48 impossible to reconcile the contradictions of the Edda. At one time he is represented as the primal cause of all things, creator of the universe: at

49 another the conflicting elements of cold and heat are the original cause, and Odin is the grandson of the first being or god, and is to perish, and another heaven and other gods are to replace him and Valhalla. Sometimes he is represented as an evil being, as outwitted, as near to perish by the power of mere men. The learned Bryant has observed that, in disquisitions of this nature, great confusion has arisen from not considering that, in many cases, deity and priest were named alike, and this remark seems peculiarly applicable in the case of Odin. It has been assumed, however, that there were three Odins, whose feats and adventures, like those of the Grecian Hercules, have been confounded. According to Suhm and Schöning, the first Odin or Othin, (Authun) was never in Scandinavia, but lived, in times very remote, on the shores of the Black sea, and was worshipped as the supreme god of the Scythians.2 The second, a descendant or priest of the former, is supposed to have lived in the time of Darius Hystaspes, about 520 years before the birth of our 2 In a memoir read before l’Académie des Inscriptions, in 1823, M. Abel Kemusat mentioned that inscriptions in Runic characters, similar to those of the Scandinavians, had been found near Mount Altai, and infers thence that the Goths came originally from Tartary.

50 Lord; and, emigrating northwards, to have succeeded in making himself master of a great part of Scandinavia, introducing a new worship, of which he and his principal companions were the chief divinities. He is said to have established himself for a time on the banks of the Duna, where he built a new Asgard. About forty years before the birth of Christ, on the overthrow of Mithridates, a third Odin, or, as some pretend, Sigge, a Scythian prince, being forced to quit his country, fled to Scandinavia, where he found the religion of Odin already established, and by his superior talents, instruction, skill in arts reputed magical, viz. medicine, astronomy, writing; and in war, not only assumed the priesthood and with it the supreme authority for himself and his descendants, but obtained also divine honours.3 He first introduced into the north the custom of burning the dead, and taught that the deceased would have the benefit of all that was buried with him, as also of the treasures which he himself concealed in the earth during his life. The ashes of deceased persons were to be thrown into the sea, or deposited under ground, and Barrows were to be 3 Suhm cites instances of men deified in the north so late as the ninth century.

51 raised over men of consideration; Bauta or monumental stones over brave warriors. Finding his end approaching, he caused himself to be transfixed with spears, saying that he was about to repair to Godheim, or Asgard, where he would be ready to receive his friends. One celebrated Danish antiquarian, Skule Thorlacius, sets the duration of Odin’s religion between the last century previous to the birth of our Saviour, and the end of the tenth of the Christian era. He is of opinion also, that the gods worshipped in the north previously to the introduction of this religion were not deified mortals, but elementary deities. Suhm is of opinion that a communication was kept up, from the time of the second Odin, between the north and the countries of the east; and we know that there was a commerce between the northern part of Russia, where he is supposed to have long resided, and the Black sea. He seeks thence to explain why all the barbarians from the shores of the Baltic, who overran the Roman Empire, took this course.4 Having thus briefly spoken of Odin as a historical personage, we will proceed to the Odin of 4 Om Odin.

52 According to the Eddas, Odin was the first and most powerful of the Aser; the father of Thor, Baldur, &c. the creator of the world and of the human race; the god of war, of poetry, and of eloquence. He was made acquainted with everything that happened on earth through the agency of two Ravens called Huggin and Mummin (observation and memory,) which had been given to him by the enchantress Hulda. They flew daily round the world, and returning about the time that he sate down to table in Valhalla, perched on each side of his throne, and whispered in his ear all that they had seen. Hence he was called the raven-god. He used always to speak in rhyme, and with such eloquence, that every one believed whatever he said. He was master of the art of effecting wonders, by means of Runes, and could change his form at will, and wander about the world in the shape of birds, beasts, fishes, or reptiles, his own body remaining in the mean time, to all appearance, in a profound sleep. He was lord of the elements. In fight he could blind the eyes of his enemies, and blunt their swords. But his most important art was the secret of mixing together various ingredients into a magic ointment, by means of which he could work all kinds of enchantments, and force the dead to rise

