Viktor Rydberg makes a strong case for Ull being the son of
Thor's wife Sif, and her first husband Egil-Örvandel, a close friend of
Thor's and a brother of the elf-prince Völund:
1886, Viktor Rydberg
Teutonic Mythology, No. 36:"When the Aesir had refused to give
satisfaction for the murder of Gullveig, and when Odin, by hurling his
spear, had indicated that the treaty of peace between him and the Vanir
was broken, the latter leave the assembly hall and Asgard. This is
evident from the fact that they afterwards return to Asgard and attack
the citadel of the Aesir clan (Völuspá; Saxo, Book 6). The gods are now
divided into two hostile camps: on the one side Odin and his allies,
among whom are Heimdall and Skadi; on the other Njörd, Frigg (Saxo,
Hist., Book 1), Frey, Ull (Saxo, Hist., Book 3), and Freyja and her
husband Svipdag, besides all that clan of divinities who were not
adopted in Asgard, but belong to the race of Vanir and dwell in
Vanaheim.
"While Odin was absent and deposed as ruler of the world, Ull has
occupied so important a position among the ruling Vanir that,
according to the tradition preserved in Saxo, they bestowed upon him
the task and honor which until that time had belonged to Odin ( Dii
. . . Ollerum quendam non solum in regni, sed etiam in divinitatis
infulas subrogavere - Hist., Book 3) [3].
This is explained by the fact that Njörd and Frey, though
valtívar and brave warriors when they are invoked, are in their
very nature gods of peace and promoters of wealth and agriculture,
while Ull is by nature a warrior. He is a skilful archer, excellent
in a duel, and hefir hermanns atgervi[4]
(Prose Edda, Gylfaginning 31). Also, after the reconciliation
between the Aesir and Vanir, Thor's stepson Ull has held a high
position in Asgard, as is apparently corroborated by Odin's words in
Grímnismál 42 (Ullar hylli og allra goða…). [5]
[3]
"Oller (Ull) ….bore the symbols not only of royalty, but also of the
godhead."
[4] hefir hermanns atgervi,
possesses every quality of a warrior.
[5] Ullar hylli og allra goða,
Ullr's and all the gods favor.
Teutonic Mythology, No. 102:
The adventures related in the mythology from Svipdag's
journey, when he went in search of Freyja-Menglad, are by Saxo so
divided between Ericus Disertus and Otharus that of the former is told
mostly of what happened to Svipdag during his visit in the giant abode,
of the latter mostly of what happened to him on his way home from there.
Concerning Erik's family relations, Saxo gives some facts which, from a
mythological point of view, are of great value. It has already been
stated that Erik's mother, like Svipdag's, is dead, and that his father,
like Svipdag's, is married a second time where his saga begins. The
father begets with his second wife a son, whom Saxo calls Rollerus.
[1] When
Erik's father also is dead, Roller's mother, according to Saxo, marries
again, and this time a powerful champion called Brak (Book 5), who in
the continuation of the story proves himself to be Ása-bragur, the god
Thor (cp. No. 105), to whom she brings her son Roller. In our
mythological records we learn that Thor's wife was Sif, the goddess of
vegetation, and that Sif had been married and had had a son, by name
Ullur, before she became the wife of the Asa-god, and that she brought
with her to Asgard this son, who became adopted among the gods. Thus the
mythic records and Saxo correspond in these points, and it follows that
Rollerus is the same as Ullur, whom Saxo elsewhere (Book 3; cp. No. 36)
mentions as Ollerus. The forms Ollerus and Rollerus are to each other as
Ólfur to Hrólfur. Hrólfur is a contraction of Hróð-úlfur; Rollerus
indicates a contraction of Hróð-Ullur. ...Saxo also describes the
half-brothers as faithfully united, and, in regard to Roller's reliable
fraternity, makes Erik utter a sentence which very nearly corresponds to
the Danish: "End svige de Sorne og ikke de Baarne"[2]
(optima est affinium opera opis indigo).[3]
Saxo's account of Erik and Roller thus gives us the key to the
mythological statements, not otherwise intelligible, that though Ull has
in Thor a friendly stepfather (cp. the expression gulli Ullar -
Þórsdrápa 17), and in Odin a clan-chief who distinguishes him (cp. Ullar
hylli, etc. - Grímnismál 42), nevertheless he contends in this feud on
the same side as Erik-Svipdag, with whom he once set out to rescue Frey
from the power of the giants. The mythology was not willing to sever
those bonds of fidelity which youthful adventures shared in common had
established between Frey, Ull, and Svipdag. Both the last two therefore
associate themselves with Frey when the war breaks out between the Aesir
and Vanir.
