Teutonic Mythology: Gods and Goddesses of the Northland, Vol. 1

by Viktor Rydberg

Through the same darkness one comes, according to Hadding's saga, to a subterranean land where flowers grow in spite of the winter which reigns on the surface of the earth. The land of flowers is separated from the Elysian fields of those fallen in battle by a river which hurls about in its eddies spears and other weapons.

These statements from different sources agree with each other in their main features. They agree that the lower world is divided into two main parts by a river, and that departed souls are found only on the farther side of the river.

The other main part on this side the river thus has another purpose than that of receiving the happy or damned souls of the dead. There dwells, according to Gorm's saga, the giant Gudmund, with his sons and daughters. There are also the Glittering Plains, since these, according to Hervor's, Herrod's, Thorstein Bæarmagn's, and Helge Thoreson's sagas, are ruled by Gudmund.

Some of the accounts cited say that the Glittering Plains are situated in Jotunheim. This statement does not contradict the fact that they are situated in the lower world. The myths mention two Jotunheims, and hence the Eddas employ the plural form, Jotunheimar. One of the Jotunheims is located on the surface of the earth in the far North and East, separated from the Midgard inhabited by man by the uttermost sea or the Elivogs (Gylfaginning, 8). The other Jotunheim is subterranean. According to Vafthrudnismal (31), one of the roots of the world-tree extends down "to the frost-giants." Urd and her sisters, who guard one of the fountains of Ygdrasil's roots, are giantesses. Mimer, who guards another fountain in the lower world, is called a giant. That part of the world which is inhabited by the goddesses of fate and by Mimer is thus inhabited by giants, and is a subterranean Jotunheim. Both these Jotunheims are connected with each other. From the upper there is a path leading to the lower. Therefore those traditions recorded in a Christian age, which we are here discussing, have referred to the Arctic Ocean and the uttermost North as the route for those who have the desire and courage to visit the giants of the lower world.

When it is said in Hadding's saga that he on the other side of the subterranean river saw the shades of heroes fallen by the sword arrayed in line of battle and contending with each other, then this is no contradiction of the myth, according to which the heroes chosen on the battle-field come to Asgard and play their warlike games on the plains of the world of the gods.

In Völuspa (str. 24) we read that when the first "folk"-war broke out in the world, the citadel of Odin and his clan was stormed by the Vans, who broke through its bulwark and captured Asgard. In harmony with this, Saxo (Hist., i.) relates that at the time when King Hadding reigned Odin was banished from his power and lived for some time in exile (see Nos. 36-41).

It is evident that no great battles can have been fought, and that there could not have been any great number of sword-fallen men, before the first great "folk"war broke out in the world. Otherwise this war would not have been the first. Thus Valhal has not before this war had those hosts of einherjes who later are feasted in Valfather's hall. But as Odin, after the breaking out of this war, is banished from Valhal and Asgard, and does not return before peace is made between the Asas and Vans, then none of the einherjes chosen by him could be received in Valhal during the war. Hence it follows that the heroes fallen in this war, though chosen by Odin, must have been referred to some other place than Asgard (excepting, of course, all those chosen by the Vans, in case they chose einherjes, which is probable, for the reason that the Vanadis Freyja gets, after the reconciliation with Odin, the right to divide with him the choice of the slain). This other place can nowhere else be so appropriately looked for as in the lower world, which we know was destined to receive the souls of the dead. And as Hadding, who, according to Saxo, descended to the lower world, is, according to Saxo, the same Hadding during whose reign Odin was banished from Asgard, then it follows that the statement of the saga, making him see in the lower world those warlike games which else are practised on Asgard's plains, far from contradicting the myth, on the contrary is a consequence of the connection of the mythical events.

The river which is mentioned in Erik Vidforle's, Gorm's, and Hadding's sagas has its prototype in the mythic records. When Hermod on Sleipner rides to the lower world (Gylfaginning, 10) he first journeys through a dark country (compare above) and then comes to the river Gjöll, over which there is the golden bridge called the Gjallar bridge. On the other side of Gjöll is the Helgate, which leads to the realm of the dead. In Gorm's saga the bridge across the river is also of gold, and it is forbidden mortals to cross to the other side.

A subterranean river hurling weapons in its eddies is mentioned in Völuspa, 33. In Hadding's saga we also read of a weapon-hurling river which forms the boundary of the Elysium of those slain by the sword.

In Vegtamskvida is mentioned an underground dog, bloody about the breast, coming from Nifelhel, the proper place of punishment. In Gorm's saga the bulwark around the city of the damned is guarded by great dogs. The word "nifel" (nifl, the German Nebel), which forms one part of the word Nifelhel, means mist, fog. In Gorm's saga the city in question is most like a cloud of vapour (vaporanti maxime nubi simile).