53 from their graves.5 This art was called Seid, and hence one of his names was Seidmadr, or the sorcerer. Odin had several wives: First, Frea, or Frigga; mother to Thor, Baidur, Bragi, Hermodur, and Tyr. Second, Skada; mother to Semming. Third, Grydur, by whom he had Vidar, and fourth, Rinda, by whom he had Vale or Bo. Besides these he had several other children by different women, and indeed from the dissoluteness of his habits, and some actions which were considered disgraceful, the gods were induced to depose him for a time, although afterwards he was held in greater esteem than ever. He was in the habit of wandering about in disguise, and often went to the land of the giants, in order to get at the secrets which they possessed respecting the events which had come to pass before the creation of the gods. 5 The ancient Scandinavians, like most of the people of antiquity, believed that by certain arts men could waken up the dead, and compel them to reveal the future. This power was peculiarly attributed to Odin. His evocation of the dead prophetess in the Vegtam’s-quide or Song of the Wanderer, w well known to the English reader through Gray’s spirited imitation. Snorro relates of his mortal Odin, that he would sit under the corpses of hanging men to obtain from them information respecting the other world.

54 The following story from the Braga-rædur, in the prose Edda, is an entertaining specimen of the adventures in which he was sometimes engaged, and not an unfavourable one of Scandinavian wit. THE ORIGIN OF POETRY. “Ægir or Hler, the god of the sea, who was not originally one of the Aser, made a journey to Asgard, where he was received with great distinction, and a banquet given in his honour. Bragi, the god of eloquence, was placed next to him at table, and whilst they were drinking, related many of the ancient adventures of the Aser. “Ægir having asked what was the origin of the art called poetry! Bragi answered as follows. “The Gods were at war with a nation called the Vaner. Both parties having at length agreed to conclude a peace, sent negociators to an appointed place, each of whom, previously to his departure from the place of meeting, spate6 in a vessel which 6 Pliny tells us that spitting was had recourse to to avert witchcraft, or to give force to a blow to an enemy. Hence the author of the Popular Antiquities derives the custom of spitting in the hand previous to boxing, amongst the lower orders. A more curious coincidence exists between the ceremony here described and the custom on which he remarks, amongst boys when asseverating in a matter of consequence, “of spitting their faith.” He tells us, moreover, that it is usual in the north, in combination amongst the colliers, &c. for the purpose of raising wages, to spit upon a stone together, by way of cementing their confederacy, and that there is a popular saying when persons agree in one manner of thinking, or are of the same party, that “they spit upon the same stone.”

55 had been placed for that purpose. The Aser afterwards formed its contents into a man, whom they named Quaser, and who was so wise that no one could question him on any subject with which he was not already acquainted. “He travelled far and wide to instruct men, and one day fell in with the dwarfs, Fjalar and Gellar, who slew him and let his blood run into two vessels, called Son and Bodn, and into a kettle called Odrær. Having mixed this with honey, the produce was mead of so rare a quality, that whoever drank of it became a poet and a wise man. They made the gods believe that Quaser had been suffocated with wisdom, because no one could be found capable of asking him sufficient questions. “Some time after this the two dwarfs invited a giant, whose name was Gilling, to visit them, and soon after his arrival proposed to him to row out with them on the sea. When they had rowed

56 some distance from the land, they ran the boat on a ridge of rocks and upset it. Gilling, who could not swim, was drowned, and the dwarfs then righted the boat and rowed back to shore. “The wife on learning the accident took it much to heart, and began to lament loudly. Fjalar asked her whether it would ease her mind to look out on the spot where her husband had been drowned. She said it would; upon which he told his brother to go over the door-way and let a millstone fall on her head as she went out, for that he could not endure her noise. Gelar did as he was desired. “Suttung, Gilling’s son, to revenge the murder of his parents, seized the dwarfs, and set them on a bare rock surrounded by the sea. They bewailed their lot bitterly, and offered the incomparable mead in ransom for their lives. Suttung accepted it, and, taking it home with him, set his daughter Gunlbde to watch it. “It is from these circumstances, added Bragi, that poetry received the epithets of ‘Quaser’s blood,’ the Dwarfs drink or quit-money, Odrær’s, or Son’s, or Bodn’s mead,7 &c. Ægir remarked that these seemed to him strange appellations for 7 Appellations constantly made use of in the Songs of the Scalds.

