THE VIKING PROPHECY (VII), THE POEM VÖLUSPÁ (EDDA)

Is this truly the end? With humanity lost and the gods defeated? No, according to the poem the world will rise again, because there are still a few gods remaining and they gather and talk about the recent events and the fall of the master of runes, Odin. 

 

His son Baldr returns, the fields are once more filled with ripe fruit, the nephews of Odin dwell in heaven. On the mountain Gimle, one can see a great golden hall with a mighty unnamed ruler. It seems like quite an intense story, but like many other aspects of Norse mythology, many pieces are missing from the puzzle and it has been suggested many times that Christianity might have influenced the last part of the poem. 

While this is difficult to sort out, the poet was more probably heathen, as suggested by the tone, the images, archaic language features, and style of the poetry. It must also be said that a lot of the Norse creation and destruction myth also living in popular culture nowadays actually comes from Snorri's interpretation, who turns all those hints in the poem into a much more coherent story.

The original poem, the Völuspá, might seem quite mysterious to both us and late medieval Icelanders, but not to the people it was intended for. On the other hand, it has a unity lacking in many of the other poems, casting a shadow of a doubt whether the myths presented are indeed authentic or whether the author embellished them or added his own thoughts. After all, mythology by its nature is subject to creative reinterpretations. 

The Northmen themselves probably imagined their major mythical events in different ways than we do today. It is uncertain whether they were indeed thinking of a rebirth after that destructive final event, the Ragnarök. The story of their universe goes in one clear direction, and no one could do anything to prevent the destruction. What was there left to do? Fight with dignity until the very end.

(Source: Word History Encyclopedia)

 

Þá kemr inn mæri mögr Hlóðynjar, gengr Óðins
sonr við orm vega, drepr af móði Miðgarðs véurr,
munu halir allir heimstöð ryðja; gengr fet níu
Fjörgynjar burr neppr frá naðri níðs ókvíðnum.

Sól tér sortna, sígr fold í mar,
hverfa af himni heiðar stjörnur;
geisar eimi ok aldrnari,
leikr hár hiti við himin sjalfan.

Geyr nú Garmr mjök fyr Gnipahelli,
festr mun slitna en freki renna;
fjölð veit ek fræða fram sé ek lengra
um ragna rök römm sigtíva

Sér hon upp koma öðru sinni
jörð ór ægi iðjagræna;
falla forsar, flýgr örn yfir,
sá er á fjalli fiska veiðir.

Finnask æsir á Iðavelli
ok um moldþinur máttkan dæma
ok minnask þar á megindóma
ok á Fimbultýs fornar rúnir.

Þar munu eftir undrsamligar
gullnar töflur í grasi finnask,
þærs í árdaga áttar höfðu.

Munu ósánir akrar vaxa,
böls mun alls batna, Baldr mun koma;
búa þeir Höðr ok Baldr Hrofts sigtoftir,
vé valtíva. Vituð ér enn -eða hvat?

Þá kná Hænir hlautvið kjósa
ok burir byggja bræðra tveggja
vindheim víðan. Vituð ér enn -eða hvat?

Sal sér hon standa sólu fegra,
gulli þakðan á Gimléi;
þar skulu dyggvar dróttir byggja
ok um aldrdaga ynðis njóta.

Þá kemr inn ríki at regindómi
öflugr ofan, sá er öllu ræðr.

Þar kemr inn dimmi dreki fljúgandi,
naðr fránn, neðan frá Niðafjöllum;
berr sér í fjöðrum, -flýgr völl yfir,-
Niðhöggr nái. Nú mun hon sökkvask.

In anger smites, the warder of earth,
Forth from their homes, must all men flee;
Nine paces fares, the son of Fjorgyn,
And, slain by the serpent, fearless he sinks.

The sun turns black, earth sinks in the sea,
The hot stars down, from heaven are whirled;
Fierce grows the steam, and the life-feeding flame,
Till fire leaps high, about heaven itself.

Now Garm howls loud, before Gnipahellir,
The fetters will burst, and the wolf run free;
Much do I know, and more can see
Of the fate of the gods, the mighty in fight.

