[111.] Asgard is supposed, by those who look for historical fact in mythological tales, to be the present Assor; others, that it is Chasgar in the Caucasian ridge, called by Strabo Aspargum the Asburg, or castle of the asas. We still have in the Norse tongue the word Aas, meaning a ridge of high land. The word asas is not derived from Asia, as Snorre supposed. It is the O.H. Ger. ans; Anglo-Sax. os = a hero. The word also means a pillar; and in this latter sense the gods are the pillars of the universe. Connected with the word is undoubtedly Aas, a mountain-ridge, as supporter of the skies; and this reminds us of Atlas, as bearer of the world.
[112.] The temple-priests performed the functions of priest and judge, and their office continued hereditary throughout the heathen period of Norse history.
[113.] See Norse Mythology, page 174.
[114.] See Brage’s Talk, p. 160; and Norse Mythology, pp. 247 and 342.
[115.] In the Vala’s Prophecy of the Elder Edda it is said that Odin talks with the head of Mimer before the coming of Ragnarok. See Norse Mythology, p. 421.
[116.] This shows that the vans must have belonged to the mythological system of some older race that, like the ancient Romans (Liber and Libera), recognized the propriety of marriage between brothers and sisters, at least among their gods. Such marriages were not allowed among our Odinic ancestors. Hence we see that when Njord, Frey and Freyja were admitted to Asgard, they entered into new marriage relations. Njord married Skade, Frey married Gerd, and Freyja married Oder. Our ancestors were never savages!
[117.] Turkland was usually supposed to mean Moldau and Wallachia. Some, who regard the great mountain barrier as being the Ural Mountains, think Turkland is Turkistan in Asia. Asia Minor is also frequently styled Turkland.
[118.] Ancient Norse writers connect this event with Mithridates and Pompey the Great. They tell how Odin was a heroic prince who, with his twelve peers or apostles, dwelt in the Black Sea region. He became straightened for room, and so led the asas out of Asia into eastern Europe. Then they go on to tell how the Roman empire had arrived at its highest point of power, and saw all the then known world—the orbis terrarum—subject to its laws, when an unforeseen event raised up enemies against it from the very heart of the forests of Scythia, and on the banks of the Don river. The leader was Mithridates the Great, against whom the Romans waged three wars, and the Romans looked upon him as the most formidable enemy the empire had ever had to contend with. Cicero delivered his famous oration, Pro lege Manilia, and succeeded in getting Pompey appointed commander of the third war against Mithridates. The latter, by flying, had drawn Pompey after him into the wilds of Scythia. Here the king of Pontus sought refuge and new means of vengeance. He hoped to arm against the ambition of Rome all his neighboring nations whose liberties she threatened. He was successful at first, but all those Scythian peoples, ill-united as allies, ill-armed as soldiers, and still worse disciplined, were at length forced to yield to the genius of the great general Pompey. And here traditions tell us that Odin and the other asas were among the allies of Mithridates. Odin had been one of the gallant defenders of Troy, and at the same time, with Æneas and Anchises, he had taken flight out of the burning and falling city. Now he was obliged to withdraw a second time by flight, but this time it was not from the Greeks, but from the Romans, whom he had offended by assisting Mithridates. He was now compelled to go and seek, in lands unknown to his enemies, that safety which he could no longer find in the Scythian forests. He then proceeded to the north of Europe, and laid the foundations of the Teutonic nations. As fast as he subdued the countries in the west and north of Europe he gave them to one or another of his sons to govern. Thus it comes to pass that so many sovereign families throughout Teutondom are said to be descended from Odin. Hengist and Horsa, the chiefs of those Saxons who conquered Britain in the fifth century, counted Odin in the number of their ancestors. The traditions go on to tell how he conquered Denmark, founded Odinse (Odinsve = Odin’s Sanctuary; comp. ve with the German Wei in Weinacht), and gave the kingdom to his son Skjold (shield); how he conquered Sweden, founded the Sigtuna temple, and gave the country to his son Yngve; how finally Norway had to submit to him, and be ruled by a third son of Odin, Saming.
It has been seriously contended,—and it would form an important element in an epic based on the historical Odin,—that a desire of being revenged on the Romans was one of the ruling principles of Odin’s whole conduct. Driven by those foes of universal liberty from his former home in the east, his resentment was the more violent, since the Teutons thought it a sacred duty to revenge all injuries, especially those offered to kinsmen or country. Odin had no other view in traversing so many distant lands, and in establishing with so much zeal his doctrines of valor, than to arouse all Teutonic nations, and unite them against so formidable and odious a race as the Romans. And we, who live in the light of the nineteenth century, and with the records before us, can read the history of the convulsions of Europe during the decline of the Roman empire; we can understand how that leaven, which Odin left in the bosoms of the believers in the asa-faith, first fermented a long time in secret; but we can also see how in the fullness of time, the signal given, the descendants of Odin fell like a swarm of locusts upon this unhappy empire, and, after giving it many terrible shocks, eventually overturned it, thus completely avenging the insult offered so many centuries before by Pompey to their founder Odin. We can understand how it became possible for “those vast multitudes, which the populous north poured from her frozen loins, to pass the Rhine and the Danube, and come like a deluge on the south, and spread beneath Gibraltar and the Libyan sands;” how it were possible, we say, for them so largely to remodel and invigorate a considerable part of Europe, nay, how they could succeed in overrunning and overturning “the rich but rotten, the mighty but marrowless, the disciplined but diseased, Roman empire; that gigantic and heartless and merciless usurpation of soulless materialism and abject superstition of universal despotism, of systemized and relentless plunder, and of depravity deep as hell.” In connection with this subject we would refer our readers to Mallet’s Northern Antiquities, pp. 79-83, where substantially the same account is given; to Norse Mythology, pp. 232-236; to George Stephen’s Runic Monuments, Vol. I; and to Charles Kingsley’s The Roman and the Teuton.
[119.] Compare this version of the myth with the one given in the first chapter of The Fooling of Gylfe. Many explain the myth to mean the breaking through of the Baltic between Sweden and Denmark.