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Speaker 1 (00:04):
Section twelve, Chapter three, Part seven of American hero Myths.
This is a LibriVox recording. All LibriVox recordings are in
the public domain. For more information or to volunteer, please
visit LibriVox dot org. Read by linda's HENRIESA Jones. American
(00:25):
Hero Myths, A study in the Native religions of the
Western Continent by Daniel Garrison Brinton. Chapter three, Part seven,
The Return of Ketzilcoatl five, The Return of Ketzilkowatl. Ketzilkowatl
was gone, whether he had removed to the palace prepared
(00:49):
for him in Telapellon, whether he had floated out to
sea on his wizard raft of serpent skins, or whether
his body had been burned on the sandy sea strand
and his soul had been mounted to the morning star.
The wise men were not agreed, but on one point
there was unanimity. Ketzil Kowato was gone, but he would
(01:11):
return in his own good time, in the sign of
his year, when the ages were ripe once more, he
would come from the east, surrounded by his fair faced retinue,
and resume the sway of his people and their descendants.
Tez Katlipoca had conquered, but not for aye. The immutable
(01:32):
laws which had fixed the destruction of Tolan, assigned likewise
its restoration. Such was the universal belief among the Aztec race.
For this reason, Ketzi Kowatal's statue, or one of them,
was in a reclining position and covered with wrappings, signifying
that he was absent, as of one who lays him
(01:53):
down to sleep, and that when he should awake from
that dream of absence, he should rise to rule again
the land. Footnote Turquemada, Monarchia Indiana, Libro six, Capitulu twenty four.
So in Egyptian mythology, Come was called the concealed or
(02:15):
imprisoned God, in a physical sense, the sun god in
the darkness of night, not revealing himself, but alive. Nevertheless,
Tiel History of the Egyptian Religion, page seventy seven, and footnote,
he was not dead. He had indeed built mansions underground
(02:36):
to the Lord of Mictlan, the abode of the dead,
the place of darkness, but he himself did not occupy them.
Where he passed his time was where the sun stays
at night, as this too is somewhere beneath the level
of the earth. It was occasionally spoken of as Tillilapa,
the Murky Land, and allied therefore to Mictlan. Caverns led
(02:59):
down to it, especially one south of Chapultepec, called Sincalco
to the Abode of Abundance, through whose gloomy corridors one
could reach the habitation of the sun and the happy
land still governed by Ketsu Kowatal and his lieutenant Totec.
Footnote Sahogun Historia Libro seven, Capitulo nine, Duran Historia Capitulo
(03:26):
forty eight, Tezozomac Chronolohia Mehicana Capitulo one hundred three. Sahogun
and Thezozomac give the name Sincalco to the House of
Maize i e. Fertility, abundance the Paradise. Duran gives Scalco
and translates it Casa de la libre sitly hare colli
(03:49):
house co locative. But this is no doubt an error,
mistaking Sitley for Sinthle Maize end footnote. But the real
and proper names of that land were Tealapelan the Red Land,
and Tissapan the White Land. For either of these colors
(04:09):
is that of the Sunlight. It was generally understood to
be the same land, whence he and the Toltecs had
come forth in ancient times, or, if not actually the same,
nevertheless very similar to it. While the myth refers to
the latter as Tealapelon, it speaks of the former as
Hui Talapelan, Old Tealapelan, or the first Telapelan. But Old
(04:33):
Telapelan was usually located to the west, where the sun
disappears at night, while New Telapelon the goal of Ketzelcowato's
journey was in the east, where the day orb rises
in the morning. The relationship is obvious and is based
on the similarity of the morning and the evening skies
the heavens at sunset and at sunrise. In his capacity
(04:59):
as master of arts and at the same time ruler
of the underground realm, in other words, as representing in
his absence the sun at night, he was supposed to
preside over the schools where the youth were shut up
and severely trained in ascetic lives previous to coming forth
into the world. In this function he was addressed as
(05:20):
Quetzilcoato Tellopon con Qui, the dark or black plumed, and
the child, on admittance was painted this color and blood
drawn from his ears and offered to the god, probably
for the same reason. In many picture writings, both his
face and body were blackened. It is at first sight
(05:41):
singular to find his character and symbols thus in a
sense reversed, but it would not be difficult to quote
similar instances from Aryan and Egyptian mythology. The sun at
night was often considered to be the ruler of the
realm of the dead, and became associated with its gloomy symbolism.
