Freyja alone remained of the gods, and she became on this account so celebrated that all women of distinction were called by her name, whence they now have the title Frue (Germ. Frau), so that every woman is called frue (that is, mistress) over her property, and the wife is called the house-frue. Freyja continued the blood-sacrifices. Freyja had also many other names. Her husband was called Oder, and her daughters Hnos and Gersame. They were so very beautiful that afterward the most precious jewels were called by their names.

When it became known to the Swedes that Frey was dead, and yet peace and good seasons continued, they believed that it must be so as long as Frey remained in Sweden, and therefore they would not burn his remains, but called him the god of this world, and afterward offered continually blood-sacrifices to him, principally for peace and good seasons.[133]

[Footnote 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.]

FORNJOT AND THE SETTLEMENT OF NORWAY.

In the asa-faith we find various foreign elements introduced. Thus, for example, the vans did not originally belong to the Odinic system. As the Teutons came in contact with other races, the religious ideas of the latter were frequently adopted in some modified form. Especially do Finnish elements enter into the asa-system. The Finnish god of thunder was Ukko. He is supposed to have been confounded with our Thor, whence the latter got the name ku-Thor (Ukko-Thor). The vans may be connected with the Finnish Wainamoinen, and in the same manner a number of Celtic elements have been mixed with Teutonic mythology. And this is not all. There must have flourished a religious system in the North before the arrival of Odin and his apostles. This was probably either Tshudic or Celtic, or a mixture of the two. The asa-doctrine superseded it, but there still remain traces in some of the oldest records of the North. Thus we have in the prehistoric sagas of Iceland an account of the finding of Norway, wherein it is related that Fornjot,[134] in Jotland, which is also called Finland or Quenland, east of the Gulf of Bothnia, had three sons: Hler, also called ger, Loge and Kare.[135] Of Loge it is related that he was of giant descent, and, being very tall of stature, he was called Haloge, that is High Loge; and after him the northern part of Norway is called Halogaland (now Helgeland). He was married to Glod (a red-hot coal), and had with her two daughters, Eysa and Eimyrja; both words meaning glowing embers. Haloge had two jarls, Vifil (the one taking a vif = wife) and Vesete (the one who sits at the ve = the sanctuary, that is, the dweller by the hearth, the first sanctuary), who courted his daughters; the former addressing himself to Eimyrja, the latter to Eysa, but the king refusing to give his consent, they carried them away secretly. Vesete settled in Borgundarholm (Bornholm), and had a son, Bue (one who settles on a farm); Vifil sailed further east and settled on the island Vifilsey, on the coast of Sweden, and had a son, Viking (the pirate).

[Footnote 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.]

[Footnote 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.]

The third son, Kare, had a numerous offspring. He had one son by name Jokul (iceberg), another Froste (frost), and Froste's son was named Sna (snow). He had a third son, by name Thorri (bare frost), after whom the mid-winter month, Thorra-month, was called; and his daughters hight Fonn (packed snow), Drifa (snow-drift), and Mjoll (meal, fine snow). All these correspond well to Kare's name, which, as stated, means wind. Thorri had two sons, Nor and Gor, and a daughter, Goe. The story goes on to tell how Goe, the sister, was lost, and how the brothers went to search for her, until they finally found him who had robbed her. He was Hrolf, from the mountain, a son of the giant Svade, and a grandson of Asa-Thor. They settled their trouble, and thereupon Hrolf married Goe, and Nor married Hrolf's sister, settled in the land and called it after his own name, Norvegr, that is, Norway. By this story we are reminded of Kadmos, who went to seek his lost sister Europa. In the Younger Edda the winds are called the sons of Fornjot, the sea is called the son of Fornjot, and the brother of the fire and of the winds, and Fornjot is named among the old giants. This makes it clear that Fornjot and his offspring are not historical persons, but cosmological impersonations. And additional proof of this is found by an examination of the beginning of the Saga of Thorstein, Viking's Son. (See Viking Tales of the North, pp. 1 and 2).

THE FOOLING OF GYLFE.

CHAPTER I.

This story about the ploughing of Gylfe reminds us of the legend told in the first book of Virgil's neid, about the founding of Carthage by Dido, who bought from the Libyan king as much ground as she could cover with a bull's hide. Elsewhere it is related that she cut the bull's hide into narrow strips and encircled therewith all the ground upon which Carthage was afterward built. Thus Dido deceived the Libyan king nearly as effectually as Gefjun deluded King Gylfe. The story is also told by Snorre in Heimskringla, see p. 231.

The passage in verse, which has given translators so much trouble in a transposed form, would read as follows: Gefjun glad drew that excellent land (djprdul = the deep sun = gold; la = udal = property; djprdul la = the golden property), Denmark's increase (Seeland), so that it reeked (steamed) from the running oxen. The oxen bore four heads and eight eyes, as they went before the wide piece of robbed land of the isle so rich in grass.

Gefjun is usually interpreted as a goddess of agriculture, and her name is by some derived from g; and fjon, that is, terr separatio; others compare it with the Anglo-Saxon geofon = the sea. The etymology remains very uncertain.

CHAPTER II.

It is to the delusion or eye-deceit mentioned in this chapter that Snorre Sturlasson refers in his Heimskringla, in Chapter VI of Ynglinga Saga.

Thjodolf of Hvin was a celebrated skald at the court of Harald Fairhair.

Thinking thatchers, etc. Literally transposed, this passage would read: Reflecting men let shields (literally Svafner's, that is Odin's roof-trees,) glisten on the back. They were smitten with stones. To let shields glisten on the back, is said of men who throw their shields on their backs to protect themselves against those who pursue the flying host.

Har means the High One, Jafnhar the Equally High One, and Thride the Third One. By these three may be meant the three chief gods of the North: Odin, Thor and Frey; or they may be simply an expression of the Eddic trinity. This trinity is represented in a number of ways: by Odin, Vile and Ve in the creation of the world, and by Odin, H[oe]ner and Loder in the creation of Ask and Embla, the first human pair. The number three figures extensively in all mythological systems. In the pre-chaotic state we have Muspelheim, Niflheim and Ginungagap. Fornjot had three sons: Hler, Loge and Kare. There are three norns: Urd, Verdande and Skuld. There are three fountains: Hvergelmer, Urd's and Mimer's; etc. (See Norse Mythology, pp. 183, 195, 196.)

Har being Odin, Har's Hall will be Valhal. You will not come out from this hall unless you are wiser. In the lay of Vafthrudner, of the Elder Edda, we have a similar challenge, where Vafthrudner says to Odin:

Out will you not come From our halls Unless I find you to be wiser (than I am).

CHAPTER III.

This chapter gives twelve names of Odin. In the Eddas and in the skaldic lays he has in all nearly two hundred names. His most common name is Odin (in Anglo-Saxon and in Old High German Wodan), and this is thought by many to be of the same origin as our word god. The other Old Norse word for god, tivi, is identical in root with Lat. divus; Sansk. dwas; Gr. Dios (Zeus); and this is again connected with Tyr, the Tivisco in the Germania of Tacitus. (See Max Mller's Lectures on the Science of Language, 2d series, p. 425). Paulus Diakonus states that Wodan, or Gwodan, was worshiped by all branches of the Teutons. Odin has also been sought and found in the Scythian Zalmoxis, in the Indian Buddha, in the Celtic Budd, and in the Mexican Votan. Zalmoxis, derived from the Gr. Zalmos, helmet, reminds us of Odin as the helmet-bearer (Grimm, Gesch. der Deutschen Sprache). According to Humboldt, a race in Guatemala, Mexico, claim to be descended from Votan (Vues des Cordillres, 1817, I, 208). This suggests the question whether Odin's name may not have been brought to America by the Norse discoverers in the 10th and 11th centuries, and adopted by some of the native races. In the Lay of Grimner (Elder Edda) the following names of Odin are enumerated:

Grim is my name And Ganglere, Herjan and Helmet-bearer, Thekk and Thride, Thud and Ud, Helblinde and Har,

Sad and Svipal, And Sanngetal, Herteit and Hnikar, Bileyg and Baleyg, Bolverk, Fjolner, Grim and Grimner, Glapsvid and Fjolsvid,

Sidhot, Sidskeg, Sigfather, Hnikud, Alfather, Valfather, Atrid and Farmatyr. With one name Was I never named When I fared 'mong the peoples.

Grimner they called me Here at Geirrod's, But Jalk at Asmund's, And Kjalar the time When sleds (kjalka) I drew, And Thror at the Thing, Vidur on the battle-field, Oske and Ome, Jafnhar and Biflinde, Gondler and Harbard 'mong the gods.

Svidur and Svidre Hight I at Sokmimer's, And fooled the ancient giant When I alone Midvitne's, The mighty son's, Bane had become.

Odin I now am called, Ygg was my name before, Before that I hight Thund, Yak and Skilfing, Vafud and Hroptatyr, Got and Jalk 'mong the gods, Ofner and Svafner. All these names, I trow, Have to me alone been given.

What the etymology of all these names is, it is not easy to tell. The most of them are clearly Norse words, and express the various activities of their owner. It is worthy of notice that it is added when and where Odin bore this or that name (his name was Grim at Geirrod's, Jalk at Asmund's, etc.), and that the words sometimes indicate a progressive development, as Thund, then Ygg, and then Odin. First he was a mere sound in the air (Thund), then he took to thinking (Ygg), and at last he became the inspiring soul of the universe. Although we are unable to define all these names, they certainly each have a distinct meaning, and our ancestors certainly understood them perfectly. Har = the High One; Jafn-har = the Equally High One; Thride = the Third (Zeus allos and Tritos); Alfather probably contracted from Aldafather = the Father of the Ages and the Creations; Veratyr = the Lord of Beings; Rgner = the Ruler (from regin); Got (Gautr, from gjta, to cast) = the Creator, Lat. Instillator; Mjotud = the Creator, the word being allied to Anglo-Saxon meotod, metod, Germ. Messer, and means originally cutter; but to cut and to make are synonymous. Such names as these have reference to Odin's divinity as creator, arranger and ruler of gods and men. Svid and Fjolsvid = the swift, the wise; Ganglere, Gangrad and Vegtam = the wanderer, the waywont; Vidrer = the weather-ruler, together with serpent-names like Ofner, Svafner, etc., refer to Odin's knowledge, his journeys, the various shapes he assumes. Permeating all nature, he appears in all its forms. Names like Sidhot = the slouchy hat; Sidskeg = the long-beard; Baleyg = the burning-eye; Grimner = the masked; Jalk (Jack) = the youth, etc., express the various forms in which he was thought to appear,—to his slouchy hat, his long beard, or his age, etc. Such names as Sanngetal = the true investigator; Farmatyr = the cargo-god, etc., refer to his various occupations as inventor, discoverer of runes, protector of trade and commerce, etc. Finally, all such names as Herfather = father of hosts; Herjan = the devastator; Sigfather = the father of victory; Sigtyr = god of victory; Skilfing = producing trembling; Hnikar = the breaker, etc., represent Odin as the god of war and victory. Oske = wish, is thus called because he gratifies our desires. Gimle, as will be seen later, is the abode of the blessed after Ragnarok. Vingolf (Vin and golf) means friends' floor, and is the hall of the goddesses. Hel is the goddess of death, and from her name our word hell is derived.

Our ancestors divided the universe into nine worlds: the uppermost was Muspelheim (the world of light); the lowest was Niflheim (the world of darkness). Compare the Greek word nephel = mist. (See Norse Mythology, p. 187.)

GINUNGAGAP. Ginn means wide, large, far-reaching, perhaps also void (compare the Anglo-Saxon gin = gaping, open, spacious; ginian = to gap; and ginnung = a yawning). Ginungagap thus means the yawning gap or abyss, and represents empty space. The poets use ginnung in the sense of a fish and of a hawk, and in geographical saga-fragments it is used as the name of the Polar Sea.

