The other two subterranean fountains, Urd's and Mimer's, and the roots of Ygdrasil standing over them, are well protected against the influence of the foes of creation, and have their separate guardians. Mimer, with his sons and the beings subject to him, protects and guards his root of the tree, Urd and her sisters hers, and to the latter all the victorious gods of Asgard come every day to hold counsel. Was the northern root of Ygdrasil, which spreads over the realms of the frost-giants, of the demons, and of the damned, and was Hvergelmer, which waters this root and received so important a position in the economy of the world-tree, left in the mythology without protection and without a guardian? Hvergelmer we know is situated on the watershed, where we have the death-borders between Hel and Nifelhel fortified with abysses and gates, and is consequently situated in the immediate vicinity of beings hostile to gods and men. Here, if anywhere, there was need of valiant and vigilant watchers. Ygdrasil needs its northern root as well as the others, and if Hvergelmer was not allowed undisturbed to conduct the circuitous flow of all waters, the world would be either dried up or drowned.
Already, long before the creation of the world, there flowed from Hvergelmer that broad river called Elivágar, which in its extreme north froze into that ice, which, when it melted, formed out of its dropping venom the primeval giant Ymer (Vafthr., 31; Gylfag., 5). After creation this river like Hvergelmer, whence it rises and Nifelhel, into which it empties, become integral parts of the northern regions of the lower world. Elivágar, also called Hraunn Hrönn, sends in its upper course, where it runs near the crust of the earth, a portion of its waters up to it, and forms between Midgard and the upper Jotunheim proper, the river Vimur, which is also called Elivágar and Hraunn, like the parent stream (cp. Hymerskv., 5, 38; Grimnersm., 28; Skaldskaparm., ch. 3, 16, 18, 19, and Helg. Hj., 25). Elivágar separates the realm of the giants and frost-giants from the other "worlds."
South of Elivágar the gods have an "outgard," a "sæther" which is inhabited by valiant watchers—snotrir vikingar they are called in Thorsdrapa, 8—who are bound by oaths to serve the gods. Their chief is Egil, the most famous archer in the mythology (Thorsdrapa, 1, 8; cp. Hymerskv., 7, 38; Skaldskap., ch. 16). As such he is also called Orvandel (the one busy with the arrow). This Egil is the guardian entrusted with the care of Hvergelmer and Elivágar. Perhaps it is for this reason that he has a brother and fellow-warrior who is called Ide (Idi from ida, a fountain with eddying waters). The "sæter" is called "Ides sæter" (Thorsdrapa, 1). The services which he as watcher on Mt. Hvergelmer and on the Elivágar renders to the regions of bliss in the lower world are so great that, although he does not belong to the race of the gods by birth or by adoption, he still enjoys among the inhabitants of Hel so great honour and gratitude that they confer divine honours on him. He is "the one worshipped in Hel who scatters the clouds which rise storm-threatening over the mountain of the lower world," helblotinn hneitr undir-fjálfrs bliku (Thorsdr., 19). The storm-clouds which Are, Hræsvelgr, and other storm-demons of Nifelheim send to the elysian fields of the death-kingdom, must, in order to get there, surmount Mt. Hvergelmer, but there they are scattered by the faithful watchman. Now in company with Thor, and now alone, Egil-Orvandel has made many remarkable journeys to Jotunheim. Next after Thor, he was the most formidable foe of the giants, and in connection with Heimdal he zealously watched their every movement. The myth in regard to him is fully discussed in the treatise on the Ivalde-sons which forms a part of this work, and there the proofs will be presented for the identity of Orvandel and Egil. I simply desire to point out here, in order to present complete evidence later, that Ygdrasil's northern root and the corresponding part of the lower world also had their defenders and watchmen, and I also wished to call attention to the manner in which the name Hel is employed in the word Helblótinn. We find it to be in harmony with the use of the same word in those passages of the poetic Edda which we have hitherto examined.
60.
THE WORD HEL IN SKIRNERSMAL. DESCRIPTION OF NIFELHEL. THE MYTHIC MEANING OF NÁR, NÁIR. THE HADES-DIVISION OF THE FROST-GIANTS AND SPIRITS OF DISEASE.
In Skirnersmal (strophe 21) occurs the expression horfa ok snugga Heljar til. It is of importance to our theme to investigate and explain the connection in which it is found.
The poem tells that Frey sat alone, silent and longing, ever since he had seen the giant Gymer's wonderfully beautiful daughter Gerd. He wasted with love for her; but he said nothing, since he was convinced in advance that neither Asas nor Elves would ever consent to a union between him and her. But when the friend of his youth, who resided in Asgard, and in the poem is called Skirner, succeeded in getting him to confess the cause of his longing, it was, in Asgard, found necessary to do something to relieve it, and so Skirner was sent to the home of the giant to ask for the hand of Gerd on Frey's behalf. As bridal gifts he took with him eleven golden apples and the ring Draupnir. He received one of the best horses of Asgard to ride, and for his defence Frey's magnificent sword, "which fights of itself against the race of giants." In the poem this sword receives the epithets Tams-vöndr (str. 26) and Gambanteinn (str. 32). Tams-vöndr, means the "staff that subdues;" Gambanteinn means the "rod of revenge" (see Nos. 105, 116). Both epithets are formed in accordance with the common poetic usage of describing swords by compound words of which the latter part is vöndr or teinn. We find, as names for swords, benvondr, blodvondr, hjaltvondr, hridvondr, hvitvondr, mordvondr, sarvondr, benteinn, eggteinn, hævateinn, hjorteinn, hræteinn, sarteinn, valteinn, mistelteinn.
Skirner rides over damp fells and the fields of giants, leaps, after a quarrel with the watchman of Gymer's citadel, over the fence, comes in to Gerd, is welcomed with ancient mead, and presents his errand of courtship, supported by the eleven golden apples. Gerd refuses both the apples and the object of the errand. Skirner then offers her the most precious treasure, the ring Draupnir, but in vain. Then he resorts to threats. He exhibits the sword so dangerous to her kinsmen; with it he will cut off her head if she refuses her consent. Gerd answers that she is not to be frightened, and that she has a father who is not afraid to fight. Once more Skirner shows her the sword, which also may fell her father (ser thu thenna mæki, mey, &c.), and he threatens to strike her with the "subduing staff," so that her heart shall soften, but too late for her happiness, for a blow from the staff will remove her thither, where sons of men never more shall see her.
Tamsvendi ec thic drep,
enn ec thic temia mun,
mer! at minom munom;
thar skaltu ganga
er thic gumna synir
sithan eva se (str. 26).
This is the former threat of death repeated in another form. The former did not frighten her. But that which now overwhelms her with dismay is the description Skirner gives her of the lot that awaits her in the realm of death, whither she is destined—she, the giant maid, if she dies by the avenging wrath of the gods (gamban-reidi). She shall then come to that region which is situated below the Na-gates (fyr nágrindr nethan—str. 35), and which is inhabited by frost-giants who, as we shall find, do not deserve the name mannasynir, even though the word menn be taken in its most common sense, and made to embrace giants of the masculine kind.