THE ORIGIN OF POETRY.

71. AEgir having expressed a wish to know how poetry originated, Bragi informed him that the AEsir and Vanir having met to put an end to the war which had long been carried on between them, a treaty of peace was agreed to and ratified by each party spitting into a jar. As a lasting sign of the amity which was thenceforward to subsist between the contending parties, the gods formed out of this spittle a being to whom they gave the name of Kvasir, and whom they endowed with such a high degree of intelligence that no one could ask him a question that he was unable to answer. Kvasir then traversed the whole world to teach men wisdom, but was at length treacherously murdered by the dwarfs, Fjalar and Galar, who, by mixing up his blood with honey, composed a liquor of such surpassing excellence that whoever drinks of it acquires the gift of song. When the AEsir inquired what had become of Kvasir, the dwarfs told them that he had been suffocated with his own wisdom, not being able to find any one who by proposing to him a sufficient number of learned questions might relieve him of its superabundance. Not long after this event, Fjalar and Galar managed to drown the giant Gilling and murder his wife, deeds which were avenged by their son Suttung taking the dwarfs out to sea, and placing them on a shoal which was flooded at high water. In this critical position they implored Suttung to spare their lives, and accept the verse-inspiring beverage which they possessed as an atonement for their having killed his parents. Suttung having agreed to these conditions, released the dwarfs, and carrying the mead home with him, committed it to the care of his daughter Gunnlauth. Hence poetry is indifferently called Kvasir's blood, Suttung's mead, the dwarf's ransom, etc.

ODIN BEGUILES THE DAUGHTER OF BAUGI

72. AEsir then asked how the gods obtained possession of so valuable a beverage, on which Bragi informed him that Odin being fully determined to acquire it, set out for Jotunheim, and after journeying for some time, came to a meadow in which nine thralls were mowing. Entering into conversation with them, Odin, offered to whet their scythes, an offer which they gladly accepted, and finding that the whetstone he made use of had given the scythes an extraordinary sharpness, asked him whether he was willing to dispose of it. Odin, however, threw the whetstone in the air, and in attempting to catch it as it fell, each thrall brought his scythe to bear on the neck of one of his comrades, so that they were all killed in the scramble. Odin took up his night's lodging at the house of Suttung's brother, Baugi, who told him that he was sadly at a loss for labourers, his nine thralls having slain each other. Odin, who went under the name of Baulverk, said that for a draught of Suttung's mead he would do the work of nine men for him. The terms agreed on, Odin worked for Baugi the whole summer, but Suttung was deaf to his brother's entreaties, and would not part with a drop of the precious liquor, which was carefully preserved in a cavern under his daughter's custody. Into this cavern Odin was resolved to penetrate. He therefore persuaded Baugi to bore a hole through the rock, which he had no sooner done than Odin, transforming himself into a worm, crept through the crevice, and resuming his natural shape, won the heart of Gunnlauth. After passing three nights with the fair maiden, he had no great difficulty in inducing her to let him take a draught out of each of the three jars, called Odhroerir, Bodn, and Son, in which the mead was kept. But wishing to make the most of his advantage, he pulled so deep that not a drop was left in the vessels. Transforming himself into an eagle, he then flew off as fast as his wings could carry him, but Suttung becoming aware of the stratagem, also took upon himself an eagle's guise, and flew after him. The AEsir, on seeing him approach Asgard, set out in the yard all the jars they could lay their hands on, which Odin filled by discharging through his beak the wonder-working liquor he had drunken. He was however, so near being caught by Suttung, that some of the liquor escaped him by an impurer vent, and as no care was taken of this it fell to the share of the poetasters. But the liquor discharged in the jars was kept for the gods, and for those men who have sufficient wit to make a right use of it. Hence poetry is also called Odin's booty, Odin's gift, the beverage of the gods, &c, &c.

FOOTNOTES:

[Footnote 125: This chapter is probably the interpolation of an early copyist, for it has evidently no connection with the following one, and is not found in the Upsal MS. of the Prose Edda, which is supposed to be the oldest extant. Gefjon's ploughing is obviously a mythic way of accounting for some convulsions of nature, perhaps the convulsion that produced the Sound, and thus effected a junction between the Baltic and the Northern Ocean.]

[Footnote 126: Rime Giants, or Giants of the Frost.]

