Skáldskaparmál - 01.01.1997, Side 145

Riti Kroesen
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not these two stories are derived from one and the same model. Wisniewski, after
giving a survey of these opinions, comes to the conclusion that the episode of
Hilde has the same origin as the Scandinavian Hildr-stories, while the episode of
Gudrun really goes back to another tale.53
A communis opinio cannot even be reached on the most elementary questions,
such as: was the story in the original a German or a Scandinavian tale, and did it
originally take place on the shores of the Baltic or those of the North Sea? If it
was originally a German story the woman in it could not have been a valkyrie,
but in the extant Scandinavian texts it looks very much as if she is.
Linked with the Scandinavian Hildr is the story about the eternal battle — the
Hjaðningavíg. Even if this version is the older one, it is far from certain whether
this motif belonged to it from the beginning. It occurs elsewhere in another
context, most often in connection with Valhöll, where the dead warriors fight
each day for their amusement and to stay in form (for instance in Vafþrúðnismál
40—41 (Edda, p. 62), paraphrased by Snorri in the Gylfaginning).Sí In the Hildr
story it does not seem absolutely necessary.
Time has not dealt kindly with what originally must have been a very popular
tale, and any ideas about what the original Scandinavian version of it could have
been must necessarily remain speculative. Bragi’s Ragnarsdrápa is by far the oldest
text, but of little use for us for the usual reasons: the static nature of skaldic poetry
does not yield us many details about the story. Bragi focuses very much on Hildr
in the choice of his kennings and emphasizes her fiery, demonic character and
her belligerent attitude.
Both Snorri and Saxo have brief accounts. With Saxo Hildr is a sorceress, but
this is something to be expected with Saxo, who shows a “healthy” Christian
distrust about the old heathen stories. However, Snorri also uses the word
jjölkynngi'm connection with Hildr. Ifwe disregard Saxo’s Christian moralizations
and his unwarranted repetition of part of the story, his version is not much
different from that of Snorri. It will therefore suffice to give a short outline of the
latter’s version.
Hildr, daughter of Högni, is abducted by the Viking-king Héðinn Hjarranda-
son. Högni pursues the pair and ultimately catches up with them. Hildr pretends
to mediate between the two, but in reality incites their mutual hatred. Soon they
are engaged in battle against each other. At night, when they have retired to rest,
Hildr goes to the battlefield and raises the dead: “Svá er sagt í kvæðum, at
Hjaðningar skulu svá bíða til ragnarökrs.” This Hildr is supernatural enough to
support the opinion that at least in Snorri’s sources she was a valkyrie. The same
can be said about the version in Saxo.
53 Wisniewski (1969).
Snorra Edda (1900), p. 41. If the battle-motif is of Oriental origin - as suggested by Mundt
(1993, p. 10) - of course there can be no connection with Valhöll at all. A connection with the
Celtic cauldron of immortality in which dead warriors were brought back to life also seems
possible.