Wherever he was, Ketzucuato was expected to return and resume
(06:07):
the scepter of sovereignty, which he had laid down at
the instigation of Tezcatlipoca. In what cycle he would appear,
the sages knew not, but the year of the cycle
was predicted by himself. Of old. Here appears an extraordinary coincidence.
The sign of the year Ketsucuato was, as I have said,
(06:29):
one read say Acatl. In the Mexican calendar. This recurs
only once in their cycle of fifty two years. The
myth ran that on some recurrence of this year, his
arrival was to take place The year fifteen nineteen of
the Christian era was the year one read, and in
that year ernand Cortes landed his army on Mexican soil.
(06:54):
The approach of the year had, as usual, revived the
old superstition, and possibly some vague rooms from Yucatan or
the islands, had intensified the dread with which the Mexican
governor contemplated the possible loss of his sovereignty. Omens were
reported in the sky, on earth, and in the waters.
(07:15):
The sages and diviners were consulted, but their answers were
darker than the ignorance they were asked to dispel. Yes,
they agreed, a change is to come. The present order
of things will be swept away, perhaps by Keetzoquato, perhaps
by hideous beings with faces of serpents, who walk with
one foot, whose heads are in their breasts, whose huge
(07:36):
hands serve as sunshades, and who confold themselves in their
immense ears. Footnote. The names of these mysterious beings are
given by tezozomac As, Tezoquiloxikai, Xintuxikae and Koyaksiks. Chronica Mexicana
capitulos one hundred and eight and one hundred inns four
(08:01):
end footnote. Little satisfied with these grotesque prophecies, the monarch
summoned his dwarfs and hunchbacks, a class of dependence he
maintained in imitation of Ketzilcuato, and ordered them to proceed
to the sacred cave of Sincalco. Enter its darkness. He said,
without fear. There you will find him who ages ago
(08:24):
lived in Tula, who calls himself Wamac, the great hand. Footnote. Wammac,
as I have already said, is stated by Sahoguon, to
have been the war chief of Tula, as Ketzulcuato was
the Sasserdotal head Librothi Capitolo five. But Duran and most
(08:44):
writers state that it was simply another name of Ketzilcuato.
End footnote. If one enters, he dies, indeed, but only
to be borne to an eternal life in a land
where food and wine are in perennial plenty. It is shady,
with trees filled with fruit, gay with flowers, and those
(09:05):
who dwell there no naught but joy. Wemac is king
of that land, and he who lives with him is
ever happy. The dwarfs and hunchbacks departed on their mission
under the guidance of the priests. After a time they
returned and reported that they had entered the cave and
reached a place where four roads met. They chose that
(09:25):
which descended most rapidly, and soon were accosted by an
old man with a staff in his hand. This was Totek,
who led them to his lord Wemac, to whom they
stated the wish of Montezuma for definite information. The reply
was vague and threatening, and though twice afterwards the emperor
sent other embassies, only ominous and obscure announcements were returned
(09:49):
by the priests. Footnote Tezozomac Chronica Mehicana, capitulos one hundred
and eight, one hundred and nine Dahgun Historia Libro twelve,
Capitulo nine. The four roads which met one on the
journey to the underworld are also described in the Popol Vous,
(10:11):
page eighty three. Each is of a different color, and
only one is safe to follow. End footnote. Clearly they
preferred to be prophets of evil, and quite possibly they
themselves were the slaves of gloomy forebodings. Dissatisfied with their reports,
Montezuma determined to visit the underground realm himself, and by
(10:33):
penetrating through the cave of Sincalco, to reach the mysterious
land where his attendants and priests profess to have been.
For obvious reasons, such a suggestion was not palatable to them,
and they succeeded in persuading him to renounce the plan,
and their deceptions remained undiscovered. Their idle tales brought no
(10:56):
relief to the anxious monarch, and at length, when his
artists show wrote him pictures of the bearded Spaniards and
strings of glittering beads from Cortes, the emperor could doubt
no longer and exclaimed, truly, this is the Ketsucuwato we expected,
he who lived with us of old Intula. Undoubtedly it
(11:16):
is he, say acatl Inuquil, the god of one read,
who is journeying. On his very first interview with Cortes.
He addressed him through the interpreter Marina, in remarkable words
which have been preserved to us by the Spanish conqueror himself.