Now do I see, the earth anew
Rise all green, from the waves again;
The cataracts fall, and the eagle flies,
And fish he catches, beneath the cliffs.

The gods in Ithavoll, meet together,
Of the terrible girdler, of earth they talk,
And the mighty past, they call to mind,
And the ancient runes, of the Ruler of Gods.

In wondrous beauty, once again
Shall the golden tables, stand mid the grass,
Which the gods had owned, in the days of old,

Then fields unsowed, bear ripened fruit,
All ills grow better, and Baldr comes back;
Baldr and Hoth dwell, in Hropt's battle-hall,
And the mighty gods: would you know yet more?

Then Hönir wins, the prophetic wand,
And the sons of the brothers, of Tveggi abide
In Vindheim now: would you know yet more?

More fair than the sun, a hall I see,
Roofed with gold, on Gimle it stands;
There shall the righteous, rulers dwell,
And happiness ever, there shall they have.

There comes on high, all power to hold,
A mighty lord, all lands he rules.

From below the dragon, dark comes forth,
Nithhogg flying, from Nithafjoll;
The bodies of men on, his wings he bears,
The serpent bright: but now must I sink.

Stormen stilnar, hugen fer
Hovslagtromma takten slær
Hjartet fylgjer, tveim blir ein
Rir meg fri med raske bein
Ridande
Raido

The storm is stilled, the mind it flies
The drum of hoofs lay the beat
The heart, it follows, two are one
Sets me loose with speedy feet
Riding
Raido

Wardruna

THE VIKING PROPHECY (VI), THE POEM VÖLUSPÁ (EDDA)

After describing the homes of the frightening enemies of the gods, not only giants and dwarves but also the wicked dead from Hel's realm Nastrond (corpse-strand), the völva warns of another sign of destruction, the stealing of the moon. It would not be wrong to understand this as an eclipse.

The final battle is announced by the two apocalyptic roosters: Fjalar and Gollinkambi. Perhaps one of the ultimate signs of the impending doom would be the escape of Fenrir the wolf, the one kept in chains by the sacrifice of the god Tyr, who willingly let him bite off his hand.

Dark times will come, wind-age, wolf-age / soon the world shall fall / not even men / shall spare each other. Odin, no matter how much wisdom he has gathered, will still be slain by Fenrir. Yggdrasil is shaking.

The name ragna røk, Ragnarök, used to describe this major event, can be translated as the fate of the gods and is found in stanza 50. Other elements of chaos include Hrym, the leader of the giants, the sea-serpent encircling the world, Midgardsorm, and the terrifying ship made of dead men's nails, Naglfar.

The giant Surt brings fire from the south and fights the god of prosperity Freyr, whereas Odin fulfills his fate in front of his misfortunate wife Frigg. Thor, son of Odin and the earth, is also destined to fall in this great battle, against the sea-serpent that will kill him with its venomous breath.

The apocalypse gains momentum after the episode involving the most popular of the gods, as the sun turns black / the earth sinks in the sea / hot stars are whirled down / from heaven.

 

Leika Míms synir, en mjötuðr kyndisk
at inu galla Gjallarhorni;
hátt blæss Heimdallr, horn er á lofti,
mælir Óðinn við Míms höfuð.

Skelfr Yggdrasils askr standandi,
ymr it aldna tré, en jötunn losnar;
hræðask allir á helvegum
áðr Surtar þann sefi of gleypir.

Hvat er með ásum? Hvat er með alfum?
Gnýr allr Jötunheimr, æsir ro á þingi,
stynja dvergar fyr steindurum,
veggbergs vísir. Vituð ér enn - eða hvat?

Geyr nú Garmr mjök fyr Gnipahelli,
festr mun slitna en freki renna;
fjölð veit ek fræða, fram sé ek lengra
um ragna rök römm sigtíva.

Hrymr ekr austan, hefisk lind fyrir,
snýsk Jörmungandr í jötunmóði;
ormr knýr unnir, en ari hlakkar,
slítr nái niðfölr, Naglfar losnar. 

Kjóll ferr austan, koma munu Múspells
of lög lýðir, en Loki stýrir;
fara fíflmegir með freka allir,
þeim er bróðir Býleists í för.

