Norse Holidays and Festivals

The ancient Germanic/Norse year was divided into two seasons: Summer and Winter. Summer began at the festival of Eostre, close to the Spring Equinox, and Winter began at the festival of Winternights, close to the Autumn Equinox. Between these two festivals was the festival of Midsummer (Lithasblot) at the Summer Solstice, and the festival of Jul (Yule), at the Winter Solstice. There are other minor festivals that are celebrated in between these four major ones, listed below in the table.
Jul 20 - 31 December	Celebration of the Norse New Year; a festival of 12 nights. This is the most important of all the Norse holidays. On the night of December 20, the god Ingvi Freyr rides over the earth on the back of his shining boar, bringing Light and Love back into the World. In later years, after the influence of Christianity, the god Baldur, then Jesus, was reborn at this festival. Jul signifies the beginning and end of all things; the darkest time (shortest hour of daylight) during the year and the brightest hope re-entering the world. During this festival, the Wild Hunt is at its greatest fervor, and the dead are said to range the Earth in its retinue. The god Wotan (Odin) is the leader of this Wild Ride; charging across the sky on his eight-legged horse, Sleipnir; a very awe-inspiring vision. In ancient times, Germanic and Norse children would leave their boots out by the hearth on Solstice Eve, filled with hay and sugar, for Sleipnir's journey. In return, Wotan would leave them a gift for their kindness. In modern times, Sleipnir was changed to a reindeer and the grey-bearded Wotan became the kindly Santa Claus (Father Christmas).
Thurseblot (Thor's Feast: Full Moon of January)	Minor feast honoring Thor, the protector of Midgard. During this time, the height of the Storm season, Thor's power is invoked to drive back the frost Jotuns so that Spring may return to Midgard.
Disting 2 February	Festival of the Idises, when the effects of Winter are beginning to lessen and the world prepares itself for Spring. Corresponds to the pagan holiday of Imbolc. Disting is characterized by preparing the land for planting. In ancient times, Disting was the time when the cattle were counted and one's wealth was tallied; thus making it a festival of finance as well. It was said that new calves born during Disting were a sign of great prosperity for the coming year.
Valisblot 14 February	Many modern Asatruar celebrate Valisblot, or Vali's Feast, even though there is no historical precedent for associating Odin's youngest son with this festival; other than the name Vali associated with "Valentine." The hero Svenfjotli, son of Sigimund, was reputed to have been born at this time, and often blots are drunk to him as well.
Ostara 20-21 March	Festival of Ostara (Eostre), the Spring Goddess. This is a festival of renewal, rejoicing and fertility, although for most of the Northern People, the forces of Winter are still at full sway. In ancient times, the gift of colored eggs to one's friends and loved ones was a way of wishing them well for the coming season; a magical ritual of prosperity and fecundity. The rabbit was the symbol of this festival as well because of it's re-emergence during this season, and for its reproductive ability. These two rituals have survived into the modern holiday of Easter (which derives its name from Eostre) as Easter eggs and the Easter bunny. Like most ancient heathen rituals, they are relegated into the world of children; held for naught among adults; but the race memory lingers on.
Walpurgis/ Thrimilci 22 April - 1 May	The festival of Walpurgis, a night both of revelry and darkness. The nine nights of April 22 (interestingly enough, the modern festival of Earth Day) to April 30 are venerated as rememberance of the AllFather's self-sacrifice upon the World Tree Yggdrasil. It was on the ninth night (April 30, Walpurgisnacht) that he beheld the Runes, grasped them, and ritually died for an instant. At that moment, all the Light in the 9 worlds is extinguished, and utter Chaos reigns. At the final stroke of midnight, the Light returns in dazzling brilliance, and the bale-fires are lit. On Walpurgisnacht, the dead have full sway upon the earth; it is the ending night of the Wild Hunt. May 1 is the festival of Thrimilci; the beginning of Summer. Thrimilci is a festival of joy and fertility, much like Ostara; however, most of the Northern World is finally escaping from the snow at this time.
Einherjar 30 May	Minor modern Asatru festival honoring the warriors who fell during battle and who asceded to Valhalla's halls. Corresponds with the modern American holiday of Memorial Day.
Sigurdsblot 9 June	Minor festival honoring Sigurd (Sigifrith or Siegfreid), the great hero who slayed the dragon Fafnir and won back the treasure of the Rhine.
Midsummer 20-21 June	Celebration of the Summer Solstice, when the power of the Sun is at its height. It was at this time that most foreign trade was conducted, as well as shipping, fishing expeditions, and raiding. Thus, Midsummer was the festival of power and activity. It was not without its dark side as well. Midsummer was recognized as the longest day of the year; thus, the year began to age after this time and the days grow progressively shorter. The god Baldur is said to have been sacrificed at this time, but is reborn at Jul; the hero Sigurd was also said to have been slain by treachery at Midsummer by his blood-brothers Hagan and Gunthur (Gundahar).
Lithasblot 31 July - 1 August	The harvest festival; giving thanks to Urda (Ertha) for her bounty. Often alms are given to the unfortunate at this time, or loaves in the shape of the fylfot (the Sun-wheel, which fell into regrettable disrepute during the dark times of the second World War when the symbol was perverted as a symbol of chaos and darkeness). Interestingly, Lithasblot 1941 was allegedly the time when the magical lodges of England performed rituals to keep the Nazi forces from invading their country; which may have worked, since Hitler eventually abandoned plans to invade Great Britain. Lithasblot has long been associated with ceremonial magic and magical workings.
Harvest End (Mabon) 22-23 September	Mabon is a minor blot acknowledging the end of the Harvest Season, also associate with vintage and mead-making. Most people held off the full celebration of this holiday, though, until the main festival of Winternights.
Winternights 29 October - 2 November	The beginning of the winter season for the Northern folk. Rememberances of the dead and one's ancestors were made during this feast. Winternights was a ceremony of wild abandon; much like the Carnivale season in the Mediterranean countries, and it marked the end of the summer season of commerce and travel and the beginning of the winter season of hunting. Much divination was done during Winternights to foretell the fates of those entering the coming year. It was said that if one sat on a barrow-mound (grave) all night long on Winternights, one would have full divinatory, shamanic (galdr and seith), and bardic (skaldr) powers . . . that is, if one retained one's sanity! Winternights marked the beginning of the Wild Hunt, which would continue until Walpurgisnacht. This festival corresponds roughly to the Celtic Samhain, and the modern American festival of Halloween, although the darker aspects of the festival are not as pronounced among the Norse people. (The Norse festival of darkness was Walpurgis, a full 6 months away).

Celtic Holidays :)

Samhain, pronounced sow-en and called Halloween today, is the ending of the Celtic year. The Celtic new year actually begins at sunset on October 31. This ritual is known as Ancestor Night or Feast of the Dead. Because the veil between the worlds is thinnest on this night, it was and is considered an excellent time for divinations. Feasts are made in remembrance of dead ancestors and as an affirmation of continuing life. A time for settling problems, throwing out old ideas and influences. This is either celebrated October 31, or the first Full Moon in Scorpio.

Winter Solstice or Yule, occurs about December 21. This is the time of death and rebirth of the Sun God. The days are shortest, the Sun at its lowest point. The Full Moon after Yule is considered the most powerful of the whole year. This ritual is a light festival, with as many candles as possible on or near the altar in welcome of the Sun Child.

Imbolc, February 1st or the first Full Moon in Aquarius, is a time of cleansing and newborn lambs. The name, Imbolc, comes from the word 'oimelc' or sheep's milk. It is a festival of the Maiden in preparation for growing and renewal.

Spring Equinox or Ostara, around March 21, is when light and darkness are in balance but the light is growing stronger. Ostara was not originally a part of the Celtic year, and all of its associations were given to Beltaine until recent times. Because it was named for the Teutonic Goddess of Spring and New Life, Eostre, it is assumed that it was brought to prominence in the Celtic world by the Saxons.

Beltaine, is May 1, or the first Full Moon in Taurus. Other names for it are May Day or Lady Day. It is primarily a fertility festival with nature enchantments and offerings to wildlings and Elementals. The powers of elves and faeries are growing and will reach their height at Summer Solstice. A time of great magic, it is good for all divinations and for establishing a woodland or garden shrine. The house guardians should be honored at this time.

Summer Solstice or Litha, about June 21, is when the hours of daylight are longest. The Sun is at the highest before beginning its slide into darkness. Traditionally, herbs gathered on this day are said to be extrememly powerful. On this night elves and fairies abound in great numbers.

Lughnassadh is August 1 or the first Full Moon in Leo. This is a preharvest festival, the turning point in Mother Earth's year. The last herbs are gathered. It is a celebration in honor of the god Lugh's wedding to Mother Earth.

Autumn Equinox or Mabon, about September 21, was a time of rest after labor, completion of the harvest. Again the hours of day and night are in balance, with the darkness increasing. All preparations for the dark of the year and the year's ending were made, thus bringing us back to Samhain.