Cortes writes, having delivered me the presence he seated himself
(11:39):
next to me, and spoke as follows. We have known
for a long time, by the writings handed down by
our forefathers, that neither I nor any one who inhabit
this land are natives of it, but foreigners who came
here from remote parts. We also know that we were
led here by a ruler whose subjects we all were,
(12:02):
who returned to his country, and after a long time,
came here again and wished to take his people away.
But they had married wives and built houses, and they
would neither go with him nor recognize him as their king.
Therefore he went back. We have ever believed that those
who were of his lineage would sometime come and claim
(12:22):
this land as his, and us as his vassals. From
the direction whence you come, which is where the sun rises,
and from what you tell me of this great Lord
who sent you, we believe and think it certain that
he is our natural ruler, especially since you say that
for a long time he has known about us. Therefore
(12:44):
you may feel certain that we shall obey you and
shall respect you as holding the place of that great Lord.
And in all the land I rule. You may give
what orders you wish, and they shall be obeyed, and
everything we have shall be put at your service. And
since you are thus in your own heritage and your
own house, take your ease and rest from the fatigue
(13:08):
of the journey and the wars you have had on
the way. Footnote Cortes Carte segunda, October thirtieth, fifteen twenty.
According to Bernaldiez, Montezuma referred to the predictions several times
Historia Verdadera de la Conquista de la Nueva Espagna, Capitol
(13:30):
eighty four and ninety. The words of Montezuma are also
given by father Sahagoon Historia de Nueve Spagna, Libro twelve,
Capitulo sixteen. The statement of Montezuma that Kesucuato had already returned,
but had not been well received by the people, and
(13:53):
had therefore left them again is very interesting. It is
a part of the Ketsucuato myth, which I have not
found in any other Aztec source, but it distinctly appears
in the quichet, which I shall quote on a later page,
and is also in close parallelism with the hero myths
of Yucatan, Peru and elsewhere. It is to my mind,
(14:16):
a strong evidence of the accuracy of Marina's translation of
Montezuma's words and the fidelity of Cortes's memory end footnote.
Such was the extraordinary dress with which the Spaniard, with
his handful of men, was received by the most powerful
war chief of the American continent. It confessed complete submission
(14:39):
without a struggle, but it was the expression of a
general sentiment. When the Spanish ships for the first time
reached the Mexican shores, the natives kissed their sides and
hailed the white and bearded strangers from the east as gods,
sons and brothers of Keutselcuotto come back from their celestial
home to claim their own on earth and bring again
(15:01):
the days of paradise, a hope dryly observes Father Mendieta,
which the poor Indians soon gave up when they came
to feel the acts of their visitors. Such presentiments were
found scattered through America. They have excited the suspicion of
historians and puzzled antiquaries to explain, but their interpretation is
(15:24):
simple enough. The primitive myth of the sun which had
sunk but should rise again, had in the lapse of
time lost its peculiarly religious sense, and had been in
part taken to refer to past historical events. The Light
God had become merged in the divine culture. Hero. He
it was who was believed to have gone away, not
(15:46):
to die, for he was immortal, but to dwell in
the distant east. Whence, in the fullness of time he
would return. This was why Montezumain his subjects received the
whites as expected guests, and owed to them prophecies of
their coming. The Mayas of Yucatan, the Muiskas of Bogota,
the Kishwas of Peru, all did the same, and on
(16:10):
the same grounds the confident hope of the return of
the Light God from the underworld. This hope is an
integral part of this great myth of light, in whatever
part of the world we find it. Osiris, though murdered
and his body cast into the unclean sea, will come
again from the eastern shores. Balder, slain by the wiles
(16:31):
of Loki, is not dead forever, but at the appointed
time will appear again in nobler majesty. So in her
divine fury sings the prophetess of the Velospa shall arise
a second time Earth from ocean, green and fair the
water's ebb. The eagles fly snatch the fish from out
(16:55):
the flood. Once again, the wondrous ruins golden tablets shall
be found. Mystic ruins by ice are carved gods who
ruled fiol Near's line. Then shall fields unseated bare, ill
shall flee and balder come dwell in Odin's highest hall.
He and all the happy gods outshines the sun. That
(17:18):
mighty hall glitters gold on Heaven's hill. There shall godlike
princes dwell and rule, for iye a happy world. End
of Chapter three, Part seven. End of Chapter three
Section twelve, Chapter three, Part seven of American hero Myths.