HVERGELMER. This word is usually explained as a transposition for Hvergemler, which would then be derived from Hver and gamall (old) = the old kettle; but Petersen shows that gelmir must be taken from galm, which is still found in the Jutland dialect, and means a gale (compare Golmstead = a windy place, and golme = to roar, blow). Gelmer is then the one producing galm, and Hvergelmer thus means the roaring kettle. The twelve rivers proceeding from Hvergelmer are called the Elivogs (livgar) in the next chapter. li-vgar means, according to Vigfusson, ice-waves. The most of the names occur in the long list of river names given in the Lay of Grimner, of the Elder Edda. Svol = the cool; Gunnthro = the battle-trough. Slid is also mentioned in the Vala's Prophecy, where it is represented as being full of mud and swords. Sylg (from svelgja = to swallow) = the devourer; Ylg (from yla = to roar) = the roaring one; Leipt = the glowing, is also mentioned in the Lay of Helge Hunding's Bane, where it is stated that they swore by it (compare Styx); Gjoll (from gjalla = to glisten and clang) = the shining, clanging one. The meaning of the other words is not clear, but they doubtless all, like those explained, express cold, violent motion, etc. The most noteworthy of these rivers are Leipt and Gjoll. In the Lay of Grimner they are said to flow nearest to the abode of man, and fall thence into Hel's realm. Over Gjoll was the bridge which Hermod, after the death of Balder, crossed on his way to Hel. It is said to be thatched with shining gold, and a maid by name Modgud watches it. In the song of Sturle Thordson, on the death of Skule Jarl, it is said that "the king's kinsman went over the Gjoll-bridge." The farther part of the horizon, which often appears like a broad bright stream, may have suggested this river.

SURT means the swarthy or black one. Many have regarded him as the unknown (dark) god, but this is probably an error. But there was some one in Muspelheim who sent the heat, and gave life to the frozen drops of rime. The latter, and not Surt, who is a giant, is the eternal god, the mighty one, whom the skald in the Lay of Hyndla dare not name. It is interesting to notice that our ancestors divided the evolution of the world into three distinct periods: (1) a pre-chaotic condition (Niflheim, Muspelheim and Ginungagap); (2) a chaotic condition (Ymer and the cow Audhumbla); (3) and finally the three gods, Odin (spirit), Vile (will) and Ve (sanctity), transformed chaos into cosmos. And away back in this pre-chaotic state of the world we find this mighty being who sends the heat. It is not definitely stated, but it can be inferred from other passages, that just as the good principle existed from everlasting in Muspelheim, so the evil principle existed co-eternally with it in Hvergelmer in Niflheim. Hvergelmer is the source out of which all matter first proceeded, and the dragon or devil Nidhug, who dwells in Hvergelmer, is, in our opinion, the evil principle who is from eternity. The good principle shall continue forever, but the evil shall cease to exist after Ragnarok.

YMER is the noisy one, and his name is derived from ymja = to howl (compare also the Finnish deity Jumo, after whom the town Umea takes its name, like Odinse).

AURGELMER, THRUDGELMER and BERGELMER express the gradual development from aur (clay) to thrud (that which is compressed), and finally to berg (rock).

VIDOLF, VILMEIDE and SVARTHOFDE are mentioned nowhere else in the mythology.

BURE and BORE mean the bearing and the born; that is, father and son.

BOLTHORN means the miserable one, from bol = evil; and Bestla may mean that which is best. The idea then is that Bor united himself with that which was best of the miserable material at hand.

That the flood caused by the slaying of Ymer reminds us of Noah and his ark, and of the Greek flood, needs only to be suggested.

CHAPTER IV.

ASK means an ash-tree, and EMBLA an elm-tree.

While the etymology of the names in the myths are very obscure, the myths themselves are clear enough. Similar myths abound in Greek mythology. The story about Bil and Hjuke is our old English rhyme about Jack and Gill, who went up the hill to fetch a pail of water.

CHAPTER V.

In reference to the golden age, see Norse Mythology, pp. 182 and 197.

In the appendix to the German so-called Hero-Book we are told that the dwarfs were first created to cultivate the desert lands and the mountains; thereupon the giants, to subdue the wild beasts; and finally the heroes, to assist the dwarfs against the treacherous giants. While the giants are always hostile to the gods, the dwarfs are usually friendly to them.

DWARFS. Both giants and dwarfs shun the light. If surprised by the breaking forth of day, they become changed to stone. In one of the poems of the Elder Edda (the Alvisml), Thor amuses the dwarf Alvis with various questions till daylight, and then cooly says to him: With great artifices, I tell you, you have been deceived; you are surprised here, dwarf, by daylight! The sun now shines in the hall. In the Helgakvida Atle says to the giantess Hrimgerd: It is now day, Hrimgerd! But Atle has detained you, to your life's perdition. It will appear a laughable harbor-mark, where you stand as a stone-image.

In the German tales the dwarfs are described as deformed and diminutive, coarsely clad and of dusky hue: "a little black man," "a little gray man." They are sometimes of the height of a child of four years, sometimes as two spans high, a thumb high (hence, Tom Thumb). The old Danish ballad of Eline of Villenwood mentions a troll not bigger than an ant. Dvergml (the speech of the dwarfs) is the Old Norse expression for the echo in the mountains.

In the later popular belief, the dwarfs are generally called the subterraneans, the brown men in the moor, etc. They make themselves invisible by a hat or hood. The women spin and weave, the men are smiths. In Norway rock-crystal is called dwarf-stone. Certain stones are in Denmark called dwarf-hammers. They borrow things and seek advice from people, and beg aid for their wives when in labor, all which services they reward. But they also lame cattle, are thievish, and will carry off damsels. There have been instances of dwarf females having married and had children with men. (Thorpe's Northern Mythology.)

WAR. It was the first warfare in the world, says the Elder Edda, when they pierced Gullveig (gold-thirst) through with a spear, and burned her in Odin's hall. Thrice they burned her, thrice she was born anew: again and again, but still she lives. When she comes to a house they call her Heide (the bright, the welcome), and regard her as a propitious vala or prophetess. She can tame wolves, understands witchcraft, and delights wicked women. Hereupon the gods consulted together whether they should punish this misdeed, or accept a blood-fine, when Odin cast forth a spear among mankind, and now began war and slaughter in the world. The defenses of the burgh of the asas was broken down. The vans anticipated war, and hastened over the field. The valkyries came from afar, ready to ride to the gods' people: Skuld with the shield, Skogul, Gunn, Hild, Gondul and Geirr Skogul. (Quoted by Thorpe.)

CHAPTER VI.

In reference to Ygdrasil, we refer our readers to Norse Mythology, pp. 205-211, and to Thomas Carlyle's Heroes and Hero-worship.

A connection between the norns Urd, Verdande and Skuld and the weird sisters in Shakspeare's Macbeth has long since been recognized; but new light has recently been thrown upon the subject by the philosopher Karl Blind, who has contributed valuable articles on the subject in the German periodical "Die Gegenwart" and in the "London Academy." We take the liberty of reproducing here an abstract of his article in the "Academy":

* * * * * *

The fact itself of these Witches being simply transfigurations, or later disguises, of the Teutonic Norns is fully established—as may be seen from Grimm or Simrock. In delineating these hags, Shakspeare has practically drawn upon old Germanic sources, perhaps upon current folk-lore of his time.

It has always struck me as noteworthy that in the greater part of the scene between the Weird Sisters, Macbeth and Banquo, and wherever the Witches come in, Shakspeare uses the staff-rime in a remarkable manner. Not only does this add powerfully to the archaic impressiveness and awe, but it also seems to bring the form and figure of the Sisters of Fate more closely within the circle of the Teutonic idea. I have pointed out this striking use of the alliterative system in Macbeth in an article on "An old German Poem and a Vedic Hymn," which appeared in Fraser in June, 1877, and in which the derivation of the Weird Sisters from the Germanic Norns is mentioned.

The very first scene in the first act of Macbeth opens strongly with the staff-rime:

1st Witch. When shall we three meet again— In thunder, lightning or in rain?

2d Witch. When the hurly-burly's done, When the battle's lost and won.

3d Witch. That will be ere set of sun.

1st Witch. Where the place?

2d Witch. Upon the heath.

3d Witch. There to meet with Macbeth.

1st Witch. I come, Graymalkin!

All. Paddock calls. Anon. Fair is foul, and foul is fair. Hover through the fog and filthy air.

Not less marked is the adoption of the fullest staff-rime—together (as above) with the end-rime—in the third scene, when the Weird Sisters speak. Again, there is the staff-rime when Banquo addresses them. Again, the strongest alliteration, combined with the end-rime, runs all through the Witches' spell-song in Act iv, scene 1. This feature in Shakspeare appears to me to merit closer investigation; all the more so because a less regular alliteration, but still a marked one, is found in not a few passages of a number of his plays. Only one further instance of the systematic employment of alliteration may here be noted in passing. It is in Ariel's songs in the Tempest, Act i, scene 2. Schlegel and Tieck evidently did not observe this alliterative peculiarity. Their otherwise excellent translation does not render it, except so far as the obvious similarity of certain English and German words involuntarily made them do so. But in the notes to their version of Macbeth the character of the Weird Sisters is also misunderstood, though Warburton is referred to, who had already suggested their derivations from the Valkyrs or Norns.

It is an error to say that the Witches in Macbeth "are never called witches" (compare Act i, scene 3: "'Give me!' quoth I. 'A-roint thee, witch!' the rump-fed ronyon cries"). However, their designation as Weird Sisters fully settles the case of their Germanic origin.

This name "Weird" is derived from the Anglo-Saxon Norn Wyrd (Sax. Wurth; O.H. Ger. Wurd; Norse, Urd), who represents the Past, as her very name shows. Wurd is die Gewordene—the "Has Been," or rather the "Has Become," if one could say so in English.

* * * * * *

In Shakspeare the Witches are three in number—even as in Norse, German, as well as in Keltic and other mythologies. Urd, properly speaking, is the Past. Skuld is the Future, or "That Which shall Be." Verdandi, usually translated as the Present, has an even deeper meaning. Her name is not to be derived from vera (to be), but from verda (Ger. werden). This verb, which has a mixed meaning of "to be," "to become," or to "grow," has been lost in English. Verdandi is, therefore, not merely a representative of present Being, but of the process of Growing, or of Evolution—which gives her figure a profounder aspect. Indeed, there is generally more significance in mythological tales than those imagine who look upon them chiefly as a barren play of fancy.

Incidentally it may be remarked that, though Shakspeare's Weird Sisters are three in number—corresponding to Urd, Verdandi and Skuld—German and Northern mythology and folk-lore occasionally speak of twelve or seven of them. In the German tale of Dornrschen, or the Sleeping Beauty, there are twelve good fays; and a thirteenth, who works the evil spell. Once, in German folk-lore, we meet with but two Sisters of Fate—one of them called Kann, the other Muss. Perhaps these are representatives of man's measure of free will (that which he "can"), and of that which is his inevitable fate—or, that which he "must" do.

Though the word "Norn" has been lost in England and Germany, it is possibly preserved in a German folk-lore ditty, which speaks of three Sisters of Fate as "Nuns." Altogether, German folk-lore is still full of rimes about three Weird Sisters. They are sometimes called Wild Women, or Wise Women, or the Measurers (Metten)—namely, of Fate; or, euphemistically, like the Eumenides, the Advisers of Welfare (Heil-Rthinnen), reminding us of the counsels given to Macbeth in the apparition scene; or the Quick Judges (Gach-Schepfen). Even as in the Edda, these German fays weave and twist threads or ropes, and attach them to distant parts, thus fixing the weft of Fate. One of these fays is sometimes called Held, and described as black, or as half dark half white—like Hel, the Mistress of the Nether World. That German fay is also called Rachel, clearly a contraction of Rach-Hel, i.e. the Avengeress Hel.

Now, in Macbeth also the Weird Sisters are described as "black." The coming up of Hekate with them in the cave-scene might not unfitly be looked upon as a parallel with the German Held, or Rach-Hel, and the Norse Hel; these Teutonic deities being originally Goddesses of Nocturnal Darkness, and of the Nether World, even as Hekate.

In German folk-lore, three Sisters of Fate bear the names of Wilbet, Worbet and Ainbet. Etymologically these names seem to refer to the well-disposed nature of a fay representing the Past; to the warring or worrying troubles of the Present; and to the terrors (Ain = Agin) of the Future. All over southern Germany, from Austria to Alsace and Rhenish Hesse, the three fays are known under various names besides Wilbet, Worbet, and Ainbet—for instance, as Mechtild, Ottilia, and Gertraud; as Irmina, Adela, and Chlothildis, and so forth. The fay in the middle of this trio is always a good fay, a white fay—but blind. Her treasure (the very names of Ottilia and Adela point to a treasure) is continually being taken from her by the third fay, a dark and evil one, as well as by the first. This myth has been interpreted as meaning that the Present, being blinded as to its own existence, is continually being encroached upon, robbed as it were, by the dark Future and the Past. Of this particular trait there is no vestige in Shakspeare's Weird Sisters. They, like the Norns, "go hand in hand." But there is another point which claims attention Shakspeare's Witches are bearded. ("You should be women, and yet your beards forbid me to interpret that you are so." Act i, scene 3.)