[Footnote 127: Literally, "It is light and hot, insomuch so that it is flaming and burning, and it is impervious to those who are outlandish (foreign), and not indigenous there" (or who have no home or heritage therein).]

[Footnote 128: More properly speaking, to the earth which it encircled.]

[Footnote 129: A ferreous or glacial refrigeration.]

[Footnote 130: i.e. If Thor drove over Bifrost with his thunder chariot.]

[Footnote 131: i.e. Present, Past, and Future.]

[Footnote 132: Namely, his having killed Baldur.]

[Footnote 133: Mind or Thought, and Memory.]

[Footnote 134: i.e. Devouring flame.]

[Footnote 135: i.e. Spirit or thought.]

[Footnote 136: i.e. Eld or Old Age.]

[Footnote 137: Finn Magnusen's explanation of this myth is, that Iduna—the ever-renovating Spring—being in the possession of Thjassi—the desolating winter—all nature languishes until she is delivered from her captivity. On this being effected, her presence again diffuses joy and gladness, and all things revive; while her pursuer, Winter, with his icy breath, dissolves in the solar rays indicated by the fires lighted on the walls of Asgard.]



GLOSSARY.

AEGIR or OEGIR, horror, terror.

AESIR, sing. AS; God, Gods. ASYNJA, ASYNJOR; Goddess, Goddesses.

AI, from a, a river.

ALFADIR, or ALFODUR, All-Father, or the Father of All.

ALFR, Elf.

ALSVIDR, All-scorching.

ALTHJOFR, lit. All-thief, an accomplished rascal.

ALVISS, All-wise.

AMSVARTNIR, grief, black, gloomy, swart.

ANDHRIMNIR, soul, spirit, breath: from hrim, congealed vapour, rime.

ANDLANGR, from aund, spirit, breath; and langr, long.

ANDVARI, prob. from aund, spirit; cautious, timid.

ANGURBODI, Anguish-boding, announcing or presaging calamity.

ARVAKR, awakening early; ar, the dawn, Aurora.

ASGARD, prop. ASGARDR, lit. God's-ward, or the abode of the gods.

ASKR, an ash-tree.

AUDHUMLA, void, vacuity, darkness, tenebrosity.

AUDR, rich, wealthy.

AURBODA, prop. AURBODA, snow, rain, storm; to announce whence; a messenger; hence an ambassador.

AUSTRI, East, Oriental.

BALDUR, prop. BALDR or BALLDR, fire, flame, bold.

BALEYGR, Bale-eyed, i.e. endowed with a clear, piercing vision.

BAREY, the Frondiferous-isle; an island.

BAULVERKR, Evil-worker; producing evil, calamity.

BAUMBURR, prob. cog. with bumbr, belly, cavity.

BELI, prob. from belja, to bellow.

BERGELMIR, Mountain-old, i.e. the old man of the mountain.

BIFLINDI, the Inconstant: from bif, motion; and lyndi, disposition, mind.

BIFROST, BIF-RAUST, the Tremulous-bridge of the Aerial-bridge, signifying also aerial: a certain space, a mile, a rest.

BIL, a moment, an interval, an interstice.

BILEYGR, endowed with fulminating eyes, a tempest, especially a fulminating tempest or thunder-storm.

BILSKIRNIR, sometimes stormy, and sometimes serene; which, as Thor's mansion prob. denotes the atmosphere, would be a very appropriate term; or storm-stilling, i.e. imparting serenity to the tempest.

BIVAURR, BIVORR, or BIFUR, the Tremulous.

BODN, originally signified an offer-table or altar; an oblation; also one of the jars in which the dwarfs' poetical beverage was kept.

BOLTHORN, lit. Calamitous or Evil-thorn.

BOR, prop. BORR, and BUR, prop. BURR or BURI, means born, to bear; whence also the Old G. barn, and the Scotch, bairn, a child.

BRAGI, the name of the God of Poetry; from braga, to glisten, to shine, or from bragga, to adorn; ph. cog. with G. pracht, splendour.

BREIDABLIK: lit. Broad-blink—wide-glancing, Expanded splendour, to blink.

BRIMIR, prob. from brimi, flame.

BRISINGR, may prob. mean flaming.

BYLEISTR, a dwelling, a town; to destroy, to break to pieces.

