FRIGGA.
[Sidenote: The queen of the gods.]
Frigga or Frigg, daughter of Fiorgyn and sister of Jörd, according to
some mythologists, is considered by others as a daughter of Jörd and
Odin, whom she eventually married. This wedding caused such general
rejoicing in Asgard, where the goddess was greatly beloved, that ever
after it was customary to celebrate its anniversary with feast and
song, and the goddess being declared patroness of marriage, her health
was always proposed with that of Odin and Thor at wedding feasts.
Frigga was goddess of the atmosphere, or rather of the clouds, and as
such was represented as wearing either snow-white or dark garments,
according to her somewhat variable moods. She was queen of the gods,
and she alone had the privilege of sitting on the throne Hlidskialf,
beside her august husband. From thence she, too, could look over all
the world and see what was happening, and, according to our ancestors’
declarations, she possessed the knowledge of the future, which,
however, no one could ever prevail upon her to reveal, thus proving
that Northern women could keep a secret inviolate.
“Of me the gods are sprung;
And all that is to come I know, but lock
In my own breast, and have to none reveal’d.”
BALDER DEAD (Matthew Arnold).
She was generally represented as a tall, beautiful, and stately woman,
crowned with heron plumes, the symbol of silence or forgetfulness, and
clothed in pure-white robes, secured at the waist by a golden girdle,
from which hung a bunch of keys, the distinctive sign of the Northern
housewife, whose special patroness she was said to be. Although she
often appeared beside her husband, Frigga preferred to remain in her
own palace, called Fensalir, the hall of mists or of the sea, where
she diligently twirled her wheel or distaff, spinning golden thread or
weaving long webs of bright-colored clouds.
In order to perform this work she owned a marvelous jeweled spinning
wheel or distaff, which at night shone brightly in the sky in the shape
of a constellation, known in the North as Frigga’s Spinning Wheel,
while the inhabitants of the South called the same stars Orion’s Girdle.
[Sidenote: The stolen gold.]
To her hall Fensalir the gracious goddess invited all husbands and
wives who had led virtuous lives on earth, so that they might enjoy
each other’s companionship even after death, and never be called upon
to part again.
“There in the glen, Fensalir stands, the house
Of Frea, honor’d mother of the gods,
And shows its lighted windows and the open doors.”
BALDER DEAD (Matthew Arnold).
Frigga was therefore considered the goddess of conjugal and motherly
love, and was specially worshiped by married lovers and tender parents.
This exalted office did not so entirely absorb all her thoughts,
however, that she had no time for other matters; for we are told that
she was very fond of dress, and whenever she appeared before the
assembled gods her attire was rich and becoming, and her jewels always
chosen with much taste. This love of adornment once led her sadly
astray, for, in her longing to possess some new jewel, she secretly
purloined a piece of gold from a statue representing her husband, which
had just been placed in his temple. The stolen metal was intrusted to
the dwarfs, with instructions to fashion a marvelous necklace for her
use. This jewel, once finished, was so resplendent that it greatly
enhanced her charms and even increased Odin’s love for her. But when
he discovered the theft of the gold he angrily summoned the dwarfs and
bade them reveal who had dared to touch his statue. Unwilling to betray
the queen of the gods, the dwarfs remained obstinately silent, and,
seeing that no information could be elicited from them, Odin commanded
that the statue should be placed above the temple gate, and set to
work to devise runes which should endow it with the power of speech
and enable it to denounce the thief. When Frigga heard these tidings
she trembled with fear, and implored her favorite attendant, Fulla, to
invent some means of protecting her from Allfather’s wrath. Fulla, who
was always ready to serve her mistress, immediately departed, and soon
returned, accompanied by a hideous dwarf, who promised to prevent the
statue from speaking if Frigga would only deign to smile graciously
upon him. This boon having been granted, the dwarf hastened off to the
temple, caused a deep sleep to fall upon the guards, and while they
were thus unconscious, pulled the statue down from its perch and broke
it to pieces, so that it could never betray Frigga’s theft in spite of
all Odin’s efforts to give it the power of speech.
