In the third poem of this class, Grimnismal, a prose introduction relates that Odin and Frigg quarrelled over the merits of their respective foster-children. To settle the question, Odin goes disguised as Grimni, "the Hooded One," to visit his foster-son Geirröd; but Frigg, to justify her charge of inhospitality against Geirröd, sends her maiden Fulla to warn him against the coming stranger. Odin therefore meets with a harsh reception, and is bound between two fires in the hall. Geirröd's young son, Agnar, protests against this rude treatment, and gives wine to the guest, who then begins to instruct him in matters concerning the Gods. He names the halls of the Aesir, describes Valhalla and the ash Yggdrasil, the Valkyries, the creation of the world (two stanzas in common with Vafthrudnismal), and enumerates his own names. The poem ends with impressive abruptness by his turning to Geirröd:

"Thou art drunk, Geirröd, thou hast drunk too deep; thou art bereft of much since thou hast lost my favour, the favour of Odin and all the Einherjar. I have told thee much, but thou hast minded little. Thy friends betray thee: I see my friend's sword lie drenched in blood. Now shall Odin have the sword-weary slain; I know thy life is ended, the Fates are ungracious. Now thou canst see Odin: come near me, if thou canst."

[Prose.] "King Geirröd sat with his sword on his knee, half drawn. When he heard that Odin was there, he stood up and would have led Odin from the fires. The sword slipt from his hand; the hilt turned downwards. The king caught his foot and fell forwards, the sword standing towards him, and so he met his death. Then Odin went away, and Agnar was king there long afterwards."

Harbardsljod is a dialogue, and humorous. Thor on his return from the east comes to a channel, at the farther side of which stands Odin, disguised as a ferryman, Greybeard. He refuses to ferry Thor across, and they question each other as to their past feats, with occasional threats from Thor and taunts from Odin, until the former goes off vowing vengeance on the ferryman:

Thor. "Thy skill in words would serve thee ill if I waded across the water; I think thou wouldst cry louder than the wolf, if thou shouldst get a blow from the hammer."

Odin. "Sif has a lover at home, thou shouldst seek him. That is a task for thee to try, it is more proper for thee."

Thor. "Thou speakest what thou knowest most displeasing to me; thou cowardly fellow, I think that thou liest."

Odin. "I think I speak true; thou art slow on the road. Thou wouldst have got far, if thou hadst started at dawn."

Thor. "Harbard, scoundrel, it is rather thou who hast delayed me."

Odin. "I never thought a shepherd could so delay Asa-Thor's journey."

Thor. "I will counsel thee: row thy boat hither. Let us cease quarrelling; come and meet Magni's father."

Odin. "Leave thou the river; crossing shall be refused thee."

Thor. "Show me the way, since thou wilt not ferry me."

Odin. "That is a small thing to refuse. It is a long way to go: a while to the stock, and another to the stone, then keep to the left hand till thou reach Verland. There will Fjörgyn meet her son Thor, and she will tell him the highway to Odin's land."

Thor. "Shall I get there to-day?"

Odin. "With toil and trouble thou wilt get there about sunrise, as I think."

Thor. "Our talk shall be short, since thou answerest with mockery. I will reward thee for refusing passage, if we two meet again."

Odin. "Go thy way, where all the fiends may take thee."

Lokasenna also is in dialogue form. A prose introduction tells how the giant Oegi, or Gymi, gave a feast to the Aesir. Loki was turned out for killing a servant, but presently returned and began to revile the Gods and Goddesses, each one in turn trying to interfere, only to provoke a taunt from Loki. At last Thor, who had been absent on a journey, came in and threatened the slanderer with his hammer, whereupon Loki said, "I spoke to the Aesir and the sons of the Aesir what my mind told me; but for thee alone I will go away, for I know thou wilt strike." Some of the poem is rather pointless abuse, but much touches points already suggested in the other poems.

Hyndluljod is much later than the others, probably not before 1200. The style is late, and the form imitated from Völuspa. It describes a visit paid by Freyja to the Sibyl to learn the genealogy of her favourite Ottar. The larger part deals with heroic genealogies, but there are scanty allusions to Baldr, Frey, Heimdal, Loki's children, and Thor, and a Christian reference to a God who shall come after Ragnarök "when Odin shall meet the wolf." It tells nothing new.

