The Elder Eddas of Saemund Sigfusson; and the Younger Eddas of Snorre Sturleson Part 1

The Elder Eddas of Saemund Sigfusson; and the Younger Eddas of Snorre Sturleson.

by Saemund Sigfusson and Snorre Sturleson.

PREFACE.

Saemund, son of Sigfus, the reputed collector of the poems bearing his name, which is sometimes also called the Elder, and the Poetic, Edda, was of a highly distinguished family, being descended in a direct line from King Harald Hildetonn. He was born at Oddi, his paternal dwelling in the south of Iceland, between the years 1054 and 1057, or about 50 years after the establishment by law of the Christian religion in that island; hence it is easy to imagine that many heathens, or baptized favourers of the old mythic songs of heathenism, may have lived in his days and imparted to him the lays of the times of old, which his unfettered mind induced him to hand down to posterity.

The youth of Saemund was pa.s.sed in travel and study, in Germany and France, and, according to some accounts, in Italy. His cousin John Ogmundson, who later became first bishop of Holum, and after his death was received among the number of saints, when on his way to Rome, fell in with his youthful kinsman, and took him back with him to Iceland, in the year 1076. Saemund afterwards became a priest at Oddi, where he instructed many young men in useful learning; but the effects of which were not improbably such as to the common people might appear as witchcraft or magic: and, indeed, Saemund's predilection for the sagas and songs of the old heathen times (even for the magical ones) was so well known, that among his countrymen there were some who regarded him as a great sorcerer, though chiefly in what is called white or innocuous and defensive sorcery, a repute which still clings to his memory among the common people of Iceland, and will long adhere to it through the numerous and popular stories regarding him (some of them highly entertaining) that are orally transmitted from generation to generation.[1] Saemund died at the age of 77, leaving behind him a work on the history of Norway and Iceland, which is now almost entirely lost.

The first who ascribed to Saemund the collection of poems known as the Poetic Edda,[2] was Brynjolf Svensson, bishop of Skalholt. This prelate, who was a zealous collector of ancient ma.n.u.scripts, found in the year 1643, the old vellum codex, which is the most complete of all the known ma.n.u.scripts of the Edda; of this he caused a transcript to be made, which he ent.i.tled _Edda Saemundi Multiscii_. The transcript came into the possession of the royal historiographer Torfaeus; the original, together with other MSS., was presented to the King of Denmark, Frederick. III., and placed in the royal library at Copenhagen, where it now is.[3] As many of the Eddaic poems appear to have been orally transmitted in an imperfect state, the collector has supplied the deficiencies by prose insertions, whereby the integrity of the subject is to a certain degree restored.

The collection called Saemund's Edda consists of two parts, viz., the Mythological and the Heroic. It is the former of those which is now offered to the public in an English version. In the year 1797, a translation of this first part, by A.S. Cottle, was published at Bristol. This work I have never met with; nor have I seen any English version of any part of the Edda, with the exception of Gray's spirited but free translation of the Vegtamskvida.

The Lay of Volund (Volundarkvida) celebrates the story of Volund's doings and sufferings during his sojourn in the territory of the Swedish king Nidud. Volund (_Ger_. Wieland, _Fr_. Veland and Galans) is the Scandinavian and Germanic Vulcan (Hephaistos) and Daedalus. In England his story, as a skillful smith, is traceable to a very early period. In the Anglo-Saxon poem of Beowulf we find that hero desiring, in the event of his falling in conflict with Grendel, that his corslets may be sent to Hygelac, being, as he says, the work of Weland; and king aelfred, in his translation of Boethius de Consolatione, renders the words _fidelis ossa Fabricii, etc_. by Hwaet (hwaer) Welondes? (Where are now the bones of the famous and wise goldsmith Weland?), evidently taking the proper name of Fabricius for an appellative equivalent to faber. In the Exeter Book, too, there is a poem in substance closely resembling the Eddaic lay. In his novel of Kenilworth, Walter Scott has been guilty of a woeful perversion of the old tradition, travestied from the Berks.h.i.+re legend of Wayland Smith.