It follows that Sif was the second wife of Örvandil the brave before she
became Thor's, and that Ull is Örvandil's son. The intimate relation
between Örvandil on the one side and Thor on the other has already been
shown above. When Örvandil was out on adventures in Jötunheim his first
wife Groa visited Thor's halls as his guest, where the dis of vegetation
might have a safe place of refuge during her husband's absence. This
feature preserved in the Prose Edda is of great mythological importance,
and, as I shall show further on, of ancient Indo-European origin.
Örvandil, the great archer and star-hero, reappears in Rigveda and also
in the Greek mythology -- in the latter under the name Orion, as
Vigfusson has already assumed.
[1]
Of Rollerus' mother, whom he calls Kraka, Saxo says "she trusted
partially in her divine attributes, and that, consorting as she did in a
manner with the gods, she wielded an innate and heavenly power."
[2] "The sworn
are more likely to betray than the born" i.e. Friends are more likely to
betray than kin.
[3]
"The service of kin is best for the helpless." Elton tr.
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Viktor Rydberg, Teutonic Mythology, no. 113:
The myths tell that elves forged splendid treasures for Frey (Grímnismál 42;
Gylfaginning 43, Skáldskaparmál 14, 43 [Prose Edda I, 140, 340]). To these
treasures belonged the remarkable ship Skiðblaðnir and the gold-glittering boar
Slíðrugtanni, also called Gullinbursti (Gylfaginning 49, Skáldskaparmál 14
[Prose Edda I, 176, 264, 340-344]), both most probably symbols of vegetation.
The elves that forged these treasures are called Ivaldi's sons, and constitute
the same group of brothers whose gifts to the gods, at the instigation of Loki,
are subjected to a public examination by the Aesir and by them found wanting as
compared with Sindri's smithery. It would be most surprising, even quite
incredible, if, when other artists made useful presents to Frey, the elf-prince
Völund and his brothers did not do likewise, inasmuch as he is the chief smith
of them all, and inasmuch as he and his brother Örvandil-Egil have taken upon
themselves the duties of foster-father of the young harvest-god, among which
were certainly to care for his well-being and enable him to perform his calling,
important to the world.
From this standpoint, it is already more than probable that the same artist who
plays the role of the finest smith compared to Mimir known to antiquity in the
heroic saga of the Germanic tribes under the name Völund, Wieland, Weland, is
the same one who was the most excellent smith in the mythology: namely, the most
skilful one of Ivaldi's sons. This view is absolutely confirmed as to its
correctness by the evidence which I shall now present.
Of Ivaldi, Hrafnagaldur Oðins 6 [Forspjallsljóð] says that he had two sets of
children, and that Idun, the dis of vegetation, belonged to one of these sets:
Álfa ættar
Iðunni hétu
Ívalds eldri
yngsta barna.
[Of the elf clan
Idun is named
Ivald’s older
youngest child]
Idun is, therefore, a sister of the famous artists, Ivaldi’s sons. In
Völundarkviða, Völund and Slagfin are brothers or half-brothers of the dises of
vegetation, who are together with them in the Wolfdales (Völundarkviða 2).[1]
According to Hrafnagaldur Oðins [Forspjallsljóð], Idun was for a time absent
from Asgard, and stayed in a winter-cold land in the vicinity of Narfi-Mimir's
daughter Nott, and in company with persons whose names and epithets indicate
that they were smiths, primeval artists (Rögnir and Reginn; see nos. 113, 115,
and the epithet viggiar, a synonym of smiðir – Nafnaþulur 89 [Prose Edda, I.
587]).[2] Thus we read
precisely the same of Idun as of the swan-maids and vegetation-dises who dwelt
for a time in the Wolfdales with Völund and his brothers. Further on it shall be
demonstrated that the name of Völund's father in the introduction of
Völundarkviða and the name given to the father of Völund's and Slagfin's
swan-maids are synonyms, and designate the same person. But if for the moment,
we leave this proof aside and confine ourselves to the evidence already
presented, then the question concerning the identity of Ivaldi's sons with the
group of brothers Völund, Egil, and Slagfin takes the following form:
1. (a) In the mythology exists a group of brothers, Ivaldi's sons, from which
the most wonderful smithery proceeded, smithery which was presented to the gods,
who compared them to those of the primeval artist Sindri.
(b) In the heroic saga exists a group of brothers, to
which Völund belongs, the most famous of the heroic saga’s smiths originating in
mythology.
2. (a) Ivaldi is an elf and his sons elves.
(b) Völund, Egil, and Slagfin are elves (Völundarkviða
32).
3. (a) Ivaldi's sons are brothers or half-brothers of the goddess of vegetation,
Idun.
(b) Völund, Egil, and Slagfin are brothers or
half-brothers of swan-maids and dises of vegetation.
4. (a) Of Idun, the sister of Ivaldi's sons, it is told that she once was absent
from the gods and dwelt together with the primeval artists in a winter-cold
land, in proximity to Nott, Narfi-Mimir’s daughter.
(b) Völund’s and his brothers' swan-maids stay with them for
a time in a winter-cold land, which, after what my investigations have already
shown, is located fyr nágrindur neðan,[3]
consequently in the underworld, in the vicinity of Nott’s realm.
