Poetic Edda Translated by Benjamin Thorpe

 

Part I
* Preface
* Introduction to the Voluspa
* Völuspa The Vala´s Prophecy
* VafÞrúðnismál The lay of
   Vafthrúdnir
* Grimnismál The Lay of Grimnir
* Hrafnagaldr Odins: Odin s
   Ravens Song
* Vegtamskvida eða Baldrs
   Draumr
* Hávamál
* Hymiskviða
* ThrymskviÞa eðr Hamarsheimt
* Alvíssmál
* Harbarðslióð
* För Skirnis eðr Skirnismál
* Rígsmál
* Ægisdrekka, eða Lokasenna,
   eða Lokaglepsa
* Fiölsvinnsmál
* Hyndlulíoð
* Gróugaldr
* Solarlíoð

Part II
* Preface
* Völundarkviða
* HelgakviÞa Hiörvarðs Sonar
* Helgakviða Hundingsbana Fyrri
* Helgakviða Hundingsbana
   Önnur
* Sinfiötlalok
* SigurÞarkviða Fafnisbana
   Fyrsta eða Gripisspa
* SigurÞarkviða Fafnisbana
   Önnur
* Fafnismal
* Sigrdrifumal
* Fragments of the Lays
   of Sigurd and Brynhild
* SigurÞarkviða Fafnisbana
   Þriðja
* Brot af Brynhildarkviða
* GuÞrunarkviða Fyrsta
* Helrið Brynhildar
* Drap Niflunga
* Guðrunarkviða Önnur
* GuÞrunarkviða Þriðja
* Oddrunargratr
* Atlakviða
* Atlamal in Groenlenzku
* Guðrunarhvöt
* Hamðismal
* Gunnars Slagr
* Grottasöngr

Edda Sæmundar Hinns Froða

The Edda Of Sæmund The Learned

From The Old Norse Or Icelandic
With A Mythological Index
Part I

1866

Preface
(Chiefly from the Vita Sæamundi Multiseii volgo Froda, Autore Arna Magnæo, prefixed to the Copenhagen edition.)

        Sæmund, son of Sigfus, the reputed collector of the poems bearing his name, which is sometimes also called the Elder, and the Poetic, Edda, was of a highly distinguished family, being descended in a direct line from King Harald Hildetönn. He was born at Oddi, his paternal dwelling in the south of Iceland, between the years 1054 and 1057, or about 50 years after the establishment by law of the Christian religion in that island; hence it is easy to imagine that many heathens, or baptized favourers of the old mythic songs of heathenism, may have lived in his days and imparted to him the lays of the times of old, which his unfettered mind induced him to hand down to posterity.
        The youth of Sæmund was passed in travel and study, in Germany and France, and, according to some accounts, in Italy. His cousin John Ögmundson, who later became first bishop of Holum, and after his death was received among the number of saints, when on his way to Rome, fell in with his youthful kinsman, and took him back with him to Iceland, in the year 1076. Sæmund afterwards became a priest at Oddi, where he instructed many young men in useful learning; but the effects of which were not improbably such as to the common people might appear as witchcraft or magic: and, indeed, Sæmund´s predilection for the sagas and songs of the old heathen times (even for the magical ones) was so well known, that among his countrymen there were some who regarded him as a great sorcerer, though chiefly in what is called white or innocuous and defensive sorcery, a repute which still clings to his memory among the common people of Iceland, and will long adhere to it through the numerous and popular stories regarding him (some of them highly entertaining) that are orally transmitted from generation to generation. (1.)
        Sæmund died at the age of 77, leaving behind him a work on the history of Norway and Iceland, which is now entirely lost.
        The first who ascribed to Sæmund the collection of poems known as the Poetic Edda, (2) was Brynjolf Sveinsson, bishop of Skalholt. This prelate, who was a zealous collector of ancient manuscripts, found in the year 1643, the old vellum codex, which is the most complete of all the known manuscripts of the Edda; of this he caused a transcript to be made, which he entitled Edda Sæmundi Multiseii. The transcript came into the possession of the royal historiographer Torfæus; the original, together with other MSS., was presented to the King of Denmark, Frederick III., and placed in the royal library at Copenhagen, where it now is. (3) As many of the Eddaic poems appear to have been orally transmitted in an imperfect state, the collector has supplied the deficiencies by prose insertions, whereby the integrity of the subject is to a certain degree restored.
        The collection called Sæmund´s Edda consists of two parts, viz., the Mythological and the Heroic. It is the former of these which is now offered to the public in an English version. In the year 1797, a translation of this first part, by A.S. Cottle, was published at Bristol. This work I have never met with; nor have I seen any English version of any part of the Edda, which the exception of Gray´s spirited but free translation of the Vegtamskvida. The present volume closes with a translation of the Solarlioð, a poem in which the religion of the country appears in a transition state from Heathenism to Christianity. (4)
        Some readers will, I doubt not, be desirous of ampler illustration of the mythological poems of the Edda than that which is afforded by the Index to this volume; to such I would recommend the translation of the Prose Edda, in Mallet´s “Northern Antiquities”, published by Bohn, and Thorpe´s “Northern Mythology and Popular Traditions,” in 3 vols. Small 8, the 1st vol. Of which contains a good and satisfactory compendium of the Odinic religion. The German scholar will find ample and valuable information on the same subject in the “Altnordische Mythologie” prefixed to Professor Lünings editions of the Edda, a work which I have principally used while revising the present translation, and which I regard as unquestionably the best existing.
From a memorandum made at the time, I find that this volume was ready for press in the year 1856, though the idea of offering it to the public was not entertained until about two years ago. On intimating my intention to one or two persons, I was informed that an edition was already in the press, and, consequently, I withdrew from the field. But as that edition seems to be postponed sine die, or I had been misinformed regarding it, I have resolved on sending forth my humble production. It is needless to inform my readers that it has no pretension to elegance; but I believe it to be a faithful though homely representation of the original, and may, at all events serve as a stop-gap until made to give place to a worthier work; for that the lack of an edition of the Edda seems a chasm in our literaeniture cannot be denied.
        If a not unfavourable reception is given it by the British public, the Second, or Heroic part shall be immediately sent to press.

The Editor

Endnotes

1. The following, the first among many, may serve as a specimen.
Sæmund was residing, in the south of Europe, with a famous Master, by whom he was instructed in every kind of lore; while, on the other hand, he forgot (apparently through intense study) all that he had previously learned, even to his own name; so that when the holy man John Ögmundson came to his abode, he told him that his name was Koll; but on John insisting that he was no other than Sæmund Sigfusson, born at Oddi in Iceland, and relating to him many particulars regarding himself, he at length became conscious of his own identity, and resolved to flee from the place with his kinsman. For the purpose of deceiving the Master, John continued some time in the place, and often came to visit him and Sæmund: till at last, on dark night, they betook themselves to flight. No sooner had the Master missed them than he sent in pursuit of them; but in vain, and the heavens were too overcast to admit, according to his custom, of reading their whereabouts in the stars. So they traveled day and night and all the following day. But the next night was clear, and the Master at once read in the stars where they were, and set out after them at full speed. Then Sæmund, casting his eyes up at the heavens, said: ‘Now is my Master in chase of us, and sees where we are.’ And on John asking what was to be done, he answered: ‘Take one of my shoes off; fill it with water, and set it on my head.’ John did so, and at the same moment, the Master, looking up at the heavens, says to his companion: ‘Bad news: the stranger John has drowned my pupil; there is water about his forehead.’ And thereupon returned home. The pair now again prosecute their journey night and day; but, in the following night, the Master again consults the stars, when, to his great amazement, he sees the star of Sæmund directly above his head, and again sets out after the fugitives. Observing this, Sæmund says: ‘The astrologer is again after us, and again we must look to ourselves: take my shoe off again, and with your knife stab me in the thigh: fill the shoe with blood, and place it on the top of my head.’ John does as directed, and the Master again gazing at the stars, says: ‘There is blood now about the star of Master Koll, and the stranger has for certain murdered him’: and so returns home. The old man now has once more recourse to his art; but on seeing Sæmund’s star shining brightly above him, he exclaimed: ‘My pupil is still living: so much the better. I have taught him more than enough; for he outdoes me both in astrology and magic. Let them now proceed in safety; I am unable to hinder their departure.’ [Back]


2) Bishop P.E. Müller supposes the greater number of the Eddaic poems to be of the 8th century. Sagabibliothek II, p.131. [Back]


3) Codex Regius, No. 2365, 4. The handwriting of this MS. is supposed to be of the beginning of the 14th century. [Back]


4) The Solarlioð is by some supposed to be the composition of Sæmund himself. [Back]


Introduction to the Völuspa

        As introductory to the Völuspa, the following description of a wandering Vala or prophetess may be thought both desirable and interesting: “We find them present at the birth of children, when they seem to represent the Norns. They acquired their knowledge either by means of seid, during the night, which all others in the house were sleeping, and uttered their oracles in the morning; or they received sudden inspirations during the signing of certain songs appropriated to the purpose, without which the sorcery could not perfectly succeed. These seid-women were common over all of the North. When invited by the master of a family, they appeared in a peculiar costume, sometimes with a considerable number of followers, e.g. with fifteen young men and fifteen girls. For their soothsaying they received money, gold rings, and other precious things. Sometimes it was necessary to compel them to prophesy. An old description of such a Vala, who went from guild to guild telling fortunes, will give the best idea of these women and their proceedings: -
        Thorbiörg, nicknamed the little Vala, during the winter attended the guilds, at the invitation of those who desired to know their fate, or the quality of the coming year. Everything was prepared in the most sumptuous manner for her reception. There was an elevated seat, on which lay a cushion stuffed with feathers. A man was sent to meet her. She came in the evening dressed in a blue mantle fastened with thongs and set with stones down to the lap; round her neck she had a necklace of glass beads, on her head a hood of black lambskin lined with white catskin; in her hand a staff, the head of which was mounted with brass and ornamented with stones; round her body she wore a girdle of agaric (knöske), from which hung a bag containing her conjuring apparatus; on her feet were rough calfskin shoes with long ties and tin buttons, on her hands catskin gloves, white and hairy within. All bade her welcome with a reverent salutation; the master himself conducted her by the hand to her seat. She undertook no prophecy on the first day, but would first pass a night there. In the evening of the following day she ascended her elevated seat, caused the women to place themselves round her, and desired them to sing certain songs, which they did in a strong, clear voice. She then prophesied of the coming year, and afterwards, all that would advanced and asked her such questions as they thought proper, to which they received plain answers.” Northern Mythology I. p.214, Den Ældre Edda I. p. 6.

