myth an emblem of crime restrained and made innocuous by the power of the law, others see the underground fire, which kept within bounds can injure no one, but which unfettered fills the world with destruction and woe. Just as Odin’s second eye is said to rest in Mimir’s well, so Tyr’s second hand (sword) is found in Fenris’s jaws. He has no more use for two weapons than the sky for two suns.

The worship of Tyr is commemorated in sundry places (such as Tübingen, in Germany), which bear more or less modified forms of his name. The name has also been given to the aconite, a plant known in Northern countries as “Tyr’s helm.”

Chapter VI: BragiThe Origin of PoetryAt the time of the dispute between the Æsir and Vanas, when peace had been agreed upon, a vase was brought into the assembly into which both parties solemnly spat. From this saliva the gods created Kvasir, a being renowned for his wisdom and goodness, who went about the world answering all questions asked him, thus teaching and benefiting mankind. The dwarfs, hearing about Kvasir’s great wisdom, coveted it, and finding him asleep one day, two of their number, Fialar and Galar, treacherously slew him, and drained every drop of his blood into three vessels—the kettle Od-hroerir (inspiration) and the bowls Son (expiation) and Boden (offering). After duly mixing this blood with honey, they manufactured from it a sort of beverage so inspiring that any one who tasted it immediately became a poet, and could sing with a charm which was certain to win all hearts.Now, although the dwarfs had brewed this marvellous mead for their own consumption, they did not even taste it, but hid it away in a secret place, while they went in search of further adventures. They had not gone very far ere they found the giant Gilling also sound asleep, lying on a steep bank, and they maliciously rolled him into the water, where he perished. Then hastening to his dwelling, some climbed on the roof, carrying a huge millstone, while the others, entering, told the giantess that her husband was dead. This news caused the poor creature great grief, and she rushed out of the house to view Gilling’s remains. As she passed through the door, the wicked dwarfs rolled the millstone down upon her head, and killed her. According to another account, the dwarfs invited thegiant to go fishing with them, and succeeded in slaying him by sending him out in a leaky vessel, which sank beneath his weight.The double crime thus committed did not long remain unpunished, for Gilling’s brother, Suttung, quickly went in search of the dwarfs, determined to avenge him. Seizing them in his mighty grasp, the giant conveyed them to a shoal far out at sea, where they would surely have perished at the next high tide had they not succeeded in redeeming their lives by promising to deliver to the giant their recently brewed mead. As soon as Suttung set them ashore, they therefore gave him the precious compound, which he entrusted to his daughter Gunlod, bidding her guard it night and day, and allow neither gods nor mortals to have so much as a taste. The better to fulfil this command, Gunlod carried the three vessels into the hollow mountain, where she kept watch over them with the most scrupulous care, nor did she suspect that Odin had discovered their place of concealment, thanks to the sharp eyes of his ever-vigilant ravens Hugin and Munin.The Quest of the DraughtAs Odin had mastered the runic lore and had tasted the waters of Mimir’s fountain, he was already the wisest of gods; but learning of the power of the draught of inspiration manufactured out of Kvasir’s blood, he became very anxious to obtain possession of the magic fluid. With this purpose in view he therefore donned his broad-brimmed hat, wrapped himself in his cloud-hued cloak, and journeyed off to Jötun-heim. On his way to the giant’s dwelling he passed by a field where nine ugly thralls were busy making hay. Odin paused for a moment, watching them at their work, and noticing that their scythes seemed very dull indeed, heproposed to whet them, an offer which the thralls eagerly accepted.Drawing a whetstone from his bosom, Odin proceeded to sharpen the nine scythes, skilfully giving them such a keen edge that the thralls, delighted, begged that they might have the stone. With good-humoured acquiescence, Odin tossed the whetstone over the wall; but as the nine thralls simultaneously sprang forward to catch it, they wounded one another with their keen scythes. In anger at their respective carelessness, they now began to fight, and did not pause until they were all either mortally wounded or dead.Quite undismayed by this tragedy, Odin continued on his way, and shortly after came to the house of the giant Baugi, a brother of Suttung, who received him very hospitably. In the course of conversation, Baugi informed him that he was greatly embarrassed, as it was harvest time and all his workmen had just been found dead in the hayfield.Odin, who on this occasion had given his name as Bolwerk (evil doer), promptly offered his services to the giant, promising to accomplish as much work as the nine thralls, and to labour diligently all the summer in exchange for one single draught of Suttung’s magic mead when the busy season was ended. This bargain was immediately concluded, and Baugi’s new servant, Bolwerk, worked incessantly all the summer long, more than fulfilling his contract, and safely garnering all the grain before the autumn rains began to fall. When the first days of winter came, Bolwerk presented himself before his master, claiming his reward. But Baugi hesitated and demurred, saying he dared not openly ask his brother Suttung for the draught of inspiration, but would try to obtain it by guile. Together, Bolwerk and Baugi then proceeded to the mountain whereGunlod dwelt, and as they could find no other mode of entering the secret cave, Odin produced his trusty auger, called Rati, and bade the giant bore with all his might to make a hole through which he might crawl into the interior.Baugi silently obeyed, and after a few moments’ work withdrew the tool, saying that he had pierced through the mountain, and that Odin would have no difficulty in slipping through. But the god, mistrusting this statement, merely blew into the hole, and when the dust and chips came flying into his face, he sternly bade Baugi resume his boring and not attempt to deceive him again. The giant did as he was told, and when he withdrew his tool again, Odin ascertained that the hole was really finished. Changing himself into a snake, he wriggled through with such remarkable rapidity that he managed to elude the sharp auger, which Baugi treacherously thrust into the hole after him, intending to kill him.“Rati’s mouth I causedTo make a space,And to gnaw the rock;Over and under meWere the Jötun’s ways:Thus I my head did peril.”Hávamál (Thorpe’s tr.).The Rape of the DraughtHaving reached the interior of the mountain, Odin reassumed his usual godlike form and starry mantle, and then presented himself in the stalactite-hung cave before the beautiful Gunlod. He intended to win her love as a means of inducing her to grant him a sip from each of the vessels confided to her care.Won by his passionate wooing, Gunlod consented to become his wife, and after he had spent three whole days with her in this retreat, she brought out the vesselsfrom their secret hiding-place, and told him he might take a sip from each.“And a draught obtainedOf the precious mead,Drawn from Od-hroerir.”Odin’s Rune-Song (Thorpe’s tr.).Odin made good use of this permission and drank so deeply that he completely drained all three vessels. Then, having obtained all that he wanted, he emerged from the cave and, donning his eagle plumes, rose high into the blue, and, after hovering for a moment over the mountain top, winged his flight towards Asgard.He was still far from the gods’ realm when he became aware of a pursuer, and, indeed, Suttung, having also assumed the form of an eagle, was coming rapidly after him with intent to compel him to surrender the stolen mead. Odin therefore flew faster and faster, straining every nerve to reach Asgard before the foe should overtake him, and as he drew near the gods anxiously watched the race.Seeing that Odin would only with difficulty be able to escape, the Æsir hastily gathered all the combustible materials they could find, and as he flew over the ramparts of their dwelling, they set fire to the massoffuel, so that the flames, rising high, singed the wings of Suttung, as he followed the god, and he fell into the very midst of the fire, where he was burned to death.As for Odin, he flew to where the gods had prepared vessels for the stolen mead, and disgorged the draught of inspiration in such breathless haste that a few drops fell and were scattered over the earth. There they became the portion of rhymesters and poetasters, the gods reserving the main draught for their own consumption, and only occasionally vouchsafing a taste tosome favoured mortal, who, immediately after, would win world-wide renown by his inspired songs.“Of a well-assumed formI made good use:Few things fail the wise;For Od-hroerirIs now come upTo men’s earthly dwellings.”Hávamál (Thorpe’s tr.).IdunIdunB. E. WardAs men and gods owed the priceless gift to Odin, they were ever ready to express to him their gratitude, and they not only called it by his name, but they worshipped him as patron of eloquence, poetry, and song, and of all scalds.The God of MusicAlthough Odin had thus won the gift of poetry, he seldom made use of it himself. It was reserved for his son Bragi, the child of Gunlod, to become the god of poetry and music, and to charm the world with his songs.“White-bearded bard, ag’dBragi, his gold harpSweeps—and yet softerStealeth the day.”Viking Tales of the North (R. B. Anderson).As soon as Bragi was born in the stalactite-hung cave where Odin had won Gunlod’s affections, the dwarfs presented him with a magical golden harp, and, setting him on one of their own vessels, they sent him out into the wide world. As the boat gently passed out of subterranean darkness, and floated over the threshold of Nain, the realm of the dwarf of death, Bragi, the fair and immaculate young god, who until then had shown no signs of life, suddenly sat up, and, seizing the golden harp beside him, he began to sing thewondrous song of life, which rose at times to heaven, and then sank down to the dread realm of Hel, goddess of death.“Yggdrasil’s ash isOf all trees most excellent,And of all ships, Skidbladnir;Of the Æsir, Odin,And of horses, Sleipnir;Bifröst of bridges,And of scalds, Bragi.”Lay of Grimnir (Thorpe’s tr.).While he played the vessel was wafted gently over sunlit waters, and soon touched the shore. Bragi then proceeded on foot, threading his way through the bare and silent forest, playing as he walked. At the sound of his tender music the trees began to bud and bloom, and the grass underfoot was gemmed with countless flowers.Here he met Idun, daughter of Ivald, the fair goddess of immortal youth, whom the dwarfs allowed to visit the earth from time to time, when, at her approach, nature invariably assumed its loveliest and gentlest aspect.It was only to be expected that two such beings should feel attracted to each other, and Bragi soon won this fair goddess for his wife. Together they hastened to Asgard, where both were warmly welcomed and where Odin, after tracing runes on Bragi’s tongue, decreed that he should be the heavenly minstrel and composer of songs in honour of the gods and of the heroes whom he received in Valhalla.Worship of BragiAs Bragi was god of poetry, eloquence, and song, the Northern races also called poetry by his name, and scalds of either sex were frequently designated as Braga-menor Braga-women. Bragi was greatly honoured by all the Northern races, and hence his health was always drunk on solemn or festive occasions, but especially at funeral feasts and at Yuletide celebrations.When it was time to drink this toast, which was served in cups shaped like a ship, and was called the Bragaful, the sacred sign of the hammer was first made over it. Then the new ruler or head of the family solemnly pledged himself to some great deed of valour, which he was bound to execute within the year, unless he wished to be considered destitute of honour. Following his example, all the guests were then wont to make similar vows and declare what they would do; and as some of them, owing to previous potations, talked rather too freely of their intentions on these occasions, this custom seems to connect the god’s name with the vulgar but very expressive English verb “to brag.”In art, Bragi is generally represented as an elderly man, with long white hair and beard, and holding the golden harp from which his fingers could draw such magic strains.

