The Poetic Edda: A Study Guide |
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Grímnismál The Speech of the Masked One [PREVIOUS][MAIN][NEXT] [HOME] |
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17 | |||||||||||||||
Codex Regius MS No. 2365 4to [R] |
Arnamagnæan Codex AM 748 I 4to [A] |
1954
Guðni Jónsson
Normalized Text: |
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17. Hrísi vex |
17. Hrísi vex |
17. Hrísi vex |
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English Translations | |||||||||||||||
1797 Amos
Simon Cottle in Icelandic Poetry “The Song of Grimnir” |
1851 C.P. in The Yale Magazine, Vol. 16 “The Song of Grimner” |
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XVII. The lands of Vidar far are seen, |
With thickets overgrown, and rankest grass, |
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1866 Benjamin Thorpe
in Edda Sæmundar Hinns Frôða “The Lay of Grimnir” |
1883 Gudbrand Vigfusson in Corpus Poeticum Boreale “The Sayings of the Hooded One” |
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17. O’ergrown with branches |
16. Wood, the land of Widar, is overgrown with sprouts and high grass; here the son [shall mount on] horseback to avenge his father. |
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1908 Olive Bray in Edda Saemundar “The Sayings of Grimnir” |
1923 Henry Bellows in The Poetic Edda “Grimnismol: The Ballad of Grimnir” |
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17. With brushwood grows, and with grasses high, |
17. Filled with growing trees and high-standing grass is Vithi, Vithar’s land; But there did the son from his steed leap down, When his father he fain would avenge. |
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1962 Lee M. Hollander in The Poetic Edda “The Lay of Grimnir” |
1967 W.
H. Auden & P. B. Taylor in The Elder Edda “The Lay of Grimnir” |
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17. Greenwoods grow, and grasses tall, |
17. Vidar lives in the land called Wood, |
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1996 Carolyne Larrington in The Poetic Edda “Grimnir’s Sayings” |
2011 Ursula Dronke in The Poetic Edda, Vol. III: Mythological Poems “The Lay of Grimnir” |
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17. Brushwood grows and high grass |
17. Thicket grows |
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2011 Andy Orchard |
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17. ‘Brushwood grows, and tall grass, |
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COMMENTARY | |||||||||||||||
Vidar awaits Ragnarök by Willy Pogány, 1920 Odin’s son, Vidar appears in Eddic poetry in Voluspa 55, Vafthrudnismal 51 and 53, Grimnismal 17 and Lokasenna 10. His main purpose is to avenge his father’s death. Grimnismal 17
provides us a glimpse of the scene. In his vision of the dwellings of the gods in Grimnismal, Odin describes
Vidar's "land" last, in stanza 17, and says it is grown with brushwood
and tall grass: ...Hrísi vex ok háu grasi This harks back to the same half-line quoted in Havamal 119:
The comparison implies that Vidar lives alone, perhaps friendless, where no man treads. Vidar rides on a mare. He leaps from a mare’s back to face Fenrir, sword in hand. The verse isn’t clear whether he already was living on the spot where the final battle of the gods and giants would take place at Ragnarok, or if he rode there on the horse. The mare may imply motion there. If the wooded land where Vidar lives is the final battlefield, however, then Vidi is simply another name for Vigrid, the field where Odin meets the wolf. The “coincidence” that Vidar’s mother is also named Grid may lend weight to this. Whatever the intent, the poet clearly makes clever use of language. Snorri provides a fuller picture of Vidar’s role. In his Edda, Vidar appears in Gylfaginning 51 and 53, as well as in Skaldskaparmal. As far as minor gods go, he’s pretty well sourced. 