Notes

Home of the Edda. (Page 2.)

The chief apologists for the British theory are Professor Bugge (Studien über die Entstehung der nordischen Götter- und Heldensagen, München, 1889), and the editors of the Corpus Poeticum Boreale (see the Introduction to that work, and also the Prolegomena prefixed to their edition of the Sturlunga Saga, Oxford). The case for Norway and Greenland is argued by Dr. Finnur Jónsson (Den oldnorsk og oldislandske Literaturs-Historie, Copenhagen). The cases for both British and Norwegian origin are based chiefly on rather fanciful arguments from supposed local colour. The theory of the Corpus Poeticum editors that many of the poems were composed in the Scottish isles is discredited by the absence of Gaelic words or traces of Gaelic legend. Professor Bugge's North of England theory is slightly stronger, being supported by several Old English expressions in the poems, but these are not enough to prove that they were composed in England, since most Icelanders travelled east at some time of their lives.

(Page 3.)

A later study will deal with the Heroic legends. Page 49

Ynglinga Saga. (Page 3.)

Ynglinga Saga is prefixed to the Lives of the Kings in the collection known as Heimskringla (edited by Unger, Christiania, 1868, and by Finnur Jónsson, Christiania, 1893); there is an English translation in Laing's Lives of the Kings of Norway (London, 1889).

Völuspa. (Page 4.)

A poem of similar form occurs among the heroic poems. Gripisspa, a prophetic outline of Sigurd's life, introduces the Volsung poems, as Völuspa does the Asgard cycle.

Riddle-poems. (Page 6.)

So many of the mythological poems are in this form that they suggest the question, did the asking of riddles form any part of Scandinavian ritual?

The Aesir. (Page 11.)

Ynglinga Saga says that Odin and the Aesir came to Norway from Asia; a statement due, of course, to a false etymology, though theories as to the origin of Norse mythology have been based on it.

Tyr. (Page 12.)

Tyr is etymologically identical with Zeus, and with the Sanskrit Dyaus (Sky-God).

Baldr. (Pages 16 to 22.)

The Baldr theories are stated in the following authorities: Page 50

(1) Ritual origin: Frazer, The Golden Bough, vol. 3.

(2) Heroic origin: Golther, Handbuch der Germanischen Mythologie (Leipzig, 1895); Niedner, Eddische Fragen (Zeitschrift für deutsches Altertum, new series, 29), Zur Lieder-Edda (Zeitschr. f. d. Alt. vol. 36).

(3) Solar myth: Sir G.W. Cox, Mythology of the Aryan Nations (London, 1870); Max Müller, Chips from a German Workshop, vol. 4.

(4) Borrowed: Bugge, Studien über die Entstchung der nordischen Götter- und Heldensagen (transl. Brenner, München, 1889).

Vegtamskvida. (Page 17.)

The word hroðrbaðm (which I have given as “branch of fame”) would perhaps be more accurately translated “tree of fame,” which Gering explains as a kenning for Baldr. But there are no kennings of the same sort in the poem, and the line would have no meaning. If it refers to the mistletoe, as most commentators agree, it merely shows that the poet was ignorant of the nature of the plant, which would be in favour of its antiquity, rather than the reverse.

Saxo Grammaticus. (Page 18.)

English translation by Professor Elton (London, D. Nutt, 1894). As Saxo's references to the old Gods are made in much the same sympathetic tone as that adopted by Old Testament writers towards heathen deities, his testimony on mythological questions is of the less value.

The Mistletoe. (Page 20.)

It seems incredible that any writers should turn to the Page 51travesty of the Baldr story given in the almost worthless saga of Hromund Gripsson in support of a theory. In it “Bildr” is killed by Hromund, who has the sword Mistilteinn. It must be patent to any one that this is a perverted version of a story which the narrator no longer understood.

Loki. (Page 26.)

It is hardly necessary to point out the parallel between Loki and Prometheus, also both helper and enemy of the Gods, and agent in their threatened fall, though in the meantime a prisoner. In character Loki has more in common with the mischievous spirit described by Hesiod, than with the heroic figure of Aeschylus. The struggles of Loki (p. 28) find a parallel in those of the fire-serpent Typhon, to which the Greeks attributed earthquakes.

Eclipse Ritual. (Page 35.)

Mr. Lang, in Myth, Ritual, and Religion, (London, 1887) gives examples of eclipse ritual. Grimm, in the Teutonic Mythology, vol. 2, quotes Finnish and Lithuanian myths about sun-devouring beasts, very similar to the Fenri myth.

The Skalds. (Page 35.)

All the Skaldic verses will be found, with translations, in the Corpus Poeticum.

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