Surtr ferr sunnan með sviga lævi,
skínn af sverði sól valtíva;
grjótbjörg gnata, en gífr rata,
troða halir helveg, en himinn klofnar.

Þá kemr Hlínar harmr annarr fram,
er Óðinn ferr við ulf vega,
en bani Belja bjartr at Surti;
þá mun Friggjar falla angan.

Geyr nú Garmr mjök fyr Gnipahelli,
festr mun slitna, en freki renna;
fjölð veit ek fræða, fram sé ek lengra
um ragna rök römm sigtíva

Þá kemr inn mikli mögr Sigföður,
Víðarr, vega at valdýri.
Lætr hann megi Hveðrungs mundum standa
hjör til hjarta, þá er hefnt föður.

Fast move the sons, of Mim, and fate
Is heard in the note, of the Gjallarhorn;
Loud blows Heimdall, the horn is aloft,
In fear quake all, who on Hel-roads are.

Yggdrasil shakes, and shiver on high
The ancient limbs, and the giant is loose;
To the head of Mim, does Othin give heed,
But the kinsman of Surt, shall slay him soon.

How fare the gods? How fare the elves?
All Jotunheim groans, the gods are at council;
Loud roar the dwarfs, by the doors of stone,
The masters of the rocks: would you know yet more?

Now Garm howls loud, before Gnipahellir,
The fetters will burst, and the wolf run free
Much do I know, and more can see
Of the fate of the gods, the mighty in fight.

From the east comes Hrym, with shield held high;
In giant-wrath, does the serpent writhe;
O'er the waves he twists, and the tawny eagle
Gnaws corpses screaming; Naglfar is loose. 

O'er the sea from the east, there sails a ship
With the people of Muspell, at the helm stands Loki;
After the wolf, do wild men follow,
And with them the brother, of Byleist goes.

Surt fares from the south, with the scourge of branches,
The sun of the battle-gods, shone from his sword;
The crags are sundered, the giant-women sink,
The dead throng Hel-way, and heaven is cloven.

Now comes to Hlin, yet another hurt,
When Othin fares, to fight with the wolf,
And Beli's fair slayer, seeks out Surt,
For there must fall, the joy of Frigg.

Then comes Sigfather's, mighty son,
Vithar, to fight, with the foaming wolf;
In the giant's son, does he thrust his sword
Full to the heart: his father is avenged.

Hither there comes, the son of Hlothyn,
The bright snake gapes, to heaven above;
Against the serpent, goes Othin's son.

 

 

 Gygrefuggel

Gav meg vingar
Kvite korpa
Gav meg sjon
Galdrekråka
Gav meg songen
Kvite vingar
Fylgjer meg

Spirit-bird
Gave me wings
White raven
Gave me foresight
Chanting-crow
Gave me the song
White wings
Follows me

Wardruna 

THE VIKING PROPHECY (V), THE POEM VÖLUSPÁ (EDDA)

Would you yet know more? (Hildebrand, stanzas 27, 29, 34, 35, 39, 41, 48, 62) This question pops up periodically, reminding us that Odin is the god who always seeks to gain knowledge. 

The horn of Heimdall, which will announce the final battle, is hidden under the holy tree, where we find another curious object, namely Odin's eye. He sacrificed his eye to the spirit Mímir to gain more wisdom. It seems as if it was then used as a drinking vessel. After being rewarded by the god with rings and necklaces, the völva continues with the real prophecy of the poem. She sees valkyries assemble, so as to join the ranks of the gods for the final battle. Valkyries are the female warriors assigned by Odin to pick up dead brave fighters from the battlefield and take them to Odin. Their name actually means the choosers of the slain.

Before this great event where fates are to be fulfilled, we are reminded of the catastrophe which was Baldr's death, the beloved, fair and innocent son of Odin and Frigg. More details on this are to be found in a particular poem, Baldrs Draumar.  

Frigg demanded that all creatures swear not to harm Baldr, which they all did, except for the mistletoe, hurled by Baldr’s blind brother under the guidance of Loki. After Baldr got killed with the arrow made out of mistletoe, Loki was punished, and we have a more complete image of his punishment in the Hauksbók manuscript: he was bound to a rock with the bowels of his son Narfi, mauled by his other son Vali, with a serpent dripping poison on him and his loyal wife attempting to collect it in a bowl.