Looner Phazes :)

Esbats are rites held for the purpose of communing with the Moon's energies and are regarded as the time for most magickal workings. As opposed to the Sabbats, which are fire or sun festivals, Esbats are dedicated to the Moon in her various phases. These are considered the 'working' celebrations, the time in which to attract, banish, invoke protection, or to perform any other magickal workings. Most Sabbat festivals are held in order to celebrate the changing of the seasons, the gathering of the harvest, etc. The Esbats are held in honor of the Goddess. The Lunar Year contains 13 Full Moons. These have all been called by various names in the past but the ones that seem to have become the most popular are:

MODERN	ANCIENT	CELTIC
January	Wolf Moon	Fearn - Alder
February	Ice or Storm Moon	Saille - Willow
March	Chaste Moon	Nuin - Ash
April	Seed or Growing Moon	Huathe - Hawthorn
May	Hare Moon	Duiir - Oak
June	Mead Moon	Tinne - Holly
July	Hay Moon	Coll - Hazel
August	Corn Moon	Muin - Vine
September	Harvest Moon	Gort - Ivy
October	Blood Moon	Ngetal - Reed
November	Snow Moon	Beth - Birch
December	Oak or Cold Moon	Luis - Rowan

But that's only 12 you say? That's because the 13th Moon is called the Blue Moon, this occurs when four full moons fall within the same season (as regular seasons only have 3 full moons, the fourth full moon between solstice and equinox, or vice versa, is the Blue Moon). Obviously this must happen once a year, and always at a different time due to the inaccuracies of the modern calendar. The Celts originally set their year to correspond with the 13 moons but with the coming of the Romans and their method of calendar keeping this tradition was lost. Their 13th Moon was called Ruis or Elder.
The Blue Moon is considered the 'goal moon', at this time it is customary to set specific goals for yourself and to review your accomplishments and failures since the last one.

The other 12 Moons all have special meanings as well.

January is the time to conserve energy by working on personal problems that involve no one else. It is also a time for protection rites and reversing spells. During this month the energy flow is sluggish and below the surface.

February is the time for loving the self, accepting responsibility for past errors, forgiving yourself, and making future plans. At this time the energy flow is working toward the surface; good for purification, growth, and healing.

March is the time for new beginnings, breaking illusions, and seeing the truth in your life however much it may hurt. The energy flow breaks into the open, a good time for growing, prospering, and exploring. Light and Dark are in balance now.

April is the time for working on your temper, emotional flare-ups, and selfishness. The energy is flowing into creating and producing; a good time for change, self-confidence issues, taking advantage of opportunities, and realizing self-reliance.

May is the time for strengthening the connections with supernatural protectors and beings around you. The energy is in full flow making this a good time for intuition, propagating, and connecting with faeries and nature spirits.

June is the time for decision making, taking responsibility for present happenings, working on personal inconsistencies, and for strengthening and rewarding yourself for your positive traits. The energy is in full, but restive, flow, the Earth tides are turning making this a good time for protection, strengthening, and prevention spells.

July is the time for dream-work, divination, and meditation on spiritual goals and plans. The energy is slower and more relaxed, proper for success and prosperity spells. This month is the time to start preparing for the colder and darker months ahead.

August is the time for harvesting, gathering, and appreciating. The energy flow is slowing more and now is the time of vitality, health, and friendships.

September is the time for organizing and straightening up physical, mental, emotional, and spiritual clutter. The energy flow is resting and Light and Dark are in balance.

October is the time for inner cleansing. Meditate on the laws of Karma and thoughts of reincarnation. This is the time of letting go, justice, balance, and inner harmony.

November is the month of transformation. It is time to prepare for the coming winter and a time to strengthen communication with the god or goddess closest to you. The energy flow is taking root and preparing to flow once more.

December is the time of Spiritual Paths. The Earth tides are turning and it is time to reach out to friends and family, the lonely, and the needy. This is the month of death and renewal. Spells should should be aimed at endurance and provision.

Survivals of Odin in Christian Northern Europe

• Wild Huntsman Legends.

• The Stone of Odin (Orkney Islands).

• The Temple of the Moon, The Temple of the Sun, and Wodden's Stone (Orkney Islands).

Wisdom of Odin

Wisdom for Wanderers and Counsel to Guests

1.
At every door-way,
ere one enters,
one should spy round,
one should pry round
for uncertain is the witting
that there be no foeman sitting,
within, before one on the floor

2.
Hail, ye Givers! a guest is come;
say! where shall he sit within?
Much pressed is he who fain on the hearth
would seek for warmth and weal.

3.
He hath need of fire, who now is come,
numbed with cold to the knee;
food and clothing the wanderer craves
who has fared o'er the rimy fell.

4.
He craves for water, who comes for refreshment,
drying and friendly bidding,
marks of good will, fair fame if 'tis won,
and welcome once and again.

5.
He hath need of his wits who wanders wide,
aught simple will serve at home;
but a gazing-stock is the fool who sits
mid the wise, and nothing knows.

6.
Let no man glory in the greatness of his mind,
but rather keep watch o'er his wits.
Cautious and silent let him enter a dwelling;
to the heedful comes seldom harm,
for none can find a more faithful friend
than the wealth of mother wit.

7.
Let the wary stranger who seeks refreshment
keep silent with sharpened hearing;
with his ears let him listen, and look with his eyes;
thus each wise man spies out the way.

8.
Happy is he who wins for himself
fair fame and kindly words;
but uneasy is that which a man doth own
while it lies in another's breast.

9.
Happy is he who hath in himself
praise and wisdom in life;
for oft doth a man ill counsel get
when 'tis born in another's breast.

10.
A better burden can no man bear
on the way than his mother wit;
'tis the refuge of the poor, and richer it seems
than wealth in a world untried.

11.
A better burden can no man bear
on the way than his mother wit:
and no worse provision can he carry with him
than too deep a draught of ale.

12.
Less good than they say for the sons of men
is the drinking oft of ale:
for the more they drink, the less can they think
and keep a watch o'er their wits.

13.
A bird of Unmindfulness flutters o'er ale feasts,
wiling away men's wits:
with the feathers of that fowl I was fettered once
in the garths of Gunnlos below.

14.
Drunk was I then, I was over drunk
in that crafty Jötun's court.
But best is an ale feast when man is able
to call back his wits at once.

15.
Silent and thoughtful and bold in strife
the prince's bairn should be.
Joyous and generous let each man show him
until he shall suffer death.

16.
A coward believes he will ever live
if he keep him safe from strife:
but old age leaves him not long in peace
though spears may spare his life.

17.
A fool will gape when he goes to a friend,
and mumble only, or mope;
but pass him the ale cup and all in a moment
the mind of that man is shown.

18.
He knows alone who has wandered wide,
and far has fared on the way,
what manner of mind a man doth own
who is wise of head and heart.

19.
Keep not the mead cup but drink thy measure;
speak needful words or none:
none shall upbraid thee for lack of breeding
if soon thou seek'st thy rest.

20.
A greedy man, if he be not mindful,
eats to his own life's hurt:
oft the belly of the fool will bring him to scorn
when he seeks the circle of the wise.

21.
Herds know the hour of their going home
and turn them again from the grass;
but never is found a foolish man
who knows the measure of his maw.

22.
The miserable man and evil minded
makes of all things mockery,
and knows not that which he best should know,
that he is not free from faults.

23.
The unwise man is awake all night,
and ponders everything over;
when morning comes he is weary in mind,
and all is a burden as ever.

24.
The unwise man weens all who smile
and flatter him are his friends,
nor notes how oft they speak him ill
when he sits in the circle of the wise.

25.
The unwise man weens all who smile
and flatter him are his friends;
but when he shall come into court he shall find
there are few to defend his cause.

26.
The unwise man thinks all to know,
while he sits in a sheltered nook;
but he knows not one thing, what he shall answer,
if men shall put him to proof.

27.
For the unwise man 'tis best to be mute
when he come amid the crowd,
for none is aware of his lack of wit
if he wastes not too many words;
for he who lacks wit shall never learn
though his words flow ne'er so fast.

28.
Wise he is deemed who can question well,
and also answer back:
the sons of men can no secret make
of the tidings told in their midst.

29.
Too many unstable words are spoken
by him who ne'er holds his peace;
the hasty tongue sings its own mishap
if it be not bridled in.

30.
Let no man be held as a laughing-stock,
though he come as guest for a meal:
wise enough seem many while they sit dry-skinned
and are not put to proof.

31.
A guest thinks him witty who mocks at a guest
and runs from his wrath away;
but none can be sure who jests at a meal
that he makes not fun among foes.

32.
Oft, though their hearts lean towards one another,
friends are divided at table;
ever the source of strife 'twill be,
that guest will anger guest.

33.
A man should take always his meals betimes
unless he visit a friend,
or he sits and mopes, and half famished seems,
and can ask or answer nought.

34.
Long is the round to a false friend leading,
e'en if he dwell on the way:
but though far off fared, to a faithful friend
straight are the roads and short.

35.
A guest must depart again on his way,
nor stay in the same place ever;
if he bide too long on another's bench
the loved one soon becomes loathed.

36.
One's own house is best, though small it may be;
each man is master at home;
though he have but two goats and a bark-thatched hut
'tis better than craving a boon.

37.
One's own house is best, though small it may be,
each man is master at home;
with a bleeding heart will he beg, who must,
his meat at every meal.

38.
Let a man never stir on his road a step
without his weapons of war;
for unsure is the knowing when need shall arise
of a spear on the way without.

39.
I found none so noble or free with his food,
who was not gladdened with a gift,
nor one who gave of his gifts such store
but he loved reward, could he win it.

40.
Let no man stint him and suffer need
of the wealth he has won in life;
oft is saved for a foe what was meant for a friend,
and much goes worse than one weens.