Odin, discovering this sacrilege on the morrow, was very angry indeed;
so angry that he left Asgard and utterly disappeared, carrying away
with him all the blessings which he had been wont to shower upon gods
and men. According to some authorities, his brothers, as we have
already seen, took advantage of his absence to assume his form and
secure possession of his throne and wife; but although they looked
exactly like him they could not restore the lost blessings, and allowed
the ice giants, or Jötuns, to invade the earth and bind it fast in
their cold fetters. These wicked giants also pinched the leaves and
buds till they all shriveled up, stripped the trees bare, shrouded the
earth in a great white coverlet, and veiled it in impenetrable mists.
[Illustration: FRIGGA.]
But at the end of seven weary months the true Odin relented and
returned, and when he saw all the evil that had been done he drove
the usurpers away, forced the frost giants to beat a hasty retreat,
released the earth from her icy bonds, and again showered all his
blessings down upon her, cheering her with the light of his smile.
[Sidenote: Odin outwitted.]
As has already been seen, Odin, although god of wit and wisdom, was
sometimes outwitted by his wife Frigga, who, woman-like, was sure
to obtain her will by some means. On one occasion the divine pair
were seated upon Hlidskialf, gazing with interest upon the Winilers
and Vandals, who were preparing for a battle which was to decide
which people should henceforth have the supremacy. Odin gazed with
satisfaction upon the Vandals, who were loudly praying to him for
victory; but Frigga watched the movements of the Winilers with more
attention, because they had entreated her aid. She therefore turned to
Odin and coaxingly inquired whom he meant to favor on the morrow; he,
wishing to evade her question, declared he would not yet decide, as it
was time for bed, but would give the victory to those upon whom his
eyes first rested in the morning.
This answer was shrewdly calculated, for Odin knew that his bed was
so turned that upon waking he would face the Vandals, and he intended
looking out from thence, instead of waiting until he had mounted his
throne. But, although so cunningly contrived, this plan was entirely
frustrated by Frigga, who, divining his purpose, waited until he was
sound asleep and then noiselessly turned his bed around so that he
should face her favorites instead of his. Then she sent word to the
Winilers to dress their women in armor and send them out in battle
array at dawn, with their long hair carefully combed down over their
cheeks and breasts.
“Take thou thy women-folk,
Maidens and wives:
Over your ankles
Lace on the white war-hose;
Over your bosoms
Link up the hard mail-nets;
Over your lips
Plait long tresses with cunning;--
So war beasts full-bearded
King Odin shall deem you,
When off the gray sea-beach
At sunrise ye greet him.”
THE LONGBEARDS’ SAGA (Charles Kingsley).
These instructions were carried out with scrupulous exactness by the
Winiler women, and when Odin awoke and sat up in bed early the next
morning, his first conscious glance fell upon their armed host, and
he exclaimed in surprise, “What Longbeards are those?” (In German the
ancient word for long beards was Langobarden, which was the name used
to designate the Lombards.) Frigga, upon hearing this exclamation,
which she had foreseen, immediately cried out in triumph that Allfather
had given them a new name, and was in honor bound to follow the usual
Northern custom and give them also a baptismal gift.
“‘A name thou hast given them,
Shames neither thee nor them,
Well can they wear it.
Give them the victory,
First have they greeted thee;
Give them the victory,
Yoke-fellow mine!’”
THE LONGBEARDS’ SAGA (Charles Kingsley).
Odin, seeing he had been so cleverly outwitted, gave them the victory,
and in memory of this auspicious day the Winilers retained the name
given by the king of the gods, who ever after watched over them with
special care, and vouchsafed them many blessings, among others a home
in the sunny South, on the fruitful plains of Lombardy.
[Sidenote: Fulla.]
Frigga had, as her own special attendants, a number of beautiful
maidens, among whom were Fulla (Volla), her sister, according to some
authorities, to whom she intrusted her jewel casket. Fulla always
presided over her mistress’s toilet, was privileged to put on her
golden shoes, attended her everywhere, was her confidante and adviser,
and often told her how best to help the mortals who implored her aid.