51. "….Thor shall put to death the Midgard Serpent, and shall stride away nine paces from that spot; then shall he fall dead to the earth, because of the venom which the Snake has blown at him. The Wolf shall swallow Odin; that shall be his ending But straight thereafter shall Vídarr stride forth and set one foot upon the lower jaw of the Wolf: on that foot he has the shoe, materials for which have been gathering throughout all time. (They are the scraps of leather which men cut out: of their shoes at toe or heel; therefore he who desires in his heart to come to the Æsir's help should cast those scraps away.) With one hand he shall seize the Wolf's upper jaw and tear his gullet asunder; and that is the death of the Wolf. Loki shall have battle with Heimdallr, and each be the slayer of the other. Then straightway shall Surtr cast fire over the earth and burn all the world; so is said in Völuspá: 53. Then spake Gangleri: "Shall any of the gods live then, or shall there be then any earth or heaven?" Hárr answered: "In that time the earth shall emerge out of the sea, and shall then be green and fair; then shall the fruits of it be brought forth unsown. Vídarr and Váli shall be living, inasmuch as neither sea nor the fire of Surtr shall have harmed them; and they shall dwell at Ida-Plain, where Ásgard was before. And then the sons of Thor, Módi and Magni, shall come there, and they shall have Mjöllnir there. After that Baldr shall come thither, and Hödr, from Hel; then all shall sit down together and hold speech. with one another, and call to mind their secret wisdom, and speak of those happenings which have been before: of the Midgard Serpent and of Fenris-Wolf. Then they shall find in the grass those golden chess-pieces which the Æsir had had; thus is it said: Vafthrudnismal 51:
In the place called Hoddmímir's Holt there shall lie hidden during the Fire of Surtr two of mankind, who are called thus: Líf and Lífthrasir, and for food they shall have the morning-dews. From these folk shall come so numerous an offspring that all the world shall be peopled, even as is said here: Vafthrudnismal 45:
And it may seem wonderful to you that the sun shall have borne a daughter not less fair than herself; and the daughter shall then tread in the steps of her mother, as is said here: Vafthrudnismal 47:
But now, if you are able to ask yet further, then indeed I know not whence answer shall come, for I never heard any man tell forth at greater length the course of the world; and now avail thyself of that which you have heard." Skaldskaparmal: I. “A certain man was named Ægir, or Hlér. He dwelt on the island which is now called Hlér's Isle (now Laesso), and was deeply versed in black magic. He took his way to Ásgard, but the Æsir had foreknowledge of his journey; he was received with good cheer, and yet many things were done by deceit, with eye-illusions. And at evening, when it was time for drinking, Odin had swords brought into the hall, so bright that light radiated from them: and other illumination was not used while they sat at drinking. Then the Æsir came in to their banquet, and in the high-seats sat them down those twelve Æsir who were appointed to be judges; these were their names: Thor, Njördr, Freyr, Týr, Heimdallr, Bragi, Vídarr, Váli, Ullr, Hœnir, Forseti, Loki; and in like manner the Ásynjur: Frigg, Freyja, Gefjun, Idunn, Gerdr, Sigyn, Fulla, Nanna. It seemed glorious to Ægir to look about him in the hall: the wainscottings there were all hung with fair shields; there was also stinging mead, copiously quaffed. [?!]* The man seated next to Ægir was Bragi, and they took part together in drinking and in converse: Bragi told Ægir of many things which had come to pass among the Æsir.” *A translator’s flourish, to be sure. The guest list here appears to be based on the dramatis personae of Lokasenna. Vidar also appears in Lokasenna, with a couple of additions. In the poem proper, Loki enters a hall unwelcome where the family of gods are feasting and demands a seat. He reminds Odin that they are blood-brothers and sworn to never take ale, one without the other. So Odin asks Vidar to give his seat to the “Wolf’s father.” The wolf, of course, is Fenrir. Fenrir is fated to swallow Odin (just as Skoll will swallow the sun— the “one eye” of the sky), and Vidar is fated to kill Fenrir by standing a sword in his