The Prose Edda E-Book

Snorre

• Herausgeber: Youcanprint
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Beschreibung

King Gylfe was a wise man and skilled in the black art. He wondered much that the asa-folk was so mighty in knowledge, that all things went after their will. He thought to himself whether this could come from their own nature, or whether the cause must be sought for among the gods whom they worshiped. He therefore undertook a journey to Asgard. He went secretly, having assumed the likeness of an old man, and striving thus to disguise himself. But the asas were wiser, for they see into the future, and, foreseeing his journey before he came, they received him with an eye-deceit. So when he came into the burg he saw there a hall so high that he could hardly look over it. Its roof was thatched with golden shields as with shingles...

Leseprobe

Snorre

The Prose Edda

Table of contents

PREFACE.

INTRODUCTION.

FOREWORD.

THE FOOLING OF GYLFE.

BRAGE’S TALK.

EXTRACTS FROM THE POETICAL DICTION. (SKALDSKAPARMAL.)76

FOOTNOTES

VOCABULARY.

PREFACE.

In the beginning, before the heaven and the earth and the sea were created, the great abyss Ginungagap was without form and void, and the spirit of Fimbultyr moved upon the face of the deep, until the ice-cold rivers, the Elivogs, flowing from Niflheim, came in contact with the dazzling flames from Muspelheim. This was before Chaos. And Fimbultyr said: Let the melted drops of vapor quicken into life, and the giant Ymer was born in the midst of Ginungagap. He was not a god, but the father of all the race of evil giants. This was Chaos. And Fimbultyr said: Let Ymer be slain and let order be established. And straightway Odin and his brothers—the bright sons of Bure—gave Ymer a mortal wound, and from his body made they the universe; from his flesh, the earth; from his blood, the sea; from his bones, the rocks; from his hair, the trees; from his skull, the vaulted heavens; from his eye-brows, the bulwark called Midgard. And the gods formed man and woman in their own image of two trees, and breathed into them the breath of life. Ask and Embla became living souls, and they received a garden in Midgard as a dwelling-place for themselves and their children until the end of time. This was Cosmos. The world’s last day approaches. All bonds and fetters that bound the forces of heaven and earth together are severed, and the powers of good and of evil are brought together in an internecine feud. Loke advances with the Fenris-wolf and the Midgard-serpent, his own children, with all the hosts of the giants, and with Surt, who flings fire and flame over the world. Odin advances with all the asas and all the blessed einherjes. They meet, contend, and fall. The wolf swallows Odin, but Vidar, the Silent, sets his foot upon the monster’s lower jaw, he seizes the other with his hand, and thus rends him till he dies. Frey encounters Surt, and terrible blows are given ere Frey falls. Heimdal and Loke fight and kill each other, and so do Tyr and the dog Garm from the Gnipa Cave. Asa-Thor fells the Midgard-serpent with his Mjolner, but he retreats only nine paces when he himself falls dead, suffocated by the serpent’s venom. Then smoke wreathes up around the ash Ygdrasil, the high flames play against the heavens, the graves of the gods, of the giants and of men are swallowed up by the sea, and the end has come. This is Ragnarok, the twilight of the gods. But the radiant dawn follows the night. The earth, completely green, rises again from the sea, and where the mews have but just been rocking on restless waves, rich fields unplowed and unsown, now wave their golden harvests before the gentle breezes. The asas awake to a new life, Balder is with them again. Then comes the mighty Fimbultyr, the god who is from everlasting to everlasting; the god whom the Edda skald dared not name. The god of gods comes to the asas. He comes to the great judgment and gathers all the good into Gimle to dwell there forever, and evermore delights enjoy; but the perjurers and murderers and adulterers he sends to Nastrand, that terrible hall, to be torn by Nidhug until they are purged from their wickedness. This is Regeneration. These are the outlines of the Teutonic religion. Such were the doctrines established by Odin among our ancestors. Thus do we find it recorded in the Eddas of Iceland. The present volume contains all of the Younger Edda that can possibly be of any importance to English readers. In fact, it gives more than has ever before been presented in any translation into English, German or any of the modern Scandinavian tongues. We would recommend our readers to omit the Forewords and Afterwords until they have perused the Fooling of Gylfe and Brage’s Speech. The Forewords and Afterwords, it will readily be seen, are written by a later and less skillful hand, and we should be sorry to have anyone lay the book aside and lose the pleasure of reading Snorre’s and Olaf’s charming work, because he became disgusted with what seemed to him mere silly twaddle. And yet these Forewords and Afterwords become interesting enough when taken up in connection with a study of the historical anthropomorphized Odin. With a view of giving a pretty complete outline of the founder of the Teutonic race we have in our notes given all the Heimskringla sketch of the Black Sea Odin. We have done this, not only on account of the material it furnishes as the groundwork of a Teutonic epic, which we trust the muses will ere long direct some one to write, but also on account of the vivid picture it gives of Teutonic life as shaped and controlled by the Odinic faith. All the poems quoted in the Younger Edda have in this edition been traced back to their sources in the Elder Edda and elsewhere. Where the notes seem to the reader insufficient, we must refer him to our Norse Mythology, where he will, we trust, find much of the additional information he may desire. Well aware that our work has many imperfections, and begging our readers to deal generously with our shortcomings, we send the book out into the world with the hope that it may aid some young son or daughter of Odin to find his way to the fountains of Urd and Mimer and to Idun’s rejuvenating apples. The son must not squander, but husband wisely, what his father has accumulated. The race must cherish and hold fast and add to the thought that the past has bequeathed to it. Thus does it grow greater and richer with each new generation. The past is the mirror that reflects the future.