57 poetry. But how did the Aser get possession of Suttung’s mead? Bragi continued. “Odin set out from Asgard, and arrived at a place where nine thralls were cutting hay. He offered to whet their scythes, and as they thankfully accepted his offer, he took a whetstone from his belt and made the scythes so sharp, that the thralls all became desirous of obtaining possession of the stone. He said that he had no objection to part with it, upon which they fell a-quarrelling who should have it, and a contest ensued in which they slew each other. “Odin now went to seek lodging for the night with Bauge, a giant, brother to Suttung; Bauge lamented his ill-luck in having lost his nine thralls, and said that he did not know where to obtain other labourers, to get in the harvest. Odin, who called himself Bölwerk, offered to undertake the work of the nine men, on condition that Bauge should obtain for him a draught of Suttung’s mead. “Bauge replied that this did not rest with him, since Suttung kept it entirely for himself; but that he would conduct him to the place where it was kept, and aid him in obtaining possession of it. During the summer Bölwerk performed the work of the nine men, and when winter came demanded of Bauge the performance of his promise. “Both accordingly set out for Suttung’s residence,

58 and Bauge informed his brother of what he had promised Bölwerk, but Suttung, very peremptorily, refused their request. Bölwerk then called upon Bauge to aid him in getting possession of the mead by artifice, to which Bauge consented. “Bolwerk took an auger and desired Bauge to bore through the mountain in which the mead was kept under the care of Gunnlaug. Bauge set about boring, and after a time said that he had bored through. But Bölwerk blew into the hole, and, as the dust flew outwards, he discovered that Bauge wished to deceive him, and insisted that he should bore it through completely. Bauge, therefore, having set to work afresh, Bölwerk blew into the hole a second time, and the dust flew out on the other side. “He then changed himself into a worm and crept through the hole. Bauge thrust after him with the auger but without reaching him. “Bolwerk remained with Gunnlaug three nights, and so ingratiated himself that she allowed him to take three draughts of the mead. In the first he drank out Odreirr, in the second, Son, in the third, Bodn, and thus secured the whole. He then transformed himself into an eagle, and flew away in great haste to Asgard. “When Suttung saw the flight of the eagle, he guessed what had happened, and taking his eagle’s

59 dress also flew after him. The Aser, perceiving the approach of Odin, set out vessels to catch the mead, which Odin poured into them. “But in his extreme anxiety, when Suttung was close upon him, some of the liquor escaped,8 and it is this which ever since has inspired bad poets.” _______ The above is nearly a literal translation of the story as given in the Prose Edda. It will not be here out of place to give, as a specimen of the poetry of the Edda, a literal translation of the fragment in the Hava-mal, alluding to the same adventure. It is Odin himself who speaks:— “I sought the home of the old giant, And I am now returned. Silence availed me little there; It was only by many words That I attained my end     In Suttung’s hall. “Gunnlaug gave me, From her golden seat, A draught of the lordly mead, An evil return, 8 Verum quoniam Suttungus eum insequendo adeo propinquus urgeret, partem mulsi retrorsum e tergo emixit.     —Edda Sœmundar. Hafn. 1817.

60 She had from me, For her fond love     For her burning passion. I bade Rate’s tooth9 Force a passage And gnaw thro’ the rock: Above and below me Were the haunts of the giants.     Thus put I my head in peril. Well purchased beauty I have well enjoyed— Few things are wanting to the wise: For Odreirer Is now come up     To man’s earthly abode. Great is my doubt That I had e’er escaped From the home of the giants, Had not Gunnlaug aided, The kind-souled maiden,     Whom I held in my embrace. The next day Hied the Giants of the Frost To enquire the fate of the high-one. They enquired of Bölwerk, In the high-one’s hall; 9 Rate was the name of the auger with which bored.

