Myths of the Norsemen, H. A. Guerber [ereader manga TXT] 📗
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Skirner’s Lay (Herbert’s tr.).
Indignant at her scorn, Skirnir now threatened to decapitate her with his magic sword, but as this did not in the least frighten the maiden, and she calmly defied him, he had recourse to magic arts. Cutting runes in his stick, he told her that unless she yielded ere the spell was ended, she would be condemned either to eternal celibacy, or to marry some aged frost giant whom she could never love.
Terrified into submission by the frightful description of her cheerless future in case she persisted in her refusal, Gerda finally consented to become Frey’s wife, and dismissed Skirnir, promising to meet her future spouse on the ninth night, in the land of Buri, the green grove, where she would dispel his sadness and make him happy.
“Burri is hight the seat of love;
Nine nights elapsed, in that known grove
Shall brave Niorder’s gallant boy
From Gerda take the kiss of joy.”
Skirner’s Lay (Herbert’s tr.).
Delighted with his success, Skirnir hurried back to Alf-heim, where Frey came eagerly to learn the result of his journey. When he learned that Gerda had consented to become his wife, his face grew radiant with joy; but when Skirnir informed him that he would have to wait nine nights ere he could behold his promised bride, he turned sadly away, declaring the time would appear interminable.
“Long is one night, and longer twain;
But how for three endure my pain?
A month of rapture sooner flies
Than half one night of wishful sighs.”
Skirner’s Lay (Herbert’s tr.).
In spite of this loverlike despondency, however, the time of waiting came to an end, and Frey joyfully hastened to the green grove, where, true to her appointment, he found Gerda, and she became his happy wife, and proudly sat upon his throne beside him.
“Frey to wife had Gerd;
She was Gymir’s daughter,
From Jötuns sprung.”
Sæmund’s Edda (Thorpe’s tr.).
According to some mythologists, Gerda is not a personification of the aurora borealis, but of the earth, which, hard, cold, and unyielding, resists the spring-god’s proffers of adornment and fruitfulness (the apples and ring), defies the flashing sunbeams (Frey’s sword), and only consents to receive his kiss when it learns that it will else be doomed to perpetual barrenness, or given over entirely into the power of the giants (ice and snow). The nine nights of waiting are typical of the nine winter months, at the end of which the earth becomes the bride of the sun, in the groves where the trees are budding forth into leaf and blossom.
Frey and Gerda, we are told, became the parents of a son called Fiolnir, whose birth consoled Gerda for the loss of her brother Beli. The latter had attacked Frey and had been slain by him, although the sun-god, deprived of his matchless sword, had been obliged to defend himself with a stag horn which he hastily snatched from the wall of his dwelling.
Besides the faithful Skirnir, Frey had two other attendants, a married couple, Beyggvir and Beyla, the personifications of mill refuse and manure, which two ingredients, being used in agriculture for fertilising purposes, were therefore considered Frey’s faithful servants, in spite of their unpleasant qualities.
Snorro-Sturleson, in his “Heimskringla,” or chronicle of the ancient kings of Norway, states that Frey was an historical personage who bore the name of Ingvi-Frey, and ruled in Upsala after the death of the semi-historical Odin and Niörd. Under his rule the people enjoyed such prosperity and peace that they declared their king must be a god. They therefore began to invoke him as such, carrying their enthusiastic admiration to such lengths that when he died the priests, not daring to reveal the fact, laid him in a great mound instead of burning his body, as had been customary until then. They then informed the people that Frey—whose name was the Northern synonym for “master”—had “gone into the mound,” an expression which eventually became the Northman’s phrase for death.
Not until three years later did the people, who had continued paying their taxes to the king by pouring gold, silver, and copper coin into the mound through three different openings, discover that Frey was dead. As their peace and prosperity had remained undisturbed, they decreed that his corpse should never be burned, and they thus inaugurated the custom of mound-burial, which in due time supplanted the funeral pyre in many places. One of the three mounds near Gamla Upsala still bears this god’s name. His statues were placed in the great temple there, and his name was duly mentioned in all solemn oaths, of which the usual formula was, “So help me Frey, Niörd, and the Almighty Asa” (Odin).
No weapons were ever admitted in Frey’s temples, the most celebrated of which were at Throndhjeim in Norway, and at Thvera in Iceland. In these temples oxen or horses were offered in sacrifice to him, a heavy gold ring being dipped in the victim’s blood ere the above-mentioned oath was solemnly taken upon it.
Frey’s statues, like those of all the other Northern divinities, were roughly hewn blocks of wood, and the last of these sacred images seems to have been destroyed by Olaf the Saint, who, as we have seen, forcibly converted many of his subjects. Besides being god of sunshine, fruitfulness, peace, and prosperity, Frey was considered the patron of horses and horsemen, and the deliverer of all captives.
“Frey is the best
Of all the chiefs
Among the gods.
He causes not tears
To maids or mothers:
His desire is to loosen the fetters
Of those enchained.”
