CHAPTER XXIV.

RELIGION.—THE NORNIR AND VALKYRIAS.

The shaping of man’s future at his birth—The three Nornir—Their dwelling-place—Their kin—Good and Evil Nornir—They water the ash Yggdrasil—The maids of Odin—They determine the issue of battle—Choose the warriors for Valhalla—Figurative names—They ride through the air—Their appearance—They help warriors in battle—Their sojourn among men—The first and second songs of Helgi.

It was believed by the Northmen that the future life of all men was shaped at their birth by genii called _Nornir_, who preordained the fates of men and all that happened in the world. The gods themselves seem to have been under their control.

There were three Nornir, called _Urd_, the past; _Verdandi_, the present; and _Skuld_, the future, they dwelt by Urd’s well, situated at the foot of the ash Yggdrasil, whose roots they watered with their wisdom and the experience of the past:[276] they spun the threads of fate at the birth of every child, and measured the boundaries of his doings, and the days of his life.[277]

The names of these three Nornir were to those men of old the embodiment and philosophy of life. They could not have existed without their fathers before them, hence Urd was the symbol of the great past.

Verdandi, the present, symbolised the present life itself, consequently was closely connected with Urd.

Skuld, the future, represented the growth, the shooting forward, and was an inseparable part of the triad.

“There stands a fine hall under the ash, near the well, and from that hall come three maidens, who are named Urd, Verdandi, and Skuld. These forecast the lives of men, and are called Nornir.”

In Vafthrúdnismal, Odin asks Vafthrúdnir—

Much have I travelled, Much have I tried, Many powers have I known; Who are the maidens That soar over the sea; The wise-minded ones travel.

In Voluspa, Heid the sybil, in her vision—

Thence come three maidens,[278] Knowing many things, Out of the hall Which stands under the tree; One was called Urd, Another Verdandi, The third Skuld; They carved on wood tablets, They chose lives, They laid down laws For the children of men, They chose the fates of men. They disturbed the peace of the golden age of the gods.

The Asar met, Who raised on the Idavöll[279] Altars and high temples; They laid hearths, They wrought wealth, They shaped tongs, And made tools.

They played chess on the grass-plot; They were cheerful; They did not lack Anything of gold Until three Very mighty Thurs maidens came From Jötunheim.

“But there are other Nornir who come to every one that is born, to shape his life. Some are of the kindred of the gods, others of Alfar kin, and some of Dvergar kin” (Gylfaginning, c. 15).

_Vafthrúdnir._

Three great rivers Fall over the field Of the maidens of _Mögthrasir_. They are the only destinies That are in the world, Though they dwell with Jötnar.

In time the number of Nornir seems to have increased.

In Fafnismál, Sigurd asks the following question of Fafnir:—

_Sigurd._

Tell me, Fafnir, As thou art said to be wise And know many things well, Who are the maidens That are helping in need And deliver mothers of children?

_Fafnir._

Very different born I think the Nornir are; They own not kin together, Some are Asar-born, Others are Alfar-born, Others are daughters of Dvalin.[280]

(Fafnismál.)

Atli says to his wife Gudrún:—

The Nornir have just Roused me With forebodings of evil; I want thee to read them. Methought that thou, Gudrún, Gjúki’s daughter, Didst thrust me through With a poisoned sword.

_Gudrún._

It forebodes fire When one dreams of iron; The anger of woman Means pride and sorrow; I shall have to burn thee[281] Against sickness, Heal thee and help thee, Though I hate thee.

(Gudrúnarkvida, 11.)

“Gangleri said: ‘If the Nornir rule the fates of men, they deal them out very unevenly, for some have a happy and rich life, while others have little property or praise—some a long life, some a short one.’ Hár replied: ‘Good Nornir, and of good kindred, forecast a happy life; but when men have evil fates, the evil Nornir cause it’” (Gylfaginning, c. 15).

The water with which the Nornir watered the ash Yggdrasil was considered holy.

“Further it is told that the Nornir who live at Urd’s well take water out of it every day, and also the clay which lies round it, and pour it over the ash-tree that the branches may not dry up or grow rotten. This water is so holy that everything which comes into the well grows white like the film called _skjall_ which lies next to the eggshell. The dew which falls thence on the earth is called honey-dew, and the bees feed on it. Two birds live in Urd’s well, called swans, and from them has sprung the kin of birds with this name” (Gylfaginning, c. 16).

The Valkyrias were the maids of Odin, and were sent by him to determine the issue of battle, and choose those who were to fall and dwell with him in Valhalla. The belief in Valkyrias appears to have been of very great antiquity, and is one of the most striking, poetical, and grand features of the Asa faith. In no record of the religions that have come down to us do we find anything that would make us suppose that such belief ever existed in other parts of the world, and it was well adapted to the creed of a people among whom war and the conquest of other lands were leading features.