INTRODUCTION.

The records of our Teutonic past have hitherto received but slight attention from the English-speaking branch of the great world-ash Ygdrasil. This indifference is the more deplorable, since a knowledge of our heroic forefathers would naturally operate as a most powerful means of keeping alive among us, and our posterity, that spirit of courage, enterprise and independence for which the old Teutons were so distinguished. The religion of our ancestors forms an important chapter in the history of the childhood of our race, and this fact has induced us to offer the public an English translation of the Eddas. The purely mythological portion of the Elder Edda was translated and published by A. S. Cottle, in Bristol, in 1797, and the whole work was translated by Benjamin Thorpe, and published in London in 1866. Both these works are now out of print. Of the Younger Edda we have likewise had two translations into English,—the first by Dasent in 1842, the second by Blackwell, in his 16 edition of Mallet’s Northern Antiquities, in 1847. The former has long been out of print, the latter is a poor imitation of Dasent’s. Both of them are very incomplete. These four books constitute all the Edda literature we have had in the English language, excepting, of course, single lays and chapters translated by Gray, Henderson, W. Taylor, Herbert, Jamieson, Pigott, William and Mary Howitt, and others. The Younger Edda (also called Snorre’s Edda, or the Prose Edda), of which we now have the pleasure of presenting our readers an English version, contains, as usually published in the original, the following divisions: 1. The Foreword. 2. Gylfaginning (The Fooling of Gylfe). 3. The Afterword to Gylfaginning. 4. Brage’s Speech. 5. The Afterword. 6. Skaldskaparmal (a collection of poetic paraphrases, and denominations in Skaldic language without paraphrases). 7. Hattatal (an enumeration of metres; a sort of Clavis Metrica). In some editions there are also found six additional chapters on the alphabet, grammar, figures of speech, etc. There are three important parchment manuscripts of the Younger Edda, viz: 1. Codex Regius, the so-called King’s Book. This was presented to the Royal Library in Copenhagen, by Bishop Brynjulf Sveinsson, in the year 1640, where it is still kept. 2. Codex Wormianus. This is found in the University Library in Copenhagen, in the Arne Magnæan collection. It takes its name from Professor Ole Worm [died 1654], to whom it was presented by the learned Arngrim Jonsson. Christian Worm, the grandson of Ole Worm, and Bishop of Seeland [died 1737], afterward presented it to Arne Magnusson. 3. Codex Upsaliensis. This is preserved in the Upsala University Library. Like the other two, it was found in Iceland, where it was given to Jon Rugmann. Later it fell into the hands of Count Magnus Gabriel de la Gardie, who in the year 1669 presented it to the Upsala University. Besides these three chief documents, there exist four fragmentary parchments, and a large number of paper manuscripts. The first printed edition of the Younger Edda, in the original, is the celebrated “Edda Islandorum,” published by Peter Johannes Resen, in Copenhagen, in the year 1665. It contains a translation into Latin, made partly by Resen himself, and partly also by Magnus Olafsson, Stephan Olafsson and Thormod Torfason. Not until eighty years later, that is in 1746, did the second edition of the Younger Edda appear in Upsala under the auspices of Johannes Goransson. This was printed from the Codex Upsaliensis. In the present century we find a third edition by Rasmus Rask, published in Stockholm in 1818. This is very complete and critical. The fourth edition was issued by Sveinbjorn Egilsson, in Reykjavik, 1849; the fifth by the Arne-Magnæan Commission in Copenhagen, 1852.1 All these five editions have long been out of print, and in place of them we have a sixth edition by Thorleif Jonsson (Copenhagen, 1875), and a seventh by Ernst Wilkin (Paderborn, 1877). Both of these, and especially the latter, are thoroughly critical and reliable. Of translations, we must mention in addition to those into English by Dasent and Blackwell, R. Nyerup’s translation into Danish (Copenhagen, 1808); Karl Simrock’s into German (Stuttgart