For decades, scholars have identified Hárbarðr, the witty ferryman of Hárbarzlióð, as Óðinn in disguise. There have been some voices of dissent from early on, notably Viktor Rydberg and Henry Adams Bellows. Even Hollander in his translation of the Edda admits that the problem of Hárbarðr’s identity had not yet been fully resolved.
A growing number of people, upon reexamining the issue, have tended to side with Rydberg in identifying Hárbarðr as being none other than Loki. Such widely disparate conclusions indicate that the issue is worth examining anew.
The Óðinn camp probably has the most backers because of the simple fact that Hárbarðr is listed in Grímnismál as another name of Óðinn.
The other camp has reason to believe that “Harbarðr” is lying about his name, but that other clues in the poem will lead us to the conclusion that the ferryman is, indeed, Loki.
Their reasons are:
1) Thórr refers to Hárbarðr as “sveinn sveina,” i.e., “youth of youths,” and later on as “kogursveinn,” “infant;” while the name “Hárbarðr” indicates “hoar-bearded.”
2) The numerous sexual exploits described by Hárbarðr are more characteristic of the promiscuous Loki than of Óðinn.
3) Hárbarðr’s taunt about the night Thórr spent in Fialarr’s glove is the same, word for word, as that made by Loki in Lokasenna: “ok þóttiska þú þá Þórr vera!”
4) Thórr threatens Hárbarðr with death, while he would never so threaten his own father.
5) The malice Hárbarðr displays toward Thórr, as well as his admission of swindling Hlébarð and stirring strife among lords, are uncharacteristic of Óðinn.
This last reason has also led to the conclusion that the identification of the unsavory Hárbarðr as Óðinn is due to the influence of the Christian religion, which views Óðinn as a sort of demon.
Rydberg and his followers have set forth a number of other “proofs” which are frankly too convoluted to deal with here. I’ll confine myself to these.
As far as Thórr referring to Hárbarðr as “sveinn sveina,” the term does not necessarily indicate a young boy. “Sveinn” can also be used when addressing grown men, much as we use “boys” today. Thorr himself is referred to as “sveinn” in Hymiskviða 18: “sveinn sýsliga sveif til skógar...”
As to “kogursveinn,” this may simply be an insult used by Thorr to belittle his antagonist. Such rhetorical flourishes may be seen in any modern bar: “look here, you little bastard...” whether or not the bastard in question is younger or more diminutive than the speaker.
Even if Hárbarðr does present a youthful appearance, does it really matter?
Óðinn, master of disguises, has passed himself off as a woman at close range. Are we to suppose that he cannot disguise himself well enough to pass for a youth all the way across a sound?
If Óðinn had taken on the appearance of a youth, that just makes his use of the name “Hárbarðr” for the occasion even funnier.
In no way does Loki present a more sexual figure than Óðinn. As a simple test, let’s tally up the sexual partners each has had (apart from those mentioned in Hárbarzlióð):
Loki slept with Svaðilfaeri and gave birth to Sleipnir. He sired Fenrir, Hel, and Iormungand with Angrboða. Presumably he also slept with his wife, Sigyn.
And, although Rydberg says that Loki’s taunts in Lokasenna are filled with lies, let’s count
Týr’s (unnamed) wife, Skaði, Sif, and Freyia (Loki accused her of sleeping with every God and elf in Aegir’s hall, which might include Loki himself).
Óðinn has slept with Frigg, his wife. He slept with Fiorgyn to beget Thórr. He slept with Rindr to beget Váli. He slept with Griðr to beget Víðarr. He slept with Gunnloðr when winning the mead. He slept with Skaði (according to Ynglinga Saga, citing a verse of Eyvind Skaldaspiller). If Loki’s accusations against Freyia are true, Óðinn was also among the Aesir with whom she had slept.
Even if those accusations are untrue, we have the possible identification of Óðinn as Freyia’s lover Óðr–“óðr” being the root of Óðinn’s name. There is also the evidence of Sorla Tháttr that Óðinn and Freyia were on more than friendly terms.
Finally, Óðinn tried to make love to Billing’s daughter, though she outwitted him.
So Loki has had seven partners, and Óðinn has had seven and one half (yes, I’m giving him credit for trying). At the least, Óðinn has had just as many sexual partners as Loki, and tried for one more. If Loki’s claims in Lokasenna are lies, however (as Rydberg says they are), then Óðinn has had twice as many partners as Loki.
By what standard can we consider Loki to be inherently more promiscuous?
“Ok þóttiska þú þá Þórr vera!” “And then you did not think that you were Thórr!” was certainly spoken by Loki in Lokasenna, just as it was spoken by Hárbarðr. Rydberg’s followers would have you believe that this is sure proof that Loki and Hárbarðr are identical. They even assert that Loki said this line in Lokasenna to clue Thórr in to the fact that it was he, Loki, who held him up at the sound disguised as Hárbarðr.