Heid in Voluspa gives the names of the Valkyrias and in her version we learn that

She saw Valkyrias Come from far off, Ready to ride To Goth-thjód.[282] Skuld held a shield, Skögul was next, Gunn, Hild, Göndul, And Geirskögul; Now are numbered The maidens of Herjan,[283] The Valkyrias ready To ride over the ground.

So we see that originally the number of Valkyrias belonging to Odin was only six, afterwards their number increased. Sometimes they appear nine together, at others treble that number.

Others are mentioned in Grimnismal. Odin, speaking to Geirrod, says—

“I want Hrist and Mist To carry the horn to me; Skeggjöld and Skögul, Hild and Thrúd, Hlökk and Herfjötur, Göll and Geirahöd, Randgrid and Rádgrid, And Reginleif, They carry ale to the Einherjar.”[284]

“Hjörvard and Sigrlin had a large and handsome son. He was silent, and no name had been fastened to him.[285] He sat on a mound, and saw nine Valkyrjas riding, and one of them seemed the foremost—she sang:—

Late wilt thou, Helgi, Rule over rings[286] On the Rodulsvellir,[287] If thou art ever silent.”

“The daughter of King Eylimi was Svava; she was a Valkyrja and rode over air and sea; she gave this name to Helgi, and often afterwards sheltered him in battles” (Helga Kvida Hjörvardssonar).

The following among other poetical and figurative names are given to the Valkyrias:—The maidens of victory, the goddesses of the fight, the graspers of spears, the witches of the shield, the maidens of the slain, the exultant ones, the strong one, the entangling one, the silent one, the storm-raisers. They are mentioned as riding through the air, over the sea, and amid the lightning, helmet-clad, with bloody brynjas, and glittering spears; the spear which carried death and victory being the emblem of Odin. When their horses shake their manes, the froth which comes from their bitted mouths drops as dew into the valleys, and hail falls from their nostrils into the woods.

The slain were called _Val_ (chosen), and belonged to Odin. From the word _Val_ are derived the names of Valkyrias, Valfödr (the father of the slain), Valhalla (the hall of the slain), Valól (field of battle, field of the slain), and probably also of those birds of prey which after the battle visited the field of action.

_Skuld_, the youngest of the three Nornir, who personified the future, followed the Valkyrias, probably in order to witness the decrees of fate given to men at their birth.

“There are others that have to serve in Valhöll, carry drink and take care of the table-dressing and the beer cups. These are called Valkyrias; Odin sends them to every battle; they choose death for men and rule victory. Gunn and Róta and the youngest Norn, Skuld, always ride to choose the slain and rule _man-slayings_” (Gylfaginning, ch. 36).

It was believed that during a battle warriors sometimes saw Valkyrias coming to their help: how grand and beautiful must have been the vision created in their mind by their faith in them, as they thought they saw them riding on their fiery steeds, and sweeping over the battle-field, by land or by sea. It is hard to realise a grander picture for a warrior to behold.

Helgi saw:—

Three times nine maidens, But one rode foremost A white maiden under helmet; Their horses trembled, From their manes fell Dew into the deep dales, Hail on the lofty woods; Thence come good seasons among men, All that I saw was loathsome to me.

[Helga Kvida Hjörvardssonar.]

Sometimes the Valkyrias came to earth and remained among men.

“Nidud was a king in Sweden. He had two sons and one daughter, whose name was Bödvild. There were three brothers, sons of the Finna-king, one Slagfinn, the other Egil, and the third Völund; they ran on snow-shoes, and hunted wild beasts. They came to the Ulfdal, where there is a lake called Ulfsjár (Wolf’s lake), and there made themselves a house. Early one morning they found at the shore of the lake three women who were spinning flax, near them lay their swan-skins; they were Valkyrias. Two of them were daughters of King Hlödver (Louis), Hladgunn Svanhvit (Svan-white), and Hervör Alvitr (All-wise); and the third Ölrún, daughter of Kjar of Valland. The brothers took them to their house. Egil got Ölrún; Slagfinn, Svan-white; and Völund, All-wise. There they dwelt for seven winters; after which the women went to visit battle-fields, and did not return. Then Egil went on snow-shoes to look for Ölrún, and Slagfinn for Svan-white, while Völund remained in Ulfdal. He was the most skilled smith that is spoken of in ancient Sagas. King Nidud had him captured, as is told in the song” (Völundar Kvida).

Helga Kvida gives an account of how Sigrun, a Valkyria, betrothed herself to Helgi, and of how she comes with other Valkyrias to protect him. Their appearance is thus described:—

Then gleams flashed From Logafjöll,[288] And from those gleams Came lightning; The high ones[289] rode helmet-clad Down on the Himinvangar; Their brynjas were Blood-bespattered, And from their spears Sprang rays of light.

Early (in the day) asked From the wolf-lair The _dögling_ (the king) about this The southern disir[290] If they would home With hildings[291] That night go; There had been clang of bowstrings.

