Part I. The Creation and Preservation of the World

URD.

Urðar orði
kveðr engi maðr.

Chapter I. The Creation.

Section I. The Original Condition of the World.

The condition of things before the creation of the world is expressed negatively. There was nothing of that which sprang into existence. This transition from empty space into being demands the attention of the whole human race. Therefore the vala, or wandering prophetess, begins her mysterious song, the grand and ancient Völuspá, the first lay in the Elder Edda, as follows:

Give ear
All ye divine races,
Great and small,
Sons of Heimdal!
I am about to relate
The wonderful works of Valfather,
The oldest sayings of men,
The first I remember.

It was Time’s morning
When Ymer lived:
There was no sand, no sea,
No cooling billows;
Earth there was none,
No lofty heaven,
Only Ginungagap,
But no grass.

The beginning was this: Many ages, ere the earth was made, there existed two worlds. Far to the north was Niflheim (the nebulous world), and far to the south was Muspelheim (the fire world). Between them was Ginungagap (the yawning gap). In the middle of Niflheim lay the spring called Hvergelmer, and from it flowed twelve ice-cold streams, the rivers Elivagar, of which Gjol was situated nearest Hel-gate. Muspelheim was so bright and hot that it burned and blazed and could not be trodden by those who did not have their home and heritage there. In the midst of this intense light and burning heat sat Surt, guarding its borders with a flaming sword in his hand.

Section II. The Origin of the Giants (Rhimthursar).

The first beings came into existence in the following manner: When those rivers that are called Elivagar, and which flowed from the spring Hvergelmer, had flowed far from their spring-head the venom which flowed with them hardened, as does dross that runs from a furnace, and became ice. And when the ice stood still, and ran not, the vapor arising from the venom gathered over it and froze to rime, and in this manner were formed in the yawning gap many layers of congealed vapor piled one over the other. That part of Ginungagap that lay toward the north was thus filled with thick and heavy ice and rime, and everywhere within were fogs and gusts; but the south side of Ginungagap was lightened by the sparks and flakes that flew out of Muspelheim. Thus while freezing cold and gathering gloom proceeded from Niflheim, that part of Ginungagap which looked toward Muspelheim was hot and bright; but Ginungagap was as light as windless air; and when the heated blast met the frozen vapor it melted into drops, and by the might of him who sent the heat, these drops quickened into life and were shaped into the likeness of a man. His name was Ymer, but the frost-giants called him Aurgelmer. Ymer was not a god; he was bad (evil, illr), as were all his kind. When he slept, he fell into a sweat, and from the pit of his left arm waxed a man and a woman, and one of his feet begat with the other a son, from whom descend the frost-giants, and therefore Ymer is called the old frost-giant (Rhimthurs). Thus the Elder Edda, in the lay of Vafthrudner:

Countless winters
Ere earth was formed,
Was born Bergelmer;
Thrudgelmer
Was his sire,
His grandsire Aurgelmer.

From Elivagar
Sprang venom drops,
Which grew till they became a giant;
But sparks flew
From the south-world:
To the ice the fire gave way.

Under the armpit grew,
’Tis said, of Rhimthurs,
A girl and boy together;
Foot with foot begat,
Of that wise giant,
A six-headed son.

Section III. The Origin of the Cow Audhumbla and the Birth of the Gods.

On what did the giant Ymer live, is a pertinent question. Here is the answer: The next thing, when the rime had been resolved into drops, was that the cow, which is called Audhumbla, was made of it. Four milk-rivers ran out of her teats, and thus she fed Ymer. On what did the cow feed? She licked rime-stones, which were salt; and the first day that she licked the stones there came at evening out of the stones a man’s hair, the second day a man’s head, and the third day all the man was there. His name was Bure. He was fair of face, great and mighty. He begat a son by name Bor. Bor took for his wife a woman whose name was Bestla, a daughter of the giant Bolthorn, and they had three sons, Odin, Vile and Ve, the rulers of heaven and earth; and Odin, adds the Younger Edda, is the greatest and lordliest of all the gods.

The frost-giants were, then, the first race or the first dynasty of gods. The Elder Edda makes this dynasty embrace three beings, for Aurgelmer in the passage quoted is the same as Ymer.

Odin descended from the frost-giants, which is also proved by a passage in the Younger Edda, where Ganglere asks where Odin kept himself ere heaven and earth were yet made. Then he was, answered Haar, with the frost-giants (Rhimthursar).

Section IV. The Norse Deluge and the Origin of Heaven and Earth.

Bor’s sons, Odin, Vile and Ve, slew the giant Ymer, but when he fell there ran so much blood out of his wounds, that with that they drowned all the race of the frost-giants, save one, who got away with his household; him the giants call Bergelmer. He went on board his boat, and with him went his wife, and from them came a new race of frost-giants. Thus the Elder Edda:

Winters past counting,
Ere earth was yet made,
Was born Bergelmer:
Full well I remember
How this crafty giant
Was stowed safe in his skiff.

Odin, Vile and Ve dragged the body of Ymer into the middle of Ginungagap, and of it they formed the earth. From Ymer’s blood they made the seas and waters; from his flesh the land; from his bones the mountains; from his hair the forests, and from his teeth and jaws, together with some bits of broken bones, they made the stones and pebbles. From the blood that ran from his wounds they made the vast ocean, in the midst of which they fixed the earth, the ocean encircling it as a ring; and hardy, says the Younger Edda, will he be who attempts to cross those waters. Then they took his skull and formed thereof the vaulted heavens, which they placed over the earth, and set a dwarf at the corner of each of the four quarters. These dwarfs are called East, West, North, and South. The wandering sparks and red-hot flakes that had been cast out from Muspelheim they placed in the heavens, both above and below Ginungagap, to give light unto the world. The earth was round without and encircled by the deep ocean, the outward shores of which were assigned as a dwelling for the race of giants. But within, round about the earth, the sons of Bor raised a bulwark against turbulent giants, employing for this structure Ymer’s eye-brows. To this bulwark they gave the name Midgard. They afterwards threw and scattered the brains of Ymer in the air, and made of them the melancholy clouds. Thus the Elder Edda, in the lay of Vafthrudner:

From Ymer’s flesh
The earth was formed,
And from his bones the hills,
The heaven from the skull
Of that ice-cold giant,
And from his blood the sea.

