Thus it is explained why the myth finds it of importance to inform us how Lif and Leifthraser support themselves during their stay in Mimer's grove. It would not have occurred to the myth to present and answer this question had not the sojourn of the human pair in the grove continued for some length of time. Their food is the morning dew. The morning dew from Ygdrasil was, according to the mythology, a sweet and wonderful nourishment, and in the popular traditions of the Teutonic middle age the dew of the morning retained its reputation for having strange, nourishing qualities. According to the myth, it evaporates from the world-tree, which stands, ever green and blooming, over Urd's and Mimer's sacred fountains, and drops thence "in dales" (Völuspa, 18, 28; Gylfag., 16). And as the world-tree is sprinkled and gets its life-giving sap from these fountains, then it follows that the liquid of its morning dew is substantially the same as that of the subterranean fountains, which contain the elixir of life, wisdom, and poesy (cp. Nos. 72, 82, and elsewhere).
At what time Mimer's grove was opened as an asylum for Lif and Leifthraser, whether this happened during or shortly before the fimbul-winter, or perchance long before it, on this point there is not a word in the passages quoted from Vafthrudnersmal. But by the following investigation the problem shall be solved.
The Teutonic mythology has not looked upon the regeneration of the world as a new creation. The life which in time's morning developed out of chaos is not destroyed by Surt's flames, but rescues itself, purified, for the coming age of the world. The world-tree survives the conflagration, for it defies both edge and fire (Fjolsvinnsm, 20, 21). The Ida-plains are not annihilated. After Ragnarok, as in the beginning of time, they are the scene of the assemblings of the gods (Völuspa, 57; cp. 7). Vanaheim is not affected by the destruction, for Njord shall in aldar rauc (Vafthrudnersmal, 39) return thither "to wise Vans." Odin's dwellings of victory remain, and are inhabited after regeneration by Balder and Hödr (Völuspa, 59). The new sun is the daughter of the old one, and was born before Ragnarok (Vafthr., 47), which she passes through unscathed. The ocean does not disappear in Ragnarok, for the present earth sinks beneath its surface (Völuspa, 54), and the new earth after regeneration rises from its deep (Völuspa, 55). Gods survive (Völuspa, 53, 56; Vafthr. 51; Gylfag., 58). Human beings survive, for Lif and Leifthraser are destined to become the connecting link between the present human race and the better race which is to spring therefrom. Animals and plants survive—though the animals and plants on the surface of the earth perish; but the earth risen from the sea was decorated with green, and there is not the slightest reference to a new act of creation to produce the green vegetation. Its cascades contain living beings, and over them flies the eagle in search of his prey (Völuspa, 56; see further, No. 55). A work of art from antiquity is also preserved in the new world. The game of dice, with which the gods played in their youth while they were yet free from care, is found again among the flowers on the new earth (Völuspa, 8, 58; see further, No. 55).
If the regeneration had been conceived as a new creation, a wholly new beginning of life, then the human race of the new era would also have started from a new creation of a human pair. The myth about Lif and Leifthraser would then have been unnecessary and superfluous. But the fundamental idea is that the life of the new era is to be a continuation of the present life purified and developed to perfection, and from the standpoint of this fundamental idea Lif and Leifthraser are necessary.
The idea of improvement and perfection are most clearly held forth in regard to both the physical and spiritual condition of the future world. All that is weak and evil shall be redeemed (bauls mun allz batna—Völuspa, 59). In that perfection of nature the fields unsown by men shall yield their harvests. To secure the restored world against relapse into the faults of the former, the myth applies radical measures—so radical, that the Asa majesty himself, Valfather, must retire from the scene, in order that his son, the perfectly blameless Balder, may be the centre in the assembly of the chosen gods. But the mythology would fail in its purpose if it did not apply equally radical measures in the choice and care of the human beings who are to perpetuate our race after Ragnarok; for if the progenitors have within them the seed of corruption, it will be developed in their descendants.
Has the mythology forgotten to meet this logical claim? The demand is no greater than that which is made in reference to every product of the fancy of whatever age. I do not mean to say that a logical claim made on the mythology, or that a conclusion which may logically be drawn from the premises of the mythology, is to be considered as evidence that the claim has actually been met by the mythology, and that the mythology itself has been developed into its logical conclusion. I simply want to point out what the claim is, and in the next place I desire to investigate whether there is evidence that the claim has been honoured.
From the standpoint that there must be a logical harmony in the mythological system, it is necessary:
1. That Lif and Leifthraser when they enter their asylum, Mimer's grove, are physically and spiritually uncorrupted persons.
2. That during their stay in Mimer's grove they are protected against:
(a) Spiritual degradation.