It need scarcely be brought to recollection that a commingling of the female and male character occurs in the divine and semi-divine figures of various mythological systems—including the Bearded Venus. Of decisive importance is, however, the fact of a bearded Weird Sister having apparently been believed in by our heathen German forefathers.

Near Wessobrunn, in Upper Bavaria, where the semi-heathen fragment of a cosmogonic lay, known as "Wessobrunn Prayer," was discovered, there has also been found, of late, a rudely-sculptured three-headed image. It is looked upon as an ancient effigy of the German Norns. The Cloister of the three Holy Bournes, or Fountains, which stands close by the place of discovery, is supposed to have been set up on ground that had once served for pagan worship. Probably the later monkish establishment of the Three Holy Bournes had taken the place of a similarly named heathen sanctuary where the three Sisters of Fate were once adored. Indeed, the name of all the corresponding fays in yet current German folk-lore is connected with holy wells. This quite fits in with the three Eddic Bournes near the great Tree of Existence, at one of which—apparently at the oldest, which is the very Source of Being—the Norns live, "the maidens that over the Sea of Age travel in deep foreknowledge," and of whom it is said that:

They laid the lots, they ruled the life To the sons of men, their fate foretelling.

Now, curiously enough, the central head of the slab found near Wessobrunn, in the neighborhood of the Cloister of the Three Holy Bournes, is bearded. This has puzzled our archologists. Some of them fancied that what appears to be a beard might after all be the hair of one of the fays or Norns, tied round the chin. By the light of the description of the Weird Sisters in Shakspeare's Macbeth we, however, see at once the true connection.

In every respect, therefore, his "Witches" are an echo from the ancient Germanic creed—an echo, moreover, coming to us in the oldest Teutonic verse-form; that is, in the staff-rime.

KARL BLIND.

ELVES. The elves of later times seem a sort of middle thing between the light and dark elves. They are fair and lively, but also bad and mischievous. In some parts of Norway the peasants describe them as diminutive naked boys with hats on. Traces of their dance are sometimes to be seen on the wet grass, especially on the banks of rivers. Their exhalation is injurious, and is called alfgust or elfblst, causing a swelling, which is easily contracted by too nearly approaching places where they have spat, etc. They have a predilection for certain spots, but particularly for large trees, which on that account the owners do not venture to meddle with, but look on them as something sacred, on which the weal or woe of the place depends. Certain diseases among their cattle are attributed to the elves, and are, therefore, called elf-fire or elf-shot. The dark elves are often confounded with the dwarfs, with whom they, indeed, seem identical, although they are distinguished in Odin's Haven's Song. The Norwegians also make a distinction between dwarfs and elves, believing the former to live solitary and in quiet, while the latter love music and dancing. (Faye, p. 48; quoted by Thorpe.)

The fairies of Scotland are precisely identical with the above. They are described as a diminutive race of beings of a mixed or rather dubious nature, capricious in their dispositions and mischievous in their resentment. They inhabit the interior of green hills, chiefly those of a conical form, in Gaelic termed Sighan, on which they lead their dances by moonlight; impressing upon the surface the marks of circles, which sometimes appear yellow and blasted, sometimes of a deep green hue, and within which it is dangerous to sleep, or to be found after sunset. Cattle which are suddenly seized with the cramp, or some similar disorder, are said to be elf-shot. (Scott's Minstrelsy of the Scottish Border; quoted by Thorpe.)

Of the Swedish elves, Arndt gives the following sketch: Of giants, of dwarfs, of the alp, of dragons, that keep watch over treasures, they have the usual stories; nor are the kindly elves forgotten. How often has my postillion, when he observed a circular mark in the dewy grass, exclaimed: See! there the elves have been dancing. These elf-dances play a great part in the spinning-room. To those who at midnight happen to enter one of these circles, the elves become visible, and may then play all kinds of pranks with them; though in general they are little, merry, harmless beings, both male and female. They often sit in small stones, that are hollowed out in circular form, and which are called elf-querns or mill-stones. Their voice is said to be soft like the air. If a loud cry is heard in the forest, it is that of the Skogsr (spirit of the wood), which should be answered only by a He! when it can do no harm. (Reise durch Sweden; quoted by Thorpe.)

The elf-shot was known in England in very remote times, as appears from the Anglo-Saxon incantation, printed by Grimm in his Deutsche Mythologie, and in the appendix to Kemble's Saxons in England: Gif hit w[oe]re esa gescot oe hit w[oe]re ylfa gescot; that is, if it were an asa-shot or an elf-shot. On this subject Grimm says: It is a very old belief that dangerous arrows were shot by the elves from the air. The thunder-bolt is also called elf-shot, and in Scotland a hard, sharp, wedge-shaped stone is known by the name of elf-arrow, elf-flint, elf-bolt, which, it is supposed, has been sent by the spirits. (Quoted by Thorpe.)

CHAPTER VII.

Our ancestors divided the universe into nine worlds, and these again into three groups:

1. Over the earth. Muspelheim, Ljosalfaheim and Asaheim.

2. On the earth. Jotunheim, Midgard and Vanheim.

3. Below the earth. Svartalfaheim, Niflheim and Niflhel.

The gods had twelve abodes:

1. THRUDHEIM. The abode of Thor. His realm is Thrudvang, and his palace is Bilskirner.

2. YDALER. Uller's abode.

3. VALASKJALF. Odin's hall.

4. SOKVABEK. The abode of Saga.

5. GLADSHEIM, where there are twelve seats for the gods, besides the throne occupied by Alfather.

6. THRYMHEIM. Skade's abode.

7. BREIDABLIK. Balder's abode.

8. HIMMINBJORG. Heimdal's abode.

9. FOLKVANG. Freyja's abode.

10. GLITNER. Forsete's abode.

11. NOATUN. Njord's abode.

12. LANDVIDE. Vidar's abode.

According to the Lay of Grimner, the gods had twelve horses, but the owner of each horse is not given:

(1) Sleipner (Odin's), (2) Goldtop (Heimdal's), (3) Glad, (4) Gyller, (5) Gler, (6) Skeidbrimer, (7) Silvertop, (8) Siner, (9) Gisl, (10) Falhofner, (11) Lightfoot, (12) Blodughofdi (Frey's).

The owners of nine of them are not given, and, moreover, it is stated that Thor had no horse, but always either went on foot or drove his goats.

The favorite numbers are three, nine and twelve. Monotheism was recognized in the unknown god, who is from everlasting to everlasting. A number of trinities were established, and the nine worlds were classified into three groups. The week had nine days, and originally there were probably but nine gods, that is, before the vans were united with the asas. The number nine occurs where Heimdal is said to have nine mothers, Menglad is said to have nine maid-servants, ger had nine daughters, etc. When the vans were united with the asas, the number rose to twelve:

(1) Odin, (2) Thor, (3) Tyr, (4) Balder, (5) Hoder, (6) Heimdal, (7) Hermod, (8) Njord, (9) Frey, (10) Uller, (11) Vidar, (12) Forsete.

If we add to this list Brage, Vale and Loke, we get fifteen; but the Eddas everywhere declare that there are twelve gods, who were entitled to divine worship.

The number of the goddesses is usually given as twenty-six.

CHAPTER VIII.

Loke and his offspring are so fully treated in our Norse Mythology, that we content ourselves by referring our readers to that work.

CHAPTER IX.

Freyja's ornament Brising. In the saga of Olaf Tryggvason, there is a rather awkward story of the manner in which Freyja became possessed of her ornament. Freyja, it is told, was a mistress of Odin. Not far from the palace dwelt four dwarfs, whose names were Alfrig, Dvalin, Berling and Grer; they were skillful smiths. Looking one day into their stony dwelling, Freyja saw them at work on a beautiful golden necklace, or collar, which she offered to buy, but which they refused to part with, except on conditions quite incompatible with the fidelity she owed to Odin, but to which she, nevertheless, was tempted to accede. Thus the ornament became hers. By some means this transaction came to the knowledge of Loke, who told it to Odin. Odin commanded him to get possession of the ornament. This was no easy task, for no one could enter Freyja's bower without her consent. He went away whimpering, but most were glad on seeing him in such tribulation. When he came to the locked bower, he could nowhere find an entrance, and, it being cold weather, he began to shiver. He then transformed himself into a fly and tried every opening, but in vain; there was nowhere air enough to make him to get through [Loke (fire) requires air]. At length he found a hole in the roof, but not bigger than the prick of a needle. Through this he slipt. On his entrance he looked around to see if anyone were awake, but all were buried in sleep. He peeped in at Freyja's bed, and saw that she had the ornament round her neck, but that the lock was on the side she lay on. He then transformed himself to a flea, placed himself on Freyja's cheek, and stung her so that she awoke, but only turned herself round and slept again. He then laid aside his assumed form, cautiously took the ornament, unlocked the bower, and took his prize to Odin. In the morning, on waking, Freyja seeing the door open, without having been forced, and that her ornament was gone, instantly understood the whole affair. Having dressed herself, she repaired to Odin's hall, and upbraided him with having stolen her ornament, and insisted on its restoration, which she finally obtained. (Quoted by Thorpe.)

Mention is also made of the Brsinga-men in the Beowulf (verse 2394). Here it is represented as belonging to Hermanric, but the legend concerning it has never been found.

CHAPTER X.

This myth about Frey and Gerd is the subject of one of the most fascinating poems in the Elder Edda, the Journey of Skirner. It is, as Auber Forestier, in Echoes from Mistland, says, the germ of the Niblung story. Frey is Sigurd or Sigfrid, and Gerd is Brynhild. The myth is also found in another poem of the Elder Edda, the Lay of Fjolsvin, in which the god himself—there called Svipday (the hastener of the day)—undertakes the journey to arouse from the winter sleep the cold giant nature of the maiden Menglad (the sun-radiant daughter), who is identical with Freyja (the goddess of spring, promise, or of love between man and woman, and who can easily be compared with Gerd). Before the bonds which enchain the maiden can in either case be broken, Bele (the giant of spring storms, corresponding to the dragon Fafner in the Niblung story,) must be conquered, and Wafurloge (the wall of bickering flames that surrounded the castle) must be penetrated. The fanes symbolize the funeral pyre, for whoever enters the nether world must scorn the fear of death. (Auber Forestier's Echoes from Mistland; Introduction, xliii, xliv.) We also find this story repeated again and again, in numberless variations, in Teutonic folk-lore; for instance, in The Maiden on the Glass Mountain, where the glass mountain takes the place of the bickering flame.

CHAPTER XI.

The tree Lerad (furnishing protection) must be regarded as a branch of Ygdrasil.

CHAPTER XII.

In Heimskringla Skidbladner is called Odin's ship. This is correct. All that belonged to the gods was his also.

CHAPTER XIII.

For a thorough analysis of Thor as a spring god, as the god who dwells in the clouds, as the god of thunder and lightning, as the god of agriculture, in short, as the god of culture, we can do no better than to refer our readers to Der Mythus von Thor, nach Nordischen Quellen, von Ludwig Uhland, Stuttgart, 1836; and to Handbuch der Deutschen Mythologie, mit Einschluss der Nordischen, von Karl Simrock, Vierte Auflage, Bonn, 1874.

CHAPTER XIV.

The death of Balder is justly regarded as the most beautiful myth in Teutonic mythology. It is connected with the Lay of Vegtam in the Elder Edda. Like so many other myths (Frey and Gerd, The Robbing of Idun, etc.) the myth symbolizes originally the end of summer and return of spring. Thus Balder dies every year and goes to Hel. But in the following spring he returns to the asas, and gladdens all things living and dead with his pure shining light. Gradually, however, the myth was changed from a symbol of the departing and returning summer, and applied to the departing and returning of the world year, and thus the death of Balder prepares the way for Ragnarok and Regeneration. Balder goes to Hel and does not return to this world. Thokk refuses to weep for him. His return is promised after Ragnarok. The next spring does not bring him back, but the rejuvenated earth. Thus the death of Balder becomes the central thought in the drama of the fate of the gods and of the world. It is inseparably connected with the punishment of Loke and the twilight of the gods. The winter following the death of Balder is not an ordinary winter, but the Fimbul-winter, which is followed by no summer, but by the destruction of the world. The central idea in the Odinic religion, the destruction and regeneration of the world, has taken this beautiful sun-myth of Balder into its service. Balder is then no more merely the pure holy light of heaven; he symbolizes at the same time the purity and innocence of the gods; he is changed from a physical to an ethical myth. He impersonated all that was good and holy in the life of the gods; and so it came to pass that when the golden age had ceased, when thirst for gold (Gulveig), when sin and crime had come into the world, he was too good to live in it. As in Genesis fratricide (Cain and Abel) followed upon the eating of the forbidden fruit, and the loss of paradise; so, when the golden age (paradise) had ended among the asas, Loke (the serpent) brought fratricide (Hoder and Balder) among the gods; themselves and our ancestors regarded fratricide as the lowest depth of moral depravity. After the death of Balder

Brothers slay brothers, Sisters' children Shed each other's blood, Hard grows the world, Sensual sin waxes huge.