5. (a) Ivaldi's sons have stood in close connection with Frey and given him
precious treasures.
(b) Völund and Egil have stood in close connection with Frey and
were his fosterers and wards.
6. (a) Ivaldi's sons were most deeply insulted by the gods.
(b) Völund has been most deeply insulted by the Aesir.
He and Egil have become their foes, and joined with the powers of frost.
7. (a) The insult inflicted upon Ivaldi's sons consisted of their smithery being
rejected in comparison to the hammer Mjölnir manufactured by Sindri.
(b) The finest smithery manufactured by Völund is a
sword with such qualities that it shall prove itself superior to Mjölnir in
battle.
Already these circumstances compel us to accept the identity of Ivaldi's sons
with Völund and his brothers. One must concede that they are identical, or also
accept that the mythic epic contained two such sets of brothers and gave them
the same family, the same functions, and the same fate and allowed one group to
avenge not their own wrong, but an insult inflicted upon the other. I have
avoided the latter assumption, because it is in conflict with the best of all
rules for a logical investigation: causæ non sunt præter necessitatem
multiplicandæ.[4] And, as
the investigation progresses, the identity gains confirmation from all
directions.
[1]
On this point, see also no. 118 and 123. It is directly stated in the prose
introduction and in verse 15 of Völundarkviða that Hladgud and Hervör, two of
the swan-maidens, are daughters of Hlöðver and that the third, Ölrun, is the
daughter of Kiar. However, in verse 2, when speaking of Hervör, Völund’s
swan-maiden, the poet ambiguously states that she is “their sister” (þeira
systir). Clearly, Rydberg believes that “their” refers to the three brothers,
while modern scholars believe it refers back to the other two swan-maidens.
Noting the apparent contradiction of the modern reading, Ursula Dronke writes:
“according to 15/5-8 only two of the wives were born sisters. In 2/8 systir
might refer to the ‘sorority’ of friendship of the three. …In Völundarkviða,
however, I think it more probable that the three swan sisters were designed to
be real sisters by the poet of this stanza, to match the three real brothers,
and make the family net more tightly knit,” [PE II, p. 306-307] Regarding this
discrepancy, she explains “At the same time a reciter has made alterations to
the text and has not coordinated the new details with the old. From this arises
one serious discrepancy of fact in the poem. There are four names for the three
wives: Egill has Ölrun (named in 5/2, 15/7), Völundr has a ‘daughter of Hlöðvér’
(11/16: i.e. either the Hlaðguðr or the Hervör of 15/5), and Slagfiðr has
Svanhvít (5/4), whose name is not included with those of the other wives in
15/5-8. The author of the prose prologue has cleverly combined Hlaðguðr-Svanhvít
and Hervör-Alvítr (taking alvítr, 11/7, as a proper noun), so that Slagfiðr can
marry Svanhvít (5/4) and Völundr Alvítr (11/7), and still have a king as a
father-in-law. But this must be ingenuity, not tradition.” [PE II, pp. 290-291].
[2] The words viggi
and smiðr occur as synonyms in Nafnaþulur 89 as names of oxen (bulls). It is
unlikely these names would also been seen as interchangeable for smith.
[3] “down beneath the
corpse-gates.”
[4] “Causes are not to
be multiplied beyond what is necessary.”
Tomoaki Mizuno, Ring Composition and Circular Narrative
Structure in Eddic Poems[1]12th
International Saga Conference:
"It has been known, since H. W. Tonsfeldt
(1977) and John D. Niles (1979),[2]
that Old English poets made use of ring composition in the sense that
the expressive elements in the first half of a verse echo those in the
second half, and are thus arranged to form the chiastic, ring pattern
[A-B-C---X---C-B-A], surrounding a kernel theme [X].[3]
However, no serious attempt seems yet to have been made to uncover the
presence of this principle of composition in Eddic poems. My preliminary
assessment reveals that some of the Eddic poets also employed ring
composition, setting up a close interconnection between different
strophes. ...In Grímnismál, on the other hand, only one section of the
poem (str. 5-16) seems to have been composed in this way. "
[1]
Some part of this paper is based on the Japanese draft of my oral
presentation entitled ‘Edda-Shi ni miru Ring Composition to Katari no
Enkan-Kozoh’, delivered in the Symposium at 18th Congress of the Japan
Society for Medieval English Studies, which was held at Graduate School
of Letters, Hiroshima University, on Dec. 7, 2002.
[2]
H. Ward Tonsfeldt, “Ring Structure in Beowulf”, Neophilologus 61 (1977):
443-52. John D. Niles, “Ring Structure and the Structure of Beowulf”,
PMLA 94 (1979): 924-35.
[3] John D.
Niles, Beowulf: The Poem and Its Tradition (Harvard UP, 1983) 152-53.
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