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Updated: May 15, 2025
It may very naturally be asked by many how it came to pass that the Indians of Maine and of the farther north have so much of the Edda in their sagas; or, if it was derived through the Eskimo tribes, how these got it from Norsemen, who were professedly Christians. I do not think that the time has come for fully answering the first question.
The younger "Edda" is not really a tale, but a book of poetics; it relates, however, the Siegfried saga briefly. It is considered an original source, since it evidently made use of songs that have not come down to us, especially in the account of the origin of the treasure, which is here told more in detail and with considerable differences.
Contrasted with this hardly heathen cosmogony, which shows recent Bible influence throughout, the Algonquin narrative reads like a song from the Edda. That the latter is the original and the older there can be no doubt. Between the "Good Mind," making man "from the dust of the earth," and Glooskap, rousing him by magic arrows from the ash-tree, there is a great difference.
Colonel Armytage had written word that he had engaged the same cutter which had carried Sir Marcus and his daughter to Shetland. It was very natural, therefore, that Edda should very frequently have her eye at a large telescope Sir Marcus had brought with him, and which he had placed in Hilda's room at the top of the tower.
"It shall never be said that where danger was present I was absent," he remarked. "Maybe, but you would be of much more use looking after your wife and daughter in the cabin," muttered the honest old captain. Edda and Mrs Armytage went into their own cabin. They knelt down.
He sat down by her side, and before she was aware of it had grasped her hand. "Hear me, Edda!" he exclaimed with vehemence. "I can exist no longer in the state of uncertainty I have endured for so many years. From the first moment I saw you, I loved you. You know it. My love was sincere, faithful, disinterested. I am not a mere adventurer, as you may suppose.
One day, as she was looking through the glass, she exclaimed suddenly to her sister, "Oh Hilda, Hilda, there is the cutter at last!" Hilda looked, but her more practised eye told her that it was no cutter, but a square-rigged vessel, which, with a fair breeze, under all sail, was approaching the island. She was sorry to disappoint Edda, and for sometime she did not tell her of her mistake.
In the younger Edda the dismemberment of the giant Ymir is recounted. “From Ymir’s flesh was the earth created, From his sweat the sea, From his skeleton the mountains, the trees from his hair, From his skull the heavens, From his eyebrows kindly Äses made Mitgard, the son of man. But from his brain were created all the ill-tempered clouds.”
Högni's sword Dainsleif, forged by the dwarfs, as were all magic weapons, is like the sword of Angantyr, in that it claims a victim whenever it is drawn from the sheath: an idea which may easily have arisen from the prowess of any famous swordsman. The Sword of Angantyr. Like the two last legends, Angantyr's story is not represented in the Elder Edda; it is not even told by Snorri.
The ash Ygdrasyl of the Edda, the oak of Dordona and of the Druid, the modern Christmas tree, the sacred banyan, the holy groves, illustrate but faintly the prevalence of tree worship. Even so late as the time of Canute, it had to be forbidden in England by royal edict.
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