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Review of John Lindow, Murder and Vengeance Among the Gods: Baldr in Scandinavian Mythology

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Review of John Lindow, Murder and Vengeance Among the Gods: Baldr in Scandinavian Mythology 112 Rezensionen ohn Lindow. Murder and Ven- Lindow die verschiedenen Interpretationen geance among the Gods: Baldr in des Mythems von Balders Tod einer kriti- Scandinavian Mythology. Folk- schen Betrachtung: Da Balder kein Wane ist lore Fellows Communications 262. und nicht wiederaufersteht (Jan de Vries, J “Der Mythos von Balders Tod”, Arkiv för Helsinki: Suomalainen tiedeakate- nordisk filologi 70 [1955]: 41–60), ist er mia, Academia scientiarum Fennica, nicht mit James George Frazer (Balder the 1997. 210 Seiten. Beautiful [1890; 3. Aufl. New York: St. Martin’s Press, 1980]), Neckel (Überliefe- Dieses Buch ist die erste Monographie rung) oder Franz Rolf Schröder (u.a. Ger- über Balder seit Gustav Neckels Die Über- manentum und Hellenismus [Heidelberg: lieferungen vom Gotte Balder von 1920 Winter, 1924]) als Vegetations- oder Frucht- (Dortmund: Ruhfus; Kurt Schiers Münchner barkeitsgottheit aufzufassen (29–31). Eben- Habilitationsschrift von 1971, “Balder, Loki, sowenig läßt sich Balders Tod als Mythos Heimdall: Untersuchungen zur germani- vom ersten endgültigen Tod der Weltge- schen Religion”, ist leider unveröffentlicht schichte (de Vries) deuten, denn kein Text und daher nicht allgemein zugänglich). Im unterstützt die Ansicht, Balder gelange als Unterschied zu zahlreichen Arbeiten frühe- erster in die Totenwelt Hel (vgl. Gylfaginn- rer Forscher zur Balder-Thematik zeichnet ing Kap. 33–35 [49], Baldrs draumar). sich Lindows Untersuchung dadurch aus, Ferner können die motivischen Überein- daß sie die entsprechenden schriftlichen stimmungen der Balder-Geschichte mit der Quellen in ihrer handschriftlich tradierten Víkars-Episode der Gautreks saga einerseits Form ernst nimmt und sie im kulturellen und — in weit geringerem Umfang — mit den Kontext der Zeit zu verstehen sucht, aus der Erprobungen Sinfjotlis in der Volsunga saga sie überliefert sind (28). Anders als in den (Kap. 7–8) andererseits nicht belegen, daß meisten Abhandlungen über Balder werden der Tod Balders als Mythos von der ersten weder vorgefaßte Deutungsmuster gewaltsam Initiation eines Odins-Kriegers anzusehen ist den Texten appliziert, noch wird versucht, (de Vries; Alv Kragerud, “Balders død”, I zu einer Urform des Mythos zurückzustoßen forskningens lys 32 [1974]: 115–26). Dies oder diese gar zu rekonstruieren. Statt des- würde u.a. eine Gleichsetzung Balders mit sen werden die einschlägigen literarischen seinem Rächer, dem (frühreifen) Krieger Zeugnisse/Niederschläge des Balder-Mythos Váli, verlangen (34–37). Schließlich verträgt (Húsdrápa, Voluspá, Lokasenna, Baldrs sich die These, Balders Tod und Bestattung draumar, Hyndluljóð, Málsháttakvæði, spiele eine Funktion in der Etablierung einer Gesta Danorum lib. iii, Snorra Edda, dazu von diesem Gott gegründeten Königsdynastie noch der Zweite Merseburger Zauberspruch (Schier, “Balder,” in Reallexikon der germa- und die Hæðcyn/Herebeald-Episode im alt- nischen Altertumskunde 2:2–7 [Berlin: englischen Beowulf) als jeweils in sich sinn- Walter de Gruyter, 