Midgard

This illustration shows a 19th century attempt to visualize the world view of Norse cosmology as described by the Prose Edda.

Midgard (an Anglicized form of Old Norse Miðgarðr) is the old Germanic name for the mortal realm, whose name literally means "middle enclosure". This etymology could reflect the fact that Midgard was understood to reside at the approximate mid-point of Yggdrasill (the world tree), where it was completely surrounded by an impassable sea.

The centrality of the notion to the early Germanic and Scandinavians is attested to by the linguistic commonalities in representations of this term: Miðgarðr (Old Norse), Miðgarður (Icelandic), Midjungards (Gothic), Middangeard (Old English), Midgård (common Danish and Swedish), Midgard or Midgård (Norwegian), Mittilagart (Old High German). All were thought to have emerged from the Proto-Germanic *medja-gardaz (projected from the Proto-Indo-European *medhyo-ghartos).

Midgard in a Norse Context

As one of the major realms in the Norse cosmology, Midgard belonged to a complex religious, mythological and cosmological belief system shared by the Scandinavian and Germanic peoples. This mythological tradition developed in the period from the first manifestations of religious and material culture in approximately 1000 B.C.E. until the Christianization of the area, a process that occurred primarily from 900-1200 C.E..^[1]

Within this framework, Norse cosmology postulates a universe divided into nine interrelated realms, some of which attracted considerably greater mythological attention. Of primary importance was the threefold separation of the universe into the realms of the gods (Asgard and Vanaheim, homes of the Aesir and Vanir, respectively), the realm of mortals (Midgard) and the frigid underworld (Niflheim), the realm of the dead. These three realms were supported by an enormous tree (Yggdrasil), with the realm of the gods ensconced among the upper branches, the realm of mortals approximately halfway up the tree (and surrounded by an impassable sea), and the underworld nestled among its roots.

Norse Mythology

Description

As mentioned above, Midgard is the "middle-realm" in the Norse cosmos, situated in the branches of Yggdrasill between Asgard (the home of the gods) above and Niflheim (the frigid home of the dead) below. In the impassable waters that encircle it swims Jormungandr, the Midgard Serpent, who is so enormous that he encircles the human world entirely, grasping his own tail in his jaws.

Origins

In Norse mythology, Miðgarðr became applied to the wall around the world that the gods constructed from the eyebrows of the giant Ymir as a defence against the Jotuns who lived in Jotunheim, west of Mannheim, "the home of men," a word used to refer to the entire world (there is no direct relation to the German city of Mannheim, which is attested from the 8th century, named after an early settler called Manno).

It is depicted as an intermediate world between heaven (Asgard) and hell (Niflheim or Hel). Thus it is part of a triad of upper (Heaven), middle (Earth), and lower (Underworld). It was said to have been formed from the flesh and blood of Ymir, his flesh constituting the land and his blood the oceans, and was connected to Asgard by the Bifrost Bridge, guarded by Heimdall.

According to the Eddas, Midgard will be destroyed in Ragnarok, the battle at the end of the world. Jormungand will arise from the ocean, poisoning the land and sea with his venom and causing the sea to rear up and lash against the land. The final battle will take place on the plain of Vígríðr, following which Midgard and almost all life on it will be destroyed, with the earth sinking into the sea.

Although most surviving instances of the word refer to spiritual matters, it was also used in more mundane situations. The runestone Sö 56 is raised by the two brothers Holmsteinn and Hásteinn who called themselves the "most skilled in runes in all of Midgard".

Old and Middle English

The name middangeard occurs half a dozen times in the Anglo-Saxon epic poem Beowulf, and is the same word as Midgard in Old Norse. The term is equivalent in meaning to the Greek term Oikoumene, as referring to the known and inhabited world.

The concept of Midgard occurs many times in Middle English. The association with earth (OE eorðe) in Middle English middellærd, middelerde is by popular etymology; the continuation of geard "enclosure" is yard. An early example of this transformation is from the Ormulum:

þatt ure Drihhtin wollde / ben borenn i þiss middellærd

that our Lord wanted / be born in this middle-earth.

