Undersökningar i Germanisk Mytologi, första delen. Investigations into Germanic Mythology, Volume 1 by Viktor Rydberg III. THE MYTH CONCERNING THE GERMANIC PREHISTORY AND THE EMIGRATIONS FROM THE NORTH. 20. THE CREATION OF MAN. THE PRIMEVAL COUNTRY. SCEF, THE BRINGER OF CULTURE. The human race, or at least the Germanic race, springs, according to the myth, from a single pair, and has accordingly had a center from which their descendants have spread over that world which was embraced by the Germanic horizon. The story of the creation of this pair has its root in a myth of ancient Indo-European origin, according to which the first parents were plants before they became human beings. The Iranian version of the story is preserved in Bundahishn, chap. 15.1 There it is stated that the first human pair grew at the time of the autumnal equinox in the form of a rheum ribes2 with a single stalk. After the lapse of fifteen years, the bush had put forth fifteen leaves. The man and woman who developed in and with it were closely united, forming one body, so that it could not be seen which one was the man and which one the woman, and they held their hands close to their ears. Nothing revealed whether the splendor of Ahura Mazda - that is to say, the soul - was yet in them or not. Then said Ahura Mazda to Mashia (the man) and to Mashiana (the woman): "Be human beings; become the parents of the world!" And from being plants, they got the form of human beings, and Ahura Mazda urged them to think good thoughts, speak good words, and do good deeds. Still, they soon thought an evil thought and became sinners. The rheum ribes from which they sprang had its own origin in seed from a primeval being in human form, Gaya Maretan (Gayomert), which was created from perspiration (cp. Vafþrúðnismál 33:1-4), but was slain by the evil Angra Mainyu. Bundahishn then gives an account of the first generations following Mashia and Mashiana, and explains how they spread over the earth and became the first parents of the human race. The Hellenic Indo-Europeans have known the myth concerning the origin of man from plants. According to Hesiod,3 the men of the third age of the world grew from the ash-tree (ek meleon); compare the Odyssey, 19, 163. 1 The Bundahishn ("Creation"), or Knowledge from the Zand. Translated by E. W. West, from Sacred Books of the East, volume 5, Oxford University Press, 1897. 2 Rydberg calls this a "reivac" bush. There seems to be no adequate translation of this word. It is a member of the rhubarb family native to the Middle East. 3 Works and Days, 133-4 From this same tree came the first man according to the Germanic myth. Three Aesir, mighty and worthy of worship, came to Midgard (at húsi, Völuspá 17; compare Völuspá 4, where Midgard is referred to by the word salr) and found á landi Ask and Embla. These beings were then "of little might" (lítt megandi) and "without destiny" (örlögslausir); they lacked önd, they lacked óðr, they had no lá or læti or litr goða, but Odin gave them önd, Hoenir gave them óðr, Lodur gave them lá and litr goða. In reference to the meaning of these words, I refer my readers to No. 95, simply noting here that litr goða, previously defined as "good color" (góðr litr), signifies "the appearance (image) of gods." From looking like trees, Ask and Embla got the appearance which before them none but the gods had assumed. The Teutons, like the Greeks and Romans, conceived the gods in the image of men. Odin's words in Hávamál 49 refer to the same myth. The passage explains that when the Asa-god saw the modesty of the new-made human pair he gave them his own divine garments to cover them. When they found themselves so beautifully adorned it seems to indicate the awakening sense of pride in the first human pair. The words are: "In the field (velli at), I gave my clothes to the two wooden men (tveim trémönnum). Heroes they seemed to themselves when they got clothes. The naked man is embarrassed." Both the expressions á landi and velli at should be observed. That the trees grew on the ground, and that the acts of creating and clothing took place there is so self-evident that these words would be meaningless if they were not called for by the fact that the authors of these passages in Hávamál and Völuspá had in their minds the ground along the sea, that is, a sea-beach. This is also clear from a tradition given in Gylfaginning 9, according to which the three Aesir were walking along the sea-beach (með sævarströndu) when they found Ask and Embla, and created of them the first human pair. Thus the first human pair were created on the beach of an ocean. To which sea can the myth refer? The question does not concern the ancient Indo-European time, but the Germanic antiquity, not Asia, but Europe; and if we furthermore limit it to the Christian era there can be but one answer. Germany was bounded in the days of Tacitus, and long before his time, by Gaul, Rhoetia, and Pannonia on the west and south, by the extensive territories of the Sarmatians and Dacians on the east, and by the ocean on the north. The so-called German Ocean, the North Sea and the Baltic, was then the only body of water within the horizon of the Teutons, the only one which in the days of Jordanes, after the Goths long had ruled north of the Black Sea, was thought to wash the primeval Germanic strands. The myth must therefore refer to the German Ocean. It is certain that the borders of this ocean where the myth has located the creation of the first human pair, or the first Germanic pair, was regarded as the center from which their descendants spread over more and more territory. Where near the North Sea or the Baltic was this center located? Even this question can be answered, thanks to the mythic fragments preserved. A feature common to all well-developed mythological systems is the view that the human race in its infancy was under the special protection of friendly divinities, and received from them the doctrines, arts, and trades without which all culture is impossible. The same view is strongly developed among the Teutons. Anglo-Saxon documents have rescued the story telling how Ask and Embla's descendants received the first blessings of culture from the benign gods. The story has come to us through Christian hands, which, however, have allowed enough of the original to remain to show that its main purpose was to tell us how the great gifts of culture came to the human race. The saga names the land where this took place. The country was the most southern part of the Scandinavian peninsula, and especially the part of it bordering on the western sea.4 Had these statements come to us only from northern sources, there would be good reason for doubting their originality and general application to the Germanic tribes. The Icelandic- Norwegian middle-age literature abounds in evidence of a disposition to locate the events of a myth and the exploits of mythic persons in the author's own land and town. But in this instance, there is no room for the suspicion that patriotism has given to the southernmost part of the Scandinavian peninsula a so conspicuous prominence in the earliest history of the myth. The chief evidence is found in the traditions of the Saxons in England, and this gives us the best clue to the unanimity with which the sagas of the Germanic continent, from a time prior to the birth of Christ far down in the Middle Ages, point out the great peninsula in the northern sea as the land of the oldest ancestors, in conflict with the scholastic opinion in regard to an emigration from Troy. The region where the myth located the first dawn of human culture was certainly also the place which was regarded as the cradle and center of the race. The non-Scandinavian sources in question are: the Beowulf poem, Ethelwerd, Willielmus Malmesburiensis (William of Malmsbury), Simeon Dunelmensis (Simeon of Durham), and Matthæus Westmonasteriensis5 (Matthew of Westminster ). A closer examination of them reveals the fact that they have their information from three different sources, which again have a common origin in a heathen myth. If we bring together what they have preserved of the story we get the following result6: One day it came to pass that a ship was seen sailing near the coast of Scedeland or Scani,7 and it approached the land without being propelled either by oars or sails. The ship came to the sea-beach, and there was seen lying in it a little boy, who was sleeping with his head on a sheaf of grain, surrounded by treasures and tools, by glaives8 and coats of mail. The boat itself was stately and beautifully decorated. Who he was and from where he came nobody had any idea, but the little boy was received as if he had been a kinsman, and he received the most constant and tender care. Since he came with a sheaf of grain to their country, the people called him Scef, Sceaf.9 (The Beowulf poem calls him Scyld, son of Sceaf, and gives Scyld the son Beowulf, which originally was another name of Scyld.).