The Origin of PoetryAt the time of the dispute between the Æsir and Vanas, when peace had been agreed upon, a vase was brought into the assembly into which both parties solemnly spat. From this saliva the gods created Kvasir, a being renowned for his wisdom and goodness, who went about the world answering all questions asked him, thus teaching and benefiting mankind. The dwarfs, hearing about Kvasir’s great wisdom, coveted it, and finding him asleep one day, two of their number, Fialar and Galar, treacherously slew him, and drained every drop of his blood into three vessels—the kettle Od-hroerir (inspiration) and the bowls Son (expiation) and Boden (offering). After duly mixing this blood with honey, they manufactured from it a sort of beverage so inspiring that any one who tasted it immediately became a poet, and could sing with a charm which was certain to win all hearts.Now, although the dwarfs had brewed this marvellous mead for their own consumption, they did not even taste it, but hid it away in a secret place, while they went in search of further adventures. They had not gone very far ere they found the giant Gilling also sound asleep, lying on a steep bank, and they maliciously rolled him into the water, where he perished. Then hastening to his dwelling, some climbed on the roof, carrying a huge millstone, while the others, entering, told the giantess that her husband was dead. This news caused the poor creature great grief, and she rushed out of the house to view Gilling’s remains. As she passed through the door, the wicked dwarfs rolled the millstone down upon her head, and killed her. According to another account, the dwarfs invited thegiant to go fishing with them, and succeeded in slaying him by sending him out in a leaky vessel, which sank beneath his weight.The double crime thus committed did not long remain unpunished, for Gilling’s brother, Suttung, quickly went in search of the dwarfs, determined to avenge him. Seizing them in his mighty grasp, the giant conveyed them to a shoal far out at sea, where they would surely have perished at the next high tide had they not succeeded in redeeming their lives by promising to deliver to the giant their recently brewed mead. As soon as Suttung set them ashore, they therefore gave him the precious compound, which he entrusted to his daughter Gunlod, bidding her guard it night and day, and allow neither gods nor mortals to have so much as a taste. The better to fulfil this command, Gunlod carried the three vessels into the hollow mountain, where she kept watch over them with the most scrupulous care, nor did she suspect that Odin had discovered their place of concealment, thanks to the sharp eyes of his ever-vigilant ravens Hugin and Munin.

At the time of the dispute between the Æsir and Vanas, when peace had been agreed upon, a vase was brought into the assembly into which both parties solemnly spat. From this saliva the gods created Kvasir, a being renowned for his wisdom and goodness, who went about the world answering all questions asked him, thus teaching and benefiting mankind. The dwarfs, hearing about Kvasir’s great wisdom, coveted it, and finding him asleep one day, two of their number, Fialar and Galar, treacherously slew him, and drained every drop of his blood into three vessels—the kettle Od-hroerir (inspiration) and the bowls Son (expiation) and Boden (offering). After duly mixing this blood with honey, they manufactured from it a sort of beverage so inspiring that any one who tasted it immediately became a poet, and could sing with a charm which was certain to win all hearts.

Now, although the dwarfs had brewed this marvellous mead for their own consumption, they did not even taste it, but hid it away in a secret place, while they went in search of further adventures. They had not gone very far ere they found the giant Gilling also sound asleep, lying on a steep bank, and they maliciously rolled him into the water, where he perished. Then hastening to his dwelling, some climbed on the roof, carrying a huge millstone, while the others, entering, told the giantess that her husband was dead. This news caused the poor creature great grief, and she rushed out of the house to view Gilling’s remains. As she passed through the door, the wicked dwarfs rolled the millstone down upon her head, and killed her. According to another account, the dwarfs invited thegiant to go fishing with them, and succeeded in slaying him by sending him out in a leaky vessel, which sank beneath his weight.

The double crime thus committed did not long remain unpunished, for Gilling’s brother, Suttung, quickly went in search of the dwarfs, determined to avenge him. Seizing them in his mighty grasp, the giant conveyed them to a shoal far out at sea, where they would surely have perished at the next high tide had they not succeeded in redeeming their lives by promising to deliver to the giant their recently brewed mead. As soon as Suttung set them ashore, they therefore gave him the precious compound, which he entrusted to his daughter Gunlod, bidding her guard it night and day, and allow neither gods nor mortals to have so much as a taste. The better to fulfil this command, Gunlod carried the three vessels into the hollow mountain, where she kept watch over them with the most scrupulous care, nor did she suspect that Odin had discovered their place of concealment, thanks to the sharp eyes of his ever-vigilant ravens Hugin and Munin.