and Tübingen, 1851); and Fr. Bergmann’s into French (Paris, 1871). Among the chief authorities to be consulted in the study of the Younger Edda may be named, in addition to those already mentioned, Fr. Dietrich, Th. Mobius, Fr. Pfeiffer, Ludw. Ettmuller, K. Hildebrand, Ludw. Uhland, P. E. Muller, Adolf Holzmann, Sophus Bugge, P. A. Munch and Rudolph Keyser. For the material in our introduction and notes, we are chiefly indebted to Simrock, Wilkin and Keyser. While we have had no opportunity of making original researches, the published works have been carefully studied, and all we claim for our work is, that it shall contain the results of the latest and most thorough investigations by scholars who live nearer the fountains of Urd and Mimer than do we. Our translations are made from Egilsson’s, Jonsson’s and Wilkins’ editions of the original. We have not translated any of the Hattatal, and only the narrative part of Skaldskaparmal, and yet our version contains more of the Younger Edda than any English, German, French or Danish translation that has hitherto been published. The parts omitted cannot possibly be of any interest to any one who cannot read them in the original. All the paraphrases of the asas and asynjes, of the world, the earth, the sea, the sun, the wind, fire, summer, man, woman, gold, of war, arms, of a ship, emperor, king, ruler, etc., are of interest only as they help to explain passages of Old Norse poems. The same is true of the enumeration of metres, which contains a number of epithets and metaphors used by the scalds, illustrated by specimens of their poetry, and also by a poem of Snorre Sturleson, written in one hundred different metres. There has been a great deal of learned discussion in regard to the authorship of the Younger Edda. Readers specially interested in this knotty subject we must refer to Wilkins’ elaborate treatise, Untersuchungen zur Snorra Edda (Paderborn, 1878), and to P. E. Muller’s, Die Æchtheit der Asalehre (Copenhagen, 1811). Two celebrated names that without doubt are intimately connected with the work are Snorre Sturleson and Olaf Thordsson Hvitaskald. Both of these are conspicuous, not only in the literary, but also in the political history of Iceland. Snorre Sturleson2 was born in Iceland in the year 1178. Three years old, he came to the house of the distinguished chief, Jon Loptsson, at Odde, a grandson of Sæmund the Wise, the reputed collector of the Elder Edda, where he appears to have remained until Jon Loptsson’s death, in the year 1197. Soon afterward Snorre married into a wealthy family, and in a short time he became one of the most distinguished leaders in Iceland, He was several times elected chief magistrate, and no man in the land was his equal in riches and prominence. He and his two elder brothers, Thord and Sighvat, who were but little inferior to him in wealth and power, were at one time well-nigh supreme in Iceland, and Snorre sometimes appeared at the Althing at Thingvols accompanied by from eight hundred to nine hundred armed men. Snorre and his brothers did not only have bitter feuds with other families, but a deadly hatred also arose between themselves, making their lives a perpetual warfare. Snorre was shrewd as a politician and magistrate, and eminent as an orator and skald, but his passions were mean, and many of his ways were crooked. He was both ambitious and avaricious. He is said to have been the first Icelander who laid plans to subjugate his fatherland to Norway, and in this connection is supposed to have expected to become a jarl under the king of Norway. In this effort he found himself outwitted by his brother’s son, Sturle Thordsson, and thus he came into hostile relations with the latter. In this feud Snorre was defeated, but when Sturle shortly after fell in a battle against his foes, Snorre’s star of hope rose again, and he began to occupy himself with far-reaching, ambitious plans. He had been for the first time in Norway during the years 1218-1220, and had been well received by King Hakon, and especially by Jarl Skule, who was then the most influential man in the country. In the year 1237 Snorre visited Norway again, and entered, as it is believed, into treasonable conspiracies with Jarl Skule. In 