The Younger Edda; Also called Snorre's Edda, or The Prose...

We can understand how it became possible for “those vast multitudes, which the populous north poured from her frozen loins, to pass the Rhine and the Danube, and come like a deluge on the south, and spread beneath Gibraltar and the Libyan sands;” how it were possible, we say, for them so largely to remodel and invigorate a considerable part of Europe, nay, how they could succeed in overrunning and overturning “the rich but rotten, the mighty but marrowless, the disciplined but diseased, Roman empire; that gigantic and heartless and merciless usurpation of soulless materialism and abject superstition of universal despotism, of systemized and relentless plunder, and of depravity deep as hell.” In connection with this subject we would refer our readers to Mallet’s Northern Antiquities, pp. 79-83, where substantially the same account is given; to Norse Mythology, pp. 232-236; to George Stephen’s Runic Monuments, Vol. I; and to Charles Kingsley’s The Roman and the Teuton.

119. Compare this version of the myth with the one given in the first chapter of The Fooling of Gylfe. Many explain the myth to mean the breaking through of the Baltic between Sweden and Denmark.

120. Leidre or Leire, at the end of Isefjord, in the county of Lithraborg, is considered the oldest royal seat in Denmark.

121. Laage is a general name for lakes and rivers. It here stands for Lake Malar, in Sweden.

122. The grassy isle is Seeland.

123. Sigtun. Sige, Ger. Sieg, (comp. Sigfrid,) means victory, and is one of Odin’s names; tun means an inclosure, and is the same word as our modern English town. Thus Sigtun would, in modern English, be called Odinstown; like our Johnstown, Williamstown, etc.

124. Noatun, Thrudvang, Breidablik and Himinbjorg are purely mythological names, and for their significance the reader is referred to The Fooling of Gylfe. Snorre follows the lay of Grimner in the Elder Edda.

125. Berserk. The etymology of this word has been much contested. Some, upon the authority of Snorre in the above quoted passage, derive it from berr (bare) and serkr (comp. sark, Scotch for shirt); but this etymology is inadmissible, because serkr is a substantive, not an adjective. Others derive it from berr (Germ. Bär = ursus), which is greatly to be preferred, for in olden ages athletes and champions used to wear hides of bears, wolves and reindeer (as skins of lions in the south), hence the names Bjalfe, Bjarnhedinn, Ulfhedinn (hedinn, pellis),—“pellibus aut parvis rhenonum tegimentis utuntur.” Cæsar, Bell. Gall. VI, 22. Even the old poets understood the name so, as may be seen in the poem of Hornklofi (beginning of the 10th century), a dialogue between a valkyrie and a raven, where the valkyrie says at berserkja reiðu vil ek þik spyrja, to which the raven replies, Ulfhednar heita, they are called wolf coats. In battle the berserks were subject to fits of frenzy, called berserksgangr (furor bersercicus), when they howled like wild beasts, foamed at the mouth, and gnawed the iron rim of their shields. During these fits they were, according to a popular belief, proof against steel and fire, and made great havoc in the ranks of the enemy. But when the fever abated they were weak and tame. Vigfusson Cleasby’s Icelandic-English Dictionary, sub voce.

126. In the mythology this ship belongs to Frey, having been made for him by the dwarfs.

127. Hugin and Munin.

128. The old Norse word is órlög, which is plural, (from ör = Ger. ur, and lög, laws,) and means the primal law, fate, weird, doom; the Greek μοῖρα. The idea of predestination was a salient feature in the Odinic religion. The word örlog, O.H.G. urlac, M.H.G. urlone, Dutch orlog, had special reference to a man’s fate in war. Hence Orlogschiffe in German means a naval fleet. The Danish orlog means warfare at sea.

129. Svithjod, which here means Sweden, is derived from Odin’s name, Svidr and thjod = folk, people. Svithjod thus means Odin’s people, and the country takes its name from the people.

130. Odin.

131. Norway was given to Saming by Odin.

132. He gave himself nine wounds in the form of the head of a spear, or Thor’s hammer; that is, he marked himself with the sign of the cross, an ancient heathen custom.

133. Here ends Snorre’s account of the asas in Heimskringla. The reader will, of course, compare the account here given of Odin, Njord, Frey, Freyja, etc., with the purely mythological description of them in the Younger Edda, and with that in Norse Mythology. Upon the whole, Snorre has striven to accommodate his sketch to the Eddas, while he has had to clothe mythical beings with the characteristics of human kings. Like Saxo-Grammaticus, Snorre has striven to show that the deities, which we now recognize as personified forces and phenomena of nature, were extraordinary and enterprising persons, who formerly ruled in the North, and inaugurated the customs, government and religion of Norway, Sweden, Denmark, Germany, England, and the other Teutonic lands.

134. The word fornjot can be explained in two ways: either as for-njot = the first enjoyer, possessor; or as forn-jot, the ancient giant. He would then correspond to Ymer.

135. Notice this trinity: Hler is the sea (comp. the Welsh word llyr = sea); Loge is fire (comp. the Welsh llwg), he reminds us both by his name and his nature of Loke; Kare is the wind.

A. Transcriber’s Footnote: Zalmoxis or Salmoxis was a Thracian deity. The word Ζαλμός is defined by Liddell and Scott—a dictionary available to the author—as Thracian for “a skin”.