Germanic Mythology and Indo-European Society
mentaton see here, and elsewhere in the poem, a Christian meaning, These will be more inclined to accept as genuine the defective stanza which follows the present stanza 49 in one manuscript, and which Schach includes, A literal translation carries so many inevitable, but perhaps inappropriate, connections with Christian terminology that I prefer to place it here, It seems in any case hard to fit mto the chronology and what seems to me the spirit ofthe poem, at least without the lost passages which must have accompamed It. The mighty one come, down on the day ofdoom, th.t powerful lord whorule$overaU, The final stanza bas also been the subject ofmuch conflicting interpretation, in whichthe dragon is seen in a variety offunctions from purifyingto threaten ing, Like Peter Hallberg and Paul Schach, I see its presence as a reminder that good cannot be disentangled from evil; to separate light from the darkness is to intensify the darkness, THE GODS: A:SIR.AND VANIR q,",?,Vu",uif Mythology frequently joins the same characters [Odin, Thor, and Frey1 in a triad, Among them alone are divided the three treasures forged by the dwarfs after losing a bet with the malicious mki: Odin gets the magic ring, Thor the hammer that is to be the instrument of his battles, and frey the wild boar with the golden bristles,! It is they, and only they, whom the v~luspd (strs, 53-56) describes as beingjolned in the supreme duels and deaths ofths eschatologi cal battle,' More generally, it is they-and the goddess freya, closely associated with frey and Njord-who dominate, who indeed monopolize almost all the frmnGaJso{rh<AH,itntNorthm,nbyG<otge,DIlrnlzilCoPl"'lsh"hORegOm,oflheurnversltyofcau.
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