The prince may [not] enjoy;
Fierce disputes will arise.
Sigurd said: A wiser mortal exists not, and I swear that I will possess thee, for thou art after my heart. She answered: Thee I will have before all others, though I have to choose among all men. And this they confirmed with oaths to each other.
Here ends the lay of Sigdrifa.
The reader may find some of these rules of Hávamál and Sigrdrífumál somewhat inconsistent with our ideas of a supreme deity; but are not many of these principles laid down in the Odinic morality worthy of a Christian age and of a Christian people, and do they not all reveal a profound knowledge of human nature in all its various phases?
These rules of life, says Professor Keyser, were variously understood, and as variously carried out into practice. But on the whole we find them reflected in the popular character of the Norsemen, such as history teaches it to us during heathendom. Bravery, prudence, and a love of independence are its brightest features, although bravery often degenerated into warrior fierceness, prudence into dissimulation, and the love of independence into self-will. If on the one hand we find a noble self-command, devoted faithfulness in friendship and love, noble-hearted hospitality and generosity, a love of right and of legal order, we also see on the other hand, unyielding stubbornness, a fierce spirit of revenge, a repulsive arrogance, a far-reaching self-interest, and an excessive dependence upon the formalities of the law. A cold and unmoved exterior often concealed a soul torn by the bitterest grief, or stirred up by the wildest passions. A passionate outburst of joy or of grief was considered undignified. Few words, but energetic action, was esteemed in conduct, and complaint was silenced in order that vengeance could strike the more surely and heavily. Under a tranquil, indifferent mien were concealed the boldest and most deep-laid plans, and the real intention first came to light in the decisive moment. On the whole, there was certainly an impress of rigidity, insensibility and self-goodness stamped upon the popular character, but this stamp was more upon the outside than in its innermost character, more the result of inordinate prudence than of an evil disposition; and through all its failings there shines forth a dignity of soul which ennobled power and held up glory in this life and in after ages as the highest object of human undertakings.[[28]]
The part assigned to the Norsemen in the grand drama of European history was to free the human mind from the Cæsarian thraldom of Rome, in which it had so long been chained; to show what marvels self-government and free institutions can accomplish, and thus hand down to us, their descendants, a glorious heritage of imperishable principles, which we must study and in a great measure be guided by.
We retain in the days of the week the remembrance of this religion, which was brought to England more than fourteen hundred years ago by the Goths, who came to give that country a new name and a new fate in the world. The Goths taught the people of Britain to divide tho week into their Sun-day, Moon-day, Tys-day, Odin’s-day, Thor’s-day, and Frey’s or Freyja’s-day. The name of Saturday the English owe to the Roman god Saturnus; but the last day of the week was known among the early Norsemen, and is still known among them, as Laugar-dag, Lör-dag, that is Washing-day. It is possible, as E. C. Otté quaintly remarks, that our Anglo-Saxon forefathers may have wished to change this name when, in later times, they had ceased to have only one washing-day out of the seven, like their northers ancestors.
We are now prepared to present the Norse mythology, and we shall divide it into three divisions: The Creation and Preservation, The Life and Exploits Of the Gods, and Ragnarok and Regeneration. These three divisions we dedicate respectively to Urd, Verdande, and Skuld, the three norns, Was, Is, and Shall Be, which uphold the world’s structure and preside over the destinies of gods and men.