1239 he left Norway against the wishes of King Hakon, whom he owed obedience, and thereby incurred the king’s greatest displeasure. When King Hakon, in 1240, had crushed Skule’s rebellion and annihilated this dangerous opponent, it became Snorre’s turn to feel the effects of the king’s wrath. At the instigation of King Hakon, several chiefs of Iceland united themselves against Snorre and murdered him at Reykholt, where ruins of his splendid mansion are still to be seen. This event took place on the 22d of September, 1241, and Snorre Sturleson was then sixty-three years old. Snorre was Iceland’s most distinguished skald and sagaman. As a writer of history he deserves to be compared with Herodotos or Thukydides. His Heimskringla, embracing an elaborate history of the kings of Norway, is famous throughout the civilized world, and Emerson calls it the Iliad and Odyssey of our race. An English translation of this work was published by Samuel Laing, in London, in 1844. Carlyle’s Early Kings of Norway (London, 1875) was inspired by the Heimskringla. Olaf Thordsson, surnamed Hvitaskald,3 to distinguish him from his contemporary, Olaf Svartaskald,4 was a son of Snorre’s brother. Though not as prominent and influential as his uncle, he took an active part in all the troubles of his native island during the first half of the thirteenth century. He visited Norway in 1236, whence he went to Denmark, where he was a guest at the court of King Valdemar, and is said to have enjoyed great esteem. In 1240 we find him again in Norway, where he espoused the cause of King Hakon against Skule. On his return to Iceland he served four years as chief magistrate of the island. His death occurred in the year 1259, and he is numbered among the great skalds of Iceland. Snorre Sturleson and Olaf Hvitaskald are the two names to whom the authorship of the Younger Edda has generally been attributed, and the work is by many, even to this day, called Snorra Edda—that is, Snorre’s Edda. We do not propose to enter into any elaborate discussion of this complicated subject, but we will state briefly the reasons given by Keyser and others for believing that these men had a hand in preparing the Prose Edda. In the first place, we find that the writer of the grammatical and rhetorical part of the Younger Edda distinctly mentions Snorre as author of Hattatal (the Clavis Metrica), and not only of the poem itself, but also of the treatise in prose. In the second place, the Arne Magnæan parchment manuscript, which dates back to the close of the thirteenth or beginning of the fourteenth century, has the following note prefaced to the Skaldskaparmal. “Here ends that part of the book which Olaf Thordsson put together, and now begins Skaldskaparmal and the Kenningar, according to that which has been found in the lays of the chief skalds, and which Snorre afterward suffered to be brought together.” In the third place, the Upsala manuscript of the Younger Edda, which is known with certainty to have been written in the beginning of the fourteenth century, contains this preface, written with the same hand as the body of the work: “This book hight Edda. Snorre has compiled it in the manner in which it is arranged: first, in regard to the asas and Ymer, then Skaldskaparmal and the denominations of many things, and finally that Hattatal, which Snorre composed about King Hakon and Duke Skule.” In the fourth place, there is a passage in the so-called Annales Breviores, supposed to have been written about the year 1400. The passage relates to the year 1241, and reads thus: “Snorre Sturleson died at Reykholt. He was a wise and very learned man, a great chief and shrewd. He was the first man in this land who brought property into the hands of the king (the king of Norway). He compiled Edda and many other learned historical works and Icelandic sagas. He was murdered at Reykholt by Jarl Gissur’s men.” It seems, then, that there is no room for any doubt that these two men have had a share in the authorship of the Younger Edda. How great a share each has had is another and more difficult problem to solve. Rudolf Keyser’s opinion is (and we know no higher authority on the subject), that Snorre is the author, though not in so strict a sense as we now