BYRGIR, prob. from v. byrgja, to conceal; E. to bury, whence barrow, a tumulus.

DAINN, prob. the Soporiferous; from da, a swoon, or complete repose.

DELLINGR—a day-ling. with the dawn, daybreak.

DIS, pi. DISIR, it originally sig. a female, but was afterwards used in the sense of Nymph and Goddess. It enters into the composition of several female names, as Thordis, Freydis, Vegdis, &c.

DOLGTHRASIR: a dolgr, a warrior; contentious, obstinate, persisting, from the v. thrasa, to litigate, to quarrel.

DRAUPNIR, from the v. drupa, to droop, or the v. drjupa, to drip.

DROMI, strongly binding.

DUNEYRR, a hollow sound, from the v. dynja, to sound, to resound.

DURATHROR. The first sylb. may be derived either from dur, a light sleep, or from dyr, a door; and the last, either from the v. threyja, to expect, to wait for; or from throa, to increase, to enlarge.

DURINN, prob. from dur, a light sleep, to fall asleep; whence prob. the E. to doze, and ph. also dusk.

DVALJNN, from dvali, sleep.

EIKINSKJALDI, furnished with an oaken shield, scarlet oak.

EIKTHYRNIR. Eik is the ilex or scarlet oak; thyrnir, a thorn; metaphorically for a stag's antlers.

EINHERJAR, a hero; select, chosen heroes.

EIR, to befriend, to tranquilize.

ELDHRIMNIR: eldr, elementary flre: brim, congealed vapour, rime, also soot; hence (a kettle) sooty from flre.

ELIVAGAR, stormy waves; a storm; the sea; an estuary; water; wave.

ELLI, old age.

ELVIDNIR, ph. from el, a storm; and vidr, wide.

EMBLA. The etymologies of the name of the first woman given by the E.E. are merely conjectural. Grimm says the word embla, emla, signifies a busy woman, from amr, ambr, amil ambl, assiduous labour; the same relation as Meshia and Meshiane, the ancient Persian names of the first man and woman, who were also formed from trees.

FALHOFNIR, a nail, a lamina, hoof.

FARMAGUD, the God of Carriers and Sea-farers.

FENRIR, FENRIS-ULFR, may mean dweller in an abyss, or the monster wolf.

FENSALIR, lit. Fen-saloon, from fen, a fen, but which it would appear may also be made to sig. the watery deep, or the sea; and salr, a hall, mansion, saloon. See Valhalla.

FIMBUL. From fimbulfambi comes the E. provincialism, to fimble-famble; and the D. famle, to stammer, to hesitate in speaking.

FIMBULTHUL. Thulr means an orator or reciter, to speechify.

FIMBULVETR: vetr, winter; according to Grimm's explanation of fimbul, the Great Winter.

FJALARR and FJOLNIR. Multiform: in composition fjol, many.

FJOLSVIDR or FJOLSVITHR, to scorch: or ph. from svithr, wise, powerful, potent, strong.

FJORGYN. Grimm, we think, has satisfactorily shown that fjorg is the G. berg, a mountain.

FOLKVANGR, lit. the folk's field, or habitation.

FORSETI, lit. the Fore-seated, i.e. the Judge.

FRANANGURS-FORS, prob. from frann, glittering, and ongr, narrow.

FREKI, G. frech, froward: the word has also the sig. of voracious.

FREYR and FREYJA. The name of the deity who was the symbol of the sun—to mean Seminator, the Fructifler, Freyja—the symbolical representation of the moon—means the Seminated, the Fructified; the original sig, is that of glad, joyful, imparting gladness, beautous, lovely.

FRIGGA, prop. FRIGG. Grimm has shown that the root of this word is, if not strictly syn., at least very nearly allied with that of the word Freyja, and explains it to mean the Free, the Beauteous, the Winsome.

FROSTI, the E. frosty.

FULLA, abundance; from fullr, full.

FUNDINN, found; from v. finna, to find.

GANDALFR. Alfr, an elf, prob. sig. a wolf, a serpent.

GANGLER, the tired wanderer; to debilitate, to tire.

GANGRAD, prop. GANGRADR, indicates a person directing his steps.

GARDROFA, Fence-breaker; to break, to break through.

GARMR, voracious; to gorge; gourmand.

