CHAPTER I. WHAT IS MYTHOLOGY AND WHAT IS NORSE MYTHOLOGY? The word mythology (μυθολογόα, from μῦθος, word, tale, fable, and λόγοc, speech, discourse,) is of Greek origin, and our vernacular tongue has become so adulterated with Latin and Greek words; we have studied Latin and Greek in place of English, Anglo-Saxon, Norse and Gothic so long that we are always in a quandary (_qu’en dirai-je?_), always tongue-tied when we attempt to speak of something outside or above the daily returning cares of life. Our own good old English words have been crowded out by foreign ones; this is our besetting sin. But, as the venerable Professor George Stephens remarks in his elaborate work on Runic Monuments, we have watered our mother tongue long enough with bastard Latin; let us now brace and steel it with the life-water of our own sweet and soft and rich and shining and clear-ringing and manly and world-ranging, ever-dearest ENGLISH. Mythology is a system of myths; a collection of popular legends, fables, tales, or stories, relating to the gods, heroes, demons or other beings whose names have been preserved in popular belief. Such tales are not found in the traditions of the ancient Greeks, Hindoos and Egyptians, only, but every nation has had its system of mythology; and that of the ancient Norsemen is more simple, earnest, miraculous, stupendous and divine than any other mythological system of which we have record. The myth is the oldest form of truth; and mythology is the knowledge which the ancients had of the Divine. The object of mythology is to find God and come to him. Without a written revelation this may be done in two ways: either by studying the intellectual, moral and physical nature of man, for evidence of the existence of God may be found in the proper study of man; or by studying nature in the outward world in its general structure, adaptations and dependencies; and truthfully it may be said that God manifests himself in nature. Our Norse forefathers (for it is their religion we are to present in this volume) had no clearly-defined knowledge of any god outside of themselves and nature. Like the ancient Greeks, they had only a somewhat vague idea about a supreme God, whom the rhapsodist or skald in the Elder Edda (Hyndluljóð 43, 44) dare not name, and whom few, it is said, ever look far enough to see. In the language of the Elder Edda: Then one is born Greater than all; He becomes strong With the strengths of earth; The mightiest king Men call him, Fast knit in peace With all powers.