41.
With raiment and arms shall friends gladden each other,
so has one proved oneself;
for friends last longest, if fate be fair
who give and give again.

42.
To his friend a man should bear him as friend,
and gift for gift bestow,
laughter for laughter let him exchange,
but leasing pay for a lie.

43.
To his friend a man should bear him as friend,
to him and a friend of his;
but let him beware that he be not the friend
of one who is friend to his foe.

44.
Hast thou a friend whom thou trustest well,
from whom thou cravest good?
Share thy mind with him, gifts exchange with him,
fare to find him oft.

45.
But hast thou one whom thou trustest ill
yet from whom thou cravest good?
Thou shalt speak him fair, but falsely think,
and leasing pay for a lie.

46.
Yet further of him whom thou trusted ill,
and whose mind thou dost misdoubt;
thou shalt laugh with him but withhold thy thought,
for gift with like gift should be paid.

47.
Young was I once, I walked alone,
and bewildered seemed in the way;
then I found me another and rich I thought me,
for man is the joy of man.

48.
Most blest is he who lives free and bold
and nurses never a grief,
for the fearful man is dismayed by aught,
and the mean one mourns over giving.

49.
My garments once I gave in the field
to two land-marks made as men;
heroes they seemed when once they were clothed;
'tis the naked who suffer shame!

50.
The pine tree wastes which is perched on the hill,
nor bark nor needles shelter it;
such is the man whom none doth love;
for what should he longer live?

51.
Fiercer than fire among ill friends
for five days love will burn;
bun anon 'tis quenched, when the sixth day comes,
and all friendship soon is spoiled.

52.
Not great things alone must one give to another,
praise oft is earned for nought;
with half a loaf and a tilted bowl
I have found me many a friend.

53.
Little the sand if little the seas,
little are minds of men,
for ne'er in the world were all equally wise,
'tis shared by the fools and the sage.

54.
Wise in measure let each man be;
but let him not wax too wise;
for never the happiest of men is he
who knows much of many things.

55.
Wise in measure should each man be;
but let him not wax too wise;
seldom a heart will sing with joy
if the owner be all too wise.

56.
Wise in measure should each man be,
but ne'er let him wax too wise:
who looks not forward to learn his fate
unburdened heart will bear.

57.
Brand kindles from brand until it be burned,
spark is kindled from spark,
man unfolds him by speech with man,
but grows over secret through silence.

58.
He must rise betimes who fain of another
or life or wealth would win;
scarce falls the prey to sleeping wolves,
or to slumberers victory in strife.

59.
He must rise betimes who hath few to serve him,
and see to his work himself;
who sleeps at morning is hindered much,
to the keen is wealth half-won.

60.
Of dry logs saved and roof-bark stored
a man can know the measure,
of fire-wood too which should last him out
quarter and half years to come.

61.
Fed and washed should one ride to court
though in garments none too new;
thou shalt not shame thee for shoes or breeks,
nor yet for a sorry steed.

62.
Like an eagle swooping over old ocean,
snatching after his prey,
so comes a man into court who finds
there are few to defend his cause.

63.
Each man who is wise and would wise be called
must ask and answer aright.
Let one know thy secret, but never a second, --
if three a thousand shall know.

64.
A wise counselled man will be mild in bearing
and use his might in measure,
lest when he come his fierce foes among
he find others fiercer than he.

65.
Each man should be watchful and wary in speech,
and slow to put faith in a friend.
for the words which one to another speaks
he may win reward of ill.

66.
At many a feast I was far too late,
and much too soon at some;
drunk was the ale or yet unserved:
never hits he the joint who is hated.

67.
Here and there to a home I had haply been asked
had I needed no meat at my meals,
or were two hams left hanging in the house of that friend
where I had partaken of one.

68.
Most dear is fire to the sons of men,
most sweet the sight of the sun;
good is health if one can but keep it,
and to live a life without shame.

69.
Not reft of all is he who is ill,
for some are blest in their bairns,
some in their kin and some in their wealth,
and some in working well.

70.
More blest are the living than the lifeless,
'tis the living who come by the cow;
I saw the hearth-fire burn in the rich man's hall
and himself lying dead at the door.

71.
The lame can ride horse, the handless drive cattle,
the deaf one can fight and prevail,
'tis happier for the blind than for him on the bale-fire,
but no man hath care for a corpse.

72.
Best have a son though he be late born
and before him the father be dead:
seldom are stones on the wayside raised
save by kinsmen to kinsmen.

73.
Two are hosts against one, the tongue is the head's bane,
'neath a rough hide a hand may be hid;
he is glad at nightfall who knows of his lodging,
short is the ship's berth,
and changeful the autumn night,
much veers the wind ere the fifth day
and blows round yet more in a month.

74.
He that learns nought will never know
how one is the fool of another,
for if one be rich another is poor
and for that should bear no blame.

75.
Cattle die and kinsmen die,
thyself too soon must die,
but one thing never, I ween, will die, --
fair fame of one who has earned.

76.
Cattle die and kinsmen die,
thyself too soon must die,
but one thing never, I ween, will die, --
the doom on each one dead.

77.
Full-stocked folds had the Fatling's sons,
who bear now a beggar's staff:
brief is wealth, as the winking of an eye,
most faithless ever of friends.

78.
If haply a fool should find for himself
wealth or a woman's love,
pride waxes in him but wisdom never
and onward he fares in his folly.

79.
All will prove true that thou askest of runes --
those that are come from the gods,
which the high Powers wrought, and which Odin painted:
then silence is surely best.

Maxims for All Men

80.
Praise day at even, a wife when dead,
a weapon when tried, a maid when married,
ice when 'tis crossed, and ale when 'tis drunk.

81.
Hew wood in wind, sail the seas in a breeze,
woo a maid in the dark, -- for day's eyes are many, --
work a ship for its gliding, a shield for its shelter,
a sword for its striking, a maid for her kiss;

82.
Drink ale by the fire, but slide on the ice;
buy a steed when 'tis lanky, a sword when 'tis rusty;
feed thy horse neath a roof, and thy hound in the yard.

83.
The speech of a maiden should no man trust
nor the words which a woman says;
for their hearts were shaped on a whirling wheel
and falsehood fixed in their breasts.

84.
Breaking bow, or flaring flame,
ravening wolf, or croaking raven,
routing swine, or rootless tree,
waxing wave, or seething cauldron,

85.
flying arrows, or falling billow,
ice of a nighttime, coiling adder,
woman's bed-talk, or broken blade,
play of bears or a prince's child,

86.
sickly calf or self-willed thrall,
witch's flattery, new-slain foe,
brother's slayer, though seen on the highway,
half burned house, or horse too swift --
be never so trustful as these to trust.

87.
Let none put faith in the first sown fruit
nor yet in his son too soon;
whim rules the child, and weather the field,
each is open to chance.

88.
Like the love of women whose thoughts are lies
is the driving un-roughshod o'er slippery ice
of a two year old, ill-tamed and gay;
or in a wild wind steering a helmless ship,
or the lame catching reindeer in the rime-thawed fell.

Lessons for Lovers

89.
Now plainly I speak, since both I have seen;
unfaithful is man to maid;
we speak them fairest when thoughts are falsest
and wile the wisest of hearts.

90.
-- Let him speak soft words and offer wealth
who longs for a woman's love,
praise the shape of the shining maid --
he wins who thus doth woo.

91.
-- Never a whit should one blame another
whom love hath brought into bonds:
oft a witching form will fetch the wise
which holds not the heart of fools.

92.
Never a whit should one blame another
for a folly which many befalls;
the might of love makes sons of men
into fools who once were wise.

93.
The mind knows alone what is nearest the heart
and sees where the soul is turned:
no sickness seems to the wise so sore
as in nought to know content.

Odin's Love Quests

94.
This once I felt when I sat without
in the reeds, and looked for my love;
body and soul of me was that sweet maiden
yet never I won her as wife.

95.
Billing's daughter I found on her bed,
fairer than sunlight sleeping,
and the sweets of lordship seemed to me nought,
save I lived with that lovely form.

96.
"Yet nearer evening come thou, Odin,
if thou wilt woo a maiden:
all were undone save two knew alone
such a secret deed of shame."

97.
So away I turned from my wise intent,
and deemed my joy assured,
for all her liking and all her love
I weened that I yet should win.

98.
When I came ere long the war troop bold
were watching and waking all:
with burning brands and torches borne
they showed me my sorrowful way.

99.
Yet nearer morning I went, once more, --
the housefolk slept in the hall,
but soon I found a barking dog
tied fast to that fair maid's couch.

100.
Many a sweet maid when one knows her mind
is fickle found towards men:
I proved it well when that prudent lass
I sought to lead astray:
shrewd maid, she sought me with every insult
and I won therewith no wife.

Odin's Quest after the Song Mead

101.
In thy home be joyous and generous to guests
discreet shalt thou be in thy bearing,
mindful and talkative, wouldst thou gain wisdom,
oft making me mention of good.
He is "Simpleton" named who has nought to say,
for such is the fashion of fools.

102.
I sought that old Jötun, now safe am I back,
little served my silence there;
but whispering many soft speeches I won
my desire in Suttung's halls.

103.
I bored me a road there with Rati's tusk
and made room to pass through the rock;
while the ways of the Jötuns stretched over and under,
I dared my life for a draught.

104.
'Twas Gunnlod who gave me on a golden throne
a draught of the glorious mead,
but with poor reward did I pay her back
for her true and troubled heart.

