{"collection":"Northern European Mythology","html_url":"https://unchartedknowledge.5gfusion.net/browse/neu/onp/onp18.htm","path":"neu/onp/onp18.htm","source_url":"https://sacred-texts.com/neu/onp/onp18.htm","text":"WITH THIS curious poem we are in another world\u2014that of medieval Christian thought, morality, symbols. Yet, strangely, there is in it far more of the old and heathen than would appear at first blush. Indeed, nothing shows more strikingly the saturation and penetration of the North with the traditional \u201cheathen,\u201d alliterative art than that such an arch-Catholic poem as S\u00f3larli\u00f3th is composed in one of the time-honored forms, li\u00f3thah\u00e1ttr or \u201cchant meter\u201d1\u2014the measure which is firmly associated with that arch-heathen collection, H\u00f3vam\u00f3l. Moreover, there is little doubt that the author consciously patterned his poem\u2014more specially, the first part of it\u2014on the general plan of that unique collection of saws in the Germanic spirit. The heathen tradition is seen no less clearly in numerous stylistic and phraseological reminiscences from the older collection; so that it would seem that the author, some pious Icelandic cleric of, say, the thirteenth century, was steeped in the gnomic lore of his forefathers before even conceiving his poem. Still further, there are certain similarities with Hugsvinnsm\u00f3l,2 the translation, (also in li\u00f3thah\u00e1ttr, and possibly by the same person) of the Dicta Catonis, a Latin collection of wise saws in distichs which was very popular in the Middle Ages. Like the Sun Song, it is addressed by a father to his son. Neither is the substance of our poem, with its inculcation of Christian ethics, by parable and precept, of any great originality, familiar as that subject was through a multitudinous literature of homilies, visions, books of devotion. The great interest, aye, fascination, of the poem lies, rather, in the remarkable blending and interpenetration of all these elements to form something individually new which, once read, is not easily forgotten. It has been aptly called a Christian Eddic lay, a Christian H\u00f3vam\u00f3l; though it is hardly p. 102 open to debate that, both as a whole and in its parts, it is greatly inferior to its prototype.\nThe beginning seems abrupt, suggesting the loss of some introductory stanza or stanzas, to conform with those of the conclusion (81-82). But for the rest, it appears now, thanks to the searching investigations, during recent years, of a number of scholars, that the poem forms a fairly comprehensible and reasonably logical whole; especially when bearing in mind the visionary character of the latter part and the nature of its literary sources. They serve to explain a certain general looseness of structure and a baffling incoherence of thought which has led some students to doubt the unity of the poem.\nAs stated, the poem deals with the Christian way of life, by examples (1-24) and precepts (the seven Christian counsels, 25-32); but chiefly by impressive personal experience of death, and of life in the Beyond, the sight of the punishments and rewards meted out to sinner and saint (33-75). This scheme leaves as obscure in bearing (and detail) only stanzas 76-80.3\nThe name of the poem, revealed in 81, seems to have reference, not so much to the famous initial burthen of the central portion: \u201cThe sun I saw,\u201d as to the Sun as the well-known symbol of Christ.\nWe are dependent for our knowledge of the poem on Paper MSS of the seventeenth century which may all be referred to one and the same original.