Á baki létu blíkja,
barðir váru grjóti,
Sváfnis salnæfrar
seggir hyggjandi.

Gylfi sá mann í hallardurum, ok lék at handsöxum ok hafði sjau senn á lofti. Sá spurði hann fyrr at nafni. Hann nefndist Gangleri ok kominn af refilstigum ok beiddist at sækja til náttstaðar ok spurði, hverr höllina átti.
Hann svarar, at þat var konungr þeira, --"en fylgja má ek þér at sjá hann. Skaltu þá sjálfr spyrja hann nafns," -- ok snerist sá maðr fyrir honum inn í höllina, en hann gekk eftir, ok þegar laukst hurðin á hæla honum.
Þar sá hann mörg gólf ok margt fólk, sumt með leikum, sumir drukku, sumir með vápnum ok börðust. Þá litaðist hann umb ok þótti margir hlutir ótrúligir, þeir er hann sá. Þá mælti hann:

Gáttir allar,                 
áðr gangi fram,            
um skyggnask skyli,
því at óvíst er at vita
hvar óvinir sitja           
á fleti fyrir.                     

Hann sá þrjú hásæti ok hvert upp frá öðru, ok sátu þrír menn sinn í hverju. Þá spurði hann, hvert nafn höfðingja þeira væri.
Sá svarar, er hann leiddi inn, at sá, er í inu neðsta hásæti sat, var konungr -- "ok heitir Hárr, en þar næst sá, er heitir Jafnhárr, en sá ofast, er Þriði heitir."
Þá spyrr Hárr komandann, hvárt fleira er erendi hans, en heimill er matr ok drykkr honum sem öllum þar í Háva höll. Hann segir, at fyrst vill hann spyrja, ef nokkurr er fróðr maðr inni.
Hárr segir, at hann komi eigi heill út, nema hann sé fróðari, --

"ok stattu fram,                
meðan þú fregn;           
sitja skal sá, er segir."

In the edition of the Edda, published by Resenius, there is a Chapter before this: But I have not translated it, because it has little or no relation to the rest, and contains nothing remarkable: It is also not found in the MS. at Upsal. That chapter seems to have been only prefixed by way of preamble, by SNORRO STURLESON the compiler of the EDDA. As for GYLFE, Snorro informs us in the beginning of his larger Chronicle, that this prince, who governed Sweden before the arrival of Odin and his Asiatics, was obliged to yield to the supernatural power, which those intruders employed against him, and to resign his kingdom up to them. This gave rise to the supposition that Gylfe was willing to make trial himself of the skill and sagacity of these new-comers, by proposing to them a variety of captious questions. In the history of ancient Scandinavia, as well as that of all the eastern countries, we often see these contests or trials of skill between kings and princes, in which the victory is always assigned to him who could give an answer to every question, and assign a cause (true or false) for every phœnomenon. This was called Science or Wisdom; words originally synonimous in all languages, but at present so easily distinguished. It will be necessary here, to refer the reader to the account of Odin's arrival in the north, given in the former volume, (chap. II, III, &c.) for his more readily understanding this and the following chapters.
 
(a) “He resolved to go to Asgard."] Odin and his companions came from Asgard: A word which signifies the “abode of Lords or Gods." Some words are difficult to be understood, because we cannot discover any meaning in them. Here on the contrary, the difficulty lies in the variety or multiplicity of significations. The word As, in the ancient languages of Europe* generally signified Lord or God, but in the Edda, and other Icelandic writings, it signifies also Asiatics; and we know not in which of these senses the name is given to Odin and his companions. Eccard, in his treatise De Origine Germanorum, pag, 41. pretends that this word was never used in the last sense, and that the arrival of Odin from Asia was a meer fiction, founded on the resemblance of sounds that he certainly came from Vandalia, at present Pomerania. I refer the reader to the work itself, for the reasons on which this conjecture is founded; which would deserve the preference for its simplicity, if a uniform and ancient tradition did not place the original country of the Scandinavians in the neighbourhood of the Tanais. See Vol. I. c. IV, &c,
 
*Fr. Dans toutes les Branches de la langue Celtique.
  
(B) “ By their inchantments"] It should be remembered that the author of the Edda was a Christian: On this account he is unwilling to allow Odin, the honour of having performed real miracles. It was, believed, indeed, in our author's time, that it was impossible to do supernatural things, but that yet there was an art of persuading Others that they saw them done. The same opinion still prevails among many of our contemporaries. [This note is only in the first edit, of the orig.]
 
(C) “Diodolfe thus describes it."] Diodolfe, or Thiodolfe, was a celebrated ancient Scald, who composed a long poem, containing the history of more than thirty princes of Norway. We see in the text Snorro's care to quote almost always his authorities for whatever he relates: This will appear throughout his work. He has persued the same method in his great Chronicle, where we find every fact confirmed by a fragment of some old historical poem. This shows, at the same time, both the great erudition of this historian, and the amazing quantity of such kind of verses that subsisted in his time. In like manner among the Gauls, their ancient poems were so numerous, that the young people found sufficient employment for several years in committing them to memory,
 
(D) "Three thrones  …and on each sat a man."] In the MS. copy of the Edda preserved at Upsal, there is a representation or drawing (very rudely done, as may be supposed) of these three thrones, and of the three persons sitting on them. They have crowns on their heads; and Gangler is drawn in a suppliant posture before them. These figures bear so great a resemblance to the Roman Catholic pictures of the Trinity, that we are not to wonder if some have imagined them to be an allusion to that doctrine; particularly such as suppose it was already known to Plato, and some other of the ancient Pagans.' T.
 
*The reader may see it engraven on a copper-plate in Bartholini Causæ contempt a Danis mortis. pag. 473. 4to. T. 
 
(e) "He who sits on "the highest throne."] Is it Odin, or some one of his court that fills this throne? This it is not easy to decide. It appears to me, however, that throughout this whole preamble, the Odin  here spoke of, is only the prince, the conqueror of the north, and not Odin  the father and ruler of the Gods.§  Gangler had betaken himself to Odin's court, while that prince was subduing Sweden.
 
§ The reader will remember the distinction made in pag. 6o, 88, 89, &c. of the preceding volume. T.
 
He found therefore at gard, only his vicegerents that ruled in his absence. The names that are given them, perhaps allude to their rank and employments. Upon this supposition, there will be nothing in the relation but what is natural and easy. But I must here repeat it, that we must expect to see, throughout this Mythology, Odin,  the conqueror of the north, every where confounded with Odin  the supreme Deity: Whose name was usurped by the other, at the same time that he came to establish his worship in Scandinavia. Jupiter, the king of Crete, and the sovereign lord of Heaven and Earth; Zoroaster, the founder of the worship of the Magi, and the God to whom that worship was addressed;  Zamolxis, the high-priest of the Thracians, and the supreme God of that people, have not been more constantly confounded, than these two Odins.

4. Gangleri mælti: "Hvat var upphaf eða hversu hófst, eða hvat var áðr?"
Hárr svarar: "Svá sem segir í Völuspá:

Ár var alda,
þat er ekki var,
var-a sandr né sær
né svalar unnir;
jörð fannsk eigi
né upphiminn,
gap var Ginnunga,
en gras ekki."

Þá mælti Jafnhárr: "Fyrr var þat mörgum öldum en jörð var sköpuð er Niflheimr var gerr, ok í honum miðjum liggr bruðr sá, er Hvergelmir heitir, ok þaðan af falla þær ár, er svá heita: Svöl, Gunnþrá, Fjörm, Fimbulþul, Slíðr ok Hríð, Sylgr ok Ylgr, Víð, Leiftr. Gjöll er næst Helgrindum." 

 *Fr. La Religion Celtique.

Wodan (says Paulus Diaconus. Rer. Langobardl 1.1, c. 3.) quem, adjecta litera Guodan dixere, ab universis Germaniæ gentibus, ut Deus adoratur. Consult, on this subject, Pelloutier Hist, des Celtes, tom. ii. p. 74. & seq.

(a) " He hath twelve names."] These twelve names are enumerated in the Edda; but I did not chuse to interrupt the text with a list of such harsh and unusual sounds: I shall therefore give them here for the curious, together with some conjectures that have been made by the learned concerning their significations. 1. Alfader (the Father of all.) 2. Herian (the Lord, or rather, the Warrior.) 3. Nikader (the supercilious.) 4. Nikuder (the God of the sea.) 5. Fiolner (he who knoweth much.) 6. Omi (the sonorous.) 7. Biflid (the agile, or nimble.) 8. Vidrer (the munificent.) 9. Suidrer (the exterminator.) 10. Suidur (the destroyer by fire.) 11. Oski (he who chuses such as are to die.) 12. Salkir (the happy, of blessed.) The name of Alfader is what occurs most frequently in the Edda, I have translated, it Universal Father.

(b) "To display his glory."] These are important questions; but the answers are still more remarkable. From their conformity with the christian doctrines, one would be tempted to believe that Snorro had here embellished the religion of his Pagan ancestors, by bringing it as near as possible to the Gospel, if we did not find the same unfolded system literally expressed in the Voluspa, a poem of undoubted antiquity, and which was composed long before the name of Christianity was known in the north; and also if she same system were not continually referred to in every other place of the Edda. But What ought to remove every remaining doubt, is that we know from other proofs, that the belief of the ‘Gothic and’ Celtic nations upon most of these points, was much the same with, what we have read in the text. I shall give many proofs of this below.

(c) “He was them with the giants."] It is not easy to translate the original word. The ‘Gothic’* nations had Giants and Spirits of many different orders, which we want terms to distinguish. Those mentioned in the text are called in the original Icelandic Rymthusse, from the word Rym, Frost, and Thuss, a Giant or Satyr. We shall see presently the origin of this denomination." With respect to the word Thuss it may serve to show, by the bye, the conformity of thinking between the Gothic and' Celtic nations, even upon the most trivial subjects. The Gauls, as well as the northern nations, believed the existence of the Thusses, and gave them the fame names. Only the Thusses, or Satyrs of the Gauls, seem to have been somewhat more disposed to gallantry than those of the north; which we shall not be surprized at. Many of the fathers of the church speak of the strange liberties which these gentry took with women: They called them in Latin Dusii. St. Augustin, in particular, tells us, he had been assured by so many persons that those beings fought a commerce with women, and seduced them; that none but an imprudent person could pretend to disbelieve it.' De Civit. Dei, 1. 15. c. 23. If it were not for incurring this imputation, I should have been tempted to look upon these stories as only so many excuses, which love invents to cover the faults it induces frail females to commit. 

 *La Celtes. Fr. Orig.

 (d) "All was one vast abyss."] It will not, I hope, be expected of me here, that I should heap together all the passages of Greek and Latin authors, which are analogous to this in the text. Nobody is ignorant of them. Almost all the ancient sects agree in the doctrine of the Primitive Chaos. To create Matter out of Nothing, appeared in ages so little metaphysical as those, a thing incomprehensible or impossible. I shall only remark, that of all the systems we know, that of the ancient Persians bears the greatest resemblance to this of the Edda. I shall have occasion more than once to repeat this, observation, which confirms what has been advanced by some of the learned, That the ‘Goths* and' Celts were formerly the same people with the Persians.

Is it not singular, that all those who have treated of the religion of these people, should have given themselves so much trouble to guess at what they thought concerning the creation of the world, and should at length conclude that they could know nothing about it, but what was very uncertain; when at the same time, they had at their elbow an authentic book, which offered them a detail of almost all the particulars they could desire to know? I cannot help making this reflection, in its utmost extent, upon reading what the learned Abbe Banier hath published concerning the religion of the Gauls, the Germans, and the nations of the north.

(e) "Niflheim, or Hell."] The original word "Niflheim" signifies in the Gothic language, the abode of the wicked, or more literally, Evil-home. We see, by this description of Hell, how much the genius of the ancient' northern poets and' philosophers* inclined them to allegory; and it is very probable that almost all the fables that we shall meet with hereafter, Contained in them some truth, the interpretation of which they reserved to themselves. This is confirmed by Cæsar and others, concerning the Gauls;' and needs no other proof' here than the mysterious and significant name which is given to every thing. So much for the Hell of the Celtic 'and Gothic' nations, on which I shall make no farther remarks, at present, because they will occur more naturally on many occasions hereafter. 

Surtr ferr sunnan
með sviga lævi,
skínn af sverði
sól valtíva;
grjótbjörg gnata,
en gífr rata,
troða halir helveg,
en himinn klofnar." 

5. Gangleri mælti: "Hversu skipaðist, áðr en ættirnar yrði eða aukaðist mannfólkit?"
Þá mælti Hárr: "Ár þær, er kallaðar eru Élivágar, þá er þær váru svá langt komnar frá uppsprettum, at eitrkvika sú, er þar fylgði, harðnaði svá sem sindr þat, er renn ór eldinum, þá varð þat íss. Ok þá er sá íss gaf staðar ok rann eigi, þá hélði yfir þannig, en úr þat, er af stóð eitrinu, fraus at hrími, ok jók hrímit hvert yfir annat allt í Ginnungagap."
Þá mælti Jafnhárr: "Ginnungagap, þat er vissi til norðrættar, fylltist með þunga ok höfugleik íss ok hríms ok inn í frá úr ok gustr, en inn syðri hlutr Ginnungagaps léttist mót gneistum ok síum þeim, er flugu ór Múspellsheimi."
Þá mælti Þriði: "Svá sem kalt stóð af Niflheimi ok allir hlutir grimmir, svá var allt þat, er vissi námunda Múspelli, heitt ok ljóst, en Ginnungagap var svá hlætt sem loft vindlaust. Ok þá er mættist hrímin ok blær hitans, svá at bráðnaði ok draup, ok af þeim kvikudropum kviknaði með krafti þess, er til sendi hitann, ok varð manns líkandi, ok var sá nefndr Ymir, en hrímþursar kalla hann Aurgelmi, ok eru þaðan komnar ættir hrímþursa, svá sem segir í Völuspá inni skömmu:

Eru völur allar
frá Viðolfi,
vitkar allir
frá Vilmeiði,
en seiðberendr
frá Svarthöfða,
jötnar allir
frá Ymi komnir.

En hér segir svá Vafþrúðnir jötunn:

Ór Élivágum
stukku eitrdropar
ok óx, unz ór varð jötunn;
þar órar ættir
kómu allar saman;
því er þat æ allt til atalt."

Þá mælti Gangleri: "Hvernig óxu ættir þaðan eða skapaðist svá, at fleiri menn urðu, eða trúir þú þann guð, er nú sagðir þú frá?"
Þá svarar Hárr: "Fyr engan mun játum vér hann guð. Hann er illr ok allir hans ættmenn. Þá köllum vér hrímþursa. En svá er sagt, at þá er hann svaf, fekk hann sveita. Þá óx undir vinstri hendi honum maðr ok kona, ok annarr fótr hans gat son við öðrum, en þaðan af kómu ættir. Þat eru hrímþursar. Inn gamli hrímþurs, hann köllum vér Ymi."

*Literally Muspel’s Home.
 
(B) "By the power of him who governed."] Here, we have the pleasure to observe that our philosophers saw the necessity of having recourse to the intervention of a Deity in forming the world. The vivifying breath here mentioned, seems to carry in it strong affinity to the "Breath of Life" which God breathed into the nostrils of the first man; according to the phrase of Scripture, Gen. chap, ii. ver. 7.—One cannot doubt that the Celtic and Gothic nations, as well as the Persians, and most of the Orientals, derived many of their traditions from Scripture.
 
(c) " Giants of the "Frost."] There would be no end of amassing all the ancient traditions which some way or other relate to the subject of the text. It hath been a general opinion in the east, that God began with creating Genii, both good and bad, of very immense powers Who for a long time before we existed, inhabited a world prior to this of ours. One may. see in Herbelot, what the Persians relate concerning the Dives, Nere, Peris, and their kings Eblis.' Ymir  having been formed, as we see, out of the congealed drops, all the Giants descended from him are called, upon that account, The Giants  Of  The Frost.'  It must be observed, that these Giants are a species intirely distinct from the men of our race, the Edda having not yet given any account of Their formation.

† Fr. Les Celtes.

(a) "The most powerful of all the Gods."]  'Tis not undeserving of notice, that all the ancient nations of Europe* describe their origin with the same circumstances. Tacitus says, that the Germans, in their verses, celebrated a God born of the earth, named Tuiston (that is, the son of Tis, or Tuis, the supreme God.) This Tuiston had a son named Mannus, whose three sons were the original ancestors of the three principal nations of Germany. The Scythians, according to Herodotus, lib. 4.. c. 6. & 10. said that Targytaus. (i.e. the Good Taus) the founder of their nation, had three sons, Leipoxain, Anpoxain and Kolaxain. A tradition received by the Romans, imported (according to Appian, Illyr. Lib.) that the Cyclop Polypheme had by Galatea three sons, named Celtus, lllyrius, and Gallus. Saturn, the father of "Jupiter, Neptune, and Pluto, might very well come from the same source; as well as the three sons whom Hesiod makes to spring from the marriage of Heaven and Earth, Coitus, Briareus, and Gyges. A tradition so ancient and so general, must have certainly had its foundation in some real fact, though I pretend not to decide with Cluverius, that this fact is what the Scripture tells us of Noah and his. sons; yet one cannot deny, that there is some thing very probable in this; unless the reader is inclined to give the preference to the sons of Gomer, Alkenaz, Riphath, and Togarmah. Gen. x. 3.