And in Grimner’s lay:

Of Ymer’s flesh
Was earth created,
Of his blood the sea,
Of his bones the hills,
Of his hair trees and plants,
Of his skull the heavens,
And of his brows
The gentle powers
Formed Midgard for the sons of men;
But of his brain
The heavy clouds are
All created.

Section V. The Heavenly Bodies, Time, the Wind, the Rainbow.

The heavenly bodies were formed of the sparks from Muspelheim. The gods did not create them, but only placed them in the heavens to give light unto the world, and assigned them a prescribed locality and motion. By them days and nights and seasons were marked. Thus the Elder Edda, in Völuspá:

The sun knew not
His proper sphere;
The stars knew not
Their proper place;
The moon knew not
Where her position was.

There was nowhere grass
Until Bor’s sons
The expanse did raise,
By whom the great
Midgard was made.
From the south the sun
Shone on the walls;
Then did the earth
Green herbs produce.
The moon went ahead
The sun followed,
His right hand held
The steeds of heaven.

Mundilfare was the father of the sun and moon. It is stated in the Younger Edda that Mundilfare had two children, a son and a daughter, so lovely and graceful that he called the boy Maane (moon) and the girl Sol (sun), and the latter he gave in marriage to Glener (the shining one).

But the gods, being incensed at Mundilfare’s presumption, took his children and placed them in the heavens, and let Sol drive the horses that draw the car of the sun. These horses are called Aarvak (the ever-wakeful) and Alsvinn (the rapid one); they are gentle and beautiful, and under their withers the gods placed two skins filled with air to cool and refresh them, or, according to another ancient tradition, an iron refrigerant substance called ísarnkol. A shield, by name Svalin (cool), stands before the Sun, the shining god. The mountains and the ocean would burn up if this shield should fall away. Maane was set to guide the moon in her course, and regulate her increasing and waning aspect.

A giant, by name Norve, who dwelt in Jotunheim, had a daughter called Night (nótt), who, like all her race, was of a dark and swarthy complexion. She was first wedded to a man called Naglfare, and had by him a son named Aud, and afterward to another man called Annar, by whom she had a daughter called Earth (jörd). She finally espoused Delling (day-break), of asa-race, and their son was Day (dagr), a child light and fair like his father. Allfather gave Night and Day two horses and two cars, and set them up in the heavens that they might drive successively one after the other, each in twenty-four hours’ time, round the world. Night rides first with her steed Hrimfaxe (rime-fax), that every morn, as he ends his course, bedews the earth with the foam from his bit. The steed driven by Day is called Skinfaxe (shining-fax), and all the sky and earth glistens from his mane. Thus the Elder Edda, in the lay of Vafthrudner:

Mundilfare hight he
Who the moon’s father is,
And also the sun’s:
Round heaven journey
Each day they must,
To count years for men.

In the lay of Grimner:

Aarvak and Alsvinn,
Theirs it is up hence
Tired the sun to draw
Under their shoulder
These gentle powers, the gods,
Have concealed an iron-coolness.

Svalin the shield is called
Which stands before the sun,
The refulgent deity;
Rocks and ocean must, I ween,
Be burnt,
Fell it from its place.

In the lay of Vafthrudner:

Delling called is he
Who the Day’s father is,
But Night was of Norve born;
The new and waning moons
The beneficent powers created
To count years for men.

Skinfaxe he is named
That the bright day draws
Forth over human kind;
Of coursers he is best accounted
Among faring men;
Ever sheds light that horse’s mane.

Hrimfaxe he is called
That each night draws forth
Over the beneficent powers;
He from his bit lets fall
Drops every morn
Whence in the dells comes dew.

The sun speeds at such a rate as if she feared that some one was pursuing her for her destruction. And well she may; for he that seeks her is not far behind, and she has no other way to escape than to run before him. But who is he that causes her this anxiety? There are two wolves; the one, whose name is Skol, pursues the sun, and it is he that she fears, for he shall one day overtake and devour her. The other, whose name is Hate Hrodvitneson, runs before her and as eagerly pursues the moon, that will one day be caught by him. Whence come these wolves? Answer: A giantess dwells in a wood called Jarnved (ironwood). It is situated east of Midgard, and is the abode of a race of witches. This old hag is the mother of many gigantic sons, who are all of them shaped like wolves, two of whom are Skol and Hate. There is one of that race who is the most formidable of all. His name is Maanagarm (moon-swallower): he is filled with the life-blood of men who draw near their end, and he will swallow up the moon, and stain the heavens and the earth with blood. As it is said in the Völuspá, of the Elder Edda:

Eastward in the Ironwood
The old one sitteth,
And there bringeth forth
Fenrer’s fell kindred.
Of these, one, the mightiest,
The moon’s devourer,
In form most fiend-like,
And filled with the life-blood
Of the dead and the dying,
Reddens with ruddy gore
The seats of the high gods.
Then shall the sunshine
Of summer be darkened,
And fickle the weather.
Conceive ye this or not?

The gods set Evening and Midnight, Morning and Noon, Forenoon and Afternoon, to count out the year. There were only two seasons, summer and winter; hence spring and fall must be included in these two. The father of summer is called Svasud (the mild), who is such a gentle and delicate being, that what is mild is from him called sweet (sváslegt). The father of winter has two names, Vindlone and Vindsval (the wind-cool); he is the son of Vasud (sleet-bringing), and, like all his race, has an icy breath and is of grim and gloomy aspect.

Whence come the winds, that are so strong that they move the ocean and fan fire to flame, and still are so airy that no mortal eye can discern them? Answer: In the northern extremity of the heavens sits a giant called Hræsvelger (corpse-swallower), clad with eagles’ plumes. When he spreads out his wings for flight, the winds arise from under them.

Which is the path leading from earth to heaven? The gods made a bridge from earth to heaven and called it Bifrost (the vibrating way). We have all seen it and call it the rainbow. It is of three hues and constructed with more art than any other work. But though strong it be, it will be broken to pieces when the sons of Muspel, after having traversed great rivers, shall ride over it. There is nothing in nature that can hope to make resistance when the sons of Muspel sally forth to the great combat. Now listen to the Elder Edda on some of these subject.

In the lay of Grimner:

Skol the wolf is named
That the fair-faced goddess
To the ocean chases;
Another Hate is called,
He is Hrodvitner’s son:
He the bright maid of heaven shall precede.

In the Völuspá:

Then went the powers all
To their judgment seats,
The all-holy gods,
And thereon held council:
To night and to the waning moon
Gave names;
Morn they named
And mid-day,
Afternoon and eve,
Whereby to reckon years.

