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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Twelve Æsir sat in Odin’s council hall to deliberate over the wisest measures for the government of the world and men, and an equal number of gods assembled on the cloudy peak of Mount Olympus for a similar purpose. The Golden Age in Greece was a period of idyllic happiness, amid ever-flowering groves and under balmy skies, while the Northern age of bliss was also a time when peace and innocence flourished on the earth, and when evil was as yet entirely unknown.
Using the materials near at hand, the Greeks modelled their first images out of clay; hence they naturally imagined that Prometheus had made man out of that substance when called upon to fashion a creature inferior to the gods only. As the Northern statues were hewn out of wood, the Northern races inferred, as a matter of course, that Odin, Vili, and Ve (who here correspond to Prometheus, Epimetheus, and Minerva, the three Greek creators of man) made the first human couple, Ask and Embla, out of blocks of wood.
The goat Heidrun, which supplied the heavenly mead, is like Amalthea, Jupiter’s first nurse, and the busy, tell-tale Ratatosk is equivalent to the snow-white crow in the story of Coronis, which was turned black in punishment for its tattling. Jupiter’s eagle has its counterpart in the ravens Hugin and Munin, or in the wolves Geri and Freki, which are ever crouching at Odin’s feet.
The close resemblance between the Northern Orlog and the Greek Destiny, goddesses whose decrees the gods themselves were obliged to respect, and the equally powerful Norns and Mœræ, is too obvious to need pointing out, while the Vanas are counterparts of Neptune and the other ocean divinities. The great quarrel between the Vanas and the Æsir is merely another version of the dispute between Jupiter and Neptune for the supremacy of the world. Just as Jupiter forces his brother to yield to his authority, so the Æsir remain masters of all, but do not refuse to continue to share their power with their conquered foes, who thus become their allies and friends.
Like Jupiter, Odin is always described as majestic and middle-aged, and both gods are regarded as the divine progenitors of royal races, for while the Heraclidæ claimed Jupiter as their father, the Inglings, Skioldings, etc., held that Odin was the founder of their families. The most solemn oaths were sworn by Odin’s spear as well as by Jupiter’s footstool, and both gods rejoice in a multitude of names, all descriptive of the various phases of their nature and worship.
Odin, like Jupiter, frequently visited the earth in disguise, to judge of the hospitable intentions of mankind, as in the story of Geirrod and Agnar, which resembles that of Philemon and Baucis. The aim was to encourage hospitality; therefore, in both stories, those who showed themselves humanely inclined are richly rewarded, and in the Northern myth the lesson is enforced by the punishment inflicted upon Geirrod, as the scalds believed in poetic justice and saw that it was carefully meted out.
The contest of wit between Odin and Vafthrudnir has its parallel in the musical rivalry of Apollo and Marsyas, or in the test of skill between Minerva and Arachne. Odin further resembled Apollo in that he, too, was god of eloquence and poetry, and could win all hearts by means of his divine voice; he was like Mercury in that he taught mortals the use of runes, while the Greek god introduced the alphabet.
The disappearance of Odin, the sun or summer, and the consequent desolation of Frigga, the earth, is merely a different version of the myths of Proserpine and Adonis. When Proserpine and Adonis have gone, the earth (Ceres or Venus) bitterly mourns their absence, and refuses all consolation. It is only when they return from their exile that she casts off her mourning garments and gloom, and again decks herself in all her jewels. So Frigga and Freya bewail the absence of their husbands Odin and Odur, and remain hard and cold until their return. Odin’s wife, Saga, the goddess of history, who lingered by Sokvabek, “the stream of time and events,” taking note of all she saw, is like Clio, the muse of history, whom Apollo sought by the inspiring fount of Helicon.
Just as, according to Euhemerus, there was an historical Zeus, buried in Crete, where his grave can still be seen, so there was an historical Odin, whose mound rises near Upsala, where the greatest Northern temple once stood, and where there was a mighty oak which rivalled the famous tree of Dodona.
Frigga, like Juno, was a personification of the atmosphere, the patroness of marriage, of connubial and motherly love, and the goddess of childbirth. She, too, is represented as a beautiful, stately woman, rejoicing in her adornments; and her special attendant, Gna, rivals Iris in the rapidity with which she executes her mistress’s behests. Juno has full control over the clouds, which she can brush away with a motion of her hand, and Frigga is supposed to weave them out of the thread she has spun on her jewelled spinning wheel.
In Greek mythology we find many examples of the way in which Juno seeks to outwit Jupiter. Similar tales are not lacking in the Northern myths. Juno obtains possession of Io, in spite of her husband’s reluctance to part with her, and Frigga artfully secures the victory for the Winilers in the Langobarden Saga. Odin’s wrath at Frigga’s theft of the gold from his statue is equivalent to Jupiter’s marital displeasure at Juno’s jealousy and interference during the war of Troy. In the story of Gefjon, and the clever way in which she procured land from Gylfi to form her kingdom of Seeland, we have a reproduction of the story of Dido, who obtained by stratagem the land upon which she founded her city of Carthage. In both accounts oxen come into play, for while in the Northern myth these sturdy beasts draw the piece of land far out to sea, in the other an ox hide, cut into strips, serves to enclose the queen’s grant.