* Fr. Tous les Peuples Celtes.
 
If I were not already too prolix, I might find here the traces of another tradition, not less ancient, very far spread over the east, and in some degree confirmed by the 6th chapter of Genesis.* I mean those two different races, the one good, the other evil, whom love at last united. But I leave the pleasure of making this research to those who are fond of disquisitions of this kind. Let me only invite them to read, upon this subject, the pretended prophesy of Enoch, cited in Syncellus, p. 11, & seq. and Lactantius's Origin of Errors. They will find there many surprizing conformities with the above doctrines of the Edda.
 
*The common versions of the passage referred to by our author, run as follows: "The sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose. . . . There were Giants in the earth in those days; namely, after that the sons of God came in unto the daughters of Men, and they bare children to them: the same became mighty men which were of old men of renown, &c." Gen. vi. 1, 4
It is however but justice to the sacred writer, to observe, that it is only from a misinterpretation of the original words, that the wild traditions mentioned by our author could have any countenance from the above passage: For, by "the sons of God," the best commentators understand the virtuous race of Seth; and by “the daughters of men," the vicious offspring of Cain: and the fruits of this marriage were נְפִילִים Nephilim, (not Giants, but) Men of Violence, from ילִים, ruit, irruit, &c.  T.

Örófi vetra
áðr væri jörð of sköpuð,
þá var Bergelmir borinn;
þat ek fyrst of man,
er sá inn fróði jötunn
á var lúðr of lagiðr."

8. Þá segir Gangleri: "Hvat höfðust þá at Bors synir, ef þú trúir at þeir sé goð?"
Hárr segir: "Eigi er þar lítit af at segja. Þeir tóku Ymi ok fluttu í mitt Ginnungagap ok gerðu af honum jörðina, af blóði hans sæinn ok vötnin. Jörðin var ger af holdinu, en björgin af beinunum. Grjót ok urðir gerðu þeir af tönnum ok jöxlum ok af þeim beinum, er brotin váru."
Þá mælti Jafnhárr: "Af því blóði, er ór sárum rann ok laust fór, þar af gerðu þeir sjá, þann er þeir gerðu ok festu saman jörðina ok lögðu þann sjá í hring útan um hana, ok mun þat flestum manni ófæra þykkja at komast þar yfir."
Þá mælti Þriði: "Tóku þeir ok haus hans ok gerðu þar af himin ok settu hann upp yfir jörðina með fjórum skautum, ok undir hvert horn settu þeir dverg. Þeir heita svá: Austri, Vestri, Norðri, Suðri. Þá tóku þeir síur ok gneista þá, er lausir fóru ok kastat hafði ór Múspellsheimi, ok settu á mitt Ginnungap á himin bæði ofan ok neðan til at lýsa himin ok jörð. Þeir gáfu staðar öllum eldingum, sumum á himni, sumar fóru lausar undir himni, ok settu þó þeim stað ok skipuðu göngu þeim. Svá er sagt í fornum vísendum, at þaðan af váru dægr greind ok áratal. Svá sem segir í Völuspá:

Sól þat né vissi,
hvar hon sali átti,
máni þat né vissi,
hvat hann megins átti,
stjörnur þat né vissu,
hvar þær staði áttu.

Svá var áðr en þetta væri."
Þá mælti Gangleri: "Þetta eru mikil tíðendi, er nú heyri ek. Furðumikil smíð er þat ok hagliga ger. Hvernig var jörðin háttuð?"
Þá svarar Hárr: "Hon er kringlótt útan, ok þar útan um liggr inn djúpi sjár, ok með þeiri sjávarströndu gáfu þeir lönd til byggðar jötna ættum. En fyrir innan á jörðunni gerðu þeir borg umhverfis heim fyrir ófriði jötna, en til þeirar borgar höfðu þeir brár Ymis jötuns ok kölluðu þá borg Miðgarð. Þeir tóku ok heila hans ok köstuðu í loft ok gerðu af skýin, svá sem hér segir:

Ór Ymis holdi
var jörð of sköpuð,
en ór sveita sær,
björg ór beinum,
baðmr ór hári,
en ór hausi himinn.

En ór hans brám
gerðu blíð regin
Miðgarð manna sonum,
en ór hans heila
váru þau in harðmóðgu
ský öll af sköpuð.

 (a) "The sons of Bore" are the Gods, and particularly Odin: for as to his brothers. Vile and Ve they are scarcely mentioned elsewhere. The ancient priests of the ‘north’* affirmed themselves to be descended of the family of Bore; and in this, they might the more easily obtain credit, because among the Celts, as among the Jews, the priesthood descended from father to son.

 *Fr. Des Celtes.

 (b) "This Giant was saved ... on board his bark."] We discover here evident traces of the history of the deluge. That all the nations of Asia, and even those of America, had preserved some remembrance of it, was generally known: but that the same prevailed among our northern ancestors, the ‘Goths and' Celts, has never I believe been remarked before.

 (c) "They infixed the earth."] The reader will remember that nothing existed as yet, but the Flaming World towards the south, wherein resided evil Genii; and those masses of Ice towards the north, which were formed by the rivers of hell. Between these was a void space, called the Abyss. This is the place into which the Gods threw the body of the Giant. This monstrous fiction probably at first contained some important doctrine: but as at present little regard is paid to profound and learned conjectures, I shall not give myself the trouble to fathom the meaning of so strange an allegory. Whatever was couched under it, it hath been a fruitful source of poetic figures and expressions; of which the ancient Scalds incessantly availed themselves. Poets have in all ages been fond of appearing to speak the language of the Gods, by using these sorts of phrases; as by this means they could conceal their own want of invention, and poverty of genius.

Of all the ancient Theogonies, I find only that of the Chaldees, which has any resemblance to this of the Edda, Berosus, cited by Syncellus, informs us that that people, one of the most ancient in the world, believed that in the beginning there was only Water and Darkness; that this Water and Darkness contained in them divers monstrous animals, different in form and size, which were all represented in the temple of Bel; that a female, named Omorca, was the mistress of the Universe; that the God Bel put to death all the monsters, destroyed Omorca herself, and dividing her in two, formed of the one half of her the Earth, and of the other the Heavens: to which another tradition adds, that men' were formed put of her head; whence Berosus concludes, that this occasioned man to be endowed with intellectual powers. I do not pretend to aver, that the Chaldeans and northern nations borrowed all these chimæras of each other, although this is not impossible. These ancient nations had as yet but a few ideas, and their imaginations, however fruitful, being confined within narrow limits, could not at first give their inventions that prodigious variety, which was displayed in succeeding ages.

(d) "The stars knew not, &c."] The matter of the sun and stars existed long before the formation of those bodies; this matter was the Æther, the Luminous World, One cannot but remark in this Fable, the remains of the Mosaic doctrine; according to which the creation of a luminous substance, in like manner, preceeded that of the sun and moon. And what indicates one common origin of both accounts, is what Moses adds in the same place. And God said, Let "there be lights in the firmament of heaven, to divide the day from the night; and let them be for signs of seasons, and of days and of years, &c.'*

*Gen. c. i. ver. 14. 

(b) “Where dwell the Gods and their families."] Asgard is literally the Court of the Gods. Some manuscripts add, that Asgard is Troy; but this can be no other than the marginal note of some copyist, crept by mistake into the text. The Gods, being continually threatned with attacks by the Giants, built in the middle a large inclosure, named MidGard, or the MiddleAbode, one of the strongest of citadels. This is the Olympus of Homer; as the Giants are his Titans. I shall once for all observe, that the ‘Gothic and' Celtic nations, as well as the Greeks derived all these fables from the inexhaustible source of eastern traditions. But the people of the north preserved them nearly the same as they received them, for above two thousand years; whereas the same fables found in Greece so favourable a soil, that in a short time they multiplied a hundred fold.
 
(c) "The Earth is his daughter and wife, &c."] This fable proves that the ancient Scalds understood by the name Frigga, the spouse of the Supreme God; and that, at the same time, this Frigga was the Earth. This doctrine is of very great antiquity, and hath been in general received by all the ‘Gothic and' Celtic nations. Their philosophers taught, that the Supreme God, Teut, or Wodan was the active principle, the soul of the world, which uniting itself with matter, had thereby put it into a condition to produce the Intelligences, or Inferior Gods, and Men, and all other creatures. This is what the poets express figuratively, when they say that Odin espoused Frigga, or Freas that is, the LADY, by way of eminence. One cannot doubt, after having read this passage of the Edda, but it was this same Goddess, to whom the Germans, according to Tacitus, consecrated one of the Danish islands, worshipping her under the name of Herthus, or the Earth: (the English word Earth, as well as the German Erde, being evidently the same with that, to which Tacitus has only given a Latin termination.) As to the worship that was paid her, see it described by Pelloutier, in his Hist. des Celtes, Vol. II. c. 8.
Though it was by the concurrence of the Supreme God and Matter, that this Universe was produced; yet the ancient philosophers of the 'north’* allowed a great difference between these two principles: the Supreme God was eternal, whereas Matter was his work, and of course had a beginning: all this, in the language of the ancients, was expressed by this phrase; "Earth is the daughter and wife of the Universal Father."
Lastly, from this mystical marriage, was born the God Thor. AsaThor means The Lord Thor. He was the firstborn of the Supreme God, and the greatest and most powerful of all the inferior divinities, or intelligences that were born from the union of the two principles. One cannot doubt but it was he, who had the charge of launching the thunder. In the languages of the north, the name given to this God is still that of the Thunder. When they adopted the Roman Calendar, that day which was consecrated to Jupiter, or the Master of the Thunder, was assigned to Thor; and is called at this day Thorsdag Thursday, or the day of Thor. (See Vol. I. pag. 96.) To conclude, Adam of Bremen, an author of the eleventh century, and a missionary in those countries, insinuates that this was the idea which the Scandinavians had formed of him. “Thor cum sceptro Jovem exprimere videtur, &c.' Hist. Eccles. c. 223. There is not the least doubt, but it was the Jupiter of the Gauls who had, according to Cæsar, "the empire of things celestial” also the Taran, whom Lucan represents as having been adored by the same people, Pharsal. 1.1, v. 444. Taran, signifies "Thunder," in the Welsh language at this day.

11. Þá mælti Gangleri: "Hversu stýrir hann gang sólar eða tungls?"
Hárr segir: "Sá maðr er nefndr Mundilfari, er átti tvau börn. Þau váru svá fögr ok fríð, at hann kallaði son sinn Mána, en dóttur sína Sól ok gifti hana þeim manni, er Glenr hét. En goðin reiddust þessu ofdrambi ok tóku þau systkin ok settu upp á himin, létu Sól keyra þá hesta, er drógu kerru sólarinnar, þeirar er goðin höfðu skapat til at lýsa heimana af þeiri síu, er flaug ór Múspellsheimi. Þeir hestar heita svá, Árvakr ok Alsviðr, en undir bógum hestanna settu goðin tvá vindbelgi at kæla þá, en í sumum fræðum er þat kallat ísarnkol. Máni stýrir göngu tungls ok ræðr nýjum ok niðum. Hann tók tvau börn af jörðunni, er svá heita, Bil ok Hjúki, er þau gengu frá brunni þeim er, Byrgir heitir, ok báru á öxlum sér sá, er heitir Sægr, en stöngin Simul. Viðfinnr er nefndr faðir þeira. Þessi börn fylgja Mána, svá sem sjá má af jörðu."

12. Þá mælti Gangleri: "Skjótt ferr sólin ok nær svá sem hon sé hrædd, ok eigi myndi hon þá meir hvata göngunni, at hon hræddist bana sinn."
Þá svarar Hárr: "Eigi er þat undarligt, at hon fari ákafliga. Nær gengr sá, er hana sækir, ok engan útveg á hon nema renna undan."
Þá mælti Gangleri: "Hverr er sá, er henni gerir þann ómaka?"
Hárr segir: "Þat eru tveir úlfar, ok heitir sá, er eftir henni ferr, Skoll. Hann hræðist hon, ok hann mun taka hana. En sá heitir Hati Hróðvitnisson, er fyrir henni hleypr, ok vill hann taka tunglit, ok svá mun verða."
Þá mælti Gangleri: "Hverr er ætt úlfanna?"
Hárr segir: "Gýgr ein býr fyrir austan Miðgarð í þeim skógi, er Járnviðr heitir. Í þeim skógi byggja þær tröllkonur, er Járnviðjur heita. In gamla gýgr fæðir at sonum marga jötna ok alla í vargs líkjum, ok þaðan af eru komnir þessir úlfar. Ok svá er sagt, at af ættinni verðr sá einna máttkastr, er kallaðr er Mánagarmr. Hann fyllist með fjörvi allra þeira manna, er deyja, ok hann gleypir tungl, en stökkvir blóði himin ok loft öll. Þaðan týnir sól skini sínu, ok vindar eru þá ókyrrir ok gnýja heðan ok handan. Svá segir í Völuspá:

Austr býr in aldna
í Járnviði
ok fæðir þar
Fenris kindir;
verðr af þeim öllum
einna nökkurr
tungls tjúgari
í trolls hami.

Fyllisk fjörvi
feigra manna,
rýðr ragna sjöt
rauðum dreyra;
svört verða sólskin
um sumur eftir,
veðr öll válynd.
Vituð ér enn - eða hvat?"

*Nornies Isl. is rather Fates, or Destinies, Parcæ. I have therefore chose to retain the original word in some of the following passages rather than render it Fairies, after M. Mallet. T.

*Vid. Keysl. Anti. Sept. p. 78,79,80. T

(b) “Do you, or do you not, understand this?"] To this can only answer in the negative. This whole description is most certainly allegorical. We meet in it indeed with some glimmering rays of light, but they are so transient and so broken, that one may fairly own, the whole is unintelligible. One of the translators of the EDDA will have Mimis to be Minos; I am no more warranted by reason to pupose him in this, than he was to entertain such a conceit.

(c) "The evil Fairies."] Here we have a compleat theory of Fairyism. In this passage of the Edda we have the bud and germ (as it were) of what the ancient romances* and popular superstitions have so widely branched, and applied to such a variety of things.  All the Celtic ‘and Gothic' tribes have had a great veneration for the Fairies, or Destinies; and not without reason, since every man's fate or fortune was in their hands. The romances inform us, that there were two kinds of them, the Good and Bad; but they distinguish them no farther. The three principal, according to the Edda, are the Present, the Past, and the Future; a circumstance which is wanting in the Greek fable of the Parcæ, and which is in itself not badly imagined. The Romans, who enlarged their heaven, and increased the number of their Gods, in proportion as. they extended their empire; having adopted these northern† divinities, consecrated to them divers monuments, some of which have been recovered. These monuments agree very well with the Edda.‡ They almost always present to view three females: the oracles these pronounced had rendered them famous. They were especially resorted to at the birth of a child. In many places there were caverns, where the people fancied they might enjoy the pleasure of their presence, and hear them speak. Some places in France retain still the name of the Fairies Oven, the Fairies Weh, &c. Saxo, the Grammarian, speaks of a chapel, where king Fridleif went to consult them about the fate of his son Olaus, and he adds, that he saw three young women fitting there. Sax. L. 6. This superstition, so general throughout Europe, hath prevailed almost as long as that relating to witches and sorcerers. We see, in the process or trial of the famous Maid Of Orleans, that me was accused of going often to a certain oak in a solitary place, to consult the Fairies (Fr. Fees.) These Fairies were, I believe, as to their origin, deified prophetesses. The Celtic ‘and Teutonic' women had a peculiar talent for improving all sorts of superstition; and turning every thing into omens. Those who had most distinguished themselves in this art, were deified, and became Goddesses after their decease; and as they had predicted the fate of men on earth, were believed still to do it in heaven.

*The romances in which the Fairies and Destinies are used as synonymous, are not those of Gothic origin, but rather the Oriental tales and fables. The Fairies of our own northern ancestors, are properly what are called throughout this work the Dwarfs: whereas our author applies the word Fees (fairies) in nearly the same sense as the Latin Nymphæ and Parcæ; and perhaps this may be the sense in which it is generally used by his countrymen. The Norna, however, of the Edda, seem to be evidently the same with the Weird Sisters, so famous in, Gothic History and Romance. See Bartholin. Caus* Contempt. Mort. p. 610. Junii Etymol. Ang. (Verb. Werde).  T.

†Fr. Celtique

‡Vid. Keysl. Ant. p. 33, 270, 396, 446.

This error is very ancient. In the time of Vespasian, there was, according to Tacitus, a female named Velleda, half a Prophetess, and half a Fairy, who, from the top of a tower where she lived recluse, exercised far and near, a power equal to that of kings. Latè imperitabat are the words of the historian. The most illustrious warriors undertook nothing without her advice, and always consecrated to her a part of the booty. V. Tacit. Hist. 1. 4 & 5. In general, one may observe, that the worship paid to women, hath always had here in Europe great advantage over that which was directed to men. The religious, respect which was here paid to the Fairies or Destinies, is of all the doctrines of the ancient religion*, that which hath longest prevailed. These fabulous divinities have survived all the Gods and Genii, both of the Celts and Romans, and though at last banished every where else, have found a kind of asylum in our romances.