As a land-boundary we find Weland's smithy in a Charter of king Eadred A.D. 955.

On the Lay of Helgi Hiorvard's Son there is nothing to remark beyond what appears in the poem itself.

The Lays of Helgi Hundingcide form the first of the series of stories relating to the Volsung race, and the Giukungs, or Niflungs.

The Eddaic series of the Volsung and Niflung lays terminates with the Lay of Hamdir; the one ent.i.tled Gunnar's Melody is no doubt a comparatively late composition; yet being written in the true ancient spirit of the North is well deserving of a place among the Eddaic poems. Nor, indeed, is the claim of the Lay of Grotti to rank among the poems collected by Saemund, by any means clear, we know it only from its existence in the Skalda; yet on account of its antiquity, its intrinsic worth, and its reception in other editions of the Edda, both in original and translation, the present work would seem, and justly so, incomplete without it.

The Prose, or Younger Edda, is generally ascribed to the celebrated Snorre Sturleson, who was born of a distinguished Icelandic family, in the year 1178, and after leading a turbulent and ambitious life, and being twice the supreme magistrate of the Republic, was killed A.D.

1241,[4] by three of his sons-in-law and a stepson. When Snorre was three years old, John Loptson of Oddi, the grandson of Saemund the Wise, took him into fosterage. Snorre resided at Oddi until his twentieth year, and appears to have received an excellent education from his foster father, who was one of the most learned men of that period. How far he may have made use of the ma.n.u.scripts of Saemund and Ari, which were preserved at Oddi, it is impossible to say, neither do we know the precise contents of these ma.n.u.scripts; but it is highly probable that the most important parts of the work, now known under the t.i.tle of "The Prose Edda," formed a part of them, and that Snorre--who may be regarded as the Scandinavian Euhemerus--merely added a few chapters, in order to render the mythology more conformable to the erroneous notions he appears to have entertained respecting its signification. Be this as it may, the Prose Edda, in its present form, dates from the thirteenth century, and consists of--1. _Formali_ (Fore discourse); or the prologue. 2. _Gylfa-ginning_ (The deluding of Gylfi). 3. _Braga-roedur_ (Conversations of Bragi).

4. _Eptirmali_ (After discourse); or Epilogue. The Prologue and Epilogue were probably written by Snorre himself, and are nothing more than an absurd syncretism of Hebrew, Greek, Roman, and Scandinavian myths and legends, in which Noah, Priam, Odin, Hector, Thor, aeneas, &c, are jumbled together much in the same manner as in the romances of the Middle Ages. These dissertations, utterly worthless in themselves, have obviously nothing in common with the so-called "Prose Edda," the first part of which, containing fifty-three chapters, forms a complete synopsis of Scandinavian mythology, derived princ.i.p.ally from the Poetical Edda.

THE TRANSLATOR.

FOOTNOTES:

[Footnote 1: The following, the first among many, may serve as a specimen.