use the word, of Gylfaginning, Brage’s Speech, Skaldskaparmal and Hattatal. This part of the Younger Edda may thus be said to date back to the year 1230, though the material out of which the mythological system is constructed is of course much older. We find it in the ancient Vala’s Prophecy, of the Elder Edda, a poem that breathes in every line the purest asa-faith, and is, without the least doubt, much older than the introduction of christianity in the north, or the discovery and settlement of Iceland. It is not improbable that the religious system of the Odinic religion had assumed a permanent prose form in the memories of the people long before the time of Snorre, and that he merely was the means of having it committed to writing almost without verbal change. Olaf Thordsson is unmistakably the author of the grammatical and rhetorical portion of the Younger Edda, and its date can therefore safely be put at about 1250. The author of the treatise on the alphabet is not known, but Professor Keyser thinks it must have been written, its first chapter, about the year 1150, and its second chapter about the year 1200. The forewords and afterwords are evidently also from another pen. Their author is unknown, but they are thought to have been written about the year 1300. To sum up, then, we arrive at this conclusion: The mythological material of the Younger Edda is as old as the Teutonic race. Parts of it are written by authors unknown to fame. A small portion is the work of Olaf Thordsson. The most important portion is written, or perhaps better, compiled, by Snorre Sturleson, and the whole is finally edited and furnished with forewords and afterwords, early in the fourteenth century,—according to Keyser, about 1320-1330. About the name Edda there has also been much learned discussion. Some have suggested that it may be a mutilated form of the word Odde, the home of Sæmund the Wise, who was long supposed to be the compiler of the Elder Edda. In this connection, it has been argued that possibly Sæmund had begun the writing of the Younger Edda, too. Others derive the word from óðr (mind, soul), which in poetical usage also means song, poetry. Others, again, connect Edda with the Sanscrit word Veda, which is supposed to mean knowledge. Finally, others adopt the meaning which the word has where it is actually used in the Elder Edda, and where it means great-grandmother. Vigfusson adopts this definition, and it is certainly both scientific and poetical. What can be more beautiful than the idea that our great ancestress teaches her descendants the sacred traditions, the concentrated wisdom, of the race? To sum up, then, we say the Younger, or Prose, or Snorre’s Edda has been produced at different times by various hands, and the object of its authors has been to produce a manual for the skalds. In addition to the forewords and afterwords, it contains two books, one greater (Gylfaginning) and one lesser (Brage’s Speech), giving a tolerably full account of Norse mythology. Then follows Skaldskaparmal, wherein is an analysis of the various circumlocutions practiced by the skalds, all illustrated by copious quotations from the poets. How much of these three parts is written by Snorre is not certain, but on the other hand, there is no doubt that he is the author of Hattatal (Clavis Metrica), which gives an enumeration of metres. To these four treatises are added four chapters on grammar and rhetoric. The writer of the oldest grammatical treatise is thought to be one Thorodd Runemaster, who lived in the middle of the twelfth century; and the third treatise is evidently written by Olaf Thordsson Hvitaskald, the nephew of Snorre, a scholar who spent some time at the court of the Danish king, Valdemar the Victorious. The Younger Edda contains the systematized theogony and cosmogony of our forefathers, while the Elder Edda presents the Odinic faith in a series of lays or rhapsodies. The Elder Edda is poetry, while the Younger Edda is mainly prose. The Younger Edda may in one sense be regarded as the sequel or commentary of the Elder Edda. Both complement each other, and both must be studied in connection with the sagas and all the Teutonic traditions and folk-lore in order to get a comprehensive idea of the