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Towards the Baldur Myth - Germanic Mythology

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should be more than a coincidence that Vestfold, chosen in Norway when <strong>the</strong> myth was<br />

localized, has <strong>the</strong> ring of Westphalia and Pölde, which was <strong>the</strong> historicized <strong>Baldur</strong>‘s<br />

kingdom in Germany. The cause has its explanation, as has already been pointed out, in<br />

<strong>the</strong> <strong>Baldur</strong> synonym Phol, Falr.<br />

The person that <strong>the</strong> story has deliver Olaf Geirstadaalf‘s sword to Olaf<br />

Haraldsson‘s parents is called Hrani. In agreement with Bugge (Norroen Fornkvæði,<br />

Sæmundar Edda hins fróða, footnote p. 339), I regard this name to be <strong>the</strong> same as Ranr,<br />

which occurs in Grougaldur v. 6. There, it appears to be an epi<strong>the</strong>t of Rind‘s son, <strong>the</strong><br />

young bro<strong>the</strong>r of <strong>Baldur</strong>, Vali. In Hrolf Kraki‘s saga, Hrani also appears as a swordbestower,<br />

and he does so <strong>the</strong>re in a most mystical manner, suggesting his origin in<br />

hea<strong>the</strong>n myth. 78 That Vali was in possession of a precious sword is also clear from<br />

Hyndluljóð. The kernel in this genealogical poem is of hea<strong>the</strong>n origin, but it was revised<br />

in <strong>the</strong> eleventh century and <strong>the</strong>n placed in connection with Olaf Haraldsson‘s family tree,<br />

as I have shown above. The reviser began <strong>the</strong> song with a fable that he probably<br />

composed himself, which has <strong>the</strong> sorceress Hyndla describe <strong>the</strong> family-relationships that<br />

one needs to know for <strong>the</strong> sake of unraveling a question of inheritance. The inheritance<br />

over which <strong>the</strong> two heroes fight is Vali‘s sword (Vala malmr, Hyndluljóð 9). 79<br />

This statement is of interest because <strong>the</strong> genealogy that Hyndla sets forth, in<br />

which <strong>Baldur</strong> and Nanna are mentioned, includes exactly <strong>the</strong> members of <strong>the</strong> same family<br />

that play a role in <strong>the</strong> poem about Helgi Hjörvardsson and <strong>the</strong> story about Olaf<br />

Geirstadaalf. Among <strong>the</strong> persons enumerated by Hyndla, with which <strong>the</strong> heir to Vali‘s<br />

sword must be connected, is mentioned on Gyrd, who according to Olaf Haraldsson‘s<br />

pedigree is Olaf Geirstadaalf‘s stepmo<strong>the</strong>r‘s bro<strong>the</strong>r, and Alf <strong>the</strong> Old, who according to<br />

<strong>the</strong> same family pedigree is Olaf Geirstadaalf‘s maternal grandfa<strong>the</strong>r‘s fa<strong>the</strong>r. Thus, on<br />

one side we find that Vali‘s sword should have been an heirloom within this family and,<br />

on <strong>the</strong> o<strong>the</strong>r side, that a descendant of <strong>the</strong> same family, Olaf Haraldsson, receives Olaf<br />

Geirstadaalf‘s sword through a person that bears Vali‘s byname, Hrani. When we remind<br />

ourselves that Olaf Geirstadaalf himself is <strong>Baldur</strong> transformed into a king in Vestfold, it<br />

is clear that <strong>the</strong> mythic kernel of <strong>the</strong> euhemeristic story is Vali, who inherits his bro<strong>the</strong>r<br />

<strong>Baldur</strong>‘s sword. Perhaps this was also <strong>the</strong> case in <strong>the</strong> fabricated myth, and Vali, one night<br />

old avenges his bro<strong>the</strong>r and kills Hödur with <strong>Baldur</strong>‘s sword. In any case, this<br />

relationship constitutes additional evidence for <strong>the</strong> origin of Olaf Geirstadaalf‘s story<br />

from <strong>the</strong> <strong>Baldur</strong> myth.<br />

Long before <strong>the</strong>se euhemeristic revisions of <strong>the</strong> <strong>Baldur</strong> myth, one had already<br />

been composed in Christianized England. In <strong>the</strong> Beowulf poem (8 th century), <strong>Baldur</strong> and<br />

Hödur appear under <strong>the</strong> names Herebeald and Hædcyn as young princes within a<br />

Scandinavian clan, who are neighbors of <strong>the</strong> Swedes. Herebeald and Hædcyn are<br />

78 Here Hrani is usually interpreted as a name of Odin himself. In chapter 30 of Hrolf Kraki‟s Saga, a oneeyed<br />

old farmer named Hrani attempts to give Hrolf a sword, a shield, and a coat of mail, but is rejected.<br />

Hrolf <strong>the</strong>reby loses <strong>the</strong> gift of victory provided by Hrani in chapter 26 after testing Hrolf‘s men.<br />

79 Rydberg understands this as ―Vali‘s metal‖ (i.e. Vali‘s sword), whereas modern translators understand<br />

this as ―Welsh metal‖; i.e. foreign gold. Both readings are possible. Malmr carries <strong>the</strong> meaning metal (and<br />

by extension gold) or sword. The word occurs 5 times in Eddaic poetry: Sigurðkviða hin skamma 16, Rínar<br />

malmi, Rhine gold; Sigurðkviða hin skamma 68: Ligge okkar enn í mille malmr hringvareþr egghvast earn,<br />

―Let also lie between us both <strong>the</strong> sword with rings adorned, <strong>the</strong> keen-edged iron‖; Atlakviða, 39, skop lét<br />

hón vaxa, skíran malm vaþa, ―Fate she let ripen, but <strong>the</strong> bright gold flow; Hervarar saga 20, Gota malmi,<br />

as Hervor is being described with all her armor and arms, Gothic metal here is best understood as a sword.

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