This is a LibriVox recording. All LibriVox recordings are in
the public domain. For more information or to volunteer, please
visit LibriVox dot org. Read by linda's HENRIESA Jones. American
(00:25):
Hero Myths, A study in the Native religions of the
Western Continent by Daniel Garrison Brinton. Chapter three, Part seven,
The Return of Ketzilcoatl five, The Return of Ketzilkowatl. Ketzilkowatl
was gone, whether he had removed to the palace prepared
(00:49):
for him in Telapellon, whether he had floated out to
sea on his wizard raft of serpent skins, or whether
his body had been burned on the sandy sea strand
and his soul had been mounted to the morning star.
The wise men were not agreed, but on one point
there was unanimity. Ketzil Kowato was gone, but he would
(01:11):
return in his own good time, in the sign of
his year, when the ages were ripe once more, he
would come from the east, surrounded by his fair faced retinue,
and resume the sway of his people and their descendants.
Tez Katlipoca had conquered, but not for aye. The immutable
(01:32):
laws which had fixed the destruction of Tolan, assigned likewise
its restoration. Such was the universal belief among the Aztec race.
For this reason, Ketzi Kowatal's statue, or one of them,
was in a reclining position and covered with wrappings, signifying
that he was absent, as of one who lays him
(01:53):
down to sleep, and that when he should awake from
that dream of absence, he should rise to rule again
the land. Footnote Turquemada, Monarchia Indiana, Libro six, Capitulu twenty four.
So in Egyptian mythology, Come was called the concealed or
(02:15):
imprisoned God, in a physical sense, the sun god in
the darkness of night, not revealing himself, but alive. Nevertheless,
Tiel History of the Egyptian Religion, page seventy seven, and footnote,
he was not dead. He had indeed built mansions underground
(02:36):
to the Lord of Mictlan, the abode of the dead,
the place of darkness, but he himself did not occupy them.
Where he passed his time was where the sun stays
at night, as this too is somewhere beneath the level
of the earth. It was occasionally spoken of as Tillilapa,
the Murky Land, and allied therefore to Mictlan. Caverns led
(02:59):
down to it, especially one south of Chapultepec, called Sincalco
to the Abode of Abundance, through whose gloomy corridors one
could reach the habitation of the sun and the happy
land still governed by Ketsu Kowatal and his lieutenant Totec.
Footnote Sahogun Historia Libro seven, Capitulo nine, Duran Historia Capitulo
(03:26):
forty eight, Tezozomac Chronolohia Mehicana Capitulo one hundred three. Sahogun
and Thezozomac give the name Sincalco to the House of
Maize i e. Fertility, abundance the Paradise. Duran gives Scalco
and translates it Casa de la libre sitly hare colli
(03:49):
house co locative. But this is no doubt an error,
mistaking Sitley for Sinthle Maize end footnote. But the real
and proper names of that land were Tealapelan the Red Land,
and Tissapan the White Land. For either of these colors
(04:09):
is that of the Sunlight. It was generally understood to
be the same land, whence he and the Toltecs had
come forth in ancient times, or, if not actually the same,
nevertheless very similar to it. While the myth refers to
the latter as Tealapelon, it speaks of the former as
Hui Talapelan, Old Tealapelan, or the first Telapelan. But Old
(04:33):
Telapelan was usually located to the west, where the sun
disappears at night, while New Telapelon the goal of Ketzelcowato's
journey was in the east, where the day orb rises
in the morning. The relationship is obvious and is based
on the similarity of the morning and the evening skies
the heavens at sunset and at sunrise. In his capacity
(04:59):
as master of arts and at the same time ruler
of the underground realm, in other words, as representing in
his absence the sun at night, he was supposed to
preside over the schools where the youth were shut up
and severely trained in ascetic lives previous to coming forth
into the world. In this function he was addressed as
(05:20):
Quetzilcoato Tellopon con Qui, the dark or black plumed, and
the child, on admittance was painted this color and blood
drawn from his ears and offered to the god, probably
for the same reason. In many picture writings, both his
face and body were blackened. It is at first sight
(05:41):
singular to find his character and symbols thus in a
sense reversed, but it would not be difficult to quote
similar instances from Aryan and Egyptian mythology. The sun at
night was often considered to be the ruler of the
realm of the dead, and became associated with its gloomy symbolism.
