Alfaleith.org - Rydberg's Teutonic Mythology

Heimdal-Rig's and Faðir's son, begotten with Móðir, inherits in Rígsþula the name of the divine co-father, and is called Rígr Jarl. Jarl's son, Konr, gets the same name after he has given proof of his knowledge in the runes introduced among the children of men by Heimdal, and has even shown himself superior to his father in this respect. This view that the younger generation surpasses the older points to the idea of a progress in culture among men, during a time when they live in peace and happiness protected by Heimdal's fostering care and sceptre, but must not be construed into the theory of a continued progress based on the law and nature of things, a theory alike strange to the Teutons and to the other peoples of antiquity. Heimdal-Rig's reign must be regarded as the happy ancient age, of which nearly all mythologies have dreamed. Already in the next age following, that is, that of the second patriarch, we read of men of violence who visit the peaceful, and under the third patriarch begins the "knife-age, and axe-age with cloven shields," which continues through history and receives its most terrible development before Ragnarok.

The more common mythical names of the persons appearing in Rígsþula are not mentioned in the song, not even Heimdal's. In strophe 48, the last of the fragment, we find for the first time words which have the character of names - Danr and Danpr. A crow sings from the tree to Jarl's son, the grandson of Heimdal, Konr, saying that peaceful amusement (kyrra fugla) does not become him longer, but that he should rather mount his steed and fight against men; and the crow seeks to awaken his ambition or jealousy by saying that "Dan and Danp, skilled in navigating ships and wielding swords, have more precious halls and a better freehold than you". The circumstance that these names are mentioned makes it possible, as shall be shown below, to establish in a more satisfactory manner the connection between Rígsþula and other accounts which are found in fragments concerning the Teutonic patriarch period.

The oldest history of man did not among the Teutons begin with a paradisian condition. Some time has elapsed between the creation of Ask and Embla, and Heimdal's coming among men. As culture begins with Heimdal, a condition of barbarism must have preceded his arrival. At all events the first generations after Ask and Embla have been looked upon as lacking fire; consequently they have been without the art of the smith, without metal implements, and without knowledge of agriculture. Hence it is that the Vana-child comes across the western sea with fire, with implements, and with the sheaf of grain. But the barbarous condition may have been attended with innocence and goodness of heart. The manner in which the strange child was received by the inhabitants of Scandia's coast, and the tenderness with which it was cared for (diligenti animo, says Ethelwerd) seem to indicate this.

When Scef-Heimdal had performed his mission, and when the beautiful boat in which he came had disappeared beyond the western horizon, then the second mythic patriarch-age begins.

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