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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18 | |||||||||
Codex Regius MS No. 2365 4to [R] |
Arnamagnæan Codex AM 748 I 4to [A] |
1954
Guðni Jónsson
Normalized Text: |
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Andhrímnir |
Andhrímnir lætr í Eldhrímni Sæhrímni soðinn, fleska bezt; en þat fáir vitu, hvat einhæria alask. |
18. Andhrímnir lætr í Eldhrímni Sæhrímni soðinn, fleska bezt; en þat fáir vitu, við hvat einherjar alask. |
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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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Andhrimner speedily returns: |
These are the homes where the powerful Aser dwell, |
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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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18. Andhrimnir makes, |
APPENDIX, 1. BREATH-SOOTY cooks Sea-sooty [the hog] in Fire-sooty [the kettle], the best of bacon, but few know what the Host of the Chosen live on. | ||||||||
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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22. There Sooty-face boils in Sooty-flame
22. (18) The
rearrangement of strophes, which is not
an attempt at restoration, but made for the sake of clearness, is indicated by figures in parenthesis corresponding to the strophe numbering of R |
18. In Eldhrimnir Andhrimnir cooks |
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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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18. By Andhrimnir in Eldhrimnir |
18. Sooty-Face in Sooty-with-Fire, |
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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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18. Andhrimnir has Sæhrimnir boiled |
18. Sootfree makes boil |
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2011 Andy Orchard 18. ‘Andhrimnir in Eldhímnir |
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COMMENTARY Snorri on Saehrimnir |
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Gylfaginning 38:
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The Valhall Verses |
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Grimnismal 18 ff. enters into a long exposition on Valhalla and the things found there. The verses are among the most cryptic in the poem, suggesting that “hidden” or “mysterious” knowledge may lie concealed here. Can the intended meaning or meanings still be teased out of the poetry? It’s worth a shot. There is relatively little commentary on this poem, and less so in English. So in many ways, we’re entering uncharted (or at least uncertain) territory. 2011 Ursula Dronke, Poetic Edda, Volume III: |
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Freyr and Gullinbursti
Grimnismal 18: by Ameilia Schoppe 1832 Saehrimnir, the "Best Flesh" |
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In Grimnismál 18, we learn that the heroes of Valhalla, the
Einherjar, are fed on the meat of an ever-renewing boar, Saehrimnir. Snorri
informs us that “there will never be such a large number in Valhall that the
meat of the boar called Saehrimnir will not be sufficient for them. It is cooked
each day and whole again by evening.” (Gylfaginning 38). In Hrafnagaldur Óðins
19, the same boar is said to feed the entire company of gods. Similarly the
Einherjar drink the ever-flowing milk of the goat, Heidrun (v. 25). Freyja rides Hildsvini by Luwig Pietsch 1860
The dwarves Brokk and Sindri make the golden boar Gullinbursti for Frey.
Freyja, who names her boar Hildsvini, “battle-swine”, says that he was
made for her by the dwarves Dainn and Nabbi (v. 7). Of interest here, one
interpretation of
Völuspá 10, informs us that dwarves also create the bodies of men
(manlikur). The witch Hyndla perceives
that the boar is actually her lover Ottar (Oðr) transformed, “on the way of the
slain.” (v. 6, 7, 8). Freyja herself confirms that they are on the way to
Valhalla (v. 1). Besides its usually meaning, the word “ride” also has a sexual
connotation. Riða can also refer to sexual intercourse. When Freyja's lover is
likened to a boar, it should come as no surpise that Snorri informs us that one
of Freyja’s names is Sýr, “sow”.
