This is a text and translation of the Old Norse poem Hávamál, the Sayings of the High One. There will be more introductory material as time permits.

Lines in italics in the text and translation are repeated from earlier verses. Verses 112-37 are a long harangue to Loddfafnir, and most of them begin with a refrain of four lines telling Loddfafnir that it would be better if he took the advice: this refrain is italicized on second and subsequent occurrences to make it easier to skip to the new material in each verse.

If you are viewing this page on a Macintosh, the non-modern English characters will probably not appear correctly: see Cathy Ball's notes on "Working with Old English text on the Web" for help to solve this problem.

Notes on the translation:

The translation starts out from a literal translation I made while studying Old Norse at Cambridge, but I have been changing it in two directions since.

Firstly, I have made some changes from a literal translation to one that "sounds better", i.e., more closely mirrors the compressed and alliterative nature of the Norse text. For instance, line 16.6, þótt honum geirar gefi, literally means "though spears might give him [peace, understood, from the previous line]". I have given instead "though spears might spare him": this is not a literal translation, but it gives the sense and also something of the feel of the original. I have sometimes rendered the verb skulu (which means "must" and not "shall") as "should": this would be marked wrong in a literal translation, but is used here to make the translation more alliterative. For line 103.6, opt skal góðs geta, literally "he must often speak of good things", I have given instead "he should often speak of good things"; for line 93.2, skyli engi maðr, I have given "No man must". Asterisks in the translation are links to further discussion in the notes.

Secondly, I have tried to rearrange the translation so that each line of English follows pretty closely the line of Old Norse text beside it. This sometimes produces a more stilted English word-order, but I hope it will help those interested in but with no knowledge of Old Norse to puzzle out the meaning of the original. For instance, from the parallel beginnings of verses 3-5, it becomes evident that er þörf means "it is necessary", and eldr "fire", vatn "water", vit "sense [ModE wit]".

Seasoned students of Old Norse will know that the word order is often too convoluted to follow so simply. One of the most complicated examples in this text is the first three lines of verse 93:

Ástar firna

skyli engi maðr

annan aldregi

Converted into modern English word-order, this would read: Engi maðr skyli line2 aldregiline3 firnaline1 annanline 3 ástarline1, or "No man must ever mock another's love". Editorial help seems called for in this case, so I have prefixed numbers in square brackets to parts of translation which come from a different line of the text. The passage appears in text and translation as:

Ástar firna

skyli engi maðr

annan aldregi [2] No man must

[3] ever [1] mock

[3] another's [1] love

This tells the reader that "No man must" is a translation of words in line 2 of the Norse, "ever" is from line 3, "mock" from line 1, "another's" from line 3, and "love" from line 1 again. It is a compromise between helping the student of the original and producing a readable translation. When I get a moment, I will probably add an optional switch to make these numbers invisible, so that readers less bothered about the Norse can read a less-cluttered translation.

Bibliography:

The edition I used in the preparation of the translation (as will be apparent from some of the notes) is: David A. H. Evans, Hávamál, Viking Society for Northern Research, Text series, 7 (London, 1986). On looking at the Viking Society web page, I see that in 1987 Anthony Faulkes put together a glossary and index to Hávamál as volume 7(ii). I worked through my initial translation with Cleasby-Vigfusson and the glossary to Gordon, though on checking it over for the online version, I used Beatrice La Farge and John Tucker, Glossary to the Poetic Edda, Based on Hans Kuhn's Kurzes Wörterbuch (Heidelberg: Winter, 1992).

For copyright reasons, the text given below is based on Finnur Jónsson's earlier edition (Copenhagen, 1924), which gives both original and normalized texts. Since Jónsson's normalizations are different from the ones that would be followed by someone brought up on Gordon's An Introduction to Old Norse, I have not always followed them (e.g., "um" remains "um", instead of becoming "of"; "er" remains "er", instead of becoming " 's").

Other versions of Hávamál on the web:

What I want to include next:

- add glossing, so that putting the mouse pointer over a word will bring up a definition

- add links to a grammar of Old Norse

1

G áttir allar

áðr gangi fram

um skoðask skyli

um skygnask skyli

því at óvíst

er at vita

hvar óvinir

sitja á fleti fyrir

[2] Before one would advance

[1] through each doorway,

one must look about

and peer around,

because one can't know for sure

where enemies

sit in the hall beforehand. 2

Gefendr heilir

gestr er inn kominn

hvar skal sitja sjá?