The Quest of the DraughtAs Odin had mastered the runic lore and had tasted the waters of Mimir’s fountain, he was already the wisest of gods; but learning of the power of the draught of inspiration manufactured out of Kvasir’s blood, he became very anxious to obtain possession of the magic fluid. With this purpose in view he therefore donned his broad-brimmed hat, wrapped himself in his cloud-hued cloak, and journeyed off to Jötun-heim. On his way to the giant’s dwelling he passed by a field where nine ugly thralls were busy making hay. Odin paused for a moment, watching them at their work, and noticing that their scythes seemed very dull indeed, heproposed to whet them, an offer which the thralls eagerly accepted.Drawing a whetstone from his bosom, Odin proceeded to sharpen the nine scythes, skilfully giving them such a keen edge that the thralls, delighted, begged that they might have the stone. With good-humoured acquiescence, Odin tossed the whetstone over the wall; but as the nine thralls simultaneously sprang forward to catch it, they wounded one another with their keen scythes. In anger at their respective carelessness, they now began to fight, and did not pause until they were all either mortally wounded or dead.Quite undismayed by this tragedy, Odin continued on his way, and shortly after came to the house of the giant Baugi, a brother of Suttung, who received him very hospitably. In the course of conversation, Baugi informed him that he was greatly embarrassed, as it was harvest time and all his workmen had just been found dead in the hayfield.Odin, who on this occasion had given his name as Bolwerk (evil doer), promptly offered his services to the giant, promising to accomplish as much work as the nine thralls, and to labour diligently all the summer in exchange for one single draught of Suttung’s magic mead when the busy season was ended. This bargain was immediately concluded, and Baugi’s new servant, Bolwerk, worked incessantly all the summer long, more than fulfilling his contract, and safely garnering all the grain before the autumn rains began to fall. When the first days of winter came, Bolwerk presented himself before his master, claiming his reward. But Baugi hesitated and demurred, saying he dared not openly ask his brother Suttung for the draught of inspiration, but would try to obtain it by guile. Together, Bolwerk and Baugi then proceeded to the mountain whereGunlod dwelt, and as they could find no other mode of entering the secret cave, Odin produced his trusty auger, called Rati, and bade the giant bore with all his might to make a hole through which he might crawl into the interior.Baugi silently obeyed, and after a few moments’ work withdrew the tool, saying that he had pierced through the mountain, and that Odin would have no difficulty in slipping through. But the god, mistrusting this statement, merely blew into the hole, and when the dust and chips came flying into his face, he sternly bade Baugi resume his boring and not attempt to deceive him again. The giant did as he was told, and when he withdrew his tool again, Odin ascertained that the hole was really finished. Changing himself into a snake, he wriggled through with such remarkable rapidity that he managed to elude the sharp auger, which Baugi treacherously thrust into the hole after him, intending to kill him.“Rati’s mouth I causedTo make a space,And to gnaw the rock;Over and under meWere the Jötun’s ways:Thus I my head did peril.”Hávamál (Thorpe’s tr.).

As Odin had mastered the runic lore and had tasted the waters of Mimir’s fountain, he was already the wisest of gods; but learning of the power of the draught of inspiration manufactured out of Kvasir’s blood, he became very anxious to obtain possession of the magic fluid. With this purpose in view he therefore donned his broad-brimmed hat, wrapped himself in his cloud-hued cloak, and journeyed off to Jötun-heim. On his way to the giant’s dwelling he passed by a field where nine ugly thralls were busy making hay. Odin paused for a moment, watching them at their work, and noticing that their scythes seemed very dull indeed, heproposed to whet them, an offer which the thralls eagerly accepted.

Drawing a whetstone from his bosom, Odin proceeded to sharpen the nine scythes, skilfully giving them such a keen edge that the thralls, delighted, begged that they might have the stone. With good-humoured acquiescence, Odin tossed the whetstone over the wall; but as the nine thralls simultaneously sprang forward to catch it, they wounded one another with their keen scythes. In anger at their respective carelessness, they now began to fight, and did not pause until they were all either mortally wounded or dead.

Quite undismayed by this tragedy, Odin continued on his way, and shortly after came to the house of the giant Baugi, a brother of Suttung, who received him very hospitably. In the course of conversation, Baugi informed him that he was greatly embarrassed, as it was harvest time and all his workmen had just been found dead in the hayfield.

Odin, who on this occasion had given his name as Bolwerk (evil doer), promptly offered his services to the giant, promising to accomplish as much work as the nine thralls, and to labour diligently all the summer in exchange for one single draught of Suttung’s magic mead when the busy season was ended. This bargain was immediately concluded, and Baugi’s new servant, Bolwerk, worked incessantly all the summer long, more than fulfilling his contract, and safely garnering all the grain before the autumn rains began to fall. When the first days of winter came, Bolwerk presented himself before his master, claiming his reward. But Baugi hesitated and demurred, saying he dared not openly ask his brother Suttung for the draught of inspiration, but would try to obtain it by guile. Together, Bolwerk and Baugi then proceeded to the mountain whereGunlod dwelt, and as they could find no other mode of entering the secret cave, Odin produced his trusty auger, called Rati, and bade the giant bore with all his might to make a hole through which he might crawl into the interior.

Baugi silently obeyed, and after a few moments’ work withdrew the tool, saying that he had pierced through the mountain, and that Odin would have no difficulty in slipping through. But the god, mistrusting this statement, merely blew into the hole, and when the dust and chips came flying into his face, he sternly bade Baugi resume his boring and not attempt to deceive him again. The giant did as he was told, and when he withdrew his tool again, Odin ascertained that the hole was really finished. Changing himself into a snake, he wriggled through with such remarkable rapidity that he managed to elude the sharp auger, which Baugi treacherously thrust into the hole after him, intending to kill him.

“Rati’s mouth I causedTo make a space,And to gnaw the rock;Over and under meWere the Jötun’s ways:Thus I my head did peril.”

“Rati’s mouth I caused

To make a space,

And to gnaw the rock;

Over and under me

Were the Jötun’s ways:

Thus I my head did peril.”

Hávamál (Thorpe’s tr.).

The Rape of the DraughtHaving reached the interior of the mountain, Odin reassumed his usual godlike form and starry mantle, and then presented himself in the stalactite-hung cave before the beautiful Gunlod. He intended to win her love as a means of inducing her to grant him a sip from each of the vessels confided to her care.Won by his passionate wooing, Gunlod consented to become his wife, and after he had spent three whole days with her in this retreat, she brought out the vesselsfrom their secret hiding-place, and told him he might take a sip from each.“And a draught obtainedOf the precious mead,Drawn from Od-hroerir.”Odin’s Rune-Song (Thorpe’s tr.).Odin made good use of this permission and drank so deeply that he completely drained all three vessels. Then, having obtained all that he wanted, he emerged from the cave and, donning his eagle plumes, rose high into the blue, and, after hovering for a moment over the mountain top, winged his flight towards Asgard.He was still far from the gods’ realm when he became aware of a pursuer, and, indeed, Suttung, having also assumed the form of an eagle, was coming rapidly after him with intent to compel him to surrender the stolen mead. Odin therefore flew faster and faster, straining every nerve to reach Asgard before the foe should overtake him, and as he drew near the gods anxiously watched the race.Seeing that Odin would only with difficulty be able to escape, the Æsir hastily gathered all the combustible materials they could find, and as he flew over the ramparts of their dwelling, they set fire to the massoffuel, so that the flames, rising high, singed the wings of Suttung, as he followed the god, and he fell into the very midst of the fire, where he was burned to death.As for Odin, he flew to where the gods had prepared vessels for the stolen mead, and disgorged the draught of inspiration in such breathless haste that a few drops fell and were scattered over the earth. There they became the portion of rhymesters and poetasters, the gods reserving the main draught for their own consumption, and only occasionally vouchsafing a taste tosome favoured mortal, who, immediately after, would win world-wide renown by his inspired songs.“Of a well-assumed formI made good use:Few things fail the wise;For Od-hroerirIs now come upTo men’s earthly dwellings.”Hávamál (Thorpe’s tr.).IdunIdunB. E. WardAs men and gods owed the priceless gift to Odin, they were ever ready to express to him their gratitude, and they not only called it by his name, but they worshipped him as patron of eloquence, poetry, and song, and of all scalds.

Having reached the interior of the mountain, Odin reassumed his usual godlike form and starry mantle, and then presented himself in the stalactite-hung cave before the beautiful Gunlod. He intended to win her love as a means of inducing her to grant him a sip from each of the vessels confided to her care.

