The Fairy Mythology - Thomas Keightley

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Some are the daughters of Dualin." (i.e. of the Dwarfs.)

      "Then," said Ganglar, "if the Nornir direct the future destiny of men, they shape it very unequally. Some have a good life and rich, but some have little wealth and praise, some long life, some short." "The good Nornir, and well descended," says Hár, "shape a good life; but as to those who meet with misfortune, it is caused by the malignant Nornir."

      These Nornir bear a remarkable resemblance to the classical Parcæ and to the fairies of romance. They are all alike represented as assisting at the birth of eminent personages, as bestowing gifts either good or evil, and as foretelling the future fortune of the being that has just entered on existence.[101] This attribute of the fairies may have been derived from either the north or the south, but certainly these did not borrow from each other.

      Of the origin of the word Alf nothing satisfactory is to be found. Some think it is akin to the Latin albus, white; others, to alpes, Alps, mountains. There is also supposed to be some mysterious connexion between it and the word Elf, or Elv, signifying water in the northern languages; an analogy which has been thought to correspond with that between the Latin Nympha and Lympha. Both relations, however, are perhaps rather fanciful than just. Of the derivation of Alf, as just observed, we know nothing certain,[102] and the original meaning of Nympha would appear to be a new-married woman,[103] and thence a marriageable young woman; and it was applied to the supposed inhabitants of the mountains, seas, and streams, on the same principle that the northern nations gave them the appellation of men and women, that is, from their imagined resemblance to the human form.

      Whatever its origin, the word Alf has continued till the present day in all the Teutonic languages. The Danes have Elv, pl. Elve; the Swedes, Elf pl. Elfvar m. Elfvor f.; and the words Elf-dans and Elf-blæst, together with Olof and other proper names, are derived from them. The Germans call the nightmare Alp; and in their old poems we meet with Elbe and Elbinne, and Elbisch occurs in them in the bad sense of elvish of Chaucer and our old romancers; and a number of proper names, such as Alprecht, Alphart, Alpinc, Alpwin,[104] were formed from it, undoubtedly before it got its present ill sense.[105] In the Anglo-Saxon, Æl

, or Æl
en, with its feminine and plural, frequently occurs. The Oreas, Naias, and Hamodryas of the Greeks and Romans are rendered in an Anglo-Saxon glossary by
en,
en, and
el
en.[106] Æl
is a component part of the proper names Ælfred and Ælfric; and the author of the poem of Judith says that his heroine was Æl
-
eine (Elf-sheen), bright or fair as an elf. But of the character and acts of the elfs no traditions have been preserved in Anglo-Saxon literature. In the English language, Elf, Elves, and their derivatives are to be found in every period, from its first formation down to this present time.

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      By ek fur jörth nethan,

       A ek, undir stein, stath.

       Alvis-Mal.

      I dwell the earth beneath,

       I possess, under the stone, my seat.

      These diminutive beings, dwelling in rocks and hills, and distinguished for their skill in metallurgy, seem to be peculiar to the Gotho-German mythology.[107] Perhaps the most probable account of them is, that they are personifications of the subterraneous powers of nature; for it may be again observed, that all the parts of every ancient mythology are but personified powers, attributes, and moral qualities. The Edda thus describes their origin:—

      "Then the gods sat on their seats, and held a council, and called to mind how the Duergar had become animated in the clay below in the earth, like maggots in flesh. The Duergar had been first created, and had taken life in Ymir's[108] flesh, and were maggots in it, and by the will of the gods they became partakers of human knowledge, and had the likeness of men, and yet they abode in the ground and in stones. Modsogner was the first of them, and then Dyrin."

      The Duergar are described as being of low stature, with short legs and long arms, reaching almost down to the ground when they stand erect.[109] They are skilful and expert workmen in gold, silver, iron, and the other metals. They form many wonderful and extraordinary things for the Æser, and for mortal heroes, and the arms and armour that come from their forges are not to be paralleled. Yet the gift must be spontaneously bestowed, for misfortune attends those extorted from them by violence.[110]

      In illustration of their character we bring forward the following narratives from the Edda and Sagas. The homely garb in which they are habited, will not, it is hoped, be displeasing to readers of taste. We give as exact a copy as we are able of the originals in all their rudeness. The tales are old, their date unknown, and they therefore demand respect. Yet it is difficult to suppress a smile at finding such familiar, nay almost vulgar terms[111] applied to the great supernal powers of nature, as occur in the following tale from the Edda.

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      Loki, the son of Laufeiar, had out of mischief cut off all the hair of Sif. When Thor found this out he seized Loki, and would have broken every bone in his body, only that he swore to get the Suartalfar to make for Sif hair of gold, which would grow like any other hair.

      Loki then went to the Dwarfs that are called the sons of Ivallda. They first made the hair, which as soon as it was put on the head grew like natural hair; then the ship Skidbladni,[112] which always had the wind with it, wherever it would sail; and, thirdly, the spear Gugner, which always hit in battle.

      Then Loki laid his head against the dwarf Brock, that his brother Eitri could not forge three such valuable things as these were. They went to the forge; Eitri set the swine-skin (bellows) to the fire, and bid his brother Brock to blow, and not to quit the fire till he should have taken out the things he had put into it.

      And when he was gone out of the forge, and that Brock was blowing, there came a fly and settled upon his hand, and bit him; but he blew without stopping till the smith took the work out of the fire; and it was a boar, and its bristles were of gold.

      He then put gold into the fire, and bid him not to stop blowing till he came back. He went away, and then the fly came and settled on his neck, and bit him more severely than before; but he blew on till the smith came back and took out of the fire the gold-ring which is called Drupner.[113]

      Then he put iron into the fire, and bid him blow, and said that if he stopped blowing all the work would be lost. The fly now settled between his eyes, and bit so hard that the blood ran into his eyes, so that he could not see;

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