Have you ever thought about what fiction is? Probably, such a question may seem surprising: and so everything is clear. Every person throughout his life has to repeatedly create the works he needs for specific purposes - statements, autobiographies, dictations - using not gypsum or clay, not musical notes, not paints, but just a word. At the same time, almost every person will be very surprised if he is told that he thereby created a work of fiction, which is very different from visual art, music and sculpture making. However, everyone understands that a student's essay or dictation is fundamentally different from novels, short stories, news that are created by professional writers. In the works of professionals there is the most important difference - excogitation. But, oddly enough, in a school literature course, you don’t realize the full power of fiction. So using our website in your free time discover fiction for yourself. Myths of the Norsemen by H. A. Guerber (free ereaders .TXT) 📖
- Author: H. A. Guerber
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“We shall tread once more that well-known plain
Of Ida, and among the grass shall find
The golden dice with which we play’d of yore;
And that will bring to mind the former life
And pastime of the Gods, the wise discourse
Of Odin, the delights of other days.”
Balder Dead (Matthew Arnold).
When the small band of gods turned mournfully towards the place where their lordly dwellings once stood, they became aware, to their joyful surprise, that Gimli, the highest heavenly abode, had not been consumed, for it rose glittering before them, its golden roof outshining the sun. Hastening thither they discovered, to the great increase of their joy, that it had become the place of refuge for all the virtuous.
“In Gimli the lofty
There shall the hosts
Of the virtuous dwell,
And through all ages
Taste of deep gladness.”
Literature and Romance of Northern Europe (Howitt).
As the Norsemen who settled in Iceland, and through whom the most complete exposition of the Odinic faith has come down to us in the Eddas and Sagas, were not definitely converted until the eleventh century,—although they had come in contact with Christians during their viking raids nearly six centuries before,—it is very probable that the Northern scalds gleaned some idea of the Christian doctrines, and that this knowledge influenced them to a certain extent, and coloured their descriptions of the end of the world and the regeneration of the earth. It was perhaps this vague knowledge, also, which induced them to add to the Edda a verse, which is generally supposed to have been an interpolation, proclaiming that another God, too mighty to name, would arise to bear rule over Gimli. From his heavenly seat he would judge mankind, and separate the bad from the good. The former would be banished to the horrors of Nastrond, while the good would be transported to the blissful halls of Gimli the fair.
“Then comes another,
Yet more mighty.
But Him I dare not
Venture to name.
Few farther may look
Than to where Odin
To meet the wolf goes.”
Literature and Romance of Northern Europe (Howitt).
There were two other heavenly mansions, however, one reserved for the dwarfs and the other for the giants; for as these creatures had no free will, and but blindly executed the decrees of fate, they were not thought to be responsible for any harm done by them, and were therefore held to be undeserving of punishment.
The dwarfs, ruled by Sindri, were said to occupy a hall in the Nida mountains, where they drank the sparkling mead, while the giants took their pleasure in the hall Brimer, situated in the region Okolnur (not cool), for the power of cold was entirely annihilated, and there was no more ice.
Various mythologists have, of course, attempted to explain these myths, and some, as we have already stated, see in the story of Ragnarok the influence of Christian teachings, and esteem it only a barbaric version of the end of the world and the coming judgment day, when a new heaven and earth shall arise, and all the good shall enjoy eternal bliss.
During the past fifty years learned men of many nations have investigated philology and comparative mythology so thoroughly that they have ascertained beyond the possibility of doubt “that English, together with all the Teutonic dialects of the Continent, belongs to that large family of speech which comprises, besides the Teutonic, Latin, Greek, Slavonic, and Celtic, the Oriental languages of India and Persia.” “It has also been proved that the various tribes who started from the central home to discover Europe in the north, and India in the south, carried away with them, not only a common language, but a common faith and a common mythology. These are facts which may be ignored but cannot be disputed, and the two sciences of comparative grammar and comparative mythology, though but of recent origin, rest on a foundation as sound and safe as that of any of the inductive sciences.” “For more than a thousand years the Scandinavian inhabitants of Norway have been separated in language from their Teutonic brethren on the Continent, and yet both have not only preserved the same stock of popular stories, but they tell them, in several instances, in almost the same words.”
This resemblance, so strong in the early literature of nations inhabiting countries which present much the same physical aspect and have nearly the same climate, is not so marked when we compare the Northern myths with those of the genial South. Still, notwithstanding the contrast between Northern and Southern Europe, where these myths gradually ripened and attained their full growth, there is an analogy between the two mythologies which shows that the seeds from whence both sprang were originally the same.
In the foregoing chapters the Northern system of mythology has been outlined as clearly as possible, and the physical significance of the myths has been explained. Now we shall endeavour to set forth the resemblance of Northern mythology to that of the other Aryan nations, by comparing it with the Greek, which, however, it does not resemble as closely as it does the Oriental.