As to this latter point, there is no indication in Lokasenna that the remark has any significance for Thórr. He acknowledges the remark only by threatening him with Miollnir for a third time. True, he adds now that he will break all of Loki’s bones; but since Thórr has already threatened to knock his block off (st. 57), there is really no indication that Thórr changed his attitude after hearing “ok þóttiska þú þá Þórr vera!”
Such close similarity probably reflects that both poems were composed in a tradition which shared a repertoire of stock phrases–which, indeed, are plentiful in the Edda–rather than a conscious effort on the part of the Lokasenna poet to suddenly reveal that “Hárbarðr” was-*gasp!*-none other than the cunning Loki!
The fourth objection, that Thórr would never threaten his own father, completely ignores the fact that Óðinn is in disguise! Clearly Thórr is not aware that “Hárbarðr” is one of his father’s bynames, else he would have said something like, “Oh, it’s you Dad! Take me across, eh?”
The fifth objection is used by those who see in Óðinn a bulwark of bourgeois morality who would in no way be connected with the deeds of Hárbarðr. This presents several problems, not the least of which is the assumption that although he is lying about his name, Hárbarðr is telling the truth without embellishment or deceit throughout the rest of the poem. (And even if he is telling the truth about his name, it does not follow that all of Hárbarðr’s statements are true!)
As far as his rough verbal treatment of his own son, all he really did was taunt him and refuse to ferry him across. Any father reading this who has not had fun giving his son a hard time may email me.
Regarding his supposed moral perfection, let us not forget that Óðinn swore a false oath and left Gunnloðr to weep–“how put trust in his troth?”, asks Hávamál 110. Among his epithets is Bolverkr, “worker of evil;” and he “alone causes all evil,” according to Helgakviða Hundingsbana st. 34. Like Hárbarðr, he is a stirrer of strife, who refused to return Brisingamen to Freyia until she incited two armies against each other and caused them to fight until Ragnarok.
This gives us a broader picture of the god which is better developed and more sublime than that of the smiling wise old man in the sky who gives you victory. It is more in accord with the terrible nature of the theophany found in oral and written religious traditions throughout the world, reflected also by Óðinn’s sobriquet Yggr, “the terrible one.”
The orthodox view prevails on this one:
The Hárbarðr of Hárbarzlióð is none other than the Hárbarðr of Grímnismál-- Óðinn himself.
A growing number of people, upon reexamining the issue, have tended to side with Rydberg in identifying Hárbarðr as being none other than Loki. Such widely disparate conclusions indicate that the issue is worth examining anew.
The Óðinn camp probably has the most backers because of the simple fact that Hárbarðr is listed in Grímnismál as another name of Óðinn.
The other camp has reason to believe that “Harbarðr” is lying about his name, but that other clues in the poem will lead us to the conclusion that the ferryman is, indeed, Loki.
Their reasons are:
1) Thórr refers to Hárbarðr as “sveinn sveina,” i.e., “youth of youths,” and later on as “kogursveinn,” “infant;” while the name “Hárbarðr” indicates “hoar-bearded.”
2) The numerous sexual exploits described by Hárbarðr are more characteristic of the promiscuous Loki than of Óðinn.
3) Hárbarðr’s taunt about the night Thórr spent in Fialarr’s glove is the same, word for word, as that made by Loki in Lokasenna: “ok þóttiska þú þá Þórr vera!”
4) Thórr threatens Hárbarðr with death, while he would never so threaten his own father.
5) The malice Hárbarðr displays toward Thórr, as well as his admission of swindling Hlébarð and stirring strife among lords, are uncharacteristic of Óðinn.
This last reason has also led to the conclusion that the identification of the unsavory Hárbarðr as Óðinn is due to the influence of the Christian religion, which views Óðinn as a sort of demon.
Rydberg and his followers have set forth a number of other “proofs” which are frankly too convoluted to deal with here. I’ll confine myself to these.
As far as Thórr referring to Hárbarðr as “sveinn sveina,” the term does not necessarily indicate a young boy. “Sveinn” can also be used when addressing grown men, much as we use “boys” today. Thorr himself is referred to as “sveinn” in Hymiskviða 18: “sveinn sýsliga sveif til skógar...”
As to “kogursveinn,” this may simply be an insult used by Thorr to belittle his antagonist. Such rhetorical flourishes may be seen in any modern bar: “look here, you little bastard...” whether or not the bastard in question is younger or more diminutive than the speaker.
Even if Hárbarðr does present a youthful appearance, does it really matter?