GAUTR, ph. may sig. a keeper, to keep.

GEFJON, the earth; also separation, disruption.

GEFN, from the v. gefa, to give.

GEIROLUL, lit. Spear-alimentrix: from the v. ala, to aliment, to nourish.

GEIRRAUDR, lit. spear-red; hence King Spear-rubifler.

GEIRVIMUL, a river rushing or vibrating like a spear or javelin.

GELGJA, from galgi, a gallows.

GERDA, prop. GERDUR, to gird. Both gerd and gard are common terminations of female names, as Hildigard, Irminigard, Thorgerda, &c.

GERI. Geri may be derived from gerr, covetous, greedy.

GIMLI, had the same sig. as himill, heaven, the original sig. of which may have been fire, but afterwards a gem, as in the N. word gimsteinn; whence also our colloquial words, gim, gimmy (neat), and gimcrack.

GINNARR, Seducer; from v. ginna, to seduce.

GINNUNGA-GAP may be rendered the gap of gaps; a gaping abyss.

GJALLAR (horn); from the v. gjalla, to resound, to clang; to yell.

GJOIX, prob. from gjallr, sonorous, fulgid.

GLADR, glad; from v. gledja, to gladden.

GLADSHEIMR: lit. Glad's-home; the abode of gladness or bliss.

GLAER, from glaer, clear, pellucid; cog. with E. glare.

GLEIPNIR, the Devouring; from the v. gleipa, to devour.

GLITNIR, the Glittering; from the v. glitra; to glitter, and to glisten.

GLOINN, the Glowing; from v. gloa, to glow.

GOD. The Old N. lang. has two words for God, viz. God and Gud; and it would appear that the n. god was used for an idol, and the m. gud. for a God. Both words are, however, frequently applied to denote a celestial deity. The Scandinavian Pontiff-chieftains were called Godar (in the sing. Godi).

GOMUL, prob. from gamall, old.

GRABAKR, Gray-back.

GRAFJOLLUDR, Gray-skin; the skin of an animal.

GRAFVITNIR, from the v. grafa, to dig, to delve; cog. with E. grave: and the v. vita, to know; to wit, wist, wot.

GRIMAR, and GRIMNIR, a helmet, or any kind of a covering; used poetically for night, the sun being then veiled or covered.

GULLINBURSTI, Golden-bristles.

GULLTOPPR, Golden-mane; crest, the top of anything, hence mane.

GUNNTHRA. The first sylb. of this word is from gunnr, war, a combat; to increase, to enlarge; thra sig. grief, calamity; and thro, a cavity, a fosse. From gunnr is derived the N. gunn-fani, a war-banner.

GYLLIR, from gull, gold.

HABROK. The E.E. render this word by Altipes, from bar, high; and brok, lit. breeches, brogues, but which they assume may also sig. a bird's leg.

HALLINSKITHI, to decline; hence it would be an appropriate term for the post-meridian sun.

HAMSKEKPIR, prob. from hams, hide; and the v. skerpa, to sharpen, also to dry, to indurate.

HAPTAGUD, ph. from haupt, a nexus, a tie, a band.

HAR, prop. HARR, may mean either high or hairy. As a designation of Odin it has undoubtedly the former signification. As the name of a dwarf, the latter sig. would be more appropriate.

HARBARDR, Hairy-beard.

HEIDRUN, serene, etherial; a heath.

HEIMDALLR: heimr, home, the world.

HELA, prop. HEL., gen. HELJAR, the Goddess of the Infernal Regions, used instead of Helheimr for those regions themselves.

HELBLINDI: hel, see the preceding word; blindi, from blundr, slumber.

HEPTI, prob. means impeding, constraining; to seize, to take by force, to adhere to.

HERFJOTUR, lit. Host's-fetter, i.e. having the power to impede or constrain an army at will: her, an army, a host, a multitude.

HERJANN, the leader of an army; from her.

HERMOD, prop. HERMODR: her from her, courage, (see Modgudur).

HERTEITR, gay amongst warriors, a jovial soldier; glad, joyful.

HILDUR (Hilda), war, a combat. Hence we find it in a number of Teutonic prop, names both m. and f., as Hilderic, Childeric, Hildegrim (the Helm of War), Brynhildr (Brunhilda), Clothild (Clothilda), &c.