The word alask, means “to engender”, “to beget”, “to nourish”, “to harbor”, “to rear (‘to bring up’)”. If we accept only the meaning “to nourish” we potentially lose part of the meaning. If the boar (‘the best of meats”— “the best flesh”) is a symbol of the human being then the terms “to beget” and “to engender” make good sense in context. Dying warriors (“the food of wolves”) increase the number of the einherjar in Valhalla. They “feed” their number. They “engender/beget” more of them. The phrase “few know what” indicates there is some esoteric knowledge hidden here. I think this touches on the very mystery of the ancient heathen religion. Warriors are symbolically equivalent to the sacrificial meat which sustains the human body and the society at large. They sacrifice their life (and like the boar are renewed, reincarnated?) for the good of the society. In Ragnarok, the einherjar join the gods to protect “those in hel”— their loved ones and family members who died and went to the underworld before them. Thus the heroes in Valhalla do what they did in life, they sacrifice themselves to protect their families and kinfolk. |
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Fire, Water, Air |
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The verse gives three names, each with the suffix “-hrimnir.” I. rime, hoar frost, Edda 4, Vþm. 31, Korm. (in a verse), Fms. vi. 23 (in a verse), Merl. 1. 51, freq. in mod. usage. COMPDS: hrím-drif, n. a drift of rime, Sks. 230. Hrím-faxi, a, m. Rime-mane, a mythol. horse, Edda 56, Vþm. 14. hrím-fextr, part. rime-maned, of the waves, Fas. ii. (in a verse). hrím-frosinn, part. rimy, Sks. 230. hrím-steinar, m. pl. rime stones, Edda 38, 48. Hrím-þursar, m. pl. 'Rime-giants;' the Titans of the Scandin. mythology were so called, as opposed to and older than the common Jötnar (Giants), Vþm. 33, Hm. 109, Gm. 31, Skm. 34; hrímþursar ok bergrisar, Edda 10, 15, 25, 38. II. the black soot on a kettle, ketil-hrím. COMPDS: Hrím-gerðr, f. name of a giantess, Hkv. Hjörv. hrím-kaldr, adj. rime cold, Vþm. 21, Ls. 49, Fm. 38. hrím-kalkr, m. a rimy cup, from the froth on the mead, Ls. 53, Skm. 37. Take your pick. Both definitions are acceptable. In Old Norse thought, rime is a primeval element. It is already present in Niflheim at the time of creation. Snorri tells us that it flows on its own accord into Ginnungagap, where it is met by sparks and floes [eld-hrimnir, ‘fire-rime?’] from the south. In the middle is a temperate zone, where life quickens into drops, and Ymir rises along with a cow called Audhumbla who nourishes him. As the giant sleeps, from under his arm, spring a couple of giants, male and female (a sexual pair). His feet together engender a race of ogres and trolls (who are asexual). The man and maid are perhaps best explained as Mimir and his sister Bestla, Odin’s mother. The cow Audhumbla licks a man from the ice, who marries the maiden and begets Odin and his brothers Hoenir and Lodur, also called Ve and Vili (Lokasenna 23). Together they slay Ymir and create the world. His death is the first sacrifice and catalyst to set the cycle in perpetual motion. Each act of sacrifice, whether for food or prosperity, mimiced the first and sustained the life of the creation. Scholar Bruce Lincoln affirms this as an Indo-European motif. The prefixes mean: And- = spirit/breath Eld- = fire Sæ- = sea ANDA, að, [Ulfilas has us-anan = …Lat. animus, anima, spirit, breath: the Germans say geist, spirit, and athmen, spirare: Hellenic spiritus by gêst and athom, whence Germ. athmen: cp. Swed. ånd, ånde, spiritus, spirare.] See sub voce önd— ÖND, f., gen. andar, dat. öndu, and abbreviated önd; pl. andir; [önd and andi (p. 20) are twin words, for the origin see anda, to which add the Scot. aind or aynd] :-- the breath; önd gaf Óðinn, Völuspá 18.; en er barnit skaut upp öndu, Ó.H. 122; var þá niðri öndin (no sign of breathing), síðan skaut hón upp öndinni, began to draw breath, to live. I. act. to breathe, and of the wind, to waft; …andaðr, dead; hón var þá onduð, had breathed her last, Ld. 16; …hann tók aldri til andar, ii. 225; draga öndina, to draw breath, ísl. ii. 413; …varpa mædiliga öndinni, to draw a deep breath, Orkn. 140; 2. breath, life; öndin blaktir á skari, blaktir önd í brjósti, the breath (life) flutters in the breast… hverrar lifandi andar, every living soul, Stj.; at eigi saurgisk andir yðrar, 317; andar gustr, a gush of breath, 17: týna öndu, to lose breath, die, Hkv. Hjörv. 37, Skv. 3. 58; …þá menn er sjálfir spilla öndu sinni, to spill one's breath, commit suicide, N.G.L. i. 13. 