105.
In a wily disguise I worked my will;
little is lacking to the wise,
for the Soul-stirrer now, sweet Mead of Song,
is brought to men's earthly abode.

106.
I misdoubt me if ever again I had come
from the realms of the Jötun race,
had I not served me of Gunnlod, sweet woman,
her whom I held in mine arms.

107.
Came forth, next day, the dread Frost Giants,
and entered the High One's Hall:
they asked -- was the Baleworker back mid the Powers,
or had Suttung slain him below?

108.
A ring-oath Odin I trow had taken --
how shall one trust his troth?
'twas he who stole the mead from Suttung,
and Gunnlod caused to weep.

The Counseling of the Stray-Singer

109.
'Tis time to speak from the Sage's Seat;
hard by the Well of Weird
I saw and was silent, I saw and pondered,
I listened to the speech of men.

110.
Of runes they spoke, and the reading of runes
was little withheld from their lips:
at the High One's hall, in the High One's hall,
I thus heard the High One say: --

111.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
rise never at nighttime, except thou art spying
or seekest a spot without.

112.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
thou shalt never sleep in the arms of a sorceress,
lest she should lock thy limbs;

113.
So shall she charm that thou shalt not heed
the council, or words of the king,
nor care for thy food, or the joys of mankind,
but fall into sorrowful sleep.

114.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
seek not ever to draw to thyself
in love-whispering another's wife.

115.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
should thou long to fare over fell and firth
provide thee well with food.

116.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
tell not ever an evil man
if misfortunes thee befall,
from such ill friend thou needst never seek
return for thy trustful mind.

117.
Wounded to death, have I seen a man
by the words of an evil woman;
a lying tongue had bereft him of life,
and all without reason of right.

118.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
hast thou a friend whom thou trustest well,
fare thou to find him oft;
for with brushwood grows and with grasses high
the path where no foot doth pass.

119.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
in sweet converse call the righteous to thy side,
learn a healing song while thou livest.

120.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
be never the first with friend of thine
to break the bond of fellowship;
care shall gnaw thy heart if thou canst not tell
all thy mind to another.

121.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
never in speech with a foolish knave
shouldst thou waste a single word.

122.
From the lips of such thou needst not look
for reward of thine own good will;
but a righteous man by praise will render thee
firm in favour and love.

123.
There is mingling in friendship when man can utter
all his whole mind to another;
there is nought so vile as a fickle tongue;
no friend is he who but flatters.

124.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
oft the worst lays the best one low.

125.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
be not a shoemaker nor yet a shaft maker
save for thyself alone:
let the shoe be misshapen, or crooked the shaft,
and a curse on thy head will be called.

126.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
when in peril thou seest thee, confess thee in peril,
nor ever give peace to thy foes.

127.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
rejoice not ever at tidings of ill,
but glad let thy soul be in good.

128.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
look not up in battle, when men are as beasts,
lest the wights bewitch thee with spells.

129.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
wouldst thou win joy of a gentle maiden,
and lure to whispering of love,
thou shalt make fair promise, and let it be fast, --
none will scorn their weal who can win it.

130.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
I pray thee be wary, yet not too wary,
be wariest of all with ale,
with another's wife, and a third thing eke,
that knaves outwit thee never.

131.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
hold not in scorn, nor mock in thy halls
a guest or wandering wight.

132.
They know but unsurely who sit within
what manner of man is come:
none is found so good, but some fault attends him,
or so ill but he serves for somewhat.

133.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
hold never in scorn the hoary singer;
oft the counsel of the old is good;
come words of wisdom from the withered lips
of him left to hang among hides,
to rock with the rennets
and swing with the skins.

134.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
growl not at guests, nor drive them from the gate
but show thyself gentle to the poor.

135.
Mighty is the bar to be moved away
for the entering in of all.
Shower thy wealth, or men shall wish thee
every ill in thy limbs.

136.
I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
when ale thou quaffest, call upon earth's might --
'tis earth drinks in the floods.
Earth prevails o'er drink, but fire o'er sickness,
the oak o'er binding, the earcorn o'er witchcraft,
the rye spur o'er rupture, the moon o'er rages,
herb o'er cattle plagues, runes o'er harm.

Odin's Quest after the Runes

137.
I trow I hung on that windy Tree
nine whole days and nights,
stabbed with a spear, offered to Odin,
myself to mine own self given,
high on that Tree of which none hath heard
from what roots it rises to heaven.

138.
None refreshed me ever with food or drink,
I peered right down in the deep;
crying aloud I lifted the Runes
then back I fell from thence.

139.
Nine mighty songs I learned from the great
son of Bale-thorn, Bestla's sire;
I drank a measure of the wondrous Mead,
with the Soulstirrer's drops I was showered.

140.
Ere long I bare fruit, and throve full well,
I grew and waxed in wisdom;
word following word, I found me words,
deed following deed, I wrought deeds.

141.
Hidden Runes shalt thou seek and interpreted signs,
many symbols of might and power,
by the great Singer painted, by the high Powers fashioned,
graved by the Utterer of gods.

142.
For gods graved Odin, for elves graved Daïn,
Dvalin the Dallier for dwarfs,
All-wise for Jötuns, and I, of myself,
graved some for the sons of men.

143.
Dost know how to write, dost know how to read,
dost know how to paint, dost know how to prove,
dost know how to ask, dost know how to offer,
dost know how to send, dost know how to spend?

144.
Better ask for too little than offer too much,
like the gift should be the boon;
better not to send than to overspend.
........
Thus Odin graved ere the world began;
Then he rose from the deep, and came again.

The Song of Spells

145.
Those songs I know, which nor sons of men
nor queen in a king's court knows;
the first is Help which will bring thee help
in all woes and in sorrow and strife.

146.
A second I know, which the son of men
must sing, who would heal the sick.

147.
A third I know: if sore need should come
of a spell to stay my foes;
when I sing that song, which shall blunt their swords,
nor their weapons nor staves can wound.

148.
A fourth I know: if men make fast
in chains the joints of my limbs,
when I sing that song which shall set me free,
spring the fetters from hands and feet.

149.
A fifth I know: when I see, by foes shot,
speeding a shaft through the host,
flies it never so strongly I still can stay it,
if I get but a glimpse of its flight.

150.
A sixth I know: when some thane would harm me
in runes on a moist tree's root,
on his head alone shall light the ills
of the curse that he called upon mine.

151.
A seventh I know: if I see a hall
high o'er the bench-mates blazing,
flame it ne'er so fiercely I still can save it, --
I know how to sing that song.

152.
An eighth I know: which all can sing
for their weal if they learn it well;
where hate shall wax 'mid the warrior sons,
I can calm it soon with that song.

153.
A ninth I know: when need befalls me
to save my vessel afloat,
I hush the wind on the stormy wave,
and soothe all the sea to rest.

154.
A tenth I know: when at night the witches
ride and sport in the air,
such spells I weave that they wander home
out of skins and wits bewildered.

155.
An eleventh I know: if haply I lead
my old comrades out to war,
I sing 'neath the shields, and they fare forth mightily
safe into battle,
safe out of battle,
and safe return from the strife.

156.
A twelfth I know: if I see in a tree
a corpse from a halter hanging,
such spells I write, and paint in runes,
that the being descends and speaks.

157.
A thirteenth I know: if the new-born son
of a warrior I sprinkle with water,
that youth will not fail when he fares to war,
never slain shall he bow before sword.

158.
A fourteenth I know: if I needs must number
the Powers to the people of men,
I know all the nature of gods and of elves
which none can know untaught.

159.
A fifteenth I know, which Folk-stirrer sang,
the dwarf, at the gates of Dawn;
he sang strength to the gods, and skill to the elves,
and wisdom to Odin who utters.

160.
A sixteenth I know: when all sweetness and love
I would win from some artful wench,
her heart I turn, and the whole mind change
of that fair-armed lady I love.

161.
A seventeenth I know: so that e'en the shy maiden
is slow to shun my love.

162.
These songs, Stray-Singer, which man's son knows not,
long shalt thou lack in life,
though thy weal if thou win'st them, thy boon if thou obey'st them
thy good if haply thou gain'st them.

163.
An eighteenth I know: which I ne'er shall tell
to maiden or wife of man
save alone to my sister, or haply to her
who folds me fast in her arms;
most safe are secrets known to but one-
the songs are sung to an end.

164.
Now the sayings of the High One are uttered in the hall
for the weal of men, for the woe of Jötuns,
Hail, thou who hast spoken! Hail, thou that knowest!
Hail, ye that have hearkened! Use, thou who hast learned!

Source: The Elder or Poetic Edda, commonly known as Sæmund's Edda, part I: The Mythological Poems, edited and translated by Olive Bray (London: Printed for the Viking Club, 1908), pp. 61-111.

The Heathen Viking Religion

The Heathen Vikings didn't worship in the same sense as Christians.
They respected their Gods and honored them. Perhaps they made sacrifice to give thanks or ask favor in times of danger. The Gods were more powerful then men. But they were not all-powerful, or all-knowing, or entirely good. Like men, they ate, fought, played jokes, were deceived on occasion, and eventually would die. They were themselves bound by their fates, and doomed to die at the end of the world. After which, they and the world, are to be reborn and the cycle continued.