\n| 1 | Of life and goods\u2003did the grim warrior4 rob men wrongfully; by the way which was watched by him, no quick wight ever came. | \n| 2 | By himself (most often)5\u2003he ate alone, nor e\u2019er bade men to his meals; p. 103 till once, weary and weak of strength a wayfarer he welcomed. | \n| 3 | Of meat and drink\u2003he6 seemed much in need, and faint without food; now, frightened, he must fain trust him who ere had been hard of heart. | \n| 4 | Gave he meat and drink\u2003to the drooping man, and whole-heartedly, withal; good fare he gave him, of God mindful, for well he wished the man.7 | \n| 5 | Up he got,\u2003on ill deeds bent, nor gratefully took what was given: his sin swelled,8 he the sleeping man murdered who wise and wary was else. | \n| 6 | To Heavens\u2019 God\u2003for help he prayed when waking, wounded to death; but on him fell the heavy sin: who had dastardly done him to death. | \n| 7 | Came holy angels\u2003from Heaven above, and swiftly seized his soul; A sinless life will it lead thereafter, aye with almighty God. | \n| *\u2003*\u2003* | | \n| 8 | Nor health nor wealth\u2014\u2003though all go well with him9\u2014 may a man ever master; misfortune befalls him who feared it least: by himself, no one settles the issue. | \n| p. 104 | | \n| 9 | Neither Unnar nor S\u00e6valdi10\u2003would e\u2019er have thought that fortune would fail them at last; naked they both were banished from men,11 and ran as \u201cwolves\u201d12 to the woods. | \n| *\u2003*\u2003* | | \n| 10 | The might of love\u2003hath brought many to grief: oft cometh woe of women: they grew evil though God almighty had created them clean.13 | \n| 11 | Sworn friends they were,\u2003Sv\u00e1fath and Skart-hethin, nor would one be without the other; till by one woman bewitched they were: was she born to undo them both. | \n| 12 | Listless of all,\u2003for love of the girl\u2014 of games and gatherings\u2014 no other thing could they think about, for love of the lily-white maid. | \n| 13 | Were dreary for them\u2003the darksome nights, nor could they slumber or sleep; till out of that grief there grew up hate \u2019twixt men who were friends before. | \n| 14 | Of monstrous things,\u2003as is mostly the case, the outcome was seen full soon: on the holm they went14 for the winsome maid, and did each other to death. | \n| *\u2003*\u2003* | | \n| 15 | let man beware\u2003of o\u2019erweening pride\u2014 that have I seen in sooth; p. 105 for away from God they wander all who keep them not clean of it. | \n| 16 | Were mighty and rich\u2003R\u00e1thn\u00fd and V\u00e9bothi,15 and deemed they did but good; now16 near the fire they nurse their wounds, warming now one now the other. | \n| 17 | Their strength they trusted,\u2003and strove to be more mighty than all the others; their deserts, however, seemed to God to merit a different mead. | \n| 18 | A life of lust\u2003they lived, many-wise, and of gold and jewels had joy: their reward now have they as walk they must between the frost and the fire.17 | \n| *\u2003*\u2003* | | \n| 19 | In sworn foes\u2003put thy faith never, though they woo thee with winsome words; speak fair to them, but others\u2019 fate \u2019tis well to take as a warning.18 | \n| 20 | Found it Sorli so,\u2003the simple-hearted,19 when he left the award20 to V\u00edgolf; he blindly trusted his brother\u2019s banesman,21 who soon betrayed his trust. | \n| 21 | Grith he gave them,22\u2003good-heartedly, and they pledged them to give him gold; p. 106 all seemed well agreed while together they sate; yet soon was seen how they lied. | \n| 22 | On the following day\u2003befell it then: when riding to R\u00fdgiar-dale, they did to death who had done them naught, and left his body lifeless, | \n| 23 | his hacked corse hauled\u2003by hidden path, and dropped it down a well: from the light would hide it; but the Lord did see, the holy one, from his heaven. | \n| 24 | The true God then\u2003bade the good one\u2019s soul to enter into his bliss; but his evil foes will not early be relieved from e\u2019erlasting pain. | \n| *\u2003*\u2003* | | \n| 25 | Pray the \u201cdisar,\u201d23\u2003the dear Lord\u2019s friends, be gracious and grant thee their favor: a week after will everything go as well as thou couldst wish. | \n| 26 | What rashly\u2003thou wrought\u2019st in anger\u2014 do not add more ill to it, but with good deeds soothe who was grieved by you; that, say they, is good for the soul. | \n| 27 | To God shalt ever\u2003for good things pray,\u2014 to him who hath made all men; woefully ill fares every one who does not find his father. | \n| 28 | Above all, beg\u2003that boon of him of which