Mjök er bráðr

sá er bröndum skal

síns um freista frama

Greetings to the hosts,

a guest is come.

where must this one sit?

He is very impatient,

the one who must sit on the firewood,

to test his luck. 3

Elds er þörf

þeims inn er kominn

ok á kné kalinn

matar ok váða

es manni þörf

þeims hefir um fjall farit

There is need of fire

for him who is come in

with cold knees;

[5] there is need [4] of food and clothes

for the man

who has journeyed on the mountainside. 4

Vats er þörf

þeims til verðar kømr

þerru ok þjóðlaðar

góðs um œðis

ef sér geta mætti

orðs ok endrþögu

There is need of water,

for the one who comes for a meal,

of towel and friendly intonation;

of good disposition,

if he can get it,

of speech and silence in return. 5

Vits er þörf

þeims viða ratar

dælt er heima hvat

at augabragði verðr

sá er ekki kann

ok með snotrum sitr

Sense is needed

for the one who travels widely;

everything is easy at home.

[5] He who knows nothing

[6] and sits with wise men

[4] becomes a mockery. 6

At hyggjandi sinni

skylit maðr hrœsinn vera

heldr gætinn at geði

þá er horskr ok þögull

kømr heimisgarða til

sjaldan verðr viti vörum

því at óbrigðra vin

fær maðr aldregi

en manvit mikit

[2] A man must not be boastful

[1] in his mind,

but wary in disposition;

when he, wise and silent,

comes to the homestead,

misfortune rarely befalls the wary,

because [8] man can never have

[7] a more reliable guide

than great common sense. 7

Hinn vari gestr

er til verðar kømr

þunnu hljóði þegir

eyrum hlýðir

en augum skoðar

svá nýsisk fróðra hverr fyrir

The wary guest

who comes for a meal

is silent with strained hearing,

listens with ears

and examines with eyes;

so each of the wise searches about himself. 8

Hinn er sæll

er sér of getr

lof ok líknstafi

ódælla er við þat

er maðr eiga skal

annars brjóstum í

He is blessed

who has within himself

praise and esteem;

it is harder to deal with that

which a man must own

in the breast of another. 9

Sá er sæll

er sjalfr of á

lof ok vit meðan lifir

því at ill röð

hefr maðr opt þegit

annars brjóstum ór

He is blessed

who has within himself

praise and sense while he lives,

because [5] man has often received

[4] ill-counsel

from the breast of another. 10

Byrði betri

berrat maðr brautu at

en sé manvit mikit

auði betra

þykkir þat í ókunnum stað

slíkt er válaðs vera

A man does not bear

a better burden on the road

than is great commonsense;

it seems a greater wealth

in an unknown place --

such is the refuge of the needy.

11

Byrði betri

berrat maðr brautu at

en sé manvit mikit

vegnest verra

vegra hann velli at

an sé ofdrykkja öls

A man does not bear

a better burden on the road

than is great commonsense;

he does not carry a worse journey-provision

in the open field than is

the over-drinking of ale. 12

Era svá gótt

sem gótt kveða

öl alda sonum

því at færa veit

er fleira drekkr

síns til geðs gumi

Ale is not as good

as it is said to be good

for the sons of men;

because the man knows less

-- he who drinks more --

of his disposition. 13

Óminnishegri heitir

sá er yfir ölðrum þrumir

hann stelr geði guma

þess fugls fjöðrum

ek fjötraðr vask

í garði Gunnlaðar

He is called the heron of forgetfulness,

he who hovers over ale-parties;

he steals the disposition of men.

By the feathers of this bird

I was fettered,

in the courts of Gunnlöth. 14

Ölr ek varð

varð ofrölvi

at hins fróða Fjalars

því er ölðr bazt

at aptr of heimtir

hverr sitt geð gumi

I got drunk,

really drunk,

at Fjalarr the Wise's;

it is the best ale-feast

when each man recovers his disposition 15

Þagalt ok hugalt

skyli þjóðans barn

ok vígdjarft vera

glaðr ok reifr

skyli gumna hverr

unz sínn bíðr bana

A ruler's son must be

silent and thoughtful

and brave in battle;

each man must be

happy and cheerful

until he suffers death. 16

Ósnjallr maðr

hyggsk munu ey lifa

ef hann við víg varask

en elli gefr

honum engi frið

þótt honum geirar gefi

The foolish man

thinks he will live forever

if he avoids battle;

but old age gives

him no peace,

though spears might spare him. 17

Kópir afglapi

er til kynnis kømr

þylsk hann umbeða þrumir

alt er senn

ef hann sylg um getr

uppi er þá geð guma

The fool stares

when he comes on a visit to acquaintances;

he mumbles to himself or hovers.

