Folkvang ’tis called
Where Freyja has right
To dispose of the hall-seats.
Every day of the slain
She chooses the half
And leaves half to Odin.
Her mansion, Sessrymner (having many or large seats), is large and magnificent; thence she rides out in a car drawn by two cats. She lends a favorable ear to those who sue for her assistance. She possesses a necklace called Brisingamen, or Brising. She married a person called Oder, and their daughter, named Hnos, is so very handsome that whatever is beautiful and precious is called by her name hnossir (that means, nice things). It is also said that she had two daughters, Hnos and Gerseme, the latter name meaning precious. But Oder left his wife in order to travel into very remote countries. Since that time Freyja continually weeps, and her tears are drops of pure gold; hence she is also called the fair-weeping goddess (it grátfagra goð). In poetry, gold is called Freyja’s tears, the rain of Freyja’s brows or cheeks. She has a great variety of names, for, having gone over many countries in search of her husband, each people gave her a different name. She is thus called Mardal, Horn, Gefn, Syr, Skjalf and Thrung. It will also be remembered, from the chapter about Thor, that Freyja had a falcon-guise, and how the giant Thrym longed to possess her. In the lay of Hyndla, in the Elder Edda, Freyja comes to her friend and sister, the giantess Hyndla, and requests her to ride to Valhal, to ask for success for her favorite Ottar; promising the giantess to appease Odin and Thor, who of course were enemies to the giants. Hyndla is inclined to doubt Freyja’s remarks, especially as she comes to her with Ottar in the night. Who this Ottar was we do not know, excepting that he was a son of the Norse hero, Instein, and hence probably a Norseman. He was heir to an estate, but his right to it was disputed by Angantyr. It was therefore necessary to make his title good, and to enumerate his ancestors, but for this he was too ignorant. Meanwhile he had always been a devout worshiper of the asynjes (goddesses), and had especially worshiped Freyja by making sacrifices, images, and erecting altars to her. Hence it is that she wishes to help him in this important case, but finds that she is not able, and it was for this reason she saddled her golden boar and went to the wise giantess Hyndla, who was well posted in regard to the pedigrees, origin and fates of gods, giants and men. Hyndla consents to giving the information asked for, and so she enumerates first the immediate ancestors of Ottar on his father’s and mother’s side, then speaks of the king so famous in olden times, Halfdan Gamle, the original progenitor of the Skjolds and several other noble families of the North. And as these royal families were said to be descended from the gods and the latter again from the giants, Hyndla gives some of their genealogies also. Thus she gets an opportunity to speak of Heimdal and his giant mothers, then of Loke and of the monsters descended from him, which shall play so conspicuous a part in Ragnarok, then of the mighty god of thunder, and finally of a god yet more mighty, whom she ventures not to name, and here she ends her tale. She will not prophesy further than to where Odin is swallowed by the Fenris-wolf and the world by the yawning abyss. Freyja after this asks her for a drink of remembrance to give to Ottar, her guest and favorite, in order that he might be able to remember the whole talk and the pedigree two days afterwards, when the case between him and Angantyr should be decided by proofs of this kind. Hyndla refuses to do this, and upbraids her with abusive language. By this Freyja is excited to wrath and threatens to kindle a fire around the giantess, from which she would not be able to escape, if she did not comply with her request. When the threat begins to be carried out (at the breaking forth of the flaming aurora in the morning) Hyndla gives the requested drink, but at the same time curses it. Freyja is not terrified by this, but removes the curse by her blessing and earnest prayers to all divinities for the success of her beloved Ottar.
We should like to give the lay in full, as it is found in the Elder Edda, but having quoted several strophes from it before, and it being quite long, we reluctantly omit it. We advise our readers, however, by all means to read the Elder Edda. There is more profound thought in it than in any other human work, not even Shakespeare excepted. What a pity that it is so little known!
Women came after death to Freyja. When Egil Skallagrimson had lost his young son, and was despairing unto death on this account, his daughter Thorgerd, who was married to Olaf in Lax-aa-dal, comes to console him; and when she hears that he will neither eat nor drink, then she also says that she has not and will not eat or drink before she comes to Freyja. With her, lovers who have been faithful unto death are gathered; therefore Hagbard sings: Love is renewed in Freyja’s halls.
Freyja is the goddess of love between man and woman. Hence we find in her nature, beauty, grace, modesty, the longings, joys, and tears of love, and we find also that burning love in the heart which breaks out in wild flames. She rules in Folkvang, in the human dwellings, where there are seats enough for all. No one escapes her influence. Odin shares the slain equally with her, for the hero has two grand objects in view—to conquer his enemy and to win the heart of the maiden.