61 If he had reached the Gods     Or if Suttung had destroyed him. An oath on the ring10 I trow Odin hath sworn. How shall we believe his vows! From Suttung He hath stol’n his mead     And brought Gunnlaug to woe.11 The principal titles of Odin were:— 1. Alfadur (the father of all things). 2. The lord of the dead. 3. Har, Jafuhar, and Thridi, (the exited, the equal to the exalted, and the third12) 4. The lord of life and death. 5. The Raven-god. 10 It was the custom with the Scandinavians, on solemn occasions, to swear on a sacred ring, preserved in their temples. 11 Finn Magnussen declares the whole fable to be allegorical, and explains it as follows:—Odin, the god of heaven or the sun, descends into the earth to fructify it, and give birth to the productions from which man derives his nourishment, and from which also are extracted the exhilarating liquors, (mead, ale, wine), which strengthen him, and produce poetic inspirations. Suttung is the spirit of darkles», with whom at the winter-solstice, many of the ancient heathens believed that the sun had to undergo a severe struggle for the mastery. 12 These names are given to him in the Grimnismal, and are also those applied to the three persons to whom Gylfe addresses his questions in the Prose Edda.

62 6. The Wise-one. 7. Val-fader, (or the father of the slain).13 8. The chooser of the slain, &c. But great as was Odin’s power he was not omnipotent. He had, as we have seen, but a narrow escape from the Giant Suttung, and on another occasion, could only obtain a draught from Mimer’s well, on condition of leaving one of his eyes in pawn. On this account he was often represented as an old man with one eye, and was called the one-eyed. Thor was a greater favourite with many of the Scandinavians, and indeed his worship seems to have prevailed in the North previously to that of Odin. Some are of opinion that Odin finding it impossible wholly to eradicate the ancient religion, had the art to engraft it on his own, rendering Thor a subordinate divinity. Odin was principally worshipped in Denmark, Freyr in Sweden, and Thor in Norway and Iceland: but the religion of Odin prevailed in a greater or less degree throughout Denmark, Sweden, Norway, Iceland, and was received by the Saxons, Anglo-Saxons, Suevi, Frisians, Germans, Goths, the inhabitants of Biarmeland, 13 Val signifies the slain in battle—hence Val-fader, the father of the slain; Val-halla, the hall of the slain; Val-kyrier, the choosers of the slain.

63 (Russia), the Russians of Holmgaard, (Novogorod), Circassians, Alani or Aser, Hunns, &c.14 Wednesday (Danice Onsdag) is named after Odin. The hawk was sacred to him, and every ninth year, ninety-nine of these birds or, in place of them, an equal number of cocks were sacrificed to him at Ledrun, Leira, or Lethra, in the island of Zealand.15 Odin had three peculiar residences in Asgard. 1. Gladsheim, a vast hall where he presided over the twelve Diar or Judges, whom he had appointed to regulate the affairs of Asgard. 2. Valaskialf, built of solid silver, in which there was an elevated place, Hlidskialf, from his throne on which he could perceive all that passed throughout the whole earth. 3. Valhalla. Of this last and most celebrated of his palaces we shall now speak. The word, literally interpreted, signifies the hall of the slain. The Edda tells us, that it was the place in which he received 14 Suhm, and Schöning, pretend that besides the three Odbs, already mentioned, there was another worshipped by the Saxons, who came originally from Scania, and was a descendant of the third Odin. He was a valiant warrior, and reigned over Sleswic, and the Anglo-Saxons. 15 Bones of hawks and falcons are often found in the tombs of Scandinavian warriors.

64 the souls of warriors killed in battle,16 who were called Einheriar. It had five hundred and forty gates, and a vast hall of gold, hung around with golden shields, and spears, and coats of mail. These Einheriar were in great number, and were entertained by Odin, in order that they in return might combat for him at Ragnarokur, against the giants and spirits of fire. They passed their day as follows:—In the morning they were awakened by the crowing of a cock with a golden comb, whose cries are to be the first signal of the approach of the evil genii at the last day. Having apparelled themselves they sallied out, eight hundred at each of the gates of Valhalla, and spent the forenoon in tilting, after which they returned to the banqueting hall, where each one had a place assigned to him according to his exploits. Notwithstanding their great number, the flesh of one boar was sufficient for them all. The name of this boar was Sehrimner, and although eaten every day, he was whole again in the evening. His lard and fat prepared by the cook Andrimner surpassed in flavour every thing in the world. The goat Heidrun which derived its nourishment from the leaves of the tree Leradur, furnished in 16 The old Persians, and Parthians believed that those who fell in battle would be eternally happy.