In the lay of Vafthrudner:

Vindsval is his name
Who winter’s father is,
And Svasud summer’s father is:
Yearly they both
Shall ever journey,
Until the powers perish.

Hræsvelger is his name
Who at the end of heaven sits,
A giant in an eagle’s plumage:
From his wings comes,
It is said, the wind
That over all men passes.

In reference to Maane, it should be added, that the Younger Edda tells us, that he once took children from earth. Their names were Bil and Hjuke. They went from the spring called Byrger, and bore on their shoulders the bucket called Sæger with the pole called Simul. Their father’s name was Vidfin. These children follow Maane, as may be seen, from the earth.

Section VI. The Golden Age. The Origin of the Dwarfs. The Creation of the First Man and Woman.

In the beginning Allfather (Odin) appointed rulers and bade them judge with him the fate of men and regulate the government of the celestial city. They met for this purpose in a place called Idavold (the plains of Ida), which is the center of the divine abode (Asgard, the abode of the asas). Their first work was to erect a court or hall, where there are twelve seats for themselves, besides the throne which is occupied by Allfather. This hall is the largest and most magnificent in the universe, being resplendent on all sides both within and without with the finest gold. Its name is Gladsheim (home of gladness). They also erected another hall for the sanctuary of the goddesses. It is a fair structure and is called Vingolf (friends’-floor). Thereupon they built a smithy and furnished it with hammers, tongs and anvils, and with these made all other requisite instruments with which they worked in metals, stone and wood, and composed so large a quantity of the metal called gold, that they made all their house-furniture of it. Hence that age was called the Golden Age. This was the age that lasted until the arrival of the women out of Jotunheim, who corrupted it.

Then the gods seating themselves upon their thrones distributed justice, and remembered how the dwarfs had been bred in the mould of the earth, just as worms in a dead body. The dwarfs were quickened as maggots in the flesh of the old giant Ymer, but by the command of the gods they received the form and understanding of men; their abode was, however, in the earth and rocks. Four dwarfs, Austre (east), Vestre (west), Nordre (north), and Sudre (south), were appointed by the gods to bear up the sky. Of the race of dwarfs Modsogner and Durin are the principal ones.

There were not yet any human beings upon the earth, when one day, as the sons of Bor (Odin, Hœner and Loder) were walking along the sea-beach, they found two trees and created from them the first human pair, man and woman. Odin gave them life and spirit, Hœner endowed them with reason and the power of motion, and Loder gave them blood, hearing, vision and a fair complexion. The man they called Ask, and the woman Embla. The newly created pair received from the gods Midgard as their abode; and from Ask and Embla is descended the whole human family. Thus the Elder Edda, in Völuspá.

The asas met
On Ida’s plains;
They altars raised
And temples built;
Furnaces they established,
Precious things forged,
Their strength they tried
In many ways
When making tongs
And forming tools.

On the green they played
In joyful mood,
Nor knew at all
The want of gold,
Until there came
Three giant maids
Exceeding strong
From Jotunheim.

Then all the powers
Went to the throne,
The holy gods,
And held consult
Who should of dwarfs
The race then fashion
From the livid bones
And blood of the giant.

Modsogner, chief
Of the dwarfish race,
And Durin, too,
Were then created;
And like to men
Dwarfs in the earth
Were formed in numbers
As Durin ordered.

And then there came
Out of the ranks,
Powerful and fair,
Three asas home,
And found on shore,
In helpless plight,
Ask and Embla,
Without their fate.

They had not yet
Spirit or mind,
Blood or beauty
Or lovely hue.
Odin gave spirit,
Hœner gave mind,
Loder gave blood
And lovely hue.

Section VII. The Gods and Their Abodes.

In the Old Norse language a god is called áss (pl. æsir) and a goddess ásynja. The gods dwell in Asgard. In its midst are the plains of Ida (Idavöllr, the assembling-place of the gods), and Odin’s high-seat Hlidskjalf, from where he looks out upon all the worlds. But above the heaven of the asas are higher heavens, and in the highest stands the imperishable gold-roofed hall Gimle, which is brighter than the sun.

The gods, to whom divine honors must be rendered, are twelve in number, and their names are Odin, Thor, Balder, Tyr, Brage, Heimdal, Hoder, Vidar, Vale, Uller, Forsete, Loke. In this list Njord and Frey are not mentioned, for they originally belonged to the vans or sea-gods, and were received among the asas by virtue of a treaty in which Njord was given as a hostage, and Frey is his son.

Of goddesses we find the number twenty-six, and Vingolf is their hall. Odin’s hall is the great Valhal. Spears support its ceiling; it is roofed with shields, and coats of mail adorn its benches. Thither and to Vingolf Odin invites all men wounded by arms or fallen in battle. Therefore he is called Valfather (father of the slain), and his invited guests are called einherjes. They are waited upon by valkyries.

The dwelling of Thor is Thrudvang or Thrudheim. His hall, the immense Bilskirner. Uller, Thor’s son, lives in Ydaler. Balder lives in Breidablik, where nothing impure is found. Njord, one of the vans, dwells in Noatun by the sea. Heimdal inhabits Himinbjorg, which stands where Bifrost’s bridge approaches heaven. Forsete has Glitner for his dwelling, whose roof of silver rests on golden columns. The chief goddess Frigg, wife of Odin, has her dwelling-place in Fensal, and Freyja, the goddess of love, dwells in Folkvang; her hall is Sessrymner. Saga dwells in the great Sokvabek under the cool waves; there she drinks with Odin every day from golden vessels.

We have so far mentioned the following classes of deities: giants, gods, goddesses, vans (sea-deities), and dwarfs. In addition to these the Younger Edda mentions two kinds of elves: elves of light and elves of darkness. The elves of light dwell in Alfheim (home of the elves), but the elves of darkness live under the earth, and differ from the others still more in their actions than in their appearance. The elves of light are fairer than the sun, but the elves of darkness blacker than pitch.

Then we have a lot of inferior spirits, such as trolls, hulder, witches (vœttr), nisses, necks, etc., all of which figure extensively in the Norse folk-lore, but an extensive description of them will not be attempted in this work.

Section VIII. The Divisions of the World.