Wherever he was, Ketzucuato was expected to return and resume
(06:07):
the scepter of sovereignty, which he had laid down at
the instigation of Tezcatlipoca. In what cycle he would appear,
the sages knew not, but the year of the cycle
was predicted by himself. Of old. Here appears an extraordinary coincidence.
The sign of the year Ketsucuato was, as I have said,
(06:29):
one read say Acatl. In the Mexican calendar. This recurs
only once in their cycle of fifty two years. The
myth ran that on some recurrence of this year, his
arrival was to take place The year fifteen nineteen of
the Christian era was the year one read, and in
that year ernand Cortes landed his army on Mexican soil.
(06:54):
The approach of the year had, as usual, revived the
old superstition, and possibly some vague rooms from Yucatan or
the islands, had intensified the dread with which the Mexican
governor contemplated the possible loss of his sovereignty. Omens were
reported in the sky, on earth, and in the waters.
(07:15):
The sages and diviners were consulted, but their answers were
darker than the ignorance they were asked to dispel. Yes,
they agreed, a change is to come. The present order
of things will be swept away, perhaps by Keetzoquato, perhaps
by hideous beings with faces of serpents, who walk with
one foot, whose heads are in their breasts, whose huge
(07:36):
hands serve as sunshades, and who confold themselves in their
immense ears. Footnote. The names of these mysterious beings are
given by tezozomac As, Tezoquiloxikai, Xintuxikae and Koyaksiks. Chronica Mexicana
capitulos one hundred and eight and one hundred inns four
(08:01):
end footnote. Little satisfied with these grotesque prophecies, the monarch
summoned his dwarfs and hunchbacks, a class of dependence he
maintained in imitation of Ketzilcuato, and ordered them to proceed
to the sacred cave of Sincalco. Enter its darkness. He said,
without fear. There you will find him who ages ago
(08:24):
lived in Tula, who calls himself Wamac, the great hand. Footnote. Wammac,
as I have already said, is stated by Sahoguon, to
have been the war chief of Tula, as Ketzulcuato was
the Sasserdotal head Librothi Capitolo five. But Duran and most
(08:44):
writers state that it was simply another name of Ketzilcuato.
End footnote. If one enters, he dies, indeed, but only
to be borne to an eternal life in a land
where food and wine are in perennial plenty. It is shady,
with trees filled with fruit, gay with flowers, and those
(09:05):
who dwell there no naught but joy. Wemac is king
of that land, and he who lives with him is
ever happy. The dwarfs and hunchbacks departed on their mission
under the guidance of the priests. After a time they
returned and reported that they had entered the cave and
reached a place where four roads met. They chose that
(09:25):
which descended most rapidly, and soon were accosted by an
old man with a staff in his hand. This was Totek,
who led them to his lord Wemac, to whom they
stated the wish of Montezuma for definite information. The reply
was vague and threatening, and though twice afterwards the emperor
sent other embassies, only ominous and obscure announcements were returned
(09:49):
by the priests. Footnote Tezozomac Chronica Mehicana, capitulos one hundred
and eight, one hundred and nine Dahgun Historia Libro twelve,
Capitulo nine. The four roads which met one on the
journey to the underworld are also described in the Popol Vous,
(10:11):
page eighty three. Each is of a different color, and
only one is safe to follow. End footnote. Clearly they
preferred to be prophets of evil, and quite possibly they
themselves were the slaves of gloomy forebodings. Dissatisfied with their reports,
Montezuma determined to visit the underground realm himself, and by
(10:33):
penetrating through the cave of Sincalco, to reach the mysterious
land where his attendants and priests profess to have been.
For obvious reasons, such a suggestion was not palatable to them,
and they succeeded in persuading him to renounce the plan,
and their deceptions remained undiscovered. Their idle tales brought no
(10:56):
relief to the anxious monarch, and at length, when his
artists show wrote him pictures of the bearded Spaniards and
strings of glittering beads from Cortes, the emperor could doubt
no longer and exclaimed, truly, this is the Ketsucuwato we expected,
he who lived with us of old Intula. Undoubtedly it
(11:16):
is he, say acatl Inuquil, the god of one read,
who is journeying. On his very first interview with Cortes.
He addressed him through the interpreter Marina, in remarkable words
which have been preserved to us by the Spanish conqueror himself.