65 place of milk mead enough to intoxicate all the guests. A certain number of Einheriar resided in that part of Vingolf which belonged to the goddess Freya, called Folkvangur, she, according to the Grimners-maal, having a right to the souls of half of those who fall in battle. No women were admitted into Valhalla. The only females there were the Valkyrs, whose office it was to wait on the Einheriar and to pour out their mead.17 17 It will not be out of place here to remark, that the accusation under which the ancient Scandinavians so long laboured, that one of the pleasures of their deceased heroes in Valhalla was to drink out of the sculls of their enemies, has been shewn to be wholly without foundation. The passage which has so generally given rise to this mistake is in the well-known death-song of Regner Lodbrog, and runs as follows:— “Drecksom bjor at bragdi Ur bjug vidom hausa.” literally translated:— “Soon shall we drink out of the carved trees of the head,” which, in the figurative language of the Scalds, signifies no more than horns, the usual drinking utensil. Olaus Wormius, the first who translated the song, rendered the passage, “ex concavis crateribus craniorum,” a forced and incorrect interpretation, in which he was followed by later translators, and by all the historians; and Bartholin, whose authority was of great weight, has it “ex concavis craniorum poculis.” So also Berntzön and Sandtvig, in Danish, Grater in German, Mallet in French, his translator Dr. Percy, and Johnstone in English.    The discovery of the mistake is not however of very late date. Svend Sölvesen, in 1769, using the metaphor bjugvio hausa, explains it, drinking horns. John Olassen, in his “Essai sur la musique ancienne et moderne, Paris, 1780,” renders the very same passage, “Bientot j’y boirai de la cervoise dans de cornes recourbées,” About the same time, 1780, Gunnar Paulsen, in some remarks on Egil’s Saga, says “that hausa bjugvið in Kraku-mal signifies the crooked trees of the head, and this again horns. Lastly Professor Finn Magnussen, the translator of the Elder Edda, and author of “the doctrine of the Edda,” in an essay on certain passages of Ossian, 1813, and Professor Rafn, the translator of the Icelandic Sagas, (from whom this note is taken), have shewn that the whole fiction has no other foundation than the above mistake. The former of these two writers has further remarked, that the death-song of Regner Lodbrok, properly called Kraku-mal, is by no means a fair sample of the spirit of the old Scandinavian poetry. According to Suhm, it was written by Brage the elder, at the desire of Aslaug or Kraka, the widow of Regner, to excite her sons to avenge their father’s death. Not to speak of others, the erotic songs in Viglund’s Saga are of a very different character.

66 The Valkyrs belong exclusively to the Northern Mythology, and, as Gräter justly observes, are in the highest degree poetical creations. They were females and the messengers and followers of Odin in his quality of god of battles. Sometimes they were to be seen riding through the air and over the sea on shadowy horses, from

67 whose manes fell hail on the mountains and dew in the valleys. At others, cleaving the clouds in the forms of wild swans. Again, surrounded with fiery lances in the Aurora Borealis, which was under the immediate control of Odin. It was the province of Gudr and Rota with Skulda, the youngest of the nornies, to lead on the van of the battle, exciting the combatants, and marking out those who were to remain on the field. Others with helmets on their heads, and flaming swords and bloody harness, surrounded with lightnings and meteors, hovered above the conflict, mounted, directing the warriors as they fell on their way to Valhalla. In a song of great poetical merit, still extant, and which Gray’s imitation has rendered familiar to all lovers of English poetry, they are represented as weaving the web of the fate of warriors about to fall in an impending fight. It was stretched on spears; the threads were human entrails; skulls were the weights; the shuttles, arrows; the treadle, spears; the loom, iron. They chanted the song of death with naked swords. At other times, however, they are represented under softer colours; as virgins clothed in white, with flowing ringlets, performing the office of Hebe at the table of the Einheriar.