1976]; “Breiðablik/ volle Einheiten betrachtet und die in ihnen Bredebliche”, in Eyvindarbók [Oslo: Insti- vorkommenden Motive zu einem breiten tutt for nordistikk og litteraturvitenskap, Spektrum anderer Texte des nordischen 1992], 273–81); vgl. 31; ähnlich Gro Steins- Mittelalters in Beziehung gesetzt (Skalden- land, Det hellige bryllup og norrøn konge- dichtung, Eddalieder, Sagas, Gesetzestexte). ideologi [Oslo: Solum, 1991], 160–70; vgl. Diese begrüßenswerten Ansätze teilt Lin- 38) nicht mit dem Umstand, daß die isländi- dows Buch mit einer weiteren Arbeit jüng- sche Überlieferung der Hauptträger des ster Zeit zur nordischen Mythologie, näm- Mythos und nach eigener Aussage auch lich John McKinnells Band Both One and Quelle des Dänen Saxo ist (ausführlicher hat Many (Roma: Il Calamo, 1994). Schier seine These in einem späteren Aufsatz Nach einem kurzen Überblick über das dargelegt, den Lindow vor der Drucklegung Personal und die Struktur des skandina- nicht rezipieren konnte: “Gab es eine eigen- vischen Mythos im allgemeinen sowie die ständige Balder-Tradition in Dänemark? literarischen Quellen des Balder-Mythos Mit einigen allgemeinen Überlegungen zum im besonderen (s.o. und 13–28) unterzieht Problem der sogenannten ‘sterbenden und alvíssmál 9 (1999): 112–15 Rezensionen 113 wiederauferstehenden Gottheiten’ in nord- Frage in Baldrs draumar (12.5–8) — nach germanischen und altorientalischen Über- allgemeiner Auffassung ein Wellenrätsel — lieferungen”, in Nordwestgermanisch, hg. und der Identität seiner Gesprächspartnerin, Edith Marold und Christiane Zimmermann der Seherin, als “Mutter dreier Riesen” zu [Berlin: Walter de Gruyter, 1994], 125–53). lösen. Wie mehrere Forscher vor ihm ver- Weder untermauern die isländischen Texte steht auch Lindow den Ausdruck “Mutter eine Verbindung Balders zu irgendeiner Kö- dreier Riesen” (Baldrs draumar 13.7–8) als nigsdynastie, noch besäße der dynastische Bezeichnung für die Riesin Angrboða, die Gedanke Relevanz für eine Gesellschaft wie Mutter der drei Loki-Nachkommen Hel, die isländische, die zur Entstehungszeit der Fenrir und der Midgardschlange. Lindow Texte keinem König huldigte (31, 38). Mit postuliert ein Wortspiel mit dem Namen den Aussagen der mythologischen Texte Angr-boða: Einerseits bedeute dieser Name konfrontiert, erweist sich mithin keine bisher “Kummer-Verkünderin”, andererseits “Fjord- vorgeschlagene Gesamtdeutung des Balder- Woge” (angr “Fjord”; boði “Welle, Bre- Mythos als tauglich (38). Damit ist der Weg cher”). Die Rätselfrage Odins (deren Ant- frei, in den Kapiteln 2–6 einen unverstellten wort “Wellen” wäre) signalisiere somit, daß Blick auf die Darstellung der einzelnen Odin weiß, wer seine Gesprächspartnerin Aspekte des Balder-Mythos (Tod, Bestat- ist (nämlich Angrboða “Fjord-Woge”), und tung, Rache usw.) in den verschiedenen Tex- verrate zugleich der Seherin, daß sie mit ten zu richten. Odin spricht (vgl. die Enttarnung in Baldrs Lindow analysiert nicht nur die einzel- draumar 13). Lindow gibt aber zu, daß die- nen Handlungsschritte der Balder-Geschich- ser Lösungsvorschlag den Makel hat, daß ein te (in chronologischer Reihenfolge), sondern Femininum *boða “Welle” nicht bezeugt ist. bietet auch eine gründliche Erörterung des In seiner Behandlung der Bestattung darin vorkommenden mythischen Personals