gin of fable. We perceive, at first fight, that it cannot be men, who dispense rain and fine weather, who lanch the, lightning, &c. There was therefore a neceffity for imagining there were beings of much superior powers, to produce these wonderful operations; but none at all for assigning to them forms different from those of men and other animals. These solutions at once fatisfied the curiofity and the imagination; they were easy to be comprehended; they interested the heart a thoufand ways; and must therefore succeed, and become lafting. In fact, they have every where prevailed, throughout the world. And those who have fo far opened their eyes, as to see into the falfity of these explications, have not been able to renounce them without regret, and can still amuse themselves with what they believe no longer. We shall find in this Mythology more than one proof, that the people of the north have yielded, no Jess than others, to this patural propenfity; and shall be forced to agree with M. de Fontenelle, that although a lively and burning Sun may inspire some nations with a grea ter warmth of imagination, and may give to their spirits that concoction, if I may so say, which compleats their relish and digestion of fables; yet all men have talents of this kind, independent of physical causes. (D) The female " Sunna, or the SUN."] The word for Sun is stil! of the feminine gender in the German tongue, and that for the Moon in the masculine. This obtained formerly in almost all the dialects of the Gothic language. The EDDA here gives an explication after the ancient manner, of all the celestial appearances. The poets were willing to give a reason for all the various phases of the Moon, for the freshness of the Morning, for the course of the Sun, &c. I shall leave some other commentator, more converfant in astronomy than myself, to examine whether the spots in the Moon up the Here we " Moon."] have the cause of Eclipses; and it is upon this very ancient opinion, that the general practice is founded, of making noises at that time, to fright away the monster, who would otherwise devour the two great luminaries. Threatened as they so often were with being swallowed up, could they hope always to escape the danger? The 'ancient Scandinavians*,' who never loft fight of the future ruin of this universe, did not flatter themselves so far. The monster was to prevail at the last day; as we shall fee in the sequel. I say nothing here as to the idea of the other monster's sucking out the substances of men who die away insensibly. If it were worth while, one might find still traces of this notion among the popular prejudices of our own times. It is of more consequence to remark here, the great obligations we owe to the progress of science, and in particular to the study of nature, for our present security and exemption from such groundless terrors. Les Celtes. Orig. ۱۰ D4 21 THE THE SEVENTH FABLE. Of the Way that leads to Heaven. ANGLER afks; Which way do they from th from earth to heaven? Har answered, with a smile of derision, That is a senseless question; have you never been told, that the Gods have erected a Bridge, which extends from earth to heaven, and that the name of it is Bifrost? You have surely seen it; but, perhaps, you call it the RAINBOW. It is of three colours, is extremely folid, and constructed with more art than any work in the world. But altho' it be so very strong, it will nevertheless be broke in pieces, when the fons of Mufpell, those mischievous Genii, after having traversed the great Rivers of Hell, shall pass over this Bridge on horseback. Then, says Gangler, It appears to me that the Gods have not executed their work truly and faithfully, in ecting a Bridge so liable to be broken down, since it is in their pow 1 ? er er to perform whatever they please. The Gods, replied Har, are not to be blamed on that account. Bifrost is of itself a good bridge; but there is nothing in nature that can hope to make resistance, when those Genii of Fire fally forth to war (A). But, says Gangler, What did the Universal Father do, after he had built Afgard? Har answered, He in the beginning established Governors (B); and ordered them to decide whatever differences should arise among men, and to regulate the government of the celestial city. The affembly of these judges was held in the plain called Ida, which is in the middle of the divine abode. Their first work was to build a Hall, wherein are Twelve Seats for themselves (c), besides the throne which is occupied by the Universal Father. This Hall is the largest and most magnificent in the world. One fees nothing there but gold, either within or without. Its name is Gladheim *, or the Mansion of Joy. They also erected another Hall, for the use of the Goddesses. It is a most delightful and delicate structure: they call it Vinglod, or the Mansion of Love and Friendship. Lastly, they built a house, wherein they placed furnaces, hammers, an anvil, and * Glad-heim, is literally in English GLAD-HOME. T. all all the other inftruments of a forge; then they worked in metal, stone, and wood; and composed so large a quantity of the metal called Gold, that they made all their moveables, and even the very harness of their horfes of pure Gold: hence that age was named the Golden Age (D). This was that age which lasted till the arrival of those women, who came from the country of the Giants, and corrupted it. Then the Gods seating themselves upon their thrones, diftributed justice, and took under confideration the affairs of the DWARFS; a species of beings bred in the dust of the earth; just as worms are in a dead carcafe. It was indeed in the body of the Giant YMIR, that they were engendered, and first began to move and live. At first they were only worms; but by order of the Gods, they at length partook of both human shape and reafon; nevertheless, they always dwell in fubterraneous caverns, and among the rocks (E). Here follow fome verses of the Voluspa, accompanied with a long list of the principal Dwarfs. Some of which are faid to dwell in the rocks, and others in the dust, &c. |