There are sword-ages, ax-ages— Shields are cleft in twain,— Storm-ages, murder-ages,— Till the world falls dead, And men no longer spare Or pity one another.

Upon the whole we may say that a sun-myth first represents the death of the day at sunset, when the sky is radiant as if dyed in blood. In the flushing morn light wins its victory again. Then this same myth becomes transferred to the death and birth of summer. Once more it is lifted into a higher sphere, while still holding on to its physical interpretation, and is applied to the world year. Finally, it is clothed with ethical attributes, becomes thoroughly anthropomorphized, and typifies the good and the evil, the virtues and vices (light and darkness), in the character and life of gods and of men. Thus we get four stages in the development of the myth.

CHAPTER XV.

RAGNAROK. The word is found written in two ways, Ragnarok and ragnarkr. Ragna is genitive plural, from the word regin (god), and means of the gods. Rok means reason, ground, origin, a wonder, sign, marvel. It is allied to the O.H.G. rahha = sentence, judgment. Ragnark would then mean the history of the gods, and applied to the dissolution of the world, might be translated the last judgment, doomsday, weird of gods and the world. Rokr means twilight, and Ragnarokr, as the Younger Edda has it, thus means the twilight of the gods, and the latter is adopted by nearly all modern writers, although Gudbr. Vigfusson declares that Ragnarok (doomsday) is no doubt the correct form. And this is also to be said in favor of doomsday, that Ragnarok does not involve only the twilight, but the whole night of the gods and the world.

THE NIFLUNGS AND GJUKUNGS.

This chapter of Skaldskaparmal contains much valuable material for a correct understanding of the Nibelungen-Lied, especially as to the origin of the Niblung hoard, and the true character of Brynhild. The material given here, and in the Icelandic Volsunga Saga, has been used by Wm. Morris in his Sigurd the Volsung and the Fall of the Niblungs. In the Nibelungen-Lied, as transposed by Auber Forestier, in Echoes from Mist-Land, we have a perfect gem of literature from the middle high German period, but its author had lost sight of the divine and mythical origin of the material that he wove into his poem. It is only by combining the German Nibelungen-Lied with the mythical materials found in Norseland that our national Teutonic epic can be restored to us. Wagner has done this for us in his famous drama; Jordan has done it in his Sigfrid's saga; Morris has done it in the work mentioned above; but will not Auber Forestier gather up all the scattered fragments relating to Sigurd and Brynhild, and weave them together into a prose narrative, that shall delight the young and the old of this great land?

We are glad to welcome at this time a new book in the field of Niblung literature. We refer to Geibel's Brunhild, translated, with introduction and notes, by Prof. G. Theo. Dippold, and recently published in Boston.

MENJA AND FENJA.

This is usually called the peace of Frode, which corresponds to the golden age in the life of the asas. Avarice is the root of crime, and all other evils. Avarice is at the bottom of all the endless woes of the Niblung story. The myth explaining why the sea is salt is told in a variety of forms in different countries. In Germany there are several folk-lore stories and traditions in regard to it. In Norway, where folk-lore tales are so abundant, we find the myth about Menja and Fenja recurring in the following form:

WHY THE SEA IS SALT.

Long, long ago there were two brothers, the one was rich and the other was poor. On Christmas eve the poor one had not a morsel of bread or meat in his house, and so he went to his brother and asked him for mercy's sake to give him something for Christmas. It was not the first time the brother had had to give him, and he was not very much pleased to see him this time either.

"If you will do what I ask of you, I will give you a whole ham of pork," said he.

The poor man promised immediately, and was very thankful besides.

"There you have it, now go to hell," said the rich one, and threw the ham at him.

"What I have promised, I suppose, I must keep," said the other. He took the ham and started. He walked and walked the whole day, and at twilight he came to a place where everything looked so bright and splendid.

"This must be the place," thought the man with the ham.

Out in the wood-shed stood an old man with a long white beard, cutting wood for Christmas.

"Good evening," said the man with the ham.

"Good evening, sir. Where are you going so late?" said the man.

"I am on my way to hell, if I am on the right road," said the poor man.

"Yes, you have taken the right road; it is here," said the old man. "Now when you get in, they will all want to buy your ham, for pork is rare food in hell; but you must not sell it, unless you get the hand-mill that stands back of the door for it. When you come out again I will show you how to regulate it. You will find it useful in more than one respect."

The man with the ham thanked the old man for this valuable information, and rapped at the devil's door.

When he came in it happened as the old man had said. All the devils, both the large ones and the small ones, crowded around him like ants around a worm, and the one bid higher than the other for the ham.

"It is true my wife and I were to have it for our Christmas dinner, but, seeing that you are so eager for it, I suppose I will have to let you have it," said the man. "But if I am to sell it, I want that hand-mill that stands behind the door there for it."

The devil did not like to spare it, and kept dickering and bantering with the man, but he insisted, and so the devil had to give him the hand-mill. When the man came out in the yard he asked the old wood-chopper how he should regulate the mill; and when he had learned how to do it, he said "thank you," and made for home as fast as he could. But still he did not reach home before twelve o'clock in the night Christmas eve.

"Why, where in the world have you been?" said the woman. "Here I have been sitting hour after hour waiting and waiting, and I haven't as much as two sticks to put on the fire so as to cook the Christmas porridge."

"Oh, I could not come any sooner. I had several errands to do, and I had a long way to go too. But now I will show you," said the man. He set the mill on the table, and had it first grind light, then a table-cloth, then food and ale and all sorts of good things for Christmas, and as he commanded the mill ground. The woman expressed her great astonishment again and again, and wanted to know where her husband had gotten the mill, but this he would not tell.

"It makes no difference where I have gotten it; you see the mill is a good one, and that the water does not freeze," said the man.

Then he ground food and drink, and all good things, for the whole Christmas week, and on the third day he invited his friends: he was going to have a party. When the rich brother saw all the nice and good things at the party, he became very wroth, for he could not bear to see his brother have anything.

"Christmas eve he was so needy that he came to me and asked me for mercy's sake to give him a little food, and now he gives a feast as though he were both count and king," said he to the others.

"But where in hell have you gotten all your riches from?" said he to his brother.

"Behind the door," answered he who owned the mill. He did not care to give any definite account, but later in the evening, when he began to get a little tipsy, he could not help himself and brought out the mill.

"There you see the one that has given me all the riches," said he, and then he let the mill grind both one thing and another. When the brother saw this he was bound to have the mill, and after a long bantering about it, he finally was to have it; but he was to pay three hundred dollars for it, and his brother was to keep it until harvest.

"When I keep it until then, I shall have ground food enough to last many years," thought he.

Of course the mill got no chance to grow rusty during the next six months, and when harvest-time came, the rich brother got it; but the other man had taken good care not to show him how to regulate it. It was in the evening that the rich man brought the mill home, and in the morning he bade his wife go and spread the hay after the mowers,—he would get dinner ready, he said. Toward dinner he put the mill on the table.

"Grind fish and gruel: Grind both well and fast!" said the man, and the mill began to grind fish and gruel. It first filled all the dishes and tubs full, and after that it covered the whole floor with fish and gruel. The man kept puttering and tinkering, and tried to get the mill to stop; but no matter how he turned it and fingered at it, the mill kept on, and before long the gruel got so deep in the room that the man was on the point of drowning. Then he opened the door to the sitting-room, but before long that room was filled too, and the man had all he could do to get hold of the door-latch down in this flood of gruel. When he got the door open he did not remain long in the room. He ran out as fast as he could, and there was a perfect flood of fish gruel behind, deluging the yard and his fields.

The wife, who was in the meadow making hay, began to think that it took a long time to get dinner ready. "Even if husband does not call us, we will have to go anyway. I suppose he does not know much about making gruel; I will have to go and help him," said the woman to the mowers.

They went homeward, but on coming up the hill they met the flood of fish and gruel and bread, the one mixed up with the other, and the man came running ahead of the flood.

"Would that each one of you had an hundred stomachs, but have a care that you do not drown in the gruel flood," cried the husband. He ran by them as though the devil had been after him, and hastened down to his brother. He begged him in the name of everything sacred to come and take the mill away immediately.

"If it grinds another hour the whole settlement will perish in fish and gruel," said he.

But the brother would not take it unless he got three hundred dollars, and this money had to be paid to him.

Now the poor brother had both money and the mill, and so it did not take long before he got himself a farm, and a much nicer one than his brother's. With his mill he ground out so much gold that he covered his house all over with sheets of gold. The house stood down by the sea-shore, and it glistened far out upon the sea. All who sailed past had to go ashore and visit the rich man in the golden house, and all wanted to see the wonderful mill, for its fame spread far and wide, and there was none who had not heard speak of it.

After a long time there came a sea-captain who wished to see the mill. He asked whether it could grind salt.

"Yes, it can grind salt," said he who owned the mill; and when the captain heard this, he was bound to have it, let it cost what it will. For if he had that, thought he, he would not have to sail far off over dangerous waters after cargoes of salt. At first the man did not wish to sell it, but the captain teased and begged and finally the man sold it, and got many thousand dollars for it. When the captain had gotten the mill on his back, he did not stay there long, for he was afraid the man might reconsider the bargain and back out again. He had no time to ask how to regulate it; he went to his ship as fast as he could, and when he had gotten some distance out upon the sea, he got his mill out.

"Grind salt both fast and well," said the captain. The mill began to grind salt, and that with all its might. When the captain had gotten the ship full he wanted to stop the mill; but no matter how he worked, and no matter how he handled it, the mill kept grinding as fast as ever, and the heap of salt kept growing larger and larger, and at last the ship sank. The mill stands on the bottom of the sea grinding this very day, and so it comes that the sea is salt.



VOCABULARY.

ADILS. A king who reigned in Upsala. AE. A dwarf. GER. The god presiding over the stormy sea. ALF. A dwarf. ALFATHER. A name of Odin. ALFHEIM. The home of the elves. ALFRIG. A dwarf. ALSVID. One of the horses of the sun. ALTHJOF. A dwarf. ALVIS. A dwarf. AMSVARTNER. The name of the lake in which the island was situated where the wolf Fenrer was chained. ANDHRIMNER. The cook in Valhal. ANDLANG. The second heaven. ANDVARE. A dwarf. ANDVARE-NAUT. The ring in the Niblung story. ANGERBODA. A giantess; mother of the Fenris-wolf. ANNAR. Husband of Night and father of Jord. ARVAK. The name of one of the horses of the sun. ASAHEIM. The home of the asas. ASALAND. The land of the asas. ASAS. The Teutonic gods. ASA-THOR. A common name for Thor. ASGARD. The residence of the gods. ASK. The name of the first man created by Odin, Honer and Loder. ASLAUG. Daughter of Sigurd and Brynhild. ASMUND. A man visited by Odin. ASYNJES. The Teutonic goddesses. ATLE. Gudrun's husband after the death of Sigurd. ATRID. A name of Odin. AUD. The son of Night and Naglfare. AUDHUMBLA. The cow that nourished the giant Ymer. AUDUN. A name derived from Odin. AURGELMER. A giant; grandfather of Bergelmer; the same as Ymer. AURVANG. A dwarf. AUSTRE. A dwarf.