While we do know something of the general beliefs, we know little of the details of practice. Most of what we know comes from an Icelandic Poet named Snorri Sturluson (1179-1241) who recorded many of the myths and histories of the time. However, he wrote two hundred years after Iceland became Christian, and says little about actual practice.

This has caused problems for those individuals and groups who wish to return to the old time Nordic religion. These folks, often called "Asatru", study as much as is known of the old religion, and then build from there to fill in the gaps. Some have deliberately added new elements to adapt to modern times. As a result, there are a lot of differences among them. These differences are compounded by the fact that there is no central authority or official dogma. This is as it was in Viking times as well.

For a brief, but really good description of current practice, read "The Religion of the North" by Diana Paxon. For more on Asatru as a nature religion, you might want to read "Hail Earth That Givest to All..." by the same author.

Here's some Asatru and related links.

• The Troth, an informative and well balanced page.
• The Irminsul Page, an excellent page with lots of cross links.
• Lew Stead's Raven Page
• �satr�arfelagi�, The Icelandic Asatru Page, Asatru is one of only two officially recognized religions in Iceland! Unfortunately, the page is mostly in Icelandic.
• The Germanic Heritage Page The German take, a good page.
• Use your browser! If you find anything really good, let me know.

Some Viking Groups

• The Marklanders are a similar group originally devoted to Viking culture only. They seem to have added units devoted to Anglo-saxon and Celitc cultures as well. On average, they seem to be more authentic than the typical SCA types. In some areas they have working Viking ships! There's some overlap, and the marklanders participate in SCA events as well.
• The Monadh is a group within the SCA in Ontario with high standard of scholarship and craftsmanship.
• The Viking Navy is rediscovering the skills and thrills of sailing authentic Viking longships. The Vikings N.F.P.S. a reenactment group in England.
• The Asatru and Nordic Heathens are reviving the Viking religion. Here again, there's a lot of overlap.

Runes

Runic Poems, There are some really good web pages on the Runes. The Runesmith has the most comprehensive page I've seen. Arild Hauge's Homepage has the best history of the development of the runes and their different versions, as well as some excellent discussion of early Viking culture. There are many more runic pages also.

Viking Literature

If you are interested in the Vikings, you'll want to read some of the Sagas and the Havamal. The Sagas are tales of the lives, loves, battles and feuds of real people in the Viking period. Many of them are available free on the net. One of the most famous, and best, is the Saga of Burnt Njal. Another is the story of the trollish warrior-poet Egil Skaligrimsson. There is a web page in Iceland devoted to Egil and his Saga, and related stories. You can read the saga on-line at the Northvegr Page, or the Blackmask Page. You can also download Kormaks, Grettis, and Njal's Sagas in zip format. For laconic drama, there's always Heimskringla, the story of the kings of Norway. There's a good general introduction to the sagas in Iceland with commentary, links to some of the English texts, and many of the texts in their original Icelandic.

If you are a lover of fine books, and have a bit of cash on hand, you might want to look at The Complete Sagas of the Icelanders, edited by Vi�ar Hreinsson. This is the complete and definative body of Viking Literature in new translations. It's not inexpensive, but if you like real books rather than downloaded text files you might consider it. I'd read some of the cheap or free versions first however.

The Havamal contains advice the "High One", Odin himself, on how to get along in life.

Pics

Runes

Fehu (Cattle)

Wealth; Money, mobile property, finacial prosperity

Uruz (Aurochs)

Strength; Physical strength and vitality.

Thurisaz (Thurs)

Violence; Conflicts and complexities of an aggressive nature.

Ansuz (Aesir)

Inspiration; The multiverse in magical and religious acts, gaining knowledge.

Raido (Riding)

Journey; Travel, both in physical terms and those of life-style direction.

Kenaz (Tourch)

Guidance; Creativity, and the strengthening of abilities in all realms.

Gebo (Gift)

Generosity; All matters relating to exchanges, including contracts and sacrifice.

Wunjo (Joy)

Satisfaction; Happiness, general success and recognition of worth.

Hagalaz (Hail)

Disruption; Disruption by natural events and uncontrolled forces.

Nauthiz (Need)

Trouble; Needs as opposed to wants, must be overcome hard work.

Isa (Ice)

Blockage; A standstill which may be good or bad.

Jera (Year)

Harvest; Hopes and expectations the results of earlier efforts are realized.

Eihwaz (Yew)

Enduring; Resilient strength to deflect difficulty or problems.

Perthro (Lot-cup)

Concealed; Something unknown, or not yet revealed; a mystery in the same sense that an unborn child is a mystery.

Algiz (Elk)

Protection; Shelter oneself, luck through striving, a successful outcome to a quest.

Sowulo (Sun)

Victory; Success or other favourable circumstances.

Teiwaz (Tyr)

Justice; Success in competition in legal matters, honour, leadership and authority.

Berkana (Birch)

Renewal; Healing, recovery, physical or spiritual regeneration, a new growth from old roots, motherhood.

Ehwaz (Horse)

Loyalty; Status as it relates between you and others.

Mannaz (Man)

Intellect; Power of human intelligence, rationality, memory, and tradition.

Laguz (Water)

Passage; Initiation into life as when a heathen child is sprinkled with water and given a name; the primal waters of Niflheimer.

Inguz (Ing)

Gestation; Potential energy that must undergo a period of time in order to gain strength.

Dagaz (Day)

Awakening; Daylight clarity a time to embark on a new enterprise.

Othila (Property)

Völuspá-The Song of the Sybil

Völuspá-The Song of the Sybil

Heidi men call me when their homes I visit,
A far seeing Volva, wise in talismans.
Caster of spells, cunning in magic.
To wicked women welcome always.

Arm rings and necklaces, Odhinn you gave me
To learn my lore, to learn my magic:
Wider and wider through all worlds I see.

Outside I sat by myself when you came,
Terror of the gods, and gazed in my eyes.
What do you ask of me? Why tempt me?
Odhinn, I know where your eye is concealed,
Hidden away in the well of Mimir:
Mimir each morning his mead drinks
From Valfather's pledge. Well would you know more?

Of Heimdal too and his horn I know.
Hidden under the holy tree
Down on it pours a precious stream from Valfather's pledge
Well would you know more?

Silence I ask of the sacred folk,
Silence of the kith and kin of Heimdal:
At your will Valfather, I shall well relate
The old songs of men I remember best.

I tell of giants from times forgotten.
Those who fed me in former days:
Nine worlds I can reckon, nine roots of the tree.
The wonderful ash, way under the ground

When Ymir lived long ago
Was no sand or sea, no surging waves.
Nowhere was there earth nor heaven above.
Bur a grinning gap and grass nowhere.

The sons of Bur then built up the lands.
Moulded in magnificence middle-Earth:
Sun stared from the south on the stones of their hall,
From the ground there sprouted green leeks.

Sun turned from the south, sister of Moon,
Her right arm rested on the rim of Heaven;
She had no inkling where her hall was,
Nor Moon a notion of what might he had,
The planets knew not where their places were.

The high gods gathered in council
In their hall of judgement. all the rulers:
To Night and to Nightfall their names gave,
The Morning they named and the Mid-Day,
Mid-Winter, Mid-Summer, for the assigning of years.

At Ida's Field the Aesir met:
Temple and altar they timbered and raised,
Set up a forge to smithy treasures,
Tongs they fashioned and tools wrought;

Played chess in the court and cheerful were;
Gold they lacked not, the gleaming metal
Then came three, the Thurs maidens,
Rejoicing in their strength, from Giant-home.

The high Gods gathered in council.
In their hall of judgement: Who of the dwarves
Should mould man by master craft
From Brimir's blood and Blain' s limbs?

Motsognir was their mighty ruler,
Greatest of dwarves, and Durin after him :
The dwarves did as Durin directed,
Many man forms made from the earth.

Nyi and Nidi, Nordri, Sudri, Austri and Vestri, Althjof, Dvalin, Bivor,
Bavor Bombur, Nori, An and Anar, Ai, Mjodvitnir, Veignr and Gandalf,
Vindalf, Thorin, Thror and Thrain, Thekkur, Litur, Vitur, Nar and Nyradur,
Fili, Kili, Fundin, Nali Hefti, Vili, Hanar, Sviur, Billing, Bruni, Bildur,
and Buri, Frar, Hornbori Fraegur, Loni, Aurvangur, Jari, Eikinskjaldi:
(All Durin's folk I have duly named,)

I must tell of the dwarves in Dvalin' s host;
Like lions they were in Lofar's time:
In Juravale's marsh they made their dwelling,
From their Stone hall set out on journeys,

There was Draupnir and Dolgthrasir, Har, Haugspori, Hlevangur, Gloi, Dori,
Ori, Dufur, Andvari, Skirvir, Virvir Skafidur, Ai, Alf and Yngvi,
Eikinskjaldi, Fjalar and Frosti, Finn and Ginnar: Men will remember while
men live
The long line of Lofar's forbears.

Then from the host three came,
Great, merciful, from the God's home:
Ash and Elm on earth they found,
Faint, feeble, with no fate assigned them

Breath they had not, nor blood nor senses,
Nor language possessed, nor life-hue:
Odhinn gave them breath, Haenir senses,
Blood and life hue Lothur gave.

I know an ash tree, named Yggdrasil:
Sparkling showers are shed on its leaves
That drip dew, into the dales below,
By Urd's well it waves evergreen,
Stands over that still pool,
Near it a bower whence now there come
The Fate Maidens, first Urd,
Then Verdandi, the second
Skuld ,third of the Norns: scorer of runes,
The laws that determine the lives of men
They fixed forever and their fate sealed.