thou know\u2019st most need; p. 107 he misses all who asks for naught: heeds no one the silent one\u2019s needs. | \n| 29 | Tardily came I,\u2003though called early, to the threshold of the throne. Thither will I, for that was the pledge: gets the prize24 who pleadeth most. | \n| 30 | Our sins cause it\u2003that with sorrow we fare out of this world of woe; need no one dread25 who did no ill: \u2019t is well to be without blemish. | \n| 31 | Like unto wolves\u2003I ween they be who have a fickle heart;26 will they find it thus whose feet will have to fare on fiery paths. | \n| 32 | Friendly redes shrewd,\u2003tied in a sheaf, sage counsels seven27 I teach thee; heed thou give them, nor forget them ever: in good stead will they stand thee. | \n| *\u2003*\u2003* | | \n| 3328 | It behooves me tell\u2003how happy I was and prized this world of pleasure;29 and this also, how the sons of men dread to die from this world. | \n| 34 | Pride and lust\u2003overpower those men who wish for worldly goods: p. 108 the shining gold brings grief e\u2019erlasting\u2014 hath wealth mocked full many. | \n| 35 | Aye fond of much\u2003men found me here, for little had I learned:30 this life below31 the Lord hath made full of lust and feasting. | \n| 36 | Full long I sate,\u2003in sickness drooping\u2014 much then me listed to live; but he32 prevailed who had more power: was I doomed to suffer death. | \n| 37 | The ropes of hell33\u2003held me fast, when slung about my sides; tear them would I, but tough they were; unbound, one freely fares. | \n| 38 | I alone knew\u2003in all ways how sorrows were heaped on my head: a world of horror those maids of hell did show me every eve.34 | \n| 39 | The sun I saw,\u2003the day-star in sooth, droop in the world of din;35 but Hel\u2019s gate36 heard I on the other hand grate with grinding. | \n| 40 | The sun I saw,\u2003setting blood-red, when ready to wend from this world; p. 109 mighty he seemed in many ways\u2014 far more than before. | \n| 41 | The sun I saw:\u2003it seemed to me as on God Almighty I gazed; lowly before him37 the last time I bowed, in this world of living wights. | \n| 42 | The sun I saw,\u2003and so he shone that bereft of my senses I seemed; but over against him Gylfi\u2019s stream38 roared in its bed, all mixed with blood.39 | \n| 43 | The sun I saw\u2003with trembling sight, affrighted and faint I was; for most woefully was my heart rent and torn in twain.40 | \n| 44 | The sun I saw,\u2003sadder never, when ready to wend from this world; like to wood my tongue did feel; grew my corpse all cold without. | \n| 45 | The sun I saw,\u2003and since never, after that dreary day; far away the waters vanished:41 cold, I parted from care. | \n| 46 | From my breast did fly,\u2014\u2003then born I was\u2014 and hence, my star of hope:42 high it hovered, hastening on, never ceased it to soar. | \n| p. 110 | | \n| 47 | Longer than any\u2003lasted that night43 when, stiff, I lay on the straw; which soothly shows, as saith our Lord, that man is made of the mould.44 | \n| 48 | Knoweth, alas!\u2003the loving God, He who made heaven and earth, unloved how many must leave this world, though kith and kin they had.45 | \n| 49 | Of his works, every one\u2003the reward reapeth: happy he who does good: away from wealth, was I given a grave, dug in the gravel.46 | \n| 50 | The lust of the flesh\u2003oft lures on men\u2014 have many too much of that; the water of cleansing47 was to me aye the most hateful of all. | \n| 51 | On the norns\u2019 settle48\u2003sate I nine days; to the loftiest was I then lifted; out of clouded sky cruelly shone the sun that lights dead souls.49 | \n| 52 | Meseemed, through seven\u2003seats of victory50 I fared, without and within; below and above I sought better ways, where most easily I could fare. | \n| p. 111 | | \n| 53 | Now sooth I say\u2003of what first I saw as I passed to the world of pain:51 with singed wings,52 birds\u2014 souls they were\u2014 flew there as many as midges. | \n| 54 | From the West saw I\u2003the Water-dragon53 fly\u2014 he lighted on Lucifer\u2019s path;54 his wings he shook so that far and wide