 

Á fellur austan um eitrdala
söxum ok sverðum, Slíðr heitir sú.

Stóð fyr norðan á Niðavöllum
salr ór gulli Sindra ættar;
en annarr stóð á Ókólni
bjórsalr jötuns, en sá Brimir heitir.

Sal sá hon standa sólu fjarri
Náströndu á, norðr horfa dyrr;
falla eitrdropar inn um ljóra,
sá er undinn salr orma hryggjum.

Sá hon þar vaða þunga strauma
menn meinsvara ok morðvarga
ok þann er annars glepr eyrarúnu;
þar saug Niðhöggr nái framgengna,
sleit vargr vera. Vituð ér enn - eða hvat?

Austr sat in aldna í Járnviði
ok fæddi þar Fenris kindir;
verðr af þeim öllum einna nokkurr
tungls tjúgari í trölls hami. 

Fyllisk fjörvi feigra manna,
rýðr ragna sjöt rauðum dreyra;
svört verða sólskin um sumur eftir,
veðr öll válynd. Vituð ér enn - eða hvat?

Sat þar á haugi ok sló hörpu
gýgjar hirðir, glaðr Eggþér;
gól of hánum í galgviði
fagrrauðr hani, sá er Fjalarr heitir.

Gól of ásum Gullinkambi,
sá vekr hölða at Herjaföðrs;
en annarr gelr fyr jörð neðan
sótrauðr hani at sölum Heljar.

Geyr nú Garmr mjök fyr Gnipahelli,
festr mun slitna, en freki renna;
fjölð veit ek fræða, fram sé ek lengra
um ragna rök römm sigtíva.

Bræðr munu berjask ok at bönum verðask,
munu systrungar sifjum spilla;
hart er í heimi, hórdómr mikill,
skeggöld, skalmöld, skildir ro klofnir,
vindöld, vargöld, áðr veröld steypisk;
mun engi maðr öðrum þyrma. 

From the east there pours, through poisoned vales
With swords and daggers, the river Slith.

Northward a hall, in Nithavellir
Of gold there rose, for Sindri's race;
And in Okolnir, another stood,
Where the giant Brimir, his beer-hall had.

A hall I saw, far from the sun,
On Nastrond it stands, and the doors face north,
Venom drops, through the smoke-vent down,
For around the walls, do serpents wind.

I saw there wading, through rivers wild
Treacherous men, and murderers too,
And workers of ill, with the wives of men;
There Nithhogg sucked, the blood of the slain,
And the wolf tore men; would you know yet more?

The giantess old, in Ironwood sat,
In the east, and bore, the brood of Fenrir;
Among these one, in monster's guise
Was soon to steal, the sun from the sky.

There feeds he full, on the flesh of the dead,
And the home of the gods, he reddens with gore;
Dark grows the sun, and in summer soon
Come mighty storms: would you know yet more?

On a hill there sat, and smote on his harp,
Eggther the joyous, the giants' warder;
Above him the cock, in the bird-wood crowed,
Fair and red, did Fjalar stand.

Then to the gods, crowed Gollinkambi,
He wakes the heroes, in Othin's hall;
And beneath the earth, does another crow,
The rust-red bird, at the bars of Hel.

Now Garm howls loud, before Gnipahellir,
The fetters will burst, and the wolf run free;
Much do I know, and more can see
Of the fate of the gods, the mighty in fight.

Brothers shall fight, and fell each other,
And sisters' sons, shall kinship stain;
Hard is it on earth, with mighty whoredom;
Axe-time, sword-time, shields are sundered,
Wind-time, wolf-time, ere the world falls;
Nor ever shall men, each other spare.

 

Ved andre stad der stiar krossar, biar du
Legg frå deg tida, tunge tankar med
Der du er på veg, er dei til ingen nytte
Børa letnar, framom ventar tyngre veg.

At the second stop where paths cross, you pause
Leave time behind, and weighty thoughts
Where you are headed, they’ll be of no use
The burden lightens, but heavy is the trail ahead.