Balders (Kapitel 3) widersteht Lindow zwar (Frigg, Hoðr, Loki, Váli, Hyrrokkin usw.). der Versuchung, wie Höfler mit Hilfe der Besonders willkommen im Kapitel 2 über bronzezeitlichen Felszeichnungen die Dar- Balders Tod ist der Motivvergleich zwischen stellungen der Húsdrápa und der Snorra Saxos Balder-Fabel und den altnordischen Edda miteinander in Einklang zu bringen Quellen, z.B. das Traummotiv (Snorra Edda, (82–83), doch führt hier die erschöpfende Baldrs draumar, Gesta Danorum) und die Textanalyse dazu, daß er gelegentlich zuviel Unverletzlichkeit Balders (Snorra Edda, aus einem Wort oder Motiv herausliest. So Gesta Danorum). In diesem Zusammenhang ist es zweifelhaft, ob die Riesin-Kenning weist Lindow darauf hin, daß die Rolle von Hildr fjalla “Hildr der Berge” in Húsdrápa Frauen in den Vorkehrungen zum Schutz als Anspielung auf den ewigen Kampf Hjaðn- Balders — bei Saxo auch zum Schutz seines ingavíg (Ragnarsdrápa, Snorra Edda) zu Gegners Hotherus — (Frigg in Snorra Edda, verstehen ist und daher einen Vergleich die drei Waldmädchen bei Saxo) eine Paral- zwischen der Balder-Geschichte und dem lele im Zweiten Merseburger Zauberspruch Heðinn/Hogni/Hildr–Mythos implizieren hat: Dort treten Friia (= Frigg) und weitere soll: Die Gemeinsamkeiten der beiden Fa- weibliche Figuren als Heilerinnen auf (wohl beln umfassen den schmerzhaften Verlust des Balder-Pferdes), wie dies in auch in eines Kindes (Balder bzw. Hildr), eine magi- Oddrúnargrátr 9 der Fall ist. Fragwürdig ist sche Waffe (den Mistelzweig bzw. Hognis allerdings die von Lindow postulierte Ver- Schwert Dáinsleifr), den bösen Zauber einer gleichbarkeit der Schlangenmotive bei Saxo Frau (Hildr bzw. Þokk) und Zwist innerhalb und im altnordischen Mythos, da sie in ihrer eines Familienverbandes, der erst nach dem Funktion zu unterschiedlich sind: Bei Saxo Ende der geltenden Weltordnung aufgeho- ist das Schlangengift Bestandteil der “Kraft- ben sein wird (also nach Ragnarok). Metho- nahrung” Balders, in Frá Loka und Snorra dologisch problematisch ist hier Lindows Edda Bestandteil der Bestrafung Lokis. Vorgehensweise deshalb, weil er in die Im Rahmen dieses Kapitels unternimmt Kenning und in den Balder-Mythos der Hús- Lindow einen Anlauf, das alte Problem des drápa (10. Jahrhundert) teilweise die Motive Zusammenhangs zwischen Odins vierter der Prosaberichte in Snorra Edda (13. Jahr- alvíssmál 9 (1999): 112–15 114 Rezensionen hundert) hineinliest (Hognis magisches konungum und der Figur des Heremod im Schwert, Þokks Trauer-Verweigerung; letz- altenglischen Beowulf. teres Motiv ist auch in einer ljóðaháttr- Im fünften Kapitel werden die Rache Strophe belegt, die in Snorra Edda zitiert Vális an Hoðr und die Rache der Götter an wird). Aus dem Gegensatz zwischen dem Loki (bei der Lokis Söhne instrumentalisiert Bestimmungswort fjalla (“der Berge”) in der werden, s.u.) vor dem Hintergrund der Pro- Kenning Hildr fjalla und dem Schauplatz blematik von Rache (oder Totschlag) inner- der Balder-Bestattung — dem Meeresstrand halb einer Familie untersucht mit Hinweisen — zieht Lindow ferner den fragwürdigen auf die Parallelen in anderen altnordischen Schluß, die Kenning impliziere, daß die Rie- Texten, in Saxos Gesta Danorum und in sin “fehl am Platze” sei (74–75).
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