And faith not long before
In council plighted.
This riddle is propounded. Who are the two who ride to the Thing? Three eyes have they together, ten feet and one tail; and thus they travel through the lands. The answer is Odin, who rides on Sleipner; he has one eye, the horse two; the horse runs on eight feet, Odin has two; only the horse has a tail.
Odin’s horse, Sleipner, symbolizes the winds of heaven, that blow from eight quarters. In Skaane and Bleking, in Sweden, it was customary to leave a sheaf of grain in the field for Odin’s horse, to keep him from treading down the grain. Wednesday is named after Odin (Odinsday), and on this day his horse was most apt to visit the fields. But in a higher sense Sleipner is a Pegasos. Pegasos flew from the earth to the abodes of the gods; Sleipner comes from heaven, carries the hero unharmed through the dangers of life, and lifts the poet, who believes in the spirit, up to his heavenly home. Grundtvig calls Sleipner the courser of the poet’s soul; that is to say, of the Icelandic or Old Norse strophe in poetry, which consisted of eight verses, or four octometers. The most poetic is the most truthful interpretation of the myths.
SECTION V. ODIN’S JOURNEYS.
A whole chapter might be written about the wanderings of Odin, his visits to the giants, to men, to battles, etc.; but as these records are very voluminous, and are found to a great extent in the semi-mythological Sagas, in which it is difficult to separate the mythical and historical elements, we will make but a few remarks on this subject. All his wanderings of course describe him as the all-pervading spirit of the universe. They have the same significance as his horse Sleipner, his ravens Hugin and Munin, etc. He descends to the bottom of the sea for wisdom, he descends to earth to try the minds of men. In the Elder Edda journeys of Odin form the subjects of the lays of Vafthrudner, Grimner, Vegtam, etc. (See pp. [120]-124.) In the lay of Vafthrudner Odin visits the giant Vafthrudner for the purpose of proving his knowledge. They propose questions relating to the cosmogony of the Norse mythology, on the condition that the baffled party forfeit his head. The giant incurs the penalty. Odin calls himself Gangraad, but by the last question the giant recognizes him and is stricken with awe and fear. The giant must perish since he has ventured into combat with Odin. The mind subdues physical nature. When the giant recognizes Odin he realizes his own depressed nature and must die. No rogue can look an honest man in the eye. In Grimnersmál Odin assumes the name of Grimner, and goes to try the mind of his foster-son Geirrod. Geirrod tortures him and places him between two fires. And here begins the lay, in which Odin glorifies himself and the power of the gods and pities his fallen foster-son, but finally discloses himself and declares death to Geirrod for his want of hospitality. Thus Odin closes his address to Geirrod in the lay of Grimner:
Many things I told thee,
But thou hast few remembered:
Thy friends mislead thee.
My friend’s sword