68 “There, poured by blue-eyed girls, The clear Metheglin flows, Light float their wanton curls, Their breath outscents the rose.”                             Oehlenschläger. Nor is there much inconsistency in this, seeing that to fall in battle was an object of desire rather than of terror. They watched with intense interest over their favourite warriors, and sometimes even lent an ear to their love; but were punished by Odin when they ventured to decide the victory contrary to his instructions. They were called the sisters of war, and in the field were always in complete armour. The chief of them were Hilda,18 also called the goddess of war, the Bellona of the north, and Rist and Mist, whose privilege it was to pour out wine for Odin.19 18 The Valkyrs were known to the Anglo-Saxons under the names of Valcyrge, Valcyrian. 19 Hilda, or Hildur, seems to have been worshipped as the goddess of war by the Anglo-Saxons. She was said to be always on the watch when a battle was about to begin. War was termed “Hilda’s sport.” She is often confounded with a Danish princess of the same name, who was the cause of a bloody fight between her father Högne and her ravisher, Hedin, in Höy, one of the Orkneys. Each successive night the slain were restored to life and the battle renewed.    Many northern names have been derived from this goddess, such as Brynhilde, the helmed Hilda; Hildebrand, the sword of Hilda, &c.— Magnussen.

69 Odin always sate alone at a separate table. His sole nourishment was wine. With the meat placed before him he fed two wolves, called Geri and Freki. The poor were not welcome to Valhalla, and for this reason, money, bracelets, and costly ornaments were often buried with the dead, as also weapons, to be employed at Ragnarokur. In many barrows whetstones have been found, placed, probably, for the purpose of sharpening the weapons of the deceased. It was thought a good thing when many were slain together, in order to go in a large company to Odin. Many of the old Scandinavians believed that, after a life spent in warfare and perils, any violent death, although not in actual combat, would entitle them to a place in Valhalla; and instances where not unfrequent where warriors, feeling their end approach, caused themselves to be dispatched. In Nial’s Saga, Hagen Jarl tells one who had burned a temple, “that the gods avenged slowly, but that he would never go to Valhalla.”

70 It was a general belief amongst the heathen Danes, that the Einheriar often descended from Valhalla to visit their barrows, and, in an old poem about king Helge Hundingsbane, the hero is described as riding nightly from Odin’s hall through the air to his barrow, to console his young and sorrowing widow, leaving her again at the dawn of day. Odin was in possession of several rarities, the celebrated spear Gungnir, and the magic ring Draupnir, made by the Dwarfs, &c. but the most precious was his eight legged horse, Sleipner, which the Edda informs us he obtained in the following manner:— ODIN’S HORSE, SLEIPNER. “Notwithstanding the constant enmity between the Aser and the Giants, there had been several instances of matrimonial alliances between them, and the Giants in particular were continually forming plans to get into their power the fair daughters of Asgard. “One day a Giant, who gave himself out for a builder, came to the Aser, and offered to build them a castle so constructed, that it would set at defiance all the efforts of their mortal enemies, the

71 Frost-Giants and Evil Spirits, even though they should have obtained possession of Midgard.20 In recompense for his labour he demanded the goddess Freya, and the sun and moon. “The Aser were in a great dilemma at this proposal. They were aware that they were not wholly immortal, and also that their destruction could only be effected by the Frost-Giants and the Genii of Fire. It was, therefore, of the utmost importance to secure themselves against attacks from this quarter. At the same time how could they exist without Freya and the sun and moon. “Being desirous of profiting by the skill of the architect, without loss to themselves, they employed Loke to arrange the matter for them, and it was at length agreed that the builder should I receive the required reward, provided he accomplished his work within a single winter, without I the aid of any being excepting his stallion, who was called Svadilfare. 20 Midgard, or the middle court, was so called from being in the centre of the Scandinavian system, the fifth of the nine worlds of which the universe was composed. It was also called Mannheim, because Odin had given it as a place of residence to Askur and Embla and their progeny. The term Midgard was sometimes applied to the atmosphere, and, in this sense, Thor, the thunder-god, is called the defender of Midgard.