In the following grand and ancient lay, dating most probably from the time of heathenism, are set forth, as the utterances of a Vala, or wandering prophetess, as above described, the story of the creation of the world from chaos, of the origin of the giants, the gods, the dwarfs, and the human race, together with other events relating to the mythology of the North, and ending with the destruction of the gods and the world, and their renewal.

Völuspa

The Vala´s Prophecy.

1. For silence I pray all
sacred children,
great and small,
sons of Heimdall
they will that I Valfather´s
deeds recount,
men´s ancient saws,
those that I best remember.

2. The Jötuns I remember
early born,
those who me of old
have reared.
I nine worlds remember,
nine trees,
the great central tree,
beneath the earth.

3. There was in times of old,
where Ymir dwelt,
nor sand nor sea,
nor gelid waves;
earth existed not,
nor heaven above,
‘twas a chaotic chasm,
and grass nowhere.

4. Before Bur´s sons
raised up heaven´s vault,
they who the noble
mid-earth shaped.
The sun shone from the south
over the structure´s rocks:
then was the earth begrown
with herbage green.

5. The sun from the south,
the moon´s companion,
her right hand cast
about the heavenly horses.
The sun knew not
where she a dwelling had,
the moon knew not
what power he possessed,
the stars knew not
where they had a station.

6. Then went the power all
to their judge-ment seats,
the all-holy gods,
and thereon held council:
to night and to the waning moon
gave names;
morn they named,
and mid-day,
afternoon and eve,
whereby to reckon years.

7. The Æsir met
on Ida’s plain;
they altar-steads and temples
high constructed;
their strength they proved,
all things tried,
furnaces established,
precious things forged,
formed tongs,
and fabricated tools;

8. at tables played at home;
joyous they were;
to them was naught
the want of gold,
until there came
Thurs-maidens three,
all powerful,
from Jötunheim.

9. Then went all the powers
to their judgement-seats,
the all-holy gods,
and thereon held council,
who should of the dwarfs
the race create,
from the sea-giant’s blood
and livid bones.

10. Then was Mötsognir
created greatest
of all the dwarfs,
and Durin second;
there in man’s likeness
they created many
dwarfs from the earth,
as Durin said.

11. Nýi and Nidi,
Nordri and Sudri,
Asutri and Vestri,
Althiöf, Dvalin
Nár and Náin,
Niping, Dáin,
Bivör, Bavör,
Bömbur, Nori,
An and Anar,
Ai, Miödvitnir,

12. Veig and Gandálf,
Vindálf, Thráin,
Thekk and Thorin,
Thror, Vitr, and Litr,
Núr and Nýrád,
Regin and Rádsvid.
Now of the dwarfs I have
rightly told.

13. Fili, Kili,
Fundin, Nali,
Hepti, Vili,
Hanar, Svior,
Billing, Bruni,
Bild, Búri,
Frár, Hornbori,
Fræg and Lóni,
Aurvang, Iari,
Eikinskialdi.

14. Time ´tis of the dwarfs
in Dvalin´s band,
to the sons of men,
to Lofar up to reckon,
those who came forth
from the world´s rock,
earth´s foundation,
to Iora´s plains.

15. There were Draupnir,
and Dólgthrasir,
Hár, Haugspori,
Hlævang, Glói,
Skirvir, Virvir,
Skafid, Ai,
Alf and Yngvi,
Eikinskialdi,

16. Fjalar and Frosti,
Finn and Ginnar,
Heri, Höggstari,
Hliódolf, Móin:
that above shall,
while mortals live,
the progeny of Lofar,
accounted be.

******************

17. Until there came three
mighty and benevolent
Æsir to the world
from their assembly.
They found on earth,
nearly powerless,
Ask and Embla,
void of destiny.

18. Spirit they possessed not,
sense they had not,
blood nor motive powers,
nor goodly colour.
Spirit gave Odin,
sense gave Hoenir,
blood gave Lodur,
and goodly colour.

*******************
19. I know an ash standing
Yggdrasil hight,
a lofty tree, laved
with limpid water:
thence come the dews
into the dales that fallæ
ever stands it green
over Urd´s fountain.

20. Thence come maidens,
much knowing,
three from the hall,
which under that tree stands;
Urd hight the one,
the second Verdandi, -
on a tablet they graved -
Skuld the third.
Laws they established,
life allotted
to the sons of men;
destinies pronounced.

21. Alone she sat without,
when came that ancient
dread Æsir´s prince;
and in his eyes she gazed.

22. “Of what wouldst thou ask me?
Odin! I know all,
where thou thine eye didst sink
in the pure well of Mim.”
Mim drinks mead each morn
from Valfather’s pledge.
Understand ye yet, or what?

23. The chief of hosts gave her
rings and necklace,
useful discourse,
and a divining spirit:
wide and far she saw
o’er every world.

24. She the Valkyriur saw
from afar coming,
ready to ride
to the gods’ people:
Skuld held a sheild,
Skögul was second,
then Gunn, Hild, Göndul,
and Geirskögul.
Now are enumerated
Herian´s maidens,
the Valkyriur, ready
over the earth to ride.

25. She that war remembers,
the first on earth,
when Gullveig they
with lances pierced,
and in the high one´s hall
her burnt,
thrice burnt,
thrice brough her forth,
oft not seldom;
yet she still lives.

26. Heidi they called her,
whithersoe´r she came,
the well-forseeing Vala:
wolves she tamed,
magic arts she knew,
magic arts practised;
ever was she the joy
of evil people.

27. Then went the powers all
to their judgement-seats,
the all-holy gods,
and thereon held council,
whether the Æsir should
avenge the crime,
or all the gods
receive atonement.

28. Broken was the outer wall
of the Æsir´s burgh.
The Vanir, forseeing conflict
tramp oér the plains.
Odin cast (his spear),
and mid the people hurled it:
that was the first
warfare in the world.

********************

29. Then went the powers all
to their judgement-seats,
the all-holy gods,
and thereon held council:
who had all the air
with evil mingled?
or to the Jötun race
Od´s maid had given?

30. There alone was Thor
with anger swollen.
He seldom sits,
when of the like he hears.
Oaths are not held sacred;
nor words, nor swearing,
nor binding compacts
reciprocally made.

31. She knows that Heimdall’s
horn is hidden
under the heaven-bright
holy tree.
A river she sees flow,
with foamy fall,
from Valfather’s pledge.
Understand ye yet, or what?
32. East sat the crone,
in Iárnvidir,
Fenrir´s progeny:
of all shall be
one especially
the moon’s devourer,
in a troll’s semblance.

33. He is sated with the last breath
of dying men;
the gods’ seat he
with red gore defiles:
swart is the sunshine then
for summers after;
all weather turns to storm.
Understand ye yet, or what?

34. There on a height sat,
striking a harp,
the giantess’s watch,
the joyous Egdir;
by him crowed,
in the bird-wood,
the bright red cock,
which Fialar hight.

35. Crowed o’er the Æsir
Gullinkambi,
which wakens heroes
with the sire of hosts;
but another crows
beneath the earth,
a soot-red cock,
in the halls of Hel.

36. I saw of Baldr,
the blood-stained god,
Odin’s son,
the hidden fate.
There stood grown up,
high on the plain,
slender and passing fair,
the mistletoe.
37. From that shrub was made,
as to me it seemed,
a deadly, noxious dart.
Hödr shot it forth;
But Frigg bewailed,
in Fensalir,
Valhall’s calamity.
Understand ye yet, or what?

38. Bound she saw lying,
under Hveralund,
a monstrous form,
to Loki like.
There sits Sigyn,
for her consort’s sake,
not right glad.
Understand ye yet, or what?

39. Then the Vala knew
the fatal bonds were twisting,
most rigid,
bonds from entrails made.

40. From the east a river falls,
through venom dales,
with mire and clods,
Slid is its name.

41. On the north there stood,
on Nida-fells,
a hall of gold,
for Sindri’s race;
and another stood
in Okolnir,
the Jötuns beer-hall
which Brimir hight.

42. She saw a hall standing,
far from the sun,
in Náströnd;
its doors are northward turned,
venom-drops fall
in through its apertures:
entwined is that hall
with serpent’s backs.

43. She there saw wading
the sluggish streams
bloodthirsty men
and perjurers,
and him who the ear beguiles
of another’s wife.
There Nidhögg sucks
the corpses of the dead;
the wolf tears men.
Understand ye yet, or what?

44. Further forward I see,
much can I say
of Ragnarök
and the gods´conflict.

45. Brothers shall fight,
and slay each other;
cousins shall
kinship violate.
The earth resounds,
the giantesses flee;
no man will
another spare.

46. Hard is it in the world,
great whoredom,
an axe age, a sword age,
sheilds will be cloven,
a wind age, a wolf age,
ere the world sinks.