But from the horse The daughter of Högni (Sigrun) Hushed the clatter of shields; She said to the king, I think we have Other work to do Than drink beer With the ring-breaker. (Helgi)

In the second song of this poem we learn the mode of thought, the religious ideas and customs of the people of the North, and glean some new facts; that men and women were sometimes thought to be born again; that Helgi derived his name from Helgi Hjörvardson, and that he was brought up by Hagal. His foes, and not the sons of Hunding, search for him, but he escapes by dressing himself in the garb of a bondwoman. This episode of his life and the following fights must have taken place after those of the first song. The connection between the two poems is somewhat obscure.

“Granmar was a powerful king who lived at Svarinshang; he had many sons, among them Hödbrod, Gudmund, and Starkad. Hödbrod was at an appointed meeting[292] of kings; he betrothed himself to Sigrun,[293] daughter of Högni. When she heard this she rode with Valkyrias over the sea and air to search for Helgi. He was then at Logafjöll (Fire-mountains), and had fought against the sons of Hunding; there he slew Alf and Eyjolf, Hjorvard and Hervard; he was very weary of the fight, and sat down at Arastein (Eagle’s stone); where Sigrun found him, threw her arms about his neck and kissed him, and told him of her errand, as is related in the old Völsunga-kvida:—[294]

Sigrun sought The glad king,[295] She took Helgi’s Hand in hers;

She kissed and greeted The king under his helmet; Then did his mind Turn to the maiden.

She said she loved With all her mind The son of Sigmund Ere she had seen him.

I was to Hödbrod In the host betrothed, But another chief I wanted to have.

Yet I fear, chief, The anger of my kinsmen; I have broken The _mind-marriage_ of my father.[296]

The maiden of Högni Spoke not against her mind; She said she would Have the love of Helgi.

_Helgi._

Do not care for The wrath of Högni, Nor for the ill-will Of thy kin; Thou wilt, young maiden, Live with me; Thou, good maiden, hast kinsmen Whom I do not fear.

“Helgi then gathered a large fleet, and sailed to Frekastein (Wolf’s stone). At sea they met with a dangerous tempest, and lightning flashed down on the ships. They saw nine Valkyrias riding in the air, and recognised Sigrun; then the storm abated, and they came safely to the land. The sons of Granmar sat on a rock when the ships sailed towards the shore.

“Gudmund rode home with news of war; then the sons of Granmar gathered a host. Many kings came there. There were Högni, the father of Sigrun, and his sons Bragi and Dag. There was a great battle, and the sons of Granmar fell, with all their chiefs, except Dag, son of Högni, whose life was spared, and who promised on oath to follow the Völsungs. Sigrun went among the slain, and found Hödbrod near death’s door. She sang:—

Sigrun of Sevafjöll[297] Will not, King Hödbrod, Fall into thy arms; Gone is the life Of Granmar’s sons; The grey steeds[298] of jötun-women Many corpses tear.

She met Helgi, who answered:—

All is not given to thee, Mighty wight;[299] For I say the Nornir Wield some power.

This morning fell At Frekastein Bragi and Högni; I was their slayer.

“Helgi married Sigrun, and they had sons; but Helgi did not live long. Högni’s son Dag sacrificed to Odin for revenge on his father, and Odin lent him his spear. Dag met his brother-in-law Helgi at Fjoturlund; he thrust the spear through him, Helgi fell, and Dag rode to Sevafjoll and told Sigrun the tidings:—

Loth am I, sister, To tell thee the sorrow, For unwilling have I Made my sister weep; This morning fell At Fjoturlund The Budlung[300] who was The best in the world, And stood on The neck of hildings.[301]

_Sigrun._

Thee shall all Oaths harm[302] Which thou to Helgi Hast sworn At the bright Waters of Leiptr[303] And at the rain-cold Rock of the sea. The ship shall not move Which should carry thee, Though a fair wind to thy wish Blows on it. The horse shall not run Which is to run with thee, Though thou hast to Escape from thy foes.

The sword shall not bite Which thou drawest, Except when it sings About thy own head; Then were the death Of Helgi avenged, If thou wert an outlaw Out in the forest, Lacking property And all enjoyment, And hadst not food Unless thou tearest corpses.

_Dag._

Mad art thou, sister, And out of thy wits As thou invokest curses On thy brother; Odin alone Causes all the ills, For between kinsmen Runes of strife he bore.

Thy brother offers thee Red rings,[304] All Vandilsve[305] And Vigdalir;[306] Take half of my lands As indemnity for sorrow, Thou ring-adorned maiden And thy sons.

“Sigrun was short-lived from grief and sorrow. It was the belief in olden times that men were reborn, but now it is called an old woman’s story. It is said that Helgi and Sigrun were born again; he was then named Helgi Haddingjaskati, and she Kara,[307] Hálfdán’s daughter, ‘as is sung in the lay of Kara,[308] and she was a Valkyria.’” [Helgi Hundingsbani II.]