*Fr. La Religion Celtique.

To the instances given by our Author (in Note A) of the Gothic nations assembling under Trees, may be added the following in our own country, viz.
The Wapentake of Skire-ake in the West-riding of Yorkshire, is thought to have taken its name from a remarkable Oak, to which the inhabitants repaired upon public occasions, as at a general Convention of the District, &c. See Thoresby's Ducat. Leod. p. 84. 150. So Berkshire is thought to have been denominated from Beroke, a bare, or disbarked Oak, to which, upon particular emergencies, the inhabitants were wont in ancient times to resort and consult about public matters. Camd. Brit, (by Gibson, 1 Ed. p. 137.) The Translator of this Book knows a Manor in Shropshire, where the ManorCourt is held to this day under a very aged Ash-tree: there the Steward calls over the Copy-holders, and forms a Jury; and then adjourns the Court to a neighbouring inn, for the dispatch of business, T.

* The Edda of Goranson says af gulli, of gold. T.

 *Vid. Keysler. Antiq. Sept. p. 500.—The same author gives a very curious passage from an ancient Scald, concerning the ELFS. See p. 501, 502. T.
 
 
(b) "Live happy throughout all ages."] We shall see this subject treated in a more extensive manner in another place of the Edda, for which (to avoid repetitions) I shall reserve many remarks I have to make on this important passage.

28. Hræsvelgr heitir,
er sitr á himins enda,
jötunn í arnar ham;
af hans vængjum
kveða vind koma
alla menn yfir."

29. Ærr ertu, Loki,
ok örviti,
hví né lezk-a þú, Loki?
Örlög Frigg,
hygg ek, at öll viti,
þótt hon sjalfgi segi.

Óðinn heitir Alföðr, því at hann er faðir allra goða. Hann heitir ok Valföðr, því at hans óskasynir eru allir þeir, er í val falla. Þeim skipar hann Valhöll ok Vingólf, ok heita þeir þá Einherjar. Hann heitir ok Hangaguð ok Haftaguð, Farmaguð, ok enn hefir hann nefnzt á fleiri vega, þá er hann var kominn til Geirröðar konungs:

30. Hétumk Grímr
ok Gangleri,
Herjann, Hjalmberi,
Þekkr, Þriði,
Þuðr, Uðr,
Helblindi, Hárr,

31. Saðr, Svipall,
Sanngetall,
Herteitr, Hnikarr,
Bileygr, Báleygr,
Bölverkr, Fjölnir,
Grímnir, Glapsviðr, Fjölsviðr,
Síðhöttr, Síðskeggr,
Sigföðr, Hnikuðr,
Alföðr, Atríðr, Farmatýr,
Óski, Ómi,
Jafnhárr, Biflindi,
Göndlir, Hárbarðr,
Sviðurr, Sviðrir,
Jalkr, Kjalarr, Viðurr,
Þrór, Yggr, Þundr,
Vakr, Skilfingr,
Váfuðr, Hroftatýr,
Gautr, Veratýr."

Þá mælti Gangleri: "Geysimörg heiti hafit þér gefit honum, ok þat veit trúa mín, at þat mun vera mikill fróðleikr, sá er hér kann skyn ok dæmi, hverir atburðir hafa orðit sér til hvers þessa nafns."
Þá segir Hárr: "Mikil skynsemi er at rifja þat vandliga upp, en þó er þér þat skjótast at segja, at flest heiti hafa verit gefin af þeim atburð, at svá margar sem eru greinir tungnanna í veröldinni, þá þykkjast allar þjóðir þurfa at breyta nafni hans til sinnar tungu til ákalls ok bæna fyrir sjálfum sér, en sumir atburðir til þessa heita hafa gerzt í ferðum hans, ok er þat fært í frásagnir, ok muntu eigi mega fróðr maðr heita, ef þú skalt eigi kunna segja frá þeim stórtíðendum."

A great many names indeed says Gangler: surely that man must be very learned who knows them all distinctly, and can tell upon what occasions they were given. Har replies, It requires, no doubt, a tolerable memory, to recollect readily all these names. But I will intimate to you however, in a few words, what principally contributed to confer them upon him: it was the great variety of languages (?): for each people being desirous to adore him, and address their vows to him, they have been obliged to translate his name each into his own language. Some of his other names have been owing to adventures, which have happened to him in his travels, and which are related in the ancient histories. Nor can you ever pass for a man of learning, if you are not able to give an account of all these wonderful adventures.

*Vid. Keysl. Antiq. p. 139, &c. 187—The passage referred to in Lucan, is this,

Et quibus immitis placatur sanguine cæso [diro]
Teutates; horrensque feris altaribus Hesus.
Pharsal. L. I.

*Fr. Des Celtes.

34. Breiðablik heita,
þar er Baldr hefir
sér of görva sali,
á því landi,
er ek liggja veit
fæsta feiknstafi.

35. Leið erumk fjöll,
vark-a ek lengi á,
nætr einar níu;
ulfa þytr
mér þótti illr vera
hjá söngvi svana.

Þá kvað Skaði þetta:

36. Sofa ek né máttak
sævar beðjum á
fugls jarmi fyrir;
sá mik vekr,
er af víði kemr,
morgin hverjan már.

Þá fór Skaði upp á fjall ok byggði í Þrymheimi, ok ferr hon mjök á skíðum ok með boga ok skýtr dýr. Hon heitir öndurgoð eða öndurdís. Svá er sagt:

37. Þrymheimr heitir,
er Þjazi bjó,
sá inn ámáttki jötunn;
en nú Skaði byggvir,
skír brúðr goða,
fornar toftir föður.

*It is very remarkable, that the ancient Icelandic bards should have got hold of that fabulous opinion of the Swan’s being a singing bird; which so generally prevailed among the Greek and Roman poets. It would be a curious subject of disquisition, to inquire what could have given rise to so arbitrary and groundless a notion. There can be no mistake about the bird here; for the Icelandic words are the same with our English: Saungui Suana, "The song, or singing of Swans." Cantus Cygnorum. T.

†The reader will find an additional passage here in the Latin version of Goranson; as also some parts of the preceding paragraph, differently rendered.

*Fr. La Religione Celtique.

(b) "He checks the fury of the sea, storms and fire."] This God, or at least a God with these attributes, hath been adored by all the ancient ‘nations of Europe, as well Goths as' Celtes: as also by the Persians, and the people who dwell around the Euxine and Caspian seas. They all of them assigned a Genius or God to the waters, whether of the sea, or of rivers, or fountains. This God would not fail to be adored, and loaded with presents. In many places among the Gauls, they every year consecrated to him animals, precious stuffs, fruits, and gold and silver. Such was that small piece of water near Toulouse, into which great riches were thrown in honour of this Deity. They looked upon him as easily provoked, and upon his goodness as not a little precarious; but such as was not ill adapted to the temper of him who was the master and director of so deceitful an element. Thus the Edda scruples to admit him into the family of the Gods. The common people, in divers places of Germany and the north, are still persuaded that men owe him a yearly tribute; and that when any body is drowned, this God hath carried him away. They call him, in Germany, Der Nix; and formerly in the north, Nocken. They had no other phrase to express a person's dying in the water, but "Nocken hath taken him;" and hence without doubt is derived the French word Noyer, to drown. The Gauls called this divinity Neitb. They believed that he resided in the sea, and in pools. There was near Geneva, in the lake which goes by the name of that town, a rock consecrated to him, which still retains the name of Nelton; a word approaching very near to that of Noatun, which, according to the Edda, is the residence of the God of Waters. The Romans retained both the worship and name of this God, who was adored by the ancient Celtic nations of Italy. In general, all the several people of Europe have had a great veneration for this Divinity, and nothing was more difficult than to bring them off from the worship they paid him; this furnished subject for the prohibitions of many a council. Even within the bosom of the Christian Church, the people long continued to repair in crouds to certain fountains, in order to adore the beneficent Genius, who, by an incomprehensible power, made the waters flow in equal and uninterrupted abundance; they covered them with flowers and presents; and poured out libations.

O fons Bandusiæ, splendidtior vitro;
Dulci digne mero; non sine floribus,
Cras donaberis hœdo ...

38. Folkvangr heitir,
en þar Freyja ræðr
sessa kostum í sal;
halfan val
hon kýss hverjan dag,
en halfan Óðinn á.

Salr hennar Sessrúmnir, hann er mikill ok fagr. En er hon ferr, þá ekr hon köttum tveim ok sitr í reið. Hon er nákvæmust mönnum til á at heita, ok af hennar nafni er þat tignarnafn, er ríkiskonur eru kallaðar fróvur. Henni líkaði vel mansöngr. Á hana er gott at heita til ásta."

(a) "I am not at all surprized, &c."] The people settled in Scandinavia, before the arrival of Odin, were a very simple race, and easily astonished. This conqueror subdued them as much by imposing on their minds, as by vanquishing their arms. Amazed at those successes, which their own ignorance had occasioned, and was not able to account for; they very wisely sent to Odin himself, to inquire the cause. We have seen that this was the end, which Gangler, or the king who assumed that name, proposed to himself. Here he learned so many new circumstances concerning the functions of the several Gods, and the worship to be paid them in order to secure their favour, that he thought he had discovered the mystery, and was now in a condition to cope with his rival.

39. Himinbjörg heita,
en þar Heimdall
kveða valda véum;
þar vörðr goða
drekkr í væru ranni
glaðr inn góða mjöð.

Ok enn segir hann sjálfr í Heimdallargaldri:

40. Níu em ek mæðra mögr,
níu em ek systra sonr.

41. Glitnir heitir salr,
hann er gulli studdr
ok silfri þakðr it sama;
en þar Forseti
byggvir flestan dag
ok svæfir allar sakar.

*This, I presume, alludes to Fable XXVIII.

*Or perhaps, her curtains, &c.

(b) “All who die through sickness or old age."]  Cimbri & Celtiberi in acie exultabant, tanquam gloriosè & feliciter vita excessuri. Lamentabantur in morbo, quasi turpiter & miserabiliter perituri. Val. Max. c. 6. The Cimbri and Celtiberi leaped with joy in marching to battle, as being to quit this life in a manner equally happy and glorious;  but bewailed themselves when confined by distempers, alarmed at the thought of dying a shameful and miserable death." Here we have a proof, that this doctrine of the Edda was that also of all the Celtic nations; and here we see what an impression it made upon their minds. I could accumulate ancient authorities still further in confirmation of it, but refer the reader to the preceding volume. (See Vol. I. p. 206, &c.) Let us observe, however, that the infernal region here described, where a punishment, rather disagreeable than cruel, is reserved for those who have died without their arms in their hands, Is not an eternal Hell, but only an intermediate abode, or, if you will, a Prison, whence those who are confined, will come forth at the last day, to be judged upon other principles; and to be condemned or absolved for more real virtues and vices. To this intermediate Hell was opposed an Elysium of the same duration; viz. Valhalla, or Valhall, of which we shall presently have ample mention. One sees with surprize, in attentively reading this Mythology, that the whole is better connected and the parts more dependant on one another, than in any other work of the same kind, that hath come to our knowledge. The inferior Gods, created along with this world, and united to it by their nature, and the conformity of their destiny, had every thing to fear at the last day from the enemies of nature, In order therefore to be the better able to resist them, they called home to them all the warriors, who had given proof of their valour by shedding their blood in battle. These, thus received into the residence of the Gods, were still exercised in all the operations of war, in order to keep them in breath, ready against the last great conflict. This was the great end to which all their pleasures and employments were directed. As to cowardly or inactive persons, what could the Gods have done with them, when they were thus threatened with an attack as sudden, as dangerous? They gave them up to the custody of Death, who was to punish their weakness with languor and pain. All this hath nothing to do with that Eternal Hell and Elysium, which we shall see sketched out in the Edda with much more force and dignity; and where nothing will be regarded but fidelity, chastity, integrity and justice.

*In the Icelandic, Leysa or Læthingi edr drepi or Droma, i. e. according to Goranson's Latin version, Solvi ex Lædingo, et excutti ex Droma. Droma is the name given in the Edda, to this chain of the Gods.  T.

 †Goranson's Edition adds, "This nerve or string was made of six things, viz. of the noise made by of cats feet; of a woman's beard; of the roots of mountains; of the nerves of bears; of the breath of fishes; and the spittle of birds, &c." (with much more.) T.

(b) "The sanctity of … their cities of peace."] There were cities, where the holiness of the place forbad all quarrels and bloodshed.

42. "Hvat þar flýgr,
hvat þar ferr
eða at lofti líðr?"
Hon svarar:

43. "Né ek flýg,
þó ek ferk
ok at lofti líðk
á Hófvarpni,
þeim er Hamskerpir
gat við Garðrofu."

44. Hrist ok Mist,
vil ek, at mér horn beri,
Skeggjöld ok Skögul,
Hildr ok Þrúðr,
Hlökk ok Herfjötur,
Göll ok Geirahöð,
Randgríðr ok Ráðgríðr,
ok Reginleif,
þær bera Einherjum öl.

*See Vol. I. p. 95.

(b) "Eyra performs the function of Physician to the Gods."] Tacitus informs us that the Germans had no other physicians but their women. They followed the armies to stanch and suck the wounds of their husbands. In like manner, all the histories and romances of the north always represent the females, and often princesses, charged with this care. The same thing may be observed of almost all nations in their infancy. But no people had ever a stronger confidence in the women's skill in medicine, than our Celtic and Gothic ancestors. "Persuaded, says Tacitus, “that there was something divine in that sex,” they submitted, when sick, to their opinion and decision with that implicit confidence, which is due to supernatural knowledge. Indeed all the science of medicine that was employed in those times, was little else but magic applied to the cure of diseases. The evils and the remedies were most commonly nothing else but lots, possessions, conjurations and enchantments. And the mountaineers in many parts of Europe, know of no other at this, day. The superstition of shepherds and such like people, in this respect, is well known. The prejudices of these poor people, are only reliques of what all heads were once full of. After this, regret who will, the loss of ancient times.

[C] “She hath a horse which runs over the air”] The travels of Goddesses and Fairies through the air, are very common in all the poems and fables of the ancient inhabitants of the north, and most of the nations in Europe have thought in this respect along with them. When in process of time Christianity became prevalent, what had been formerly looked upon as a precious gift and signal mark of divine favour, was now regarded as the effect only of diabolic arts. The assemblies of ecclesiastics made very severe prohibitions, and denounced their anathemas against all those who should travel through the air in the night-time. In the ancient law of Norway, called "Gulathings Lagen" c. I. we find this regulation. “Let the king and the bishop, with all possible care, make inquiry after those who exercise Pagan superstitions; who make use of magic arts; who adore the Genii of particular places, or of tombs, or rivers; and who by a diabolic manner of travelling, are transported from place to place through the air, &c." A council held at Rouen, and cited in Burchard, contains a prohibition of the same nature. (Conc. Rotom. L. I. c. 94. sect. 44.) In some places the people are still of opinion, even in our own days, that witches are carried to their infernal Sabbaths through the midst of the air, on horseback, or at least riding astride certain animals.' (Vid. Keysler. Antiq. Sept. p. 88,89.) There are few of our popular superstitions, but what may be traced up to some opinion, which was consecrated by the ancient religion of the ‘Goths and' Celts. Nor need we always except those, which seem in some respects to hold a conformity to doctrines or practices, which the Christian religion alone could have taught us. One name substituted for another, and an outside varnish of devotion cannot so disguise their original, but that it is easily discovered by a skilful eye.

Löng er nótt,
löng er önnur,
hvé mega ek þreyja þrjár?
Oft mér mánaðr
minni þótti
en sjá half hýnótt.

Þessi sök er til þess, er Freyr var svá vápnlauss, er hann barðist við Belja ok drap hann með hjartarhorni."
Þá mælti Gangleri: "Undr mikit, er þvílíkr höfðingi sem Freyr er vildi gefa sverð, svá at hann átti eigi annat jafngott. Geysimikit mein var honum þat, þá er hann barðist við þann, er Beli heitir. Þat veit trúa mín, at þeirar gjafar myndi hann þá iðrast."
Þá svarar Hárr: "Lítit mark var þá at, er þeir Beli hittust. Drepa mátti Freyr hann með hendi sinni. Verða mun þat, er Frey mun þykkja verr við koma, er hann missir sverðsins, þá er Múspellssynir fara at herja."

Andhrímnir
lætr í Eldhrímni
Sæhrímni soðinn,
fleska bazt,
en þat fáir vitu,
við hvat einherjar alask.

Þá mælti Gangleri: "Hvárt hefir Óðinn þat sama borðhald sem einherjar?"
Hárr segir: "Þá vist, er á hans borði stendr, gefr hann tveim úlfum, er hann á, er svá heita, Geri ok Freki. En enga vist þarf hann: Vín er honum bæði drykkr ok matr. Svá segir hér:

Gera ok Freka
seðr gunntamiðr,
hróðigr Herjaföður;
en við vín eitt
vápngöfigr
Óðinn æ lifir.