Won by his passionate wooing, Gunlod consented to become his wife, and after he had spent three whole days with her in this retreat, she brought out the vesselsfrom their secret hiding-place, and told him he might take a sip from each.

“And a draught obtainedOf the precious mead,Drawn from Od-hroerir.”

“And a draught obtained

Of the precious mead,

Drawn from Od-hroerir.”

Odin’s Rune-Song (Thorpe’s tr.).

Odin made good use of this permission and drank so deeply that he completely drained all three vessels. Then, having obtained all that he wanted, he emerged from the cave and, donning his eagle plumes, rose high into the blue, and, after hovering for a moment over the mountain top, winged his flight towards Asgard.

He was still far from the gods’ realm when he became aware of a pursuer, and, indeed, Suttung, having also assumed the form of an eagle, was coming rapidly after him with intent to compel him to surrender the stolen mead. Odin therefore flew faster and faster, straining every nerve to reach Asgard before the foe should overtake him, and as he drew near the gods anxiously watched the race.

Seeing that Odin would only with difficulty be able to escape, the Æsir hastily gathered all the combustible materials they could find, and as he flew over the ramparts of their dwelling, they set fire to the massoffuel, so that the flames, rising high, singed the wings of Suttung, as he followed the god, and he fell into the very midst of the fire, where he was burned to death.

As for Odin, he flew to where the gods had prepared vessels for the stolen mead, and disgorged the draught of inspiration in such breathless haste that a few drops fell and were scattered over the earth. There they became the portion of rhymesters and poetasters, the gods reserving the main draught for their own consumption, and only occasionally vouchsafing a taste tosome favoured mortal, who, immediately after, would win world-wide renown by his inspired songs.

“Of a well-assumed formI made good use:Few things fail the wise;For Od-hroerirIs now come upTo men’s earthly dwellings.”

“Of a well-assumed form

I made good use:

Few things fail the wise;

For Od-hroerir

Is now come up

To men’s earthly dwellings.”

Hávamál (Thorpe’s tr.).

IdunIdunB. E. Ward

Idun

B. E. Ward

As men and gods owed the priceless gift to Odin, they were ever ready to express to him their gratitude, and they not only called it by his name, but they worshipped him as patron of eloquence, poetry, and song, and of all scalds.

The God of MusicAlthough Odin had thus won the gift of poetry, he seldom made use of it himself. It was reserved for his son Bragi, the child of Gunlod, to become the god of poetry and music, and to charm the world with his songs.“White-bearded bard, ag’dBragi, his gold harpSweeps—and yet softerStealeth the day.”Viking Tales of the North (R. B. Anderson).As soon as Bragi was born in the stalactite-hung cave where Odin had won Gunlod’s affections, the dwarfs presented him with a magical golden harp, and, setting him on one of their own vessels, they sent him out into the wide world. As the boat gently passed out of subterranean darkness, and floated over the threshold of Nain, the realm of the dwarf of death, Bragi, the fair and immaculate young god, who until then had shown no signs of life, suddenly sat up, and, seizing the golden harp beside him, he began to sing thewondrous song of life, which rose at times to heaven, and then sank down to the dread realm of Hel, goddess of death.“Yggdrasil’s ash isOf all trees most excellent,And of all ships, Skidbladnir;Of the Æsir, Odin,And of horses, Sleipnir;Bifröst of bridges,And of scalds, Bragi.”Lay of Grimnir (Thorpe’s tr.).While he played the vessel was wafted gently over sunlit waters, and soon touched the shore. Bragi then proceeded on foot, threading his way through the bare and silent forest, playing as he walked. At the sound of his tender music the trees began to bud and bloom, and the grass underfoot was gemmed with countless flowers.Here he met Idun, daughter of Ivald, the fair goddess of immortal youth, whom the dwarfs allowed to visit the earth from time to time, when, at her approach, nature invariably assumed its loveliest and gentlest aspect.It was only to be expected that two such beings should feel attracted to each other, and Bragi soon won this fair goddess for his wife. Together they hastened to Asgard, where both were warmly welcomed and where Odin, after tracing runes on Bragi’s tongue, decreed that he should be the heavenly minstrel and composer of songs in honour of the gods and of the heroes whom he received in Valhalla.

Although Odin had thus won the gift of poetry, he seldom made use of it himself. It was reserved for his son Bragi, the child of Gunlod, to become the god of poetry and music, and to charm the world with his songs.

“White-bearded bard, ag’dBragi, his gold harpSweeps—and yet softerStealeth the day.”

“White-bearded bard, ag’d

Bragi, his gold harp

Sweeps—and yet softer

Stealeth the day.”

Viking Tales of the North (R. B. Anderson).

As soon as Bragi was born in the stalactite-hung cave where Odin had won Gunlod’s affections, the dwarfs presented him with a magical golden harp, and, setting him on one of their own vessels, they sent him out into the wide world. As the boat gently passed out of subterranean darkness, and floated over the threshold of Nain, the realm of the dwarf of death, Bragi, the fair and immaculate young god, who until then had shown no signs of life, suddenly sat up, and, seizing the golden harp beside him, he began to sing thewondrous song of life, which rose at times to heaven, and then sank down to the dread realm of Hel, goddess of death.

“Yggdrasil’s ash isOf all trees most excellent,And of all ships, Skidbladnir;Of the Æsir, Odin,And of horses, Sleipnir;Bifröst of bridges,And of scalds, Bragi.”

“Yggdrasil’s ash is

Of all trees most excellent,

And of all ships, Skidbladnir;

Of the Æsir, Odin,

And of horses, Sleipnir;

Bifröst of bridges,

And of scalds, Bragi.”

Lay of Grimnir (Thorpe’s tr.).

While he played the vessel was wafted gently over sunlit waters, and soon touched the shore. Bragi then proceeded on foot, threading his way through the bare and silent forest, playing as he walked. At the sound of his tender music the trees began to bud and bloom, and the grass underfoot was gemmed with countless flowers.

Here he met Idun, daughter of Ivald, the fair goddess of immortal youth, whom the dwarfs allowed to visit the earth from time to time, when, at her approach, nature invariably assumed its loveliest and gentlest aspect.

It was only to be expected that two such beings should feel attracted to each other, and Bragi soon won this fair goddess for his wife. Together they hastened to Asgard, where both were warmly welcomed and where Odin, after tracing runes on Bragi’s tongue, decreed that he should be the heavenly minstrel and composer of songs in honour of the gods and of the heroes whom he received in Valhalla.

Worship of BragiAs Bragi was god of poetry, eloquence, and song, the Northern races also called poetry by his name, and scalds of either sex were frequently designated as Braga-menor Braga-women. Bragi was greatly honoured by all the Northern races, and hence his health was always drunk on solemn or festive occasions, but especially at funeral feasts and at Yuletide celebrations.When it was time to drink this toast, which was served in cups shaped like a ship, and was called the Bragaful, the sacred sign of the hammer was first made over it. Then the new ruler or head of the family solemnly pledged himself to some great deed of valour, which he was bound to execute within the year, unless he wished to be considered destitute of honour. Following his example, all the guests were then wont to make similar vows and declare what they would do; and as some of them, owing to previous potations, talked rather too freely of their intentions on these occasions, this custom seems to connect the god’s name with the vulgar but very expressive English verb “to brag.”In art, Bragi is generally represented as an elderly man, with long white hair and beard, and holding the golden harp from which his fingers could draw such magic strains.

As Bragi was god of poetry, eloquence, and song, the Northern races also called poetry by his name, and scalds of either sex were frequently designated as Braga-menor Braga-women. Bragi was greatly honoured by all the Northern races, and hence his health was always drunk on solemn or festive occasions, but especially at funeral feasts and at Yuletide celebrations.

When it was time to drink this toast, which was served in cups shaped like a ship, and was called the Bragaful, the sacred sign of the hammer was first made over it. Then the new ruler or head of the family solemnly pledged himself to some great deed of valour, which he was bound to execute within the year, unless he wished to be considered destitute of honour. Following his example, all the guests were then wont to make similar vows and declare what they would do; and as some of them, owing to previous potations, talked rather too freely of their intentions on these occasions, this custom seems to connect the god’s name with the vulgar but very expressive English verb “to brag.”