Nine worlds are mentioned: Muspelheim, Asaheim, Ljosalfaheim, Vanaheim, Mannaheim, Jotunheim, Svartalfaheim, Helheim, Niflheim. The highest is Muspelheim (the fire-world), the realm of Surt, and in its highest regions it appears that Gimle (heaven) was thought to be situated. The lowest is Niflheim (the mist-world), the realm of cold and darkness, and in its midst is the fountain Hvergelmer, where the dragon Nidhug dwells. Between the two is Mannaheim (the world of man) or Midgard, the round disk of the earth, surrounded by the great ocean. The gods gave Ask and Embla, the first human pair, and their descendants, this world to dwell in. Far above Mannaheim is Asaheim (the world of the gods), forming a vault above the earth. In the midst of this world is Idavold, the assembling-place of the gods, and here is also Odin’s lofty throne Hlidskjalf. Beyond the ocean is Jotunheim (the world of the giants). This world is separated from Asaheim by the river Ifing, which never freezes over. Nearest above the earth is Ljosalfaheim (the world of the light elves), and between it and Asaheim is Vanaheim (the world of the vans). Proceeding downward, we come first to Svartalfaheim (world of the dark elves), below Mannaheim, and between Svartalfaheim and Niflheim we have Helheim (the world of the dead, hell). Thither the way from the upper worlds led down by the north through Jotunheim over the stream Gjol, the bridge over which, called Gjallar-bridge, was roofed over with shining gold.

Chapter II. The Preservation. The Ash Ygdrasil. Mimer’s Fountain. Urd’s Fountain. The Norns or Fates.

Ygdrasil is one of the noblest conceptions that ever entered into any scheme of cosmogony or human existence. It is in fact the great tree of life, wonderfully elaborated and extended through the whole system of the universe. It furnishes bodies for mankind from its branches; it strikes its roots through all worlds, and spreads its life-giving arms through the heavens. All life is cherished by it, even that of serpents, which devour its roots and seek to destroy it. It has three grand roots far apart. One of them extends to the asas, another to the giants in that very place where was formerly Ginungagap, and the third stands over Niflheim, and under this root, which is constantly gnawed by the serpent Nidhug and all his reptile brood, is the fountain Hvergelmer. Under the root that stretches out toward the giants is Mimer’s fountain, in which wisdom and wit lie hid. The owner of this fountain is called Mimer. He is full of wisdom, because he drinks the waters of the fountain every morning with the Gjallarhorn. Once Odin came and begged a draught of this water, which he received, but he had to leave one of his eyes in pawn for it. Thus it is recorded in the Elder Edda:

Full well I know,
Great Odin, where
Thine eye thou lost;
In Mimer’s well,
The fountain pure,
Mead Mimer drinks
Each morning new,
With Odin’s pledge.
Conceive ye this?

Under the root of Ygdrasil, which extends to the asas in heaven, is the holy Urdar-fountain. Here the gods sit in judgment. Every day they ride up hither on horseback over Bifrost (the rainbow), which is called the bridge of the gods (ásbrú). Odin rides his gray eight-footed Sleipner, Heimdal on Goldtop. The other horses are Glad (bright), Gyller (gilder), Gler (the shining one), Skeidbrimer (fleet-foot), Silfrintop (silver top), Siner (sinews), Gisl (the sunbeam), Falhofner (pale hoof), Letfet (light-foot). It has been stated before that the gods worthy of divine honors were twelve, and here we have ten horses named. Balder’s and Thor’s are wanting. Balder’s horse was burnt with his master’s body, and as for Thor, he has to go on foot. He cannot pass the Asabridge, for the thunder, which he is, would destroy it; therefore he daily wades through the rivers Kormt, Ormt, and two others called Kerlaug, to get to the council of the gods.

The giants cannot pass the Asabridge, for the red in it is burning fire and the waters of heaven roar around it. If it were easy for every one to walk over it, the giants would go up to heaven by that bridge, and perhaps succeed in bringing ruin upon the gods.

At the Urdar-fountain dwell also three maidens, named Urd, Verdande and Skuld (Present, Past and Future). These maidens fix the lifetime of all men, and are called norns. They guard the fountain, which takes its name from the first and highest of the three, Urd (Urdar-fount). Besides these there are other norns, some of which are of heavenly origin, but others belong to the races of elves and dwarfs. The norns who are of good origin are good themselves, and dispense good destinies. Those men to whom misfortunes happen ought to ascribe them to the evil norns. Thus it is that some men are fortunate and wealthy, while others acquire neither riches nor honors; some live to a good old age, while others are cut off in their prime.

Furthermore it must be stated of the ash Ygdrasil, that on its topmost bough sits an eagle who knows many things, and between the eagle’s eyes sits a hawk by name Vedfolner. A squirrel, whose name is Ratatosk, runs up and down the tree, and seeks to cause strife between the eagle and the serpent Nidhug. Four stags leap about beneath its branches and feed on its buds. They are called Daain, Dvalin, Duneyr, and Durathror. But there are so many snakes with Nidhug in the fountain Hvergelmer, that no tongue can count them. Thus the Elder Edda:

The tree Ygdrasil
Bears a sorer burden
Than men imagine.
Above the stags bite it,
On its sides age rots it,
Nidhug gnaws below.

More serpents lie
Under Ygdrasil’s ash
Than simpletons think of;
Goin and Moin,
The sons of Grafvitner,

Graabak and Grafvollud,
Ofner and Svafner,
Must for aye, methinks,
Gnaw the roots of that tree.

The norns, who dwell by the Urdar-fount, every day draw water from this spring, and with it, and the clay that lies around the fount, they sprinkle the ash, in order that the boughs may continue green, and not rot and wither away. This water is so holy that everything placed in the spring becomes as white as the film within an egg-shell. Thus the Elder Edda:

An ash know I standing
Named Ygdrasil,
A stately tree sprinkled
With water, the purest;
Thence come the dewdrops
That fall in the dales;
Ever blooming it stands
O’er the Urdar-fountain.

The dew that falls from the tree on the earth men call honey-dew, and it is the food of the bees. Finally, two swans swim in the Urdar-fountain, and they are the parents of the race of swans. Thus all the tribes of nature partake of the universal tree.

Chapter III. Exegetical Remarks Upon the Creation and Preservation of the World.

In the Norse as in all mythologies, the beginning of creation is a cosmogony presenting many questions difficult of solution. The natural desire of knowledge asks for the origin of all things; and as the beginning always remains inexplicable, the mind tries to satisfy itself by penetrating as far into the primeval forms of matter and means of sustaining life as possible. We follow the development of the tree back to the seed and then to the embryo of the seed, but still we are unable to explain how a miniature oak can exist in scarcely more than a mere point in the acorn. We even inspect the first development of the plant with the microscope, but we acquire knowledge not of the force, but only of its manifestations or phenomena. Such was also the experience of our ancestors, when they inquired into the origin of this world. They had the same desire to know, but were not so well provided with means of finding out, as we are with our microscopic, telescopic, and spectrum analysis instruments.