Hrafnar tveir sitja á öxlum honum ok segja í eyru honum öll tíðendi, þau er þeir sjá eða heyra. Þeir heita svá, Huginn ok Muninn. Þá sendir hann í dagan at fljúga um heim allan, ok koma þeir aftr at dögurðarmáli. Þar af verðr hann margra tíðenda víss. Því kalla menn hann Hrafnaguð, svá sem sagt er:

Huginn ok Muninn
fljúga hverjan dag
jörmungrund yfir;
óumk ek Hugin,
at hann aftr né komi,
þó sjáumk ek meir of Munin."

39. Þá mælti Gangleri: "Hvat hafa einherjar at drykk, þat er þeim endist jafngnógliga sem vistin, eða er þar vatn drukkit?"
Þá segir Hárr: "Undarliga spyrr þú nú, at Alföðr mun bjóða til sín konungum eða jörlum eða öðrum ríkismönnum ok myni gefa þeim vatn at drekka. Ok þat veit trúa mín, at margr kemr sá til Valhallar, er dýrt mundi þykkjast kaupa vatnsdrykkinn, ef eigi væri betra fagnaðar þangat at vitja, sá er áðr þolir sár ok sviða til banans. Annat kann ek þér þaðan segja. Geit sú, er Heiðrún heitir, stendr uppi á Valhöll ok bítr barr af limum trés þess, er mjök er nafnfrægt, er Læraðr heitir, en ór spenum hennar rennr mjöðr sá, er hon fyllir skapker hvern dag. Þat er svá mikit, at allir Einherjar verða fulldrukknir af."
Þá mælti Gangleri: "Þat er þeim geysihaglig geit. Forkunnargóðr viðr mun þat vera, er hon bítr af."
Þá mælti Hárr: "Enn er meira mark at of hjörtinn Eikþyrni, er stendr á Valhöll ok bítr af limum þess trés, en af hornum hans verðr svá mikill dropi, at niðr kemr í Hvergelmi, ok þaðan af falla þær ár, er svá heita: Síð, Víð, Sækin, Ekin, Svöl, Gunnþró, Fjörm, Fimbulþul, Gípul, Göpul, Gömul, Geirvimul. Þessar falla um ása byggðir. Þessar eru enn nefndar: Þyn, Vín, Þöll, Höll, Gráð, Gunnþráin, Nyt, Nöt, Nönn, Hrönn, Vína, Vegsvinn, Þjóðnuma."

40. Þá mælti Gangleri: "Þetta eru undarlig tíðendi, er nú sagðir þú. Geysimikit hús mun Valhöll vera. Allþröngt mun þar oft vera fyrir durum."
Þá svarar Hárr: "Hví spyrr þú eigi þess, hversu margar dyrr eru á höllinni eða hversu stórar? Ef þú heyrir þat sagt, þá muntu segja, at hitt er undarligt, ef eigi má ganga út ok inn hverr, er vill. En þat er með sönnu at segja, at eigi er þröngra at skipa hana en ganga í hana. Hér máttu heyra í Grímnismálum:

Fimm hundrað dura
ok of fjórum tögum,
svá hygg ek á Valhöllu vera;
átta hundruð Einherja
ganga senn ór einum durum
þá er þeir fara með vitni at vega.

41. Þá mælti Gangleri: "Allmikill mannfjölði er í Valhöll. Svá njóta trú minnar, at allmikill höfðingi er Óðinn, er hann stýrir svá miklum her. Eða hvat er skemmtun Einherja, þá er þeir drekka eigi?"
Hárr segir: "Hvern dag, þá er þeir hafa klæðzt, þá hervæða þeir sik ok ganga út í garðinn ok berjask, ok fellir hverr annan. Þat er leikr þeira. Ok er líðr at dögurðarmáli, þá ríða þeir heim til Valhallar ok setjast til drykkju, svá sem hér segir:

Allir Einherjar
Óðins túnum í
höggvask hverjan dag,
val þeir kjósa
ok ríða vígi frá,
sitja meir of sáttir saman.

En satt er þat, er þú sagðir. Mikill er Óðinn fyrir sér. Mörg dæmi finnast til þess. Svá er hér sagt í orðum sjálfra ásanna:

Askr Yggdrasils,
hann er æðstr viða,
en Skíðblaðnir skipa,
Óðinn ása,
en jóa Sleipnir,
Bifröst brúa,
en Bragi skalda,
Hábrók hauka,
en hunda Garmr."

(b) "The heroes are fed with the fat of this animal."] This description of the palace of Odin is a natural picture of the manners of the ancient Scandinavians and Germans. Prompted by the wants of their climate, and the impulse of their own temperament, they form to themselves a delicious paradise in their own way; where they were to eat and drink, and fight. The women to whom they assign a place there, are introduced for no other purpose, but to fill their cups. One wild boar furnishes out the whole of this celestial banquet: for, not very nice, they were only solicitous about the quantity of their food. The flesh of this animal, as well as that of the Hog, was formerly the favourite meat of all these nations. The ancient Franks were no less fond of it; a herd of swine was, in their eyes, an affair of such importance, that the second chapter of the Salic Law, consisting of twenty articles, is wholly taken up in inflicting penalties on those who stole them. In Gregory of Tours, queen Fredegond, in order to alienate the mind of the king from one Nectarius, blackens him with the crime of having stolen a great many Gammons or Hams, from the place where K. Chilperic laid up his provisions. The king did not consider this at all as a laughing matter, but took it in a very grave, and serious light.

(c) "To inebriate all the Heroes."] Wine was very scarce in those times, and almost unknown Beer was, perhaps, a liquor too vulgar for the Heroes;* the EdDa therefore makes them drink Hydromel, or Mead, a beverage in great esteem among all the German nations. The ancient Franks made great use of it. Gregory of Tours, speaking of a certain lord who generally drank it, adds, Ut mos barbarorum habet. Greg, Turon. L. 8. c. 3.
 
* Yet we find in some of the Icelandic odes, the Heroes rejoicing in the expectation that they should quaff Beer out of the sculls of their enemies, when once they were received into Valhall, or the palace of Odin. See below, Regner Lodbrog's Ode in this Volume. T.

(d) "They cut one another in pieces."] From this passage of the Edda, we may form to ourselves an idea of the amusements of the ancient ‘Goths and' Celtes. When they were not engaged in any real war, they endeavoured by the representation of battles, to gratify that fierce disposition which made them fond of the profession of arms. "The Goths are extremely fond of throwing their darts, and handling their arms; and it is their daily practice, to divert themselves with mock fights:" says Isidore in his Chronic. The same prevailed among the Gauls and Germans, as is plain from a passage in the fragments of Varro. To this custom we may ascribe the rise and establishment of Justings and Turnaments. There are many institutions of this kind, whose origin is no less ancient, lost in the clouds of a very remote antiquity, whatever some learned men may assert, who assign them much later eras; not considering that customs are commonly more ancient than the first historian who speaks of them; and that a new name, or more regular form, which may have been given them, imply not necessarily their first beginning. In fact, we have never seen, nor ever shall see, any important custom spring up all at once, and establish itself with success, without there having existed something analogous to it beforehand, to prepare and lead men's minds to adopt it.
To return to the Palace of Odin; in order that the Heroes might repair betimes in the morning to the celestial TiltYard, there was a Cock in the neighbourhood, which awaked them. At the great day of the overthrow of the world, the shrill screams of this bird will be the first signal of the approach of the evil Genii. This particular is related in the VOLUSPA, a poem wherein we have some flashes of true poetic fire, amidst a great deal of smoke. The passage is this:

"That animal which gives such a brilliancy to his, golden crest, hath already pierced with his cries the abode of the Gods: he hath awakened the Heroes; they run to their arms; they run to the Father, of Armies. To his screams answer, underground, the dismal cries of the Black Cock, which dwells in the palace of Death." See Barthol. Antiq. Dan. p. 563

52. Þá gengu regin öll
á rökstóla
ginnheilög goð,
ok um þat gættusk,
hverr hefði loft allt
lævi blandit
eða ætt jötuns
Óðs mey gefna.

53. Á gengusk eiðar,
orð ok særi,
mál öll meginlig,
er á meðal fóru;
Þórr einn þar vá
þrunginn móði,
hann sjaldan sitr,
er hann slíkt of fregn."

Þórr snýr fram á leið ok þeir félagar ok gengr framan til miðs dags. Þá sá þeir borg standa á völlum nökkurum ok settu hnakkann á bak sér aftr, áðr þeir fengu séð yfir upp, ganga til borgarinnar, ok var grind fyrir borghliðinu ok lokin aftr. Þórr gekk á grindina ok fekk eigi upp lokit, en er þeir þreyttu at komast í borgina, þá smugu þeir milli spalanna ok kómu svá inn, sá þá höll mikla ok gengu þannig. Var hurðin opin. Þá gengu þeir inn ok sá þar marga menn á tvá bekki ok flesta ærit stóra.
Því næst koma þeir fyrir konunginn Útgarða-Loka ok kvöddu hann, en hann leit seint til þeira ok glotti við tönn ok mælti: "Seint er um langan veg at spyrja tíðenda, eða er annan veg en ek hygg, er þessi sveinstauli orðinn Öku-Þórr? En meiri muntu vera en mér lízt þú, eða hvat íþrótta er þat, er þér félagar þykkizt vera við búnir? Engi skal hér vera með oss, sá er eigi kunni nökkurs konar list eða kunnandi um fram flesta menn."
Þá segir sá, er síðast gekk, er Loki heitir: "Kann ek þá íþrótt, er ek em albúinn at reyna, at engi er hér sá inni, er skjótara skal eta mat sinn en ek."
Þá svarar Útgarða-Loki: "Íþrótt er þat, ef þú efnir, ok freista skal þá þessar íþróttar." - kallaði útar á bekkinn, at sá, er Logi heitir, skal ganga á gólf fram ok freista sín í móti Loka.
Þá var tekit trog eitt ok borit inn á hallargólfit ok fyllt af slátri. Settist Loki at öðrum enda, en Logi at öðrum, ok át hvárrtveggi sem tíðast ok mættust í miðju troginu. Hafði þá Loki etið slátr allt af beinum, en Logi hafði ok etit slátr allt ok beinin með ok svá trogit, ok sýndist nú öllum sem Loki hefði látit leikinn.

En at morgni, þegar dagaði, stendr Þórr upp ok þeir félagar, klæða sik ok eru búnir braut at ganga. Þá kom þar Útgarða-Loki ok lét setja þeim borð. Skorti þá eigi góðan fagnað, mat ok drykk. En er þeir hafa matazt, þá snúast þeir til ferðar.
Útgarða-Loki fylgir þeim út, gengr með þeim braut ór borginni, en at skilnaði þá mælti Útgarða-Loki til Þórs ok spyrr, hvernig honum þykkir ferð sín orðin, eða hvárt hann hefir hitt ríkara mann nökkurn en sik.
Þórr segir, at eigi mun hann þat segja, at eigi hafi hann mikla ósæmð farit í þeira viðskiptum, - "en þó veit ek, at þér munuð kalla mik lítinn mann fyrir mér, ok uni ek því illa."
Þá mælti Útgarða-Loki: "Nú skal segja þér it sanna, er þú ert út kominn ór borginni, at ef ek lifi ok megak ráða, þá skaltu aldri oftar í hana koma. Ok þat veit trúa mín, at aldri hefðir þú í hana komit, ef ek hefða vitat áðr, at þú hefðir svá mikinn kraft með þér ok þú hafðir svá nær haft oss mikilli ófæru. En sjónhverfingar hef ek gert þér, svá at fyrsta sinn á skóginum kom ek til fundar við yðr, ok þá er þú skyldir leysa nestbaggann, þá hafðak bundit hann með grésjárni, en þú fannt eigi, hvar upp skyldi lúka. En því næst laust þú mik með hamrinum þrjú högg, ok var it fyrsta minnst ok var þó svá mikit, at mér mundi endast til bana, ef á hefði komit. En þar er þú sátt hjá höll minni setberg ok þar sáttu ofan í þrjá dali ferskeytta ok einn djúpastan, þar váru hamarspor þín. Setberginu brá ek fyrir höggin, en eigi sást þú þat. Svá var ok of leikana, er þér þreyttuð við hirðmenn mína, þá var þat it fyrsta er, Loki gerði. Hann var mjök soltinn ok át títt, en sá er Logi hét, þat var villieldr, ok brenndi hann eigi seinna trogið en slátrit. En er Þjálfi þreytti rásina við þann, er Hugi hét, þat var hugr minn, ok var Þjálfa eigi vænt at þreyta skjótfæri við hann. En er þú drakkt af horninu ok þótti þér seint líða, en þat veit trúa mín, at þá varð þat undr, er ek mynda eigi trúa, at vera mætti. Annarr endir hornsins var úti í hafi, en þat sáttu eigi, en nú, er þú kemr til sjávarins, þá muntu sjá mega, hvern þurrð þú hefir drukkit á sænum. Þat eru nú fjörur kallaðar."
Ok enn mælti hann: "Eigi þótti mér hitt minna vera vert, er þú lyftir upp kettinum, ok þér satt at segja, þá hræddust allir þeir, er sá, er þú lyftir af jörðu einum fætinum. En sá köttr var eigi sem þér sýndist. Þat var Miðgarðsormr, er liggr um öll lönd, ok vannst honum varliga lengð til, at jörðina tæki sporðr ok höfuð, svá langt seildist þú upp, at skammt var þá til himins. En hitt var ok mikit undr um fangit, er þú stótt svá lengi við ok fellt eigi meir en á kné öðrum fæti, er þú fékkst við Elli, fyrir því at engi hefir sá orðit ok engi mun verða, ef svá gamall verðr, at elli bíðr, at eigi komi ellin öllum til falls. Ok er nú þat satt at segja, at vér munum skiljast, ok mun þá betr hvárratveggju handar, at þér komit eigi oftar mik at hitta. Ek mun enn annat sinn verja borg mína með þvílíkum vélum eða öðrum, svá at ekki vald munuð þér á mér fá."
En er Þórr heyrði þessa tölu, greip hann til hamarsins ok bregðr á loft, en er hann skal fram reiða, þá sér hann þar hvergi Útgarða-Loka. Ok þá snýst hann aftr til borgarinnar ok ætlast þá fyrir at brjóta borgina. Þá sér hann þar völlu víða ok fagra, en enga borg. Snýst hann þá aftr ok ferr leið sína, til þess er hann kom aftr í Þrúðvanga. En þat er satt at segja, at þá hafi hann ráðit fyrir sér at leita til, ef saman mætti bera fundi þeira Miðgarðsorms, sem síðar varð. Nú ætla ek engan kunna þér sannara at segja frá þessi ferð Þórs."

I was unwilling to suppress the fables we have been reading, however trifling they may appear at first sight; partly that I might give the original compleat, and partly because I thought them not altogether useless, as they would contribute still farther to lay open the turn of mind and genius of the ancient inhabitants of Europe. We have seen above, that Thor was regarded as a Divinity favourable to mankind, being their protector against the attacks of Giants and evil Genii. It is pretty remarkable, that this same God should here be liable to illusions, snares and trials; and that it should be the Evil Principle, that persecutes him. Ut-garda Loke, signifies "the Loke, or Demon from without." But may not all this fable have been invented in imitation of the labours of Hercules? The analogy is so small in general between the mythology os the Greeks, and that of the northern nations, that I cannot think the imperfect resemblance which is found between these two stories deserves much attention. I am of opinion that we shall be more likely to succeed, if we look for the origin of this fable in the religion formerly spread throughout Persia and the neighbouring countries; whence, as the ancient Chronicles inform us Odin and his companions originally came. There first arose the doctrine of a Good and Evil Principle, whose conflicts we here see described after an allegorical manner.

It appears probable to me that this doctrine, which was carried into the north by the Asiatics who established themselves there, hath had many puerile circumstances added to it, in successively passing through the mouthsof the Poets, the sole depositaries of the opinions of those times. In reality, we find in every one of those additions, somewhat that strongly marks the soil from whence they sprung. Such, for example, are the contests about eating and drinking most; who should scate best on the snow; and the horns out of which the courtiers were obliged to drink, when they committed a fault. These, and some other strokes of this kind, strongly savour of the north. But what most of all shows somewhat of mystery after the Oriental manner, is Thor's wrestling with Death, or Old Age; to whom he seems to pay a slight tribute, in falling down upon One of his knees, and immediately again raising up himself. In the next fable he preserves and continues, as indeed throughout all this Mythology, the character and functions which were at first ascribed to him. He enters into conflict with the great Serpent, a monster descended from that Evil Principle, who is at enmity with Gods and men: but he will not be able perfectly to triumph over him, till the last day; when recoiling back nine paces, he strikes him dead with his thunder, and destroys him for ever.

There are few methods of interpretation more equivocal, more subject to abuse, and more discredited, than that which hath recourse to allegory. But the turn of genius which seems to have dictated all this Mythology, and the significant words it affects to employ, seem to prescribe this method to us on this occasion. Besides, we are to remember that the whole of it hath been transmitted to us by Poets, and that those Poets, in their manner, have been partly Oriental and partly Celtic. We have therefore abundant reason to be convinced, that we ought not to interpret any thing here in a simple or literal sense.