In art, Bragi is generally represented as an elderly man, with long white hair and beard, and holding the golden harp from which his fingers could draw such magic strains.

Chapter VII: IdunThe Apples of YouthIdun, the personification of spring or immortal youth, who, according to some mythologists, had no birth and was never to taste death, was warmly welcomed by the gods when she made her appearance in Asgard with Bragi. To further win their affections she promised them a daily taste of the marvellous apples which she bore in her casket, and which had the power of conferring immortal youth and loveliness upon all who partook of them.“The golden applesOut of her gardenHave yielded you a dower of youth,Ate you them every day.”Wagner (Forman’s tr.).Thanks to this magic fruit, the Scandinavian gods, who, because they sprang from a mixed race, were not all immortal, warded off the approach of old age and disease, and remained vigorous, beautiful, and young through countless ages. These apples were therefore considered very precious indeed, and Idun carefully treasured them in her magic casket. No matter how many she drew out, the same number always remained for distribution at the feast of the gods, to whom alone she vouchsafed a taste, although dwarfs and giants were eager to obtain possession of the fruit.“Bright Iduna, Maid immortal!Standing at Valhalla’s portal,In her casket has rich storeOf rare apples gilded o’er;Those rare apples, not of Earth,Ageing Æsir give fresh birth.”Valhalla (J. C. Jones).The Story of ThiassiOne day, Odin, Hoenir, and Loki started out upon one of their usual excursions to earth, and, after wandering for a long while, they found themselves in a deserted region, where they could discover no hospitable dwelling. Weary and very hungry, the gods, perceiving a herd of oxen, slew one of the beasts, and, kindling a fire, they sat down beside it to rest while waiting for their meat to cook.Loki and ThiassiLoki and ThiassiDorothy HardyTo their surprise, however, in spite of the roaring flames the carcass remained quite raw. Realising that some magic must be at work, they looked about them to discover what could hinder their cookery, when they perceived an eagle perched upon a tree above them. Seeing that he was an object of suspicion to the wayfarers, the bird addressed them and admitted that he it was who had prevented the fire from doing its accustomed work, but he offered to remove the spell if they would give him as much food as he could eat. The gods agreed to do this, whereupon the eagle, swooping downward, fanned the flames with his huge wings, and soon the meat was cooked. The eagle then made ready to carry off three quarters of the ox as his share, but this was too much for Loki, who seized a great stake lying near at hand, and began to belabour the voracious bird, forgetting that it was skilled in magic arts. To his great dismay one end of the stake stuck fast to the eagle’s back, the other to his hands, and he found himself dragged over stones and through briers, sometimes through the air, his arms almost torn out of their sockets. In vain he cried for mercy and implored the eagle to let him go; the bird flew on, until he promised any ransom his captor might ask in exchange for his release.The seeming eagle, who was the storm giant Thiassi, at last agreed to release Loki upon one condition. He made him promise upon the most solemn of oaths that he would lure Idun out of Asgard, so that Thiassi might obtain possession of her and of her magic fruit.Released at last, Loki returned to Odin and Hoenir, to whom, however, he was very careful not to confide the condition upon which he had obtained his freedom; and when they had returned to Asgard he began to plan how he might entice Idun outside of the gods’ abode. A few days later, Bragi being absent on one of his minstrel journeys, Loki sought Idun in the groves of Brunnaker, where she had taken up her abode, and by artfully describing some apples which grew at a short distance, and which he mendaciously declared were exactly like hers, he lured her away from Asgard with a crystal dish full of fruit, which she intended to compare with that which he extolled. No sooner had Idun left Asgard, however, than the deceiver Loki forsook her, and ere she could return to the shelter of the heavenly abode the storm giant Thiassi swept down from the north on his eagle wings, and catching her up in his cruel talons, he bore her swiftly away to his barren and desolate home of Thrym-heim.“Thrymheim the sixth is named,Where Thiassi dwelt,That all-powerful Jötun.”Lay of Grimnir (Thorpe’s tr.).Isolated from her beloved companions, Idun pined, grew pale and sad, but persistently refused to give Thiassi the smallest bite of her magic fruit, which, as he well knew, would make him beautiful and renew his strength and youth.“All woes that fallOn Odin’s hallCan be traced to Loki base.From out Valhalla’s portal’Twas he who pure Iduna lured,—Whose casket fairHeld apples rareThat render gods immortal,—And in Thiassi’s tower immured.”Valhalla (J. C. Jones).Time passed. The gods, thinking that Idun had accompanied her husband and would soon return, at first paid no heed to her departure, but little by little the beneficent effect of the last feast of apples passed away. They began to feel the approach of old age, and saw their youth and beauty disappear; so, becoming alarmed, they began to search for the missing goddess.Close investigation revealed the fact that she had last been seen in Loki’s company, and when Odin sternly called him to account, he was forced to admit that he had betrayed her into the storm-giant’s power.“By his mocking, scornful mien,Soon in Valhal it was seen’Twas the traitor Loki’s artWhich had led Idun apartTo gloomy towerAnd Jotun power.”Valhalla (J. C. Jones).The Return of IdunThe attitude of the gods now became very menacing, and it was clear to Loki that if he did not devise means to restore the goddess, and that soon, his life would be in considerable danger.He assured the indignant gods, therefore, that he would leave no stone unturned in his efforts to securethe release of Idun, and, borrowing Freya’s falcon plumage, he flew off to Thrym-heim, where he found Idun alone, sadly mourning her exile from Asgard and her beloved Bragi. Changing the fair goddess into a nut according to some accounts, or according to others, into a swallow, Loki grasped her tightly between his claws, and then rapidly retraced his way to Asgard, hoping that he would reach the shelter of its high walls ere Thiassi returned from a fishing excursion in the Northern seas to which he had gone.Meantime the gods had assembled on the ramparts of the heavenly city, and they were watching for the return of Loki with far more anxiety than they had felt for Odin when he went in search of Od-hroerir. Remembering the success of their ruse on that occasion, they had gathered great piles of fuel, which they were ready to set on fire at any moment.Suddenly they saw Loki coming, but descried in his wake a great eagle. This was the giant Thiassi who had suddenly returned to Thrym-heim and found that his captive had been carried off by a falcon, in whom he readily recognised one of the gods. Hastily donning his eagle plumes he had given immediate chase and was rapidly overtaking his prey. Loki redoubled his efforts as he neared the walls of Asgard, and ere Thiassi overtook him he reached the goal and sank exhausted in the midst of the gods. Not a moment was lost in setting fire to the accumulated fuel, and as the pursuing Thiassi passed over the walls in his turn, the flames and smoke brought him to the ground crippled and half stunned, an easy prey to the gods, who fell ruthlessly upon him and slew him.The Æsir were overjoyed at the recovery of Idun, and they hastened to partake of the precious apples which she had brought safely back. Feeling the returnof their wonted strength and good looks with every mouthful they ate, they good-naturedly declared that it was no wonder if even the giants longed to taste the apples of perpetual youth. They vowed therefore that they would place Thiassi’s eyes as a constellation in the heavens, in order to soften any feeling of anger which his kinsmen might experience upon learning that he had been slain.“Up I cast the eyesOf Allvaldi’s sonInto the heaven’s serene:They are signs the greatestOf my deeds.”Lay of Harbard (Thorpe’s tr.).The Goddess of SpringThe physical explanation of this myth is obvious. Idun, the emblem of vegetation, is forcibly carried away in autumn, when Bragi is absent and the singing of the birds has ceased. The cold wintry wind, Thiassi, detains her in the frozen, barren north, where she cannot thrive, until Loki, the south wind, brings back the seed or the swallow, which are both precursors of the returning spring. The youth, beauty, and strength conferred by Idun are symbolical of Nature’s resurrection in spring after winter’s sleep, when colour and vigour return to the earth, which had grown wrinkled and grey.Idun Falls to the Nether WorldAs the disappearance of Idun (vegetation) was a yearly occurrence, we might expect to find other myths dealing with the striking phenomenon, and there is another favourite of the old scalds which, unfortunately, has come down to us only in a fragmentary and very incomplete form. According to this account, Idun was once sitting upon the branches of the sacred ash Yggdrasilwhen, growing suddenly faint, she loosed her hold and dropped to the ground beneath, and down to the lowest depths of Nifl-heim. There she lay, pale and motionless, gazing with fixed and horror-struck eyes upon the gruesome sights of Hel’s realm, trembling violently the while, like one overcome by penetrating cold.“In the dales dwellsThe prescient Dis,From Yggdrasil’sAsh sunk down,Of alfen race,Idun by name,The youngest of Ivaldi’sElder children.She ill brookedHer descentUnder the hoar tree’sTrunk confined.She would not happy beWith Norvi’s daughter,Accustomed to a pleasanterAbode at home.”Odin’s Ravens’ Song (Thorpe’s tr.).Seeing that she did not return, Odin bade Bragi, Heimdall, and another of the gods go in search of her, giving them a white wolfskin to envelop her in, so that she should not suffer from the cold, and bidding them make every effort to rouse her from the stupor which his prescience told him had taken possession of her.“A wolf’s skin they gave her,In which herself she clad.”Odin’s Ravens’ Song (Thorpe’s tr.).Idun passively allowed the gods to wrap her in the warm wolfskin, but she persistently refused to speakormove, and from her strange manner her husband sadlysuspected that she had had a vision of great ills. The tears ran continuously down her pallid cheeks, and Bragi, overcome by her unhappiness, at length bade the other gods return to Asgard without him, vowing that he would remain beside his wife until she was ready to leave Hel’s dismal realm. The sight of her woe oppressed him so sorely that he had no heart for his usual merry songs, and the strings of his harp were mute while he remained in the underworld.“That voice-like zephyr o’er flow’r meads creeping,Like Bragi’s music his harp strings sweeping.”Viking Tales of the North (R. B. Anderson).In this myth Idun’s fall from Yggdrasil is symbolical of the autumnal falling of the leaves, which lie limp and helpless on the cold bare ground until they are hidden from sight under the snow, represented by the wolfskin, which Odin, the sky, sends down to keep them warm; and the cessation of the birds’ songs is further typified by Bragi’s silent harp.

