first collectors to attempt to preserve not only the plot and characters of the tale, but also the style in which they were told were the Brothers Grimm, who collected German fairy tales. The Brothers Grimm rejected several tales for their collection, though told by Germans, because the tales derived from Perrault and they concluded they were thereby French and not German tales. An oral version of ‘Bluebeard’ was thus rejected, and the tale of ‘Little Briar Rose’, clearly related to Perrault’s ‘The Sleeping Beauty’ was included only because Jacob Grimm convinced his brother that the figure of Brynhildr, from much earlier Norse mythology, proved that the sleeping princess was authentically German folklore. The Grimm Brothers remain some of the best-known story-tellers of folk tales though, popularising ‘Hansel and Gretel’, ‘Rapunzel’, ‘Rumplestiltskin’ and ‘Snow White’.
The work of the Brothers Grimm influenced other collectors, both inspiring them to collect tales and leading them to similarly believe, in a spirit of romantic nationalism, that the fairy tales of a country were particularly representative of it (ignoring cross-cultural references). Among those influenced were the Russian Alexander Afanasyev (first published in 1866), the Norwegian Peter Christen Asbjørnsen and the Englishman, Joseph Jacobs (first published in 1890). Simultaneously to such developments, writers such as Hans Christian Andersen and George MacDonald continued the tradition of literary fairy tales. Andersen’s work sometimes drew on old folktales, but more often deployed fairytale motifs and plots in new tales; for instance in ‘The Little Mermaid’, ‘The Ugly Duckling’ and ‘The Emperor’s New Clothes.’ Fairy tales are still written in the present day, attesting to their enormous popularity and cultural longevity. We hope the current reader, whether old or young – enjoys this book.
Norsemen landing in Iceland
Oscar Wergeland
Myths of the Norsemen
From the Eddas and Sagas
By
H. A. Guerber
Author of “The Myths of Greece and Rome” etc.
Introduction
The prime importance of the rude fragments of poetry preserved in early Icelandic literature will now be disputed by none, but there has been until recent times an extraordinary indifference to the wealth of religious tradition and mythical lore which they contain.
The long neglect of these precious records of our heathen ancestors is not the fault of the material in which all that survives of their religious beliefs is enshrined, for it may safely be asserted that the Edda is as rich in the essentials of national romance and race-imagination, rugged though it be, as the more graceful and idyllic mythology of the South. Neither is it due to anything weak in the conception of the deities themselves, for although they may not rise to great spiritual heights, foremost students of Icelandic literature agree that they stand out rude and massive as the Scandinavian mountains. They exhibit “a spirit of victory, superior to brute force, superior to mere matter, a spirit that fights and overcomes.”1 “Even were some part of the matter of their myths taken from others, yet the Norsemen have given their gods a noble, upright, great spirit, and placed them upon a high level that is all their own.”2 “In fact these old Norse songs have a truth in them, an inward perennial truth and greatness. It is a greatness not of mere body and gigantic bulk, but a rude greatness of soul.”3
The introduction of Christianity into the North brought with it the influence of the Classical races, and this eventually supplanted the native genius, so that the alien mythology and literature of Greece and Rome have formed an increasing part of the mental equipment of the northern peoples in proportion as the native literature and tradition have been neglected.
Undoubtedly Northern mythology has exercised a deep influence upon our customs, laws, and language, and there has been, therefore, a great unconscious inspiration flowing from these into English literature. The most distinctive traits of this mythology are a peculiar grim humour, to be found in the religion of no other race, and a dark thread of tragedy which runs throughout the whole woof, and these characteristics, touching both extremes, are writ large over English literature.
But of conscious influence, compared with the rich draught of Hellenic inspiration, there is little to be found, and if we turn to modern art the difference is even more apparent.
This indifference may be attributed to many causes, but it was due first to the fact that the religious beliefs of our pagan ancestors were not held with any real tenacity. Hence the success of the more or less considered policy of the early Christian missionaries to confuse the heathen beliefs, and merge them in the new faith, an interesting example of which is to be seen in the transference to the Christian festival of Easter of the attributes of the pagan goddess Eástre, from whom it took even the name. Northern mythology was in this way arrested ere it had attained its full development, and the progress of Christianity eventually relegated it to the limbo of forgotten things. Its comprehensive and intelligent scheme, however, in strong contrast with the disconnected mythology of Greece and Rome, formed the basis of a more or less rational faith which prepared the Norseman to receive the teaching of Christianity, and so helped to bring about its own undoing.
The religious beliefs of the North are not mirrored with any exactitude in the Elder Edda. Indeed only a travesty of the faith of our ancestors has been preserved in Norse literature. The early poet loved allegory, and his imagination rioted among the conceptions of his fertile muse. “His eye was fixed on the mountains till the snowy peaks assumed human features and the giant of the rock or the ice descended with heavy tread; or he would gaze at the splendour of the spring, or of the summer fields, till Freya with the gleaming necklace stepped forth, or Sif with the flowing locks of gold.”4
We are told nothing as to sacrificial and religious rites, and all else is omitted which does not provide material for artistic treatment. The so-called Northern Mythology, therefore, may be regarded as a precious relic of the beginning of Northern poetry, rather than as a representation of the religious beliefs of the Scandinavians, and these literary fragments bear many signs of the transitional stage wherein the confusion of the old and new faiths is easily apparent.
But notwithstanding the limitations imposed by long neglect it is possible to reconstruct in part a plan of the ancient Norse beliefs, and the general reader will derive much profit from Carlyle’s illuminating study in “Heroes and Hero-worship.” “A bewildering, inextricable jungle of delusions, confusions, falsehoods and absurdities, covering the whole field of Life!” he calls them, with all good reason. But he goes on to show, with equal truth, that at the soul of this crude worship of distorted nature was a spiritual force seeking expression. What we probe without reverence they viewed with awe, and not understanding it, straightway deified it, as all children have been apt to do in all stages of the world’s history. Truly they were hero-worshippers after Carlyle’s own heart, and scepticism had no place in their simple philosophy.
It was the infancy of thought gazing upon a universe filled with divinity, and believing heartily with all sincerity. A large-hearted people reaching out in the dark towards ideals which were better than they knew. Ragnarok was to undo their gods because they had stumbled from their higher standards.
We have to thank a curious phenomenon for the preservation of so much of the old lore as we still possess. While foreign influences were corrupting the Norse language, it remained practically unaltered in Iceland, which had been colonised from the mainland by the Norsemen who had fled thither to escape the oppression of Harold Fairhair after his crushing victory of Hafrsfirth. These people brought with them the poetic genius which had already manifested itself, and it took fresh root in that barren soil. Many of the old Norse poets were natives of Iceland, and in the early part of the Christian era, a supreme service was rendered to Norse literature by the Christian priest, Sæmund, who industriously brought together a large amount of pagan poetry in a collection known as the Elder Edda, which is the chief foundation of our present knowledge of the religion of our Norse ancestors. Icelandic literature remained a sealed book, however, until the end of the eighteenth