47. Mim’s sons dance,
but the central tree takes fire,
at the resounding
Gjallar-horn.
Loud blows Heimdall,
his horn is raised;
Odin speaks
with Mim’s head.
48. Trembles Yggdrasil’s
ash yet standing;
groans that aged tree,
and the jötun is loosed.
Loud bays Garm
before the Gnupa-cave,
his bonds he rends asunder;
and the wolf runs.

49. Hrym steers from the east,
the waters rise,
the mundane snake is coiled
in jötun-rage.
The worm beats the water,
and the eagle screams:
the pale of beak tears carcases;
Naglfar is loosed.

50. That ship fares from the east:
come will Muspell’s
people o’er the sea,
and Loki steers.
The monster’s kin goes
all with the wolf;
with them the brother is
of Byleist on their course.

51. Surt from the south comes
with flickering flame;
shines from his sword
the Val-god’s sun.
The stony hills are dashed together,
the giantesses totter;
men tread the path of Hel,
and heaven is cloven.

52. How is it with the Æsir?
How with the Alfar?
All Jötunheim resounds;
the Æsir are in council.
The dwarfs groan
before their stony doors,
the sages of the rocky walls.
Understand ye yet, or what?

53. Then arises
Hlin´s second grief,
when Odin goes
with the wolf to fight,
and the bright slayer
of Beli with Surt.
Then will Frigg´s
beloved fall.

54. Then comes the great
victor-sire’s son,
Vidar, to fight
with the deadly beast.
He with his hands will
make his sword peirce
to the heart of the giant’s son:
then avenges he his father.

55. Then comes the mighty
son of Hlódyn:
(Odin’s son goes
with the monster to fight);
Midgárd´s Veor in his rage
will slay the worm.
Nine feet will go
Fiörgyn´s son,
bowed by the serpent,
who feared no foe.
All men will
their homes forsake.

56. The sun darkens,
earth in ocean sinks,
fall from heaven
the bright stars,
fire´s breath assails
the all-nourishing tree,
towering fire plays
against heaven itself.

57. She sees arise,
a second time,
earth from ocean,
beauteously green,
waterfalls descending;
the eagle flying over,
which in the fell
captures fish.

58. The Æsir meet
on Ida´s plain,
and of the mighty
earth-encircler speak,
and there to memory call
their mighty deeds,
and the supreme god’s
ancient lore.

59. There shall again
the wondrous
golden tables
in the grass be found,
which in days of old
had possessed
the ruler of the gods,
and Fjölnir´s race.

60. Unsown shall
the fields bring forth,
all evil be amended;
Baldr shall come;
Hödr and Baldr,
the heavenly gods,
Hropt´s glorious dwellings shall inhabit.
Understand ye yet, or what?

61. Then can Hoenir
choose his lot,
and the two brother´s
sons inhabit
the spacious Vindheim.
Understand ye yet, or what?

62. She a hall sees standing
than the sun brighter,
with gold bedecked,
in Gimill:
there shall the righteous
people dwell,
and for evermore
happiness enjoy.

64. Then comes the mighty one
to the great judgement,
the powerful from above,
who rules o’er all.
He shall dooms pronounce,
and strifes allay,
holy peace establish,
which shall ever be.

**********************

65. There comes the dark
dragon flying from beneath,
the glistening serpent,
from Nida-fells.
On his wings bears Nidhögg,
flying oér the plain,
a corpse.
Now she will descend.

VafÞrúðnismál

The lay of Vafthrúdnir.


Odin visits the Giant (Jötun) Vafthrudnir, for the purpose of proving his knowledge. They propose questions relative to the Cosmogony of the Northern creed, on the condition that the baffled party forfeit his head. The Jötun incurs the penalty.


Odin
1. Counsel thou me now, Frigg!
as I long to go
Vafthrudnir to visit;
great desire, I say,
I have, in ancient lore
with athat all-wise Jötun to contend.

Frigg
2. At home to bide
Hærfather I would counsel,
in the gods´ dwellings;
because no Jötun
is, I believe, so mighty
as is Vafthrudnir.

Odin
3. Much have I journeyed,
much experienced,
mighty ones many proved;
but this I fain would know,
how in Vafthrudnir's
halls it is.

Frigg
4. In safety mayest thou go,
in safety return,
in safety on thy journeyings be;
may thy wit avail thee,
when thou, father of men! shalt
hold converse with the Jötun.

5. Then went Odin
the lore to prove
of that all-wise Jötun.
To the hall he came
which Im´s father owned.
Ygg went forthwith in.

Odin
6. Hail to thee, Vafthrudnir!
to thy hall I am now come,
theyself to see;
for I fain would know,
whether thou art a cunning
and all-wise Jötun.

Vafthrudnir
7. What man is this,
that in my habitation
by word addresses me?
Out thou goest not
from our halls,
if thou art not the wiser.

Odin
8. Gagnrad is my name,
from my journey I am come
thirsty to thy halls,
needing hospitality, -
for I long have journeyed -
and kind reception from thee, Jötun!

Vafthrudnir
9. Why then, Gagnrad!
speakest thou from the floor?
Take in the hall a seat;
then shall be proved
which knows most,
the guest or the ancient talker.

Gagnrad
10. A poor man should,
who to a rich man comes,
speak usefully or hold his tongue:
over-much talk
brings him, I ween, no good,
who visits an austere man.

Vafthrudnir
11. Tell me, Gagnrad!
since on the floor thou wilt
prove thy proficiency,
how the horse is called
that draws each day
forth over human kind?

Gagnrad
12. Skinfaxi he is named,
that the bright day draws
forth over human kind.
Of coursers he is best acounted
among the Reid-goths.
Ever sheds light that horse' s mane.

Vafthrudnir
13. Tell me now, Gagnrad!
since on the floor thou wilt
prove thy proficiency,
how that steed is called,
which from the east draws night
o' er the beneficent powers?

Gagnrad
14. Hrimfaxi he is called,
that each night draws forth
over the beneficent powers.
He from his bit lets fall
drops every morn,
whence in the dales comes dew.

Vafthrudnir
15. Tell me, Gagnrad!
since on the floor thou wilt
prove thy proficiency,
how the stream is called,
which earth divides between
the Jötuns and the Gods?

Gagnrad
16. Ifing the stream is called
which earth divides between
the Jötuns and the Gods:
open shall it run
throughout all time.
On that stream no ice shall be.

Vafthrudnir
17. Tell me, Gagnrad!
since on the floor thou wilt
prove thy proficiency,
how that plain is called,
where in fight shall meet
Surt and the gentle Gods?

Gagnrad
18. Vigrid the plain is called,
where in fight shall meet
Surt and the gentle Gods;
a hundred rasts it is
on every side.
That plain is to them decreed.

Vafthrudnir
19. Wise art thou, o guest!
Approach the Jötuns bench,
and sitting let us together talk:
we will our heads
in the hall pledge,
guest! for wise utterance.

************************

Gagnrad
20. Tell me first,
if thy wit suffices,
and thou, Vafthrudnir! knowest,
whence first came the earth,
and the high heaven,
thou, sagacious Jötun?

Vafthrudnir
21. From Ymir' s flesh
the earth was formed,
and from his bones the hills,
the heaven from the skull

of that ice-cold giant,
and from his blood the sea.

Gagnrad
22. Tell me secondly,
if thy wit suffices,
and thou, Vafthrudnir! knowest,
whence came the moon,
which over mankind passes,
and the sun likewise?

Vafthrudnir
23. Mundilfoeri hight he,
who the moon' s father is,
and eke the sun' s:
round heaven journey
each day they must,
to count years for men.

Gagnrad
24. Tell me thirdly,
since thou art called wise,
and if thou, Vafthrudnir! knowest,
whence came the day,
which over people passes,
and night with waning moons?

Vafthrudnir
25. Delling hight he
who the day' s father is,
but night was of Nörvi born;
the new and waning moons
the beneficent powers created,
to count years for men.

Gagnrad
26. Tell me fourthly,
since they pronounce thee sage,
and if thou, Vafthrudnir! knowest,
whence winter came,
and warm summer
first among the wise gods?

Vafthrudnir
27. Vindsval hight he,
who winter' s father is,
and Svasud summer' s;
yearly they both
shall ever journey,
until the powers perish.

Gagnrad
28. Tell me fifthly,
since they pronounce thee sage,
and if thou, Vafthrudnir! knowest,
which of the Æsir earliest,
or of Ymir´s sons
in days of old existed?

Vafthrudnir
29. Countless winters,
ere earth was formed,
was Bergelmir born;
Thrudgelmir
was his sire,
his grandsire Arugelmir.

Gagnrad
30. Tell me sixthly,
since thou art called wise,
and if thou, Vafthrudnir! knowest,
whence first came Aurgelmir,
amongh the Jötun´s sons,
thou sagacious Jötun?

Vafthrudnir
31. From Elivagar
sprang venom drops,
which grew till they became a Jötun;
but sparks flew
from the south-world:
to the ice the fire gave life.

Gagnrad
32. Tell me seventhly,
since thou art called wise,
and if thou knowest, Vafthrudnir!
how he children begat,
the bold Jötun,
as he had no giantess' s company?

Vafthrudnir
33. Under the armpit grew,
'tis said, of the Hrimthurs,
a girl and boy together;
foot with foot begat,
of that wise Jötun,
a six-headed son.

Gagnrad
34. Tell me eighthly,
since thou art called wise,
and if thou knowest, Vafthrudnir!
what thou doest first remember,
or earliest knowest?
Thou art an all-wise Jötun.

Vafthrudnir
35. Countless winters,
ere earth was formed,
Bergelmir was born.
That I first remember,
when that wise Jötun
in an ark was laid.