The Apples of YouthIdun, the personification of spring or immortal youth, who, according to some mythologists, had no birth and was never to taste death, was warmly welcomed by the gods when she made her appearance in Asgard with Bragi. To further win their affections she promised them a daily taste of the marvellous apples which she bore in her casket, and which had the power of conferring immortal youth and loveliness upon all who partook of them.“The golden applesOut of her gardenHave yielded you a dower of youth,Ate you them every day.”Wagner (Forman’s tr.).Thanks to this magic fruit, the Scandinavian gods, who, because they sprang from a mixed race, were not all immortal, warded off the approach of old age and disease, and remained vigorous, beautiful, and young through countless ages. These apples were therefore considered very precious indeed, and Idun carefully treasured them in her magic casket. No matter how many she drew out, the same number always remained for distribution at the feast of the gods, to whom alone she vouchsafed a taste, although dwarfs and giants were eager to obtain possession of the fruit.“Bright Iduna, Maid immortal!Standing at Valhalla’s portal,In her casket has rich storeOf rare apples gilded o’er;Those rare apples, not of Earth,Ageing Æsir give fresh birth.”Valhalla (J. C. Jones).

Idun, the personification of spring or immortal youth, who, according to some mythologists, had no birth and was never to taste death, was warmly welcomed by the gods when she made her appearance in Asgard with Bragi. To further win their affections she promised them a daily taste of the marvellous apples which she bore in her casket, and which had the power of conferring immortal youth and loveliness upon all who partook of them.

“The golden applesOut of her gardenHave yielded you a dower of youth,Ate you them every day.”

“The golden apples

Out of her garden

Have yielded you a dower of youth,

Ate you them every day.”

Wagner (Forman’s tr.).

Thanks to this magic fruit, the Scandinavian gods, who, because they sprang from a mixed race, were not all immortal, warded off the approach of old age and disease, and remained vigorous, beautiful, and young through countless ages. These apples were therefore considered very precious indeed, and Idun carefully treasured them in her magic casket. No matter how many she drew out, the same number always remained for distribution at the feast of the gods, to whom alone she vouchsafed a taste, although dwarfs and giants were eager to obtain possession of the fruit.

“Bright Iduna, Maid immortal!Standing at Valhalla’s portal,In her casket has rich storeOf rare apples gilded o’er;Those rare apples, not of Earth,Ageing Æsir give fresh birth.”

“Bright Iduna, Maid immortal!

Standing at Valhalla’s portal,

In her casket has rich store

Of rare apples gilded o’er;

Those rare apples, not of Earth,

Ageing Æsir give fresh birth.”

Valhalla (J. C. Jones).

The Story of ThiassiOne day, Odin, Hoenir, and Loki started out upon one of their usual excursions to earth, and, after wandering for a long while, they found themselves in a deserted region, where they could discover no hospitable dwelling. Weary and very hungry, the gods, perceiving a herd of oxen, slew one of the beasts, and, kindling a fire, they sat down beside it to rest while waiting for their meat to cook.Loki and ThiassiLoki and ThiassiDorothy HardyTo their surprise, however, in spite of the roaring flames the carcass remained quite raw. Realising that some magic must be at work, they looked about them to discover what could hinder their cookery, when they perceived an eagle perched upon a tree above them. Seeing that he was an object of suspicion to the wayfarers, the bird addressed them and admitted that he it was who had prevented the fire from doing its accustomed work, but he offered to remove the spell if they would give him as much food as he could eat. The gods agreed to do this, whereupon the eagle, swooping downward, fanned the flames with his huge wings, and soon the meat was cooked. The eagle then made ready to carry off three quarters of the ox as his share, but this was too much for Loki, who seized a great stake lying near at hand, and began to belabour the voracious bird, forgetting that it was skilled in magic arts. To his great dismay one end of the stake stuck fast to the eagle’s back, the other to his hands, and he found himself dragged over stones and through briers, sometimes through the air, his arms almost torn out of their sockets. In vain he cried for mercy and implored the eagle to let him go; the bird flew on, until he promised any ransom his captor might ask in exchange for his release.The seeming eagle, who was the storm giant Thiassi, at last agreed to release Loki upon one condition. He made him promise upon the most solemn of oaths that he would lure Idun out of Asgard, so that Thiassi might obtain possession of her and of her magic fruit.Released at last, Loki returned to Odin and Hoenir, to whom, however, he was very careful not to confide the condition upon which he had obtained his freedom; and when they had returned to Asgard he began to plan how he might entice Idun outside of the gods’ abode. A few days later, Bragi being absent on one of his minstrel journeys, Loki sought Idun in the groves of Brunnaker, where she had taken up her abode, and by artfully describing some apples which grew at a short distance, and which he mendaciously declared were exactly like hers, he lured her away from Asgard with a crystal dish full of fruit, which she intended to compare with that which he extolled. No sooner had Idun left Asgard, however, than the deceiver Loki forsook her, and ere she could return to the shelter of the heavenly abode the storm giant Thiassi swept down from the north on his eagle wings, and catching her up in his cruel talons, he bore her swiftly away to his barren and desolate home of Thrym-heim.“Thrymheim the sixth is named,Where Thiassi dwelt,That all-powerful Jötun.”Lay of Grimnir (Thorpe’s tr.).Isolated from her beloved companions, Idun pined, grew pale and sad, but persistently refused to give Thiassi the smallest bite of her magic fruit, which, as he well knew, would make him beautiful and renew his strength and youth.“All woes that fallOn Odin’s hallCan be traced to Loki base.From out Valhalla’s portal’Twas he who pure Iduna lured,—Whose casket fairHeld apples rareThat render gods immortal,—And in Thiassi’s tower immured.”Valhalla (J. C. Jones).Time passed. The gods, thinking that Idun had accompanied her husband and would soon return, at first paid no heed to her departure, but little by little the beneficent effect of the last feast of apples passed away. They began to feel the approach of old age, and saw their youth and beauty disappear; so, becoming alarmed, they began to search for the missing goddess.Close investigation revealed the fact that she had last been seen in Loki’s company, and when Odin sternly called him to account, he was forced to admit that he had betrayed her into the storm-giant’s power.“By his mocking, scornful mien,Soon in Valhal it was seen’Twas the traitor Loki’s artWhich had led Idun apartTo gloomy towerAnd Jotun power.”Valhalla (J. C. Jones).