The first effort of the speculative man is to solve the mystery of existence. The first question is: How has this world begun to be? What was in the beginning, or what was there before there yet was anything? In the Greek mythology many forms seem to arise out of night, which seems to shroud them all. Thus in the Norse mythology the negative is the first, a conditio sine qua non, space we might say, which we must conceive of as existing, before anything can be conceived as existing in it. Our ancestors imagined in the beginning only a yawning gap in which there was absolutely nothing. Wonderfully enough they said that the one side of this immense gulf extended to the north and the other to the south, as though there could be such things as north and south before the creation of the world. The north side was cold, the south warm; and thus we find by closer inspection that this nothing still was something, that contained in itself opposite forces, cold and heat, force of contraction and force of expansion, but these forces were in a state of absolute inertia. Thus also the Greek chaos:

... rudis indigestaque moles,
Nec quidquam nisi pondus iners, congestaque eodem
Non bone junctarum discordia semina rerum.

We cannot conceive how a body containing two forces can be a pondus iners, for every force is infinite and cannot rest unless it is prisoned by its opposite force, and this is then strife. The Norse view is, philosophically speaking, more correct. Here the opposite forces are separated by a gulf, and as they cannot penetrate the empty space, they remain inert.

It has before been stated that the Norsemen believed in a great and almighty god, who was greater than Odin. This god appears in the creation of the world, where he sends the heated blasts from Muspelheim and imparts life to the melted drops of rime. He will appear again as the just and mighty one, who is to reign with Balder in the regenerated earth. He is the true Allfather.

When the thought was directed to inquire into the origin of the world, one question would naturally suggest another, thus:

Question: What produced the world? Answer: The giant Ymer.

Question: But on what did the giant Ymer live? Answer: On the milk of a cow.

Question: What did the cow live on? Answer: On salt.

Question: Where did the salt come from? Answer: From the rime.

Question: Whence came the rime? Answer: From ice-cold streams.

Question: Whence came the cold? Answer: From Niflheim.

Question: But what gave life to the rime? Answer: The heat.

Question: Whence came the heat? Answer: From him who sent it.

Here inquiry could go no further. This process brought the inquirer to the god whom he dared not name, the author and ruler of all things. This unknown god thus appears only before the creation and after the fall of the world. He is not a god of time but of eternity. He is from everlasting to everlasting.

The Elder Edda calls Ymer, Aurgelmer, father of Thrudgelmer and grandfather of Bergelmer (Berggel-mer.) The first syllables of these words express the gradual hardening of matter from aur (loose clay) to thrud (packed, compressed, strong clay), and finally to berg (rock). Ymer, that is, the first chaotic world-mass, is produced by the union of frost and fire. The dead cold matter is quickened by the heat into a huge shapeless giant, which has to be slain; that is, the crude matter had to be broken to pieces before it could be remodeled into the various forms which nature since has assumed. This living mass, Ymer, produces many beings like himself, frost-cold, stone-like, shapeless frost-giants and mountain giants (icebergs and mountains). In these forms evil is still predominant. All are allied to the world of cold and darkness. It is only the lower, the physical, world-life which moves in them.

But a better being, although of animal nature,—the cow Audhumbla—came into existence from the frozen vapor, as the nurse of Ymer. This power nourishes the chaotic world, and at the sane time calls forth by its refining agency—by licking the rime-clumps—a higher spiritual life, which unfolds itself through several links—through Bure, the bearing (father), and Bor, the born (son)—until it has gained power sufficient to overcome chaotic matter—to kill Ymer and his offspring. This conquering power is divinity itself, which now in the form of a trinity goes forth as a creative power—as spirit, will and holiness, in the brothers Odin, Vile and Ve. The spirit quickens, the will arranges, and holiness banishes the impure and evil. It is however only in the creation of the world that these three brothers are represented as coöperating. Vile and Ve are not mentioned again in the whole mythology. They are blended together in the all-embracing, all-pervading world-spirit Odin, who is the essence of the world, the almighty god.

This idea of a trinity appears twice more in the Norse mythology. In the gylfaginning of the Younger Edda, Ganglere sees three thrones, raised one above the other, and a man sitting on each of them. Upon his asking what the names of these lords might be, his guide answered: He who sitteth on the lowest throne is a king, and his name is Haar (the high or lofty one); the second is Jafnhaar (equally high); but he who sitteth on the highest throne is called Thride (the third). Then in the creation of man the divinity appears in the form of a trinity. The three gods, Odin, Hœner, and Loder, create the first human pair, each one imparting to them a gift corresponding to his own nature. Odin (önd, spirit) gives them spirit, the spiritual life; he is himself the spirit of the world, of which man’s is a reflection. Hœner (light) illuminates the soul with understanding (ódr). Loder (fire, Germ. lodern, to flame) gives the warm blood and the blushing color, together with the burning keenness of the senses. It is evident that Odin’s brothers on these occasions are mere emanations of his being; they proceed from him, and only represent different phases of the same divine power. Loder is probably the same person as afterwards steps forward as an independent divinity by name Loke. When he was united with Odin in the trinity he sends a quiet, gentle and invisible flame of light through the veins of Ask and Embla, that is of mankind. Afterwards, assuming the name of Loke, he becomes the consuming fire of the earth. Loder produces and develops life; Loke corrupts and destroys life.

By the creation the elements are separated. Ymer’s body is parceled out; organic life begins. But the chaotic powers, though conquered, are not destroyed; a giant escapes in his ark with his family, and from them comes a new race of giants. Disturbing and deadly influences are perceptible everywhere in nature, and these influences are represented by the hostile dispositions of the giants toward the asas and of their struggles to destroy the work of the latter. The giants have been forced to fly to Jotunheim, to Utgard, to the outermost deserts beyond the sea; but still they manage to get within Midgard, the abode of man, and here they dwell in the rugged mountains, in the ice-clad jokuls and in the barren deserts, in short, everywhere where any barrenness prevails. Their agency is perceptible in the devastating storms caused by the wind-strokes of Hræsvelger, the giant eagle in the North; it is felt in winter’s cold, snow and ice, and in all the powers of nature which are unfriendly to fruitfulness and life.