Óðinn, master of disguises, has passed himself off as a woman at close range. Are we to suppose that he cannot disguise himself well enough to pass for a youth all the way across a sound?
If Óðinn had taken on the appearance of a youth, that just makes his use of the name “Hárbarðr” for the occasion even funnier.
In no way does Loki present a more sexual figure than Óðinn. As a simple test, let’s tally up the sexual partners each has had (apart from those mentioned in Hárbarzlióð):
Loki slept with Svaðilfaeri and gave birth to Sleipnir. He sired Fenrir, Hel, and Iormungand with Angrboða. Presumably he also slept with his wife, Sigyn.
And, although Rydberg says that Loki’s taunts in Lokasenna are filled with lies, let’s count
Týr’s (unnamed) wife, Skaði, Sif, and Freyia (Loki accused her of sleeping with every God and elf in Aegir’s hall, which might include Loki himself).
Óðinn has slept with Frigg, his wife. He slept with Fiorgyn to beget Thórr. He slept with Rindr to beget Váli. He slept with Griðr to beget Víðarr. He slept with Gunnloðr when winning the mead. He slept with Skaði (according to Ynglinga Saga, citing a verse of Eyvind Skaldaspiller). If Loki’s accusations against Freyia are true, Óðinn was also among the Aesir with whom she had slept.
Even if those accusations are untrue, we have the possible identification of Óðinn as Freyia’s lover Óðr–“óðr” being the root of Óðinn’s name. There is also the evidence of Sorla Tháttr that Óðinn and Freyia were on more than friendly terms.
Finally, Óðinn tried to make love to Billing’s daughter, though she outwitted him.
So Loki has had seven partners, and Óðinn has had seven and one half (yes, I’m giving him credit for trying). At the least, Óðinn has had just as many sexual partners as Loki, and tried for one more. If Loki’s claims in Lokasenna are lies, however (as Rydberg says they are), then Óðinn has had twice as many partners as Loki.
By what standard can we consider Loki to be inherently more promiscuous?
“Ok þóttiska þú þá Þórr vera!” “And then you did not think that you were Thórr!” was certainly spoken by Loki in Lokasenna, just as it was spoken by Hárbarðr. Rydberg’s followers would have you believe that this is sure proof that Loki and Hárbarðr are identical. They even assert that Loki said this line in Lokasenna to clue Thórr in to the fact that it was he, Loki, who held him up at the sound disguised as Hárbarðr.
As to this latter point, there is no indication in Lokasenna that the remark has any significance for Thórr. He acknowledges the remark only by threatening him with Miollnir for a third time. True, he adds now that he will break all of Loki’s bones; but since Thórr has already threatened to knock his block off (st. 57), there is really no indication that Thórr changed his attitude after hearing “ok þóttiska þú þá Þórr vera!”
Such close similarity probably reflects that both poems were composed in a tradition which shared a repertoire of stock phrases–which, indeed, are plentiful in the Edda–rather than a conscious effort on the part of the Lokasenna poet to suddenly reveal that “Hárbarðr” was-*gasp!*-none other than the cunning Loki!
The fourth objection, that Thórr would never threaten his own father, completely ignores the fact that Óðinn is in disguise! Clearly Thórr is not aware that “Hárbarðr” is one of his father’s bynames, else he would have said something like, “Oh, it’s you Dad! Take me across, eh?”
The fifth objection is used by those who see in Óðinn a bulwark of bourgeois morality who would in no way be connected with the deeds of Hárbarðr. This presents several problems, not the least of which is the assumption that although he is lying about his name, Hárbarðr is telling the truth without embellishment or deceit throughout the rest of the poem. (And even if he is telling the truth about his name, it does not follow that all of Hárbarðr’s statements are true!)
As far as his rough verbal treatment of his own son, all he really did was taunt him and refuse to ferry him across. Any father reading this who has not had fun giving his son a hard time may email me.
Regarding his supposed moral perfection, let us not forget that Óðinn swore a false oath and left Gunnloðr to weep–“how put trust in his troth?”, asks Hávamál 110. Among his epithets is Bolverkr, “worker of evil;” and he “alone causes all evil,” according to Helgakviða Hundingsbana st. 34. Like Hárbarðr, he is a stirrer of strife, who refused to return Brisingamen to Freyia until she incited two armies against each other and caused them to fight until Ragnarok.
This gives us a broader picture of the god which is better developed and more sublime than that of the smiling wise old man in the sky who gives you victory. It is more in accord with the terrible nature of the theophany found in oral and written religious traditions throughout the world, reflected also by Óðinn’s sobriquet Yggr, “the terrible one.”
The orthodox view prevails on this one:
The Hárbarðr of Hárbarzlióð is none other than the Hárbarðr of Grímnismál-- Óðinn himself.
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