Wardruna 

THE VIKING PROPHECY (IV), THE POEM VÖLUSPÁ (EDDA)

The prophetess then tells what she remembers as the first war in the world, between the godly families of the Æsir and the Vanir.

The latter is rather linked to fertility and prosperity, although it must be said that Norse gods, in general, cannot be limited to well-defined characteristics. Either way, the story in the Völuspá mentions the goddess Gollveig (gold-might) as a reason for the war, as she was accused of bewitching the gods. The outcome of this war was that all gods received equal right to worship, possibly an allusion to the acceptance of other regional deities into their system of beliefs.

In a sudden change of topic, we then get a glimpse of other major mythical events, such as the rebuilding of Asgard, the fortress of Odin and his family, and possibly one of the nine worlds the prophetess was speaking of. When the giant assigned the task demands the love goddess Freyja as a reward, Loki is requested to play a trick on him to prevent this from happening. As expected, the giant ends up slain by Thor, the mightiest of the gods, which infuriates the giants who eagerly battle the Æsir. The giants were in fact another family of gods -their name does not refer to their size- and many were romantically involved with the gods of the Æsir family.

 

Þórr einn þar vá þrunginn móði,
hann sjaldan sitr er hann slíkt um fregn;
á gengust eiðar, orð ok sœri,
mál öll meginlig er á meðal fóru.

Veit hon Heimdallar hljóð um fólgit
undir heiðvönum helgum baðmi;
á sér hon ausask aurgum forsi
af veði Valföðrs. Vituð ér enn eða hvat?´

Ein sat hon úti, þá er inn aldni kom
yggjungr ása ok í augu leit. Hvers fregnið mik?
Hví freistið mín? Allt veit ek,
Óðinn, hvar þú auga falt, í inum mæra Mímisbrunni.
Drekkr mjöð Mímir morgun hverjan af veði Valföðrs.
Vituð ér enn - eða hvat?

Valði henni Herföðr hringa ok men,
fekk spjöll spaklig ok spá ganda,
sá hon vítt ok of vítt of veröld hverja.

Sá hon valkyrjur vítt of komnar,
görvar at ríða til Goðþjóðar; Skuld helt skildi,
en Skögul önnur, Gunnr, Hildr, Göndul ok Geirskögul.
Nú eru talðar nönnur Herjans, görvar at ríða
grund valkyrjur.

Ek sá Baldri, blóðgum tívur,
Óðins barni, örlög folgin;
stóð of vaxinn völlum hæri
mjór ok mjök fagr mistilteinn.

Varð af þeim meiði, er mær sýndisk,
harmflaug hættlig, Höðr nam skjóta;
Baldrs bróðir var of borinn snemma,
sá nam Óðins sonr einnættr vega.

Þó hann æva hendr né höfuð kembði,
áðr á bál of bar Baldrs andskota;
en Frigg of grét í Fensölum
vá Valhallar. Vituð ér enn - eða hvat?

Þá kná Váli vígbönd snúa,
heldr váru harðgör höft ór þörmum.

Haft sá hon liggja und Hveralundi,
lægjarns líki Loka áþekkjan;
þar sitr Sigyn þeygi of sínum
ver vel glýjuð. Vituð ér enn -eða hvat? 

In swelling rage, then rose up Thor,
Seldom he sits, when he such things hears,
And the oaths were broken, the words and bonds,
The mighty pledges, between them made.

I know of the horn, of Heimdall, hidden
Under the high-reaching, holy tree;
On it there pours ,from Valfather's pledge
A mighty stream:  would you know yet more?

Alone I sat, when the Old One sought me,
The terror of gods, and gazed in mine eyes:
"What hast thou to ask? why comest thou hither?
Othin, I know, where thine eye is hidden."
I know where Othin's, eye is hidden,
Deep in the wide-famed, well of Mimir;
Mead from the pledge, of Othin each mom
Does Mimir drink: would you know yet more?

Necklaces had I, and rings from Heerfather,
Wise was my speech, and my magic wisdom;
Widely I saw, over all the worlds.

On all sides saw I, Valkyries assemble,
Ready to ride, to the ranks of the gods;
Skuld bore the shield, and Skogul rode next,
Guth, Hild, Gondul, and Geirskogul.
Of Herjan's maidens, the list have ye heard,
Valkyries ready, to ride o'er the earth. 

