Now, in _Macbeth_ also the Weird Sisters are described as "black."

The coming up of Hekate with them in the cave-scene might not unfitly be looked upon as a parallel with the German Held, or Rach-Hel, and the Norse Hel; these Teutonic deities being originally G.o.ddesses of Nocturnal Darkness, and of the Nether World, even as Hekate.

In German folk-lore, three Sisters of Fate bear the names of Wilbet, Worbet and Ainbet. Etymologically these names seem to refer to the well-disposed nature of a fay representing the Past; to the warring or worrying troubles of the Present; and to the terrors (_Ain_ = _Agin_) of the Future. All over southern Germany, from Austria to Alsace and Rhenish Hesse, the three fays are known under various names besides Wilbet, Worbet, and Ainbet--for instance, as Mechtild, Ottilia, and Gertraud; as Irmina, Adela, and Chlothildis, and so forth. The fay in the middle of this trio is always a good fay, a white fay--but blind. Her treasure (the very names of Ottilia and Adela point to a treasure) is continually being taken from her by the third fay, a dark and evil one, as well as by the first. This myth has been interpreted as meaning that the Present, being blinded as to its own existence, is continually being encroached upon, robbed as it were, by the dark Future and the Past. Of this particular trait there is no vestige in Shakspeare's Weird Sisters.

They, like the Norns, "go hand in hand." But there is another point which claims attention Shakspeare's Witches are bearded. ("You should be women, and yet your beards forbid me to interpret that you are so." Act i, scene 3.)

It need scarcely be brought to recollection that a commingling of the female and male character occurs in the divine and semi-divine figures of various mythological systems--including the Bearded Venus. Of decisive importance is, however, the fact of a bearded Weird Sister having apparently been believed in by our heathen German forefathers.

Near Wessobrunn, in Upper Bavaria, where the semi-heathen fragment of a cosmogonic lay, known as "Wessobrunn Prayer," was discovered, there has also been found, of late, a rudely-sculptured three-headed image. It is looked upon as an ancient effigy of the German Norns.

The Cloister of the three Holy Bournes, or Fountains, which stands close by the place of discovery, is supposed to have been set up on ground that had once served for pagan worship. Probably the later monkish establishment of the Three Holy Bournes had taken the place of a similarly named heathen sanctuary where the three Sisters of Fate were once adored. Indeed, the name of all the corresponding fays in yet current German folk-lore is connected with holy wells.

This quite fits in with the three Eddic Bournes near the great Tree of Existence, at one of which--apparently at the oldest, which is the very Source of Being--the Norns live, "the maidens that over the Sea of Age travel in deep foreknowledge," and of whom it is said that:

They laid the lots, they ruled the life To the sons of men, their fate foretelling.

Now, curiously enough, the central head of the slab found near Wessobrunn, in the neighborhood of the Cloister of the Three Holy Bournes, is _bearded_. This has puzzled our archaeologists. Some of them fancied that what appears to be a beard might after all be the hair of one of the fays or Norns, tied round the chin. By the light of the description of the Weird Sisters in Shakspeare's _Macbeth_ we, however, see at once the true connection.

In every respect, therefore, his "Witches" are an echo from the ancient Germanic creed--an echo, moreover, coming to us in the oldest Teutonic verse-form; that is, in the staff-rime.

KARL BLIND.

ELVES. The elves of later times seem a sort of middle thing between the light and dark elves. They are fair and lively, but also bad and mischievous. In some parts of Norway the peasants describe them as diminutive naked boys with hats on. Traces of their dance are sometimes to be seen on the wet gra.s.s, especially on the banks of rivers. Their exhalation is injurious, and is called _alfgust_ or _elfblaest_, causing a swelling, which is easily contracted by too nearly approaching places where they have spat, etc. They have a predilection for certain spots, but particularly for large trees, which on that account the owners do not venture to meddle with, but look on them as something sacred, on which the weal or woe of the place depends. Certain diseases among their cattle are attributed to the elves, and are, therefore, called elf-fire or elf-shot. The dark elves are often confounded with the dwarfs, with whom they, indeed, seem identical, although they are distinguished in Odin's Haven's Song. The Norwegians also make a distinction between dwarfs and elves, believing the former to live solitary and in quiet, while the latter love music and dancing. (Faye, p. 48; quoted by Thorpe.)