heart. That’s basically what we can glean from the Elder Edda regarding Vidar. Snorri embellishes it: 18. "How should one periphrase Vídarr? He maybe called the Silent God, Possessor of the Iron Shoe, Foe and Slayer of Fenris-Wolf, Avenger of the Gods, Divine Dweller in the Homesteads of the Fathers, Son of Odin, and Brother of the Æsir. 36. And Bragi answered: "It is worthy to be told at length, how Thor went to Geirrödr's dwelling. At that time he had not the hammer Mjöllnir with him, nor his Girdle of Might, nor the iron gauntlets: and that was the fault of Loki, who went with him. For once, flying in his sport with Frigg's hawk-plumage, it had happened to Loki to fly for curiosity's sake into Geirrödr's court. There he saw a great hall, and alighted and looked in through the window; and Geirrödr looked up and saw him, and commanded that the bird be taken and brought to him, But he who was sent could scarce get to the top of the wall, so high was it; and it seemed pleasant to Loki to see the man striving with toil and pains to reach him, and he thought it was not yet time to fly away until the other had accomplished the perilous climb. When the man pressed hard after him, then he stretched his wings for flight, and thrust out vehemently, but now his feet were stuck fast. So Loki was taken and brought before Geirrödr the giant; but when Geirrödr saw his eyes, he suspected that this might be a man, and bade him answer; but Loki was silent. Then Geirrödr shut Loki into a chest and starved him there three months. And now when Geirrödr took him out and commanded him to speak, Loki told who he was; and by way of ransom for his life he swore to Geirrödr with oaths that he would get Thor to come into Geirrödr's dwelling in such a fashion that he should have neither hammer nor Girdle of Might with him. Thor came to spend the night with that giantess who was called Grídr, mother of Vídarr the Silent. She told Thor the truth concerning Geirrödr, that he was a crafty giant and ill to deal with; and she lent him the Girdle of Might and iron gloves which she possessed, and her staff also, which was called Grídr's Rod. Then Thor proceeded to the river named Vimur, greatest of all rivers. There he girded himself with the Girdle of Might and braced firmly downstream with Gridr's Rod, and Loki held on behind by the Girdle of Might. When Thor came to mid-current, the river waxed so greatly that it broke high upon his shoulders. Then Thor sang this:
Wax thou not now, Vimur,
Now when Thor came before Geirrödr, the companions were shown first
into the goat-fold for their entertainment, and there was one chair
there for a seat, and Thor sat there. Then he became aware that the
chair moved under him up toward the roof: he thrust Grídr's rod up
against the rafters and pushed back hard against the chair. Then there
was a great crash, and screaming followed. Under the chair had been
Geirrödr's daughters, Gjálp and Greip; and he had broken both their
backs. Then Geirrödr had Thor called in the hall to play games. There
were great fires the whole length of the hall. When Thor came up over
against Geirrödr, then Geirrödr took up a glowing bar of iron with the
tongs and cast it at Thor. Thor caught with his iron gloves and raised
the bar in the air, but Geirrödr leapt behind an iron pillar to save
himself. Thor lifted up the bar and threw it, and it passed through the
wall, and so on out, even into the earth. Eilífr Gudrúnarson has wrought
verses on this story, in Thórsdrápa. Þórsdrápa 9:5-8 at The Jörmungrund site: 9/6: völ Gríðar = Gríðarvöl. There is no evidence for such a staff outside Snorri's prose account of the tale. This account is extremely dubious (see Analogues). We have already learned that Thor withstood the force of the ocean currents by plunging his spear into the bottom of the ocean. He must surely have used both hands to do so. So how can he suddenly be wielding this so-called Gríðarvölr "staff of Gríðr"? It is clearly absurd. Gríðr was a giantess, the mother of Víðarr by Óðinn. Snorri's tale seems to be made out of whole cloth, or perhaps his failed attempts to understand the complex language of Þórsdrápa.