Everything happens at once

if he gets a drink:

then his disposition is revealed. 18

Sá einn veit

er víða ratar

ok hefr fjölð um farit

hverju geði

stýrir gumna hverr

sá er vitandi er vits

He alone knows,

he who wanders widely

and has travelled a great deal,

what disposition

each man possesses.

He is knowing in commonsense. 19

Haldit maðr á keri

drekki þó at hófi mjöð

mæli þarft eða þegi

ókynnis þess

var þik engi maðr

at þú gangir snemma at sofa

Do not let a man hold on to a goblet,

but let him drink mead in moderation,

let him talk sense or be silent.

No man blames you

of bad manners,

that you go early to sleep.



20

Gröðugr halr

nema geðs viti

etr sér aldrtrega

opt fær hlœgis

er með horskum kømr

manni heimskum magi

A greedy man,

unless he knows his mind,

often causes his life's sorrow by eating;

often the stomach gains ridicule,

when he comes among wise men,

for the foolish man.

21

Hjarðir þat vitu

nær þær heim skulu

ok ganga þá af grasi

en ósviðr maðr

kann ævagi

síns um mál maga

The herds know

when they must be home

and leave the pasture then;

but the unwise man

never knows

the measure of his stomach.

22

Vesall maðr

ok illa skapi

hlær at hvívetna

hitki hann veit

er hann vita þyrpti

at hann era vamma vanr

The wretched man

of bad character

laughs at all kinds of things.

On the other hand he doesn't know

what he ought to know,

that he is not lacking in faults.

23

Ósviðr maðr

vakir um allar nætr

ok hyggr at hvívetna

þá er móðr

er at morni kømr

alt er vil sem var

The unwise man

is awake all night

and thinks of all sorts of things;

then he is tired

when morning comes,

and all the trouble is as it was. 24

Ósnotr maðr

hyggr sér alla vera

viðhlæjendr vini

hitki hann fiðr

þótt þeir um hann fár lesi

ef hann með snotrum sitr

The unwise man

thinks them all to be

his friends, those who laugh at him;

he does not notice

even if they express malice against him

when he sits among wise men.

25

Ósnotr maðr

hyggr sér alla vera

viðhlæjendr vini

þá þat fiðr

er at þingi kømr

at hann á formælendr fá

The unwise man

thinks them all to be

his friends, those who laugh at him;

then he finds

when he comes to the Thing (assembly)

that he has few supporters.

26

Ósnotr maðr

þykkisk alt vita

ef hann á sér í vá veru

hitki hann veit

hvat hann skal við kveða

ef hans freista firar

The unwise man

thinks he knows everything

if he has refuge for himself in a corner.

but he does not know

what he must say in reply,

if men test him.

27

Ósnotr maðr

er með aldir kømr

þat er bazt at hann þegi

engi þat veit

at hann ekki kann

name hann mæli til mart

veita maðr

hinn er vætki veit

þótt hann mæli til mart

For the unwise man

who comes among men,

it is best that be he silent.

None know

that he knows nothing,

unless he should speak too much. *

The man does not know it,

he who knows nothing,

whether he speaks too much.

28

Fróðr sá þykkisk

er fregna kann

ok segja hit sama

eyvitu leyna

megu ýta synir

því er gengr of guma

He seems wise,

he who knows how to ask

and to speak likewise;

they can conceal nothing,

the sons of men,

of what is said about men.

29

Œrna mælir

sá er eva þegir

staðlausu stafi

hraðmælt tunga

nema haldendr eigi

opt sér ógótt um gelr

[2] He who is never silent

[1] speaks plenty

of meaningless words;

the fast-talking tongue,

unless it have controllers,

often sings itself harm.



30

At augabragði

skala maðr anna hafa

þótt til kynnis komi

margr þá fróðr þykkisk

ef hann freginn erat

ok nái hann þurrfjallr þruma

[2] A man must not make

[1] a mockery [2] of another

when he comes to visit acquaintances;

many a man seems wise

if he is not questioned

and manages to sit quiet, unscathed.

