Radzin, Hilda

English

SUNY Open Access Repository

THE NAMES OF GODS AND GODDESSES IN SNORRI STURLUSON'S EDDA Hi:I:da Radzin St. John's University LQS 39 Iq Snorri Sturluson's time (1179 - 1241), the Icelandic ..... I writers could look back on a long history o� the influence of Christian ideas on the heathen thoughts concerning the nature of the world. After the Icelanders were converted to Christianity in the year A.D. 1000, much of their ancient p::etry and prose presenting their traditions of heathendom survived the relig�ous change. The Icelandic poetry preserved in manuscripts can be divided into the Eddie and the Skaldic poetry. The Eddie poems have mostly free alliteration. Most of the Eddie poetry is preserved in a manuscript now called Elder Edda or Poetic Edda.1 This ma�uscript was written in Iceland c. A.D. l270. Its poems are several cen-turies o�der, mostly of heathen times. These poems may be divided into mythological and the heroic poems. The mythological poems contain stories about heathen gods, words of wisdom, and descriptions of the world. Skaldic poetry was often m�de Jn praise of the chieftains of Norway and other Scandin�vian lands. The Skaldic verse forms were first devised in Norway in the ninth century. They differ from the LOS 4'0 Eddie forms. The syllables were counted. Co�plicated systems of alliteration and internal rhyme were used. Skaldic poetry flourished �hroughout the eleventh and twelfth centuries. Toward the end of the twelfth century, the Skaldic poetry gradually de-creased• There was a growing fashion for Europeanized verse forms. In the thirteenth century, Snorri Sturluson (1179-12 41) maae qn attempt to infuse new interest in the art of Skaldic poetry. �his is reflected in Snorri's Prose Edda2 which was the fiTSt of his ) works, written c. 12 2 0. The older poems of the Poetic Edda were Snorri's sources for a large part of his Edda, consisting of three parts: (1) Gylfaginning, a survey of Norse mythology; (2} SkAlds-.. kaparmal, an analysi� of' the diction or the skalds and their allu-sions to ancient gods and heroes; (3) Hattatal, examples by Snorri himself of the Skaldic poetry. The Prose Edda was written as a handbook of prosody and poetic diction from which young skalds could learn their art, and as a manual on Scandinavian .mythology. One can ., ' understand such a combination considering one of the characteristics of the Skaldic poetry -- its use of Kennings. Kennings are metaphor-ical paraphrases in which a person or an object is not named. It is ·-described by a function, or by references to an associated story. Many kennings include mythological knowledge. The first part of the Prose Edda, called Gylfaginriing ("The Tricking of Gylfi '1)1 is devoted to Old' Norse mythology. It opens ( LOS 4;� , w:i:.t.h Forma,li ("Foreword").,. -lt :gresent$ S.no;;-ri ·.�· int��J;Prej:�tion, of the origins of the Qelie� in heathen gods� Ma�y m�qieyal thin-kers explained.it as the work of the devil. Sqqrri,pres�nts. rno�re sophisticated thoughts. After the Flo9d, mQPt of, Noqh's descendants forgot tne ravelations of God. But their observations of the earth and the &ky, the growth and tne h�vest, inppi��d th�� to deify the ear�h and. the heavenly bodi�s. Througp wickedness men l9st knowledge of God. However, God' sti� gave them iQtell�ctual ·ab�lity: So they knew all earthly matters. Men were �w�re of the livj�g nature of the earth. Perhaps it was the confrontation qf �ath�n rny�h:wi�h �hris-tian thoughts that formed Snorri'� apologY. for � �isd9m qiveu to heathen men, though they had lost -the knowledge of G9d� Snorri sup-plements these thoughts by an ancient theory, Euhemerism. According to this theory, ancient gods were merely human beings. They were �eified mortals, either heroe�who had b�en deified after tpeir death, I or Pontiff-chieftains who had presented themselves �s gods. These deified mortals found some people naive enough to believe in their pretended divinity. The first part of the Prose Edda, Gylfaginning, ���ates how a Swedish King, named·Gylfi, set out on his journey tQ_A�gard, the terres'bial instead of the celestial dwelling of ggd:;:;· �esir. According to Snorri, the designation of go<ts (sing. Ass'· pl.: }!�sir) is thought to be derived from the place-name "Asia." Sn�,ri geclares that the Norse gods I rorr ("Thor") and 06inn ("Odin") I were deified mortals. LOS 42 They �ere·kings in Asia. They descended'rrbm Priam or�roy an6 from a wise woman, named Sibil .