Gagnrad
36. Tell me ninthly,
since thou art called wise,
and if thou knowest, Vafthrudnir!
whence the wind comes,
that over ocean passes,
itself invisible to man?

Vafthrudnir
37. Hræsvelg he is called,
who at the end of heaven sits,
a Jötun in an eagle´s plumage:
from his wings comes,
it is said, the wind,
that over all men passes.

Gagnrad
38. Tell me tenthly,
since thou all the origin
of the gods knowest, Vafthrudnir!
whence Niörd came
among the Æsir´s sons?
O' er fanes and offer-steads
he rules by hundreds,
yet was not among the Æsir born.

Vafthrudnir
39. In Vanaheim
wise powers him created,
and to the gods a hostage gave.
At the world' s dissolution
he will return
to the wise Vanir.

Gagnrad
40. Tell me eleventhly,
since all the condition
of the gods thou knowest, Vafthrudnir!
what the Einherjar do
in Hærfather´s halls,
until the powers perish?

Vafthrudnir
41. All the Einherjar
in Odin' s halls
each day together fight;
the fallen they choose,
and from the conflict ride;
beer with the Æsir drink,
of Sæhrimnir eat their fill,
then sit in harmony together.

Gagnrad
42. Tell me twelfthly,
as thou all the condition
of the gods knowest, Vafthrudnir!
of the Jötuns' secrets,
and of all the gods' ,
say what truest is,
thou all-knowing Jötun!

Vafthrudnir
43. Of the secrets of the Jötuns
and of all the gods,
I can truly tell;
for I have over
each world travelled;
to nine worlds I came,
to Niflhel beneath:
here die men from Hel.

Gagnrad
44. Much have I journeyed,
much experienced,
mighty ones many proved.
What mortals will live,
when the great ' Fimbulwinter'
shall from men have passed?

Vafthrudnir
45. Lif and Lifthrasir;
but they will be concealed
in Hoddmimir' s holt.
The morning dews
they will have for food.
From them shall men be born.

Gagnrad
46. Much have I journeyed,
much experienced,
mighty ones many proved.
Whence will come the sun
in that fair heaven,
when Fenrir has this devoured?

Vafthrudnir
47. A daughter shall
Alfrödull bear,
ere Fenrir shall have swallowed her.
The maid shall ride,
when the powers die,
on her mother's course.

Gagnrad
48. Much have I journeyed,(etc.)
who are the maidens
that o'er the ocean travel,
wise of spirit, journey?

Vafthrudnir
49. O' er people' s dwellings three descend
of Mögthrasir's maidens,
the sole Hamingiur
who are in the world,
although with Jötuns nurtured.

Gagnrad
50. Much have I journeyed,(etc.)
Which of the Æsir will rule o'er the gods' possession,
when Surt' s fire shall be quenched?

Vafthrudnir
51. Vidar and Vali
will the gods' holy fanes inhabit,
when Surt's fire shall be quenched.
Modi and Magni will
Mjöllnir possess,
and warfare strive to end.

Gagnrad
52. Much have I journeyed, (etc.)
What of Odin will
the life's end be,
when the powers perish?

Vafthrudnir
53. The wolf will
the father of men devour;
him Vidar will avenge:
he his cold jaws will cleave,
in conflict with the wolf.

Gagnrad
54. Much have I journeyed, (etc.)
What said Odin
in his son' s ear,
ere he on the pile was laid?

Vaftthrudnir
55. That no one knoweth,
what thou in days of old
saidst in thy son' s ear.
With dying mouth
my ancient saws I have said,
and the gods' destruction.
With Odin I have contended
in wise utterances:
of men thou ever art the wisest!

 

Grimnismál

The Lay of Grimnir

The subject is wholly mythological.


        King Hraudung had two sons, one named Agnar, the other Geirröd. Agnar was ten, and Geirröd eight winters old. They both rowed out in a boat, with their hooks and lines, to catch small fish; but the wind drove them out to sea. In the darkness of the night they were wrecked on the shore, and went up into the country, where they found a cottager, with whom they stayed through the winter. The cottager' s wife brought up Agnar, and the cottager, Geirröd, and gave him good advice. In the spring the man got them a ship; but when he and his wife accompanied them to the strand, the man talked apart with Geirröd. They had a fair wind, and reached their father´s place. Geirröd was at the ship' s prow: he sprang on shore, but pushed the ship out, saying, "Go where an evil spirit may get thee." The vessel was driven out to sea, but Geirröd went up to the town, where he was well recieved; but his father was dead. Geirröd was then taken for king, and became a famous man.
        Odin and Frigg were sitting in Hlidskialf, looking over all the world. Odin said, ' Seest thou Agnar, thy foster-son, where he is getting children with a giantess in a cave? while Geirröd, my foster-son, is a king residing in his country." Frigg answered, "He is so inhospitable that he tortures his guests, if he thinks too many come." Odin replied that that was the greatest falsehood; and they wagered thereupon. Frigg sent her waiting-maid Fulla to bid Geirröd be on his gaurd, lest the trollmann who was coming should do him harm, and also say that a token whereby he might be known was, that no dog, however fierce, would attack him. But that King Geirröd was not hospitable was mere idle talk. He, nevertheless, caused the man to be secured whom no dog would assail. He was clad in a blue cloak, and was named Grimnir, and would say no more concerning himself, although he was questioned. The king ordered him to be tortured to make him confess, and to be set between two fires; and there he sat for eight nights. King Geirröd had a son ten years old, whom he named Agnar, after his brother. Agnar went to Grimnir and gave him a full horn to drink from, saying that the king did wrong in causing him to be tortured, though innocent. Grimnir drank from it. The fire had then so approached him that his cloak was burnt; whereupon he said: -

1. Fire! thou art hot,
and much too great;
flame! let us separate.
My garment is singed,
although I lift it up,
my cloak is scorched before it.

2. Eight nights have I sat
between fires here,
and to me no one
food has offered,
save only Agnar,
the son of Geirröd,
who alone shall rule
over the land of the Goths.

3. Be thou blessed, Agnar!
as blessed as the god of men
bids thee to be.
For one draught
thou never shalt
get better recompense.

4. Holy is the land,
which I see lying
to Æsir and Alfar near;
but in Thrundheim
Thor shall dwell
until the powers perish.

5. Ydalir it is called,
where Ullr has
himself a dwelling made.
Alfheim the gods to Frey
gave in days of yore
for a tooth-gift.

6. The third dwelling is,
where the kind powers have
with silver decked the hall;
Valaskjalf ' tis called,
which for himself acquired
the As in days of old.

7. Sökkvabekk the fourth is named
oe' r which
the gelid waves resound;
Odin and Saga there,
joyful each day,
from golden beakers quaff.

8. Gladsheim the fifth is named,
there the golden-bright
Valhall stands spacious,
there Hropt selects
each day those men
who die by weapons.

9. Easily to be known is,
by those who to Odin come,
the mansion by its aspect.
Its roof with spears is laid,
its hall with sheilds is decked,
with corslets are its benches strewed.

10. Easily to be known is,
by those who to Odin come,
the mansion by its aspect.
A wolf hangs
before the western door,
over it an eagle hovers.

11. Thrymheim the sixth is named,
where Thiassi dwelt,
that all-powerful Jötun;
but Skadi now inhabits,
the bright bride of the gods,
her father' s ancient home.

12. Breidablik is the seventh,
where Baldr has
built for himself a hall,
in that land,
in which I know exists
the fewest crimes.

13. Himinbjörg is the eighth,
where Heimdall, it is said,
rules o' er the holy fanes:
there the gods' watchman,-
in his tranquil home,
drinks joyful the good mead.

14. Folkvang is the ninth,
there Freyja directs
the sittings in the hall.
She half the fallen chooses each day,
but Odin th' other half.

15. Glitnir is the tenth;
it is on gold sustained,
and eke with silver decked.
There Forseti dwells
throughout all time,
and every strife allays.

16. Noatun is the eleventh,
there Niörd has
himself a dwelling made,
prince of men;
guiltless of sin,
he rules o' er the high-built fane.

17. O' ergrown with branches
and high grass
is Vidar' s spacious Landvidi:
There will the son descend,
from the steed' s back,
bold to avenge his father.

18. Andhrimnir makes,
in Eldhrimnir,
Sæhrimnir to boil,
of meats the best;
but few know how many
Einherjar it feeds.

19. Geri and Freki
the war-wont sates,
the triumphant sire of hosts;
but on wine only
the famed in arms,
Odin, ever lives.

20. Hugin and Munin
fly each day
over the spacious earth.
I fear for Hugin,
that he come not back,
yet more anxious am I for Munin.

21. Thund roars;
joyful in Thiodvitnir' s
water lives the fish;
the rapid river
seems too great
for the battle-steed to ford.

22. Valgrind is the lattice called,
in the plain that stands,
holy before the holy gates:
ancient is that lattice,
but few only know
how it is closed with lock.

23. Five hundred doors,
and forty eke, I think,
are in Valhall.
Eight hundred Einherjar
will at once from each door go
when they issue with the wolf to fight.

34. Five hundred floors,
and forty eke, I think,
has Bilskirnir with its windings.
Of all the roofed
houses that I know,
is my son' s the greatest.

25. Heidrun the goat is called,
that stands o' er Odin' s hall,
and bits from Lærad' s branches.
He a bowl shall fill
with the bright mead;
that drink shall never fail.

26. Eikthyrnir the hart is called,
that stands o' er Odin' s hall,
and bits from Lærad' s branches;
from his horns fall
drops into Hvergelmir,
whence all waters rise:-
27. Sid and Vid,
Soekin and Eikin,
Svöl and Gunntro,
Fiörm and Fimbulthul,
Rin and Rennandi,
Gipul and Göpul,
Gömul and Geirvimul:
they round the gods' dwellings wind.
Thyn and Vin,
Thöll and Höll,
Grad and Gunnthorin.