31

Fróðr þykkisk

sá er flótta tekr

gestr at gest hæðinn

veita görla

sá er of verði glissir

þótt hann með grömum glami

He seems wise,

the guest who takes flight

from the mocking guest;

he does not know for certain,

he who mocks over a meal,

whether he talks loudly among enemies.

32

Gunnar margir

erusk gagnhollir

en at virði vrekask

aldar róg

þat mun æ vera

órir gestr við gest

Many men

are most friendly with each other

and yet fight over food;

strife among men

will always be:

guest will be hostile to guest.

33

Árliga verðar

skyli maðr opt fá

nema til kynnis komi

sitr ok snópir

lætr sem solginn sé

ok kann fregna at fá

[2] A man should often take

[1] a meal early,

unless he comes to visit friends;

[else] he sits and looks around hungrily,

behaves as though he's famished,

and can talk about little.

34

Afhvart mikit

er til ills vinar

þótt á brautu búi

en til góðs vinar

liggja gagnvegir

þótt hann sé firr farinn

It is a great roundabout way

to a bad friend,

though he dwell on the road;

but to a good friend

there lead direct routes,

though he be gone farther away. 35

Ganga skal

skala gestr vera

ey í einum stað

ljúfr verðr leiðr

ef lengi sitr

annars fletjum á

The guest must go,

he must not be

always in the same place;

loved becomes loathed

if he stays a long time

in the hall of another.

36

Bú er betra

þótt lítit sé

halr er heima hverr

þótt tvær geitr

eigi ok taugreptan sal

þat er þó betra an bœn

The dwelling is better,

though it be small;

each man is a free man at home;

though he own two she-goats

and a hall roofed with withies,

it is still better than begging.

37

Bú er betra

þótt lítit sé

halr er heima hverr

blóðugt er hjarta

þeims biðja skal

sér í mál hvert matar

The dwelling is better,

though it be small;

each man is a free man at home;

he has a bloody heart,

the one who must beg

food for himself every meal-time.

38

Vápnum sínum

skala maðr velli á

feti ganga framar

því at óvist er at vita

nær verðr á vegum úti

geirs um þörf guma

[2] A man in the open country must not

[3] go more than one step

[1] from his weapons;

because one can't be sure

when, outside on the roads,

a spear will be needed by a warrior.

39

Fanka ek mildan mann

eða svá matar góðan

at værit þiggja þegit

eða síns féar

svá gjöflan

at leið sé laun ef þiggr

I have not found a man so liberal

or so generous with food

that to accept was not accepted,

or [5] so free *

[4] with his money

that the reward is unwelcome if he gets one.



40

Féar síns

er fengit hefir

skylit maðr þörf þola

opt sparir leiðum

þats hefir ljúfum hugat

mart gengr verr en varir

[3] A man should not endure want

[2] when he has gained

[1] his money;

often he saves for enemies

what he has intended for friends;

much goes worse than expected.

41

Vápnum ok váðum

skulu vinir gleðjask

þat er á sjalfum sýnst

viðr gefendr ok endrgefendr

erusk vinir lengst,

ef þat bíðr at verða vel

[2] Friends must gladden each other

[1] with weapons and clothes,

which are most evident on themselves.

givers in return and repeat-givers

are friends the longest

if it endures to turn out well.

42

Vin sínum

skal maðr vinr vera

ok gjalda gjöf við gjöf

hlátr við hlátri

skyli hölðar taka

en lausung við lygi

[2] A man must be a friend

[1] to his friend

and give gift for gift.

[5] Men should use

[4] mockery in return for mockery,

and deception in return for a lie.

43

Vin sínum

skal maðr vinr vera

þeim ok þess vinr

en óvinar síns

skyli engi maðr

vinar vinr vera

[2] A man must be a friend

[1] to his friend,

for himself and for the friend,

[5] but no man must

[6] be a friend of a friend

[4] of his foe.

44

Veiztu ef þú vin átt

þanns þú vel trúir

ok vill þú af honum gótt geta

geði skalt við þann

blanda ok gjöfum skipta

fara at finna opt

Know, if you have a friend

in whom you have faith,

and you wish to get something good from him,

you must share with his mind

and exchange gifts,

and go often to seek him out.