HIMINBJORG, the Heavenly-Mountains, the Comprehending, the All-embracing.

HIMINBRJOTR, Heaven-breaking: from the v. brjota, to break.

HJALMBERI, Helmet-bearing.

HJUKI, to keep warm, to nourish, to cherish.

HLIDSKJALF, a slope, a declivity; also to waver, to tremble.

HLINA, prop. HLIN, the support on which a person leans, i.e. a tutelary deity.

HLJODALFR, the Genius or Elf of Sound.

HLODYN, the name of Frigga, as the symbol of the earth; protectress of the hearth—of the household. The Romans also worshipped a goddess of the earth and of fire under the common name of Fornax, dea fornacalis. Grimm mentions a stone found at Cleves with the remarkable inscription—DEAE HLUDANAE SACRVM C. TIBERIVS VERVS, and remarks that Hludana was neither a Roman nor a Celtic goddess, and could be no other than Hlodyn, which shows the identity of the German and Scandinavian Mythology.

HLOKK, or HLAUKK, to exalt, to clang, to cry like an eagle.

HNIKARR, or NIKARR, victor, a conqueror; to move, to agitate; to thrust forward, to take by violence; to repel, to impede. G. m. Nix, fern. Nixe, an aquatic genius. We may remark that the monks having transformed Odin into the devil, our designation of his Satanic Majesty, as Old Nick appears to be a mere corruption of these appellations of the Teutonic divinity.

HNOSSA, a ball of yarn, a clew of thread, a knot.

HODUR, prop. HODR. Grimm thinks that the original signification may have been war, combat.

HOFVARPNIR, a horse that plies well its hoofs, a good goer.

HRAESVELGUR, lit. Raw-swallower, i.e. swallowing raw flesh like an eagle.

HRAFNAGUD, the Ravens' god; brafn; G. rabe; E. raven.

HRIMFAXI: brim, rime, or hoar frost; fax, a crest, a mane. The E. prop, name Fairfax, means fair-haired.

HRIMTHURSAR, the Rim or Frost Giants: thurs, a giant.

HRINGHORN, lit. a ringed or annulated horn.

HRIST, from v. hrista, to shake, to agitate.

HRYM, HRYMUR, prob. from brim, rime—hoar frost.

HUGI, and HUGINN, from hugr, spirit, breath, thought, mind, reason.

HVERGELMIR, the roaring cauldron; a spring of hot water.

HYRROKIN, lit. Smoky-fire; utter darkness, also smoke.

IDAVOLLR: vollr, a field, a place; to flow together; to ramble, to take a pleasant walk.

IDUNA, prop. IDUNN or ITHUNN. May mean one who loves either the confluence of waters, or to work, or to take a pleasant ramble.

JAFNHAR. The Equally High; lit. even so high.

JARNVIDR, Iron-wood.

JORD, JORTH, the earth.

JORMUNGANDR. Gandr sig. serpent, and more prop, wolf: jormun is a word of uncertain origin, but appears in all the anc. Teutonic lang. to have expressed the idea of great, maximus, universal. The reader will find much curious information on this subject in Grimm's admirable work.

JOTUNHEIMR, lit. Giants'-home, the region of the Giants.

KERLAUG: ker, any kind of vessel, cup, bowl, &c; also used to denote the bed of a river.

KJALARR, prob. from v. kjala, to transport, to convey; a ship, a keel.

KVASIR. This word seems to be used in the sense of a drinking bout.

LAUFEY, lit. Frondiferous-isle; an island.

LETTFETI, Lightfoot: light.

LIFTHRASIR, vital energy, longevity, life; enduring a long time.

LITUR, colour, complexion, form, the face.

LODURR, LODR, LOTHR, from the ob. N. lod, fire.

LOFNA, prop. LOFN, appears allegorlcally to denote perennial and unchangeable love.

LOGI, Flame; a log of wood burnt or to be burnt.

LOKI, to shut; whence the E. to lock, to finish.

LOPTUR, the Aerial, the Sublime; the air; whence the E. lofty and aloft, also a (hay) loft.

LYNGVI, from lyng or ling, the sweet broom, heath or ling.

MAGNI, the Potent, the Powerful; force, energy.

MANAGARMR, lit. the moon's wolf; a monster wolf or dog, voracious.

MANI, the moon.