We have here then, omitting Hyndluljod, five poems (four of them belonging to the first half of the tenth century) which suggest a general outline of Norse mythology: there is a hierarchy of Gods, the Aesir, who live together in a citadel, Odin being the chief. Among them are several who are not Aesir by origin: Njörd and his son and daughter, Frey and Freyja, are Vanir; Loki is really an enemy and an agent in their fall; and there are one or two Goddesses of giant race. The giants are rivals and enemies to the Gods; the dwarfs are also antagonistic, but in bondage. The meeting-place of the Gods is by the World-Ash, Yggdrasil, on whose well-being the fate of Gods and men depends; at its root lies the World-Snake. The Gods have foreknowledge of their own doom, Ragnarök, the great fight when they shall meet Loki's children, the Wolf and the Snake; both sides will fall and the world be destroyed. An episode in the story is the death of Baldr. This we may assume to be the religion of the Viking age (800-1000 A.D.), a compound of the beliefs of various ages and tribes.

The Aesir.--The number of the Aesir is not fixed. Hyndluljod says there were twelve ("there were eleven Aesir when Baldr went down into the howe"). Snorri gives a list of fourteen Aesir or Gods (Odin, Thor, Baldr, Njörd, Frey, Tyr, Bragi, Heimdal, Höd, Vidar, Vali, Ullr, Forseti, Loki), and adds Hoeni in another list, all the fifteen occurring in the poems; and sixteen Goddesses (Asynjor), the majority of whom are merely personified epithets, occurring nowhere else. Of the sixteen, Frigg, Gefion, Freyja and Saga (really an epithet only) are Goddesses in the poems, and Fulla is Frigg's handmaid. In another chapter, Snorri adds Idunn, Gerd, Sigyn and Nanna, of whom the latter does not appear in the Elder Edda, where Idunn, Gerd (a giantess) and Sigyn are the wives of Bragi, Frey and Loki; and two others, the giantess Skadi and Sif, are the wives of Njörd and Thor.

A striking difference from classical mythology is that neither Tyr (who should etymologically be the Sky-god), nor Thor (the Thunder-god), takes the highest place. Tyr is the hero of one important episode, the chaining of the Wolf, through which he loses his right hand. This is told in full by Snorri and alluded to in Lokasenna, both in the prose preface ("Tyr also was there, with only one hand; the Fenris-wolf had bitten off the other, when he was bound") and in the poem itself:

Loki. "I must remember that right hand which Fenri bit off thee."

Tyr. "I am short of a hand, but thou of the famous wolf; to each the loss is ill-luck. Nor is the wolf in better plight, for he must wait in bonds till Ragnarök."

Otherwise, he only appears in connexion with two more popular Gods: he speaks in Frey's defence in Lokasenna, and in Hymiskvida he is Thor's companion in the search for a cauldron; the latter poem represents him as a giant's son.

Thor, on the other hand, is second only to his father Odin; he is the strongest of the Gods and their champion against the giants, and his antagonist at Ragnarök is to be the World-Snake. Like Odin, he travels much, but while the chief God generally goes craftily and in disguise, to gain knowledge or test his wisdom, Thor's errands are warlike; in Lokasenna he is absent on a journey, in Harbardsljod and Alvissmal he is returning from one. His journeys are always to the east; so in Harbardsljod: "I was in the east, fighting the malevolent giant-brides.... I was in the east and guarding the river, when Svarang's sons attacked me." The Giants live in the east (Hymiskvida 5); Thor threatened Loki: "I will fling thee up into the east, and no one shall see thee more" (Lokasenna 59); the fire-giants at Ragnarök are to come from the east: "Hrym comes driving from the east, he lifts his shield before him.... A ship comes from the east, Muspell's sons will come sailing over the sea, and Loki steers" (Völuspa 50, 51). It would not, perhaps, be overstraining the point to suggest that this is a reminiscence of early warfare between the Scandinavians and eastern nations, either Lapps and Finns or Slavonic tribes.

Thor is the God of natural force, the son of Earth. Two of the episodical poems deal with his contests with the giants. Thrymskvida, the story of how Thor won back his hammer, Mjöllni, from the giant Thrym, is the finest and one of the oldest of the mythological poems; a translation is given in the appendix, as an example of Eddic poetry at its best. Loki appears as the willing helper of the Gods, and Thor's companion. The Thunderer's journey with Tyr in quest of a cauldron is related with much humour in Hymiskvida: Hymi's beautiful wife, who helps her guests to outwit her husband, is a figure familiar in fairy-tales as the Ogre's wife.