BAFUR. A dwarf. BALDER. Son of Odin and Frigg, slain by Hoder. BALEYG. A name of Odin. BAR-ISLE. A cool grove in which Gerd agreed with Skirner to meet Frey. BAUGE. A brother of Suttung. Odin worked for him one summer, in order to get his help in obtaining Suttung's mead of poetry. BEIGUD. One of Rolf Krake's berserks. BELE. A giant, brother of Gerd, slain by Frey. BERGELMER. A giant; son of Thrudgelmer and grandson of Aurgelmer. BERLING. A dwarf. BESTLA. Wife of Bure and mother of Odin. BIFLIDE. A name of Odin. BIFLINDE. A name of Odin. BIFROST. The rainbow. BIFUR. A dwarf. BIKKE. A minister of Jormunrek; causes Randver to be hanged, and Svanhild trodden to death by horses. BIL. One of the children that accompany Moon. BILEYG. A name of Odin. BILSKIRNER. Thor's abode. BLAIN. A dwarf. BLODUGHOFDE. Frey's horse. BODN. One of the three jars in which the poetic mead is kept. BODVAR BJARKE. One of Rolf Krake's berserks. BOL. One of the rivers flowing out of Hvergelmer. BOLTHORN. A giant; father of Bestla, mother of Odin. BOLVERK. A name of Odin. BOMBUR. A dwarf. BOR. Son of Bure; father of Odin. BRAGE. A son of Odin; the best of skalds. BREIDABLIK. The abode of Balder. BRIMER. One of the heavenly halls after Ragnarok. BRISING. Freyja's necklace. BROK. A dwarf. BRYNHILD. One of the chief heroines in the Niblung story. BUDLE. Father of Atle and Brynhild. BUE. A son of Vesete, who settled in Borgundarholm. BURE. Grandfather of Odin. BYLEIST. A brother of Loke. BYRGER. A well from which Bil and Hjuke were going when they were taken by Moon.

DAIN. A dwarf. DAIN. One of the stags that bite the leaves of Ygdrasil. DAINSLEIF. Hogne's sword. DAY. Son of Delling. DAYBREAK. The father of Day. DELLING. Daybreak. DOLGTHVARE. A dwarf. DORE. A dwarf. DRAUPNER. Odin's ring. DROME. One of the fetters with which the Fenris-wolf was chained. DUF. A dwarf. DUNEY. One of the stags that bite the leaves of Ygdrasil. DURATHRO. One of the stags that bite the leaves of Ygdrasil. DURIN. A dwarf. DVALIN. One of the stags that bite the leaves of Ygdrasil. DVALIN. A dwarf.

EIKINSKJALDE. A dwarf. EIKTHYRNER. A hart that stands over Odin's hall. EILIF. Son of Gudrun; a skald. EIMYRJA. One of the daughters of Haloge and Glod. EINDRIDE. A name of Thor. EIR. An attendant of Menglod, and the best of all in the healing art. EKIN. One of the rivers flowing from Hvergelmer. ELDER. A servant of ger. ELDHRIMNER. The kettle in which the boar Sahrimner is cooked in Valhal. ELIVOGS. The ice-cold streams that flow out of Niflheim. ELJUDNER. Hel's hall. ELLE. An old woman (old age) with whom Thor wrestled in Jotunheim. EMBLA. The first woman created by Odin, Honer and Loder. ENDIL. The name of a giant. ERP. A son of Jonaker, murdered by Sorle and Hamder. EYLIME. The father of Hjordis, mother of Volsung. EYSA. One of the daughters of Haloge and Glod.

FAFNER. Son of Hreidmar, killed by Sigurd. FAL. A dwarf. FALHOFNER. One of the horses of the gods. FARBAUTE. The father of Loke. FARMAGOD. One of the names of Odin. FARMATYR. One of the names of Odin. FENJA. A female slave who ground at Frode's mill. FENRIS-WOLF. The monster wolf, son of Loke. FENSALER. The abode of Frigg. FID. A dwarf. FILE. A dwarf. FIMAFENG. ger's servant. FIMBUL. One of the streams flowing from Hvergelmer. FIMBULTHUL. One of the streams flowing from Hvergelmer. FIMBUL-TYR. The unknown god. FIMBUL-WINTER. The great and awful winter of three years duration preceding Ragnarok. FINNSLEIF. A byrnie belonging to King Adils, of Upsala. FJALAR. A dwarf. FJOLNER. A name of Odin. FJOLSVID. A name of Odin. FJORGVIN. The mother of Frigg and of Thor. FJORM. One of the streams flowing from Hvergelmer. FOLKVANG. Freyja's abode. FORM. One of the streams flowing from Hvergelmer. FORNJOT. The ancient giant; the father of ger. FORSETE. The peace-maker; son of Balder and Nanna. FRANANGER FORCE. The waterfall into which Loke cast himself in the likeness of a salmon. FREKE. One of Odin's wolves. FREY. Son of Njord and husband of Skade. FREYJA. The daughter of Njord and sister of Frey. FRIDLEIF. A son of Skjold. FRIGG. Wife of Odin and mother of the gods. FRODE. Grandson of Skjold. FROSTE. A dwarf. FULLA. Frigg's attendant. FUNDIN. A dwarf. FYRE. A river in Sweden.

GAGNRAD. A name of Odin. GALAR. A dwarf. GANDOLF. A dwarf. GANG. A giant. GANGLARE. A name of Odin. GANGLATE. Hel's man-servant. GANGLERE. A name of Odin. GANGLOT. Hel's maid-servant. GANGRAD. A name of Odin. GARDROFA. A horse. GARM. A dog that barks at Ragnarok. GAUT. A name of Odin. GEFJUN. A goddess; she is present at ger's feast. GEFN. One of the names of Freyja. GEIRAHOD. A valkyrie. GEIRROD. A giant visited by Thor. GEIR SKOGUL. A valkyrie. GEIRVIMUL. One of the streams flowing from Hvergelmer. GELGJA. The fetter with which the Fenris-wolf was chained. GERD. A beautiful giantess, daughter of Gymer. GERE. One of Odin's wolves. GERSAME. One of the daughters of Freyja. GILLING. Father of Suttung, who possessed the poetic mead. GIMLE. The abode of the righteous after Ragnarok. GINNAR. A dwarf. GINUNGAGAP. The premundane abyss. GIPUL. One of the streams flowing from Hvergelmer. GISL. One of the horses of the gods. GJALLAR-BRIDGE. The bridge across the river Gjol, near Helheim. GJALLAR-HORN. Heimdal's horn. GJALLAR-RIVER. The river near Helheim. GJALP. One of the daughters of Geirrod. GJUKE. A king in Germany, visited by Sigurd. GLADSHEIM. Odin's dwelling. GLAM. The name of a giant. GLAPSVID. A name of Odin. GLASER. A grove in Asgard. GLEIPNER. The last fetter with which the wolf Fenrer was bound. GLENER. The husband of Sol (sun). GLER. One of the horses of the gods. GLITNER. Forsete's hall. GLOIN. A dwarf. GNA. Frigg's messenger. GNIPA-CAVE. The cave before which the dog Garm barks. GNITA-HEATH. Fafner's abode, where he kept the treasure of the Niblungs. GOIN. A serpent under Ygdrasil. GOL. A valkyrie. GOLDFAX. The giant Hrungner's horse. GOMUL. One of the streams flowing from Hvergelmer. GONDLER. One of the names of Odin. GONDUL. A valkyrie. GOPUL. One of the streams flowing from Hvergelmer. GOT. A name of Odin. GOTE. Gunnar's horse. GOTHORM. A son of Gjuke; murders Sigurd, and is slain by him. GRABAK. One of the serpents under Ygdrasil. GRAD. One of the streams flowing from Hvergelmer. GRAFVITNER. A serpent under Ygdrasil. GRAFVOLLUD. A serpent under Ygdrasil. GRAM. Sigurd's sword. GRANE. Sigurd's horse. GREIP. One of the daughters of Geirrod. GRID. A giantess visited by Thor. GRIDARVOL. Grid's staff. GRIM. A name of Odin. GRIMHILD. Gjuke's queen. GRIMNER. One of the names of Odin. GRJOTTUNGARD. The place where Thor fought with Hrungner. GROA. A giantess, mother of Orvandel. GROTTE. The name of King Frode's mill. GUD. A valkyrie. GUDNY. One of the children of Gjuke. GUDRUN. The famous daughter of Gjuke. GULLINBURSTE. The name of Frey's boar. GULLINTANNE. A name of Heimdal. GULLTOP. Heimdal's horse. GULLVEIG. A personification of gold; she is pierced and burnt. GUNGNER. Odin's spear. GUNLAT. The daughter of the giant Suttung. GUNN. A valkyrie. GUNNAR. The famous son of Gjuke. GUNTHRAIN. One of the rivers flowing from Hvergelmer. GWODAN. An old name for Odin. GYLFE. A king of Svithjod, who visited Asgard under the name of Ganglere. GYLLER. One of the horses of the gods. GYMER. Another name of the ocean divinity ger.

HABROK. A celebrated hero. HALLINSKIDE. Another name of Heimdal. HALOGE. A giant, son of Fornjot; also called Loge. HAMDER. Son of Jonaker and Gudrun, incited by his mother to avenge his sister's death. HAMSKERPER. A horse; the sire of Hofvarpner, which was Gna's horse. HANGAGOD. A name of Odin. HANGATYR. A name of Odin. HAPTAGOD. A name of Odin. HAR. The High One; applied to Odin. HARBARD. A name assumed by Odin. HATE. The wolf bounding before the sun, and will at last catch the moon. HEIDE. Another name for Gullveig. HEIDRUN. A goat that stands over Valhal. HEIMDAL. The god of the rainbow. HEIMER. Brynhild's foster-father. HEL. The goddess of death; daughter of Loke. HELBLINDE. A name of Odin. HELMET-BEARER. A name of Odin. HENGEKJAPT. The man to whom King Frode gave his mill. HEPTE. A dwarf. HERAN. A name of Odin. HERFATHER. A name of Odin. HERJAN. A name of Odin. HERMOD. The god who rode on Sleipner to Hel, to get Balder back. HERTEIT. A name of Odin. HILD. A valkyrie. HILDESVIN. A helmet, which King Adils took from King Ale. HIMINBJORG. Heimdal's dwelling. HINDFELL. The place where Brynhild sat in her hall, surrounded by the Vafurloge. HJALMBORE. A name of Odin. HJALPREK. A king in Denmark; collects a fleet for Sigurd. HJATLE THE VALIANT. One of Rolf Krake's berserks. HJORDIS. Married to Sigmund, and mother of Sigurd. HJUKE. One of the children that accompany Moon. HLEDJOLF. A dwarf. HLER. Another name of ger. HLIDSKJALF. The seat of Odin, whence he looked out over all the world. HLIN. One of the attendants of Frigg; Frigg herself is sometimes called by this name. HLODYN. Thor's mother. HLOK. A valkyrie. HLORIDE. A name of Thor. HNIKER. A name of Odin. HNIKUD. A name of Odin. HNITBJORG. The place where Suttung hid the poetic mead. HNOS. Freyja's daughter. HODER. The slayer of Balder; he is blind. HODMIMER'S-HOLT. The grove where the two human beings, Lif and Lifthraser, were preserved during Ragnarok. HOFVARPNER. Gna's horse. HOGNE. A son of Gjuke. HONER. One of the three creating gods; with Odin and Loder he creates Ask and Embla. HOR. A dwarf. HORN. A name of Freyja. HRASVELG. A giant in an eagle's plumage, who produces the wind. HREIDMAR. The father of Regin and Fafner. HRIB. One of the streams flowing from Hvergelmer. HRIMFAXE. The horse of Night. HRINGHORN. The ship upon which Balder's body was burned. HRIST. A valkyrie. HRODVITNER. A wolf; father of the wolf Hate. HRON. One of the streams flowing from Hvergelmer. HROPTATYR. A name of Odin. HROTTE. Fafner's sword. HRUNGNER. A giant; Thor slew him. HRYM. A giant, who steers the ship Naglfar at Ragnarok. HVERGELMER. The fountain in the middle of Niflheim. HUGE. A person (Thought) who ran a race with Thjalfe, in Jotunheim. HUGIST. One of Odin's ravens. HUGSTORE. A dwarf. HYMER. A giant with whom Thor went fishing when he caught the Midgard-serpent. HYNDLA. A vala visited by Freyja. HYRROKEN. A giantess who launched the ship on which Balder was burned.

IDA. A plain where the gods first assemble, and where they assemble again after Ragnarok. IDAVOLD. The same. IDE. A giant, son of Olvalde. IDUN. Wife of Brage; she kept the rejuvenating apples. IRONWOOD. The abode of giantesses called Jarnveds. IVA. A river in Jotunheim. IVALD. The father of the dwarfs that made Sif's hair, the ship Skidbladner, and Odin's spear Gungner.

JAFNHAR. A name of Odin. JALG. A name of Odin. JALK. A name of Odin. JARNSAXA. One of Heimdal's nine giant mothers. JARNVED. The same as Ironwood. JARNVIDJES. The giantesses dwelling in Ironwood. JORD. Wife of Odin, mother of Thor. JORMUNGAND. The Midgard-serpent. JORMUNREK. King of Goths, marries Svanhild. JORUVOLD. The country where Aurvang is situated. Thence come several dwarfs. JOTUNHEIM. The home of the giants.