The first war in the world I well remember,
When Gullveig was spitted on spear-points
And burned in the hall of. the high god:
Thrice burned, thrice reborn,
Often laid low, she lives yet,

The gods hastened to their hall of judgement,
Sat in council to discover who
Had tainted all the air with corruption
And Odhinn's maid offered to the giants,

At the host Odhinn hurled his spear
In the first world-battle; broken was the plankwall
Of the gods fortress: the fierce Vanes
Caused war to occur in the fields.

The gods hastened to their hall of judgement,
Sat in council to discover who
Had tainted all the air with corruption
And Odhinn's maid offered to the giants.

One Thorr felled in his fierce rage;
Seldom he sits when of such he hears:
Oaths were broken, binding vows,
Solemn agreements sworn between them.

Valkyries I saw, coming from afar,
Eagerly riding to aid the Goths;
Skuld bore one shield, Skogul another
Gunn, Hild, Gondul and Spearskogul:
Duly have I named the daughters of Odhinn,
The valiant riders the Valkyries.

Baldur I saw the bleeding God,
His fate still hidden, Odhinn's Son:
Tall on the plain a plant grew,
A slender marvel, the mistletoe.

From that fair shrub, shot by Hodur,
Flew the fatal dart that felled the god, .
But Baldur' s brother was born soon after:
Though one night old, Odhinn's Son
Took a vow to avenge that death.

His hands he washed not nor his hair combed .
Till Baldur's bane was borne to the pyre:,
Deadly the bow drawn by Vali,
The strong string of stretched gut,
But Frigga wept in Fensalir
For the woe of Valhalla. Well, would you know more?

I see one in bonds by the boiling springs;
Like Loki he looks, loathsome to view:
There Sigyn sits, sad by her husband,
In woe by her man. Well would you know more?

From the east through Venom Valley runs
Over jagged rocks the River Gruesome.

North, in Darkdale, stands the dwelling place
Of Sindri's kin, covered with gold;
A hall also in Everfrost,
The banquet hall of Brimir the giant.

A third I see, that no sunlight reaches,
On Dead Man's Shore: the doors face northward,
Through its smoke vent venom drips,
Serpent skins enskein that hall.

Men wade there tormented by the stream,
Vile murderers, men forsworn
And artful seducers of other mens wives:
Nidhogg sucks blood from the bodies of the dead
The wolf rends them. Well, would you know more?

In the east dwells a crone, in Ironwood:
The brood of Fenris are bred there
Wolf-monsters, one of whom
Eventually shall devour the sun.

The giants watchman, joyful Eggthur
Sits on his howe and harps well:
The red cock, called All-Knower
Boldly crows from Birdwood.

Goldencomb to the gods crows
Who wakes the warriors in Valhalla:
A soot red hen also calls
From Hel's hall, deep under the ground.

Loud howls Garm before Gnipahellir,
Bursting his fetters, Fenris runs:
Further in the future afar I behold
The twilight of the gods who gave victory.

Brother shall strike brother and both fall,
Sisters' sons defiled with incest;
Evil be on earth, an age of. whoredom,
Of sharp sword-play and shields clashing,
A wind-age, a wolf-age till the world ruins:
No man to another shall mercy show.

The waters are troubled, the waves surge up:
Announcing now the knell of Fate,
Heimdal winds his horn aloft,
On Hel's road all men tremble

Yggdrasil trembles, the towering ash
Groans in woe; the wolf is loose:
Odhinn speaks with the head of Mimir
Before he is swallowed by Surt's kin.

From the east drives Hrym, lifts up his shield
The squamous serpent squirms with rage
The great worm with the waves contending
The pale-beaked eagle pecks at the dead,
Shouting for joy: the ship Naglfar

Sails out from the east, at its helm Loki
With the children of darkness, the doom-bringers
Offspring of monsters, allies of the wolf,
All who Byleists's brother follow.

What of the gods? What of the elves?
Gianthome groans the gods are in council
The dwarves grieve before their door of stone,
Masters of walls. Well, would you know more?

Surt with the bane of branches comes
From the south, on his sword the sun of the Valgods,
Crags topple, the crone falls headlong,
Men tread Hel's road, the Heavens split open.

A further woe falls upon Hlin
As Odhinn comes forth to fight the wolf;
The killer of Beli battles with Surt:
Now shall fall Frigga's beloved.

Now valiant comes Valfather's son,
Vidar, to vie with Valdyr in battle,
Plunges his sword into he son of Hvedrung,
Avenging his father with a fell thrust.

Now the son of Hlodyn and Odhinn comes
To fight with Fenris; fiercest of warriors
He mauls in his rage all Middle-Earth;
Men in fear all flee their homesteads;
Nine paces back steps Bur's son
Retreats from the worm of taunts unafraid.

Now death is the portion of doomed men,
Red with blood the buildings of gods,
The sun turns black in the summer after,
Winds whine. Well, would know more?

Earth sinks in the sea, the sun turns black,
Cast down from Heaven are the hot stars,
Fumes reek, into flames burst,
The sky itself is scorched with fire.

I see Earth rising a second time
Out of the foam, fair and green;
Down from the fells fish to capture,
Wings the eagle; waters flow.

At lda's Field the Aesir meet:
They remember the worm of Middle-Earth,
Ponder again the great twilight
And the ancient runes of the high god

Boards shall be found of a beauty to wonder at,
Boards of gold in the grass long after,
The chess boards they owned in the olden days,

Unsown acres shall harvests bear,
Evil be abolished, Baldur return
And Hropt's hall with Hod rebuild,
Wise gods. Well, would you know more?

Haenir shall wield the wand of prophecy,
The sons two brothers set up their dwelling
In wide Windhome. Well, would you know more?

Fairer than sunlight, I see a hall
A hall thatched with gold in Gimle:
Kind Lords shall live there in delight for ever.

Now rides the Strong One to Rainbow Door,
Powerful from heaven, the All-Ruler:
From the depths below a drake comes flying
The dark dragon from Darkfell,
Bears on his pinions the bodies of men,
Soars overhead I sink now.

(W H Auden & P B Taylor Translation)

Havamal

Hávamál
The Sayings of Hár

The numbers are in reference to stanzas in Hollander Translation

1

The man who stands at a strange threshold,
Should be cautious before he cross it,
Glance this way and that:
Who knows beforehand what foes may sit
Awaiting him in the hall?

2

Greetings to the host,
The guest has arrived,
In which seat shall he sit?
Rash is he who at unknown doors
Relies on his good luck,

3

Fire is needed by the newcomer
Whose knees are frozen numb;
Meat and clean linen a man needs
Who has fared across the fells,

4

Water, too, that he may wash before eating,
Handcloth's and a hearty welcome,
Courteous words, then courteous silence
That he may tell his tale,

5

Who travels widely needs his wits about him,
The stupid should stay at home:
The ignorant man is often laughed at
When he sits at meat with the sage,

6

Of his knowledge a man should never boast,
Rather be sparing of speech
When to his house a wiser comes:
Seldom do those who are silent Make mistakes;
mother wit Is ever a faithful friend,

7

A guest should be courteous
When he comes to the table
And sit in wary silence,
His ears attentive,
his eyes alert:
So he protects himself,

8

Fortunate is he who is favored in his lifetime
With praise and words of wisdom:
Evil counsel is often given
By those of evil heart,

9

Blessed is he who in his own lifetime
Is awarded praise and wit,
For ill counsel is often given
By mortal men to each other,

10

Better gear than good sense
A traveler cannot carry,
Better than riches for a wretched man,
Far from his own home,

11

Better gear than good sense
A traveler cannot carry,
A more tedious burden than too much drink
A traveler cannot carry,

12

Less good than belief would have it
Is mead for the sons of men:
A man knows less the more he drinks,
Becomes a befuddled fool,

13

I forget is the name men give the heron
Who hovers over the feast:
Fettered I was in his feathers that night,
When a guest in Gunnlod's court

14

Drunk I got, dead drunk,
When Fjalar the wise was with me:
Best is the banquet one looks back on after,
And remembers all that happened,

15

Silence becomes the Son of a prince,
To be silent but brave in battle:
It befits a man to be merry and glad
Until the day of his death,

16

The coward believes he will live forever
If he holds back in the battle,
But in old age he shall have no peace
Though spears have spared his limbs

17

When he meets friends, the fool gapes,
Is shy and sheepish at first,
Then he sips his mead and immediately
All know what an oaf he is,

18

He who has seen and suffered much,
And knows the ways of the world,
Who has traveled', can tell what spirit
Governs the men he meets,

19

Drink your mead, but in moderation,
Talk sense or be silent:
No man is called discourteous who goes
To bed at an early hour

20

A gluttonous man who guzzles away
Brings sorrow on himself:
At the table of the wise he is taunted often,
Mocked for his bloated belly,

21

The herd knows its homing time,
And leaves the grazing ground:
But the glutton never knows how much
His belly is able to hold,

22

An ill tempered, unhappy man
Ridicules all he hears,
Makes fun of others, refusing always
To see the faults in himself

23

Foolish is he who frets at night,
And lies awake to worry'
A weary man when morning comes,
He finds all as bad as before,

24

The fool thinks that those who laugh
At him are all his friends,
Unaware when he sits with wiser men
How ill they speak of him.

