Myths and meaning.
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.
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and goddesses are Laws of Nature or psychological trends inside
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.
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.
in the Icelandic University- and National Library, Þjóðarbókhlaða:
Christiania: Fabritius, 1846