28. Vina one is called,
a second Vegsvin,
a third Thiodnuma;
Nyt and Nöt,
Nön and Hrön,
Slid and Hrid,
Sylg and Ylg,
Vid and Van,
Vönd and Strönd,
Giöll and Leipt;
these (two) fall near to men,
but fall hence to Hel,

29. Körmt and Örmt,
and the Kerlaugs twain:
these Thor must wade each day,
when he to council goes
at Yggdrasil' s ash;
for the As-bridge
is all on fire,
the holy waters boil.

30. Glad and Gyllir,
Gler and Skeidbrimir,
Sillfrintopp and Sinir,
Gisl and Falhofnir,
Gulltopp and Lettfeti;
on these steeds the Æsir
each day ride,
when they to council go,
at Yggdrasil' s ash.
31. Three roots stand
on three ways
under Yggdrasil' s ash:
Hel under one abides,
under the second the Hrimthursar,
under the third mankind.

32. Ratatösk is the squirrel named,
which has to run
in Yggdrasil' s ash;
he from above
the eagle' s words must carry,
and beneath to Nidhögg repeat.

33. Harts there are also four,
which from its summits,
arch-necked, gnaw.
Dain and Dvalin,
Duneyr and Durathror.

34. More serpents lie
under Yggdrasil' s ash,
than any one would think
of witless mortals:
Goin and Moin
-they are Grafvitnir' s sons -
Grabak and Grafvöllud,
Ofnir and Svafnir,
will, I ween,
the branches of that tree
ever lacerate.

35. Yggdrasil' s ash
hardship suffers
greater than men know of;
a hart bits it above,
and in its side it rots,
Nidhögg beneath tears it.

36. Hrist and Mist
the horn shall bear me
Skeggöld and Skögul,
Hlökk and Herfjötur,
Hildi and Thrudi,
Göll and Geirölul,
Randgrid and Radgrid,
and Reginleif,
these bear been to the Einherjar.

37. Arvakr and Alsvid,
theirs ´tis up hence
fasting the sun to draw:
under their shoulder
the gentle powers, the Æsir,
have concealed an iron-coolness.

38. Svalin the sheild is called,
which stands before the sun,
the refulgent deity:
rocks and ocean must, I ween,
be burnt,
fell it from its place.

39. Sköll the wolf is named,
that the fair-faced goddess
to the ocean chases;
another Hati hight,
he is Hrodvitnir' s son;
he the bright maid of heaven shall precede.

40. Of Ymir' s flesh
was earth created,
of his blood the sea,
of his bones the hills,
of his hair trees and plants,
of his skull the heaven;

41. and of his brows
the gentle powers
formed Midgard for the sons of men;
but of his brain
the heavy clouds are
all created.

42. Ullr' s and all the gods'
favour shall have,
whoever first shall look to the fire;
for open will the dwelling be,
to the Æsir´s sons,
when the kettles are lifted off.

43. Ivald' s sons
went in days of old
Skidbladnir to form,
of ships the best,
for the bright Frey,
Njörd´s benign son.

44. Yggdrasil' s ash is
of all trees most excellent,
and of all ships, Skidbladnir,
of the Æsir, Odin,
and of horses, Sleipnir,
Bifröst of bridges,
and of skalds, Bragi,
Habrok of hawks,
and of dogs, Garm,
(Brimir of swords.)

45. Now I my face have raised
to the gods´ triumphant sons,
at that will welcome help awake;
from all the Æsir,
that shall penetrate, to Aegir' s bench,
to Aegir' s compotation.

46. I am called Grim,
I am called Gangleri,
Herian and Hjalmberi,
Thekk and Thridi,
Thund and Ud,
Helblindi and Har,

47. Sad and Svipall,
and Sanngetall,
Herteit and Hnikar
Bileyg, Baleyg,
Bölverk, Fjölnir,
Grim and Grimnir,
Glapsvid and Fjölsvid,

48. Sidhött, Sidskegg
Sigfödr, Hnikud,
Alfödr, Valfödr,
Atrid and Farmatýr;
by one name
I never have been called,
since among men I have gone.

49. Grimnir I am called
at Geirröd´s,
and at Asmund´s Jalk
and Kialar,
when a sledge I drew;
Thror at the public meetings,
Vidur in battles,
Oski and Omi,
Jafnhar and Biflindi,
Göndlir and Harbard with the gods.

50. Svidur and Svidrir
I was at Sökkmimir´s called,
and beguiled that ancient Jötun,
when of Midvitnir´s
renowned son
I was the sole destroyer.

51. Drunken art thou, Geirröd,
thou hast drunk too much,
thou art greatly by mead beguiled.
Much didst thou lose,
when thou wast
of my help bereft,
of all the Einherjar´s
and Odin´s favour.

52. Many things I told thee,
but thou hast few remembered:
thy friends mislead thee.
My friend' s sword
lying I see,
with blood all dripping.
53. The fallen by the sword
Ygg shall now have;
thy life is now run out:
Wroth with thee are the Disir:
Odin thou now shalt see:
draw near to me if thou canst.

54. Odin I now am named,
Ygg I was called before,
before that, Thund,
Vakr and Skilfing,
Vafudr and Hroptatýr,
with the gods, Gaut and Jalk,
Ofnir and Svafnir,
all which I believe to be
names of me alone.

        King Geirröd was sitting with his sword lying across his knees, half drawn from the scabbard, but on finding that it was Odin, he rose for the purpose of removing him from the fires, when the sword slipt from his hand with the hilt downwards; and the king having stumbled, the sword peirced him through and killed him. Odin then vanished, and Agnar was king for a long time after.
Hrafnagaldr Odins

Odin's Ravens' Song

        This very obscure poem has been regarded as a fragment only of a poem, of which the beginning and end are wanting. With regard to the beginning, the want may possibly be more apparent than real; the strophes 2-5 being in fact a sort of introduction, although they do not at first strike us as such, in consequence of the obscurity of the 1st strophe, which seems very slightly connected with the following ones, in which the gods and dwarfs are described as in council, on account of certain warnings and forebodings of their approaching downfall, or Ragnarök. Another point of difficulty is its title, there being nothing in the whole poem to connect it with Odin's ravens, except the mention of Hugr (Hugin) in the 3rd strophe. Erik Halson, a learned Icelander, after having spent or wasted ten years in an attempt to explain this poem, confessed that he understood little or nothing of it. In its mythology, too, we find parts assigned to some of the personages, of which no traces occur in either Sæmunds' or Snorri's Edda; though we are hardly justified in pronouncing it, with more than one scholar of eminence, a fabrication of later times.

1. Alfather works,
the Alfar discern,
the Vanir know,
the Nornir indicate,
the Ividia brings forth,
men endure,
the Thursar await,
the Valkyriur long.

2. The forebodings the Æsir
suspected to be evil;
treacherous Vættar had
the runes confounded.
Urd was enjoined
to gaurd Odhroerir,
powerfully to protect it
against the increasing multitude.

3. Hug then goes forth,
explores the heavens,
the powers fear
disaster from delay.
'Twas Thrain's belief
that the dream was ominous;
Dain's thought that
the dream was dark.

4. Among the dwarfs
virtue decays;
worlds sink down
to Ginnung's abyss.
Oft will Asvid
strike them down,
oft the fallen
again collect.

5. Stand no longer shall
earth or sun.
The stream of air
with corruption laden
shall not cease.
Hidden is in Mim's
limpid well
men's certain knowledge.
Understand ye yet, or what?

************************

6. In the dales dwells
the prescient Dis,
from Yggdrasil's
ash sunk down,
of alfen race,
Idun by name,
the youngest of Ivaldi's
elder children.

7. She ill brooked
her descent,
under the hoar tree's
trunk confined.
She wuld not happy be
with Nörvi's daughter,
accustomed to a pleasanter
abode at home.

8. The triumphant gods saw
Nanna sorrowing
in earth's deep sanctuaries;
a wolf's skin they gave her,
in which herself she clad,
changed her feelings,
practised guile,
alter'd her aspect.

9. Vidrir selected
Bifröst´s gaurdian,
of the Giöll-sun's
keeper to inquire
all that she knew
of every world;
Bragi and Lopt
should witness bear.

10. Magic songs they sung,
rode on wolves
the god and gods.
At the heavenly house,
Odin listened,
in Hlidskjalf;
let them go forth
on their long way.

11. The wise god asked
the cupbearer
of the gods' progeny
and their associates,
whether of heaven, or Hel,
or earth, she knew
the origin, duration,
or dissolution?

12. She spoke not,
she could no words
to the anxious gods
bring forth,
nor a sound uttered;
tears flowed from the head's orbs;
with pain repressed
they flow anew.

13. As from the east,
from Elivagar,
the thorn is impelled by
the ice-cold Thurs,
wherewith Dain
all people strikes
over the fair mid-earth;

14. when every faculty is lulled,
the hands sink,
totters with drowsiness
the bright, sword-girt As;
drives away the current
the giantess's blandishment
of the mind's agitations
of all people,

15. so to the gods appeared
Jorun to be affected,
with sorrows swollen,
when they no answer got;
they strove the more
the greater the repulse;
still less than they had hoped
did their words prevail.

16. When the leader
of the inquiring travellers,
the gaurdian of Herian's
loud-sounding horn
took the son of Nal
for his companion,
Grimnir's skald
at the place kept watch.

17. Vingolf reached
Vidur's ministers,
both borne
by Forniots kin.
They entered,
and the Æsir
forthwith saluted,
at Ygg's convivial meeting.