Fulla was very beautiful indeed, and had long golden hair, which she
wore flowing loose over her shoulders, restrained only by a golden
circlet or snood. As her hair was emblematic of the golden grain, this
circlet represented the binding of the sheaf. Fulla was also known
as Abundia, or Abundantia, in some parts of Germany, where she was
considered the symbol of the fullness of the earth.
Hlin, Frigga’s second attendant, was the goddess of consolation, sent
out to kiss away the tears of mourners and pour balm into hearts wrung
by grief. She also listened with ever-open ears to the prayers of
mortals, repeated them to her mistress, and advised her at times how
best to answer them and give the desired relief.
[Sidenote: Gna.]
Gna was Frigga’s swift messenger, who, mounted upon her fleet steed
Hofvarpnir (hoof thrower), traveled with marvelous rapidity through
fire and air, over land and sea, and was therefore considered the
personification of the refreshing breeze. Darting thus to and fro,
Gna saw all that was happening upon earth, and told her mistress all
she knew. On one occasion, as she was passing over Hunaland, she saw
King Rerir, a lineal descendant of Odin, sitting mournfully by the
shore, bewailing his childlessness. The queen of heaven, who was also
goddess of childbirth, upon hearing this took an apple (the emblem of
fruitfulness) from her private store, gave it to Gna, and bade her
carry it to the king. With the rapidity of the element she personified,
Gna darted away, passed over Rerir’s head, and dropped her apple into
his lap with a radiant smile.
“‘What flies up there, so quickly driving past?’
Her answer from the clouds, as rushing by:
‘I fly not, nor do drive, but hurry fast,
Hoof flinger swift through cloud and mist and sky.’”
ASGARD AND THE GODS (Wägner-Macdowall).
The king, after pondering for a moment upon the meaning of this sudden
apparition and gift, returned home, his heart beating high with hope,
gave the apple to his wife to eat, and to his intense joy was soon
no longer childless, for his wife bore him a son, Volsung, the great
Northern hero, who became so famous that he gave his name to all his
race.
[Sidenote: Lofn.]
Besides the three above-mentioned attendants, Frigga also had in her
train the mild and gracious maiden Lofn (praise or love), whose duty it
was to remove all obstacles from the path of lovers.
“My lily tall, from her saddle bearing,
I led then forth through the temple, faring
To th’ altar-circle where, priests among,
Lofn’s vows she took with unfalt’ring tongue.”
VIKING TALES OF THE NORTH (R. B. Anderson).
Vjofn’s duty was to incline obdurate hearts to love, to maintain peace
and concord among mankind, and to reconcile quarreling husbands and
wives. Syn (truth) guarded the door of Frigga’s palace, refusing to
open it to those who were not allowed to come in. When she had once
shut the door upon a would-be intruder there was no appeal which would
avail to change her decision. She therefore presided over all tribunals
and trials, and whenever a thing was to be vetoed the usual formula was
to declare that Syn was against it.
[Sidenote: Gefjon.]
Gefjon was also one of the maidens in Frigga’s palace, and to her were
intrusted all those who died virgins, whom she received and made happy
forever. According to some mythologists, Gefjon did not always remain
a virgin herself, but married one of the giants, by whom she had four
sons. This same tradition goes on to declare that Odin sent her ahead
of him to visit Gylfi, King of Sweden, and beg for some land which
she might call her own. The king, amused at her request, promised her
as much land as she could plow around in one day and night. Gefjon,
nothing daunted, changed her four sons into oxen, harnessed them to a
plow, and began to cut a furrow so wide and deep that the king and his
courtiers were amazed. But Gefjon continued her work without giving any
signs of fatigue, and when she had plowed all around a large piece of
land forcibly wrenched it away, and made her oxen drag it down into the
sea, where she made it fast and called it Seeland.
“Gefjun drew from Gylfi,
Rich in stored up treasure,
The land she joined to Denmark.
Four heads and eight eyes bearing,
While hot sweat trickled down them,
The oxen dragged the reft mass
That formed this winsome island.”
NORSE MYTHOLOGY (R. B. Anderson).
