Fenrir,
Fenrisúlfur
Fenrir,
Fenrisúlfur
Myths and meaning.
drómi
and læðingur are sloth and inertness,
whereas
Gleipnir is the delicate fetter on evil
Æsir
are creative power, Óðinn Vili Véi, while
jötnar, eotens, rid us of useless matter. A cycle.
<some 600
words,
ca 1 page or 2>
Gods
and goddesses are Laws of Nature or psychological trends inside
us.
We can not worship gods and goddesses as a theocratic God is
worshipped. The gods and goddesses are inside us and all around, and
they are the positive powers and creative powers that we sure pay due
reverence to and help all we can.
Æsir (aesir, asa;
singular ás (as, pron.: aus), and jötnar (joetnar (pron.:
ieurt-narr) eotens; sing. jötunn (pron.: ieurtunn)) come in
pairs:
We see gods and goddesses as creative positive powers in
the world of men.
Eotens are colossal "eaters", the
decomposing of matter, negativity, the "other" part of the
perpetual cycles. Without this change and cycles there is no life, no
ongoing.
Where man comes in.
Æsir (creative gods)
saw how fast Fenrisúlfur (-ulfur; the negativity-wolf, or evilness of
mankind, called
Fenrir) grew. It worried them. They did not want the blood of
negativity to pollute Ásgarður (Asgardur), the sacred
realm in us men, but something had to be done about this obvious
threatening power in rapid uncontrollable growth. Æsir (aesir),
the positive creativity, suggested a play:
Fenrir, show your
strength by breaking the fetters we put on you. Negativity
(Fenrisúlfur, -ulfur) agreed on that. The fetter Drómi
(Dromi, inertness, sleepiness) was tried, which Fenrir easily got rid
of. (This is supposed to carry a message to us as we see.) The fetter
Læðingur (Laedingur; sloth, indecisiveness) was tried on
the threatening negativity, but Fenrir easily loosened himself out of
that.
Now what?
Æsir (aesir) got Gleipnir (greasy mocking
cunningness) from the dwarfs. The innocent looking Gleipnir (the
slippery, not easily handled witchcraft) is made from the roots of
the mountain, the noise that the cat makes when it walks, the sinews
of a bear, the spittle of a bird, breath of a fish, beard of a woman.
Fenrir did not trust Æsir (aesir) when they told him he would
easily break that one so frail:
"My fame is no greater after
breaking such a yarn, but, if you are tricking me it certainly is not
good for my fame, so: No. - Well, - if one of you puts his hand in my
mouth, I shall play on."
But who? Óðinn (Odinn),
the human spirit? Þór (Thor) , our might and main (- or
Thor the electricity if we look at him that way-)? Loki, the double
nature of humans? All the others?
In the end Týr (Tyr), the
brightness of clear sky, the valiant righteousness, the valiant
fighter, the human intelligence or consciousness (the sky-god symbol
of infinite space in myths), or the bull, the power of the animal in
us, offered his hand into the sharp-teethed negativity.
Gleipnir
was put on Fenrir, and the harder he tried the stronger became the
magic bonds that hold the corrosive deteriorating negative powers in
the world until ragnarök (ragna-roek). He bit off the right hand
of the valiant sky-pure righteousness, the god Týr (Tyr) in
us.
The name of the bright sky god Tyr means also -- in
Icelandic "thjor"-- "a bull" and comes directly
from tavuri (a horn less bull) or sfira (an ox) in Sanskrit.
A
large glacial river in the south of Iceland is Þjórsá
(Thiors-au)
Svíri (sviri, proun.: spheery) in Icelandic is
a sturdy neck. There have been written books on the striking
similarity in the grammatical changes of words between Sanskrit and
Old Norse, grammar that Icelandic still enjoys.
_________
Dr.
Deva Shastry, unpublished thesis on Sanskrit words in Norse mythology
and edda poems.
and
in the Icelandic University- and National
Library, Þjóðarbókhlaða:
C.A.
Holboe
Wien, 1852
Christiania 1848
Christiania: Fabritius,
1846
__________
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