Norse Mythology (R. B. Anderson).
One month of every year, the Yule month, or Thor’s month, was considered sacred to Frey as well as to Thor, and began on the longest night of the year, which bore the name of Mother Night. This month was a time of feasting and rejoicing, for it heralded the return of the sun. The festival was called Yule (wheel) because the sun was supposed to resemble a wheel rapidly revolving across the sky. This resemblance gave rise to a singular custom in England, Germany, and along the banks of the Moselle. Until within late years, the people were wont to assemble yearly upon a mountain, to set fire to a huge wooden wheel, twined with straw, which, all ablaze, was then sent rolling down the hill, to plunge with a hiss into the water.
“Some others get a rotten Wheele, all worn and cast aside,
Which, covered round about with strawe and tow, they closely hide;
And caryed to some mountaines top, being all with fire light,
They hurle it down with violence, when darke appears the night;
Resembling much the sunne, that from the Heavens down should fal,
A strange and monstrous sight it seemes, and fearful to them all;
But they suppose their mischiefs are all likewise throwne to hell,
And that, from harmes and dangers now, in safetie here they dwell.”
Naogeorgus.
All the Northern races considered the Yule feast the greatest of the year, and were wont to celebrate it with dancing, feasting, and drinking, each god being pledged by name. The first Christian missionaries, perceiving the extreme popularity of this feast, thought it best to encourage drinking to the health of the Lord and his twelve apostles when they first began to convert the Northern heathens. In honour of Frey, boar’s flesh was eaten on this occasion. Crowned with laurel and rosemary, the animal’s head was brought into the banqueting-hall with much ceremony—a custom long after observed, as the following lines will show:
“Caput Apri defero
Reddens laudes Domino.
The boar’s head in hand bring I,
With garlands gay and rosemary;
I pray you all sing merrily,
Qui estis in convivio.”
Queen’s College Carol, Oxford.
The father of the family laid his hand on the sacred dish, which was called “the boar of atonement,” swearing he would be faithful to his family, and would fulfil all his obligations—an example which was followed by all present, from the highest to the lowest. This dish could be carved only by a man of unblemished reputation and tried courage, for the boar’s head was a sacred emblem which was supposed to inspire every one with fear. For that reason a boar’s head was frequently used as ornament for the helmets of Northern kings and heroes whose bravery was unquestioned.
As Frey’s name of Fro is phonetically the same as the word used in German for gladness, he was considered the patron of every joy, and was invariably invoked by married couples who wished to live in harmony. Those who succeeded in doing so for a certain length of time were publicly rewarded by the gift of a piece of boar’s flesh, for which in later times, the English and Viennese substituted a flitch of bacon or a ham.
“You shall swear, by custom of confession,
If ever you made nuptial transgression,
Be you either married man or wife:
If you have brawls or contentious strife;
Or otherwise, at bed or at board,
Offended each other in deed or word;
Or, since the parish clerk said Amen,
You wish’d yourselves unmarried again;
Or, in a twelvemonth and a day
Repented not in thought any way,
But continued true in thought and desire,
As when you join’d hands in the quire.
If to these conditions, with all feare,
Of your own accord you will freely sweare,
A whole gammon of bacon you shall receive,
And bear it hence with love and good leave:
For this our custom at Dunmow well known—
Though the pleasure be ours, the bacon’s your own.”
Brand’s Popular Antiquities.
At the village of Dunmow in Essex, the ancient custom is still observed. In Vienna the ham or flitch of bacon was hung over the city gate, whence the successful candidate was expected to bring it down, after he had satisfied the judges that he lived in peace with his wife, but was not under petticoat rule. It is said that in Vienna this ham remained for a long time unclaimed until at last a worthy burgher presented himself before the judges, bearing his wife’s written affidavit that they had been married twelve years and had never disagreed—a statement which was confirmed by all their neighbours. The judges, satisfied with the proofs laid before them, told the candidate that the prize was his, and that he only need climb the ladder placed beneath it and bring it down. Rejoicing at having secured such a fine ham, the man speedily mounted the ladder; but as he was about to reach for the prize he noticed that the ham, exposed to the noonday sun, was beginning to melt, and that a drop of fat threatened to fall upon his Sunday coat. Hastily beating a retreat, he pulled off his coat, jocosely remarking that his wife would scold him roundly were he to stain it, a confession which made the bystanders roar with laughter, and which cost him his ham.
Another Yuletide custom was the burning of a huge log, which had to last through the night, otherwise it was considered a very bad omen indeed. The charred remains of this log were carefully collected, and treasured up for the purpose of setting fire to the log of the following year.
“With the last yeeres brand
Light the new block, and
For good successe in his spending,
On your psaltries play,
That sweet luck may
Come while the log is a-tending.”
Hesperides (Herrick).
This festival was so popular in Scandinavia, where it was celebrated in January, that King Olaf, seeing how
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