As for the hollow she left behind her, it was quickly filled with water
and formed a lake, at first called Logrum (the sea), but now known
as Mälar, whose every indentation corresponds with the headlands of
Seeland. Gefjon then married Skiold, one of Odin’s sons, and became the
ancestress of the royal Danish race of Skioldungs, dwelling in the city
of Hleidra or Lethra, which she founded, and which became the principal
place of sacrifice for the heathen Danes.
[Sidenote: Eira.]
Eira, also Frigga’s attendant, was considered a most skillful
physician. She gathered simples all over the earth to cure both wounds
and diseases, and it was her province to teach her science to women,
who were the only ones to practice medicine among the ancient nations
of the North.
“Gaping wounds are bound by Eyra.”
VALHALLA (J. C. Jones).
Vara heard all oaths and punished perjurers, while she rewarded those
who faithfully kept their word. Then there were also Vör (faith), who
knew all that was to occur throughout the world, and Snotra, goddess of
virtue, who had mastered every kind of study.
With such a band of followers it is no wonder that Frigga was
considered an influential goddess; but in spite of the prominent place
she occupied in Northern religion, she had no special temple or shrine,
and was but little worshiped except in company with Odin.
[Sidenote: Holda.]
While Frigga was not known by this name in southern Germany, there
were other goddesses worshiped there, whose attributes were so exactly
like hers, that they were evidently the same, although they bore very
different names in the various provinces. Among them was the fair
goddess Holda (Hulda or Frau Holle) who graciously dispensed many rich
gifts, and as she presided over the weather, the people were wont to
declare when the snowflakes fell that Frau Holle was shaking her bed,
and when it rained, that she was washing her clothes, often pointing
to the white clouds as her linen which she had put out to bleach.
When long gray strips of clouds drifted across the sky they said she
was weaving, for she too was supposed to be a very diligent weaver,
spinner, and housekeeper. It is said she gave flax to mankind and
taught them how to use it, and in Tyrol the following story is told
about the way in which she bestowed this invaluable gift:
[Sidenote: Discovery of flax.]
There was once a peasant who daily left his wife and children down
in the valley to take his sheep up the mountain to pasture; and as
he watched his flock graze on the mountain side, he often had the
opportunity to use his cross-bow and bring down a chamois, whose flesh
furnished his larder with food for many a day.
While pursuing some fine game one day he saw it disappear behind a
bowlder, and when he came to the spot, he was amazed to see a doorway
in the neighboring glacier, for in the excitement of the pursuit he
had climbed higher and higher until he was now on top of the mountain,
where glittered the everlasting snow.
The shepherd boldly passed through the open door, and soon found
himself in a wonderful jeweled and stalactite-hung cave, in the center
of which stood a beautiful woman, clad in silvery robes, and attended
by a host of lovely maidens crowned with Alpine roses. In his surprise,
the shepherd sank to his knees, and as in a dream heard the queenly
central figure bid him choose anything he saw to carry away with him.
Although dazzled by the glow of the precious stones around him, the
shepherd’s eyes constantly reverted to a little nosegay of blue flowers
which the gracious apparition held in her hand, and he now timidly
proffered a request that it might become his. Smiling with pleasure,
Holda, for it was she, gave it to him, telling him he had chosen wisely
and would live as long as the flowers did not droop and fade. Then
giving the shepherd a measure of seed which she told him to sow in his
field, the goddess bade him begone; and as the thunder pealed and the
earth shook, the poor man found himself out upon the mountain side once
more, and slowly wended his way home to tell his adventure to his wife
and show her the lovely blue flowers and the measure of seed.
The woman reproached her husband bitterly for not having brought some
of the precious stones which he so glowingly described, instead of the
blossoms and seed; nevertheless the man sowed the latter, and often
lingered near the field at nightfall to see his new crop grow, for to
his surprise the measure had supplied seed enough for several acres.
Soon the little green shoots began to appear, and one moonlight night,
while the peasant was gazing upon them, wondering what kind of grain
they would produce, he saw a mistlike form hover above the field, with
hands outstretched as if in blessing. At last the field blossomed, and
countless little blue flowers opened their calyxes to the golden sun.