were heaved up heaven and hell. | \n| 55 | The Sun-stag55 saw I,\u2003from the South faring\u2014 he tethered the two together; with his feet standing steadfast on earth, his horns touching very heaven. | \n| 56 | From the North there came\u2003kinsmen56 riding\u2014 seven saw I of them: out of full beakers pure beer they quaffed from out of Baugregin\u2019s burn. | \n| 57 | The wind ceased,\u2003the water stopped; then heard I dreadful din: unfaithful wives for their wicked lovers ground there mould for meat.57 | \n| 58 | The dark women\u2003in dreary wise ground with the gory stones;58 p. 112 their bloody hearts, heavy with sorrow, about their breasts did hang. | \n| 59 | Many a man\u2003maimed59 I saw, walking the glowing ways. Methought their faces befouled all were with the gore of women beguiled. | \n| 60 | Many a man\u2003to mould had grown who sacred supper60 ne had; did heathen stars stand above them, blazing with baleful runes. | \n| 61 | Men saw I there\u2003who much did feel envy of other men\u2019s lot: about their breasts were bloody runes marked with evil malice. | \n| 62 | Men saw I there,\u2003many, cheerless, faring wilding ways: is rewarded thus in this world who fell a prey to follies.61 | \n| 63 | Men saw I there\u2003who in many ways had stolen what others owned; in flocks they fared to F\u00e9giarn\u2019s62 castle, laden with burdens of lead.63 | \n| 64 | Men saw I then\u2003who many a one had robbed of riches and life; poison-fanged snakes pierced these knaves, thrusting through their breasts.64 | \n| 65 | Men saw I then\u2003unmindful, in life, to hold dear the holy days: p. 113 were their hands65 now nailed on hot stones, as painful punishment. | \n| 66 | Men saw I then\u2003of mighty pride, who held their heads too high: were their weeds66 all wondrously lined with living fire. | \n| 67 | Men saw I then\u2003who many times had falsely lied on their fellows. Now Hell\u2019s ravens hacked felly their eyes out of their heads. | \n| 68 | Thou canst not ever\u2003know all the pangs which the damned have in hell; their sweet sins turn to sore anguish: is pleasure e\u2019er followed by pain. | \n| 69 | Men saw I then,\u2003with merciful heart who had helped the humble; heavenly angels sang hymns above, and read holy books,67 over their heads. | \n| 70 | Men saw I then\u2003who had mortified with much fasting their flesh: the angels of God bowed to all of them, which is highest bliss in heaven. | \n| 71 | Men saw I then\u2003who had meted out meat for the weary ones\u201968 mouths: was their resting place on rays of heaven, forever at ease and in bliss. | \n| 72 | Had holy maidens\u2003wholly cleansed and washed the souls of sin, p. 114 of those men who on many days had scourged and scathed themselves. | \n| 73 | Men saw I then\u2003in much who had heeded the laws of the Lord; were clean candles kindled over them which shone, burning brightly. | \n| 74 | Saw I high wains fare\u2003the heavens along69\u2014 their ways led to the Lord; those men steered them who were murdered, though sinless themselves. | \n| 75 | Oh mighty Father,\u2003oh matchless Son, oh Holy Ghost of Heaven: hearken to our prayer who hast made us, to free us all from evil! | \n| 7670 | Hringvor and Listvor\u2003sit at Herthi\u2019s71 door, singing their siren strains: the Norn\u2019s blood from their noses drips, which whetteth hate among men. | \n| 77 | \u00d3thin\u2019s wife72\u2003on earth\u2019s ship73 rows, lusting after love; \u2019twill be late, ere that she lowers her sails, which are fastened by fleshly lusts. | \n| 78 | Of thy heirloom, father,\u2003had I the care\u2014 I and S\u00f3lkatla\u2019s sons;74 p. 115 of the horn of that hart out of howe which bore wise V\u00edgdvalin. | \n| 79 | Here are runes\u2003which written have the nine daughters of Niorth:75 Baugveig76 the eldest, Kreppvor the youngest, and their seven sisters. | \n| 80 | Every mortal sin\u2003committed they, Sv\u00e1fr and Sv\u00e1frlogi; made well out the blood and sucked the wounds\u2014 ever ill in their ways.77 | \n| 81 | The lay which now\u2003learned thou78 hast thou shalt speak and spread \u2019mongst the quick: the Sun Song, which in sooth will be found to be lying least. | \n| 82 | Now must we part,\u2003but shall meet again when we rise again in gladness;79 may our dear Lord grant their rest to the dead,80 and eke his love to the living. | \nSacred-Texts Legends & Sagas Iceland Index\n1 With frequently only three syllables in the half-lines.