KERLAUGS. The rivers that Thor every day must cross. KILE. A dwarf. KJALER. A name of Odin. KORMT. A river which Thor every day must cross. KVASER. The hostage given by the vans to the asas; his blood, when slain, was the poetical meed kept by Suttung.

LADING. One of the fetters with which the Fenris-wolf was bound. LANDVIDE. Vidar's abode. LAUFEY. Loke's mother. LEIPT. One of the rivers flowing out of Hvergelmer. LERAD. A tree near Valhal. LETFET. One of the horses of the gods. LIF. } The two persons preserved in Hodmimer's-holt during LIFTHRASER.} Ragnarok. LIT. A dwarf. LJOSALFAHEIM. The home of the light elves. LODER. One of the three gods who created Ask and Embla. LOFN. One of the asynjes. LOGE. A giant who tried his strength at eating with Loke in Jotunheim. LOKE. The giant-god of the Norse mythology. LOPT. Another name for Loke. LOVAR. A dwarf. LYNGVE. The island where the Fenris-wolf was chained.

MAGNE. A son of Thor. MANNHEIM. The home of man; our earth. MARDOL. One of the names of Freyja. MEGINGJARDER. Thor's belt. MEILE. A son of Odin. MENGLAD. Svipdag's betrothed. MENJA. A female slave who ground at Frode's mill. MIDGARD. The name of the earth in the mythology. MIDVITNE. A giant. MIMER. The name of the wise giant; keeper of the holy well. MIST. A valkyrie. MJODVITNER. A dwarf. MJOLNER. Thorn's hammer. MJOTUD. A name of Odin. MODE. One of Thor's sons. MODGUD. The may who guards the Gjallar-bridge. MODSOGNER. A dwarf. MOIN. A serpent under Ygdrasil. MOKKERKALFE. A clay giant in the myth of Thor and Hrungner. MOON, brother of Sun. Both children of Mundilfare. MOONGARM. A wolf of Loke's offspring; he devours the moon. MORN. A troll-woman. MUNDILFARE. Father of the sun and moon. MUNIN. One of Odin's ravens. MUSPEL. The name of an abode of fire. MUSPELHEIM. The world of blazing light before the creation.

NA. A dwarf. NAGLFAR. A mythical ship made of nail-parings; it appears in Ragnarok. NAIN. A dwarf. NAL. Mother of Loke. NANNA. Daughter of Nep; mother of Forsete, and wife of Balder. NARE. Sod of Loke; also called Narfe. NARFE. See Nare. NASTRAND. A place of punishment for the wicked after Ragnarok. NEP. Father of Nanna. NIBLUNGS. Identical with Gjukungs. NIDA MOUNTAINS. A place where there is, after Ragnarok, a golden hall for the race of Sindre (the dwarfs). NIDE. A dwarf. NIDHUG. A serpent in the nether world. NIFLHEIM. The world of mist before the creation. NIFLUNGS. Identical with Niblungs. NIGHT. Daughter of Norfe. NIKAR. A name of Odin. NIKUZ. A name of Odin. NIPING. A dwarf. NJORD. A van; husband of Skade, and father of Frey and Freyja. NOATUN. Njord's dwelling. NON. One of the streams flowing from Hvergelmer. NOR. The man after whom Norway was supposed to have been named. NORDRE. A dwarf. NORFE. A giant, father of Night. NORNS. The weird sisters. NOT. One of the streams flowing from Hvergelmer. NY. A dwarf. NYE. A dwarf. NYRAD. A dwarf.

ODER. Freyja's husband. ODIN. Son of Bor and Bestla; the chief of Teutonic gods. ODRARER. One of the vessels in which the poetic mead was kept. OFNER. A serpent under Ygdrasil. OIN. A dwarf. OKU-THOR. A name of Thor. OLVALDE. A giant; father of Thjasse, Ide and Gang. OME. A name of Odin. ONAR. A dwarf. ORBODA. Wife of the giant Gymer. ORE. A dwarf. ORMT. One of the rivers that Thor has to cross. ORNER. The name of a giant. ORVANDEL. The husband of Groa, the vala who sang magic songs over Thor after he had fought with Hrungner. OSKE. A name of Odin. OTTER. A son of Hreidmar; in the form of an otter he was killed by Loke.

QUASER. See Kvaser.

RADGRID. A valkyrie. RADSVID. A dwarf. RAFNAGUD. A name of Odin. RAGNAROK. The last day; the dissolution of the gods and the world; the twilight of the gods. RAN. The goddess of the sea; wife of ger. RANDGRID. A valkyrie. RANDVER. A son of Jormunrek. RATATOSK. A squirrel in Ygdrasil. RATE. An auger used by Odin in obtaining the poetic mead. REGIN. Son of Hreidmar. REGINLEIF. A valkyrie. REIDARTYR. A name of Odin. REK. A dwarf. RIND. Mother of Vale. ROGNER. A name of Odin. ROSKVA. Thor's maiden follower.

SAHRIMNER. The boar on which the gods and heroes in Valhal live. SAD. A name of Odin. SAGA. The goddess of history. SAGER. The bucket carried by Bil and Hjuke. SANGETAL. A name of Odin. SEKIN. One of the streams flowing from Hvergelmer. SESSRYMNER. Freyja's palace. SIAR. A dwarf. SID. A stream flowing from Hvergelmer. SIDHOT. A name of Odin. SIDSKEG. A name of Odin. SIF. Thor's wife. SIGFATHER. A name of Odin. SIGFRID. The hero in the Niblung story; the same as Sigurd. SIGMUND. Son of Volsung. Also son of Sigurd and Gudrun. SINDRE. A dwarf. SIGTYR. A name of Odin. SIGYN. Loke's wife. SIGURD. The hero in the Niblung story; identical with Sigfrid. SILVERTOP. One of the horses of the gods. SIMUL. The pole on which Bil and Hjuke carried the bucket. SINFJOTLE. Son of Sigmund. SINER. One of the horses of the gods. SJOFN. One of the asynjes. SKADE. A giantess; daughter of Thjasse and wife of Njord. SKEGGOLD. A valkyrie. SKEIDBRIMER. One of the horses of the gods. SKIDBLADNER. Frey's ship. SKIFID. A dwarf. SKIFIR. A dwarf. SKILFING. A name of Odin. SKINFAXE. The horse of Day. SKIRNER. Frey's messenger. SKOGUL. A valkyrie. SKOL. The wolf that pursues the sun. SKRYMER. The name assumed by Utgard-Loke; a giant. SKULD. The norn of the future. SLEIPNER. Odin's eight-footed steed. SLID. One of the streams flowing from Hvergelmer. SLIDRUGTANNE. Frey's boar. SNOTRA. One of the asynjes. SOKMIMER. A giant slain by Odin. SOKVABEK. A mansion, where Odin and Saga quaff from golden beakers. SOL. Daughter of Mundilfare. SON. One of the vessels containing the poetic mead. SORLE. Son of Jonaker and Gudrun; avenges the death of Svanhild. SUDRE. A dwarf. SUN. Identical with Sol. SURT. Guards Muspelheim. A fire-giant in Ragnarok. SUTTUNG. The giant possessing the poetic mead. SVADE. A giant. SVADILFARE. A horse, the sire of Sleipner. SVAFNER. A serpent under Ygdrasil. SVANHILD. Daughter of Sigurd and Gudrun. SVARIN. A dwarf. SVARTALFAHEIM. The home of the swarthy elves. SVARTHOFDE. The ancestor of all enchanters. SVASUD. The name of a giant; father of summer. SVIAGRIS. A ring demanded by the berserks for Rolf Krake. SVID. A name of Odin. SVIDAR. A name of Odin. SVIDR. A name of Odin. SVIDRE. A name of Odin. SVIDRIR. A name of Odin. SVIDUR. A name of Odin. SVIPDAG. The betrothed of Menglad. SVIPOL. A name of Odin. SVOL. One of the streams flowing from Hvergelmer. SVOLNE. A name of Odin. SYLG. A stream flowing from Hvergelmer. SYN. A minor goddess. SYR. A name of Freyja.

TANGNJOST. } Thor's goats. TANGRISNER. } THEK. A dwarf; also a name of Odin. THJALFE. The name of Thor's man-servant. THJASSE. A giant; the father of Njord's wife, Skade. THJODNUMA. One of the streams flowing from Hvergelmer. THOK. Loke in the disguise of a woman. THOL. One of the streams flowing from Hvergelmer. THOR. Son of Odin and Fjorgyn. The god of thunder. THORIN. A dwarf. THORN. A giant. THRIDE. A name of Odin. THRO. A dwarf; also a name of Odin. THROIN. A dwarf. THROR. A name of Odin. THRUD. A valkyrie. THUD. A name of Odin. THUL. A stream flowing from Hvergelmer. THUND. A name of Odin. THVITE. A stone used in chaining the Fenris-wolf. THYN. One of the streams flowing from Hvergelmer. TYR. The one-armed god of war.

UD. A name of Odin. UKKO. The god of thunder in Tshudic mythology. UKKO-THOR. A name for Thor. ULLER. Son of Sif and step-son of Thor. URD. The norn of the past. UTGARD. The abode of the giant Utgard-Loke. UTGARD-LOKE. A giant visited by Thor; identical with Skrymer.

VAFTHRUDNER. A giant visited by Odin. VAFUD. A name of Odin. VAFURLOGE. The bickering flame surrounding Brynhild on Hindfell. VAK. A name of Odin. VALASKJALF. One of Odin's dwellings. VALE. Brother of Balder; kills Hoder. VALFATHER. A name of Odin. VALHAL. The hall to which Odin invites those slain in battle. VANADIS. A name of Freyja. VANAHEIM. The home of the vans. VAR. The goddess of betrothals and marriages. VARTARE. The thread with which the mouth of Loke was sewed together. VASAD. The grandfather of Winter. VE. A brother of Odin. (Odin, Vile and Ve). VEDFOLNER. A hawk in Ygdrasil. VEGSVIN. One of the streams flowing from Hvergelmer. VEGTAM. A name of Odin. VERATYR. A name of Odin. VERDANDE. The norn of the present. VESTRE. A dwarf. VID. One of the streams flowing from Hvergelmer. VIDAR. Son of Odin and the giantess Grid. VIDBLAIN. The third heaven. VIDFIN. The father of Bil and Hjuke. VIDOLF. The ancestor of the valas. VIDRER. A name of Odin. VIDUR. A name of Odin. VIG. A dwarf. VIGRID. The field of battle where the gods and the hosts of Surt meet in Ragnarok. VILE. Brother of Odin and Ve. VILMEIDE. The ancestor of all wizards. VIMER. A river that Thor crosses. VIN. A river that flows from Hvergelmer. VINA. A river that flows from Hvergelmer. VINDALF. A dwarf. VINDLONG. One of the names of the father of winter. VINDSVAL. One of the names of the father of winter. VINGNER. A name of Thor. VINGOLF. The palace of the asynjes. VINGTHOR. A name of Thor. VIRFIR. A dwarf. VIT. A dwarf. VOLSUNGS. The descendants of Volsung. VON. A river formed by the saliva running from the mouth of the chained Fenris-wolf. VOR. One of the asynjes.

WODAN. A name of Odin.

YDALER. Uller's dwelling. YG. A name of Odin. YGDRASIL. The world-embracing ash-tree. YLG. One of the streams flowing from Hvergelmer. YMER. The huge giant out of whose body the world was created.



INDEX.

[Transcriber's Note:

Page references in the 5-10 range do not correspond reliably to actual citations; pages 5 and 6 do not exist at all. It is possible that the Preface was rewritten and repaginated between 1879 (the original date of the book) and 1901 (the date of the printing used as the basis for this e-text).]