18. Hangatyr they hailed,
of Æsir the most blissful;
potent drink in the high seat
they wished him to enjoy,
and the gods to sit
happy at the feast,
ever with Yggiung
pleasure to share.

19. On benches seated,
at Bölverk's bidding,
the company of gods
were with Sæhrimnir sated.
Skögul at the tables,
from Hnikar´s vessel,
measured out mead,
in Mimir´s horns.

20. Of many thing inquired,
when the meal was over,
the high gods of Heimdall,
the goddesses of Loki, -
whether the maid had uttered
divinations or wise words?-
From noon
until twilight's advent.

21. Ill they showed
it had fallen out,
their errand bootless,
little to glory in.
A lack of counsel
seemed likely,
how from the maiden they
might an answer get.

22. Omi answered;
"Night is the time
for new counsels;
till the morrow let reflect
each one competent
to give advice
helpful to the Æsir."

23. Ran along the ways
of mother Rind,
the desired repast
of Fenrisulf.
Went from the guild,
bade the gods farewell
Hropt and Frigg,
as, before Hrimfaxi,

24. the son of Delling
urged on his horse
adorned with
precious jewels.
Over Mannheim shines
the horse's mane,
the steed Dvalin's deluder
drew in his chariot.

25. In the north boundary
of the spacious earth,
under the outmost root
of the noble tree,
went to their couches
Gygiar and Thursar,
spectres, dwarfs,
and Murk Alfs.

26. The powers rose,
the Alfs' illuminator
northwards towards Niflheim
chased the night.
Up Argjöll ran
Ulfrun´s son,
the mighty hornblower,
of heaven´s heights.

Vegtamskvida eða Baldrs Draumar

The Lay of Vegtam, or Baldr´s Dreams.

1. Together were the Æsir
all in council,
and the Asyniur
all in conference,
and they consulted,
the mighty gods,
why Baldr had
oppressive dreams.

2. To that god his slumber
was most afflicting;
his auspicious dreams
seemed departed.
They the Jötuns questioned,
wise seers of the future,
whether this might not
forebode calamity?

3. The responses said
that to death destined was
Ullr's kinsman,
of all the dearest:
that caused grief
to Frigg and Svafnir,
and to the other powers -
On a course they resolved:

4. that they would send
to every being,
assurance to solicit,
Baldr not to harm.
All species swore
oaths to spare him;
Frigg received all
their vows and compacts.

5. Valfather fears
something defective;
he thinks the Hamingiur
may have departed;
the Æsir he convenes,
their counsel craves;
at the deliberation
much is devised.

6. Uprose Odin
lord of men,
and on Sleipnir he
the saddle laid;
rode thence down
to Niflhel.
A dog he met,
from Hel coming.

7. It was blood-stained
on its breast,
on its slaughter-craving throat,
and nether jaw.
It bayed
and widely gaped
at the sire of magic song: -
long it howled.

8. Forth rode Odin -
the ground rattled -
till to Hel's lofty
house he came.
Then rode Ygg
to the eastern gate,
where he knew there was
a Vala's grave.

9. To the prophetess he began
a magic song to chant,
towards the north looked,
potent runes applied,
a spell pronounced,
an answer demanded,
until compelled she rose,
and with deathlike voice she said:

Vala
10. "What man is this,
to me unknown
who has for me increased
an irksome course?
I have with snow been decked
by rain beaten,
and with dew moistened:
long have I been dead."

Vegtam
11. "egtam is my name,
I am Valtam's son.
Tell thou me of Hel:
from earth I call on thee.
For whom are those benches
strewed o'er with rings,
those costly couches
o'erlaid with gold?"

Vala
12. "Here stands mead,
for Baldr brewed,
over the bright potion
a shield is laid;
but the Æsir race
are in despair.
By compulsion I have spoken
I will now be silent."

Vegtam
13. "Be thou not silent, Vala!
I will question thee,
until I know all.
I will yet know
who will Baldr's
slayer be,
and Odin's son
of life bereave."

Vala
14. "Hödr will hither
his glorious brother send,
he of Baldr will
the slayer be,
and Odin's son
of life bereave.
By compulsion I have spoken;
I will now be silent."

Vegtam
15. "Be not silent, Vala!
I will question thee,
until I know all.
I will yet know
who on Hödr vengeance
will inflict
or Baldr's slayer
raise on the pile."

Vala
16. "Rind a son shall bear,
in the western halls:
he shall slay Odin's son,
when one night old.
He a hand will not wash,
nor his head comb,
ere he to the pile has borne
Baldr's adversary.
By compulsion I have spoken;
I will now be silent."

Vegtam
17. "Be not silent, Vala!
I will question thee,
until I know all.
I will yet know
who the maidens are,
that weep at will,
and heavenward cast
their neck-veils?
Tell me but that:
till then thou sleepest not."

Vala
18. "Not Vegtam art thou,
as I before believed;
rather art thou Odin,
lord of men!"

Odin
19. "Thou art no Vala,
nor wise woman,
rather art thou the mother
of three Thursar."

Vala
20. "Home ride thou, Odin!
and exult.
Thus shall never more
man again visit me,
until Loki free
from his bonds escapes,
and Ragnarök
all-destroying comes."

Havamal

The High One´s Lay

1. All door-ways,
before going forward,
should be looked to;
for difficult it is to know
where foes may sit
within a dwelling.

2. Givers, hail!
A guest is come in:
where shall he sit?
In much hast is he,
who on the ways has
to try his luck.

3. Fire is needful
to him who is come in,
and whose knees are frozen;
food and rainment
a man requires,
who o'er the fell has travelled.

4. Water to him is needful
who for refection comes,
a towel and hospitable invitation,
a good reception;
if he can get it,
discourse and answer.

5. Wit is needful
to him who travels far:
at home all is easy.
A laughing-stock is he
who nothing knows,
and with the instructed sits.

6. Of his understanding
no one should be proud,
but rather in conduct cautious.
When the prudent and taciturn
come to a dwelling,
harm seldom befalls the cautious;
for a firmer friend
no man ever gets
than great sagacity.

7. A way guest
who to refection comes,
keeps a cautious silence,
(Or/Wit is needful
to him who travels far:
harm seldom befalls the wary;)
with his hears listens,
and with his eyes observes:
so explores every prudent man.

8. He is happy,
who for himself obtains
fame and kind words:
less sure is that
which a man must have
in another's breast.

9. He is happy,
who in himself possesses
fame and wit while living;
for bad counsels
have oft been received
from another's breast.

10. A better burthen
no man bears on the way
than much good sense;
that is thought better than riches
in a strange place;
such is the recourse of the indigent.

11. A worse provision
on the way he cannot carry
than too much beer-bibbing;
so good is not,
as it is said,
beer for the sons of men.

12. A worse provision
no man can take from table
than too much beer-bibbing:
for the more he drinks
the less control he has
of his own mind.

13. Oblivion's heron ' tis called
that over potations hovers,
he steals the minds of men.
With this bird's pinions
I was fettered
in Gunnlöds dwelling.

14. Drunk I was,
I was over-drunk,
at that cunning Fjalar's.
It's the best drunkenness,
when every one after it
regains his reason.

15. Taciturn and prudent,
and in war daring
should a king's children be;
joyous and liberal
every one should be
until the hour of his death.

16. A cowardly man
thinks he will ever live,
if warfare he avoids;
but old age will
give him no peace,
though spears may spare him.

17. A fool gapes
when to a house he comes,
to himself mutters or is silent;
but all at once,
if he gets drink,
then is the man's mind displayed.

18. He alone knows
who wanders wide,
and has much experienced,
by what disposition
each man is ruled,
who common sense possesses.

19. Let a man hold the cup,
yet of the mead drink moderately,
speak sensibly or be silent.
As of a fault
no man will admonish thee,
if thou goest betimes to sleep.

20. A greedy man,
if he be not moderate,
eats to his mortal sorrow.
Oftentimes his belly
draws laughter on a silly man,
who among the prudent comes.

21. Cattle know
when to go home,
and then from grazing cease;
but a foolish man
never knows
his stomach's measure.

22. A miserable man,
and ill-conditioned,
sneers at every thing;
one thing he knows not,
which he ought to know,
that he is not free from faults.

23. A foolish man
is all night awake,
pondering over everything;
he than grows tired;
and when morning comes,
all is lament as before.

24. A foolish man
thinks all who on him smile
to be his friends;
he feels it not,
although they speak ill of him,
when he sits among the clever.

25. A foolish man
thinks all who speak him fair
to be his friends;
but he will find,
if into court he comes,
that he has few advocates.

26. A foolish man
thinks he know everything
if placed in unexpected difficulty;
but he knows not
what to answer,
if to the test he is put.

27. A foolish man,
who among people comes,
had best be silent;
for no one knows
that he knows nothing,
unless he talks to much.
He who previously knew nothing
will still know nothing
talk he ever so much.

28. He thinks himself wise,
who can ask questions
and converse also;
conceal his ignorance
no one can,
because it circulates among men.

29. He utters too many
futile words
who is never silent;
a garrulous tongue,
if it be not checked,
sings often to its own harm.

30. For a gazing-stock
no man shall have another,
although he come a stranger to his house.
Many a one thinks himself wise,
if he is not questioned,
and can sit in a dry habit.

31. Clever thinks himself
the guest who jeers a guest,
if he takes to flight.
Knows it not certainly
he who prates at meat,
whether he babbles among foes.

32. Many men
are mutually well-disposed,
yet at table will torment each other.
That strife will ever be;
guest will guest irritate.

33. Early meals
a man should often take,
unless to a friend's house he goes;
else he will sit and mope,
will seem half-famished,
and can of few things inquire.

34. Long is and indirect the way
to a bad friend's,
though by the road he dwell;
but to a good friend's
the paths lie direct,
though he be far away.