One day, Odin, Hoenir, and Loki started out upon one of their usual excursions to earth, and, after wandering for a long while, they found themselves in a deserted region, where they could discover no hospitable dwelling. Weary and very hungry, the gods, perceiving a herd of oxen, slew one of the beasts, and, kindling a fire, they sat down beside it to rest while waiting for their meat to cook.

Loki and ThiassiLoki and ThiassiDorothy Hardy

Loki and Thiassi

Dorothy Hardy

To their surprise, however, in spite of the roaring flames the carcass remained quite raw. Realising that some magic must be at work, they looked about them to discover what could hinder their cookery, when they perceived an eagle perched upon a tree above them. Seeing that he was an object of suspicion to the wayfarers, the bird addressed them and admitted that he it was who had prevented the fire from doing its accustomed work, but he offered to remove the spell if they would give him as much food as he could eat. The gods agreed to do this, whereupon the eagle, swooping downward, fanned the flames with his huge wings, and soon the meat was cooked. The eagle then made ready to carry off three quarters of the ox as his share, but this was too much for Loki, who seized a great stake lying near at hand, and began to belabour the voracious bird, forgetting that it was skilled in magic arts. To his great dismay one end of the stake stuck fast to the eagle’s back, the other to his hands, and he found himself dragged over stones and through briers, sometimes through the air, his arms almost torn out of their sockets. In vain he cried for mercy and implored the eagle to let him go; the bird flew on, until he promised any ransom his captor might ask in exchange for his release.

The seeming eagle, who was the storm giant Thiassi, at last agreed to release Loki upon one condition. He made him promise upon the most solemn of oaths that he would lure Idun out of Asgard, so that Thiassi might obtain possession of her and of her magic fruit.

Released at last, Loki returned to Odin and Hoenir, to whom, however, he was very careful not to confide the condition upon which he had obtained his freedom; and when they had returned to Asgard he began to plan how he might entice Idun outside of the gods’ abode. A few days later, Bragi being absent on one of his minstrel journeys, Loki sought Idun in the groves of Brunnaker, where she had taken up her abode, and by artfully describing some apples which grew at a short distance, and which he mendaciously declared were exactly like hers, he lured her away from Asgard with a crystal dish full of fruit, which she intended to compare with that which he extolled. No sooner had Idun left Asgard, however, than the deceiver Loki forsook her, and ere she could return to the shelter of the heavenly abode the storm giant Thiassi swept down from the north on his eagle wings, and catching her up in his cruel talons, he bore her swiftly away to his barren and desolate home of Thrym-heim.

“Thrymheim the sixth is named,Where Thiassi dwelt,That all-powerful Jötun.”

“Thrymheim the sixth is named,

Where Thiassi dwelt,

That all-powerful Jötun.”

Lay of Grimnir (Thorpe’s tr.).

Isolated from her beloved companions, Idun pined, grew pale and sad, but persistently refused to give Thiassi the smallest bite of her magic fruit, which, as he well knew, would make him beautiful and renew his strength and youth.

“All woes that fallOn Odin’s hallCan be traced to Loki base.From out Valhalla’s portal’Twas he who pure Iduna lured,—Whose casket fairHeld apples rareThat render gods immortal,—And in Thiassi’s tower immured.”

“All woes that fall

On Odin’s hall

Can be traced to Loki base.

From out Valhalla’s portal

’Twas he who pure Iduna lured,—

Whose casket fair

Held apples rare

That render gods immortal,—

And in Thiassi’s tower immured.”

Valhalla (J. C. Jones).

Time passed. The gods, thinking that Idun had accompanied her husband and would soon return, at first paid no heed to her departure, but little by little the beneficent effect of the last feast of apples passed away. They began to feel the approach of old age, and saw their youth and beauty disappear; so, becoming alarmed, they began to search for the missing goddess.

Close investigation revealed the fact that she had last been seen in Loki’s company, and when Odin sternly called him to account, he was forced to admit that he had betrayed her into the storm-giant’s power.

“By his mocking, scornful mien,Soon in Valhal it was seen’Twas the traitor Loki’s artWhich had led Idun apartTo gloomy towerAnd Jotun power.”

“By his mocking, scornful mien,

Soon in Valhal it was seen

’Twas the traitor Loki’s art

Which had led Idun apart

To gloomy tower

And Jotun power.”

Valhalla (J. C. Jones).

The Return of IdunThe attitude of the gods now became very menacing, and it was clear to Loki that if he did not devise means to restore the goddess, and that soon, his life would be in considerable danger.He assured the indignant gods, therefore, that he would leave no stone unturned in his efforts to securethe release of Idun, and, borrowing Freya’s falcon plumage, he flew off to Thrym-heim, where he found Idun alone, sadly mourning her exile from Asgard and her beloved Bragi. Changing the fair goddess into a nut according to some accounts, or according to others, into a swallow, Loki grasped her tightly between his claws, and then rapidly retraced his way to Asgard, hoping that he would reach the shelter of its high walls ere Thiassi returned from a fishing excursion in the Northern seas to which he had gone.Meantime the gods had assembled on the ramparts of the heavenly city, and they were watching for the return of Loki with far more anxiety than they had felt for Odin when he went in search of Od-hroerir. Remembering the success of their ruse on that occasion, they had gathered great piles of fuel, which they were ready to set on fire at any moment.Suddenly they saw Loki coming, but descried in his wake a great eagle. This was the giant Thiassi who had suddenly returned to Thrym-heim and found that his captive had been carried off by a falcon, in whom he readily recognised one of the gods. Hastily donning his eagle plumes he had given immediate chase and was rapidly overtaking his prey. Loki redoubled his efforts as he neared the walls of Asgard, and ere Thiassi overtook him he reached the goal and sank exhausted in the midst of the gods. Not a moment was lost in setting fire to the accumulated fuel, and as the pursuing Thiassi passed over the walls in his turn, the flames and smoke brought him to the ground crippled and half stunned, an easy prey to the gods, who fell ruthlessly upon him and slew him.The Æsir were overjoyed at the recovery of Idun, and they hastened to partake of the precious apples which she had brought safely back. Feeling the returnof their wonted strength and good looks with every mouthful they ate, they good-naturedly declared that it was no wonder if even the giants longed to taste the apples of perpetual youth. They vowed therefore that they would place Thiassi’s eyes as a constellation in the heavens, in order to soften any feeling of anger which his kinsmen might experience upon learning that he had been slain.“Up I cast the eyesOf Allvaldi’s sonInto the heaven’s serene:They are signs the greatestOf my deeds.”Lay of Harbard (Thorpe’s tr.).

The attitude of the gods now became very menacing, and it was clear to Loki that if he did not devise means to restore the goddess, and that soon, his life would be in considerable danger.

He assured the indignant gods, therefore, that he would leave no stone unturned in his efforts to securethe release of Idun, and, borrowing Freya’s falcon plumage, he flew off to Thrym-heim, where he found Idun alone, sadly mourning her exile from Asgard and her beloved Bragi. Changing the fair goddess into a nut according to some accounts, or according to others, into a swallow, Loki grasped her tightly between his claws, and then rapidly retraced his way to Asgard, hoping that he would reach the shelter of its high walls ere Thiassi returned from a fishing excursion in the Northern seas to which he had gone.