45

Ef þú át annan

þanns þú illa trúir

vildu af honum þó gótt geta

fagrt skalt við þann mæla

en flátt hyggja

ok gjalda lausung við lygi

If you have another

whom you mistrust,

but you want to get something good from him,

you must speak fair to him,

and think deceitful thoughts,

and give deception in return for a lie.

46

Þat er enn of þann

er þú illa trúir

ok þér er grunr at hans geði

hlæja skaltu við þeim

ok um hug mæla

glík skulu gjöld gjöfum

There is more about the one

whom you mistrust

and whose disposition you suspect:

you should laugh with him

and speak other than your thought.

There should be repayment for such gifts.

47

Ungr var ek forðum

fór ek einn saman

þá varð ek villr vega

auðigr þóttumk

er ek annan fann

maðr er manns gaman

Long ago I was young,

I travelled on my own,

then I turned astray in my paths:

I thought myself rich

when I found another,

man is man's entertainment.

48

Mildir frœknir

menn bazt lifa

sjaldan sút ala

en ósnjallr maðr

uggir hotvetna

sýtir æ gløggr við gjöfum

Generous, valiant

men live best,

and seldom nourish sorrow;

but the cowardly man

fears all sorts of things

and the niggard is always troubled about gifts.

49

Váðir mínar

gaf ek velli at

tveim trémönnum

rekkar þat þóttusk

er þeir ript höfðu

neiss er nøkkviðr halr

My clothes

I gave in a field

to two wooden men:

they thought themselves warriors

when they had clothing:

a naked man is shamed.



50

Hrørnar þöll

sú er stendr þorpi á

hlýrat henni börkr né barr

svá er maðr

sá er mangi ann

hvat skal hann lengi lifa?

The fir decays,

the one that stands in the hamlet:

neither bark nor foliage protects it.

So is a man,

who is loved by no-one:

how should he live a long time?

51

Eldi heitari

brinn með illum vinum

friðr fimm daga,

en þá sloknar

es hinn sétti kømr

ok versnar allr vinskapr

Friendship among bad friends

burns hotter than fire

for five days;

but it is extinguished

when the sixth day comes

and the whole friendship spoils. 52

Mikit eitt

skala manni gefa

opt kaupir sér í lítlu lof

með hálfum hleifi

ok með höllu keri

fekk ek mér félaga

[2] One should not give a man

[1] a single large gift:

often one can obtain for onself with a little praise:

with half a loaf

and with a sloping goblet

I got myself a comrade.

53

Lítilla sanda

lítilla sæva

lítil eru geð guma

því at allir menn

urðut jafnspakir

hálf er öld hvar

? [of small sands,]

? [of small seas,]

Small are the minds of men,

because all men

have not turned out equally wise,

? mankind is everywhere halved.

54

Meðalsnotr

skyli manna hverr

æva til snotr sé

þeim er fyrða

fegrst at lifa

er vel mart vitut

[2] Each man must be

[1] moderately wise,

but never too wise;

for those people

it is most pleasant to live

when they don't know a great many things. *

55

Meðalsnotr

skyli manna hverr

æva til snotr sé

því at snotrs manns hjarta

verðr sjaldan glatt,

ef sá er alsnotr er á

[2] Each man must be

[1] moderately wise,

but never too wise;

because the wise man's heart

is seldom glad,

if he who owns it is completely wise.

56

Meðalsnotr

skyli manna hverr

æva til snotr sé

ørlög sín

viti engi fyrir

þeim er sorgalausastr sefi

[2] Each man must be

[1] moderately wise,

but never too wise;

[5] no-one should know beforehand

[4] his fate;

for that one is the mind most free from care.

57

Brandr af brandi

brinn unz brunninn er

funi kveykisk af funa

maðr af manni

verðr at máli kuðr

en til dœlskr af dul

Firewood from firewood

burns, until it is burnt,

flame kindles from flame;

from man, man

becomes wise in speech,

but too foolish from folly.

58

Ár skal rísa

sá er annars vill

fé eða fjör hafa

sjaldan liggjandi úlfr

lær um getr

né sofandi maðr sigr

He must rise early,

the one who wants to have another's

wealth or life;

seldom does a lying wolf

get a ham

or a sleeping man victory.

59

Ár skal rísa

sá er á yrkendr fá

ok ganga síns verka á vit

mart um dvelr

þann er um morgin sefr

hálfr er auðr und hvötum

He must rise early,

the one who has few workers,

and go to visit his work;

much will delay

the one who sleeps through the morning;

wealth is half in the hands of the active.