35. A guest should depart,
not always stay
in one place.
The welcome becomes unwelcome,
if he too long continues
in another's house.

36. One's own house is best,
small though it be;
at home is every one his own master.
Though he but two goats possess,
and a straw-thatched cot,
even that is better than begging.

37. One's own house is best,
small though it be,
at home is every one his own master.
Bleeding at heart is he,
who has to ask
for food at every meal-tide.

38. Leaving in the field his arms,
let no man go
a foot's length forward;
for it is hard to know
when on the way
a man may need his weapon.

39. I have never found a
man so bountiful,
or so hospitable
that he refused a present;
of his property
so liberal
that he scorned a recompense.

40. Of the property
which he has gained
no man should suffer need;
for the hated oft is spared
what for the dear was destined.
Much goes worse than is expected.

41. With arms and vestments
friends should each other gladden,
those which are in themselves most sightly.
Givers and requiters
are longest friends,
if all (else) goes well.

42. To his friend
a man should be a friend,
and gifts with gifts requite.
Laughter with laughter
men should receive,
but leasing with lying.

43. To his friend
a man should be a friend,
to him and to his friend;
but of his foe
no man shall
the friend's friend be.

44. Know, if thou has a friend
whom thou fully trustest,
and from whom thou woulds't good derive,
thou shouldst blend thy mind with his,
and gifts exchange,
and often go to see him.

45. If thou hast another,
whom thou little trustest,
yet wouldst good from him derive,
thou shouldst speak him fair,
but think craftily,
and leasing pay with lying.
46. But of him yet further,
whom thou little trustest,
and thou suspectest his affection;
before him thou shouldst laugh,
and contrary to thy thoughts speak:
requital should the gift resemble.

47. I was once young,
I was journeying alone,
and lost my way;
rich I thought myself,
when I met another.
Man is the joy of man.

48. Liberal and brave men live best,
they seldom cherish sorrow;
but a base-minded man
dreads everything;
the niggardly is uneasy even at gifts.

49. My garments in a field
I gave away
to two wooden men:
heroes they seemed to be,
when they got cloaks:
exposed to insult is a naked man.

50. A tree withers
that on a hill-top stands;
protects it neither bark nor leaves:
such is the man
whom no one favours:
why should he live long?

51. Hotter than fire
love for five days burns
between false friends;
but is quenched
when the sixth day comes,
and friendship is all impaired.

52. Something great
is not (always) to be given,
praise is often for a trifle bought.
With half a loaf
and a tilted vessel
I got myself a comrade.
53. Little are the sandgrains,
little the wits,
little the minds of (some) men;
for all men
are not wise alike:
men are everywhere by halves.

54. Moderately wise
should each one be,
but never over-wise:
of those men
the lives are fairest,
who know much well.

55. Moderately wise
should each one be,
but never over-wise;
for a wise man's heart
is seldom glad,
if he is all-wise who owns it.

56. Moderately wise
should each one be,
but never over-wise.
His destiny let know
no man beforehand;
his mind will be freest from care.

57. Brand burns from brand
until it is burnt out;
fire is from fire quickened.
Man to man
becomes known by speech,
but a fool by his bashful silence.

58. He should early rise,
who another's property or life
desires to have.
Seldom a sluggish wolf
gets prey,
or a sleeping man victory.

59. Early should rise
he who has few workers,
and go his work to see to;
greatly is he retarded
who sleeps the morn away.
Wealth half depends on energy.

60. Of dry planks
and roof-shingles
a man knows the measure;
of the fire-wood
that may suffice,
both measure and time.

61. Washed and refected
let a man ride to the Thing,
although his garments be not too good;
of his shoes and breeches
let no one be ashamed,
nor of his horse,
although he have not a good one.

62. Inquire and impart
should every man of sense,
who will be accounted sage.
Let one only know,
a second may not;
if three, all the world knows.

63. Gasps and gapes,
when to the sea he comes,
the eagles over old ocean;
so is a man,
who among many comes,
and has few advocates.

64. His power should
every sagacious man
use with discretion;
for he will find,
when among the bold he comes,
that no one alone is the doughtiest.

65. Circumspect and reserved
every man should be,
and wary in trusting friends.
Of the words
that a man says to another
he often pays the penalty.

66. Much too early
I came to many places,
but too late to others;
the beer was drunk,
or not ready:
the disliked seldom hits the moment.

67. Here and there I should
have been invited,
if I a meal had needed;
or two hams had hung,
at that true friend's,
where of one I had eaten.

68. Fire is best
among the sons of men,
and the sight of the sun,
if his health
a man can have,
with a life free from vice.

69. No man lacks everything,
although his health be bad:
one in his sons is happy,
one in abundant wealth,
one in his good works.

70. It is better to live,
even to live miserably;
a living man can always get a cow.
I saw fire consume
the rich man's property,
and death stood without his door.

71. The halt can ride on horseback,
the one-handed drive cattle;
the deaf fight and be useful:
to be blind is better
than to be burnt:
no ones gets good from a corpse.

72. A son is better,
even if born late,
after his father's departure.
Gravestones seldom
stand by the way-side
unless raised by a kinsman to a kinsman.

73. Two are adversaries:
the tongue is the bane of the head:
under every cloak
I expect a hand.

****************************
****************************

74. At night is joyful
he who is sure of travelling enjoyment.
(A ship's yards are short.)
Variable is an autumn night.
Many are the weather's changes
in five days,
but more in a month.

75. He (only) knows not
who knows nothing,
that many a one apes another.
One man is rich,
another poor:
let him not be thought blameworthy.

76. Cattle die,
kindred die,
we ourselves also die;
but the fair fame
never dies
of him who has earned it.

77. Cattle die,
kindred die,
we ourselves also die;
but I know one thing
that never dies, -
judgement on each one dead.

78. Full storehouses I saw
at Dives'sons':
now bear they the beggar's staff.
Such are riches;
as is the twinkling of an eye:
of friends they are most fickle.

79. A foolish man,
if he acquires
wealth or a woman's love,
pride grows within him,
but wisdom never:
he goes on more and more arrogant.

80. Then ' tis made manifest,
if of runes thou questionest him,
those to the high ones known,
which the great powers invented,
and the great talker painted,
that he had best hold silence.

81. At eve the day is to be praised,
a woman after she is burnt,
a sword after it is proved,
a maid after she is married,
ice after it has passed away,
beer after it is drunk.

82. In the wind one should hew wood,
in a breeze row out to sea,
in the dark talk with a lass:
many are the eyes of day.
In a ship voyages are to be made,
but a shield is for protection,
a sword for striking,
but a damsel for a kiss.

83. By the fire one should drink beer,
on the ice slide;
but a horse that is lean,
a sword that is rusty;
feed a horse at home,
but a dog at the farm.

84. In a maiden's words
no one should place faith,
nor in what a woman says;
for on a turning wheel
have their hearts been formed,
and guile in their breasts been laid;

85. in a creaking bow,
a burning flame,
a yawning wolf,
a chattering crow,
a grunting swine,
a rootless tree,
a waxing wave,
a boiling kettle,

86. a flying dart,
a falling billow,
a one night's ice,
a coiled serpent,
a woman's bed-talk,
or a broken sword,
a bear's play,
or a royal child,

87. a sick calf,
a self-willed thrall,
a flattering prophetess,
a corpse newly slain,
(a serene sky,
a laughing lord,
a barking dog,
and a harlot's grief);

88. an early sown field
let no one trust,
nor prematurely in a son:
weather rules the field,
and wit the son,
each of which is doubtful;

89. a brother's murderer,
though on the high road met,
a half-burnt house,
an over-swift horse,
(a horse is useless,
if a leg be broken),
no man is so confiding
as to trust any of these.

90. Such is the love of women,
who falsehood meditate,
as if one drove not rough-shod,
on slippery ice,
a spirited tw0-years old
and unbroken horse;
or as in a raging storm
a helmless ship is beaten;
or as if the halt were set to catch
a reindeer in the thawing fell.

91. Openly I now speak,
because I both sexes know:
unstable are men's minds towards women;
' tis then we speak most fair
when we most falsely think:
that deceives even the cautious.

92. Fair shall speak,
and money offer,
who would obtain a woman's love.
Praise the form
of a fair damsel;
he gets who courts her.

93. At love should no one
ever wonder
in another:
a beauteous countenance
oft captivates the wise,
which captivates not the foolish.

94. Let no one wonder at
another's folly,
it is the lot of many.
All-powerful desire
makes of the sons of men
fools even of the wise.

95. The mind only knows
what lies near the heart,
that alone is conscious of our affections.
No disease is worse
to a sensible man
than not to be content with himself.

96. That I experienced,
when in the reeds I sat,
awaiting my delight.
Body and soul to me
was that discreet maiden:
nevertheless I posses her not.

97. Billing's lass
on her couch I found,
sun-bright, sleeping.
A prince's joy
to me seemed naught,
if not with that form to live.

98. "Yet nearer eve
must thou, Odin, come,
if thou wilt talk the maiden over;
all will be disastrous,
unless we alone
are privy to such misdeed."

99. I returned,
thinking to love,
at her wise desire.
I thought
I should obtain
her whole heart and love.

100. When next I came
the bold warriors were
all awake,
with lights burning,
and bearing torches:
thus was the way to pleasure closed.

101. But at the approach of morn,
when again I came,
the household all was sleeping;
the good damsel's dog
alone I found
tied to the bed.

102. Many a fair maiden,
when rightly known,
towards men is fickle:
that I experienced,
when that discreet maiden I
strove to seduce:
contumely of every kind
that wily girl
heaped upon me;
nor of that damsel gained I aught.