The Pied Piper of Hamelin, who could attract all living creatures by his music, is like Orpheus or Amphion, whose lyres had the same power; and Odin, as leader of the dead, is the counterpart of Mercury Psychopompus, both being personifications of the wind, on whose wings disembodied souls were thought to be wafted from this mortal sphere.
The trusty Eckhardt, who would fain save Tannhäuser and prevent his returning to expose himself to the enchantments of the sorceress, in the Hörselberg, is like the Greek Mentor, who not only accompanied Telemachus, but gave him good advice and wise instructions, and would have rescued Ulysses from the hands of Calypso.
Thor, the Northern thunder-god, also has many points of resemblance with Jupiter. He bears the hammer Miölnir, the Northern emblem of the deadly thunderbolt, and, like Jupiter, uses it freely when warring against the giants. In his rapid growth Thor resembles Mercury, for while the former playfully tosses about several loads of ox hides a few hours after his birth, the latter steals Apollo’s oxen before he is one day old. In physical strength Thor resembles Hercules, who also gave early proofs of uncommon vigour by strangling the serpents sent to slay him in his cradle, and who delighted, later on, in attacking and conquering giants and monsters. Hercules became a woman and took to spinning to please Omphale, the Lydian queen, and Thor assumed a woman’s apparel to visit Thrym and recover his hammer, which had been buried nine rasts underground. The hammer, his principal attribute, was used for many sacred purposes. It consecrated the funeral pyre and the marriage rite, and boundary stakes driven in by a hammer were considered as sacred among Northern nations as the Hermæ or statues of Mercury, removal of which was punishable by death.
Thor’s wife, Sif, with her luxuriant golden hair, is, as we have already stated, an emblem of the earth, and her hair of its rich vegetation. Loki’s theft of these tresses is equivalent to Pluto’s rape of Proserpine. To recover the golden locks, Loki must visit the dwarfs (Pluto’s servants), crouching in the low passages of the underground world; so Mercury must seek Proserpine in Hades.
The gadfly which hinders Jupiter from recovering possession of Io, after Mercury has slain Argus, reappears in the Northern myth to sting Brock and to endeavour to prevent the manufacture of the magic ring Draupnir, which is merely a counterpart of Sif’s tresses, as it also represents the fruits of the earth. The fly continues to torment the dwarf during the manufacture of Frey’s golden-bristled boar, a prototype of Apollo’s golden sun chariot, and it prevents the perfect formation of the handle of Thor’s hammer.
The magic ship Skidbladnir, also made by the dwarfs, is like the swift-sailing Argo, which was a personification of the clouds sailing overhead; and just as the former was said to be large enough to accommodate all the gods, so the latter bore all the Greek heroes off to the distant land of Colchis.
The Germans, wishing to name the days of the week after their gods, as the Romans had done, gave the name of Thor to Jove’s day, and thus made it the present Thursday.
Thor’s struggle against Hrungnir is a parallel to the fight between Hercules and Cacus or Antæus; while Groa is evidently Ceres, for she, too, mourns for her absent child Orvandil (Proserpine), and breaks out into a song of joy when she hears that it will return.
Magni, Thor’s son, who when only three hours old exhibits his marvellous strength by lifting Hrungnir’s leg off his recumbent father, also reminds us of the infant Hercules; and Thor’s voracious appetite at Thrym’s wedding feast has its parallel in Mercury’s first meal, which consisted of two whole oxen.
The crossing of the swollen tide of Veimer by Thor reminds us of Jason’s feat when he waded across the torrent on his way to visit the tyrant Pelias and recover possession of his father’s throne.
The marvellous necklace worn by Frigga and Freya to enhance their charms is like the cestus or girdle of Venus, which Juno borrowed to subjugate her lord, and is, like Sif’s tresses and the ring Draupnir, an emblem of luxuriant vegetation or a type of the stars which shine in the firmament.
The Northern sword-god Tyr is, of course, the Greek war-god Ares, whom he so closely resembles that his name was given to the day of the week held sacred to Ares, which is even now known as Tuesday or Tiu’s day. Like Ares, Tyr was noisy and courageous; he delighted in the din of battle, and was fearless at all times. He alone dared to brave the Fenris wolf; and the Southern proverb concerning Scylla and Charybdis has its counterpart in the Northern adage, “to get loose out of Læding and to dash out of Droma.” The Fenris wolf, also a personification of subterranean fire, is bound, like his prototypes the Titans, in Tartarus.
The similarity between the gentle, music-loving Bragi, with his harp, and Apollo or Orpheus, is very great; so is the resemblance between the magic draught Od-hroerir and the waters of Helicon, both of which were supposed to serve as inspiration to mortal as well as to immortal poets. Odin dons eagle plumes to bear away this precious mead, and Jupiter assumes a similar guise to secure his cupbearer Ganymede.
Idun, like Adonis and Proserpine, or still more like Eurydice, is also a fair personification of spring. She is
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