I saw for Baldr, the bleeding god,
The son of Othin, his destiny set:
Famous and fair, in the lofty fields,
Full grown in strength, the mistletoe stood.

From the branch which seemed, so slender and fair
Came a harmful shaft, that Hoth should hurl;
But the brother of Baldr, was born ere long,
And one night old, fought Othin's son.

His hands he washed not, his hair he combed not,
Till he bore to the bale-blaze, Baldr's foe.
But in Fensalir, did Frigg weep sore
For Valhall's need: would you know yet more?

Then did Váli slaughter bonds twist:
made farily grim were those fetters of guts.

One did I see, in the wet woods bound,
A lover of ill, and to Loki like;
By his side does Sigyn, sit, nor is glad
To see her mate: would you know yet more?

 

Syster kjær
Vil du heim att vende?
Utan ande
Er livet stutt
Skogen er feigd
Utan sin hyrde

Dear sister
Will you come back home?
Without breath
Life is short
The forest is bound to die
Without its shepard

Wardruna

THE VIKING PROPHECY (III), THE POEM VÖLUSPÁ (EDDA)

According to the Völuspá, Odin, the leader of the Æsir gods, as the most important and mightiest family was called, was always eager for knowledge. 

He asks a völva, an ancient seeress, to rise from the grave and tell him, the father of the slain (Valfǫþr) -because he takes warriors into his famous hall of Valhalla- stories of the past. She answers him by mentioning the nine worlds that make up the universe and the ash-tree Yggdrasil, as well as Ymir, a giant out of whose limbs the universe was made.

There was a yawning gap at the beginning of time. The creation of the universe seems to have been the work of the sons of Borr: Odin and his brothers Vili and Vé, whose names we know from another poem called the Lokasenna. The three brothers shape the earth, take their assembly seats, and then name the stars in the skies, thus giving an order to the universe. The gods meet at Ithavoll, a mysterious place only mentioned twice in the poem, where they set forges and make tools and set up temples.

At their dwelling, three giant-maids arrive, a possible reference to the Norns. The Norns were creatures even more powerful than the gods since they decided the fate of everyone. A council is held during which we are given a catalogue of the race of dwarves; very few of them are mentioned elsewhere.

One of them, Gandalf, was turned into a wizard by Tolkien in The Lord of the Rings. Another one, Dvalin, is important, too, since he seems to have given the dwarves magic runes which made them very skillful, as told in the second poem of the Edda, the Hávamál. Then we have Andvari, the one who tells in a poem called Reginsmál about how Loki, the trickster god, stole his wealth, causing him to curse the treasure that brought the death of Sigurd. Sigurd is the tragic legendary hero who killed a dragon with a cursed treasure, inspiring many authors among whom, once again, Tolkien.

After this section with the many dwarves, three gods, Odin, Hönir, and Lothur, continue their work and create mankind out of two trees, ash and elm (Ask and Embla). The fates reappear in stanza 20, where they carved runes on wood and made laws.

 

Álfr ok Yngvi, Eikinskjaldi,
Fjalarr ok Frosti, Finnr ok Ginnarr;
þat man æ uppi, meðan öld lifir,
langniðja tal Lofars hafat.

Unz þrír kvámu ór því liði
öflgir ok ástkir æsir at húsi,
fundu á landi lítt megandi
Ask ok Emblu örlöglausa.

Önd þau ne áttu, óð þau ne höfðu,
lá né læti né litu góða;
önd gaf Óðinn, óð gaf Hœnir,
lá gaf Lóðurr ok litu góða.

Ask veit ek standa, heitir Yggdrasill
hár baðmr, ausinn hvíta auri;
þaðan koma döggvar þærs í dala falla;
stendr æ yfir grœnn Urðar brunni.

Þaðan koma meyjar margs vitandi
þrjár, ór þeim sal er und þolli stendr;
Urð hétu eina, aðra Verðandi,
skáru á skíði, Skuld ina þriðju;
þær lög lögðu, þær líf kuru
alda börnum, örlög seggja.