Þá mælti Gangleri: "Hafa nökkur meiri tíðendi orðit með ásunum? Allmikit þrekvirki vann Þórr í þessi ferð."
Hárr svarar: "Vera mun at segja frá þeim tíðendum, er meira þótti vert ásunum. En þat er upphaf þeirar sögu, at Baldr inn góða dreymði drauma stóra ok hættliga um líf sitt. En er hann sagði ásunum draumana, þá báru þeir saman ráð sín, ok var þat gert at beiða griða Baldri fyrir allskonar háska, ok Frigg tók svardaga til þess, at eira skyldu Baldri eldr ok vatn, járn ok alls konar málmr, steinar, jörðin, viðirnir, sóttirnar, dýrin, fuglarnir, eitrit, ormarnir.
En er þetta var gert ok vitat, þá var þat skemmtun Baldrs ok ásanna, at hann skyldi standa upp á þingum, en allir aðrir skyldu sumir skjóta á hann, sumir höggva til, sumir berja grjóti, en hvat sem at var gert, sakaði hann ekki, ok þótti þetta öllum mikill frami.
En er þetta sá Loki Laufeyjarson, þá líkaði honum illa, er Baldr sakaði ekki. Hann gekk til Fensalar til Friggjar ok brá sér í konu líki. Þá spyrr Frigg, ef sú kona vissi, hvat æsir höfðust at á þinginu. Hon sagði, at allir skutu at Baldri ok þat, at hann sakaði ekki.
Þá mælti Frigg: "Eigi munu vápn eða viðir granda Baldri. Eiða hefi ek þegit af öllum þeim."
Þá spyr konan: "Hafa allir hlutir eiða unnit at eira Baldri?"
Þá svarar Frigg: "Vex viðarteinungr einn fyrir vestan Valhöll. Sá er mistilteinn kallaðr. Sá þótti mér ungr at krefja eiðsins."
Því næst hvarf konan á braut, en Loki tók mistiltein ok sleit upp ok gekk til þings. En Höðr stóð útarliga í mannhringnum, því at hann var blindr.
Þá mælti Loki við hann: "Hví skýtr þú ekki at Baldri?"
Hann svarar: "Því, at ek sé eigi, hvar Baldr er, ok þat annat, at ek em vápnlauss."
Þá mælti Loki: "Gerðu þó í líking annarra manna ok veit Baldri sæmð sem aðrir menn. Ek mun vísa þér til, hvar hann stendr. Skjót at honum vendi þessum."
Höðr tók mistiltein ok skaut at Baldri at tilvísun Loka. Flaug skotit í gegnum Baldr, ok féll hann dauðr til jarðar, ok hefir þat mest óhapp verit unnit með goðum ok mönnum.
Þá er Baldr var fallinn, þá féllust öllum ásum orðtök ok svá hendr at taka til hans, ok sá hverr til annars, ok váru allir með einum hug til þess, er unnit hafði verkit, en engi mátti hefna. Þar var svá mikill griðastaðr. En þá er æsirnir freistuðu at mæla, þá var hitt þó fyrr, at grátrinn kom upp, svá at engi mátti öðrum segja með orðunum frá sínum harmi. En Óðinn bar þeim mun verst þenna skaða sem hann kunni mesta skyn, hversu mikil aftaka ok missa ásunum var í fráfalli Baldrs.
En er goðin vitkuðust, þá mælti Frigg ok spurði, hverr sá væri með ásum, er eignast vildi allar ástir hennar ok hylli ok vili hann ríða á helveg ok freista, ef hann fái fundit Baldr, ok bjóða Helju útlausn, ef hon vill láta fara Baldr heim í Ásgarð. En sá er nefndr Hermóðr inn hvati, sonr Óðins, er til þeirar farar varð. Þá var tekinn Sleipnir, hestr Óðins, ok leiddr fram, ok steig Hermóðr á þann hest ok hleypði braut.
En æsirnir tóku lík Baldrs ok fluttu til sævar. Hringhorni hét skip Baldrs. Hann var allra skipa mestr. Hann vildu goðin fram setja ok gera þar á bálför Baldrs, en skipit gekk hvergi fram. Þá var sent í Jötunheima eftir gýgi þeiri, er Hyrrokkin hét. En er hon kom ok reið vargi ok hafði höggorm at taumum, þá hljóp hon af hestinum, en Óðinn kallaði til berserki fjóra at gæta hestsins, ok fengu þeir eigi haldit, nema þeir felldi hann. Þá gekk Hyrrokkin á framstafn nökkvans ok hratt fram í fyrsta viðbragði, svá at eldr hraut ór hlunnunum ok lönd öll skulfu. Þá varð Þórr reiðr ok greip hamarinn ok myndi þá brjóta höfuð hennar, áðr en goðin öll báðu henni friðar. Þá var borit út á skipit lík Baldrs, ok er þat sá kona hans, Nanna Nepsdóttir, þá sprakk hon af harmi ok dó. Var hon borin á bálit ok slegit í eldi. Þá stóð Þórr at ok vígði bálit með Mjöllni. En fyrir fótum honum rann dvergr nökkurr; sá er Litr nefndr; en Þórr spyrnði fæti sínum á hann ok hratt honum í eldinn, ok brann hann. En þessa brennu sótti margs konar þjóð, fyrst at segja frá Óðni, at með honum fór Frigg ok valkyrjur ok hrafnar hans, en Freyr ók í kerru með gelti þeim, er Gullinbursti heitir eða Slíðrugtanni, en Heimdallr reið hesti þeim, er Gulltoppr heitir, en Freyja ók köttum sínum. Þar kom ok mikit fólk hrímþursa ok bergrisar. Óðinn lagði á bálit gullhring þann, er Draupnir heitir. Honum fylgði sú náttúra, at ina níundu hverja nótt drupu af honum átta gullhringar jafnhöfgir. Hestr Baldrs var leiddr á bálit með öllu reiði.

CERTAINLY, says Gangler, this was a very great victory of Thor's. The dream which Balder had one night, replies Har, was something still more remarkable. This God thought that his life was in extreme danger: wherefore, telling his dream to the other Gods, they agreed to conjure away all the danger's with which Balder was threatened. Then Frigga exacted an oath of Fire, Water, Iron and other Metals, as also of Stones, Earth, Trees, Animals, Birds, Diseases, Poison and Worms, that none of them would do any hurt to Balder (a). This done, the Gods, together with Balder himself, fell to diverting themselves in their grand assembly, and; Balder stood as a mark at which they threw* some of them darts, and some stones, while others struck at him with a sword. But whatever they could do, none of them could hurt him; which was considered as a. great honour to Balder. In the meantime, Loke, moved with envy, changed his shape into that of a strange old woman, and went to the palace of Frigga. That Goddess seeing her, asked if she knew what the Gods were at present employed about in their assembly. The pretended old woman answered, That the Gods were throwing darts and stones at Balder, without being able to hurt him. Yes, said Frigga, and no sort of arms, whether made of metal or wood, can prove mortal to him: for I have exacted an oath from them all. What, said the woman, have all substances then sworn to do the same honours to Balder? There is only one little shrub, replied Frigga, which grows on the western fide of Valhall, and its name is Mistiltein, (the Misseltoe;) of this I took no oath, because it appeared to me too young and feeble. As soon as Loke heard this, he vanished, and resuming his natural shape, went to pluck up the shrub by the roots, and then repaired to the assembly of the Gods. Theire he found HodEr standing apart by himself, without partaking of the sport, because he was blind. Loke came to him, and asked him, Why he did not also throw something at Balder, as well as the rest? Because I am blind, replied the other, and have nothing to throw with. Come then, says Loke, do like the rest, shew honour to Balder by tossing this little trifle at him; and I will direct your arm towards the place where he stands. Then Hoder took the Misseltoe (b), and Loke guiding his hand, he darted it at Balder; who, pierced through and through, fell down devoid of life: and surely never was seen, either among Gods or men, a crime more shocking and attrocious than this. Balder being dead, the Gods were all silent and spiritless: not daring to avenge his death, out of respect to the sacred place in which it happened. They were all therefore plunged in the deepest mourning, and especially Odin, who was more sensible than all the rest of the loss they had suffered.* After their sorrow was a little appeased, they carried the body of Balder down towards the sea, where stood the vessel of that God, which passed for the largest in the world. But when the Gods wanted to lanch it into the water, in order to make a funeral pile for Balder; they could never make it stir:† wherefore they caused to come from the country of the Giants, a certain Sorceress, who was mounted on a wolf, having twisted serpents by way of a bridle. As soon as me alighted, Odin caused four Giants to come, purely to hold her steed fast, and secure it: which appeared to him so dreadful, that he would first see whether they were able to overthrow it to the ground: for, says he, if you are not able to overthrow it to the earth, I shall never be secure that you have strength to hold it fast. Then the Sorceress bending herself over the prow of the vessel, set it afloat with one single effort; which was so violent, that the fire sparkled from the keel as it was dragging to the water, and the earth trembled. Thor, enraged at the fight of this woman, took his mace and was going to dash her head to pieces, had not the Gods appeased him by their intercessions. The body of Balder being then put on board the vessel, they set fire to his funeral pile; and Nanna, his wife, who had died of grief, was burnt along with him. There were also at this ceremony, besides all the Gods and Goddesses, a great number of Giants. Odin laid upon the pile, a ring of gold, to which he afterwards gave the property of producing every ninth night, eight rings of equal weight. Balder's horse was also consumed in the same flames with the body of his master.‡

*What follows is different in the Latin Version of Goranson. T.

†The sense of Goranson's Version is, "In order to carry the body of Balder, together with his funeral pile."  T.

‡For an Account of the Funerals of the ancient Scandinavians, and of the Piles in which the wife, slave arid horse were buried along with the Owner, see Vol. I. p. 341,  &c; -—In the first part of this work, the Author promised to give proofs of whatever he had advanced concerning the manners and customs of the ancient Danes; and whoever examines with attention, the original pieces contained in this second Volume cannot but acknowlege he has kept his word.

(b) “Then Hoder took the Misseltoe."] If the Scandinavians had been a different nation from the Germans, the Germans from the Gauls, and the Gauls from the Britons; whence could arise this striking conformity which is found between them, even in those arbitrary opinions, to which caprice alone could have given rife? I lay particular stress upon this remark, as what justifies me in calling the Edoa a System of Celtic MyThology; and I recall it on occasion of this passage. We see here, that the Scandinavians, as well as the Gauls and Britons, attributed to the MisselToe a certain divine power. This plant, particularly such of it as grew upon the oak, hath been the object of veneration, not among the Gauls only, (as hath been often advanced without just grounds) but also among all the Celtic nations of Europe. The people of Holstein, and the neighbouring countries, call it at this day Marentaken, or the "Branch of Spectres" doubtless on account of its magical virtues. In some places of Upper Germany, the people observe the same custom, which is practised in many provinces of France. Young persons go at the beginning of the year, and strike the doors and windows of houses, crying Gutbyl, which signifies Misseltoe. (See Keysler. Antiq. Sept. and Celt, p. 304, Se seq.) Ideas of the same kind prevailed among the ancient inhabitants of Italy. Apuleiiis hath preserved some verses of the ancient poet Lælius, in'which Misseltoe is mentioned as one of the ingredients which will convert a man into a Magician. (Apul. Apolog. Prior.)
***As so much stress is laid here on the circumstance of Balder's being slain by the Misseltoe, it deserves a particular discussion: and as almost every thing advanced in this note is borrowed confessedly from Keysler's Antiquitates Selecla Septentrionales (p; 364V &c.) it will be proper to examine the arguments produced in that book; to which our ingenious Authors M. Mallet, has, I fear, rather given his assent too hastily.

Pliny is the writer of Antiquity, from whom we learn the particular account of the veneration paid to this Plant by the Druids of Gaul. Nat. Hist. lib. 16. c. 44. Non est omittenda in ea re & GALLIARUM admiratio. Nihil habent DRUIDÆ (ita suos appellant magos) visco, & arbore, in qua gignantur (si modo sit robur) sacratius. Jam per se roborum eligunt lucos, nec ulla sacra sine ea fronde conficiunt, ut inde appellati quoque interpretatione Graeca possint DRUIDÆ videri. Enimvero quicquid adnascatur illis, e caelo missum putant, signumque esse electae ab ipso Deo arboris. Est autem id rarum admodum inventu, & repertum magna religione petitur: & ante omnia sexta luna, quae principia mensium annorumque his facit, & seculi post tricesimum annum, quia jam virium abunde habeat, nec sit sui dimidia. OMNIA SANANTEM appellantes suo vocabulo, sacrifices epulisque rite sub arbore praeparatis duos admovent candidi colons tauros, quorum coniua tunc primum vinciantur. Sacerdos Candida veste coitus arborem scandit. Falce aurea demetit. Candido id excipitur sago. Tum deinde victimas immolant, precantes ut suum donum Deus prosperum faciat his quibus dederit. Foecunditatem eo poto dari cuicunque animali sterili arbitrantur, contraque venena omnia esse remedio. Tanta gentium in rebus frivolis plerunque religio est.” So again in lib. 24. c. 4. "VISCUM e robore præcipuum diximus haberi, & quo conficeretur modo, &c. Quidam id religione efficacius sieri putant, prima Luna collectum e robore sine serro. Si terram non attigit, comitialibus MEDERI. Conceptum sæminarum ADJUVARE, si omnino secum habeant. Ulcera commanducato impositoque efficacissime SANRI."

Here we see the Misseltoe is revered among the Gauls as a Divine Plant, producing most salutary effects; “curing barrenness, repelling poison, assisting women in labour, and curing ulcers;" and for its great beneficial qualities in general, called All-heal, and honoured with peculiar marks of reverence.—
Was this plant considered in the same favourable light among the Scandinavians, or honoured by them with the same observances? Nothing like this appears. It is mentioned in this one place of the Edda, as a little inconsiderable shrub, that was made use of by a malicious Being to perpetrate great mischief. I am afraid therefore, that the reasoning of our elegant and learned Author will be found here to amount to this, viz. “In Gaul the Misseltoe was the Instrument of Good, in the north the instrument of Evil; therefore the Gauls and the northern nations must have been the same people; and there appears a striking conformity between them both in their opinions on this subject." One might rather infer that there was an essential difference and opposition between the religious tenets of these two nations: and that therefore they were, ab origine, two distinct races of men.—But it will perhaps be urged, How should the followers of Odin think of affixing any peculiar arbitrary qualities to the Misseltoe at all, if they had not this notion from the Celtic Druids?—I answer, From the Celtes they probably learnt all they knew about the Misseltoe: but as they entertained so different an opinion concerning this plant, it is plain they could never have the Druids for their instructors. The truth probably is, The Gothic nations, in their first incursions upon the neighbouring Celtes, had observed the superstitious veneration that was paid to this plant by their enemies; and their own religious modes being different, they therefore held it in contempt and abhorrence:—So in succeeding ages, when Christianity was established in Gaul and Britain, the Scandinavians (still Pagan) turned ther sacred rites into ridicule. Thus Regner Lodbrog, in his Dying Ode, speaking of a battle, (fought perhaps against Christians) says, in ridicule of the Eucharist,

"There we celebrated a Mass [Missu. Isl.] of  weapons!*"

*Five Pieces of Runic Poetry, p. 31.

Some of the Celtic nations (the Britons for instance) have a traditionary opinion that the dominions of their ancestors were once extended, much farther north, than they were in the time of the Romans; and that they were gradually dispossessed by the Gothic or Teutonic nations, of many of those countries which the latter afterwards inhabited. Whether this tradition be admitted or not, it is certain that the Gothic and Celtic tribes bordered on each other; and this, no less than through the whole boundary of Gaul and Germany. Now the frequent wars, renewals of peace, and other occasions of intercourse in consequence of this vicinage, will account to us for all that the Gothic nations knew or practised of the Celtic customs and opinions. Perhaps it would be refining too much upon the passage in the Edda, to explain it as an allegory; or to suppose that the disturbance wrought among the Gods by the Misseltoe, was meant to express the opposition which Odin's religion found from the Druids of the Celtic nations. Such an Interpretation of this ancient piece of Mythology would be neither forced nor unnatural: but it is not worth insisting upon.

To return to Keysler, he says (p. 305.) that there are "plain vestiges of this ancient Druidical reverence for the Misseltoe still remaining in some places in Germany; but principally in Gaul and Aquitain : in which latter countries, it is customary for the boys and young men on the last day of December, to go about through the towns and villages, singing and begging money, as a kind of New year's gift, and crying out, "AU GUY! L'AN NEUF! To the Misseltoe! The New Year is at hand!"— This is a curious and striking instance; and to it may be added that rural custom still observed in many parts of England, of hanging up a Misseltoe-bush on Christmas Eve, and trying lots by the crackling of the leaves and berries in the fire on Twelfth Night.

