Note 15 — THE MYTH IN REGARD TO THE LOWER WORLD. (Part IV. Continued from Volume I.) (continued 3)

The interpretation of the passage, which has hitherto prevailed, begins with a text emendation. Fánn is changed to Finn. Finn is the name of a dwarf. Finns hrosti is "the dwarf's drink," and "the dwarf's drink" is, on the authority of the Younger Edda, synonymous with poetry. The possessor of Finns hrosti is Odin, the lord of poetry. With text emendations of this sort (they are numerous, are based on false notions in regard to the adaptability of the Icelandic Christian poetics to the heathen poetry and usually quote Gylfaginning as authority) we can produce anything we like from the statements of the ancient records. Odin's character as the Lord of poetry has not the faintest idea in common with the contents of the strophe. His character as judge at the court near Urd's fountain, and as the one who, as the judge of the dead, has authority over the liquor in the subterranean horn, is on the other hand closely connected with the contents of the strophe, and is alone able to make it consistent and intelligible. Further on in the poem, Egil speaks of Odin as the lord of poetry. Odin, he says, has not only been severe against him (in the capacity of hilmir Fáns hrosta), but he has also been kind in bestowing the gift of poetry, and therewith consolation in sorrow (bölva bætr). The paraphrase here used by Egil for Odin's name is Mims vinr (Mimer's friend). From Mimer Odin received the drink of inspiration, and thus the paraphrase is in harmony with the sense. As hilmir Fáns hrosta Odin has wounded Egil's heart; as Mims vinr (Mimer's friend) he has given him balsam for the wounds inflicted. This two-sided conception of Odin's relation to the poet permeates the whole poem.