The golden age of the gods, when
On the green they played
In joyful mood,
Nor knew at all
The want of gold,
Until there came
Three giant maids
From Jotunheim,

represents the golden age of the child and the childhood of the human race. The life of the gods in its different stages of development resembles the life of men. Childhood innocent and happy, manhood brings with it cares and troubles. The gods were happy and played on the green so long as their development had not yet taken any decided outward direction; but this freedom from care ended when they had to make dwarfs and men, and through them got a whole world full of troubles and anxieties to provide for and protect,—just as the golden age ends for the child when it enters upon the activities of life, and for the race, when it enters into the many complications and cares of organized society. The gods played with pieces of gold. The pure gold symbolizes innocence. These pieces of gold (gullnar töflur) were lost, but were found again in the green grass of the regenerated earth. From the above it must be clear that the three giant maids, who came from Jotunheim and put an end to the golden age, must be the norns, the all-pervading necessity that develops the child into manhood. It does not follow, therefore, that these maids were giantesses, for the gods themselves descended from the giants. Nor did the norns introduce evil into the world, but they marked out for the gods a career which could not be changed; and immediately after the appearance of the maids from Jotunheim the gods must create man, whose fate those same norns would afterwards determine.

The gods did not create the dwarfs, but only determined that they were to have the form and understanding of men.

Man was made of trees—of the ash and the elm. There is something graceful in this idea. The Norse conception certainly is of a higher order than those which produce man from earth or stones. It is more natural and more noble to regard man as having been made of trees, which as they grow from the earth heavenward show an unconscious attraction to that which is divine, than, as the Greeks do, to make men stand forth out of cold clay and hard stones. We confess that the Norse myth looks Greek and the Greek looks Norse; yet there may be a good reason for it. The plastic Greek regarded man as a statue, which generally was formed of clay or stone, but to which a divine spark of art gave life. The Norsemen knew not the plastic art and therefore had to go to nature, and not to art, for their symbols. The manner in which Odin breathes spirit and life into the trees reminds us very forcibly of the Mosaic narrative. It is interesting to study the various mythological theories in regard to the origin of man. The inhabitants of Thibet have a theory that undoubtedly is of interest to the followers of Darwin. In Thibet the three gods held counsel as to how Thibet might be peopled. The first one showed in a speech that the propagation of the human race could not be secured unless one of them changed himself into an ape. The last one of the three gods did this, and the goddess Kadroma was persuaded to change herself into a female ape. The plan succeeded, and they have left a numerous offspring.

Various classes of beings are mentioned in the mythology. Life is a conflict between these beings, for the spiritual everywhere seeks to penetrate and govern the physical; but it also everywhere meets resistance. The asas rule over heaven and earth, and unite themselves with the vans, the water divinities. The giants war with the asas and vans. The elves most properly belong to the asas, while the dwarfs are more closely allied to the giants, but they serve the asas. The most decided struggle, then, is between the asas and giants.

The spiritual and physical character of the giants is clearly brought out in the myths. They constitute a race by themselves, divided into different groups, but have a common king or ruler. Their bodies are of superhuman size, having several hands and heads. Sterkodder had six arms; Hymer had many heads, and they were hard as stones; Hrungner’s forehead was harder than any kettle. The giantesses are either horribly ugly or charmingly beautiful. As the offspring of darkness, the giants prefer to be out at night. The sunlight, and especially lightning, terrifies them. On land and sea they inhabit large caves, rocks and mountains. Their very nature is closely allied to stones and mountains. When Brynhild drove in a chariot on the way to Hel, and passed through a place in which a giantess dwelt, the giantess said:

Thou shalt not
Pass through
My stone-supported
Dwelling-place.

The weapons of the giants, as the following myths will show, were stones and rocks; they had clubs and shields of stone. Hrungner’s weapons were flint-stones. The giants also have domesticated animals. The giant Thrym sat on a mound plaiting gold bands for his greyhounds and smoothing the manes of his horses. He had gold-horned cows and all-black oxen. They possess abundance of wealth and treasures.

The giant is old, strong and powerful, very knowing and wise, but also severe, proud and boasting. The giantess is violent, passionate and impertinent. In their lazy rest the giants are good-natured; they may be as happy as children; but they must not be teased.

The giants representing the wild, disturbing, chaotic forces in nature, the beneficent gods can subdue or control them in two ways: The one is to kill them and use their remains for promoting the fruitfulness of the earth, the other is to unite with them, in other words, to marry them. This forms the subject of a large number of myths, which, when we have formed a correct general conception of the giants, need no further explanation. Odin kills Sokmimer, the destructive maelstrom of the ocean. Thor crushes Hrungner, the barren mountain. Odin marries Gunlad, Njord marries Skade, Frey marries Gerd, etc.

When the Odinic mythology was superseded by the Christian religion it left a numerous offspring of elves, trolls (dwarfs), nisses, necks, mermaids, princes, princesses, etc., all of which still live in the memory and traditions of Scandinavia. They may be said to belong to the fairy mythology of these countries. We give a brief sketch of these objects of popular belief, chiefly from the excellent work of Thomas Keightley. A general knowledge of them is necessary in order to appreciate the rich folk-lore literature of Norseland.

The elves still retain their distinction into white and black. The white or good elves dwell in the air, dance on the grass, or sit in the leaves of trees; the black or evil elves are regarded as an underground people, who frequently inflict sickness or injury on mankind, for which there is a particular kind of doctors and doctresses in most parts of Scandinavia. The elves are believed to have their kings, and to celebrate their weddings and banquets, just the same as the dwellers above ground. There is an interesting intermediate class of them called in popular tradition hill-people (haugafolk), who are believed to dwell in caves and small hills. When they show themselves they have a handsome human form. The common people seem to connect with them a deep feeling of melancholy, as if bewailing a half-quenched hope of salvation. Their sweet singing may occasionally be heard on summer nights out of their hills, when one stands still and listens, or, as it is expressed in the ballads, lays his ear to the elf-hill; but no one must be so cruel as by the slightest word to destroy their hopes of salvation, for then the spritely music will be turned into weeping and lamentation. The Norsemen usually call the elves hulder or huldrefolk, and their music huldreslaat. It is in the minor key, and of a dull and mournful sound. Norse fiddlers sometimes play it, being thought to have learned it by listening to the underground people among the hills and rocks. There is also a tune called the elfkings’ tune, which several of the good fiddlers know right well, but never venture to play, for as soon as it begins both old and young, and even inanimate objects, are compelled to dance, and the player cannot stop unless he can play the air backwards, or that some one comes behind him and cuts the strings of his fiddle. Ole Bull and Thorgeir Andunson, the people think, learned to play the fiddle from the hill-people. The little underground elves, who are thought to dwell under the houses of mankind, are described as sportive and mischievous, and as imitating all the actions of men. They are said to love cleanliness about the house and place, and to reward such servants as are neat and cleanly.