All these will easily be admitted to be reliques of Druidical superstition, because all practised in those very countries, in which the Druids were formerly established.—Keysler then proceeds to attribute to the same Druidic origin, a custom practised in Upper Germany by the vulgar at Christmas, of running through the streets, &c. and striking the doors and windows (not with Misseltoe, for that plant does not appear to be at all used or attended to upon the occasion, but with Hammers (Mallets, Lat.) crying Guthyl,  Now Guthyl or Gut Heyl!*  he owns is literally Bona Salus; and therefore might most naturally be applied to the birth of Christ then celebrated: but, because the words have a distant resemblance in meaning to the Omnia-Sanans, by which the Gauls expressed the Misseltoe, according to Pliny; therefore he (without the least shadow of authority) will have this German term Guthyl, to be the very Gallic name meant by that author: And his reasons are as good as his authority: viz. “Because, (1st) he says, The language of the Gauls, Germans, Britons, and northern nations, were only different dialects of One Common tongue; (2ndly) Because the German name for this plant Mistel, as well as our English Misseltoe, are foreign words, and Both Derived from the Latin Viscum."—. That the ancient language of the Gauls, still preserved in the Welsh, Armoric, &c. is or ever was the same with those dialects of the Gothic, the Saxon, German and Danish, &c. believe who will. But that our English name Misseltoe, as well as the German Mistel are words of genuine Gothic original, underived from any foreign language, is evident from their being found in every the most ancient dialect of the Gothic tongue: viz. Ang-Sax. Mistelean. Island. [in Edda] Mistilteinn. Dan. & Belg. Mistel, &c. &c. 

*AngSax Good Heal; or Good Health,
 
We see then what little, ground this passage of the Edda now affords us for supposing the Gothic nations of Scandinavia and Germany, to be the same people with the Celtic tribes of Britain and Gaul; or, for calling the Icelandic ‘and Gothic’ Edda, a System of Druidical or Celtic Mythology: For as for the present German inhabitants of Holsace calling the Misseltoe "the branch of spectres,'" that proves no more that their ancestors revered it as salutary and divine; than its being anciently represented in the north as the death of Balder proves it to have been intitled there to the Druidical character of Omnii Saneus.

54. "Þökk mun gráta
þurrum tárum
Baldrs bálfarar;
kyks né dauðs
nautk-a ek Karls sonar,
haldi Hel því, er hefir."

En þess geta menn, at þar hafi verit Loki Laufeyjarson, er flest hefir illt gert með ásum."

*In this, as well as the preceding chapter the Latin Version of Goranson differs exceedingly from the French of M. Mallet (which is here followed) owing, I suppose, to the great variations in the different copies, which they respectively adopted. T.
 
The Gods, upon this, dispatched messengers throughout the world, begging of every thing to weep, in order to deliver Balder from Hell. All things willingly complied with this request, both men, and beasts, and stones, and trees, and metals, and earth: and when all these wept together, the effect was like as when there is a universal thaw. Then the messengers returned, concluding they had effectually performed their commission: but as they were travelling along, they found, in a cavern, an old witch, who called herself Thok; the messengers having besought her that she would be so good as to shed tears for the deliverance of Balder; she answered in verses to this effect, "Thok will weep with dry eyes the funeral of Balder; Let all things living or dead weep if they will: But let Hela keep her prey." It was conjectured that this cursed witch must have been Loke himself, who never ceased to do evil to the other Gods. He was the cause that Balder was slain; he was also the cause that he could not be restored to life.

55. Bræðr munu berjask
ok at bönum verðask,
munu systrungar
sifjum spilla;
hart er með hölðum,
hórdómr mikill,
skeggjöld, skalmöld,
skildir klofnir,
vindöld, vargöld,
áðr veröld steypisk.

Þá verðr þat, er mikil tíðendi þykkja, at úlfrinn gleypir sólna, ok þykkir mönnum þat mikit mein. Þá tekr annarr úlfrinn tunglit, ok gerir sá ok mikit ógagn. Stjörnurnar hverfa af himninum. Þá er ok þat til tíðenda, at svá skelfr jörð öll ok björg, at viðir losna ór jörðu upp, en björgin hrynja, en fjötrar allir ok bönd brotna ok slitna. Þá verðr Fenrisúlfr lauss. Þá geysist hafit á löndin, fyrir því at þá snýst Miðgarðsormr í jötunmóð ok sækir upp á landit. Þá verðr ok þat, at Naglfar losnar, skip þat, er svá heitir. Þat er gert af nöglum dauðra manna, ok er þat fyrir því varnanar vert, ef maðr deyr með óskornum nöglum, at sá maðr eykr mikit efni til skipsins Naglfars, er goðin ok menn vildi seint, at gert yrði. En í þessum sævargang flýtr Naglfar. Hrymr heitir jötunn, er stýrir Naglfari, en Fenrisúlfr ferr með gapandi munn, ok er inn neðri kjöftr við jörðu, en in efri við himin. Gapa myndi hann meira, ef rúm væri til. Eldar brenna ór augum hans ok nösum. Miðgarðsormr blæss svá eitrinu, at hann dreifir loft öll ok lög, ok er hann allógurligr, ok er hann á aðra hlið úlfinum. Í þessum gný klofnar himinninn, ok ríða þaðan Múspellssynir. Surtr ríðr fyrst ok fyrir honum ok eftir eldr brennandi. Sverð hans er gott mjök. Af því skínn bjartara en af sólu. En er þeir ríða Bifröst, þá brotnar hon, sem fyrr er sagt. Múspellsmegir sækja fram á þann völl, er Vígríðr heitir. Þar kemr ok þá Fenrisúlfr ok Miðgarðsormr. Þar er ok þá Loki kominn ok Hrymr ok með honum allir hrímþursar, en Loka fylgja allir Heljarsinnar. En Múspellssynir hafa einir sér fylking, ok er sú björt mjök. Völlrinn Vígríðr er hundrað rasta víðr á hvern veg.
En er þessi tíðendi verða, þá stendr upp Heimdallr ok blæss ákafliga í Gjallarhorn ok vekr upp öll goðin, ok eiga þau þing saman. Þá ríðr Óðinn til Mímisbrunns ok tekr ráð af Mími fyrir sér ok sínu liði. Þá skelfr askr Yggdrasils, ok engi hlutr er þá óttalauss á himni eða jörðu. Æsir hervæða sik ok allir Einherjar ok sækja fram á völluna. Ríðr fyrstr Óðinn með gullhjálminn ok fagra brynju ok geir sinn, er Gungnir heitir. Stefnir hann móti Fenrisúlf, en Þórr fram á aðra hlið honum, ok má hann ekki duga honum, því at hann hefir fullt fang at berjast við Miðgarðsorm. Freyr berst móti Surti, ok verðr harðr samgangr, áðr Freyr fellr. Þat verðr hans bani, er hann missir þess ins góða sverðs, er hann gaf Skírni. Þá er ok lauss orðinn hundrinn Garmr, er bundinn er fyrir Gnipahelli. Hann er it mesta forað. Hann á víg móti Tý, ok verðr hvárr öðrum at bana. Þórr berr banaorð af Miðgarðsormi ok stígr þaðan braut níu fet. Þá fellr hann dauðr til jarðar fyrir eitri því, er ormrinn blæss á hann. Úlfrinn gleypir Óðin. Verðr þat hans bani. En þegar eftir snýst fram Víðarr ok stígr öðrum fæti í neðra kjöft úlfsins. Á þeim fæti hefir hann þann skó, er allan aldr hefir verit til samnat. Þat eru bjórar þeir, er menn sníða ór skóm sínum fyrir tám eða hæli. Því skal þeim bjórum braut kasta sá maðr, er at því vill hyggja at koma ásunum at liði. Annarri hendi tekr hann inn efra kjöft úlfsins ok rífr sundr gin hans, ok verðr þat úlfsins bani. Loki á orrostu við Heimdall, ok verðr hvárr annars bani. Því næst slyngr Surtr eldi yfir jörðina ok brennir allan heim. Svá er sagt í Völuspá:

56. Hátt blæss Heimdallr,
horn er á lofti,
mælir Óðinn
við Míms höfuð;
skelfr Yggdrasils
askr standandi,
ymr it aldna tré,
en jötunn losnar.

57. Hvat er með ásum?
Hvat er með alfum?
Ymr allr Jötunheimr,
æsir ro á þingi,
stynja dvergar
fyrir steindurum,
veggbergs vísir.
Vituð ér enn eða hvat?

58. Hrymr ekr austan,
hefisk lind fyrir,
snýsk Jörmungandr
í jötunmóði;
ormr knýr unnir,
örn mun hlakka,
slítr nái niðfölr,
Naglfar losnar.

59. Kjóll ferr austan,
koma munu Múspells
of lög lýðir,
en Loki stýrir;
þar eru fíflmegir
með freka allir,
þeir er bróðir
Býleists í för.

60. Surtr ferr sunnan
með sviga lævi,
skínn af sverði
sól valtíva;
grjótbjörg gnata,
en gífr rata,
troða halir helveg,
en himinn klofnar.

61. Þá kemr Hlínar
harmr annarr fram,
er Óðinn ferr
við ulf vega,
en bani Belja
bjartr at Surti;
þar mun Friggjar
falla angan.

62. Gengr Óðins sonr
við ulf vega,
Víðarr of veg
at valdýri;
lætr hann megi Hveðrungs
mund of standa
hjör til hjarta;
þá er hefnt föður.

63. Gengr inn mæri
mögr Hlöðynjar
neppr af naðri
níðs ókvíðnum;
munu halir allir
heimstöð ryðja,
er af móði drepr
Miðgarðs véurr.

64. Sól mun sortna,
sökkr fold í mar,
hverfa af himni
heiðar stjörnur,
geisar eimi
ok aldrnari,
leikr hár hiti,
við himin sjalfan.
Hér segir enn svá:

65. Vígríðr heitir völlr,
er finnask vígi at
Surtr ok in svásu goð;
hundrað rasta
hann er á hverjan veg;
sá er þeim völlr vitaðr."

Þá mælti Gangleri: "Hvárt lifa nökkur goðin þá, eða er þá nökkur jörð eða himinn?"
Hárr segir: "Upp skýtr jörðunni þá ór sænum ok er þá græn ok fögr. Vaxa þá akrar ósánir. Víðarr ok Váli lifa, svá at eigi hefir særinn ok Surtalogi grandat þeim, ok byggja þeir á Iðavelli, þar sem fyrr var Ásgarðr, ok þar koma þá synir Þórs, Móði ok Magni, ok hafa þar Mjöllni. Því næst koma þar Baldr ok Höðr frá Heljar, setjast þá allir samt ok talast við ok minnast á rúnar sínar ok ræða of tíðendi þau, er fyrrum höfðu verit, of Miðgarðsorm ok um Fenrisúlf. Þá finna þeir í grasinu gulltöflur þær, er æsirnir höfðu átt. Svá er sagt:

68. Víðarr ok Váli
byggva vé goða,
þá er sortnar Surtalogi;
Móði ok Magni
skulu Mjöllni hafa
Vingnis at vígþroti.

En þar, sem heitir Hoddmímisholt, leynast menn tveir í surtaloga, er svá heita, Líf ok Leifþrasir, ok hafa morgindöggvar fyrir mat, en af þessum mönnum kemr svá mikil kynslóð, at byggvist heimr allr, svá sem hér segir:

69. Líf ok Leifþrasir,
en þau leynask munu
í holti Hoddmímis;
morgindöggvar
þau at mat hafa,
en þaðan af aldir alask.

Ok hitt mun þér undarligt þykkja, er sólin hefir getit dóttur eigi ófegri en hon er, ok ferr sú þá stigu móður sinnar, sem hér segir:

70. Eina dóttur
berr alfröðull,
áðr hana fenrir fari;
sú skal ríða,
er regin deyja,
móður brautir mær.

En ef þú kannt lengra fram at spyrja, þá veit ek eigi, hvaðan þér kemr þat, fyrir því at engan mann heyrða ek lengra segja fram aldarfarit, ok njóttu nú sem þú namt."

54. Því næst heyrði Gangleri dyni mikla hvern veg frá sér ok leit út á hlið sér. Ok þá er hann sést meir um, þá stendr hann úti á sléttum velli, sér þá enga höll ok enga borg. Gengr hann þá leið sína braut ok kemr heim í ríki sitt ok segir þau tíðendi, er hann hefir sét ok heyrt, ok eftir honum sagði hverr maðr öðrum þessar sögur.

I have before observed, that the philosophers of the north† considered nature as in a state of perpetual labour and warfare. Her strength was thus continually wasting away by little and little; and her approaching dissolution could not but become every day more and more perceptible. At last, a confusion of the seasons, with a long and preternatural winter, were to be the final marks of her decay. The moral world is to be no less disturbed and troubled than the natural. The voice of dying Nature will be no longer heard by man. Her sensations being weakened, and as it were, totally extinct, shall leave the heart a prey to cruel and inhuman passions. Then will all the malevolent and hostile powers, whom the Gods have heretofore with much difficulty confined, burst their chains, and fill the universe with disorder and confusion. The host of Heroes from Valhall shall in vain attempt to assist and support the Gods; for though the latter will destroy their enemies, they will nevertheless fall along with them: that is, in other words, In that great day all the inferior Divinities, whether good or bad, shall fall in one great conflict back again into the bosom of the Grand Divinity; from whom all things have proceeded, as it were emanations of his essence, and who will survive all things. After this, the world becomes a prey to flames: which are, however, destined rather to purify than destroy it; since it afterwards makes its appearance again more lovely, more pleasant, and more fruitful than before. Such, in a few words, is the doctrine of the Edda, when divested of all those poetical and allegorical ornaments, which are only accidental to it. One sees plainly enough, that the poem called Voluspa hath been the text, of which this Fable is the comment: since in reality the same ideas, but expressed with a superior pomp and strength, are found in that old poem. It may perhaps afford some pleasure to peruse the following extracts, given literally from the translation of Bartholin.‡

* les Celtes, Fr. Orig.

†La Celtiq. Fr.

‡ Vid. Causæ Contempt at a Danis Mortis, 4to. 1689. Lib. IX. cap. 14. p. 590, & seq.  I have rather followed the Latin of Bartholin, than the French version of our author. T,

"THE Giant Rymer arrives from the east, carried in a chariot: the ocean swells: the Great Serpent rolls himself furiously in the waters, and lifteth up the sea. The eagle screams, and tears the dead bodies with his horrid beak. The vessel of the Gods is set afloat.”

"The vessel comes from the east: the host of Evil Genii** arrives by sea: Loke is their pilot and director. Their furious squadron advances, escorted by the Wolf Fenris: Loke appears with them.†

*Muspelli Incolæ. Bartholin.

†A stanza is here omitted, being part of what is quoted above in the 32nd fable, p. 163: as also one or two stanzas below. T,
 
“The black prince of the Genii of Fire* issues forth from the south, surrounded with flames: the sword of the Gods beam forth rays like the Sun. The rocks are shaken, and fall to pieces. The female Giants wander about weeping. Men tread in crowds the paths of death. The heaven is split asunder.”

*Surtur. Island, orig.—The reader will observe some variations between the version here, and that given of this same stanza in p. 13. they are owing to the different readings of the original, T.

"New grief for the Goddess who defends Odin For Odin advances to encounter Fenris; the snow white slayer of Bela,* against the ‘black’ prince of the Genii of Fire.† Soon is the spouse of Frigga beaten down.
 
*FREY.
† SURTUR.

 "Then runs Vidar, the illustrious son of Odin, to avenge the death of his father. He attacks the murderous monster, that monster born of a Giant; and with his sword he pierces him to the heart.”
 
“The Sun is darkened: the sea overwhelms the earth: the shining stars vanish out of heaven: the fire furiously rages: the ages draw to an end: the flame ascending, licks the vault of heaven."

Many other pieces of poetry might be quoted to shew, that the Scandinavians had their minds full of all these prophesies, and that they laid great stress upon them. But the generality of readers may possibly rather take my word for it, than be troubled with longer extracts. It will be of more importance to remark, that what we have been reading is, for the most part, nothing else, but the doctrine of Zeno and the Stoics. This remarkable resemblance hath never been properly considered, and highly deserves a discussion.

—Hos populos si nunc non ufferit Ignis,
Uret cum terris, uret cum gurgite ponti;
Communis Mundo superest Rogus."

Jam jam legibus abrutis
Mundo cum veniet dies
Australis Polus obruet
Quicquid per Libyam jacet…
Arctous Polus abruet
Quicquid subjacent axibus;
Amissum trepidus polo
Titan excutiet diem,
Cœli Regia concidens
Ortus atque Obitus trahet,
Atque Omnes Pariter Deos
Perdet Mors  Aliqua, et
Chaos, &c. Hercul. Oct. Ver. 1102.

* Celtique, Fr.

"Æger, a Danish nobleman, was desirous, in imitation of Gylfe, of going to Asgard, to visit the Gods. The Deities expecting his coming, immediately mounted on their lofty seats, that they might receive him with the greater dignity: and the Goddesses, who yielded to them in nothing, took their places along with them. Æger was splendidly entertained. Odin had ranged all along the hall where they feasted, swords of such an amazing brilliancy and polish, that no other illuminations were wanted. All the walls were covered with glittering shields. They continued drinking for a long time large draughts of the most excellent mead. Brage, the God of Eloquence, sat next to Æger, and the Gods had committed their guest to his care. The conversation that passed between Æger and this Deity, is the subject of this Second Part of the Edda. Brage begins with relating an evil turn which Loke had played the Gods. The Reader will remember that they prevented the effects of old age and decay by eating certain apples, entrusted to the care of IDUNA. Loke had, by a wile, conveyed away this Iduna, and concealed her in a wood, under the custody of a Giant. The Gods beginning to wax old and grey, detected the author of this theft, and with terrible threats, obliged him to make use of his utmost cunning to regain Iduna and her salutary apples back again for the Gods."