MARDOLL, Sea-nymph; mere, the sea; whence our word mere, as Windermere, Buttermere, &c: doll, a nymph; poetically a woman.

MEGINGJARDIR, the Girdle of Might, the Belt of Prowess.

MIDGARD, middleweard, the middleward; see Asgard. Middling, mean.

MIMIR, or MIMER, to keep In memory; to be fanciful; mindful.

MJODVITNIR, lit. knowing in mead; wine; madja, palm-wine,

MJOLNIR, or MJOLLNIR, prob. from v. melja, to pound, or v. mala, to grind; E. mill, and prob. with L. malleus, a mallet.

MODGUDUR, a valiant female warrior, animosa bellona: courage; mind; E. mood; gracefulness, delectation.

MODSOGNIR, lit. sucking in courage or vigour.

MOINN, dwelling on a moor.

MUNINN, mind; memory, recollection; G. minne, love.

MUSPELLHEIMR, Muspell's region or home; used in the sense of elemental or empyreal fire.

NAGLFAR, a nail from nagl, a human nail; according to the Prose Edda, "constructed of the nails of dead men"; a seafaring man.

NAL. G. nadel; A.S. naedl; E. a needle.

NANNA. Grimm derives this word from the v. nenna, to dare.

NAR, a corpse.

NASTROND, a corpse; The Strand of the Dead.

NAUDUR, necessity; need.

NAUT, ph. from the v. njota, to make use of.

NIDAFJOLL, a rock, a mountain.

NIDHOGG, a phrase used to idicate the new and the waning moon.

NIDI, from nidr, downwards.

NIFLHEIMR, lit. Nebulous-home—the shadowy region of death.

NIFLHEL, from nifi and hel. See the latter word.

NIFLUNGAR, the mythic-heroic ghosts of the shadowy realms of death.

NIPINGR, handsome; to contract, to curve.

NJORD, prop. NJORDR, humid; Sk. nar, nir, water; a wave; and Neriman, an aquatic man.

NOTT; D. nat; M.G. naht; G. nacht; A.S. niht; E. night.

NYI, these dwarfs were symbolical of the new and the waning moon.

ODIN. E. to wade through, consequently the Omnipotent Being that permeates all things.

ODUR, the name of Freyja's husband. Odur may, like Kvasir, be the personification of poetry.

ODHROERIR, Mind-exciting; the name of a vessel or kettle.

OFNIR, E. to weave. The word would thus sig. the textile or creating power of Odin.

OMI, from omr, a sound, a crash; a name given to Odin, when like, the Brahmlnlc Indra, he rattles aloft during a battle, or at daybreak.

ONDURDIS, Snow skates; E. to wander; dis, a nymph, a goddess.

ORGELMIR, Primordial Giant; also to roar, to howl, to clang, to resound.

ORI, delirious (with love), one of the Erotic Genii.

OSKI, hence one who listens to the wishes of mankind.

RADGRID, lit. seeking power with avidity; power, empire council.

RADSVITHR, wise, powerful.

RAGNAROKR. The n. ragin signified rath, council, the pl. of which, regin, Is used in the Eddaic Poems for the gods; that is to say, the consulting, deliberating deities. It answers in fact fully to the E. word rack, Indicating atmospheric nebulosity; hence Ragnarok is very approp. rendered by "The Twilight of the Gods."

RAN, to plunder; her spoil being those who were drowned at sea.

RANDGRID: rand, from rond, a shield.

RATATOSKR, from the v. rata; to permeate; the last sylb. may be derived from G. tasche, a pocket or pouch; hence the Permeating Pouch?

REGIN, Is often used In the sense of vast, immense; the vast sea.

REGINLEIF, dear to the gods, see Regin.

RIGR, Rajah, a king.

RINDA, prop. RINDUR, sig. symbolically, the crust of the earth.

ROSKA, quick, lively, active.

SADR, SATHR, just, true, in sooth, verily.

SAEGR, a large vessel of any kind. The word was used by the Skalds metaphorically for the sea.

SAGA. The personified saga or narration, from the v. segja, to say; G. sage; E. a saying; L. Saga, a sorceress; sagax, saga-clous, to foretell.

SANNGETALL, inquiring after; guessing at truth.

SESSRUMNIR, lit. Seat-roomy, i.e. having room for plenty of seats.