The dwarfs have become trolls. They are not generally regarded as malignant. They are thought to live inside of hills, mounds and mountains; sometimes in single families, sometimes in societies. They figure extensively in the folk-lore. They are thought to be extremely rich, for when on great occasion of festivity they have their hills raised up on red pillars, people that have chanced to be passing by have seen them shoving large chests full of money to and fro, and opening and clapping down the lids of them. Their dwellings are very magnificent inside, being decorated with gold and crystal. They are obliging and neighborly, freely lending and borrowing and otherwise keeping up a friendly intercourse with mankind. But they have a sad propensity to stealing, not only provisions, but also women and children. Trolls have a great dislike to noise, probably from the recollection of the time when Thor used to be flinging his hammer after them, while this would indicate that the giants are their true ancestors. The hanging of bells in the churches has for this reason driven the most of them out of the country.

The nisse is the German kobold and the Scotch brownie. He seems to be of the dwarf family, as he resembles them in appearance, and like them has plenty of money and a dislike to noise and tumult. He is of the size of a year-old child, but has the face of an old man. His usual dress is gray, with a pointed red cap, but on Michaelmas day he wears a round hat like those of the peasants. No farm-house goes on well unless there is a nisse in it, and well it is for the maids and the men when they are in favor with him. They may go to their beds and give themselves no trouble about their work, and yet in the morning the maids will find the kitchen swept and water brought in, and the men will find the horses in the stable well cleaned and curried, and perhaps a supply of corn cribbed for them from the neighbor’s barns. But he punishes them for any irregularity that takes place.

The neck is the river-spirit. Sometimes he is represented as sitting during the summer nights on the surface of the water, like a pretty little boy with golden hair hanging in ringlets, and a red cap on his head; sometimes as above the water, like a handsome young man, but beneath like a horse; at other times as an old man with a long beard, out of which he wrings the water as he sits on the cliffs. The neck is very severe against any haughty maiden who makes an ill return to the love of her wooer; but should he himself fall in love with a maid of human kind, he is the most polite and attentive suitor in the world. The neck is also a great musician; he sits on the water and plays on his gold harp, the harmony of which operates on all nature. To learn music of him, a person must present him with a black lamb and also promise him resurrection and redemption.

The stromkarl, called in Norway grim or fosse-grim (force-grim), is a musical genius like the neck. He who has learned from him can play in such a masterly manner that the trees dance and waterfalls stop at his music.

The merman is described as of a handsome form with green or black hair and beard. He dwells either in the bottom of the sea or in cliffs near the sea-shore, and is regarded as rather a good and beneficent kind of being.

The mermaid (haffrue) is represented in the popular tradition sometimes as good, at other times as evil and treacherous. Her appearance is beautiful. Fishermen sometimes see her in the bright summer’s sun, when a thin mist hangs over the sea, sitting on the surface of the water, and combing her long golden hair with a golden comb, or driving up her snow-white cattle to feed on the strands or small islands. At other times she comes as a beautiful maiden, chilled and shivering with the cold of the night, to the fires the fishermen have kindled, hoping by this means to entice them to her love. Her appearance prognosticates both storm and ill success in their fishing. People that are drowned, and whose bodies are not found, are believed to be taken into the dwellings of the mermaids.

It is the prevalent opinion among the common people of the North that all these various beings were once worsted in a conflict with superior powers, and condemned to remain until doomsday in certain assigned abodes. The rocks were given to the dwarfs; the groves and leafy trees to the elves; the caves and caverns to the hill-people; the sea, lakes and rivers to the merman, mermaids and necks; and the small forces (waterfalls) to the fossegrims. Both the Catholic and Protestant priests have tried to excite an aversion to these beings, but in vain. They still live and fill the fairy-tales and folk-lore with their strange characters, and are capable of furnishing a series of unrivaled subjects for the painter and sculptor. These weird stories are excellently adapted to adorn our epic and dramatic poetry as well as our historic novels. But they must be thoroughly understood first, not only by the poet, but also by his reader. Thomas Keightley, from whom we have given a short abstract, has given us an excellent work in English on Gothic fairy mythology, and we would recommend our readers to read his work in connection with Dr. Dasent’s Tales from the Fjeld. We have to present the original mythology, not its offspring.

Ygdrasil is a most sublime and finished myth. It is a symbol uniting all the elements of mythology into a poetical system. The tree symbolizes, and extends its roots and branches into, the whole universe. Its roots are gnawed by serpents, and stags bite its branches, but the immortal tree still stands firm and flourishes from age to age. The Norsemen’s whole experience of life is here presented in a picture that either in regard to beauty or depth of thought finds no equal in all the other systems of mythology. Thomas Carlyle says: I like too that representation they (the Norsemen) have of the tree Ygdrasil: all life is figured by them as a tree. Ygdrasil, the Ash-tree of Existence, has its roots deep down in the kingdom of Hela, or Death; its trunk reaches up heaven-high, spreads its boughs over the whole universe. It is the Tree of Existence. At the foot of it, in the Death-kingdom, sit three Nornas (fates),—the Past, Present, Future,—watering its roots from the Sacred Well. Its boughs, with their buddings and disleafings—events, things suffered, things done, catastrophes,—stretch through all lands and times. Is not every leaf of it a biography, every fiber there an act or word? Its boughs are histories of nations; the rustle of it is the noise of human existence, onwards from of old. It grows there, the breath of human passion rustling through it; or storm-tost, the storm-wind howling through it like the voice of all the gods. It is Ygdrasil, the Tree of Existence. It is the past, the present, and the future; what was done, what is doing, what will be done; the infinite conjugation of the verb to do. Considering how human things circulate, each inextricably in communion with all,—how the word I speak to you to-day is borrowed, not from Ulfila, the Mæso-Goth only, but from all men since the first man began to speak,—I find no similitude so true as this of a tree. Beautiful altogether, beautiful and great. The machine of the universe! Alas, do but think of that in contrast!