The fairies of Scotland are precisely identical with the above. They are described as a diminutive race of beings of a mixed or rather dubious nature, capricious in their dispositions and mischievous in their resentment. They inhabit the interior of green hills, chiefly those of a conical form, in Gaelic termed _Sighan_, on which they lead their dances by moonlight; impressing upon the surface the marks of circles, which sometimes appear yellow and blasted, sometimes of a deep green hue, and within which it is dangerous to sleep, or to be found after sunset.

Cattle which are suddenly seized with the cramp, or some similar disorder, are said to be _elf-shot_. (Scott's Minstrelsy of the Scottish Border; quoted by Thorpe.)

Of the Swedish elves, Arndt gives the following sketch: Of giants, of dwarfs, of the alp, of dragons, that keep watch over treasures, they have the usual stories; nor are the kindly elves forgotten. How often has my postillion, when he observed a circular mark in the dewy gra.s.s, exclaimed: See! there the elves have been dancing. These elf-dances play a great part in the spinning-room. To those who at midnight happen to enter one of these circles, the elves become visible, and may then play all kinds of pranks with them; though in general they are little, merry, harmless beings, both male and female. They often sit in small stones, that are hollowed out in circular form, and which are called elf-querns or mill-stones. Their voice is said to be soft like the air. If a loud cry is heard in the forest, it is that of the Skogsr (spirit of the wood), which should be answered only by a _He!_ when it can do no harm.

(Reise durch Sweden; quoted by Thorpe.)

The elf-shot was known in England in very remote times, as appears from the Anglo-Saxon incantation, printed by Grimm in his Deutsche Mythologie, and in the appendix to Kemble's Saxons in England: Gif hit wre esa gescot oe hit wre ylfa gescot; that is, if it were an asa-shot or an elf-shot. On this subject Grimm says: It is a very old belief that dangerous arrows were shot by the elves from the air. The thunder-bolt is also called elf-shot, and in Scotland a hard, sharp, wedge-shaped stone is known by the name of elf-arrow, elf-flint, elf-bolt, which, it is supposed, has been sent by the spirits. (Quoted by Thorpe.)

CHAPTER VII.

Our ancestors divided the universe into nine worlds, and these again into three groups:

1. Over the earth. Muspelheim, Ljosalfaheim and Asaheim.

2. On the earth. Jotunheim, Midgard and Vanheim.

3. Below the earth. Svartalfaheim, Niflheim and Niflhel.

The G.o.ds had twelve abodes:

1. THRUDHEIM. The abode of Thor. His realm is Thrudvang, and his palace is Bilskirner.

2. YDALER. Uller's abode.

3. VALASKJALF. Odin's hall.

4. SOKVABEK. The abode of Saga.

5. GLADSHEIM, where there are twelve seats for the G.o.ds, besides the throne occupied by Alfather.

6. THRYMHEIM. Skade's abode.

7. BREIDABLIK. Balder's abode.

8. HIMMINBJORG. Heimdal's abode.

9. FOLKVANG. Freyja's abode.

10. GLITNER. Forsete's abode.

11. NOATUN. Njord's abode.

12. LANDVIDE. Vidar's abode.

According to the Lay of Grimner, the G.o.ds had twelve horses, but the owner of each horse is not given:

(1) Sleipner (Odin's), (2) Goldtop (Heimdal's), (3) Glad, (4) Gyller, (5) Gler, (6) Skeidbrimer, (7) Silvertop, (8) Siner, (9) Gisl, (10) Falhofner, (11) Lightfoot, (12) Blodughofdi (Frey's).

The owners of nine of them are not given, and, moreover, it is stated that Thor had no horse, but always either went on foot or drove his goats.

The favorite numbers are three, nine and twelve. Monotheism was recognized in the unknown G.o.d, who is from everlasting to everlasting.