Saemund was residing, in the south of Europe, with a famous Master, by whom he was instructed in every kind of lore; while, on the other hand, he forgot (apparently through intense study) all that he had previously learned, even to his own name; so that when the holy man John Ogmundson came to his abode, he told him that his name was Koll; but on John insisting that he was no other than Saemund Sigfusson, born at Oddi in Iceland, and relating to him many particulars regarding himself, he at length became conscious of his own ident.i.ty, and resolved to flee from the place with his kinsman. For the purpose of deceiving the master, John continued some time in the place, and often came to visit him and Saemund; till at last, one dark night, they betook themselves to flight. No sooner had the Master missed them than he sent in pursuit of them; but in vain, and the heavens were too overcast to admit, according to his custom, of reading their whereabouts in the stars. So they traveled day and night and all the following day. But the next night was clear, and the Master at once read in the stars where they were, and set out after them at full speed. Then Saemund, casting his eyes up at the heavens, said, "Now is my Master in chase of us, and sees where we are." And on John asking what was to be done, he answered: "Take one of my shoes off, fill it with water, and set it on my head." John did so, and at the same moment, the Master, looking up at the heavens, says to his companion: "Bad news; the stranger John has drowned my pupil; there is water about his forehead." And thereupon returned home. The pair now again prosecute their journey night and day; but, in the following night, the Master again consults the stars, when, to his great amazement, he sees the star of Saemund directly above his head, and again sets off after the fugitives. Observing this, Saemund says: "The astrologer is again after us, and again we must look to ourselves; take my shoe off again, and with your knife stab me in the thigh; fill the shoe with blood, and place it on the top of my head." John does as directed, and the Master, again gazing at the stars, says: "There is blood now about the star of Master Koll, and the stranger has for certain murdered him," and so returns home. The old man now has once more recourse to his art; but on seeing Saemund's star s.h.i.+ning brightly above him, he exclaimed: "My pupil is still living; so much the better. I have taught him more than enough; for he outdoes me both in astrology and magic. Let them now proceed in safety; I am unable to hinder their departure."]

[Footnote 2: Bishop P.E. Muller supposes the greater number of the Eddaic poems to be of the 8th century. Sagabibliothek II, p, 131.]

[Footnote 3: Codex Regius, No. 2365, 4to. The handwriting of this MS.

is supposed to be of the beginning of the 14th century.]

[Footnote 4: Snorre, at the death of John Loptson (A.D. 1197), does not appear to have possessed any property whatever, though he afterwards became the wealthiest man in Iceland. His rise in the world was chiefly owing to his marriage with Herdisa, the daughter of a priest called Bersi the Rich,--a very enviable surname, which no doubt enabled the Rev. gentleman to brave the decrees of Popes and Councils, and take to himself a wife--who brought him a very considerable fortune. If we may judge from Snorre's biography, Christianity appears to have effected very little change in the character of the Icelanders. We have the same turbulent and sanguinary scenes, the same loose conduct of the women, and perfidy, and remorseless cruelty of the men, as in the Pagan times.]

INTRODUCTION TO THE VOLUSPA.

As introductory to the Voluspa, the following description of a wandering Vala or prophetess may be thought both desirable and interesting: "We find them present at the birth of children, when they seem to represent the Norns. They acquired their knowledge either by means of _seid_, during the night, while all others in the house were sleeping, and uttered their oracles in the morning; or they received sudden inspirations during the singing of certain songs appropriate to the purpose, without which the sorcery could not perfectly succeed.

These seid-women were common over all the North. When invited by the master of a family, they appeared in a peculiar costume, sometimes with a considerable number of followers, e.g. with fifteen young men and fifteen girls. For their soothsaying they received money, gold rings, and other precious things. Sometimes it was necessary to compel them to prophesy. An old description of such a Vala, who went from guild to guild telling fortunes, will give the best idea of these women and their proceedings":--

"Thorbiorg, nicknamed the little Vala, during the winter attended the guilds, at the invitation of those who desired to know their fate, or the quality of the coming year. Everything was prepared in the most sumptuous manner for her reception. There was an elevated seat, on which lay a cus.h.i.+on stuffed with feathers. A man was sent to meet her.

She came in the evening dressed in a blue mantle fastened with thongs and set with stones down to the lap; round her neck she had a necklace of gla.s.s beads, on her head a hood of black lambskin lined with white catskin; in her hand a staff, the head of which was mounted with bra.s.s and ornamented with stones; round her body she wore a girdle of agaric (knoske), from which hung a bag containing her conjuring apparatus; on her feet were rough calfskin shoes with long ties and tin b.u.t.tons, on her hands catskin gloves, white and hairy within. All bade her welcome with a reverent salutation; the master himself conducted her by the hand to her seat. She undertook no prophecy on the first day, but would first pa.s.s a night there. In the evening of the following day she ascended her elevated seat, caused the women to place themselves round her, and desired them to sing certain songs, which they did in a strong, clear voice. She then prophesied of the coming year, and afterwards, all that would advanced and asked her such questions as they thought proper, to which they received plain answers."