72 “The Giant set to work lustily; by day he never for a moment ceased, and at night he rode his horse to the mountains and brought back stones of unequalled size. The Aser were in utter astonishment to see Svadilfare dragging with the greatest ease entire rocks. The work advanced rapidly, and when there were yet three days oi winter remaining, nothing but the gate was wanting to complete it. “The gods, who had considered the enterprize as impossible, now began to be alarmed, and Odin summoned a council to deliberate on what course they should pursue. As it appeared that it was at the suggestion of Loke that the bargain had been made, they seized upon him and threatened him with instant death unless he would pledge himself to extricate them from their engagement. “Loke who in his heart hated the whole race of Aser, and would have gladly witnessed their destruction, was now caught in his own trap, and was compelled to enter into a solemn engagement to baffle the Giant. “The latter, as usual, towards night-fall, rode out to fetch the last stones for the completion of the building. He had scarcely dismounted from his stallion, to select what was wanting, when Loke, in the shape of a beautiful mare, came gamboling towards them. The stallion immediately broke

73 loose and followed her far away. The Giant having in vain sought to recover him, found that there was no means of accomplishing his enterprize but by resuming his proper shape. “When the Aser, however, found that it was with a Giant that their engagement had been made, they had no hesitation in not adhering to their oath, and called Thor, who dispatched the mock-builder with one blow of his hammer. Loke soon after produced a horse, which had eight feet, and excelled all others in the world, and this horse was called Sleipner.” Frea or Frigga (often confounded with Freyr and Freya) was the wife of Odin and the queen and mother of the gods. She knew beforehand all that was to come to pass, but never revealed it. She wept over the fall of Odin and foresaw the fete of her beloved son, Baldur, which she endeavoured, in vain, to avert. She understood the language of animals and plants, and was invoked by women in child-birth. Her attendants were, Fulla, who had the charge of her jewels, and was her chief confidante: Fulla used to wear her hair loose, with a gold band round her head; Hlyn, whom she employs to save her favourites from danger; and Gna, her messenger, the Scandinavian Iris. Frigga’s palace was called Fensale, but she used

74 frequently to sit with Odin in Hlidskialf, and thence contemplate all that passed in Midgard. By some Frigga is supposed to have been the same with Hertha, and a personification of the earth, but there seems great reason to doubt whether the old Scandinavians ever paid divine honours to the earth. According to Tacitus, “Hertha, or Herthus, was a goddess worshipped by the inhabitants of northern Germany, whose chief sanctuary was an island in the Ocean, in which there was a grove so holy, that none but her priest ever ventured to enter it. “Her temple was a covered waggon, in which, on particular festivals, she was drawn along by milch-kine to visit the people, followed by her priest. Wherever she came there was rejoicing and holiday, and all wars were suspended, and arms laid aside during her sojourn. “When the goddess was weary of the society of men, she used to return in like manner to her holy solitude. The waggon, her garments, and the goddess herself were washed in a secret lake, into which the slaves who performed this duty were afterwards precipitated. Hence arose the secret awe and mysterious ignorance concerning what those only ever witnessed who were about to perish.” Bishop Miinter, Anchersen, and others are of

75 opinion that the holy island, thus described, was Zealand, in Denmark, and that the grove sacred to her was that which still bears the name of Hertha-dal (Hertha’s dale), not far distant from the site of the ancient capital of Denmark, Leira, or Lethra. Nor is this improbable, for the fertility and extent of Zealand render it likely that the principal fane of the goddess should have been placed here, and the localities of the spot, which retains her name, the secret lake, and the surrounding wood agree well enough with the description of Tacitus. Others again with good grounds have placed Bertha’s sanctuary in the island of Rügen, others I in Heligoland, and some in a small island near Wolgast. The celebrated Northern Antiquarian, 8uhm, argues with ingenuity against all these, and assigns this honour to the island of Fernem. If, however, the worship of Hertha was general in the north, it is not probable that she should have been restricted to one fane. A great many villages in the country of Angeln, near Sleswic, still bear her name.