103. At home let a man be cheerful,
and towards a guest liberal;
of wise conduct he should be,
of good memory and ready speech;
if much knowledge he desires,
he must often talk on good.
104. Fimbulfambi he is called
who little has to say:
such is the nature of the simple.

*************************

105. The old Jötun I sought;
now I am come back:
little got I there by silence;
in many words
I spoke to my advantage
in Suttung's halls.

106. Gunnlöd gave me,
on her golden seat,
a draught of the precious mead;
a bad recompense
I afterwards made her,
for her whole soul,
her fervent love.

107. Rati's mouth I caused
to make a space,
and to gnaw the rock;
over and under me
were the Jötun's ways:
thus I my head did peril.

108. Of a well-assumed form
I made good use:
few things fail the wise;
for Odhrærir
is now come up
to men's earthly dwellings.

109. ' Tis to me doubtful
that I could have come
from the Jötun's courts,
had not Gunnlöd aided me,
that good damsel,
over whom I laid my arm.

110. On the day following
came the Hrim-thursar,
to learn something of the High One,
in the High One's hall:
after Bölverk they inquired,
whether he with the gods were come,
or Suttung had destroyed him?

111. Odin, I believe,
a ring-oath gave.
Who in his faith will trust?
Suttung defrauded,
of his drink bereft,
and Gunnlöd made to weep!

****************************

112. Time ' tis to discourse
from the preacher's chair. -
By the well of Urd
I silent sat,
I saw and meditated,
I listened to men's words.

1113. Of runes I heard discourse,
and of things divine,
nor of graving them were they silent,
nor of sage counsels,
at the High One's hall.
In the High One's hall.
I thus heard say:

114. I counsel thee, Loddfafnir,
to take advise:
thou wilt profit if thou takest it.
Rise not a night,
unless to explore,
or art compelled to go out.

115. I counsel thee, Loddfafnir,
to take advice,
thou wilt profit if thou takest it.
In an enchantress's embrace
thou mayest not sleep,
so that in her arms she clasp thee.

116. She will be the cause
that thou carest not
for Thing or prince's words;
food thou wilt shun
and human joys;
sorrowful wilt thou go to sleep.
117. I counsel thee, etc.
Another's wife
entice thou never
to secret converse.

118. I counsel thee, etc.
By fell or firth
if thou have to travel,
provide thee well with food.

119. I counsel thee, etc.
A bad man
let thou never
know thy misfortunes;
for from a bad man
thou never wilt obtain
a return for thy good will.

120. I saw mortally
wound a man
a wicked woman's words;
a false tongue
caused his death,
and most unrighteously.

121. I counsel thee, etc.
If thou knowest thou has a friend,
whom thou well canst trust,
go oft to visit him;
for with brushwood overgrown,
and with high grass,
is the way that no one treads.

122. I counsel thee, etc. -
A good man attract to thee
in pleasant converse;
and salutary speech learn while thou livest.

123. I counsel thee, etc.
With thy friend
be thou never
first to quarrel.
Care gnaws the heart,
if thou to no one canst
thy whole mind disclose.

124. I counsel thee, etc.
Words thou never
shouldst exchange
with a witless fool;

125. for from an ill-conditioned man
thou wilt never get
a return for good;
but a good man will
bring thee favour
by his praise.

126. There is a mingling of affection,
where one can tell
another all his mind.
Everything is better
than being with the deceitful.
He is not another's friend
who ever says as he says.

127. I counsel thee, etc.
Even in three words
quarrel not with a worse man:
often the better yields,
when the worse strikes.

128. I counsel thee, etc.
Be not a shoemaker,
nor a shaftmaker,
unless for thyself it be;
for a shoe if ill made,
or a shaft if crooked,
will call down evil on thee.

129. I counsel thee, etc.
Wherever of injury thou knowest,
regard that injury as thy own;
and give to thy foes no peace.

130. I counsel thee, etc.
Rejoiced at evil
be thou never;
but let good give thee pleasure.

131. I counsel thee, etc.
In a battle
look not up,
(like swine
the sons of men become)
that men may not fascinate thee.

132. If thou wilt induce a good woman
to pleasant converse,
thou must promise fair,
and hold to it;
no one turns from good if it can be got.

133. I enjoin thee to be wary,
but not over wary;
at drinking be thou most wary,
and with another's wife;
and thirdly,
that thieves delude thee not.

134. With insult or derision
treat thou never
a guest or wayfarer,
they often little know,
who sit within,
or what race they are who come.

135. Vices and virtues
the sons of mortals bear
in their breasts mingled;
no one is so good
that no failing attends him,
nor so bad as to be good for nothing.

136. At a hoary speaker
laugh thou never;
often is good that which the aged utter,
oft from a shriveled hide
discreet words issue;
from those whose skin is pendent
and decked with scars,
and who go tottering among the vile.

137. I counsel thee, etc.
Rail not at a guest,
nor from thy gate thrust him;
treat well the indigent;
they will speak well of thee.

138. Strong is the bar
that must be raised
to admit all.
Do thou give a penny,
or they will call down on thee
every ill in thy limbs.

139. I counsel thee, etc.
Wherever thou beer drinkest,
invoke to thee the power of earth;
for earth is good against drink,
fire for distempers,
the oak for constipation,
a corn-ear for sorcery
a hall for domestic strife.
In bitter hates invoke the moon;
the biter for bite-injuries is good;
but runes against calamity;
fluid let earth absorb.

*****************************

RunatalsÞáttr Oðins.

Odin´s Rune-song.

140. I know that I hung,
on a wind-rocked tree,
nine whole nights,
with a spear wounded,
and to Odin offered,
myself to myself;
on that tree,
of which no one knows
from what root it springs.

141. Bread no one gave me,
nor a horn of drink,
downward I peered,
to runes applied myself,
wailing learnt them,
then fell down thence.

142. Potent songs nine
from the famed son I learned
of Bölthorn, Bestla's sire,
and a draught obtained
of the precious mead,
drawn from Odhrærir.

143. Then I began to bear fruit,
and to know many things,
to grow and well thrive:
word by word
I sought out words,
fact by fact
I sought out facts.

144. Runes thou wilt find,
and explained characters,
very large characters,
very potent characters,
which the great speaker depicted,
and the high powers formed,
and the powers'prince graved:

145. Odin among the Æsir,
but among the Alfar, Dáin,
and Dvalin for the dwarfs,
Ásvid for the Jötuns:
some I myself graved.

146. Knowest thou how to grave them?
knowest thou how to expound them?
knowest thou how to depict them?
knowest thou how to prove them?
knowest thou how to pray?
knowest thou how to offer?
knowest thou how to send?
knowest thou how to consume?

147. ' Tis better not to pray
than too much offer;
a gift ever looks to a return.
' Tis better not to send
than too much consume.
So Thund graved
before the origin of men,
where he ascended,
to whence he afterwards came.

148. Those songs I know
which the king's wife knows not
nor son of man.
Help the first is called,
for that will help thee
against strifes and cares.

149. For the second I know,
what the sons of men require,
who will as leeches live.

***********************
***********************
***********************

150. For the third I know,
if I have great need
to restrain my foes,
the weapons'edge I deaden:
of my adversaries
nor arms nor wiles harm aught.

151. For the forth I know,
if men place
bonds on my limbs,
I so sing
that I can walk;
the fetter starts from my feet,
and the manacle from my hands.

152. For the fifth I know,
I see a shot from a hostile hand,
a shaft flying amid the host,
so swift it cannot fly
that I cannot arrest it,
if only I get sight of it.

153. For the sixth I know,
if one wounds me
with a green tree's roots;
also if a man
declares hatred to me,
harm shall consume them sooner than me.

154. For the seventh I know,
if a lofty house I see
blaze o'er its inmates,
so furiously it shall not burn
that I cannot save it.
That song I can sing.

155. For the eighth I know,
what to all is
useful to learn:
where hatred grows
among the sons of men -
that I can quickly assuage.

156. For the ninth I know,
if I stand in need
my bark on the water to save,
I can the wind
on the waves allay,
and the sea lull.

157. For the tenth I know,
if I see troll-wives
sporting in air,
I can so operate
that they will forsake
their own forms,
and their own minds.

158. For the eleventh I know,
if I have to lead
my ancient friends to battle,
under their shields I sing,
and with power they go
safe to the fight,
safe from the fight;
safe on every side they go.

159. For the twelfth I know,
if on a tree I see
a corpse swinging from a halter,
I can so grave
and in runes depict,
that the man shall walk,
and with me converse.

160. For the thirteenth I know,
if on a young man
I sprinkle water,
he shall not fall,
though he into battle come:
that man shall not sink before swords.

161. For the fourteenth I know,
if in the society of men
I have to enumerate the gods,
Æsir and Alfar,
I know the distinctions of all.
This few unskilled can do.

162. For the fifteenth I know
what the dwarf Thiodreyrir sang
before Delling's doors.
Strength he sang to the Æsir,
and to the Alfar prosperity,
wisdom to Hroptatýr.

163. For the sixteenth I know,
if a modest maiden's favour and affection
I desire to possess,
the soul I change
of the white-armed damsel,
and wholly turn her mind.

164. For the seventeenth I know,
that that young maiden will
reluctantly avoid me.
These songs, Loddfafnir!
thou wilt long have lacked;
yet it may be good if thou understandest them,
profitable if thou learnest them.

165. For the eighteenth I know
that which I never teach
to maid or wife of man,
(all is better
what one only knows.
This is the closing of the songs)
save her alone
who claspsme in her arms,
or is my sister.

166. Now are sung the
High-one's songs,
in the High-one's hall,
to the sons of men all-useful,
but useless to the Jötun's sons.
Hail to him who has sung them!

Hail to him who knows them!
May he profit who has learnt them!
Hail to hose who have listened to them!

*********************************