Þrymskviða

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"Lay of Thrym" redirects here. For the 2011 music album, see The Lay of Thrym.
"Ah, what a lovely maid it is!" (1902) by Elmer Boyd Smith.
Thor dresses up as a bride and Loki as a bridesmaid. Illustration by Carl Larsson.

Þrymskviða (Þrym's Poem;[1][2] the name can be anglicised as Thrymskviða, Thrymskvitha, Thrymskvidha or Thrymskvida) is one of the best known poems from the Poetic Edda. The Norse myth had enduring popularity in Scandinavia and continued to be told and sung in several forms until the 19th century.

Synopsis[edit]

In the poem Þrymskviða, Thor wakes and finds that his powerful hammer, Mjöllnir, is missing. Thor turns to Loki first, and tells him that nobody knows that the hammer has been stolen. The two then go to the court[a]} of the goddess Freyja, and Thor asks her if he may borrow her feather cloak so that he may attempt to find Mjöllnir. Freyja agrees, saying she would lend it even if it were made of silver and gold, and Loki flies off, the feather cloak whistling.

In Jötunheimr, the jötunn lord Þrymr sits on a burial mound, plaiting golden collars for his female dogs, and trimming the manes of his horses. Þrymr sees Loki, and asks what could be amiss among the Æsir and the Elves; why is Loki alone in the Jötunheimr? Loki responds that he has bad news for both the elves and the Æsir: that Thor's hammer, Mjöllnir, was gone. Þrymr says that he has hidden Mjöllnir eight leagues beneath the earth, from which it will be retrieved if Freyja is brought to marry him. Loki flies off, the feather cloak whistling, away from Jötunheimr and back to the court of the gods.

Thor asks Loki if his efforts were successful, and that Loki should tell him while he is still in the air as "tales often escape a sitting man, and the man lying down often barks out lies".[3] Loki states that it was indeed an effort, and also a success, for he has discovered that Þrymr has the hammer, but that it cannot be retrieved unless Freyja is brought to marry Þrymr. The two return to Freyja, and tell her to dress herself in a bridal head dress, as they will drive her to Jötunheimr. Freyja, indignant and angry, goes into a rage, causing all of the halls of the Æsir to tremble in her anger, and her necklace, the famed Brísingamen,[b] falls from her. Freyja pointedly refuses.

As a result, the gods and goddesses meet and hold a Thing (Assembly)[c] to discuss and debate the matter. At the Thing, the god Heimdallr puts forth the suggestion that, in place of Freyja, Thor should be dressed as the bride, complete with jewels, women's clothing down to his knees, a bridal head-dress, and the necklace Brísingamen. Thor comments he would face ridicule if he submits to the idea, but Loki (here described as "son of Laufey"[d]) dissuades him saying that this will be the only way to get back Mjöllnir, and points out that without Mjöllnir, the jötnar will be able to invade and settle in Asgard. The gods dress Thor as a bride, and Loki states that he will go with Thor as his bridesmaid, and that the two shall drive to Jötunheimr together.

After riding together in Thor's goat-driven chariot, the two, disguised, arrive in Jötunheimr.[e] Þrymr commands the jötnar in his hall to spread straw on the benches, for Freyja has arrived to marry him. Þrymr recounts his treasured animals and objects, stating that Freyja was all that he was missing in his wealth.[f]

Early in the evening, the disguised Loki and Thor meet with Þrymr and the assembled jötnar. Thor eats and drinks ferociously, consuming entire animals and three casks of mead. Þrymr finds the behaviour at odds with his impression of Freyja, and Loki sitting there like a "very shrewd maid",[g] invents the excuse that "Freyja's" behaviour is due to her having not consumed anything for eight entire days before arriving due to her eagerness to arrive. Þrymr then lifts "Freyja's" veil and wants to kiss "her" until catching the terrifying eyes staring back at him, seemingly burning with fire. Loki states that this is because "Freyja" had not slept for eight nights in her eagerness.