\n2 Also, with the Eddic poem Fiolsvinnsm\u00f3l.\n3 These have, somewhat unconvincingly, been compared to the Rune Poem of H\u00f3vam\u00f3l (139 f.); as, with better reason, the first portion to the \u201c\u00d3thin Ensamples\u201d (ibid., 91-100), and the second, to Loddf\u00e1fnism\u00f3l (ibid., 111-137).\n4 This unnamed person is to be imagined as one of the bold solitary robbers who infested the forest and mountain fastnesses of Scandinavia.\n5 Conjectural.\n6 I.e., the famished wayfarer. In the following, the personal pronoun applies, now to the one, now to the other.\n7 Following B. M. Olsen\u2019s interpretation. The meaning seems to be that the grim outlaw, for once, takes pity on the frightened wayfarer; who afterwards ill requites him.\n8 I.e., overwelled.\n9 At the moment. The stanza reminds one of the many platitudes of Hugsvinnsm\u00f3l (see the Introduction): \u201cman proposes, God disposes.\u201d\n10 These names, as well as most others occurring in the poem, are evidently made to order.\n11 The passage is not certain.\n12 I.e., as outlaws.\n13 The first woman\u2014or else, Adam and Eve\u2014came sinless out of the hands of the Creator.\n14 Duels were fought out on islands (holms); hence the expression \u201cto go on the holm\u201d for \u201cto fight a duel.\u201d\n15 Evidently a married couple, since R\u00e1thn\u00fd is a woman\u2019s name.\n16 I.e., in hell.\n17 The damned are tortured both by heat and cold.\n18 This very worldly, and certainly un-Christian, advice corresponds to H\u00f3vam\u00f3l, 89 f.\n19 The term in the original may mean either one who gives good counsel or one who is easily deceived.\n20 In certain cases, northern law allowed the award to be made by the fair-mindedness of one of the parties to a suit.\n21 Cf. the warning Sigrdr\u00edfum\u00f3l, 37.\n22 The security is given by Sorli to his enemies.\n23 Here, it seems, the chorus virginum that bear up the prayers of men to God. The following, rather prosy, stanzas are an elaboration on the theme of \u201cpray and ye shall be given,\u201d somewhat in the form of the arch-heathen Loddf\u00e1fnism\u00e1l (H\u00f3vam\u00f3l, 134 ff.), especially 32.\n24 The crown of life.\n25 Viz., the Judgment.\n26 I.e., are unsteady in the faith. To the medieval Christian, \u201cdoubt\u201d is a mortal sin.\n27 These counsels concerning the Deadly Sins\u2014Pride, Covetousness, Lust, Anger, Gluttony, Envy, Sloth\u2014seem to refer, in a loose fashion, rather to the preceding stanzas.\n28 The following passage is the kernel of the poem. It deals with life and death, and life in the Beyond.\n29 It is one of pleasure for those living, but one of terror for those suffering for their sins in hell.\n30 That is, of what was to come.\n31 Literally, this place for dwelling in (for a short while).\n32 Satan?\n33 I.e., death.\n34 The meaning of the stanza is doubtful. Possibly, the maids of hell are the diseases sent by Satan to torment the dying man.\n35 It seems that this world below is meant, with its tumult and confusion, which reaches the speaker\u2019s ear as he lies on his deathbed, between this life and the Beyond.\n36 The entrance to the realm of the dead, not necessarily the gates of the Christian hell; cf. the Short Lay of Sigurth, stanza 67.\n37 I.e., the sun, which is feminine in Old Norse. According to \u00d3lson, this passage shows that the sun is not here to be taken as a symbol (of Christ), but physically.\n38 Kenning for \u201cthe sea.\u201d (?).\n39 I.e., reflecting the bloody red of sunset.\n40 Viz., by contrition, knowing that his last hour has struck.\n41 Accepting \u00d3lsen\u2019s interpretation: As the eyes of the dying man close, both sun and sea vanish to him.