When the flowers had withered and the seed was ripe, Holda came once
more to teach the peasant and his wife how to harvest the flax stalks
and spin, weave, and bleach the linen they produced. Of course all the
people of the neighborhood were anxious to purchase both linen and
flaxseed, and the peasant and his wife soon grew very rich indeed, for
while he plowed, sowed, and harvested, she spun, wove, and bleached
her linen. When the man had lived to a good old age and seen his
grandchildren and great grandchildren grow up around him, he noticed
that his carefully treasured bouquet, whose flowers had remained fresh
for many a year, had wilted and died.
Knowing that his time had come and that he too must soon die, the
peasant climbed the mountain once more, came to the glacier, and found
the doorway which he had long vainly sought. He vanished within, and
was never seen or heard of again, for the legend states that the
goddess took him under her care, and bade him live in her cave, where
his every wish was gratified.
[Sidenote: Tannhäuser.]
According to a mediæval tradition, Holda dwelt in a cave in the
Hörselberg, in Thuringia, where she was known as Frau Venus, and
was considered as an enchantress who lured mortals into her realm,
where she detained them forever, steeping their senses in all manner
of sensual pleasures. The most famous of her victims is doubtless
Tannhäuser, who, anxious to save his soul, escaped from her power and
hastened to Rome to confess his sins and seek absolution. But the
pope, hearing that he had been in the company of one of the heathen
goddesses, whom the priests taught were nothing but demons, declared
that the knight could no more hope for pardon than to see his staff
bear buds and bloom.
“Hast thou within the nets of Satan lain?
Hast thou thy soul to her perdition pledged?
Hast thou thy lip to Hell’s Enchantress lent,
To drain damnation from her reeking cup?
Then know that sooner from the withered staff
That in my hand I hold green leaves shall spring,
Than from the brand in hell-fire scorched rebloom
The blossoms of salvation.”
TANNHÄUSER (Owen Meredith).
Crushed with grief at this sentence, Tannhäuser fled, and finding
no rest, returned to the Hörselberg, where he reëntered the cave in
spite of the entreaties of the German mentor, the faithful Eckhardt.
He had no sooner disappeared, however, than the pope’s messengers
arrived, proclaiming that he was pardoned, for the withered staff had
miraculously bloomed, proving to all that there was no sin too heinous
to be pardoned, providing repentance were sincere.
[Illustration: EASTRE or OSTARA.]
“Dashed to the hip with travel, dewed with haste,
A flying post, and in his hand he bore
A withered staff o’erflourished with green leaves;
Who,--followed by a crowd of youth and eld,
That sang to stun with sound the lark in heaven,
‘A miracle! a miracle from Rome!
Glory to God that makes the bare bough green!’--
Sprang in the midst, and, hot for answer, asked
News of the Knight Tannhäuser.”
TANNHÄUSER (Owen Meredith).
This same Holda was also considered the owner of a magic fountain
called Quickborn, which rivaled the famed fountain of youth, and of a
chariot in which she rode from place to place, inspecting her domain.
This wagon having once suffered damage, the goddess bade a wheelwright
repair it, and when he had finished told him to keep the chips as his
pay. The man, indignant at such a meager reward, kept only a very few;
but to his surprise found them on the morrow changed to solid gold.
“Fricka, thy wife--
This way she reins her harness of rams.
Hey! how she whirls
The golden whip;
The luckless beasts
Unboundedly bleat;
Her wheels wildly she rattles;
Wrath is lit in her look.”
WAGNER (Forman’s tr.).
[Sidenote: Eástre, the goddess of spring.]
The Saxon goddess Eástre, or Ostara, goddess of spring, whose name has
survived in the English word Easter, is also identical with Frigga,
for she too is considered goddess of the earth, or rather of Nature’s
resurrection after the long death of winter. This gracious goddess was
so dearly loved by the old Teutons, that even after Christianity had
been introduced they still retained a pleasant recollection of her,
utterly refused to have her degraded to the rank of a demon, like many
of their other divinities, and transferred her name to their great
Christian feast. It had long been customary to celebrate this day by
the exchange of presents of colored eggs, for the egg is the type of
the beginning of life; so the early Christians continued to observe
this rule, declaring, however, that the egg is also symbolical of the
resurrection. In various parts of Germany, stone altars can still be
seen, which are known as Easter-stones, because they were dedicated to
the fair goddess Ostara. They were crowned with flowers by the young
people, who danced gaily around them by the light of great bonfires,--a
species of popular games kept up until the middle of the present
century, in spite of the priests’ denunciations and of the repeatedly
published edicts against them.