Cortes writes, having delivered me the presence he seated himself
(11:39):
next to me, and spoke as follows. We have known
for a long time, by the writings handed down by
our forefathers, that neither I nor any one who inhabit
this land are natives of it, but foreigners who came
here from remote parts. We also know that we were
led here by a ruler whose subjects we all were,
(12:02):
who returned to his country, and after a long time,
came here again and wished to take his people away.
But they had married wives and built houses, and they
would neither go with him nor recognize him as their king.
Therefore he went back. We have ever believed that those
who were of his lineage would sometime come and claim
(12:22):
this land as his, and us as his vassals. From
the direction whence you come, which is where the sun rises,
and from what you tell me of this great Lord
who sent you, we believe and think it certain that
he is our natural ruler, especially since you say that
for a long time he has known about us. Therefore
(12:44):
you may feel certain that we shall obey you and
shall respect you as holding the place of that great Lord.
And in all the land I rule. You may give
what orders you wish, and they shall be obeyed, and
everything we have shall be put at your service. And
since you are thus in your own heritage and your
own house, take your ease and rest from the fatigue
(13:08):
of the journey and the wars you have had on
the way. Footnote Cortes Carte segunda, October thirtieth, fifteen twenty.
According to Bernaldiez, Montezuma referred to the predictions several times
Historia Verdadera de la Conquista de la Nueva Espagna, Capitol
(13:30):
eighty four and ninety. The words of Montezuma are also
given by father Sahagoon Historia de Nueve Spagna, Libro twelve,
Capitulo sixteen. The statement of Montezuma that Kesucuato had already returned,
but had not been well received by the people, and
(13:53):
had therefore left them again is very interesting. It is
a part of the Ketsucuato myth, which I have not
found in any other Aztec source, but it distinctly appears
in the quichet, which I shall quote on a later page,
and is also in close parallelism with the hero myths
of Yucatan, Peru and elsewhere. It is to my mind,
(14:16):
a strong evidence of the accuracy of Marina's translation of
Montezuma's words and the fidelity of Cortes's memory end footnote.
Such was the extraordinary dress with which the Spaniard, with
his handful of men, was received by the most powerful
war chief of the American continent. It confessed complete submission
(14:39):
without a struggle, but it was the expression of a
general sentiment. When the Spanish ships for the first time
reached the Mexican shores, the natives kissed their sides and
hailed the white and bearded strangers from the east as gods,
sons and brothers of Keutselcuotto come back from their celestial
home to claim their own on earth and bring again
(15:01):
the days of paradise, a hope dryly observes Father Mendieta,
which the poor Indians soon gave up when they came
to feel the acts of their visitors. Such presentiments were
found scattered through America. They have excited the suspicion of
historians and puzzled antiquaries to explain, but their interpretation is
(15:24):
simple enough. The primitive myth of the sun which had
sunk but should rise again, had in the lapse of
time lost its peculiarly religious sense, and had been in
part taken to refer to past historical events. The Light
God had become merged in the divine culture. Hero. He
it was who was believed to have gone away, not
(15:46):
to die, for he was immortal, but to dwell in
the distant east. Whence, in the fullness of time he
would return. This was why Montezumain his subjects received the
whites as expected guests, and owed to them prophecies of
their coming. The Mayas of Yucatan, the Muiskas of Bogota,
the Kishwas of Peru, all did the same, and on
(16:10):
the same grounds the confident hope of the return of
the Light God from the underworld. This hope is an
integral part of this great myth of light, in whatever
part of the world we find it. Osiris, though murdered
and his body cast into the unclean sea, will come
again from the eastern shores. Balder, slain by the wiles
(16:31):
of Loki, is not dead forever, but at the appointed
time will appear again in nobler majesty. So in her
divine fury sings the prophetess of the Velospa shall arise
a second time Earth from ocean, green and fair the
water's ebb. The eagles fly snatch the fish from out
(16:55):
the flood. Once again, the wondrous ruins golden tablets shall
be found. Mystic ruins by ice are carved gods who
ruled fiol Near's line. Then shall fields unseated bare, ill
shall flee and balder come dwell in Odin's highest hall.
He and all the happy gods outshines the sun. That
(17:18):
mighty hall glitters gold on Heaven's hill. There shall godlike
princes dwell and rule, for iye a happy world. End
of Chapter three, Part seven. End of Chapter three
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