Meantime the gods had assembled on the ramparts of the heavenly city, and they were watching for the return of Loki with far more anxiety than they had felt for Odin when he went in search of Od-hroerir. Remembering the success of their ruse on that occasion, they had gathered great piles of fuel, which they were ready to set on fire at any moment.

Suddenly they saw Loki coming, but descried in his wake a great eagle. This was the giant Thiassi who had suddenly returned to Thrym-heim and found that his captive had been carried off by a falcon, in whom he readily recognised one of the gods. Hastily donning his eagle plumes he had given immediate chase and was rapidly overtaking his prey. Loki redoubled his efforts as he neared the walls of Asgard, and ere Thiassi overtook him he reached the goal and sank exhausted in the midst of the gods. Not a moment was lost in setting fire to the accumulated fuel, and as the pursuing Thiassi passed over the walls in his turn, the flames and smoke brought him to the ground crippled and half stunned, an easy prey to the gods, who fell ruthlessly upon him and slew him.

The Æsir were overjoyed at the recovery of Idun, and they hastened to partake of the precious apples which she had brought safely back. Feeling the returnof their wonted strength and good looks with every mouthful they ate, they good-naturedly declared that it was no wonder if even the giants longed to taste the apples of perpetual youth. They vowed therefore that they would place Thiassi’s eyes as a constellation in the heavens, in order to soften any feeling of anger which his kinsmen might experience upon learning that he had been slain.

“Up I cast the eyesOf Allvaldi’s sonInto the heaven’s serene:They are signs the greatestOf my deeds.”

“Up I cast the eyes

Of Allvaldi’s son

Into the heaven’s serene:

They are signs the greatest

Of my deeds.”

Lay of Harbard (Thorpe’s tr.).

The Goddess of SpringThe physical explanation of this myth is obvious. Idun, the emblem of vegetation, is forcibly carried away in autumn, when Bragi is absent and the singing of the birds has ceased. The cold wintry wind, Thiassi, detains her in the frozen, barren north, where she cannot thrive, until Loki, the south wind, brings back the seed or the swallow, which are both precursors of the returning spring. The youth, beauty, and strength conferred by Idun are symbolical of Nature’s resurrection in spring after winter’s sleep, when colour and vigour return to the earth, which had grown wrinkled and grey.

The physical explanation of this myth is obvious. Idun, the emblem of vegetation, is forcibly carried away in autumn, when Bragi is absent and the singing of the birds has ceased. The cold wintry wind, Thiassi, detains her in the frozen, barren north, where she cannot thrive, until Loki, the south wind, brings back the seed or the swallow, which are both precursors of the returning spring. The youth, beauty, and strength conferred by Idun are symbolical of Nature’s resurrection in spring after winter’s sleep, when colour and vigour return to the earth, which had grown wrinkled and grey.

Idun Falls to the Nether WorldAs the disappearance of Idun (vegetation) was a yearly occurrence, we might expect to find other myths dealing with the striking phenomenon, and there is another favourite of the old scalds which, unfortunately, has come down to us only in a fragmentary and very incomplete form. According to this account, Idun was once sitting upon the branches of the sacred ash Yggdrasilwhen, growing suddenly faint, she loosed her hold and dropped to the ground beneath, and down to the lowest depths of Nifl-heim. There she lay, pale and motionless, gazing with fixed and horror-struck eyes upon the gruesome sights of Hel’s realm, trembling violently the while, like one overcome by penetrating cold.“In the dales dwellsThe prescient Dis,From Yggdrasil’sAsh sunk down,Of alfen race,Idun by name,The youngest of Ivaldi’sElder children.She ill brookedHer descentUnder the hoar tree’sTrunk confined.She would not happy beWith Norvi’s daughter,Accustomed to a pleasanterAbode at home.”Odin’s Ravens’ Song (Thorpe’s tr.).Seeing that she did not return, Odin bade Bragi, Heimdall, and another of the gods go in search of her, giving them a white wolfskin to envelop her in, so that she should not suffer from the cold, and bidding them make every effort to rouse her from the stupor which his prescience told him had taken possession of her.“A wolf’s skin they gave her,In which herself she clad.”Odin’s Ravens’ Song (Thorpe’s tr.).Idun passively allowed the gods to wrap her in the warm wolfskin, but she persistently refused to speakormove, and from her strange manner her husband sadlysuspected that she had had a vision of great ills. The tears ran continuously down her pallid cheeks, and Bragi, overcome by her unhappiness, at length bade the other gods return to Asgard without him, vowing that he would remain beside his wife until she was ready to leave Hel’s dismal realm. The sight of her woe oppressed him so sorely that he had no heart for his usual merry songs, and the strings of his harp were mute while he remained in the underworld.“That voice-like zephyr o’er flow’r meads creeping,Like Bragi’s music his harp strings sweeping.”Viking Tales of the North (R. B. Anderson).In this myth Idun’s fall from Yggdrasil is symbolical of the autumnal falling of the leaves, which lie limp and helpless on the cold bare ground until they are hidden from sight under the snow, represented by the wolfskin, which Odin, the sky, sends down to keep them warm; and the cessation of the birds’ songs is further typified by Bragi’s silent harp.

As the disappearance of Idun (vegetation) was a yearly occurrence, we might expect to find other myths dealing with the striking phenomenon, and there is another favourite of the old scalds which, unfortunately, has come down to us only in a fragmentary and very incomplete form. According to this account, Idun was once sitting upon the branches of the sacred ash Yggdrasilwhen, growing suddenly faint, she loosed her hold and dropped to the ground beneath, and down to the lowest depths of Nifl-heim. There she lay, pale and motionless, gazing with fixed and horror-struck eyes upon the gruesome sights of Hel’s realm, trembling violently the while, like one overcome by penetrating cold.

“In the dales dwellsThe prescient Dis,From Yggdrasil’sAsh sunk down,Of alfen race,Idun by name,The youngest of Ivaldi’sElder children.She ill brookedHer descentUnder the hoar tree’sTrunk confined.She would not happy beWith Norvi’s daughter,Accustomed to a pleasanterAbode at home.”

“In the dales dwells

The prescient Dis,

From Yggdrasil’s

Ash sunk down,

Of alfen race,

Idun by name,

The youngest of Ivaldi’s

Elder children.

She ill brooked

Her descent

Under the hoar tree’s

Trunk confined.

She would not happy be

With Norvi’s daughter,

Accustomed to a pleasanter

Abode at home.”

Odin’s Ravens’ Song (Thorpe’s tr.).

Seeing that she did not return, Odin bade Bragi, Heimdall, and another of the gods go in search of her, giving them a white wolfskin to envelop her in, so that she should not suffer from the cold, and bidding them make every effort to rouse her from the stupor which his prescience told him had taken possession of her.

“A wolf’s skin they gave her,In which herself she clad.”

“A wolf’s skin they gave her,

In which herself she clad.”

Odin’s Ravens’ Song (Thorpe’s tr.).

Idun passively allowed the gods to wrap her in the warm wolfskin, but she persistently refused to speakormove, and from her strange manner her husband sadlysuspected that she had had a vision of great ills. The tears ran continuously down her pallid cheeks, and Bragi, overcome by her unhappiness, at length bade the other gods return to Asgard without him, vowing that he would remain beside his wife until she was ready to leave Hel’s dismal realm. The sight of her woe oppressed him so sorely that he had no heart for his usual merry songs, and the strings of his harp were mute while he remained in the underworld.

“That voice-like zephyr o’er flow’r meads creeping,Like Bragi’s music his harp strings sweeping.”

“That voice-like zephyr o’er flow’r meads creeping,

Like Bragi’s music his harp strings sweeping.”

Viking Tales of the North (R. B. Anderson).

In this myth Idun’s fall from Yggdrasil is symbolical of the autumnal falling of the leaves, which lie limp and helpless on the cold bare ground until they are hidden from sight under the snow, represented by the wolfskin, which Odin, the sky, sends down to keep them warm; and the cessation of the birds’ songs is further typified by Bragi’s silent harp.

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