In the following grand and ancient lay, dating most probably from the time of heathenism, are set forth, as the utterances of a Vala, or wandering prophetess, as above described, the story of the creation of the world from chaos, of the origin of the giants, the G.o.ds, the dwarfs, and the human race, together with other events relating to the mythology of the North, and ending with the destruction of the G.o.ds and the world, and their renewal.

VoLUSPa. THE VALA'S PROPHECY.

1. For silence I pray all sacred children, great and small, sons of Heimdall,[5] they will that I Valfather's deeds recount, men's ancient saws, those that I best remember.

2. The Jotuns I remember early born, those who me of old have reared. I nine worlds remember, nine trees, the great central tree, beneath the earth.

3. There was in times of old, where Ymir dwelt, nor sand nor sea, nor gelid waves; earth existed not, nor heaven above, 'twas a chaotic chasm, and gra.s.s nowhere.

4. Before Bur's sons raised up heaven's vault, they who the n.o.ble mid-earth shaped. The sun shone from the south over the structure's rocks: then was the earth begrown with herbage green.

5. The sun from the south, the moon's companion, her right hand cast about the heavenly horses. The sun knew not where she[6] a dwelling had, the moon knew not what power he possessed, the stars knew not where they had a station.

6. Then went the powers all to their judgment-seats, the all-holy G.o.ds, and thereon held council: to night and to the waning moon gave names; morn they named, and mid-day, afternoon and eve, whereby to reckon years.

7. The aesir met on Ida's plain; they altar-steads and temples high constructed; their strength they proved, all things tried, furnaces established, precious things forged, formed tongs, and fabricated tools;

8. At tables played at home; joyous they were; to them was naught the want of gold, until there came Thurs-maidens three, all powerful, from Jotunheim.

9. Then went all the powers to their judgment-seats, the all-holy G.o.ds, and thereon held council, who should of the dwarfs the race create, from the sea-giant's blood and livid bones.

10. Then was Motsognir created greatest of all the dwarfs, and Durin second; there in man's likeness they created many dwarfs from earth, as Durin said.

11. Ni and Nidi, Nordri and Sudri, Austri and Vestri, Althiof, Dvalin Nar and Nain, Niping, Dain, Bivor, Bavor, Bombur, Nori, An and Anar, Ai, Miodvitnir,

12. Veig and Gandalf, Vindalf, Thrain, Thekk and Thorin, Thror, Vitr, and Litr, Nur and Nrad, Regin and Radsvid. Now of the dwarfs I have rightly told.

13. Fili, Kili, Fundin, Nali, Hepti, Vili, Hanar, Svior, Billing, Bruni, Bild, Buri, Frar, Hornbori, Fraeg and Loni, Aurvang, Iari, Eikinskialdi.

14. Time 'tis of the dwarfs in Dvalin's band, to the sons of men, to Lofar up to reckon, those who came forth from the world's rock, earth's foundation, to Iora's plains.

15. There were Draupnir, and Dolgthrasir, Har, Haugspori, Hlaevang, Gloi, Skirvir, Virvir, Skafid, Ai, Alf and Yngvi, Eikinskialdi,

16. Fialar and Frosti, Finn and Ginnar, Heri, Hoggstari, Hliodolf, Moin: that above shall, while mortals live, the progeny of Lofar, accounted be.

17. Until there came three mighty and benevolent aesir to the world from their a.s.sembly. They found on earth, nearly powerless, Ask and Embla, void of destiny.

18. Spirit they possessed not, sense they had not, blood nor motive powers, nor goodly colour. Spirit gave Odin, sense gave Hoenir, blood gave Lodur, and goodly colour.