A number of trinities were established, and the nine worlds were cla.s.sified into three groups. The week had nine days, and originally there were probably but nine G.o.ds, that is, before the vans were united with the asas. The number nine occurs where Heimdal is said to have nine mothers, Menglad is said to have nine maid-servants, aeger had nine daughters, etc. When the vans were united with the asas, the number rose to twelve:

(1) Odin, (2) Thor, (3) Tyr, (4) Balder, (5) Hoder, (6) Heimdal, (7) Hermod, (8) Njord, (9) Frey, (10) Uller, (11) Vidar, (12) Forsete.

If we add to this list Brage, Vale and Loke, we get fifteen; but the Eddas everywhere declare that there are twelve G.o.ds, who were ent.i.tled to divine worship.

The number of the G.o.ddesses is usually given as twenty-six.

CHAPTER VIII.

Loke and his offspring are so fully treated in our Norse Mythology, that we content ourselves by referring our readers to that work.

CHAPTER IX.

Freyja's ornament Brising. In the saga of Olaf Tryggvason, there is a rather awkward story of the manner in which Freyja became possessed of her ornament. Freyja, it is told, was a mistress of Odin. Not far from the palace dwelt four dwarfs, whose names were Alfrig, Dvalin, Berling and Grer; they were skillful smiths. Looking one day into their stony dwelling, Freyja saw them at work on a beautiful golden necklace, or collar, which she offered to buy, but which they refused to part with, except on conditions quite incompatible with the fidelity she owed to Odin, but to which she, nevertheless, was tempted to accede. Thus the ornament became hers. By some means this transaction came to the knowledge of Loke, who told it to Odin. Odin commanded him to get possession of the ornament. This was no easy task, for no one could enter Freyja's bower without her consent. He went away whimpering, but most were glad on seeing him in such tribulation. When he came to the locked bower, he could nowhere find an entrance, and, it being cold weather, he began to shiver. He then transformed himself into a fly and tried every opening, but in vain; there was nowhere air enough to make him to get through [Loke (fire) requires air]. At length he found a hole in the roof, but not bigger than the p.r.i.c.k of a needle. Through this he slipt. On his entrance he looked around to see if anyone were awake, but all were buried in sleep. He peeped in at Freyja's bed, and saw that she had the ornament round her neck, but that the lock was on the side she lay on. He then transformed himself to a flea, placed himself on Freyja's cheek, and stung her so that she awoke, but only turned herself round and slept again. He then laid aside his a.s.sumed form, cautiously took the ornament, unlocked the bower, and took his prize to Odin. In the morning, on waking, Freyja seeing the door open, without having been forced, and that her ornament was gone, instantly understood the whole affair. Having dressed herself, she repaired to Odin's hall, and upbraided him with having stolen her ornament, and insisted on its restoration, which she finally obtained. (Quoted by Thorpe.)

Mention is also made of the Brosinga-men in the Beowulf (verse 2394).

Here it is represented as belonging to Hermanric, but the legend concerning it has never been found.

CHAPTER X.

This myth about Frey and Gerd is the subject of one of the most fascinating poems in the Elder Edda, the Journey of Skirner. It is, as Auber Forestier, in Echoes from Mistland, says, the germ of the Niblung story. Frey is Sigurd or Sigfrid, and Gerd is Brynhild. The myth is also found in another poem of the Elder Edda, the Lay of Fjolsvin, in which the G.o.d himself--there called Svipday (the hastener of the day)--undertakes the journey to arouse from the winter sleep the cold giant nature of the maiden Menglad (the sun-radiant daughter), who is identical with Freyja (the G.o.ddess of spring, promise, or of love between man and woman, and who can easily be compared with Gerd). Before the bonds which enchain the maiden can in either case be broken, Bele (the giant of spring storms, corresponding to the dragon Fafner in the Niblung story,) must be conquered, and Wafurloge (the wall of bickering flames that surrounded the castle) must be penetrated. The fanes symbolize the funeral pyre, for whoever enters the nether world must scorn the fear of death. (Auber Forestier's Echoes from Mistland; Introduction, xliii, xliv.) We also find this story repeated again and again, in numberless variations, in Teutonic folk-lore; for instance, in The Maiden on the Gla.s.s Mountain, where the gla.s.s mountain takes the place of the bickering flame.

CHAPTER XI.

The tree Lerad (furnishing protection) must be regarded as a branch of Ygdrasil.