[612] I have not attempted to give a complete list of the mythical beings mentioned in the records. In general we find the same classes of such beings as in the North—elves, dwarfs, giants (Ang.-Sax. eoten, þyrs), etc.
[613] It will be observed that here (as commonly in the Edda) Wodan's character as god of the dead (slain) is entirely lost sight of.
[614] We may note especially the two speeches of Coifi, the chief priest: Nihil omnino uirtutis habet, nihil utilitatis religio illa quam hucusque tenuimus.... Iam olim intellexeram nihil esse quod colebamus; quia uidelicet quanto studiosius in eo cultu quaerebam, tanto minus inueniebam.
[615] Ita haec uita hominum ad modicum apparet; quid autem sequatur, quidue praecesserit, prorsus ignoramus.
[616] Artemis in the Homeric poems seems to be chiefly a women's deity (cf. Od. XX 59 ff.). The same may have been the case with Gefion; cf. Gylfaginning, cap. 35: "She is a maiden, and those who die in maidenhood serve her."
[617] In origin however Freyia, the daughter of Niörðr (Nerthus), corresponds probably rather to Persephone, the daughter of Demeter; cf. p. [400].
[618] Even beings such as these are sometimes affiliated to Zeus; cf. Il. VI 420.
[619] So also with the ceremonial drinkings, which in both sets of records form so prominent a feature in the life of human and divine communities alike. Among the Greeks the libation corresponds to the Northern 'toast' (full) in honour of the gods. A good example may be found in Saga Hákonar Góða, cap. 16.
[620] Reference may be made to the boar which was sacrificed to Frey (or Freyia) in Hervarar Saga, cap. 10, and on which oaths were sworn. It is not made clear however what was done with the body of the boar.
[621] With the punishment of perjurers by the Erinyes in Il. XIX 259 f. we may compare what is said regarding the fate of such persons in Völuspá, str. 39.