The "wretched sister" of the jötnar appears, asks for gold [arm-]rings as bridal gifts from "Freyja", and the jötnar bring out Mjöllnir to "sanctify the bride", to lay it on her lap, and marry the two by "the hand" of the goddess Vár. Thor laughs internally when he sees the hammer, takes hold of it, strikes Þrymr, beats all of the jötnar, and kills the "older sister" of the jötnar.[4][5][6][7]

Dating[edit]

There is no agreement among scholars on the age of Þrymskviða. Some have seen it as thoroughly heathen and among the oldest of the Eddaic poems, dating it to 900 AD.[8][9][10] but this view is now in the minority.[11]

A number of scholars, on the other hand, dates the poem to the first half of the 13th century,[12] and collectively they have advanced four main reasons for the younger dating.[13] Jan de Vries characterized the work to be a Christian-era parody of the heathen gods.[14]

One basis of the older dating is the archaic language, in particular, the heavy use of the of/af particle,[15] which is not addressed by some supporters of later dating, such as the Swedish scholar Peter Hallberg [sv].[16] Finnur Jónsson also argued there were some died-out pagan customs preserved in the poem, for example, he argued that the jewels hanging down to the chest[17] actually refrred to hanging necklaces made of stung up amber and glass beads, called steinasørvi, and these were no longer in style by the Christian era, while the Brísingamen was strictly an accessory around the neck[18]} (like a choker).

Analysis[edit]

The storyline is a prime example of the folktale motif ATU 1198b "The Theft of the Thunder-Instrument" (or "Thunder's Instrument"),[19] and also incorporates ATU 403c "The Substituted Bride".[20]

In other tales, Loki's explanations for Thor's behavior has its clearest analogies in the tale Little Red Riding Hood, where the wolf provides equally odd explanations for its differences from the grandmother than Little Red Riding Hood was expecting.[21]

Songs[edit]

Parts of the story related in Þrymskviða remained in the Thor song, a song which is known from Scandinavia and of which there are Swedish accounts from the 17th century to the 19th century. In this song, Thor is called Torkar, Loki is called Locke Lewe, Freyja is called Miss Frojenborg and Þrymr is called Trolletrams.

A 14th to 15th century Icelandic rímur cycle, Þrymlur (c. 1350–1450), relates the same story and is evidently based on Þrymskviða.[20]

Opera[edit]

The first full-length Icelandic opera, Jón Ásgeirsson's Þrymskviða, was premiered at Iceland's National Theater in 1974. The libretto is based on the text of the poem Þrymskviða, but also incorporates material from several other Eddic poems.[22]

Icelandic statue[edit]

10th-century Eyrarland statue of Thor found in Iceland.

A seated bronze statue of Thor (about 6.4 cm) known as the Eyrarland statue from about AD 1000 was recovered at a farm near Akureyri, Iceland and is a featured display at the National Museum of Iceland. Thor is holding Mjöllnir, sculpted in the typically Icelandic cross-like shape. It has been suggested that the statue is related to a scene from Þrymskviða where Thor recovers his hammer while seated by grasping it with both hands during the wedding ceremony.[23]

Explanatory notes[edit]

  1. ^ Old Norse: tún, glossed as 'town', or 'hedged enclosure, homestead' by Cleasby-Vigfusson. A few strophes down, Æsir's Old Norse: garðar is mentioned, which is the plural of garðr 'yard', 'courtyard, court' etc. The two terms tún and garðar are both rendered as "court[s]" by Larrington, and "dwelling[s]" by Thorpe.
  2. ^ Finnur ed. (1926) str. 13, " men Brísinga"; Larrington (1999), str. 13, "necklace of the Brisings"; her endnote states that the necklace is frequently associated with the goddess but "we know little more about it".
  3. ^ Finnur ed. (1926) str. 14, " allir á Þingi"; Larrington (1999), str. 14, "came to the Assembly".
  4. ^ Finnur ed. (1926) str. 18; Larrington (1999), str. 18.
  5. ^ Finnur ed. (1926) str. 22. hafrar, pl. of hafr 'buck goat', Larrington (1999), str. 21. The goats's names are not explicitly given.
  6. ^ Finnur ed. (1926) str. 23–24; Larrington (1999), str. 22–23.
  7. ^ Finnur ed. (1926) str. 28 "alsnotra ambótt (ambátt)"; Larrington (1999), str. 26.