25

The fool thinks that those who laugh
At him are all his friends:
When he comes to the Thing and calls for support,
Few spokesmen he finds

26

The fool who fancies he is full of wisdom
While he sits by his hearth at home.
Quickly finds when questioned by others .
That he knows nothing at all.

27

The ignorant booby had best be silent
When he moves among other men,
No one will know what a nit-wit he is
Until he begins to talk;
No one knows less what a nit-wit he is
Than the man who talks too much.

28

To ask well, to answer rightly,
Are the marks of a wise man:
Men must speak of men's deeds,
What happens may not be hidden.

29

Wise is he not who is never silent,
Mouthing meaningless words:
A glib tongue that goes on chattering
Sings to its own harm.

30

A man among friends should not mock another:
Many believe the man
Who is not questioned to know much
And so he escapes their scorn.

31

The wise guest has his way of dealing
With those who taunt him at table:
He smiles through the meal,
not seeming to hear
The twaddle talked by his foes

32

The fastest friends may fall out
When they sit at the banquet-board:
It is, and shall be, a shameful thing
When guest quarrels with guest,

33

An early meal a man should take
Before he visits friends,
Lest, when he gets there,
he go hungry,
Afraid to ask for food.

34

To a false friend the footpath winds
Though his house be on the highway.
To a sure friend there is a short cut,
Though he live a long way off.

35

The tactful guest will take his leave Early,
not linger long:
He starts to stink who outstays his welcome
In a hall that is not his own.

36

A small hut of one's own is better,
A man is his master at home:
A couple of goats and a corded roof
Still are better than begging.

37

A small hut of one's own is better,
A man is his master at home:
His heart bleeds in the beggar who must
Ask at each meal for meat.

38

A wayfarer should not walk unarmed,
But have his weapons to hand:
He knows not when he may need a spear,
Or what menace meet on the road.

39

No man is so generous he will jib at accepting
A gift in return for a gift,
No man so rich that it really gives him
Pain to be repaid.

40

Once he has won wealth enough,
A man should not crave for more:
What he saves for friends, foes may take;
Hopes are often liars.

41

With presents friends should please each other,
With a shield or a costly coat:
Mutual giving makes for friendship
So long as life goes well,

42

A man should be loyal through life to friends,
And return gift for gift,
Laugh when they laugh,
but with lies repay
A false foe who lies.

43

A man should be loyal through life to friends,
To them and to friends of theirs,
But never shall a man make offer
Of friendship to his foes.

44

If you find a friend you fully trust
And wish for his good-will,
exchange thoughts,
exchange gifts,
Go often to his house.

45

If you deal with another you don't trust
But wish for his good-will,
Be fair in speech but false in thought
And give him lie for lie.

46

Even with one you ill-trust
And doubt what he means to do,
False words with fair smiles
May get you the gift you desire.

47

Young and alone on a long road,
Once I lost my way:
Rich I felt when I found a another;
Man rejoices in man.

48

The generous and bold have the best lives,
Are seldom beset by cares, 
But the base man sees bogies everywhere
And the miser pines for presents.

49

Two wooden stakes stood on the plain,
on them I hung my clothes:
Draped in linen, they looked well born,
But, naked, I was a nobody

50

The young fir that falls and rots
Having neither needles nor bark,
So is the fate of the friendless man:
Why should he live long?

51

Hotter than fire among false hearts burns
Friendship for five days,
But suddenly slackens when the sixth dawns:
Feeble their friendship then.

52

A kind word need not cost much,
The price of praise can be cheap:
With half a loaf and an empty cup
I found myself a friend,

53

Little a sand-grain, little a dew drop,
Little the minds of men:
All men are not equal in wisdom,
The half-wise are everywhere

54

It is best for man to be middle-wise,
Not over cunning and clever:
The learned man whose lore is deep
Is seldom happy at heart.

55

It is best for man to be middle-wise,
Not over cunning and clever:
The fairest life is led by those
Who are deft at all they do.

56

It is best for man to be middle-wise,
Not over cunning and clever:
No man is able to know his future,
So let him sleep in peace.

57

Brand Kindles Till they broun out,
Flame is quickened by flame:
One man from another is known by his speech
The simpleton by his silence.
58

Early shall he rise who has designs
On anothers land or life:
His prey escapes the prone wolf,
The sleeper is seldom victorious.

59

Early shall he rise who rules few servants,
And set to work at once:
Much is lost by the late sleeper,
Wealth is won by the swift,

60

A man should know how many logs
And strips of bark from the birch
To stock in autumn, that he may have enough
Wood for his winter fires.

61

Washed and fed,
one may fare to the Thing:
Though one's clothes be the worse for Wear,
None need be ashamed of his shoes or hose,
Nor of the horse he owns,
Although no thoroughbred.

62

As the eagle who comes to the ocean shore,
Sniffs and hangs her head,
Dumfounded is he who finds at the Thing
No supporters to plead his case.

63

It is safe to tell a secret to one,
Risky to tell it to two,
To tell it to three is thoughtless folly,
Everyone else will know.

64

Moderate at council should a man be,
Not brutal and over bearing:
Among the bold the bully will find
Others as bold as he.

65

Often words uttered to another
Have reaped an ill harvest:

66

Too early to many homes I came,
Too late, it seemed, to some;
The ale was finished or else un-brewed,

The unpopular cannot please.

67

Some would invite me to visit their homes,
But none thought I Had eaten a whole joint,
Just before with a friend who had two.

68

These things are thought the best:
Fire, the sight of the sun,
Good health with the gift to keep it,
And a life that avoids vice.

69

Not all sick men are utterly wretched:
Some are blessed with sons,
Some with friends,
some with riches,
Some with worthy works.

70

It is always better to be alive,
The living can keep a cow.
Fire, I saw, warming a wealthy man,
With a cold corpse at his door.

71

The halt can manage a horse,
the handless a flock,
The deaf be a doughty fighter,
To be blind is better than to burn on a pyre:
There is nothing the dead can do.

72

A son is a blessing, though born late
To a father no longer alive:
Stones would seldom stand by the highway
If sons did not set them there.

73

Two beat one, the tongue is head's bane,
Pockets of fur hide fists.

74

He welcomes the night who has enough provisions
Short are the sails of a ship,
Dangerous the dark in autumn,
The wind may veer within five days,
And many times in a month.

75

The half wit does not know that gold
Makes apes of many men:
One is rich, one is poor
There is no blame in that.

76

Cattle die, kindred die,
Every man is mortal:
But the good name never dies
Of one who has done well

77

Cattle die, kindred die,
Every man is mortal:
But I know one thing that never dies,
The glory of the great dead

78

Fields and flocks had Fitjung's sons,
Who now carry begging bowls:
Wealth may vanish in the wink of an eye,
Gold is the falsest of friends.

79

In the fool who acquires cattle and lands,
Or wins a woman's love,
His wisdom wanes with his waxing pride,
He sinks from sense to conceit.

80

Now is answered what you ask of the runes,
Graven by the gods,
Made by the All Father,
Sent by the powerful sage:
lt. is best for man to remain silent.

81

For these things give thanks at nightfall:
The day gone, a guttered torch,
A sword tested, the troth of a maid,
Ice crossed, ale drunk.

82

Hew wood in wind-time,
in fine weather sail,
Tell in the night-time tales to house-girls,
For too many eyes are open by day:
From a ship expect speed, from a shield, cover,
Keenness from a sword,
but a kiss from a girl.

83

Drink ale by the hearth, over ice glide,
Buy a stained sword, buy a starving mare
To fatten at home: and fatten the watch-dog.

84

No man should trust a maiden's words,
Nor what a woman speaks:
Spun on a wheel were women's hearts,
In their breasts was implanted caprice,

85

A snapping bow, a burning flame,
A grinning wolf, a grunting boar,
A raucous crow, a rootless tree,
A breaking wave, a boiling kettle,

86

A flying arrow, an ebbing tide,
A coiled adder, the ice of a night,
A bride's bed talk, a broad sword,
A bear's play, a prince' s children,

87

A witch' s welcome, the wit of a slave,
A sick calf, a corpse still fresh,

88

A brother's killer encountered upon
The highway a house half-burned,
A racing stallion who has wrenched a leg,
Are never safe: let no man trust them.

89

Trust not an acre early sown,
Nor praise a son too soon:
Weather rules the acre, wit the son,
Both are exposed to peril,

90

To love a woman whose ways are false
Is like sledding over slippery ice
With unshod horses out of control,
Badly trained two-year-olds,
Or drifting rudderless on a rough sea,
Or catching a reindeer with a crippled hand
On a thawing hillside: think not to do it.

91

Naked I may speak now for I know both:
Men are treacherous too
Fairest we speak when falsest we think:
many a maid is deceived.

92

Gallantly shall he speak and gifts bring
Who wishes for woman's love:
praise the features of the fair girl,
Who courts well will conquer.

93

Never reproach another for his love:
It happens often enough
That beauty ensnares with desire the wise
While the foolish remain unmoved.

94

Never reproach the plight of another,
For it happens to many men:
Strong desire may stupefy heroes,
Dull the wits of the wise

95

The mind alone knows what is near the heart,
Each is his own judge:
The worst sickness for a wise man
Is to crave what he cannot enjoy.

96

So I learned when I sat in the reeds,
Hoping to have my desire:
Lovely was the flesh of that fair girl,
But nothing I hoped for happened.