("Sibyl") • .  �Later d6inri and his relatives wandere� to Sweden. There he and his sons became rulers. They were revered ror their magical po�ers. In Asgard Gylfi ques-�ioned these magicians conc�rning their might� the origin of the world arid i�� end. The magic�ans �old Gylfi long stories about goas and tricked him into repeating them to all mankind in such a way that men identified these magicians '1.\tith the gdds. At the end �ylfi is freed from the enchantment. These stories are the tra­' ditional Scandinavian myths. In SkAldskaparmal Snorri explains peculiar poetic usages: Prenn er grein skaldskaparmals . . . sva at nefna hvern hlut, sem heitir; 9nnur grein er su, er heitir forn9fn; en iii ma�sgrein er su, er-k9llu6 �r k . 3 enning . ·• . t The types of.scaldic ·metaphor are three. (first), calling everything by its name; the second type �s that which is ca!leo 'substitution; ' • th�·third type of metaphor is that which is called k�nnlng I LOS 4} Snorri uses here the word forn<;>fn ("s®st:itutim\'t) as he elsewhere uses the word heit!.i'. lt is a word or name wl'!.fch may appe�r frequently in seaiaidpoetry. Heit� are "con�ained in pulur, lists of synonyms or near-synonyms for peopie, a� wePl as godsJand goddesses. To tbe god �6inn about -ISO names are given. According to Snorri, ��inn l'!.ad so many �ames because he was wor'shipped by many peoples (p. !OJ. TI'ie naxtte ����inn" contains a clue to the essence of his nature'; i� is related ' to an adjective· meaning "frenzied, mad." 'Other names ·f<:>r .6oinn emphasize one or another aspect of l'!.is character. �6inn is Herjann (war-god) and wields a spear and is accompanied by ravens, wolves and eagles. �6inn �s Yggr' (the tervifiev). His foes he strikes with panic, or with a kind of paralysis. But·��inn!s. favours are capricious: sooner or•' later he deserts his worship-per, leaving him to be slain. For this reason 6�inn. is the god I of death. P0rr' ("tliunder"'} was �6inn' s eldest son, and the strqngest 'of gods. 'He \-las 'a sky-goa, more particularly a storm-god,' \Yielding a hammer which syfubolise� a thunderBolt. He appears as a great fighter, of huge size and strength. He is the god·whose power does r most to•guard men from forces of evil. Freyr is a god of fertility, and especially of agriculture. Freyr rules over the rain and the shining sun, and1also fruit of the earth. LOS 44-Freyia "is -tqe, faires,t ·of g9,ddes$eS. SJte is t:Qe !:!is�el': of �yr. �he was a de�tY. of fertility! Her .name anq Freyr'� �re related 1;,o ,Old Norse WQ:J;'d ·fryg� ("bloqm'•). •. She was especially the goddeq,s of love •• Goddesses have many �ames and have�FrobablY. absorbed oth�r goddesses whose cult. has been fprg6tteq.: Hlq�yn ,in some scaldic poems ,is a na� .for PorT's mother,; J�:ro, @ut ori.giria,.lly sh� "{as probably a distit1ct .goddes .. s. Kennings are useq.widely br·s�q��i. Gods are often desi�a�ed by their•relatioQs4iP tppther gods� 6oinn is th� f�ther of Magni, .. Porr i!:! the son .,of hi� father, 6�inn (6�:i_ns .. burr) .-Some of·the'kennings require a'kqowle�g� of myt�. ,Porr.was the chief enemy of; giants, apd so he. wa�. mellu ·mogfellan(li ("�estroyer of the kinsman of the giantess!') . the young scalds that they, the Christian poets, should not-believe in heatheo gods, nQr in the truth of the apcient·heathen myths. Yet the young scalds shoul� increas� the��-stQre 9f figur�s with tradi-tiona! metaphors containt?d in the A_eath�n�l!lyths. Hilda Radzin St. John's University LOS 45 NOTES l"Edda Saemundar," in Codex Regius, MS. No. 2365 quarto in the Old Royal Collection in the Royal Library of Copenhagen (Copenhagen11937). 2Manuscripts of the Prose Edda are numerous; the most important is Codex Regius 2367 quarto (early 14th century) • The best editions are by Finnur J6nson, Copenhagen, 1925 and 1931. 3Edda Snorra Stutlusonar, ed. Finnur Jonsson (1931), p. 86. All translations from the Old Icelandic language have been made by the author of this article, and further references to this work appear in the text. 

The Names of Gods and Goddesses in Snorri Sturluson's Edda

https://soar.suny.edu/bitstream/20.500.12648/3027/1/los/vol8/iss1/7/fulltext%20%281%29.pdf

The Names of Gods and Goddesses in Snorri Sturluson's Edda

Abstract

Similar works

Full text

Available Versions

SUNY Open Access Repository