The gods did not create the dwarfs, but only determined that they were to have the form and understanding of men.
Man was made of trees—of the ash and the elm. There is something graceful in this idea. The Norse conception certainly is of a higher order than those which produce man from earth or stones. It is more natural and more noble to regard man as having been made of trees, which as they grow from the earth heavenward show an unconscious attraction to that which is divine, than, as the Greeks do, to make men stand forth out of cold clay and hard stones. We confess that the Norse myth looks Greek and the Greek looks Norse; yet there may be a good reason for it. The plastic Greek regarded man as a statue, which generally was formed of clay or stone, but to which a divine spark of art gave life. The Norsemen knew not the plastic art and therefore had to go to nature, and not to art, for their symbols. The manner in which Odin breathes spirit and life into the trees reminds us very forcibly of the Mosaic narrative. It is interesting to study the various mythological theories in regard to the origin of man. The inhabitants of Thibet have a theory that undoubtedly is of interest to the followers of Darwin. In Thibet the three gods held counsel as to how Thibet might be peopled. The first one showed in a speech that the propagation of the human race could not be secured unless one of them changed himself into an ape. The last one of the three gods did this, and the goddess Kadroma was persuaded to change herself into a female ape. The plan succeeded, and they have left a numerous offspring.[[34]]
Various classes of beings are mentioned in the mythology. Life is a conflict between these beings, for the spiritual everywhere seeks to penetrate and govern the physical; but it also everywhere meets resistance. The asas rule over heaven and earth, and unite themselves with the vans, the water divinities. The giants war with the asas and vans. The elves most properly belong to the asas, while the dwarfs are more closely allied to the giants, but they serve the asas. The most decided struggle, then, is between the asas and giants.
The spiritual and physical character of the giants is clearly brought out in the myths. They constitute a race by themselves, divided into different groups, but have a common king or ruler. Their bodies are of superhuman size, having several hands and heads. Sterkodder had six arms; Hymer had many heads, and they were hard as stones; Hrungner’s forehead was harder than any kettle. The giantesses are either horribly ugly or charmingly beautiful. As the offspring of darkness, the giants prefer to be out at night. The sunlight, and especially lightning, terrifies them. On land and sea they inhabit large caves, rocks and mountains. Their very nature is closely allied to stones and mountains. When Brynhild drove in a chariot on the way to Hel, and passed through a place in which a giantess dwelt, the giantess said:
Thou shalt not
Pass through
My stone-supported
Dwelling-place.
The weapons of the giants, as the following myths will show, were stones and rocks; they had clubs and shields of stone. Hrungner’s weapons were flint-stones. The giants also have domesticated animals. The giant Thrym sat on a mound plaiting gold bands for his greyhounds and smoothing the manes of his horses. He had gold-horned cows and all-black oxen. They possess abundance of wealth and treasures.
The giant is old, strong and powerful, very knowing and wise, but also severe, proud and boasting. The giantess is violent, passionate and impertinent. In their lazy rest the giants are good-natured; they may be as happy as children; but they must not be teased.