Page:Encyclopædia Britannica, Ninth Edition, v. 7.djvu/673

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EDE—EDE
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whom he gave the power of child-bearing, and thence sprung the whole race of thralls; then he went on and met with Aft and Amma, and made them the parents of the race of churls; then he proceeded until he came to Faðir and Moðir, to whom he gave Jarl, the first of free men, whom he himself brought up, teaching him to shoot and snare, and to use the sword and runes. It is much to be lamented that of this most characteristic and picturesque poem we possess only a fragment. In Hyndluljóð, the Lay of Hyndla, the goddess Freyia rides to question the völva Hyndla with regard to the ancestry of her young paramour Ottar; a very fine quarrel ensues between the prophetess and her visitor. With this poem, the first or wholly mythological portion of the collection closes. What follows is heroic and pseudo-historic. The Völundarkviða, or Song of Völundr, is engaged with the sufferings and adventures of Völundr, the smith-king, during his stay with Nidud, king of Sweden. Völundr, identical with the Anglo-Saxon Wêland and the German Welant, is sometimes confounded with Odin, the master-smith. This poem contains the beautiful figure of Svanhvit, the swan-maiden, who stays seven winters with Völundr, and then, yearning for her fatherland, flies away home through the dark forest. Helgakviða Hiörvarðs Sonar, the Song of Helgi, the Son of Hiörvarð, which is largely in prose, celebrates the wooing by Helgi of Svava, who, like Atalanta, ends by loving the man with whom she has fought in battle. Two Songs of Helgi the Hunding's Bane, Helgakviða Hundingsbana, open the long and very important series of lays relating to the two heroic families of the Völsungs and the Niblungs. Including the poems just mentioned, there are about twenty distinct pieces in the poetic Edda which deal more or less directly with this chain of stories. It is hardly necessary to give the titles of these poems here in detail, especially as they are, in their present form, manifestly only fragments of a great poetic saga, possibly the earliest coherent form of the story so universal among the Teutonic peoples. We happily possess a somewhat later prose version of this lost poem in the Völsungasaga, where the story is completely worked out. In many places the prose of the Völsungasaga follows the verse of the Eddaic fragments with the greatest precision, often making use of the very same expressions. At the same time there are poems in the Edda which the author of the saga does not seem to have seen. But if we compare the central portions of the myth, namely Sigurd's conversation with Fafnir, the death of Regin, the speech of the birds and the meeting with the Valkyrje, we are struck with the extreme fidelity of the prose romancer to his poetic precursors in the Sigurðarkviða Fafnisbana; in passing on to the death of Sigurd, we perceive that the version in the Völsungasaga must be based upon a poem now entirely lost. Of the further extension of the myth and its corruption into the romantic epic of Der Nibelunge Nôt, this is not the place for discussion. Suffice to say that in no modernized or Germanized form does the legend attain such an exquisite colouring of heroic poetry as in these earliest fragments of Icelandic song. A very curious poem, in some MSS. attributed directly to Sæmund, is the Lay of the Sun, Sólarlióð, which forms a kind of appendix to the poetic Edda. In this the spirit of a dead father addresses his living son, and exhorts him, with maxims that resemble those of Hávamál, to righteousness of life. The tone of the poem is strangely confused between Christianity and Paganism, and it has been assumed to be the composition of a writer in the act of transition between the old creed and the new. It may, however, not impossibly, be altogether spurious as a poem of great antiquity, and may merely be the production of some Icelandic monk, anxious to imitate the Eddaic form and spirit. Finally Forspjallsljóð, or the Preamble, formerly known as the Song of Odin's Raven, is an extremely obscure fragment, of which little is understood, although infinite scholarship has been expended on it. With this the poetic Edda closes.


The principal MS. of this Edda is the Codex Regius in the Royal Library at Copenhagen, written continuously, without regard to prose or verse, on 45 leaves. This is that found by Bishop Brynjulf. Another valuable fragment exists in the Arne-Magnæan collection in the University of Copenhagen, consisting of six leaves. These are the only MSS. older than the 17th century which contain a collection of the ancient mythico-heroic lays, but fragments occur in various other works, and especially in the Edda of Snorri. The poetic Edda was translated into English verse by Amos Cottle in 1797; the poet Gray produced a version of the Vegtamskviða; but the first good translation of the whole was that published by Benjamin Thorpe in 1866. An excellent edition of the Icelandic text has been prepared by Th. Möbius, but the standard of the original orthography will be found in the admirable edition of Sophus Bugge, Norrœa Fornkvæði, published at Christiania in 1867.

(e. w. g.)

EDELINCK, Gerard (16491707), one of the greatest copper-plate engravers, was born at Antwerp in 1649. The rudiments of the art, which he was to carry to a higher pitch of excellence than it had previously reached, he acquired in his native town under the engraver Cornelisz Galle. But he was not long in reaching the limits of his master's attainments; and then he went to Paris to improve himself under the teaching of De Poilly. This master likewise had soon done all he could to help him onwards, and Edelinck ultimately took the first rank among line engravers. His excellence was generally acknowledged; and having become known to Louis XIV. he was appointed, on the recommendation of Le Brun, teacher at the academy established at the Gobelins for the training of workers in tapestry. He was also entrusted with the execution of several important works. In 1677 he was admitted member of the Paris Academy of Painting and Sculpture. The work of this great engraver constitutes an epoch in the art. His prints number more than four hundred, and it is asserted that amongst them there is no work of poor or middling quality, although many of his subjects were poor and unworthy of the high art which he lavished upon them. Edelinck stands above and apart from his predecessors and contemporaries especially in this that he excelled, not in some one respect, but in all respects,—that while one engraver attained excellence in correct form, and another in rendering light and shade, and others in giving colour to their prints and the texture of surfaces, he, as supreme master of the burin, possessed and displayed all these separate qualities, and that in so complete a harmony that the eye is not attracted by any one of them in particular, but rests in the satisfying whole. Edelinck was the first to break through the custom of making prints square, and to execute them in the lozenge shape. Among his most famous works are a Holy Family, after Raphael; a Penitent Magdalene, after Charles le Brun; Alexander at the Tent of Darius, after Le Brun; a Combat of Four Knights, after Leonardo da Vinci; Christ surrounded with Angels; St Louis praying; and St Charles Borromeo before a crucifix,—the last three after Le Brun. Edelinck was especially good as an engraver of portraits, and executed prints of many of the most eminent persons of his time. Among these are those of Le Brun, Rigaud, Philippe de Champagne (which the engraver thought his best), Santeuil, La Fontaine, Colbert, John Dryden, Descartes, &c. He died at Paris in 1707. His younger brother John, and his son Nicholas, were also engravers, but did not attain to his excellence.

EDEN, Hebrew (עֵדֶן, denoting pleasure or delight), was the first residence of Adam and Eve according to the Old Testament Scriptures. The passage in which its geographical position seems to be indicated (Gen. ii. 8–14) has been from the earliest times the subject of a discussion as ingenious and elaborate as it has been fruitless. Its