Þat man hon fólkvíg fyrst í heimi,
er Gullveig geirum studdu
ok í höll Hárs hana brendu;
þrysvar brendu þrysvar borna,
opt, ósjaldan, þó hon enn lifir.

Heiði hana hétu, hvars til húsa kom,
völu velspá, vitti hon ganda,
seið hon hvars hon kunni, seið hon hugleikin,
æ var hon angan illrar brúðar.

Þá gengu regin öll á rökstóla,
ginnheilug goð, ok um þat gættusk:
hvárt skyldu æsir afráð gjalda
eða skyldu goðin öll gildi eiga.

Fleygði Óðinn ok í fólk um skaut,
þat var enn fólkvíg fyrst í heimi;
brotinn var borðveggr borgar ása,
knáttu vanir vígská völlu sporna.

Þá gengu regin öll á rökstóla,
ginnheilug goð, ok um þat gættusk:
hverr hefði lopt allt lævi blandit
eða ætt jötuns Óðs mey gefna.

Alf and Yngvi,Eikinskjaldi,
Fjalar and Frosti, Fith and Ginnar;
So for all time, shall the tale be known,
The list of all, the forbears of Lofar.

Then from the throng, did three come forth,
From the home of the gods, the mighty and gracious;
Two without fate, on the land they found,
Ask and Embla, empty of might.

Soul they had not, sense they had not,
Heat nor motion, nor goodly hue;
Soul gave Othin, sense gave Hönir,
Heat gave Lothur and goodly hue.

An ash I know, Yggdrasil its name,
With water white, is the great tree wet;
Thence come the dews, that fall in the dales,
Green by Urth's well, does it ever grow.

Thence come the maidens, mighty in wisdom,
Three from the dwelling, down 'neath the tree;
Urth is one named, Verthandi the next,--
On the wood they scored, and Skuld the third.
Laws they made there, and life allotted
To the sons of men, and set their fates.

The war I remember, the first in the world,
When the gods with spears, had smitten Gollveig,
And in the hall, of Hor had burned her,
Three times burned, and three times born,
Oft and again, yet ever she lives.

Heith they named her, who sought their home,
The wide-seeing witch, in magic wise;
Minds she bewitched, that were moved by her magic,
To evil women, a joy she was.

On the host his spear, did Othin hurl,
Then in the world, did war first come;
The wall that girdled, the gods was broken,
And the field by the warlike, Wanes was trodden.

Then sought the gods, their assembly-seats,
The holy ones, and council held,
Whether the gods, should tribute give,
Or to all alike, should worship belong.

Then sought the gods, their assembly-seats,
The holy ones, and council held,
To find who with venom, the air had filled,
Or had given Oth's bride, to the giants' brood.

 

Soli ho kvervar beint i si bane
Honnigdraum lokkar mitt gap og mi gane
Vindane ular og elva ligg still
Eg lyt nok kvile litt til

The sun wheel is steady on her way
Honey dreams spark my throat and palate
The winds still howl and the river stands still
I guess I should return to my rest

Wardruna

THE VIKING PROPHECY (II), THE POEM VÖLUSPÁ (EDDA)

The Northmen of the 8th or 9th century CE whom we usually call Vikings did not really have any written sources for their religion. 

They carved some images in stone, they made some wooden idols, and they rather recited poems about what they thought the world was like. 

A few centuries after the age of these daring seamen, traders, and explorers, some Icelanders wrote down such poems remembered from ancestors.  

This collection of poems is called the Edda, and it is our most precious source of information about what the myths of the Northmen might have looked like.

It is written in Old Norse, the language people used to speak in Iceland, Norway, Sweden, and Denmark up until the 15th century CE. 

These poems are found in two manuscripts, the Codex Regius (King's book) and another book called the Hauksbók, but the order of the stanzas, the groups of four lines making up the poems, seems more logical in the first book. 

The first poem of the collection is the Völuspá, meaning the prophecy of the völva. 

Snorri Sturluson, a 13th-century CE Icelandic scholar, also wrote a version of these tales, quoting much of the poems in his book. The version he knew, however, seems different, indicating that the poems of the Edda were very popular among the Vikings.

