While the Æsir as major deities governed all the forces of Nature and strove to direct them in the interest of mankind, almost every natural force or element had its own indwelling divinity; this divinity, a kind of personification of the natural force or element itself, was able to set those forces in motion but unable to determine their activities wholly. Thus Njord governed the winds and guided their course, but he was not their prime mover; that function was fulfilled by the Giant Ræsvelg (Hrœsvelgr, that is, Consumer of Corpses) who, sitting in the guise of an eagle at the northern confines of the heavens, produced the winds by the beating of his wings. So long as the rude powers of Nature are left to themselves, their activities are rather harmful than beneficent, for which reason it is no wonder that our fathers commonly regarded these elementary divinities as Giants; for it was distinctly characteristic of the Giants that they were seldom on good terms with the Æsir and that they constantly had to be kept in subjection. The most powerful of these lesser divinities were Fornjot and his kin. Fornjot, according to story, had three sons: Ler, Logi, and Kari. Ler ruled the sea, Logi ruled the fire, and Kari ruled the wind. Kari’s son was named Jokul or Frosti; Frosti’s son was named Snjo; and Snjo in turn had four children: Thorri, Fonn, Drifa, and Mjoll. Fornjot was no doubt originally a name for Giant; he was probably to be identified with the primordial Giant Ymir. Kari means literally “wind,” and Logi means “flame.” Jokul means “icicle”; Frosti, “frost”; Snjo, “snow”; Thorri, “black frost”; Fonn, “perennial snowbank”; Drifa, “snowdrift”; Mjoll, “fine driving snow.” The names themselves thus indicate what these divinities represented. Most remarkable of them all was Ler, god of the sea. He was also, indeed usually, called Ægir; and by reason of the similarity in names, Snorri fixes his abode on the island of Læsø in the Kattegat. At first he was no friend of the Æsir. Thor, however, intimidating him with piercing eyes, constrained him to give a banquet for the gods each winter in his own hall; later he in turn paid visits to the Æsir, who received him in a friendly manner. His banquets were in very truth merrymakings, at which ale flowed of its own accord; his hall was lighted by gleaming gold instead of candles; his brisk serving men, Eldir and Fimafeng, ministered to the guests. Yet now and again Ægir’s evil nature got the upper hand. He kept meditating vengeance against Thor, who had presumed to lay commands upon him; at length he hit upon the plan of having Thor find for him a kettle large enough to brew ale for all the Æsir together. Such a kettle he knew was to be had from the Giant Hymir alone, and it was only after running many a risk that Thor succeeded in obtaining the kettle and carrying it away with him. Ægir’s wife, Ran, endeavored by all possible means to bring mischance upon mankind; she had in her possession a net, with which she made it her constant pursuit to draw seafaring men down to herself in the deeps of the ocean. Ægir and Ran had nine daughters; their names form various designations for the waves, which explains why the skalds sometimes describe the waves as Daughters of Ægir or of Ran. In the kenning for gold, “Ægir’s Fire,” the name of the god of the sea also occurs; gold, it will be remembered, was employed in the lighting of his banquet hall.
Bilingual Vietnamese Fairy Tales
Vietnamese Fairy Tales Collection
Shan Hai Jing
The 72 Spirits of Solomon
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