The name Ygdrasil is derived from Odin’s name, Yggr (the deep thinker), and drasill (carrier, horse). Ygdrasil, therefore, means the Bearer of God, a phrase which finds a literal explanation when Odin hangs nine nights on this tree before he discovered the runes. Thus the Elder Edda:

I know that I hung
Nine whole nights,
And to Odin offered,
On that tree,
From what root it springs.
On a wind-rocked tree,
With a spear wounded,
Myself to myself,
Of which no one knows.

All the tribes of nature partake of this universal tree, from the eagle who sits on the topmost bough down through the different stages of animal life; the hawk in the lower strata of air, the squirrel who busily leaps about in the branches, the stags by the fountain, to the serpents beneath the surface of the earth.

The peculiar feature of this myth is its comprehensiveness. How beautiful the sight of a large tree! Its far-extending branches, its moss-covered stem, its high crown and deep roots, remind us of the infinity of time; it has seen ages roll by before we were born. In the evening, when our day’s work is done, we lie down in its broad shade and think of the rest that awaits us when all our troubles are ended. Its leaves rustle in the breezes and the sunshine; they speak to us of that which is going on above this sorrow-stricken earth. But the tree is not the whole symbol. It is connected with the great waters, with the clear fountain with its egg-white waves, and with the turbulent streams that flow in the bowels of the earth. While the calm firmness of the tree and the monotonous rustling of the wind through its leaves invites the soul to rest, the ceaseless activity of the various tribes of animals that feed upon its roots and branches remind us of nature never at rest and never tiring. The tree sighs and groans beneath its burden; the animals move about in it and around it; every species of animals has its place and destination; the eagle soars on his broad wings over its top; the serpent winds his slimy coils in the deep; the swan swims in the fountain; and while all the tribes of animated life are busily engaged, the dew-drops fall to refresh and cool the earth and the heart of man. Nay, this is not all. There is one who has planted the tree, and there are many who watch and care for it; higher beings protect it. Gods and men, all that possesses life and consciousness, has its home in this tree and its work to do. The norns constantly refresh it with water from the Urdar-fountain; the elves hover about it; Heimdal suspends his tri-colored arch beneath it; the glory of Balder shines upon it; Mimer lifts his head in the distance, and the pale Hel watches the shades of men who have departed this earth and journey through the nine worlds over Gjallarbro to their final rewards. The picture is so grand that nothing but an infinite soul can comprehend it; no brush can paint it, no colors can represent it. Nothing is quiet, nothing at rest; all is activity. It is the whole world, and it can be comprehended only by the mind of man, by the soul of the poet, and be symbolized by the ceaseless flow of language. It is not a theme for the painter or sculptor, but for the poet. Ygdrasil is the tree of experience of the Gothic race. It is the symbol of a great race, sprung originally from the same root but divided into many branches, Norsemen, Englishmen, Americans, etc. It has three roots, and experience has taught the Goths that there are in reality but three kinds of people in the world: some that work energetically for noble and eternal purposes, and their root is in Asaheim; some that work equally energetically, but for evil and temporal ends, and their root is in Jotunheim; and many who distinguished themselves only by sloth and impotence, and their root is in Niflheim with the goddess Hel or death, in Hvergelmer, where the serpent Nidhug, with all his reptile brood, gnaws at their lives. Thus the Gothic race is reflected in Ygdrasil, and if our poets will study it they will find that this grand myth is itself in fact a root in the Urdar-fountain, and from it may spring an Ygdrasil of poetry, extending long branches throughout the poetical world and delighting the nations of the earth.

Beneath that root of Ygdrasil, which shoots down to Jotunheim, there is a fountain called after its watcher Mimer’s Fountain, in which wisdom and knowledge are concealed. The name Mimer means the knowing. The giants, being older than the asas, looked deeper than the latter into the darkness of the past. They had witnessed the birth of the gods and the beginning of the world, and they foresaw their downfall. Concerning both these events, the gods had to go to them for knowledge, an idea which is most forcibly expressed in the Völuspá, the first song in the Elder Edda, where a vala, or prophetess, from Jotunheim is represented as rising up from the deep and unveiling the past and future to gods and men. It is this wisdom that Mimer keeps in his fountain. Odin himself must have it. In the night, when the sun has set behind the borders of the earth, he goes to Jotunheim. Odin penetrates the mysteries of the deep, but he must leave his eye in pawn for the drink which he receives from the fountain of knowledge. But in the glory of morning dawn, when the sun rises again from Jotunheim, Mimer drinks from his golden horn the clear mead which flows over Odin’s pawn. Heaven and this lower world mutually impart their wisdom to each other.

The norns watch over man through life. They spin his thread of fate at his birth and mark out with it the limits of his sphere of action in life. Their decrees are inviolable destiny, their dispensations inevitable necessity. The gods themselves must bow before the laws of the norns; they are limited by time; they are born and must die. Urd and Verdande, the Past and Present, are represented as stretching a web from east to west, from the radiant dawn of life to the glowing sunset, and Skuld, the Future, tears it to pieces. There is a deeply-laid plan in the universe, a close union between spirit and matter. There is no such thing as independent life or action. The ends of the threads wherewith our life is woven lie deeply hid in the abyss of the beginning. Self-consciousness is merely an abstraction. The self-conscious individual is merely a leaf, which imagines itself to be something, but is in fact only a bud that enfolds itself and falls off from the tree of the universe. The self-contradiction between absolute necessity and free will was an unsolved riddle with our heathen ancestors, and puzzles the minds of many of our most profound thinkers still. Thus, says the Elder Edda, the norns came to decide the destiny of Helge Hundingsbane:

It was in times of yore,
When the eagles screamed,
Holy waters fell
From the heavenly hills;
Then to Helge,
The great of soul,
Berghild gave birth
In Braalund.

In the mansion it was night:
The norns came,
Who should the prince’s
Life determine;
They him decreed
A prince most famed to be,
And of leaders
Accounted best.

With all their might they span
The fatal threads,
When that he burghs should overthrow
In Braalund.
They stretched out
The golden cord,
And beneath the middle
Of the moon’s mansion fixed it.

East and west
They hid the ends,
Where the prince had
Lands between;
Toward the north
Nere’s sister
Cast a chain,
Which she bade last forever.

Nay, in the Norseman’s faith, man and all things about him were sustained by divine power. The norns decreed by rigid fate each man’s career, which not even the gods could alter. Man was free to act, but all the consequences of his actions were settled beforehand.