3. eccl. the soul; aldri hafði önd mín tvá líkami, Fms. iv. 121;… andar-dauði, spiritual death, Greg. 42; andar-dauðr, spiritually dead, … andar-sýn, soul's sight, a vision, Karl. 553, Bs. ii. 11; andar-gjöf, a spiritual gift, id.; andar-kraptr, 153; andar-sár, mental wounds,…. andar-vana, adj. lifeless, breathless, = andvana. Eld- simply means “fire” and Sæ- means “sea” Three things are named. There are three creating gods (the sons of Borr). Similarly we have three roots and three wells that feed Yggdrassil, a symbol of all creation which is also a symbol of the human body. Man himself was made from trees. In Voluspa, Yggdrassil is said to be an Ash (askur, the phrase Yggdrassils askur is also the most common designation of the world-tree). The first man is named Ash (Askr) too in the same poem. Clearly there is a conceptual connection. In kennings, the name of any tree or wooden post can be used as the basis for a warrior kenning. Humans were created from trees, and humans and trees are metaphorical equivalents. “Spirit/breath”-hrimnir in Fire-hrimnir lets boils Sea-hrimnir, the best of meats. Few know how the einherjar are fed/begotten. " If I were to hazard a guess, I’d say Grimnismal 18 is a riddle concerning the creation of man, mirroring the ideas behind Voluspa 17 and 18. Since humans are born in utero, I wonder if the phrase lætr soðinn “allows to become sodden” refers to the womb? The R manuscript (Codex Regius) has lætr foðin. Might this mean “allow to be born”? The “eld” (fire) here may simply be the warmth of the mother’s body. A similar cryptic expression occurs in verse 22 of Fjolsvinsmal. When Svipdag inquires about the fruits that hang on the limbs of “Mimir’s tree” (v. 24) which is universally taken as Yggdrassil, the gatekeeper Fjolsvidr (an Odin-name) answers:
If the fruit of the tree is taken as the human embyro, then it is “laid on a fire (á eld)” in the mother’s lap (her womb), until “out will come that which is inside” (the newborn baby). The whole stanza is difficult and ambiguous. Neither the syntax nor the meaning can be established with certainty. The word kelisjúkar is difficult to explain. Bugge read this as killisjúkar, basing his reading on the Gothic word kilþei, meaning "womb". The first part of the stanza is usually interpreted as referring to a medicinal cure for women suffering from uterine problems. The fruit of the tree is burned on a fire, and the ailing women breathe in the medicinal fumes. This is, of course, possible, but doubtful, if we consider the second part of the stanza. The syntax of lines 4-5 is difficult, but the meaning is practically certain: something within is forced outside. This may be an illness, which is thus expulsed by the body, but the final line of the stanza is the main objection to such an interpretation. Why should the Tree be considered as "meting out fate among men", in a stanza describing the medicinal effect of its fruit on women in labour, or women suffering from an unspecified "womb-sickness"? If Bugge's interpretation of kelisjúkar "womb-sick" is correct, this could be a synonym of jóðsjúkar "child-sick", i.e. "in labour". It could even be a term for "pregnant" (see below). The word mjötuður is related to OE metod, and its meaning is undisputed: "one who metes out, force of destiny, fate". The World-Tree is named mjötviður in Völuspá 2, and here the meaning is identical. Idunn's apples (the Aesir's remedy against old age, their life-elixir) were seen as fruits growing on the World-Tree. They contained the seed of life, and by eating them, the gods were able to renew their life-force. Rydberg suggests that these very same apples were seen as forming the embryos of human beings, their seeds of life. They were transported into the wombs of women, and there transformed into human embryos upon a creative "fire" burning inside the womb. The womb protects the unborn child (innar skýli) until the time comes for the child to be born (utar hverfa). In the light of such an interpretation, it becomes obvious why the tree is a mjötuður among men. They are literally born from it, grown upon its branches as fruit. The idea of apples as embryos has been preserved in Chapter 2 of Völsungasaga. Here King Rerir and his wife are unable to have a child. They pray to the gods, and Frigg hears their prayer. As a result, one of Odin's valkyries is given an apple, and told to bring it to the king. Wearing the guise of a crow, she flies off, and drops the apple into the king's lap, where he is sitting on top of a grave-mound. After eating of the apple, the queen grows pregnant. Goddesses serve mead at the gatherings in Asgard. When the giant Hrungnir visits Asgard, Freyja herself serves him mead [Thor asks “Why should Freyja be serving Hrungnir mead as though he were feasting among the Aesir”]. In Hrafnagaldur Odins 19, valkyries serve mead to the einherjar as they feast on the boar Saehrimnir:
Thus Freyja who serves mead at feasts where Saehrimnir is served is compared to the goat Heidrun (‘bright-rune’) who also gives clear mead at a feast in which Saehrimnir is served. She rides Ottar in the shape of a boar. Freyja herself is called Syr (sow). In Saxo, Book 7, they appear together again as Otharus and Syritha. There, she is held captive by a giantess and works as a goat-herd until he rescues her. In Hyndluljóð, the goddess Freyja is said to run hot among the he-goats, like Heidrun. She ‘rides’ her lover Ottar, on his way to Valhalla. |
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For more on this theme, see '39;39;The Symbolism of Sacrifice' Delving into the Deep Myteries of the Germanic Religion |
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