path short,

Among the other divisions of the first Edda we will mention the mystical Vafthruthnismál, or words of Vafthruthnir in reply to Odin, who has made inquiry about the cosmogony and chronology of Norse theology; the Grimnismál, or sayings of Grimnir, which describe the imprisonment and maltreatment which Odin suffered at the hands of King Geirröd; the Thrymskvitha, or lay of Thrym, who stole Thor’s hammer, and refused to restore it unless Freyja were given him to wife: by a device of Thor he is slain and the hammer recovered; the Alvismál, a learned dialogue between the dwarf Alvis and Odin. Deserving of separate mention is the famous Vegtams-kvitha, or Vegtam’s lay. Odin has been troubled with dreams concerning Balder, the helpless god, and applies to a Nala, or Sibyl, for their interpretation. Finally we will name the Völundarkvitha, or Song of Wayland. This contains the story of his toils and adventures at the court of Nidud, a Swedish king.

The Younger Edda is written in prose, and is believed to be the compilation, for the most part, of Snorre Sturleson. It must then have been put together about the same time as the Elder Edda, for Snorre was murdered in the year 1241. The materials of the Younger Edda, as of the Elder, are legends concerning the earth-life of the gods. It begins with a sort of preface, which repeats the story of the first chapters of Genesis, as far as the confusion of tongues. The narrative then abruptly shifts to Troy, and from Priam to Saturn and Jupiter. From Memnon, a Trojan prince and son-in-law of Priam, the author next traces the genealogy of Odin, whom he assigns to the nineteenth generation after Priam. Odin possessed the gift of knowing the future; and becoming aware that great renown awaited him in the north regions, set out to find them, with a large company of followers. They reach first Saxland, which they stop to subjugate, and over the conquered lands Odin leaves three sons to bear rule. Then the army of eastern conquerors begins again to march. They occupy Denmark, then Sweden and Norway. Sweden was at that time ruled by a king named Gylfe, who submitted to Odin without battle. From this country Odin selected the site for a city, which he called Sigtown (city of Victory). With this account of the origin of the Scandinavian chieftains and deities, the first part of this Edda closes.

The second portion, or Deception of Gylfe, is full of the most interesting myths of the Teutonic religion. This Gylfe is the king of Sweden mentioned in the introduction, who repairs to the court of the Æsir to find out the secret of their power. He disguises himself and asks admittance to the hall of the gods. They recognize him, and make him the victim of ocular illusion. The hall is so high he can scarcely see the top, and the shingles on the roof are golden shields. Gylfe is admitted, and engages in conversation with Odin himself, who is called Har. Gylfe asks all manner of questions about the various deities, the creation of the world and of man, the steed of Odin, Frey’s famous ship, the life of the gods in Valhall, and the final destruction of all things at Ragnarök. Har answers patiently, and in detail, until Gylfe proceeds to inquire about the new order of things that should spring up after Ragnarök. Har gives him a short answer, and unceremoniously closes the dialogue. The illusion of the city and gold-roofed hall vanishes, and Gylfe finds himself alone on a desolate plain. He returns to his home, and tells what he has heard and seen. In this way, fables the author, the race of Northmen became possessed of their knowledge of divine things.

The other important portions of the Younger Edda are the Discourse of Brage, the Skaldskaparmál, and the Hattatal. Brage is the northern Apollo, and never opens his lips except to utter words of wisdom. His discourse is mythologic and supplemental to the Gylfaginning, or Delusion of Gylfe. The Skaldskaparmál is also partly narrative, partly a digest of the rules and principles to be followed in composing verse. The Hattatal is merely an enumeration of the various meters employed in Icelandic poetry.[D]

We will now resume with Sweden. It will be remembered that we know much less of Sweden in early times than of Norway or Denmark. The Swedes did not join, so far as is known, the viking expeditions which ravaged the south and west of Europe. They robbed and oppressed the Finns and other tribes living near them on the north and east, and sent forth the bands of Varangians which conquered Russia and threatened Constantinople. Thus they came less in contact with France and Britain, and left no foreign record of their internal history. We are told, doubtfully, of various sovereigns who ruled Sweden in the tenth century, and of one Erik Sejrsöl, who humbled Denmark. This king died in 993, leaving an infant son Olaf, the “Lap-King.” In boyhood he was brought under the instruction of an English missionary and baptized into the Christian faith. Olaf’s reign was a stormy one, partly on account of the hostility of the Swedes to the Christian religion, partly on account of a bitter quarrel with Norway. Olaf was at best a very ill Christian. He broke his solemn word pledged to his subjects, and came near losing his crown in consequence. After his death the new religion had a harder struggle than ever, and at times seemed virtually extinct. For the next hundred years anarchy and idolatry prevailed together. With the accession of Sverker Carlson, in 1135, both evils ceased, and Sweden was enrolled among the faithful subjects of Rome. King Sverker’s religion, however, seems rather an affair of temperament than of choice. Like the Anglo-Saxon King Ethelwulf, he was incapable of energetic action. On Christmas eve of the year 1155 he was murdered by his servants while on the way to mass. Erik the “Saint” succeeded, who made the Christian religion respected at home as well as feared abroad. He added Finland to the royal domains, and established an archbishop’s see at Upsala. Thus Sweden was put fairly on the road to civilization and prosperity.

The Sverker dynasty continued in power until 1250, then giving way to the Folkungar line of kings. A century later, under the rule of Magnus Smek, a revolution occurred which set upon the throne Count Albrecht, of Mecklenburg, nephew of the deposed Magnus. This did not bring peace or quiet, and upon the invitation of one of the contending factions, Margaret, Queen of Denmark and Norway, invaded the country and captured the Swedish throne. She was succeeded by her nephew, Erik of Pomerania, who married Philippa, daughter of Henry the Fourth of England. Erik proved utterly incapable of managing the three kingdoms his aunt had united, and after a quarter of a century of civil war lost the allegiance of each of the three. Denmark and Norway chose for their ruler Erik’s nephew, Christopher of Bavaria, and Sweden was induced to ratify their choice. Upon his death, in 1448, the Oldenburg line, in Norway and Denmark, begins with Christian I. This king attempted to subjugate Sweden, but Karl Knudson, her marshal king, succeeded in keeping his crown. After his death, Hans, son and successor to Christian I., won Sweden by the aid of German mercenary troops. Again Sweden shakes off the Danish yoke, and again is subjugated by Christian II. At length in 1523 Gustaf I., known commonly in history by the title of Gustavus Vasa, liberated Sweden forever from foreign