"This is one of the Fables." I shall present the Reader with another, concerning a Duel between the Giant Rugner and the God Thor. The Giant carried a lance made all of whetstone. Thor broke it in pieces by a blow with his club, and made the splinters fly so far, that all the subsequent whetstones found in the world are parts of it; as indeed they appear evidently broken off from something by violence."

I must detain the Reader somewhat longer, with the account of the origin of Poetry. It is an allegory not altogether void of invention.

"The Gods of the north had formed a man much in the same manner as the Grecian Deities are said to have formed Orion.

This man was called Kuaser. (Ears accustomed to the musical Greek names must pardon our Gothic appellations.) He was so clever, that no question could be proposed which he was not able to resolve: he traversed the whole world teaching mankind wisdom. But his merits exciting envy, two Dwarfs treacherously slew him; and receiving his blood into a vessel, mixed it up with honey, and thence composed a liquor, which renders all those that drink of it, Poets.* The Gods missing their son, enquired of the Dwarfs what was become of him. The Dwarfs, to extricate themselves out of the difficulty, replied, That Kuaser had died, suffocated with his knowlege, because he could not meet with persons to ease and disembogue his mind to, by proposing to him so many learned questions as was necessary to his relief. But their perfidy was afterward discovered by an unexpected accident. These Dwarfs having drawn upon themselves the resentment of a certain Giant, he seized and exposed them upon a rock surrounded on all sides by the sea. In this frightful situation, their only recourse was to purchase their deliverance at the price of that divine beverage. The Giant being satisfied with this ransom, carried it home, and delivered it to the custody of his daughter Gunloda: hence, adds my author, Poetry is indifferently, in allusion to the same Fable, called "The blood of Kuafer” The Beverage," or " The ransom of the Dwarfs," &c.
 
*It is probable, that by the blood of this wise man blended with honey, was meant that union of reason or good sense, with the sweeter embellishments of sentiment and language, so essential to the perfection of true Poetry.
 
"This valuable acquisition was eagerly sought after by the Gods, but very difficult to obtain, because it was concealed under rocks. Odin was nevertheless determined to try for it, and he made the attempt in the following manner.* Transforming himself into a Worm, he glided through a crevise into the cavern where the Beverage was kept. Then resuming hjs natural shape, and gaining the heart of Gunloda, he prevailed on her to let him drink three draughts of the liquor entrusted to her care. But the crafty Deity, resolving to make the most of his advantage, pulled so deep, that at the last draught, he left none behind him in the vessel; and transforming himself into an eagle, flew away to Asgard, to deposit in safety the precious treasure he had obtained. The Giant, who was a Magician, instantly discovered the artifice that had been practised, and changing himself also into an Eagle, flew with all speed after Odin; who had almost reached the gates of Asgard. Then the Gods all ran out of their palaces to assist and support their master; and foreseeing that he would have much difficulty to secure the liquor, without exposing himself to the danger of being taken, they immediately set out all the vessels they could lay their hands on. In effect, Odin finding he could not escape but by easing himself of that burden which retarded his flight, instantly filled all the pitchers with this miraculous liquor: and from hence it hath been distributed among both Gods and men. But in the hurry and confusion in which the liquor was discharged, the bulk of mankind were not aware that Odin only threw up part of it through his beak; the rest was emitted from a more impure vent: And as it is only the former liquor that this God gives as a Beverage to the good Poets, to such as he would animate with a divine inspiration: so it is only the latter sort that falls to the share of bad Rhymers; for as this flowed from its inferior source in greatest abundance, the Gods bestow it in liberal draughts on all that will apply; this makes the crowd very great about the vessels, and this is the reason why the world is overwhelmed with such a redundance of wretched verses."
 
*In his first Edit, our Author had given here some farther circumstances of this Icelandic Tale; which in his second Impression (here followed) he dropt as unimportant and puerile. T.

AFTER this remarkable fiction, there are many Fables in the Edda which have little or no relation to Mythology. These are historical strokes, blended with fictions, which are neither important for their instruction, nor agreeable for their invention. I shall therefore proceed, without farther delay, to say something of the SCALDA, or "Poetical Dictionary," which I have before mentioned in the Introduction to this Volume.

We have already seen that it was compiled by Snorro, for the use of such Icelanders as applied themselves to the profession of Scald or Poet. As this Author wrote in the thirteenth century, he hath not only given the Epithets belonging to the ancient poetry, but also such as were become necessary, in consequence of the new religion, and new sources of knowlege that had been introduced into the north. The work begins with the Names of the Twelve Gods, which Snorro produces afresh, in order to range under each their several epithets and synonymous appellations. Odin alone has one hundred and twenty-six; whence we may judge of the number of ancient Poems which had been written to celebrate this Deity. I shall present the Reader with a few of those Epithets; selecting such as have not already occurred in the Edda.

"Odin, the Father of the Ages —the Supercilious; the Eagle; the Father of Verses; the Whirlwind; the Incendiary; he who causes the arrows to shower down, &c.

Thor is designed by twelve Epithets; the most common is that of "The son of Odin and the earth."

Loke is stiled, "The Father of the Great Serpent; the Father of Death; the Adversary, the Accuser, the Deceiver of the God's," &c.

Frigga is "The Queen of the Gods."

Freya, The Goddess of Love; the Norne or Fairy who weeps Golden Tears; the Kind and Liberal Goddess," &c.

After these Epithets of the Gods, follows an alphabetical list of the Words most commonly used in Poetry. Some of them are now unintelligible, some appear insipid, and others are like those idle Epithets of the ancient Classics, which follow a word as constantly as the shade does the body, and are introduced rather to fill up the measure of the verse, than to add to the sense. Some are nevertheless worth knowing, were it only for their singularity. For instance, Rivers are called by the Scalds "the sweat of the earth;" and "the blood of the vallies." Arrows are "the daughters of Misfortune;" lt the “hailstones of helmets." The Battle-ax is "the hand of the Homicide, or Slaughterer”; The Eye, "the torch or flambeau of the countenance;" "the diamond of the head." The Grass and Herbage, "the hair, and the fleece of the earth." Hair, "the forest of the head" and if it be white, "the snow of the brain." The Earth is, “the vessel that floats on the ages”; "the basis, or foundation of the air;" “the daughter of the night." Night, "the veil of discourse and cares." A Combat,  “the crash of arms; the shower of darts; the clangor of swords; the bath of blood." The Sea is "the field of pirates:" A Ship, "their skate;" and "the horse of the waves." Rocks are the bones of the earth." The Wind is "the tiger, the lyon, who darts himself upon the houses and vessels," &c. &c.

Snorro's work, as published by Resenius, concludes with this Collection of Epithets; but in the old MS. preserved at Upsal, and in some others, we find at the end of this Dictionary a small Treatise, by the same Author, on the Construction and Mechanism of the Gothic or Icelandic Metre. If we had a greater number of the ancient Celtic verses remaining,* this work would be extremely valuable, since it would then facilitate the knowlege of a species of Poetry, which might serve to many useful purposes: but it has the misfortune to have become exceedingly obscure. However, as some persons of distinguished learning have undertaken to explain it, there is room to hope, that such curious Readers as are fond of researches of this kind, will shortly have nothing wanting to gratify their desires on this subject.
 
*If by "Celtic Verses" here, our Author means those of the ancient Gauls in particular; I know not that there is one of these remaining: if he means those of the Celtic nations in general, then it may be observed, that not only the British, but the Irish and Erse languages are Celtic; and in these are innumerable quantities of ancient verses still extant: but, I fear, none of these would receive much illustration' from the Scaldic Rules. If he applies the word “Celtic” to the ancient verses, of the Scalds themselves, then it may be remarked, that there is no want of them in the libraries of the north, or even in print. T.
 
What we know of it at present is, that their art of versification consisted in combining together a number of syllables, with a regular repetition of the same letter at the beginning or end of each verse, at once resembling the nature of our modern versification with rhyme, and the taste for acrosticks. Were this inquiry to be traced very far back, I believe we should find the original or model of this sort of mechanism, to have been taken from some eastern nation, either from the ancient Persians or the Hebrews. The Hebrew poetry abounded with acrostics of various kinds. The same are found in all the ancient Odes of our Icelandic Scalds. It is equally probable, that the verses of the Bards, those ancient British and Gallic Poets, were of the same kind: sorrie few fragments which, we have of the poetry of Gaul or Bas Bretagne, put this matter out of doubt. The fact is still more certain with regard to such verses of the Anglo-Saxons as have been handed down to us.

In the first place it may be remarked, that even if we should admit that the LOGoGRYPHS of the Icelandic Scalds*, are composed in a taste not very different from that of the Hebrew Acrostics; yet these Acrostics ought by no means to be confounded with the Alliterations of the Runic or Scaldic Metre: for these are as natural to the Icelandic verse, as Dactyl and Spondee feet are to the Greek and Latin numbers.† So that I must beg leave to differ from my Author, in thinking the Alliterative Metre of the Scalds similar either to the Taste for Acrostics, or our modern Rhyme. Not but the Scalds often used Rhyme in the same manner as the moderns, and that with very nice exactness.‡
 
* See Vol. I. p. 4041—Wormi; Literatura Runicas, p. 183. 4to.
 
†Vid. Vol. I. p. 401, 40a. Note
 
‡ See the Icelandic original of Egill's Ode, among the "Five Pieces of Runic Poetry," 8vo. p. 92.-——Vid. Vol. I
 
 
But granting that the Icelandic Scalds often composed little artificial poems, much in the taste of the Hebrew Acrostics, I fear it will be going too far, to fetch their Original from those of the Hebrews: for it may be safely affirmed, That all nations (without deriving it from each other) have, in the infancy of taste, run into all the species of False Wit. The Chinese, for example, deal in many little artificial forms of poetry, very much resembling the Rondeaus and Madrigals, so current among the French and us in the last age* and yet neither party will be suspected of imitation. So again, some of the other eastern nations have innumerable small poems, very mechanically disposed into the shapes of Ovals, Lozenges, and other mathematical figures,** exactly parallel to the Eggs, Wings and Axes of some of the Greek minor Poets; yet both sides may be acquitted from the suspicion of stealing this happy invention from each other. Upon the whole, therefore, I much doubt whether we ought to attribute the Icelandic attempts of this kind, either to a Persic or Hebrew origin: even though some of the first emigrations of the northern people may be allowed to come from the neighbourhood of Persia.
 
*See Specimens of Chinese Poetry (the Rhymes of which are very artificially disposed) at the end of the Translation of a Chinese novel: intitled, Hau Kiou Choaan,
p. 399. &C. 4 Vol, 12mo. 1761.
 
**The Reader may find many of these little mechanic trifles translated into English, in an ancient Art Of English Poesie, 1589, 4to. p. 77, 78. The writer (one Pultenham) says, These are in great request among the Sultans of Tartary, Persia and the Indies, (and even the Chinese) who often make presents to their ladies of poems arranged in these forms; the letters of which, are composed of diamonds, rubies, &c—This sort of gallantry is also practiced in Turkey, as we learn from Lady Mary Wortley Mountague's LETTERS, Vol. III. Letter XL.
 
As to the Anglo-Saxon, and Icelandic poetry: these will be allowed to be in all respects congenial, because of the great affinity between the two languages, and between the nations who spoke them. They were; both Gothic Tribes, and used two not very different dialects of the same Gothic language. Accordingly we find a very strong resemblance in their versification, phraseology and poetic allusions, &c. the same being in a great measure common to both nations.*
 
*Compare the Anglo-Saxon Ode on Athelstan's Victory, preserved in Saxon Chronicle, (Ann. Dccccxxxviii. beginning, Aþelrean cyning, &c. Gibson. Edit. 1692 p. 112) with any of the Scaldic poems. See also Reliques of Anc. Eng. the Poetry, Vol. II. p. 268, 269. 2d. Edit.
 
But there is also a resemblance between the laws of versification adopted by the British Bards, and those observed by the Icelandic Scalds; at least so far as this; that the metre of them both is of the alliterative kind: and yet there does not appear to be the least affinity in the two languages, or in the origin of the two nations. But this resemblance of metre, I think, may in part be accounted for on general philosophical principles, arising from the nature of both languages:* and in part from that intercourse, which was unavoidably produced between both nations in the wars and piratical irruptions of the northern nations: whose Scalds, as we learn from Torfœus;** were respected and admired for their poetic talents, even in the courts of those princes whose territories were most invaded by their Danish countrymen. This he expressly affirms of the Anglo-Saxon and Irish kings; and it is to the full as likely to have been the case with the Welsh princes, who often concurred with the Danes in distressing the English. I am led to think that the latter Welsh Bards might possibly have been excited to cultivate the alliterative versification more strictly, from the example of the Icelandic Scalds, and their imitators the Anglo-Saxon Poets because the more ancient British Bards were nothing near so exact and strict in their alliterations, as those of the middle and latter ages: particularly after the Norman conquest of England, and even after king Edward the III's conquest, of Wales:† whereas some centuries before this, the Icelandic metre had been brought to the highest pitch of alliterative exactness. This conjecture, however, that the Welsh Bards borrowed any thing from the Poets of any other country, will hardly be allowed me by the British Antiquaries, who, from a laudable partiality, are jealous of the honour of their countrymen:‡  nor is it worth contending for: It is sufficient to observe, that a spirited emulation between the BARDS and the Scalds might excite each of them to improve their own native poetry, and to give it all that artificial polish, which they saw adnired in the other language. Whoever would understand thoroughly the Poetry of both people, and compare their respective metre, may examine, for the Icelandic Wormius’s Literatura Runica; and for the British, John David Rhy’s Cambro-Britannicæ Cymraecæve Linguæ institutions & rudimenta, &c. Lond. 1592.†]
 
*See Vol. I. p. 402. the latter part of the Note.
 
**Præfat. ad Hist, Orcad. folio.
 
†A very learned and ingenious British Antiquary thus informs me, Our prosody depends entirely on what you call Alliteration, and which our Grammarians term Cynghan-nedd, i.e. Concentus, vel Symphonia Confonantica. This at first was not very strict: for the Bards of the sixthcentury used it very sparingly, and were not circumscribed by any rules. The Bards from the [Norman] conquest, to the death of Llewellyn our last prince, were more strict. But thence to queen Elizabeth’s time, the rules of Alliteration were to be observed with great nicety so that that a line not perfectly alliterative, is condemned as much by our Grammarians as a false quantity by the Greeks and Romans. They had six or seven different kinds of this consonantical harmony, some of which were of a loose nature, and were allowed in poetry, as well as the most strict Alliteration, &c."
"The most ancient Irish Poems, were also Alliterative, according to Mr. Llwyd, of the Musæum; and as he was well versed in all the branches of the Celti now extant, viz. The British, Irish, Armoric, Cornifli and Manks, no person was better qualified to judge in this matter."
 
‡It would be unfair to would be unfair to conceal the objections of the same learned person, especially as it would deprive the Reader of some very curious information concerning the ancient Celtic Poetry. "I can by no means think that our Bards have borrowed their AlliteRation from the Scalds of the north: for there are traces of it in some very old pieces of the Druids  still extant, which I am persuaded are older than the introduction "of Christianity; and were composed long before we had any commerce or intercourse with any of the inhabitants of Scandinavia, or of any branch of the Gothic race whatsover: and I believe before the Roman Conquest. Cæsar says, "The Druids learned a great number of verses by rote, in which, no doubt a great deal of their Morality was couched, and their mystical doctrines about the Oak and the Misseltoe. These kind of verses are, by the Britons, called Englyn Milwr, or THE  WARRIOR’S SONG, and consist of a triplet of seven syllables each verse, which are unirythm: For Rhyme is as old as poetry itself, in our language. It is very remarkable, that most of our old Proverbs are taken from the last verse of such a Triplet, and the other two seem almost nonsense; they mention the Oak, high Mountains, and Snow, with honour. Those are certainly remains of the Pagan Creed."

†See also some account of the Welsh Poetry in Selden's Remarks on Drayton's Poliolbion. —And a remarkable passage in GirAldus Cambrensis (Cambriæ Descriptio, p. 260, 261.) beginning thus, Præ cunctis autem, &c.

THE first of these pieces is that which I have so often quoted under the title of VOLUSPA; a word which signifies the Oracle, or the Prophesy of Vola. It is well known, that there were among the Celtic nations, women who foretold future events, uttered oracles, and maintained a strict commerce with the Divinity. Tacitus makes frequent mention: of one of them, named Velleda, who was in high repute among the Bructeri, a people of Germany, and who was afterwards carried to Rome. There was one in Italy, whose name had a still nearer affinity to this of Vola, viz. that Sibyl, whom Horace (Epod. V.) calls Ariminensis Folia. Vola or Folia might perhaps be a general name for all the women of this kind. As these names are evidently connected with the idea of Folly or Madness, they would at least be due to those enthusiastick ravings and mad contortions with which such women delivered their pretended oracles. The word Fol bore the same meaning in. The ancient Gothic, as it does in French, English, and in almost all the languages of the north; in all which it signifies either a Fool or a Madman.*
 
*Fool, (antiq. Fol) Stultus, delirus, fatuus, rationis expers. Gallice Fol. Islandice Fol, ferox, iracundus, fatuus insipiens. Folska, Stultitia. Ang. Folly: Gall. Folie. Hinc forsan Ital. Fola, Ineptiæ, nugµ, quid vanum, fatuum fabulosum, &c. Inde verbum Folare, Ineptias aut stultas & inanes fabulas recitare, nuga venditare.  Hickes, in Juni; Etymolog, a Lye Edit. T.

