The Younger Edda; Also called Snorre's Edda, or The Prose Edda

by Snorri Sturluson

CHAPTER III.

This chapter gives twelve names of Odin. In the Eddas and in the skaldic lays he has in all nearly two hundred names. His most common name is Odin (in Anglo-Saxon and in Old High German Wodan), and this is thought by many to be of the same origin as our word god. The other Old Norse word for god, tivi, is identical in root with Lat. divus; Sansk. dwas; Gr. Διός (Ζεύς); and this is again connected with Tyr, the Tivisco in the Germania of Tacitus. (See Max Müller’s Lectures on the Science of Language, 2d series, p. 425). Paulus Diakonus states that Wodan, or Gwodan, was worshiped by all branches of the Teutons. Odin has also been sought and found in the Scythian Zalmoxis, in the Indian Buddha, in the Celtic Budd, and in the Mexican Votan. Zalmoxis, derived from the Gr. Ζαλμός,[A] helmet, reminds us of Odin as the helmet-bearer (Grimm, Gesch. der Deutschen Sprache). According to Humboldt, a race in Guatemala, Mexico, claim to be descended from Votan (Vues des Cordillères, 1817, I, 208). This suggests the question whether Odin’s name may not have been brought to America by the Norse discoverers in the 10th and 11th centuries, and adopted by some of the native races. In the Lay of Grimner (Elder Edda) the following names of Odin are enumerated:

Grim is my name
And Ganglere,
Herjan and Helmet-bearer,
Thekk and Thride,
Thud and Ud,
Helblinde and Har,

Sad and Svipal,
And Sanngetal,
Herteit and Hnikar,
Bileyg and Baleyg,
Bolverk, Fjolner,
Grim and Grimner,
Glapsvid and Fjolsvid,

Sidhot, Sidskeg,
Sigfather, Hnikud,
Alfather, Valfather,
Atrid and Farmatyr.
With one name
Was I never named
When I fared ’mong the peoples.

Grimner they called me
Here at Geirrod’s,
But Jalk at Asmund’s,
And Kjalar the time
When sleds (kjalka) I drew,
And Thror at the Thing,
Vidur on the battle-field,
Oske and Ome,
Jafnhar and Biflinde,
Gondler and Harbard ’mong the gods.

Svidur and Svidre
Hight I at Sokmimer’s,
And fooled the ancient giant
When I alone Midvitne’s,
The mighty son’s,
Bane had become.

Odin I now am called,
Ygg was my name before,
Before that I hight Thund,
Yak and Skilfing,
Vafud and Hroptatyr,
Got and Jalk ’mong the gods,
Ofner and Svafner.
All these names, I trow,
Have to me alone been given.

What the etymology of all these names is, it is not easy to tell. The most of them are clearly Norse words, and express the various activities of their owner. It is worthy of notice that it is added when and where Odin bore this or that name (his name was Grim at Geirrod’s, Jalk at Asmund’s, etc.), and that the words sometimes indicate a progressive development, as Thund, then Ygg, and then Odin. First he was a mere sound in the air (Thund), then he took to thinking (Ygg), and at last he became the inspiring soul of the universe. Although we are unable to define all these names, they certainly each have a distinct meaning, and our ancestors certainly understood them perfectly. Har = the High One; Jafn-har = the Equally High One; Thride = the Third (Ζεὺς ἄλλος and Τρίτος; Alfather probably contracted from Aldafather = the Father of the Ages and the Creations; Veratyr = the Lord of Beings; Rögner = the Ruler (from regin); Got (Gautr, from gjóta, to cast) = the Creator, Lat. Instillator; Mjotud = the Creator, the word being allied to Anglo-Saxon meotod, metod, Germ. Messer, and means originally cutter; but to cut and to make are synonymous. Such names as these have reference to Odin’s divinity as creator, arranger and ruler of gods and men. Svid and Fjolsvid = the swift, the wise; Ganglere, Gangrad and Vegtam = the wanderer, the waywont; Vidrer = the weather-ruler, together with serpent-names like Ofner, Svafner, etc., refer to Odin’s knowledge, his journeys, the various shapes he assumes. Permeating all nature, he appears in all its forms. Names like Sidhot = the slouchy hat; Sidskeg = the long-beard; Baleyg = the burning-eye; Grimner = the masked; Jalk (Jack) = the youth, etc., express the various forms in which he was thought to appear,—to his slouchy hat, his long beard, or his age, etc. Such names as Sanngetal = the true investigator; Farmatyr = the cargo-god, etc., refer to his various occupations as inventor, discoverer of runes, protector of trade and commerce, etc. Finally, all such names as Herfather = father of hosts; Herjan = the devastator; Sigfather = the father of victory; Sigtyr = god of victory; Skilfing = producing trembling; Hnikar = the breaker, etc., represent Odin as the god of war and victory. Oske = wish, is thus called because he gratifies our desires. Gimle, as will be seen later, is the abode of the blessed after Ragnarok. Vingolf (Vin and golf) means friends’ floor, and is the hall of the goddesses. Hel is the goddess of death, and from her name our word hell is derived.

