Towards the Baldur Myth - Germanic Mythology
Towards the Baldur Myth - Germanic Mythology
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.