This Poem attributed to the Sibyl of the north, contains within the compass of two or three hundred lines, that whole system of Mythology, which we have seen disclosed in the Edda; but this laconic brevity, and the obsoleteness of the language in which it is written, make it very difficult to be understood. This, however, does not prevent us from observing frequent instances of grandeur and sublimity, and many images extremely fine: then the general tenor of the work, the want of connection, and the confusion of the style, excite the idea of a very remote antiquity, no less than the matter and subject itself. Such were doubtless, the real Sibylline verses so long preserved at Rome, and so ill counterfeited afterwards. The Poem of the Voluspa is perhaps the only monument now remaining, capable of giving us a true idea of them.

I need not here quote any passages from this Poem: the text of the EDDA, is (as we have seen) quite full of them: and I haye given pretty long, extracts from it in my Remarks. lt is sufficient briefly to observe, that the Prophetess having imposed silence on all intellectual beings, declares, that she is going to reveal the decrees of the Father of Nature, the actions and operations of the Gods, which, no person ever knew before herself. She then begins with a description of the chaos; and proceeds to the formation of the world, and of that of its various species of inhabitants, Giants, Men and Dwarfs. She then explains the employments of the Fairies or Destinies; the functions of the Gods, their most remarkable adventures, their quarrels with Loke, and the vengeance that ensued. At the final state of the Universe, its dissolution and conflagration: the battle of the inferior Deities and the Evil Beings: the renovation of the world; the happy lot of the good, and the punishment of the wicked.

THAT Poem is followed by another no less deserving of regard. It made part of the Edda of Sæmund; and, in point of antiquity, does not yield to the Voluspa: this is called Havamaal, or “The Sublime Discourse of Odin," and is attributed to that God himself, who is supposed to have given these precepts of wisdom to mankind. This piece is the only one of the kind now in the world. We have, directly from the ancient Scythians* themselves, no other monument on the subject of their morality whatever we know from any other quarter on this article, being imperfect, corrupted and uncertain. Thus this moral system of Odin's may, in some measure, supply the loss of the maxims which Zamolxis, Dicenæus, and Anacharsis gave to their Scythian countrymen: maxims which those sages pretended to have derived from heaven, and which were frequently the envy of the Greek Philosophers.

*des Celtes & des Scythes, Fr. 

[1] “CONSIDER* and examine well all your doors, before you venture to stir abroad: for he is exposed to continual danger, whose enemies lie in ambush concealed in his court.
 
*In translating the following maxims from the French, I occasionally consulted a MS copy of Resenius's Latin Version, and have in some few passages, Where the French seemed not to be sufficiently explicit, been determined by the latter; from which I have also supplied a few omissions. But not being able to procure the original, I have, in all other instances, chosen to follow M. Mallet's Translation, though it differs extremely from that of Rescenius: As presuming that M. Mallet had good authority for every deviation. See the Introduction to this Volume. T.
 
[3] “To the guest, who enters your dwelling with frozen knees, give the warmth of your fire: he who hath travelled over the mountains hath need of food, and well-dried garments.
 
[4] “Offer water to him who sits down at your table: for he hath occasion to cleanse his hands: and entertain him honourably and kindly, if you would win from him friendly words, and a grateful return.
 
[5] “He who travelleth hath need of wisdom. One may do at home whatsoever one will; but he who is ignorant of good manners, will only draw contempt upon himself, when he comes to sit down with men well instructed.
 
[7] "He who goes to a feast, where he is not expected, either speaks with a lowly voice or is silent: he listens with his ears, and is attentive with his eyes: by this he acquires knowlege and wisdom,
 
[8] “Happy he, who draws upon himself the applause and benevolence of men! for whatever depends upon the will of others, is hazardous and uncertain.
 
[10] "A man can carry with him no better provision for his journey than the strength of understanding. In a foreign country, this will be of more use to him than treasures: and will introduce him, to the table of strangers.
 
[13] "There is nothing more useless to the sons of the age, than to drink too much Ale: the more the drunkard swallows, the lese is his wisdom, till he loses his reason. The bird of oblivion sings before those who inebriate themselves, and steals away their, souls.
 
[16] “A coward thinks he shall live for ever, if he can but keep out of the reach of arms: but though he should eseape every weapon, old age, that spares none, will give him no quarter.
 
[20] "The gluttonous man, if he is not upon his guard, eats his own death: and the gluttony of a fool makes the wise man laugh.
 
[21] "The flocks know when to return to the fold, and to quit the pasture: but the worthless and slothful know not how to restrain their gluttony.
 
[22] "The lewd and dissolute man makes a mock of every thing: not considering how much he himself is the object of derision. No one ought to laugh at another, until he is free from faults himself.
 
[23] "A man void of sense, ponders all night long, and his mind wanders without ceasing: but when he is weary at the point of day, he is nothing wiser than he was over-night."

[26] "He thinks he is profoundly knowing; being indeed most superficial and shallow, But he knows not how to sing an answer, when men pose him with a difficult question.*
 
*Alluding to the Ænigmas and riddles which it was usual to propose as a trial of wit. See many of them in the Hervarer Saga. Both the riddle and answer, I believe, was usually sung in the manner of a little catch.
 
[32] "Many are thought to be knit in the tyes of sincere kindness: but when it comes to the proof, how much are they deceived. Slander is the common vice of the age. Even the host back-bites his guest.
 
[37] "One's own home is the best home though never so small.** Every thing one eats at home is sweet. He who lives at another man's table is often obliged to wrong his palate.
 
**This is like our English Proverb; "Home is home, be it never so homely.”
 
[39] “I have never yet found a man so generous and munificent, as that to receive at his house was not to receive: nor any so free and liberal of his gifts, as to reject a present when it was returned to him.
 
[41] “Let friends pleasure each other reciprocally by presents of arms and habits. Those who give and those who receive, continue a long time friends, and often give feasts to each other.
 
[43] "Love both your friends, and your friends friends: but do not favour the friend of your enemies.
 
[51] "Peace, among the perfidious continues, for five nights, to shine bright as a flame: but when the sixth night approaches, the flame waxes dim, and is quite extinguished: then all their amity turns to hatred.
 
[47] “When I was young I wandered about alone: I thought myself rich if I chanced to light upon a companion. A man gives pleasure to another man.
 
[56] “Let not a man be over wise, neither let him be more curious than he ought. Let him not seek to know his destiny, if he would sleep secure and quiet."
 
[58] "Rise early, if you would enrich yourself, or vanquish an enemy. The sleeping wolf gains not the prey; neither the drowsy man the victory.
 
[67] “They invite me up and down to feasts if I have only need of a light breakfast: my faithful friend is he who will give me one loaf when he has but two.
 
[70] “Whilst we live, let us live well: for be a man never so rich, when he lights his fire, Death may perhaps enter his door, before it be burnt out.

[72] "It is better to have a son late than never. One seldom sees sepulchral stones raised over the graves of the dead, by any other hands but those of their own off spring.
 
[77] "Riches pass away like the twinkling of an eye: of all friends they are the most inconstant. Flocks, perish; relations die; friends are not immortal; you will die yourself: but I know one thing alone that is out of the reach of fate: and that is the judgment which is passed Upon the dead;
 
[64] "Let not the wisest be imperious, but modest: for he will find by experience that when he is among those that are powerful, he is not the most mighty.
 
[81] “Praise the fineness of the day, when of it is ended; praise a woman, when you have known her; a sword, when you have proved it; a maiden, after she is married; the ice, when once you have crossed it;* and the liquor after it is drunk.
 
*This is not unlike the English Proverb, "Praise the Bridge that carries you safe over." T.
 
[84] "Trust not to the words of a girl; neither to those which a woman utters; for their hearts have been made like the wheel that turns round; levity was put into their bosoms.
 
[86/3-6, 88/1] "Trust not to the ice of one day's freezing; neither to the Serpent who lies asleep; nor to the caresses of her you are going to marry; nor to a sword that is cracked or broken; nor to the son of a powerful man; nor to a field that is newly sown.
 
[90] "Peace between malicious women is compared to a horse who is made to walk over the ice not properly shod; or to a vessel in a storm, without a rudder; or to a lame man who should attempt to follow the mountain-goats with a young foal, or yearling mule.
 
[92] “He who would make himself beloved by a maiden, must entertain her with fine discourses, and offer her engaging presents: he must also incessantly praise her beauty. It requires good sense to be a skilful lover.
 
[95/4-6] “There is no malady or sickness more severe, than not to be content with one's lot.
 
[95?] "The heart alone knows what passes within the heart: and that which betrays the soul is the soul itself.
 
[98] "If you would bend your mistress to your passion, you must only go by night to see her. When a thing is known to a third person, it never succeeds.
 
[115/5-7] “Seek not to seduce another's wife with the alluring charms of Runic incantations.
 
[116/4-5] "Be humane and gentle to those you meet travelling in the mountains, or on the sea.

[74/1-2] "He who hath a good supper in his travelling wallet, rejoices himself at the approach of night.
 
[117/5-10] “Never discover your uneasiness to an evil person, for he will afford you no comfort.
 
[119/5-10] “Know, that if you have a friend, you ought to visit him often. The road is grown over with grass, the bushes quickly spread over it, if it is not constantly travelled.
 
[121/5-10] “Be not the first to break with your friend. Sorrow gnaws the heart of him who hath no one to advise with but himself.
 
[?] “Obsequiousness produces friends: but it is vile indeed to flatter ones own self.
 
[125, ?] “Have never three words of dispute with the wicked. The good will often yield up a point, when the wicked is enraged and swollen with pride. Nevertheless, it is dangerous to be silent, when you are reproached with having the heart of a woman for then you would be taken for a coward.
 
[131] "I advise you, be circumspect, but not too much: be so, however, when you have drunk to excess; when you are near the wife of another; and when you find yourself among robbers.
 
[132-133] “Do not accustom yourself to mocking; neither laugh at your guest, or a stranger: they who remain at home, often know not who the stranger is that cometh to their gate.
 
“Where is there to be found a virtuous man without, some failing? or one so wicked as to have no good quality?
 
[134] “Laugh not at the gray-headed declaimer, nor at thy aged grandsire. There often come forth from the wrinkles of the skin, words full of wisdom.
 
[137/8-15] “The fire drives away diseases: the oak expels the stranguary: straws dissolve inchantments*: Runic characters destroy the effect of imprecations: the earth swallows up inundations; and death extinguishes hatred and quarrels."
 
*Hence probably is derived the custom of laying two straws crosswise in the path where a witch is expected to come.
 
THESE Fragments of the Ancient Edda are followed, in the Edition of Resenius, by a little Poem called, The Runic Chapter, or the Magic Of Odin, I have before observed, that the Conqueror, who usurped this name, attributed to himself the invention of Letters; of which, they had not probably any idea in Scandinavia before his time. But although this noble art is sufficiently wonderful in itself, to attract the veneration of an ignorant people towards the teacher of it: yet Odin caused it to be regarded as the Art of MaGic  by way of excellence, the art of working all sorts of miracles: whether it was that this new piece of fallacy was subservient to his ambition, or whether he himself was barbarous enough to think there was something supernatural in writing. He speaks, at least in the following poem, like a man who would make it so believed,
 
[144] “DO you know (says he) how to engrave Runic characters? how to explain them? how to procure them? how to prove their virtue?" He then goes on to enumerate the wonders he could perform, either by means of these letters, or by the operations of poetry.
 
[146] **“I am possessed of songs: such as neither the spouse of a king, nor any son of man can repeat; one of them is called the Helper: it will Help thee at thy need, in sickness, grief and all adversities.
 
**Barthol. p. 658.
 
[147] "I know a Song, which the sons of men ought to sing, if they would become skilful physicians.
 
[148] “I know a Song, by which I soften and inchant the arms of my enemies; and render their weapons of none effect.
 
[149] **“I know a Song, which I need only to sing when men have loaded me with bonds; for the moment I sing it, my chains fall in pieces, and I walk forth at liberty.
 
**Ibid. p. 347.
 
[153] “I know a Song, useful to all mankind; for as soon as hatred inflames the sons of men, the moment I sing it they are appeased.
 
[154] “I know a Song, of such virtue, that were I caught in a storm, I can hush the winds, and render the air perfectly calm."
 
One may remark upon this last prerogative of the verses known to Odin, that, among all the ‘Gothic and' Celtic nations, the Magicians claimed a power over the Winds and Tempests. Pomponius Mela tells us, that in an island on the coast of Bretagne (he probably means the Isle of Saints, opposite to Brest) there were priestesses, separated from the rest of the people, who were regarded as the Goddesses of Navigation, because they had the winds, and tempests at their disposal. There are penal statutes in the Capitularies of Charlemagne, in the canons of several councils, and. in the ancient laws of Norway, against such as raise storms and tempests; Tempestarii is the name there given them. There, were formerly of these impostors on the coasts of Norway, as there are at present on those of Lapland, to whom fear and, superstition, were long tributary. Hence; silly travellers have, with much gravity, given us ridiculous accounts of witches who fold wind to the sailors in those seas. It is no less frue, that the very Norwegian fishermen would long since have forgotten that so foolish an opinion had ever existed, if foreign mariners, who were not disabused like them, did not often come to buy their wind of them, and pay them money for being the objects of their ridicule.
 
The Missionaries and first Bishops, were early in their endeavours to root out this pernicious Weed from the soil where they wished to plant the Gospel. They attacked the Pagan religion with all sorts of weapons. As they were often so credulous as to believe the false miracles of Paganism, they were weak enough to oppose them with others, that were no whit better, except in the purity of the intention. In an old Icelandic Chronicle,* we meet with a bishop laying a storm with Holy-water, and some other ceremonies. — But to proceed on with the discourse of Odin:
 
**K. Oloff Trygguason Saga, c. 33.
 
[155] When I see, says he, Magicians traveiling through the air, I disconcert them by a single look, and force them to abandon their enterprize." He had before spoken of these aerial travellers.
 
[157] **” If I see a man dead, and hanging aloft on a tree, I engrave Runic characters so wonderful, that the man immediately descends and converses with me.

**Barthol, p. 641.

By the operation of these Characters, and at other times by Verses, Odin had frequently raised the dead. There is a very ancient Ode preserved to us by Bartholin,* wherein this Deity causes a Prophetess, whom he wanted to consult, to rise from her tomb. The beginning of this Ode may serve to give us an idea what kind of Magic Poetry it was, which the northern** nations were heretofore possessed of.
 
*Lib. III. cap. 2. p. 632. The original in Bartholin consists of Fourteen Stanzas, of which M. Mallet has here produced only five. In the following Version, the Latin of Bartholin has been consulted. T. [i.e. the poem Baldrs Draumur]
 
**Tous Ies Peuples Celtes. Fr. Orig.
 
ODIN, the sovereign of men arises: he saddles bis horse Sleipner; he mounts, and is conveyed to the subterraneous abode of Hela (i. e. Death.)
 
"The Dog who guards the gates of death meets him. His breast and his jaws are stained with blood; be opens his voracious mouth to bite, and barks a long time at the father of Magic.
 
“Odin pursues his way; His horse causes the infernal caverns to resound and tremble: at length he reaches the deep abode of De Ath, and stops near to the eastern gate, where stands the tomb of the Prophetess.
 
“He sings to her verses adapted to call up the dead. He looks towards the north; he engraves Runic characters on her tomb, he utters mysterious words he demands an answer: until the Prophetess is constrained to arise, and thus utters the words of the dead.
 
"WHO is this unknown that dares disturb my repose, and drag me from my grave, wherein I have lien dead so long,  all covered with snow, and moistened with the rains, &c"
 
The other prodigies, which Odin in the Runic Chapter boasts he has the power of performing, are not of less importance.

[Hávamál 158] *”IF I will that a man should neither fall in battle, nor perish by the sword, I sprinkle him over with water at the instant of his birth.” We may here recollect: what I have said in the former Volume concerning the baptism of the people of the north, while they were yet Pagans.**
 
*Barthol. p. 348.
 
**Pag. 335.
 
[160] "If I will, I can explain the nature of all the different species of Men, of Genii, and of Gods. None but the wife can know all their differences.
 
[161] *”If I aspire to the love and the favour of the chastest virgin, I can bend the mind of the snowy-armed maiden, and make her yield wholly to my desires.
 
*Barth. p. 658
 
[162] "I know a secret, which I will never lose; it is to render myself always beloved by my mistress.
 
[163] “But I know one which I will never impart to any female, except my own sister, or to her whom I hold in arms. Whatever is known only to one's self, is always of very great value."
 
After this, the Author concludes with exclamations on the beauty of the things he has been describing.
 
[164] “NOW, says he, have I sung in my august abode, my sublime versus; which are both necessary to the sons of men and useless to the sons of men. Blessed be he who hath sung them! Blessed be he who hath understood them! May they profit him, who hath retained them! blessed be they, who have lent an ear to them!"