A

Abel, 265. Academy (London), 252. Achilleus, 167, 168. Adam, 33. Adela, 255. Adils, 215, 217. Ae, 71. ger, 153, 154, 159, 160, 162, 164, 169, 176-189, 196, 240, 260. neas, 168, 221-224, 229, 242. Africa and Africans, 36, 38, 225. Ainbet, 255. Ainos, 221. Aldafather, 246. Ale, 89, 168, 215. Alf, 71. Alfather, 65, 69, 72, 77, 80, 81, 92, 94, 98, 106, 245, 246, 259. Alfheim, 77, 183. Alfrig, 261. Alsace, 255. Alsvid, 66. Althjof, 70. Alvis, 251. America, 30, 244. Amsvartner, 94. Anchises, 223, 229. Andhrimner, 104. Andlang, 78. Andvare, 71, 194, 195, 199-201. Andvarenaut, 200. Angerboda, 91. Anglo-Saxon, 258. Annan, 45. Annar, 65. Argulos, 41. Ariadne, 29. Ariel, 253. Ark, 33. Arndt, 257, 258. Arvak, 66. Asaheim, 226, 259. Asaland, 226, 234. Asas, 79-90. Asa-Thor, 241. Asburg, 226. Asgard, 6, 7, 51, 54, 64, 65, 69, 133, 136, 148, 153, 156-158, 164, 168-176, 181, 189, 191, 224, 226, 228, 230, 237. Asia, 38, 43, 166, 225-229. Asiamen, 46, 48. Ask, 5, 64, 243, 250. Aslaug, 204. Asmund, 245, 246. Aspargum, 226. Asov, 225. Assor, 229. Asynjes, 97-100. Assyrians, 37, 40, 225. Atlas, 226. Atle, 198-202, 251. Atra, 45. Atrid, 81, 245. Aud, 65. Audhumbla, 59, 246. Audun, 235. Aurgelmer, 58, 250. Aurvang, 71. Austre, 61, 70. Austria, 255.

B

Baal, 37. Babylon, 39. Bafur, 70. Balder, 6, 7, 8, 46, 83, 84, 89, 131-136, 148, 158, 175, 232, 249, 259, 260, 264, 265. Baleyg, 81, 245, 247. Baltic, 223, 231. Banquo, 253. Bar, 61, 64, 250. Bar-Isle, 102. Bauge, 162, 163. Bavaria, 256. Bedvig, 45. Beigud, 215. Bel, 37. Beldegg, 46. Bele, 102, 103, 145, 175, 262. Beowulf, 262. Bergelmer, 60, 250. Bergmann, Fr., 18, 221. Berling, 261. Bestla, 60, 250. Biflide, 54. Biflinde, 54, 81, 245. Bifrost, 68, 73, 74, 77, 88, 108, 142. Bifur, 70. Bikke, 202, 203. Bil, 66, 99, 250. Bileyg, 81, 245. Bilskirner, 82, 259. Bjaf, 45. Bjalfe, 233. Bjar, 45. Bjarnhedinn, 233. Black Sea, 225, 229. Blackwell, W. L., 15, 18. Blain, 70. Blind, Karl, 252-256. Blodughofde, 260. Blueland, 225, 226. Bodn, 160-165. Bodvar Bjarke, 215. Bol, 106. Bolthorn, 60, 250. Bolverk, 81, 162, 163, 245. Bombur, 70. Bor, 50, 61, 64, 250. Borgundarholm, 240. Bornholm, 240. Bothnia, 240. Brage, 6, 9, 16, 25, 50, 87, 108, 153, 154, 159, 160, 164, 166, 169, 184, 187, 189, 205, 231, 260. Brander, 46. Breidablik, 77, 84, 232, 259. Brimer, 147, 166. Brising, 97, 186, 261, 262. Britain, 230. Brok, 190-192. Brynhild, 198-201, 262, 267. Budd, 244. Buddha, 244. Budle, 198, 201. Bue, 240. Bugge, Sophus, 18. Bure, 5, 60, 250. Byleist, 91, 144. Byrger, 66.

C

Csar, 233. Cain, 265. Carlyle, Sir Thomas, 22, 252. Carthage, 31, 242. Cato, the Elder, 31. Caucasian, 226. Celtic, 239, 240, 244. Cerberos, 41. Chaldeans, 40. Chasgar, 226. China, 28. Chlotildis, 255. Christ, 201, 221, 223. Cicero, 229. Columbus, 30. Cottle, A. S., 15. Crete, 28, 39-42.

D

Dain, 70, 75. Dainsleif, 219. Dane, 46. Danube, 230. Dardanos, 42. Dasent, G. W., 15, 16, 18. Day, 65, 66. Daybreak, 65. Delling, 65. Denmark, 50, 206, 207, 214, 222, 230, 231, 239, 242, 251. Dido, 242. Dietrich, Fr., 18. Dippold, G. Theo., 267. Dolgthvare, 71. Don, 225, 229. Dore, 71. Dornrschen, 254. Draupner, 71, 134, 136, 187. Drome, 93. Duf, 71. Duney, 75. Durathro, 75. Durin, 70. Dvalin, 70, 74, 75, 261.

E

Egilsson, S., 18, 19. Eikenskjalde, 71. Eikthyrner, 106. Eilif, 179. Eimyrja, 240. Eindride, 175. Eir, 97. Ekin, 106. Elder, 188. Eldhrimner, 104. Elenus, 168. Eline, 251. Elivogs, 5, 57, 59, 173, 248. Eljudner, 92. Elle, 124, 127. Embla, 5, 64, 243, 250. Emerson, R. W., 22. Endil, 180. Enea, 38, 221, 225. England, 30, 48, 222, 232, 239, 250, 258. Erichthonios, 221. Erp, 202-205. Ethiopia, 225. Ettmller, Ludw., 18. Europe, 38, 221-230, 241, 254. Eve, 33. Eylime, 196. Eysa, 240. Eyvind Skaldespiller, 236.

F

Fafner, 193-201, 263. Fal, 71. Falhofner, 73, 260. Farbaute, 91, 185. Farmagod, 81, 247. Farmatyr, 81, 165, 245. Faye, A., 257. Fenja, 206-208, 267. Fenris-wolf, 8, 87, 91-96, 104, 141, 142, 148, 149, 168. Fensaler, 97, 132. Fid, 71. File, 71. Fimafeng, 188. Fimbul, 56. Fimbulthul, 106. Fimbul-tyr, 5, 6, 8. Fimbul-winter, 7, 140, 264. Finnish, 239, 240, 241, 250. Finnsleif, 215. Fjalar, 160, 161. Fjarlaf, 45. Fjolner, 54, 81, 207, 238, 245. Fjolsvid, 81, 245, 246. Fjorgvin, 65. Fjorm, 106. Folkvang, 86, 259. Forestier, Auber, 262, 263, 266, 267. Form, 56, 241. Fornjot, 239-243. Forsete, 89, 90, 153, 259, 260. Frananger Force, 137. Frankland, 46. Fraser's Magazine, 253. Freke, 105. Freovit, 46. Frey, 6, 7, 8, 85, 86, 94, 101-103, 109-112, 134, 142, 143, 153, 187, 191, 192, 227, 228, 237-239, 243, 260, 262, 264. Freyja, 6, 7, 29, 85, 86, 97, 110, 134, 153, 157, 170, 183, 187, 228, 232, 239, 259, 261, 262. Fridleif, 45, 46, 206, 218. Frigialand, 168. Frigg, 6, 7, 43, 45, 65, 80, 94, 97, 98, 131-136, 145, 153, 176, 187, 227. Frigia, 43. Frigida, 45. Frjodiger, 46. Frode, 41, 206-213, 238, 267. Froste, 71, 240, 241. Fulla, 97, 136, 153, 187. Fundin, 71. Funen, 231. Fyre, 216. Fyrisvold, 187, 217.

G

Gaelic, 257. Gagnrad, 247. Galar, 160, 161. Gandolf, 70. Gandvik, 179. Gang, 159. Ganglare, 81. Ganglate, 92. Ganglere, 245, 246, 247. Ganglot, 92. Gangrad, 58. Gardarike, 230. Gardie, de la, 17. Gardrofa, 99. Garm, 8, 108, 143. Gaut, 81. Gave, 46. Gefjun, 49, 50, 97, 153, 187, 231, 242. Gefn, 97. Gegenwart, Die, 252. Geibel, Em., 267. Geir, 46. Geirabod, 99. Geirrod, 81, 176-183, 245, 246. Geir Skogul, 252. Geirvimul, 106. Gelgja, 96. Gelmer, 248. Gerd, 101-113, 153, 228, 238, 262, 265. Gere, 105, 261. Germania (of Tacitus), 244. Germany, 30, 222, 230, 239, 250-256. Gersame, 238. Gertraud, 255. Gibraltar, 225, 230. Gill, 250. Gilling, 161. Gimle, 9, 54, 77, 78, 147, 247. Ginnar, 71. Ginungagap, 5, 56, 57, 58, 61, 72, 243, 247-249. Gipul, 106. Gisl, 73, 260. Gissur, Jarl, 24. Gjallar-bridge, 135, 249. Gjallarhorn, 72, 88, 142. Gjallar-river, 135. Gjalp, 178, 179, 180, 182. Gjoll, 56, 96, 248. Gjuke, 199, 204, 206, 266. Gjukungs, 193-201. Glad, 73, 260. Gladsheim, 28, 69, 259. Glam, 183. Glapsvid, 81, 245. Glaser, 187, 199. Gleipner, 87, 94. Glener, 66. Gler, 73, 260. Glitner, 77, 89, 90, 259. Glod, 240. Gloin, 71. Glora, 44. Gna, 98, 99. Gnipa-cave, 8, 143. Gnita-heath, 196-200. God, 33-40, 54. Godheim, 225, 236. Goe, 241. Goin, 75. Gol, 99. Golden Age, 69-71. Goldfax, 169, 176. Gomul, 106. Gondler, 81, 245. Gondul, 252. Gopul, 106. Gor, 241. Got, 246. Gote, 199. Gothorm, 198-211. Gotland, 206. Goransson, J., 18. Grabak, 76. Grad, 106. Grafvitner, 75. Grafvollud, 76. Gram, 199, 200. Grane, 198. Grave, 199. Gray, 16. Greece and Greeks, 28, 31, 39-43, 222-229, 250. Greenland, 30. Greip, 178-183. Grid, 177. Gridarvol, 177, 181. Grim, 81, 245, 246. Grimhild, 198. Grimm (Brothers), 244, 253, 258. Grimner, 81, 244, 245, 247, 248. Grjottungard, 171, 174. Groa, 173, 174. Grotte, 207, 210. Grottesong, 207, 208. Guatemala, 88, 244. Gud, 100. Gudny, 198. Gudolf, 45. Gudrun, 179-203. Gullinburste, 134. Gullintanne, 88. Gulltop, 73, 88, 134, 259. Gullveig, 252, 265. Gungner, 142, 189-192. Gunlad, 160-165. Gunn, 252. Gunnar, 198-203. Gunnthro, 56, 248. Gunthrain, 106. Gwodan, 244. Gylfe, 9, 16, 46, 49, 50, 51, 52, 151, 221, 224, 231, 232, 242. Gyller, 73, 260. Gymer, 101, 103, 238.

H

Ha, 218. Habrok, 108. Hafthor, 235. Hakon, 21-24, 236. Haleygjatal, 47. Halfdan, 213. Hallinskide, 88. Haloge, 240. Halogeland, 240. Ham, 35, 36. Hamder, 202, 206. Hamskerper, 99. Hangagod, 81. Hangatyr, 165. Haptagod, 81. Har, 71, 81, 243-246. Harald Harfager, 51, 243. Harbard, 245. Hate, 67. Haustlong, 184. Hebrew, 37. Hedin, 218, 219. Hedinians, 219. Heide, 252. Heidrun, 106. Heimdal, 6, 8, 88, 89, 134, 142, 143, 153, 232, 259, 260. Heimer, 204. Heimskringla, 10, 22, 50, 57, 221, 224, 239, 242, 243, 263. Hekate, 255. Hektor, 43, 151, 167, 168. Hel, 6, 7, 55, 56, 57, 91-96, 133, 135-137, 142, 144, 148, 248, 255, 264. Helblinde, 81, 91, 245. Held, 255. Helge Hundings-Bane, 248. Helgeland, 240. Helmet-bearer, 245. Henderson, 16. Hendride, 44. Hengekjapt, 207. Hengist, 46, 229. Hepte, 71. Herakles, 41. Heran, 54. Herbert, 16. Herfather, 247. Herfjoter, 99. Herikon, 43, 221. Herjan, 54, 81, 245, 247. Hermanric, 262. Hermod, 45, 133, 135, 136, 249, 260. Hero-book, 250. Herodotos, 22. Herteit, 81, 245. Hesse (Rhenish), 255. Hild, 99, 198, 218, 219, 252. Hildebrand, Karl, 18. Hildesvin, 215. Himminbjorg, 77, 88, 89, 232, 259. Hindfell, 199. Hjaddingavig, 219. Hjalmbore, 81. Hjalprek, 196. Hjalte the Valiant, 215. Hjarrande, 218. Hjordis, 196. Hjuke, 66, 250. Hledjolf, 71. Hleidre, 212, 214. Hler, 153, 240, 243. Hlidskjalf, 64, 77, 101, 137. Hlin, 98, 145. Hlodyn, 145. Hlok, 99. Hloride, 44. Hlymdaler, 204. Hnikar, 54, 81, 245, 247. Hnikud, 54, 81, 245. Hnitbjorg, 161, 162. Hnos, 97, 238. Hoder, 7, 89, 132, 148, 260, 265. Hodmimer's-holt, 149. Hofvarpner, 99. Hogne, 198-218. Holge, 187. Holzmann, A., 18. Homer, 222. Honer, 84, 153, 155, 157, 184-186, 193, 227, 243. Hor, 71. Horn, 97. Hornklofe, 233. Horsa, 229. Howitts, the, 16. Hrasvelg, 79. Hreidmar, 193-196. Hrid, 56. Hrimfaxe, 65. Hrimgerd, 251. Hringhorn, 133. Hrist, 99. Hrodvitner, 67. Hrolf, 241. Hron, 106. Hroptatyr, 81, 246. Hrotte, 196. Hrungner, 7, 169-176, 210. Hrym, 141-144. Hvergelmer, 56, 72, 75, 106, 148, 243, 248, 249. Hvitserk, 215. Huge, 121, 126. Hugin, 105. Hugstare, 71. Humboldt, 244. Hymer, 128-133, 167, 186. Hyndla, 249. Hyrrokken, 133, 134.