Our ancestors divided the universe into nine worlds: the uppermost was Muspelheim (the world of light); the lowest was Niflheim (the world of darkness). Compare the Greek word νεφέλη = mist. (See Norse Mythology, p. 187.)

Ginungagap. Ginn means wide, large, far-reaching, perhaps also void (compare the Anglo-Saxon gin = gaping, open, spacious; ginian = to gap; and ginnung = a yawning). Ginungagap thus means the yawning gap or abyss, and represents empty space. The poets use ginnung in the sense of a fish and of a hawk, and in geographical saga-fragments it is used as the name of the Polar Sea.

Hvergelmer. This word is usually explained as a transposition for Hvergemler, which would then be derived from Hver and gamall (old) = the old kettle; but Petersen shows that gelmir must be taken from galm, which is still found in the Jutland dialect, and means a gale (compare Golmstead = a windy place, and golme = to roar, blow). Gelmer is then the one producing galm, and Hvergelmer thus means the roaring kettle. The twelve rivers proceeding from Hvergelmer are called the Elivogs (Élivágar) in the next chapter. Éli-vágar means, according to Vigfusson, ice-waves. The most of the names occur in the long list of river names given in the Lay of Grimner, of the Elder Edda. Svol = the cool; Gunnthro = the battle-trough. Slid is also mentioned in the Vala’s Prophecy, where it is represented as being full of mud and swords. Sylg (from svelgja = to swallow) = the devourer; Ylg (from yla = to roar) = the roaring one; Leipt = the glowing, is also mentioned in the Lay of Helge Hunding’s Bane, where it is stated that they swore by it (compare Styx); Gjoll (from gjalla = to glisten and clang) = the shining, clanging one. The meaning of the other words is not clear, but they doubtless all, like those explained, express cold, violent motion, etc. The most noteworthy of these rivers are Leipt and Gjoll. In the Lay of Grimner they are said to flow nearest to the abode of man, and fall thence into Hel’s realm. Over Gjoll was the bridge which Hermod, after the death of Balder, crossed on his way to Hel. It is said to be thatched with shining gold, and a maid by name Modgud watches it. In the song of Sturle Thordson, on the death of Skule Jarl, it is said that “the king’s kinsman went over the Gjoll-bridge.” The farther part of the horizon, which often appears like a broad bright stream, may have suggested this river.

Surt means the swarthy or black one. Many have regarded him as the unknown (dark) god, but this is probably an error. But there was some one in Muspelheim who sent the heat, and gave life to the frozen drops of rime. The latter, and not Surt, who is a giant, is the eternal god, the mighty one, whom the skald in the Lay of Hyndla dare not name. It is interesting to notice that our ancestors divided the evolution of the world into three distinct periods: (1) a pre-chaotic condition (Niflheim, Muspelheim and Ginungagap); (2) a chaotic condition (Ymer and the cow Audhumbla); (3) and finally the three gods, Odin (spirit), Vile (will) and Ve (sanctity), transformed chaos into cosmos. And away back in this pre-chaotic state of the world we find this mighty being who sends the heat. It is not definitely stated, but it can be inferred from other passages, that just as the good principle existed from everlasting in Muspelheim, so the evil principle existed co-eternally with it in Hvergelmer in Niflheim. Hvergelmer is the source out of which all matter first proceeded, and the dragon or devil Nidhug, who dwells in Hvergelmer, is, in our opinion, the evil principle who is from eternity. The good principle shall continue forever, but the evil shall cease to exist after Ragnarok.

Ymer is the noisy one, and his name is derived from ymja = to howl (compare also the Finnish deity Jumo, after whom the town Umea takes its name, like Odinse).

Aurgelmer, Thrudgelmer and Bergelmer express the gradual development from aur (clay) to thrud (that which is compressed), and finally to berg (rock).

Vidolf, Vilmeide and Svarthofde are mentioned nowhere else in the mythology.

Bure and Bore mean the bearing and the born; that is, father and son.

Bolthorn means the miserable one, from bol = evil; and Bestla may mean that which is best. The idea then is that Bor united himself with that which was best of the miserable material at hand.

That the flood caused by the slaying of Ymer reminds us of Noah and his ark, and of the Greek flood, needs only to be suggested.