\n42 The \u201cstar of hope\u201d has been interpreted as the soul, departing from the body at the time of birth, viz., into another life: there is an intimate connection between each human life and its \u201cstar.\u201d\n43 The night of the \u201cwake.\u201d\n44 Cf. Genesis 3:19, \u201cDust thou art,\u201d etc.\n45 The poet seems to complain that the nearest of kin often do not show loving care for the dying.\n46 Separated from his wealth by death, every man\u2019s destiny is the same.\n47 That is, from sin.\n48 According to \u00d3lson, whose text I follow here, this is the Hill of Purgatory (cf. Dante\u2019s Mountain of Purgatory) where the soul dwells nine days, to be cleansed from nine deadly sins, then to be lifted up to the highest pinnacle.\n49 A difficult passage, but there is no doubt reference to the light of another world.\n50 In this obscure stanza, the \u201cseats of victory\u201d seem to signify the stations on the way from Hell to Paradise. According to medieval tradition there are seven worlds obedient to Christ.\n51 I.e., hell.\n52 Because coming out of the fire of cleansing.\n53 Leviathan?\n54 The glowing Pool (?). The stanza as a whole is obscure.\n55 Very likely, Christ, who in such legends as those of Placitus, Hubertus, etc., appears as a stag with the cross between his antlers. He comes to bind together Leviathan and Lucifer (?).\n56 According to \u00d3lson, the seven Wise Men of the old dispensation, who (like Dante\u2019s poets and sages of antiquity) are placed at the very entrance, in a limbus patrum, where they indulge in their earthly habits not subjected to torture. But, more convincingly, Paasche points out that in the homilies, baugr, \u201cring,\u201d signifies God\u2019s mercy. Hence the-burn-of-the-god(regin)-of-the-ring is a kenning for Christ, who is the \u201cfountain of mercy\u201d (fons misericordi\u00e6) which refreshes the angels.\n57 Evidently, as punishment for adultery. The following stanzas refer to the punishment of the wicked and the reward of the pious.\n58 I.e., millstones.\n59 Emasculated? The stanza evidently refers to the punishment of lecherers.\n60 Holy Communion. It is, doubtfully, suggested that, without it, man is threatened by signs foreboding hell-torment.\n61 The stanza seems to refer to the punishment of Vanity.\n62 \u201cGreedy for Money,\u201d i.e.. Mammon.\n63 Instead of the gold they had craved.\n64 As they had run others through with their swords.\n65 The Sabbath-breakers are punished in the member by which they offended.\n66 The sin of Pride was exhibited chiefly ir their garments.\n67 The \u201cBook of Life,\u201d probably, in which the names of the blessed are recorded. In the following stanzas the reward of the \u201cvirtuous\u201d is pictured.\n68 Meant are the pilgrims.\n69 Scholars have suggested that the poet was thinking of the wain of Elijah.\n70 In the following, exceedingly difficult stanzas, the poet seems to return to the punishment of the wicked. So emended by \u00d3lsen; if correctly, Hringvor refers to the sin of Slander, as Listvor does to Treason. both personified as women in the guise of sirens. Their emanations spread strife among men.\n71 As \u00d3lsen ingeniously suggests, possibly corrupted from (H)Erebi, genitive of Erebus, the lower world.\n72 Apparently, here Venus (Freya).\n73 The earth viewed as a ship (?). Or can the poet here possibly refer to Venus in her shell drifting on the main?\n74 Paasche suggests that S\u00f3lkatla is the Heavenly Jerusalem; her sons, therefore, the company of Saints. But none of the conjectures so far offered seem to clear up this obscure stanza, whose translation, therefore, mildly put, is uncertain.\n75 Hardly the god Niorth.\n76 Possibly, this name refers to the sin of Avarice, \u201cthe oldest of the sins,\u201d as Kreppvor to Pride. Their sisters are the other mortal sins.\n77 It has been suggested that the meaning is: once men surrender to the deadly sins they become \u201cwolves,\u201d i.e., commit even unnatural sins.\n78 Viz., the son, from his departed father.\n79 Dies L\u00e6titi\u00e6.\n80 The Requiem \u00e6ternum dona eis of Catholic prayer.","title":"THE SUN SONG [S\u00d3LARLI\u00d3TH]","type":"page"}