asa-faith. The two Eddas constitute, as it were, the Odinic Bible. The Elder Edda is the Old Testament, the Younger Edda the New. Like the Old Testament, the Elder Edda is in poetry. It is prophetic and enigmatical. Like the New Testament, the Younger Edda is in prose; it is lucid, and gives a clue to the obscure passages in the Elder Edda. Nay, in many respects do the two Eddas correspond with the two Testaments of the Christian Bible. It is a deplorable fact that the religion of our forefathers seems to be but little cared for in this country. The mythologies of other nations every student manifests an interest for. He reads with the greatest zeal all the legends of Rome and Greece, of India and China. He is familiar with every room in the labyrinth of Crete, while when he is introduced to the shining halls of Valhal and Gladsheim he gropes his way like a blind man. He does not know that Idun, with her beautiful apples, might, if applied to, render even greater services than Ariadne with her wonderful thread. When we inquire whom Tuesday and Wednesday and Thursday and Friday are named after, and press questions in reference to Tyr, Odin, Thor and Freyja, we get at best but a wise and knowing look. Are we, then, as a nation, like the ancient Jews, and do we bend the knee before the gods of foreign nations and forsake the altars of our own gods? What if we then should suffer the fate of that unhappy people—be scattered over all the world and lose our fatherland? In these Eddas our fathers have bequeathed unto us all their profoundest, all their sublimest, all their best thought. They are the concentrated result of their greatest intellectual and spiritual effort, and it behooves us to cherish this treasure and make it the fountain at which the whole American branch of the Ygdrasil ash may imbibe a united national sentiment. It is not enough to brush the dust off these gods and goddesses of our ancestors and put them up on pedestals as ornaments in our museums and libraries. These coins of the past are not to be laid away in numismatic collections. The grandson must use what he has inherited from his grandfather. If the coin is not intelligible, then it will have to be sent to the mint and stamped anew, in order that it may circulate freely. Our ancestral deities want a place in our hearts and in our songs. On the European continent and in England the zeal of the priests in propagating Christianity was so great that they sought to root out every trace of the asa-faith. They left but unintelligible fragments of the heathen religious structure. Our gods and goddesses and heroes were consigned to oblivion, and all knowledge of the Odinic religion and of the Niblung-story would have been well nigh totally obliterated had not a more lucky star hovered over the destinies of Iceland. In this remotest corner of the world the ancestral spirit was preserved like the glowing embers of Hekla beneath the snow and ice of the glacier. From the farthest Thule the spirit of our fathers rises and shines like an aurora over all Teutondom. It was in the year 860 that Iceland was discovered. In 874 the Teutonic spirit fled thither for refuge from tyranny. Here a government based on the principles of old Teutonic liberty was established. From here went forth daring vikings, who discovered Greenland and Vinland, and showed Columbus the way to America. From here the courts of Norway, Sweden, Denmark, England and Germany were supplied with skalds to sing their praises. Here was put in writing the laws and sagas that give us a clue to the form of old Teutonic institutions. Here was preserved the Old Norse language, and in it a record of the customs, the institutions and the religion of our fathers. Its literature does not belong to that island alone,—it belongs to the whole Teutonic race! Iceland is for the Teutons what Greece and Rome are for the south of Europe, and she accomplished her mission with no less efficiency and success. Cato the Elder used to end all his speeches with these words: “Præterea censeo Carthaginem esse delendam.” In these days, when so many worship at the shrine of Romanism, we think it perfectly just to adopt Cato’s sentence in this form: Præterea censeo Romam esse delendam.

FOREWORD.