97

I saw on a bed Billing's daughter,
Sun white, asleep:
No greater delight I longed for then
Than to lie in her lovely arms.

98

"Come" Odhinn, after nightfall
If you wish for a meeting with me:
All would be lost if anyone saw us
And learned that we were lovers."

99

Afire with longing"; I left her then,
Deceived by her soft words:

I thought my wooing had won the maid,
That I would have my way.

100

After nightfall I hurried back,
But the warriors were all awake,
Lights were burning, blazing torches:
So false proved the path

101

Towards daybreak back I came
The guards were sound asleep:
I found then that the fair woman
Had tied a bitch to her bed.

102

Many a girl when one gets to know her
Proves to be fickle and false:
That treacherous maiden taught me a lesson,
The crafty woman covered me with shame";
That was all I got from her.

103

Let a man with his guests be glad and merry,
Modest a man should be";
But talk well if he intends to be wise
And expects praise from men:
Fimbul fambi is the fool called ";
Unable to open his mouth.

104

Fruitless my errand, had I been silent
When I came to Suttung's courts:
With spirited words I spoke to my profit
In the hall of the aged giant.

105

Rati had gnawed a narrow passage,
Chewed a channel through stone,
A path around the roads of giants:
I was like to lose my head

106

Gunnlod sat me in the golden seat,
Poured me precious mead:
Ill reward she had from me for that,
For her proud and passionate heart,
Her brooding foreboding spirit.
107
What I won from her I have well used:
I have waxed in wisdom since I came back,
bringing to Asgard Odrerir,
the sacred draught.

108

Hardly would I have come home alive
From the garth of the grim troll,
Had Gunnlod not helped me, the good woman,
Who wrapped her arms around me.

109

The following day the Frost Giants came,
Walked into Har's hall To ask for Har's advice:
Had Bolverk they asked, come back to his friends,
Or had he been slain by Suttung?

110

Odhinn, they said, swore an oath on his ring:
Who from now on will trust him?
By fraud at the feast he befuddled Suttung
And brought grief to Gunnlod.

111

It is time to sing in the seat of the wise,
Of what at Urd's Well I saw in silence,
saw and thought on.
Long I listened to men
Runes heard spoken, (counsels revealed.)
At Har's hall, In Har's hall:
There I heard this.

112

Loddfafnir, listen to my counsel:
You will fare well if you follow it,
It will help you much if you heed it.
Never rise at night unless you need to spy
Or to ease yourself in the outhouse.

113

Shun a woman, wise in magic,
Her bed and her embraces:

114

If she cast a spell, you will care no longer
To meet and speak with men,
Desire no food, desire no pleasure,
In sorrow fall asleep.

115

Never seduce anothers wife,
Never make her your mistress.

116

If you must journey to mountains and firths,
Take food and fodder with you.

117

Never open your heart to an evil man
When fortune does not favour you:
From an evil man, if you make him your friend,
You will get evil for good.

118

I saw a warrior wounded fatally
By the words of an evil woman
Her cunning tongue caused his death,
Though what she alleged was a lie.

119

If you know a friend you can fully trust,
Go often to his house
Grass and brambles grow quickly
Upon the untrodden track.

120

With a good man it is good to talk,
Make him your fast friend:
But waste no words on a witless oaf,
Nor sit with a senseless ape.

121

Cherish those near you, never be
The first to break with a friend:
Care eats him who can no longer
Open his heart to another.

122

An evil man, if you make him your friend,
Will give you evil for good:

123

A good man, if you make him your friend";
Will praise you in every place,

124

Affection is mutual when men can open
All their heart to each other:
He whose words are always fair
Is untrue and not to be trusted.

125

Bandy no speech with a bad man:
Often the better is beaten
In a word fight by the worse.

126

Be not a cobbler nor a carver of shafts,
Except it be for yourself:
If a shoe fit ill or a shaft be crooked";
The maker gets curses and kicks.

127

If aware that another is wicked, say so:
Make no truce or treaty with foes.

128

Never share in the shamefully gotten,
But allow yourself what is lawful.

129

Never lift your eyes and look up in battle,
Lest the heroes enchant you,
who can change warriors
Suddenly into hogs,

130

With a good woman, if you wish to enjoy
Her words and her good will,
Pledge her fairly and be faithful to it:
Enjoy the good you are given,

131

Be not over wary, but wary enough,
First, of the foaming ale,
Second, of a woman wed to another,
Third, of the tricks of thieves.

132

Mock not the traveler met On the road,
Nor maliciously laugh at the guest:

133

The sitters in the hall seldom know
The kin of the new-comer:
The best man is marred by faults,
The worst is not without worth.

134

Never laugh at the old when they offer counsel,
Often their words are wise:
From shriveled skin, from scraggy things

That hand among the hides
And move amid the guts,
Clear words often come.

135
Scoff not at guests nor to the gate chase them,
But relieve the lonely and wretched,

136

Heavy the beam above the door;
Hang a horse-shoe On it
Against ill-luck, lest it should suddenly
Crash and crush your guests.

137

Medicines exist against many evils:
Earth against drunkenness, heather against worms
Oak against costiveness, corn against sorcery,
Spurred rye against rupture, runes against bales
The moon against feuds, fire against sickness,
Earth makes harmless the floods.
138

Wounded I hung on a wind-swept gallows
For nine long nights,
Pierced by a spear, pledged to Odhinn,
Offered, myself to myself
The wisest know not from whence spring
The roots of that ancient rood

139

They gave me no bread,
They gave me no mead,
I looked down;
with a loud cry
I took up runes;
from that tree I fell.

140

Nine lays of power
I learned from the famous Bolthor, Bestla' s father:
He poured me a draught of precious mead,
Mixed with magic Odrerir.

141

Waxed and throve well;
Word from word gave words to me,
Deed from deed gave deeds to me,

142

Runes you will find, and readable staves,
Very strong staves,
Very stout staves,
Staves that Bolthor stained,
Made by mighty powers,
Graven by the prophetic god,

143

For the gods by Odhinn, for the elves by Dain,
By Dvalin, too, for the dwarves,
By Asvid for the hateful giants,
And some I carved myself:
Thund, before man was made, scratched them,
Who rose first, fell thereafter

144

Know how to cut them, know how to read them,
Know how to stain them, know how to prove them,
Know how to evoke them, know how to score them,
Know how to send them"; know how to send them,

145

Better not to ask than to over-pledge
As a gift that demands a gift";
Better not to send than to slay too many,

146

The first charm I know is unknown to rulers
Or any of human kind;
Help it is named,
for help it can give In hours of sorrow and anguish.

147

I know a second that the sons of men
Must learn who wish to be leeches.

148

I know a third: in the thick of battle,
If my need be great enough,
It will blunt the edges of enemy swords,
Their weapons will make no wounds.

149

I know a fourth:
it will free me quickly
If foes should bind me fast
With strong chains, a chant that makes Fetters spring from the feet,
Bonds burst from the hands.

150

I know a fifth: no flying arrow,
Aimed to bring harm to men,
Flies too fast for my fingers to catch it
And hold it in mid-air.

151

I know a sixth:
it will save me if a man
Cut runes on a sapling' s Roots
With intent to harm; it turns the spell;
The hater is harmed, not me.

152

I know a seventh:
If I see the hall
Ablaze around my bench mates,
Though hot the flames, they shall feel nothing,
If I choose to chant the spell.

153

I know an eighth:
that all are glad of,
Most useful to men:
If hate fester in the heart of a warrior,
It will soon calm and cure him.

154

I know a ninth:
when need I have
To shelter my ship on the flood,
The wind it calms, the waves it smoothes
And puts the sea to sleep,

155

I know a tenth:
if troublesome ghosts
Ride the rafters aloft,
I can work it so they wander astray,
Unable to find their forms,
Unable to find their homes.

156

I know an eleventh:
when I lead to battle Old comrades in-arms,
I have only to chant it behind my shield,
And unwounded they go to war,
Unwounded they come from war,
Unscathed wherever they are.

157

I know a twelfth:
If a tree bear
A man hanged in a halter,
I can carve and stain strong runes
That will cause the corpse to speak,
Reply to whatever I ask.

158

I know a thirteenth
if I throw a cup Of water over a warrior,
He shall not fall in the fiercest battle,
Nor sink beneath the sword,

159

I know a fourteenth, that few know:
If I tell a troop of warriors
About the high ones, elves and gods,
I can name them one by one.
(Few can the nit-wit name.)

160

I know a fifteenth,
that first Thjodrerir
Sang before Delling's doors,
Giving power to gods, prowess to elves,
Fore-sight to Hroptatyr Odhinn,

161

I know a sixteenth:
if I see a girl
With whom it would please me to play,
I can turn her thoughts, can touch the heart
Of any white armed woman.

162

I know a seventeenth:
if I sing it,
the young Girl will be slow to forsake me.

163
To learn to sing them, Loddfafnir,
Will take you a long time,
Though helpful they are if you understand them,
Useful if you use them,
Needful if you need them.

164

I know an eighteenth that I never tell
To maiden or wife of man,
A secret I hide from all
Except the love who lies in my arms,
Or else my own sister.

165

The Wise One has spoken words in the hall,
Needful for men to know,
Unneedful for trolls to know:
Hail to the speaker,
Hail to the knower,
Joy to him who has understood,
Delight to those who have listened.



(W H Auden & P B Taylor Translation.)