It is, of course, impossible in a work of this character to do more than mention the main points of resemblance in the stories forming the basis of these religions; but that will be sufficient to demonstrate, even to the most sceptical, that they must have been identical at a period too remote to indicate now with any certainty.
The Northern nations, like the Greeks, imagined that the world rose out of chaos; and while the latter described it as a vapoury, formless mass, the former, influenced by their immediate surroundings, depicted it as a chaos of fire and ice—a combination which is only too comprehensible to any one who has visited Iceland and seen the wild, peculiar contrast between its volcanic soil, spouting geysers, and the great icebergs which hedge it round during the long, dark winter season.
From these opposing elements, fire and ice, were born the first divinities, who, like the first gods of the Greeks, were gigantic in stature and uncouth in appearance. Ymir, the huge ice giant, and his descendants, are comparable to the Titans, who were also elemental forces of Nature, personifications of subterranean fire; and both, having held full sway for a time, were obliged to yield to greater perfection. After a fierce struggle for supremacy, they all found themselves defeated and banished to the respective remote regions of Tartarus and Jötun-heim.
The Ride of the Valkyrs
H. Hendrich
By Permission of the “Illustrirte Zeitung” (J. J. Weber, Leipzig)
The triad, Odin, Vili, and Ve, of the Northern myth is the exact counterpart of Jupiter, Neptune, and Pluto, who, superior to the Titan forces, rule supreme over the world in their turn. In the Greek mythology, the gods, who are also all related to one another, betake themselves to Olympus, where they build golden palaces for their use; and in the Northern mythology the divine conquerors repair to Asgard, and there construct similar dwellings.
Northern cosmogony was not unlike the Greek, for the people imagined that the earth, Mana-heim, was entirely surrounded by the sea, at the bottom of which lay coiled the huge Midgard snake, biting its own tail; and it was perfectly natural that, viewing the storm-lashed waves which beat against their shores, they should imagine these to be caused by his convulsive writhing. The Greeks, who also fancied the earth was round and compassed by a mighty river called Oceanus, described it as flowing with “a steady, equable current,” for they generally gazed out upon calm and sunlit seas. Nifl-heim, the Northern region of perpetual cold and mist, had its exact counterpart in the land north of the Hyperboreans, where feathers (snow) continually hovered in the air, and where Hercules drove the Ceryneian stag into a snowdrift ere he could seize and bind it fast.
Like the Greeks, the Northern races believed that the earth was created first, and that the vaulted heavens were made afterwards to overshadow it entirely. They also imagined that the sun and moon were daily driven across the sky in chariots drawn by fiery steeds. Sol, the sun maiden, therefore corresponded to Helios, Hyperion, Phœbus, or Apollo, while Mani, the Moon (owing to a peculiarity of Northern grammar, which makes the sun feminine and the moon masculine), was the exact counterpart of Phœbe, Diana, or Cynthia.
The Northern scalds, who thought that they descried the prancing forms of white-maned steeds in the flying clouds, and the glitter of spears in the flashing light of the aurora borealis, said that the Valkyrs, or battle maidens, galloped across the sky, while the Greeks saw in the same natural phenomena the white flocks of Apollo guarded by Phaetusa and Lampetia.
As the dew fell from the clouds, the Northern poets declared that it dropped from the manes of the Valkyrs’ steeds, while the Greeks, who observed that it generally sparkled longest in the thickets, identified it with Daphne and Procris, whose names are derived from the Sanskrit word which means “to sprinkle,” and who are slain by their lovers, Apollo and Cephalus, personifications of the sun.
The earth was considered in the North as well as in the South as a female divinity, the fostering mother of all things; and it was owing to climatic difference only that the mythology of the North, where people were daily obliged to conquer the right to live by a hand-to-hand struggle with Nature, should represent her as hard and frozen like Rinda, while the Greeks embodied her in the genial goddess Ceres. The Greeks believed that the cold winter winds swept down from the North, and the Northern races, in addition, added that they were produced by the winnowing of the wings of the great eagle Hræ-svelgr.
The dwarfs, or dark elves, bred in Ymir’s flesh, were like Pluto’s servants in that they never left their underground realm, where they, too, sought the precious metals, which they moulded into delicate ornaments such as Vulcan bestowed upon the gods, and into weapons which no one could either dint or mar. As for the light elves, who lived above ground and cared for plants, trees, and streams, they were evidently the Northern equivalents to the nymphs, dryads, oreades, and hamadryads, which peopled the woods, valleys, and fountains of ancient Greece.
Jupiter, like Odin, was the father of the gods, the god of victory, and a personification of the universe. Hlidskialf, Allfather’s lofty throne, was no less exalted than Olympus or Ida, whence the Thunderer could observe all that was taking place; and Odin’s invincible spear Gungnir was as terror-inspiring as the thunderbolts brandished by his Greek prototype. The Northern deities feasted continually upon mead and boar’s flesh, the drink and meat most suitable to the
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