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2003 John Lindow, Handbook of Norse Mythology, pp. 312-314: | |||||||||||||||
Vidar:
Sometimes called the silent god, associated especially with vengeance. Snorri includes Vidar in his catalog of the Aesir in Gylfaginning, after Höd and before Ali/Vali. Here Snorri says that Vidar is the silent god, that he has a thick show, that he is second in might only to Thor, and that the gods have great support or consolation from him in all struggles. In Skaldskaparmal, Snorri places Vidar among the other Aesir at the banquet of Aegir and tells us that we may use these kennings for Vidar: "the silent god," the owner of the iron shoe," "enemy and killer of the Fenris wolf [Fenrir]," "the vengeance god [áss] of the gods [goð]," "the dwelling god [áss] of paternal properties," "the son of Odin" and "brother of the Aesir." In his account of Thor's journey to Geirrod in Skaldskaparmal, Snorri says that the giantess Grid, who equips Thor with various pieces of equipment, is the mother of Vidar the silent. Vidar's silence is unexplained in the texts that have come down to us. Some scholars believe it may derive from ritual silences or other abstentions accompanying acts of vengeance; Baldr's brother, presumably Vali, does not wash his hands or comb his hair until he has laid Baldr's adversary on the funeral pyre (Voluspa, stanza 33, and Baldrs Draumar, stanza 11). As for the shoe, it is definitely associated with vengeance, for Vidar uses his shoe, according to Snorri, to take vengeance on the wolf Fenrir for killing Odin (who is his father, according to Voluspa, stanza 56). Just after Snorri has the wolf swallow Odin, he writes this: Immediately thereafter Vidar will come forth and put one foot on the lower jaw of the wolf. On that foot he will have that shoe, which has been put together for all time; it is the leather scraps that people cut out of their shoes by the toes and heel, and therefore a person who wishes to take care to help the Aesir shall throw away the leather scraps. With one hand he takes hold of the upper jaw of the wolf and tears apart his gullet, and that will be the death of the wolf. This shoe is otherwise unknown; tentative identifications of Vidar on the stone crosses at Gosforth, Northumbria, and Kirk Andreas, Isle of Man, do not, as far as I can see, show any special footwear. The issue is further complicated by the existence of an alternative version of Vidar's killing of Fenrir with a sword, in Voluspa, stanza 56:
Hvedrung is surely Loki, since Ynglingatal, stanza 32, refers to Hel as Hvedrung's daughter. The name is also to be found among the thulur as a word for giant, and, confusingly, as an Odin name. The account in Vafthrudnismal, stanza 53, is perhaps equivocal on the method the vengeance took. Odin has just asked Vafthrudnir about Odin's fate:
The verb "cleave" looks as though it should refer to something done with a sword, but it is just possible that one could imagine tearing a beast apart by its jaws to be an act of cleaving. It is of course not impossible that Snorri introduced this interpretation. Vidar's major act in the mythology, then, is one of vengeance. In this he is like Vali, the avenger of Baldr, and we may speculate that there may once have been a story about Odin's seduction or rape of Grid, just as there exists one about his getting Vali on Rind (Bous on Rinda in Saxo). Vidar and Vali are linked not only by acts of vengeance, and by alliteration, but also by virtue of surviving Ragnarök and inhabiting the new world that is to exist. Vafthrudnismal, stanza 51, is the best source:
Snorri is, as usual, more explicit. Vidar and Vali survive because neither fire nor the sea can harm them, and with the other surviving gods they inhabit Idavoll, where Asgard once was, and retain artifacts and memories of their forebears. According to Georges Dumezil, Vidar was a cosmic figure derived from an Indo-European archetype. He was aligned with both vertical space (from his foot on the wolf's lower jaw to his hand on the upper jaw) and horizontal space (by means of his step and strong shoe) and therefore served to define the boundaries of space, just as Heimdall defined the boundaries of time. By killing the wolf, Vidar keeps it from destroying the cosmos, which can then be restored in the aftermath of Ragnarök. |
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