References[edit]

Citions
  1. ^ Britt-Mari Näsström (2013). "Old Norse Religion". In Christensen, Lisbeth Bredholt; Hammer, Olav; Warburton, David (eds.). The Handbook of Religions in Ancient Europe. Durham: Acumen Publishing. pp. 324–337. ISBN 9781844657100.
  2. ^ Quinn, Judy; Cipolla, Adele (2016). Studies in the Transmission and Reception of Old Norse Literature: The Hyperborean Muse in European Culture. Turnhout: Brepols Publishers. ISBN 978-2-503-55553-9.
  3. ^ Larrington (1999), str. 10
  4. ^ Finnur ed. (1926), pp. 131–140 In 34 str.
  5. ^ Larrington, Carolyne (Trans.) (1999) [1996]. "Thrym's Poem". The Poetic Edda. Oxford World's Classics. pp. 97–101. ISBN 0-19-283946-2. In 32 str.
  6. ^ Thorpe, Benjamin (Trans.) (1906). "The Lay of Thrym, or the Hammer Recovered". In Anderson, Rasmus B.; Buel, J. W. (eds.). The Elder Eddas of Saemund Sigfusson. New York: Norrœna Society. pp. 53–57. In 39 str.
  7. ^ Finnur Jónsson (1920), pp. 162–163.
  8. ^ Gordon, E. V. (1957) An Introduction to Old Norse, p. 135 apud Barnes (1999), p. 111
  9. ^ Finnur Jónsson (1920), p. 166 dated it to after 875
  10. ^ More recently, Einar Ólafur Sveinsson; Jónas Kristjánsson cited by McKinnell (2014), p. 200
  11. ^ Barnes (1999), p. 111: ""Few scholars would now accept E.V. Gordon's view.. [it was] 'composed about 900'"
  12. ^ de Vries, Hallberg (1954), Hallvard Magerøy [no] (1958), Reinert Kvillerud (1965) and Alfred Jakobsen [no] (1984), cited by McKinnell (2014), p. 200
  13. ^ McKinnell (2014), pp. 200ff.
  14. ^ De Vries, Jan (2008) [First published 1938]. Boon-de Vries, Aleid; Huisman, J. A. (eds.). Edda - Goden- en heldenliederen uit de Germaanse oudheid. Deventer, Netherlands: Ankh-Hermes bv. pp. 101–102. ISBN 978-90-202-4878-4.
  15. ^ McKinnell (2014), p. 200.
  16. ^ Hallberg, Peter (1954). "Om Þrymskviða" Arkiv för nordisk filologi 69. pp. 51–77, apud Barnes (1999), p. 113
  17. ^ Finnur ed. (1926) Str. 20 "en á brjósti"; Larrington (1999) (tr.) Str. 19 "and on his breast they displayed jewels"
  18. ^ Finnur Jónsson (1920), p. 166.
  19. ^ Frog (2018), pp. 137, 147.
  20. ^ a b McGillivray, Andrew (2023). "(Review) The Bearded Bride: A Critical Edition of Þrymlur. 2020. Edited and translated by Lee Colwill and Haukur Þorgeirsson. Viking Society for Northern Research, University College". Scandinavian-Canadian Studies. 30: 1–4.
  21. ^ Iona and Peter Opie, The Classic Fairy Tales, p. 93-4 ISBN 0-19-211559-6.
  22. ^ Nagy, Peter; Rouyer, Phillippe; Rubin, Don (2013). World Encyclopedia of Contemporary Theatre: Volume 1: Europe. Routledge. p. 461. ISBN 9781136402968.
  23. ^ Ross, Margaret Clunies (2002). "Reading Þrymskviða". In Acker, Paul; Larrington, Carolyne (eds.). The Poetic Edda: Essays on Old Norse Mythology. London: Routledge. pp. 188–189. ISBN 0-8153-1660-7.
Bibliography
  • McKinnell, John (2014). "8 Myth as Therapy: The Usefulness of Þrymskvida". In Kick, Donata; Shafer, John (eds.). Essays on Eddic Poetry. Studia Fennica Folkloristica 12. University of Toronto Press. pp. 200–220. ISBN 9781442669277.

External links[edit]

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