[Sidenote: Bertha, the White Lady.]
In other parts of Germany, Frigga, Holda, or Ostara is known by
the name of Brechta, Bertha, or the White Lady. She is best known
under this title in Thuringia, where she was supposed to dwell in a
hollow mountain, keeping watch over the Heimchen, the souls of unborn
children, and of those who died unbaptized. Here Bertha watched over
agriculture, caring for the plants, which her infant troop watered
carefully, for each babe was supposed to carry a little jar for that
express purpose. As long as the goddess was duly respected and her
retreat unmolested, she remained where she was; but tradition relates
that she once left the country with her infant train dragging her plow,
and settled elsewhere to continue her kind ministrations. Bertha is the
legendary ancestress of several noble families, and she is supposed to
be the same as the industrious queen of the same name, the mythical
mother of Charlemagne, whose era has become proverbial, for in speaking
of the golden age in France and Germany it is customary to say, “in the
days when Bertha spun.”
As this Bertha is supposed to have developed a very large and flat
foot, from continually pressing the treadle of her wheel, she is often
represented in mediæval art as a woman with a splay foot, and hence
known as _la reine pédauque_.
As ancestress of the imperial house of Germany, the White Lady is
supposed to appear in the palace before a death or misfortune in the
family, and this superstition is still so rife in Germany, that the
newspapers in 1884 contained the official report of a sentinel, who
declared that he had seen her flit past him in one of the palace
corridors.
As Bertha was so renowned for her spinning, she naturally was regarded
as the special patroness of that branch of female industry, and was
said to flit through the streets of every village, at nightfall, during
the twelve nights between Christmas and January 6th, peering into every
window to ascertain whether the work were all done.
The maidens whose work had all been carefully performed were rewarded
by a present of one of her own golden threads or a distaff full of
extra-fine flax; but wherever a careless spinner was found, her wheel
was broken, her flax soiled, and if she had failed to honor the goddess
by eating plenty of the cakes baked at that epoch of the year, she was
cruelly punished.
In Mecklenburg, this same goddess is known as Frau Gode, or Wode, the
female form of Wuotan or Odin, and her appearance is always considered
the harbinger of great prosperity. She is also supposed to be a great
huntress, and to lead the Wild Hunt, mounted upon a white horse, her
attendants being changed into hounds and all manner of wild beasts.
In Holland she was called Vrou-elde, and from her the Milky Way is
known by the Dutch as Vrou-elden-straat; while in parts of northern
Germany she was called Nerthus (Mother Earth). Her sacred car was kept
on an island, presumably Rügen, where the priests guarded it carefully
until she appeared to take a yearly journey throughout her realm and
bless the land. The goddess then sat in this car, which was drawn by
two cows, her face completely hidden by a thick veil, respectfully
escorted by her priests. The people seeing her pass did her homage by
ceasing all warfare, laid aside their weapons, donned festive attire,
and began no quarrel until the goddess had again retired to her
sanctuary. Then both car and goddess were bathed in a secret lake (the
Schwartze See in Rügen), which swallowed up the slaves who had assisted
at the bathing, and once more the priests resumed their watch over the
sanctuary and grove of Nerthus or Hlodyn, to await her next apparition.
In Scandinavia, this goddess was also known as Huldra, and boasted of
a train of attendant wood nymphs, who sometimes sought the society of
mortals, to enjoy a dance upon the village green. They could always
be detected, however, by the tip of a cow’s tail which trailed from
beneath their long snow-white garments. These Huldra folk were the
special protectors of the herds of cattle on the mountain sides, and
were said to surprise the lonely traveler, at times, by the marvelous
beauty of the melodies they sang to beguile their labors.