24/09/2023
Thaulowhullet, eller "Hølet", ligger på toppen av Frodeåsen. Navnet tilsier at åsen er oppkalt etter en "Frode". Vi har gjort en rekke søk etter "Frode", men det var først når vi fant skrivemåtene Fródi og Frotho at søkene ga resultater. 🙂
Se nedenstående klipp fra Google Book Search. Teksten lot seg ikke kopiere. Vi måtte derfor skrive det av manuelt og det kan derfor forekomme enkelte skrivefeil:
FRÓDI
Ancient Danish king and figure of heroic legend.
In his account of the story told to explain the kenning ”Fródi’s flour” for gold in Skaldskarmál, Snorris says that Skjöld was a son of Odin and the founder of the Skjöldung dynasty in Denmark.
His son was Fridleif, and Fridleif’s son was Fródi. Fródi ascended to the throne, at te time Emperor Augustus had imposed peace on the entire world when Christ was born. But because Fródi was the most powerful of all kings in the northern lands, the peace was ascribed to him wherever Scandinavian was spoken, and the people of the north call it te Peace of Fródi. No man harmed another, even if he envountered the killer of his father or brother, free or bound. . At that time there was no thief or robber, so that a certain gold ring lay for a long time on Jelling heath (and on Fródis hill near Tunsberg – red. anm).
Snorri probably got he precise details of the Peace of Fródi from stanza 6 of the poem Grottasöng (wich he cited right after telling about Fródi’s demise through the actions of two slave girls he had pruchased to turn an enormous mill). Here no one should harm another, Live for evil or work for death, Nor strike with a sharp sword, Even if the killer of his brother he find bound. In the poem this peace appears to relate to Fródi’s seat at Hleiðra (moderen Lejre in Demark). Whereas in Snorri’s version the peace is temporal and euhemerized with the birth of Christ.
Scolars believe that Snorri took both of these nortions from Skjöldunga saga, an account of the early Danish kings that is now known only thorugh a seventeenth-century Latin paraphrase. But Snorri knew (or told of) another version of the Peace of Fródi, which he recountered in chapter 10 of his Ynglinga saga. According to his account, the Peace of Fródi was associated with Frey, here euhemerized as a king of Sweden who had succeded Njörd, who had succeded Odin himself. But Snorri slips out his euhemerization somewhat:
In this days the Peace of Fródi began. At that time there was also prosperity in all lands. The Swedes attributed that to Frey. The more whealty the people became through peace and prosperity, the more he was worshiped than the other gods. Interstingly, Snorri introduces Fródi in the next chapter, calling him ”Peace-Fródi” and putting him in Lejre at the same time that Frey’s son Fjölnir is in Uppsala. Perhaps Snorri moved the Peace from Fródi to Frey, or perhaps, as some scholars hva come to believe, Frey and Fródi were in effect two versions of the same figure, a local fertility god. That assumption finds strength in the references to Frey in stanzas 1 and 2 of Skirnismál as ”the fródi” that is, ”the wise one” or ”the fruitful one”.
In Vellekla, a poem from the end of the tenth entury praising Hakon the Kladir jarl, the poet Einar Helgason skálaglamm said that no ruler had brougth about such peace and prosperity except Fródi.
Saxo names several kings called Frotho, the Latin equivalent of the Norse Fródi. Of these the most relevant is Frotho III, who is the subject of the pivotal fifth book of Gesta Danorum. This Fródi, the son of Fridleif, is a successful Danish king renowned for lawgiving. Having defeated his enemies, he institutes an era of peace in his land, ridding it of theft, and to test this peace he hangs av heavy golden arm ring at a crossroads. Fearful of his authority, no thief dares take it, and he derives great fame for this act. Saxo tells us that this period coincides with Christ’s stay on earth, and it is ended when a wicked woman urges her son to steal the arm ring, and then, trying to hide from Fródi’s wrath in the form of a sea cow, she gores and kills him. To forestall the possibility of rebellion of invasion, the Danes conceall Fródi’s death, embalm the body, and carry it about in a
cart for three years before finally burying it. This story bears close similarity to Snorri’s account of the death for Frey in Ynglinga saga, since Frey’s death also is concealed for three years, during wich time peace and prosperity continue. Ögmundar tháttr dytts tells of the worship of an idol of Frey transported in a cart near Uppsala, and, more distantly, Tcitus report those of the godess Nerhus.
Fródi would therefore appear to be a historicized remnant of one or more aspects of the myth and cult of the vanir, associated with peace and prosperity.
Kilde: Google Book Search