SID, declining, hanging, tending downward.

SIDHOTTR, lit. Hanging-hat or hood.

SIDSKEGGR, lit. Hanging-beard; E. shag and shaggy.

SIF, signifying peace, friendship, relationship, a goddess, Sibja, Sippia, and Sib.

SIGFADIR, or SIGFODUR, the Father of Victory; L. pater.

SILFRINTOPPR, Silver-mane; E. silver: toppr, see Gulltoppr.

SINDRI, either scintillating or producing dross.

SJOFNA. F. Mag. derives it from the v. sja, to see.

SKADI, the magpie received its name from this goddess.

SKAFIDR, shaving, scraping.

SKEGGOLD, lit. Old-beard; also denoted a particular kind of battle-axe.

SKEIDBRIMIR, any space of time that is elapsing.

SKIDBLADNIR, lath, shingle, billet of wood, a sheath; E. blade, a blade or leaf of grass.

SKILFINGR, prob. to shake, to shatter.

SKINFAXI, Shining-mane: skin, splendour, light.

SKIRNIR, serene, pure, clear; E. sheer, which had formerly the same meaning.

SKOGUL, prob. from v. skaga, to jut out; whence skagi, a promontory.

SKOLL, to stick to, to adhere, to strike, to smite.

SLEIPNIR. E. slippery.

SLIDRUGTANNI, cruel, fierce, savage.

SNOTRA, to blow the nose; a person, even a goddess, being much more tidy when the nostrils are thoroughly emunctated.

SOKKVABEKKR, lit. Sinking-brook; to sink; an estuary, a shore, a brook.

SON, sound, song, sonus, cantus.

SURTUR, obscure, invisible; and invisible, unintelligible!! Surtur, according to Fin Magnusen, the invisible, unintelligible being whom the ancient Scandinavians regarded as "the great First Cause least understood" of all things.

SVADILFARI, lubricity, also slippery ice.

SVAFNIR, prob. from v. svefa, to cast asleep; sleep, quiet, repose.

SVALINN, the Refrigerating; to cool, to refrigerate.

SVARTALFAHEIMR, lit. Black or Swart Elves' home, region of the Elves of Darkness in contradistincition to that of the Elves of Light.

SVARTHOFDI, Black-head; svartr, black, swart.

SVASUTHR, Sweet-south; blithe, jocund, dear.

SVIDR and SVIDRIR, from v. svida, to scorch; or wise, powerful.

SVIPALL, to hasten, to vibrate; to wave, to hover; also with E. v. to sweep.

SYLGR, a draught or deglutition; to swallow; to swill; to guzzle, to feast.

SYN, signifying equity; syn. defence, excuse, negation, impediment, which has been personified into a judicial goddess.

SYNIR, having a fine appearance.

TANNGNIOSTR, Gnashing-teeth; to bruise, crack, grind, gnash.

THEKKR, to know; E. to think. The adj. thekkr means also amiable.

THODNUMA, men, people, nations.

THOR, contraction of Thonar, a word indicating a God who, like Thor, presided over thunder and atmospherical phenomena.

THORINN, from thor, audacity; whence the v. thora; to dare.

THRAINN, the Pertinacious; from the v. thra, to desire vehemently.

THRIDI, The Third.

THROR, ph. from v. throa, to increase, to amplify.

THRUDUR. Thrudr is an obsolete N. word signifying fortitude, firmness; but it appears to have originally had, in most of the Teutonic languages the sig. of maiden, virgin; and was afterwards used in the sense of witch, sorceress.

THRUDVANGR, the Abode or Region or Fortitude.

THRYM. F. Mag. says the word is undoubtedly derived from thruma, thunder.

THUNDR, can be derived from thund, a breastplate, a coat of mail.

THYN, to thunder, to make a thundering noise, as a rapid current does.

TYR, signifying God; as well as the L. Jupiter, for which he assumes a nom. Ju or Jus, Jupiter.

URD, VERDANDI, and SKULD, the Present, Past, and Future. The names of the Destinies of the Present and Past.

UTGARD, prop. UTGARDR, lit. Outer-ward. See Midgard.

VAFTHRUDNIR, from the v. vefa, to involve, prop, to weave.

VAFUDR, the Weaver, or the Constrainer.

VAKR, VAKUR, alert, lively, vigilant.