The usage of "Middle-earth" as a name for a setting was popularized by Old English scholar J. R. R. Tolkien in his The Lord of the Rings and other fantasy works; he was originally inspired by the references to middangeard and Éarendel in the Old English poem Crist.

Old High German

Mittilagart is mentioned in the 9th century Old High German Muspilli (v. 54) meaning "the world" as opposed to the sea and the heavens:

muor varsuuilhit sih, suilizot lougiu der himil,

mano uallit, prinnit mittilagart

Sea is swallowed, flaming burn the heavens,

Moon falls, Midgard burns

Notes

↑ Lindow, 6-8. Though some scholars have argued against the homogenizing effect of grouping these various traditions together under the rubric of “Norse Mythology,” the profoundly exploratory/nomadic nature of Viking society tends to overrule such objections. As Thomas DuBois cogently argues, “[w]hatever else we may say about the various peoples of the North during the Viking Age, then, we cannot claim that they were isolated from or ignorant of their neighbors…. As religion expresses the concerns and experiences of its human adherents, so it changes continually in response to cultural, economic, and environmental factors. Ideas and ideals passed between communities with frequency and regularity, leading to and interdependent and intercultural region with broad commonalities of religion and worldview.” (27-28).

References
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DuBois, Thomas A. Nordic Religions in the Viking Age. Philadelphia: University of Pennsylvania Press, 1999. ISBN 0-8122-1714-4.
Dumézil, Georges. Gods of the Ancient Northmen. Edited by Einar Haugen; Introduction by C. Scott Littleton and Udo Strutynski. Berkeley: University of California Press, 1973. ISBN 0-520-02044-8.
Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. New York: Harper and Row, 1961. Translated by Willard R. Trask. ISBN 015679201X.
Grammaticus, Saxo. The Danish History (Volumes I-IX). Translated by Oliver Elton (Norroena Society, New York, 1905). Accessed online at The Online Medieval & Classical Library.
Lindow, John. Handbook of Norse mythology. Santa Barbara, CA: ABC-CLIO, 2001. ISBN 1-57607-217-7.
Munch, P. A. Norse Mythology: Legends of Gods and Heroes. In the revision of Magnus Olsen; translated from the Norwegian by Sigurd Bernhard Hustvedt. New York: The American-Scandinavian foundation; London: H. Milford, Oxford University Press, 1926.
Orchard, Andy. Cassell's Dictionary of Norse Myth and Legend. London: Cassell; New York: Distributed in the United States by Sterling Pub. Co., 2002. ISBN 0-304-36385-5.
The Poetic Edda. Translated and with notes by Henry Adams Bellows. Princeton: Princeton University Press, 1936. Accessed online at sacred-texts.com.
Sturluson, Snorri. The Prose Edda. Translated from the Icelandic and with an introduction by Arthur Gilchrist Brodeur. New York: American-Scandinavian foundation, 1916. Available online at http://www.northvegr.org/lore/prose/index.php.
Turville-Petre, Gabriel. Myth and Religion of the North: The Religion of Ancient Scandinavia. New York: Holt, Rinehart and Winston, 1964. ISBN 0837174201.

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[1] Lindow, 6-8. Though some scholars have argued against the homogenizing effect of grouping these various traditions together under the rubric of “Norse Mythology,” the profoundly exploratory/nomadic nature of Viking society tends to overrule such objections. As Thomas DuBois cogently argues, “[w]hatever else we may say about the various peoples of the North during the Viking Age, then, we cannot claim that they were isolated from or ignorant of their neighbors…. As religion expresses the concerns and experiences of its human adherents, so it changes continually in response to cultural, economic, and environmental factors. Ideas and ideals passed between communities with frequency and regularity, leading to and interdependent and intercultural region with broad commonalities of religion and worldview.” (27-28).

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