I

Iceland, 240. Ida, 148. Idavold, 69. Ide, 159. Idun, 6, 7, 10, 28, 87, 88, 153, 155, 157, 184-187, 264. Iliad, 22, 221, 224. Ilos, 43. India, 28, 244. Irmina, 255. Ironwood, 57. Isefjord, 231. Italy, 42, 222. Ithaca, 223. Itrman, 45. Iva, 182. Ivalde, 112, 189.

J

Jack, 247, 250. Jafnhar, 81, 243, 245, 246. Jalanger, 207. Jalg, 54. Jalk, 54, 81, 245-247. Jamieson, 16. Japhet, 35. Jarnsaxa, 173. Jarnved, 67. Jarnvidjes, 67. Jat, 45. Jerusalem, 225. Jews, 29. Johnstown, 232. Jokul, 240. Jonaker, 202, 206. Jonsson (Arngrim), 17. Jonsson (Th.), 18, 19. Jord, 65, 100, 174, 175. Jormungand, 91-96, 144. Jormunrek, 202-206. Joruvold, 71. Jotland, 240. Jotunheim, 49, 65, 69, 91, 110, 111, 115, 133, 144, 157, 169, 176, 185, 187, 231, 259. Juno, 40, 250. Jupiter, 41, 42. Jutland, 46, 247.

K

Kadmos, 241. Kalevala, 84. Kalmuks, 225. Kann, 254. Kare, 240-243. Kemble, 258. Kerlangs, 73. Keyser (Rud.), 18, 19, 20, 23, 25, 26. Kesfet, 45. Kile, 71. Kingsley (Chas.), 230. Kjalar, 81, 245. Knue, 211. Kormt, 73. Kvaser, 137, 160-165, 227.

L

Laage, 231. Lading, 93. Laing (Samuel), 22, 224. Landvide, 259. Laomedon, 43. Latin, 222. Laufey, 91, 110, 113, 137. Leidre (See Hleidre), 231. Leipt, 56, 248. Lerad, 106, 263. Letfet, 73, 260. Liber, 228. Libera, 228. Lif, 149. Lifthraser, 149. Lit, 71, 134. Lithraborg, 231. Ljosalfaheim, 259. Loder, 243. Lofn, 98. Loge, 120, 126, 240, 243. Logrinn, 49. Loke, 6-8, 80, 91-96, 109-145, 151, 153, 155-158, 176-187, 188-199, 240, 260, 261, 264, 265. Lopt, 91, 186. Loptsson (Jon), 20. Lora, 44. Loricos, 44. Loride, 44. Lovar, 71. Lybia, 230, 242. Lyngve, 94.

M

Macbeth, 252-265. Macedonians, 39, 40, 42. Maelstrom, 208. Magi, 45. Magne, 45, 48, 149, 168, 173. Magnusson (Arne), 17, 18, 23. Malar, 49, 231, 232. Mallet, 16, 230. Manilius, 229. Mannheim, 225, 236. Mardol, 97. Mars, 222. Mechtild, 255. Mediterranean Sea, 38. Megingjarder, 83, 106, 176, 180. Meile, 174. Menglad, 260, 262. Menja, 206-209, 267. Menon, 44. Metellus, 223. Mexican, 244. Midgard, 5, 62, 63, 67, 109, 128, 145, 259. Midvitne, 245. Mimer, 10, 19, 72, 73, 142, 143, 224, 227, 228, 234, 243. Mist, 99. Mithridates, 222, 229. Mjodvitner, 70. Mjoll, 241. Mjolner, 6-8, 64, 83, 111-130, 134, 148, 149, 171, 176. Mjotud, 246. Mbius (Th.), 18. Mode, 45, 148, 149, 168. Modgud, 135, 249. Modsogner, 70. Moin, 75. Mokkerkalfe, 171, 173. Moldau, 228. Mongolians, 225. Moon, 66. Moongarm, 67. Morn, 185, 186. Morris (Wm.), 224, 266. Mller (Max), 244. Mller (P. E.), 18, 20. Mummius, 223. Munch (P. A.), 18. Mundilfare, 66. Munin, 105. Munon, 44. Muspel, 68, 103, 112, 142, 144. Muspelheim, 5, 56, 58, 61, 66, 243, 247, 249, 259. Muss, 254. Mysing, 207.

N

Na, 70. Naglfar, 65, 112, 141, 144. Nain, 70. Nal, 91. Nanna, 81, 134, 136, 153. Nare, 91, 139. Narfe, 65, 91, 139. Nastrand, 9, 147. Nep, 89, 134. Neptune, 41. Niblungs, 101, 193, 199, 201, 202, 262, 263, 266. Niblung Story, 30, 266, 267. Nida Mountains, 147. Nide, 70. Nidhug, 9, 72, 75, 148, 249. Niflheim, 5, 56, 58, 72, 92, 243, 247, 249, 259. Niflhel, 55, 111, 259. Niflungs, 193-199, 201, 202, 266. Night,65. Nikar, 54. Nikuz, 54. Nile, 41. Niping, 70. Njord, 6, 42, 84, 85, 101, 153, 158, 159, 187, 227, 228, 232, 236, 237, 239, 259, 260. Njorvasnud, 225. Njorve, 225. Noah, 33, 35, 225. Noatun, 84, 85, 158, 232, 237, 259. Non, 106. Nor, 241. Nordre, 61, 70. Norfe, 65. Norns, 73-78. Norway, 215, 218, 222, 230, 236, 239, 240, 241, 251, 256, 257. Not, 106. Ny, 71. Nye, 70. Nyrad, 71. Nyerup (R.), 18.

O

Oder, 97, 112, 228, 238. Odin, 5-10, 29, 39, 43, 45-47, 60, 65, 73, 77, 80, 83, 86, 89, 96, 100, 104-112, 132-134, 137, 142, 143, 145, 153, 155, 157, 158, 160-165, 168-176, 181, 185, 186, 187, 189-192, 194, 195, 206, 221, 239, 240, 243-263. Odinse, 230, 231, 250. Odinstown, 232. Odoacer, 223. Odrarer, 160-165. Odyssey, 22, 224. Ofner, 76, 245, 247. Oin, 70. Oku-Thor, 82, 151, 167, 168, 209. Olafsson (Magnus), 17. Olafsson (Stephan), 17. Olaf (Thordsson), 9, 20, 22, 23-27. Olaf (Tryggvason), 261. Olvalde, 159. Ome, 54, 81, 245. Onar, 70. Orboda, 101. Ore, 70, 71. Orestes, 223. Orkneys, 218. Ormt, 73. Orner, 210. Orvandel, 173-175. Oske, 54, 81, 245, 247. Otter, 193. Ottilia, 255.

P

Paulus (Diakonos), 244. Persia, 225. Petersen (N. M.), 248. Pfeiffer (Fr.), 18. Pigott, 16. Pluto, 49. Poetry (origin of), 161-165. Polar Sea, 248. Pompey, 43, 222, 229, 230. Pontus, 229. Priamos, 39, 43, 44, 166, 167. Pyrrhus, 168.

Q

Quaser (see Kvaser). Quenland, 240.

R

Rachel, 255. Radgrid, 99. Redsvid, 71. Rafn, 215. Rafnagud, 105. Ragnar, 206. Ragnar (Lodbrok), 205. Ragnarok, 8, 88, 96, 104, 139-145, 167, 219, 228, 247, 249, 264, 266. Ran, 188. Randgrid, 99. Randver, 202-205. Rask (Rasmus), 18. Ratatosk, 75. Rate, 163. Refil, 196. Regin, 193-200. Reginleif, 99. Reidartyr, 165. Reidgotaland, 46. Rek, 71. Remus, 222, 223. Resen (P. J.), 17. Rhine, 201, 230. Rind, 89, 100. Ritta, 46. Roddros, 167. Rolf Krake, 214-217. Rogner, 246. Rome, 31, 43, 221-230. Romulus, 222, 223. Romulus (Augustulus), 223. Roskva, 114, 115. Rosta, 100. Rugman (Jon), 17. Russia, 225, 230.

S

Sad, 81, 245. Saga, 97, 259. Sager, 66. Sahrimner, 104. Saming, 47, 230, 236. Samund the Wise, 20, 26. Sangetal, 81, 245, 247. Saracens, 225. Sarmatia, 225. Saturn, 38, 40, 41, 42. Saxland, 45, 48, 230, 231. Saxo-Grammaticus, 239. Saxons, 215, 229. Schlegel, 253. Scotland, 257, 258. Scott (Walter), 257, 258. Scythia (Magna), 225, 229, 244. Seeland, 49, 50, 231, 242. Sekin, 106. Sennar, 36. Serkland, 225. Sessrymner, 86. Shakspeare, 252-256. Shem, 36. Siar, 71. Sibyl, 44. Sid, 106. Sidhot, 81, 245, 247. Sidskeg, 81, 245, 247. Sif, 44, 89, 170, 187, 189-192. Sigar, 46. Sigfather, 81, 245, 247. Sigfrid, 19, 232, 263. Sigge, 46. Sighan, 257. Sighvat, 20. Sigmund, 196-204. Sigtuna, 47, 230, 232. Sigtyr, 165, 189, 247. Sigurd, 196-204, 262, 267. Sigyn, 139, 153, 185. Silvertop, 73, 260. Simrock (K.), 18, 19, 253, 263. Simul, 66. Sindre, 147, 190-192. Siner, 73, 260. Sinfjotle, 204. Sjafne, 98. Sjofn, 98. Skade, 84, 85, 139, 158, 159, 185, 187, 228, 236, 259. Skeggold, 99. Skeidbrimer, 73, 200. Skidbladner, 108-113, 189-192, 234, 263. Skifid, 71. Skilfing, 81, 246, 247. Skinfaxe, 66. Skirfir, 71. Skirner, 94, 101-103, 143, 263. Skjaldun, 45. Skjold, 45, 46, 206, 230, 231. Skogul, 99, 252. Skol, 67. Skrymer, 116-127. Skuld, 74, 100, 243, 252, 256. Skule (Jarl), 21-24, 249. Sleeping Beauty, 254. Sleipner, 73, 108-112, 133, 169-176, 259. Slid, 56, 248. Slidrugtanne, 134. Sna, 241. Snorre, 9, 19-27, 221, 226, 233, 239, 242, 243. Snotra, 98. Sokmimer, 245. Sokvabek, 97, 259. Sol, 99. Solvarg, 67. Son, 164, 165. Sorle, 202-206 Spain, 225. Steinthor, 235. Stephens (Geo.), 230. Strabo, 226. Sturle (Thordsson), 21, 249. Styx, 248. Sudre, 61, 70. Sun, 66. Surt, 8, 57, 78, 142-149, 168, 249. Suttung, 164, 165. Svade, 241. Svadilfare, 110, 111. Svafner, 76, 243, 246, 247. Svanhild, 199-206. Svarin, 71, 259. Svartalfaheim, 94. Svarthofde, 58, 250. Svasud, 80. Sveinsson (Br.), 17. Sviagris, 215, 217. Svid, 246. Svidar, 54. Svidr, 236. Svidrer, 54, 245. Svidrir, 81. Svidur, 245. Svipdag, 46, 215, 262. Svipol, 81, 245. Svithjod, 46, 49, 181, 207, 211, 225, 228, 236. Svebdegg, 46. Svol, 56, 106, 248. Svolne, 174. Sylg, 56, 248. Syn, 98. Syr, 97.