VALASKJALF, choice, election.

VALFADIR, or VALFODUR, lit. the Choosing Father.

VALHALLA, prop, VALHOLL, lit. the Hall of the Chosen: may also have originally indicated a temple.

VALKYRJOR, or VALKYRJUR, sing. VALKYRJA, lit. Choosers of the Slain; denoted the slain in battle; a poetical word for a field of battle.

VANADIS, prop, a Goddess of the Vanir. See that word, and Dis.

VANIR, beautiful; with the L. venustus and Venus, and ph. with the E. wench.

VASADR, from vas, moisture, a word cog. with the E. wet and wash.

VE. Was used in the m. sing, to express a particular god; that in the pi. it would be vear, gods, idols; a temple.

VEDURFOLNIR might be rendered Storm-stilling; causing serenity.

VEGSVINN, lit Road-knowing.

VERATYR, lit. the Man-god.

VESTRI, west, occidental.

VIDAR, a tree; wood; and prob. also weed and withy.

VIDBLAINN, expanded azure (lit. Wide-blue).

VIDFINNR, wide, vast.

VIDOLFR, or VIDALFR, lit. Sylvan Elf.

VIDRIR, Moderator of the weather; to still the weather.

VIGRID, from vig, a battle; battle craft, the art of war.

VILI, Will. To will; to choose; to elect.

VILMEITHR, an old word for tree.

VIN, and VINA, a friend, to love, to favour; winsome.

VINDALFR, Wind Elf.

VINDSVALR; vindr, wind: and svalr, cold, glacial.

VINGOLF, lit. the Abode of Friends; golf means lit. a floor.

VOLUNDR. The word denotes a skilful artificer, in which sense it is still used by the Icelanders; he is a famous workman—a Wayland—in iron; and they very appropriately term a labyrinth a Wayland-house.

VOLUSPA, a sybil or prophetess.

YGGDRASILL, from Ygg, one of Odin's names (see the following word) and drasill, bearing; hence, according to F. Mag., it would sig. bearing (producing) rain, or bearing Odin.

YGGR., to meditate, and also to fear; hence the word might be rendered by either the Meditating or the Terrible.

YLG, the Howling; to howl.

YMIR, a confused noise, like the rustling of trees when shaken by the wind; also the clang of metals.



SIEGFRIED AWAKENS BRYNHILD.

(after the painting of R. Bung.)

The story of Siegfried and Byrnhild constitutes the greatest epic in Teutonic Gothic literature. Its origin is hard to trace, but parts of the legends carry the investigator back to Iranian sources. Its greatest development, however, may justly be credited to Icelandic sagas, in which the mythology of the Norse people has a prominent place. In both the Gothic and Teutonic versions, while considerable variation of incident is noticeable, the awakening of Brynhild, a valkyrie maiden, and daughter of Wotan, is represented as having been accomplished by Siegfried, who rides through a wall of flames which surrounds her, and thus breaks the spell which binds her to sleep until a warrior fearless enough to brave fire shall come to claim her for a bride.



A FEAST IN VALHALLA.

(From a painting by Jno. Kellar.)

An admirable description of a feast of the gods, in Valhalla, will be found on pages 293-94-95 of this volume. It was a strong belief among the Goths, prior to the introduction of Christianity among them, that the bodies of all warriors who met their deaths in battle were transported directly to Valhalla by Valkyrie maidens on the backs of winged horses. Upon reaching this mythological heaven the dead were revived and ever thereafter enjoyed drinking mead, eating swine flesh, and in fighting their battles over again every day.



THE DEATH OF ATLI.

(From a painting by S. Goldberg.)

Atli has been identified as Attila, called in history "the Scourge of God," a king of the Huns who twice defeated the Romans under Theodosius, and plundered the eternal city itself. He was guilty of many excesses and is reported to have died of a hemorrhage on the day following his marriage with Ildico (453). In the story of Seigfried and Brynhild, however, he is represented as having married Gudran, daughter of Grimhild and King Giuki, who it will be recalled by readers of the other volumes of this series, beguiled Siegfried by means of a magic potion, into marriage with her. Her feelings revolted against an alliance with Atli, but she accepted him for a husband in order thereby to obtain the power to gratify her vengeance against Hogni (Hagan), who had assassinated Siegfried.

THE END