 

Þá gengu regin öll á rökstóla,
ginnheilug goð, ok um þat gættusk;
nátt ok niðjum nöfn um gáfu,
morgin hétu ok miðjan dag,
undorn ok aptan, árum at telja.

Hittusk æsir á Iðavelli,
þeir er hörg ok hof hátimbruðu,
afla lögðu, auð smíðuðu,
tangir skópu ok tól görðu.

Tefldu í túni, teitir váru,
var þeim vettugis vant ór gulli;
unz þrjár kvámu þursa meyjar
ámátkar mjök ór jötunheimum.

Þá gengu regin öll á rökstóla,
ginnheilug goð, ok um þat gættusk:
hverr skyldi dverga drótt um skepja
ór brimi blóðgu ok ór Bláins leggjum.

Þar var Móðsognir mæztr um orðinn
dverga allra, en Durinn annarr;
þeir mannlíkun mörg um görðu
dvergar í jörðu, sem Durinn sagði.

Nýi, Niði, Norðri, Suðri,
Austri, Vestri, Alþjófr, Dvalinn,
Nár ok Náinn, Nípingr, Dáinn,
Bifurr, Bafurr, Bömburr, Nori,
Ánn ok Ánarr, Óinn, Mjöðvitnir.

Veggr ok Gandálfr, Vindálfr, Þorinn,
Þrár ok Þráinn, Þekkr, Litr ok Vitr,
Nýr ok Nýráðr, nú hefi ek dverga,
Reginn ok Ráðsviðr, rétt um talða.

Fili, Kili, Fundinn, Nali, Hepti,
Vili, Hanarr, Svíurr, Billingr, Brúni,
Bildr ok Buri, Frár, Hornbori, Frægr ok Lóni,
Aurvangr, Jari, Eikinskjaldi.

Mál er dverga í Dvalins liði
ljóna kindum til Lofars telja,
þeir er sóttu frá salar steini
Aurvanga sjöt til Jöruvalla.

Þar var Draupnir ok Dólgþrasir,
Hár, Haugspori, Hlévangr, Glóinn,
Dori, Ori, Dúfr, Andvari,
Skirfir, Virfir, Skafiðr, Ai.

Then sought the gods, their assembly-seats,
The holy ones, and council held;
Names then gave they, to noon and twilight,
Morning they named, and the waning moon,
Night and evening, the years to number.

At Ithavoll met, the mighty gods,
Shrines and temples, they timbered high;
Forges they set, and, they smithied ore,
Tongs they wrought, and tools they fashioned.

In their dwellings at peace, they played at tables,
Of gold no lack, did the gods then know,
Till thither came, up giant-maids three,
Huge of might, out of Jotunheim.

Then sought the gods, their assembly-seats,
The holy ones, and council held,
To find who should raise, the race of dwarfs
Out of Brimir's blood, and the legs of Blain.

There was Motsognir, the mightiest made
Of all the dwarfs, and Durin next;
Many a likeness, of men they made,
The dwarfs in the earth, as Durin said. 

Nyi and Nithi, Northri and Suthri,
Austri and Vestri, Althjof, Dvalin,
Nar and Nain, Niping, Dain,
Bifur, Bofur, Bombur, Nori,
An and Onar, Ai, Mjothvitnir.

Vigg and Gandalf, Vindalf, Thrain,
Thekk and Thorin, Thror, Vit and Lit,
Nyr and Nyrath, now have I told
Regin and Rathsvith, the list aright.

Fili, Kili, Fundin, Nali,
Heptifili, Hannar, Sviur,
Frar, Hornbori, Fræg and Loni,
Aurvang, Jari, Eikinskjaldi.

The race of the dwarfs, in Dvalin's throng
Down to Lofar, the list must I tell;
The rocks they left, and through wet lands
They sought a home, in the fields of sand.

There were Draupnir, and Dolgthrasir,
Hor, Haugspori, Hlevang, Gloin,
Dori, Ori, Duf, Andvari,
Skirfir, Virfir, Skafith, Ai.

 

Hugsterk i hovud
Tеnkje som ti
Eg kunne òg trengе
Å fylgje din sti

Strong in mind
Think like ten
I might also need
To follow your path

Wardruna