60

Þurra skíða

ok þakinna næfra

þess kann maðr mjöt

ok þess viðar

er vinnask megi

mál ok misseri

[3] Man knows the measure of this,

[1] of dry sticks

[2] and of birch-bark for roofing,

and of this, of wood

which will last

for the short and long seasons.

61

Þveginn ok mettr

ríði maðr þingi at

þótt hann sét væddr til vel

skúa ok bróka

skammisk engi maðr

né hests in heldr

þótt hann hafit góðan

[2] A man should ride to the Thing

[1] washed and fed,

though he be not clothed too well;

[5] let no man be ashamed

[4] of shoes and breeches,

nor of horse either,

even if he hasn't a good one.

62

Snapir ok gnapir

er til sævar kømr

örn á aldinn mar

svá er maðr

er með mörgum kømr

ok á formælendr fá

[3] The eagle [1] snatches and stretches

when it comes to the sea,

[3] the ancient sea;

so is a man

who comes among crowds

and has few supporters.

63

Fregna ok segja

skal fróðra hverr

sá er vill heitinn horskr

einn vita

né annarr skal

þjóð veit ef þrír ro

[2] Each of the wise must

[1] ask and reply,

he who wishes to be called wise;

one alone must know

but not another;

the people knows if there are three [who know].

64

Ríki sitt

skyli ráðsnotra

hverr í hófi hafa

þá hann þat finnr

er með frœknum kømr

at engi er einna hvatastr

[3] Each [2] of the prudent must

[3] hold in moderation

[1] his power;

then he finds it,

when he comes among valiant men,

that none is keenest of all.

65

Orða þeira

er maðr öðrum segir

opt hann gjöld um getr

[3] Often a man gets a repayment

[1] for the words

[2] which he says to another.

66

Mikilsti snemma

kom ek í marga staði

en til síð í suma

öl var drukkit

sumt var ólagat

sjaldan hittir leiðr í lið

[2] I came to many places

[1] very much too soon,

and too late to some;

sometimes the ale was drunk,

sometimes it wasn't ready;

the unwelcome one seldom hits the spot.

67

Hér ok hvar

myndi mér heim of boðit

ef þyrftak at málungi mat

eða tvau lær hengi

at ins tryggva vinar

þars ek hafða eitt etit

Here and there

I would be invited home

if I needed no food at meals;

or two hams would hang

at a loyal friend's

where I had eaten one.

68

Eldr er beztr

með ýta sonum

ok sólar sýn

heilyndi sitt

ef maðr hafa náir

án við löst at lifa

Fire is best

for the sons of men

and the sight of the sun;

his health,

if he can keep it,

and to live without shame. 69

Erat maðr alls vesall

þótt hann sé illa heill

sumr er af sonum sæll

sumr af frændum

sumr af fé œrnu

sumr af verkum vel

A man is not wholly wretched,

though he be in rotten health;

one is blessed with sons,

another with kinsmen,

another with plenty of money,

another with deeds well done.



70

Betra er lifðum

en sé ólifðum

ey getr kvikr kú

eld sá ek upp brenna

auðgum manni fyrir

en úti var dauðr fyr durum

It is better for the living

than for the dead, *

the living man always gets the cow;

I saw the fire burn up

before a rich man,

but death was outside the door.

71

Haltr ríðr hrossi

hjörð rekr handarvanr

daufr vegr ok dugir

blindr er betri

en brenndr sé

nýtr manngi nás

The lame man rides a horse,

the one-armed man drives the herd,

the deaf man fights and is useful;

it is better to be blind

than burnt:

no-one is helped by a corpse.

72

Sonr er betri

þótt sé síð of alinn

eptir genginn guma

sjaldan bautarsteinar

standa brautu nær

nema reisi niðr at nið

A son is better,

though he be late-begotten,

after a man is gone;

memorial stones seldom

stand by the road

unless a kinsman should raise [them] to kin.

73

Tveir ro eins herjar

tunga er höfuðs bani

er mér í heðin hvern

handar væni

Two men are the destroyers of one:

the tongue is the head's slayer;

[4] I expect a fist

[3] in every fur cloak.

74

Nótt verðr feginn

sá er nesti trúir

skammar ro skips rár

hverf er haustgríma

fjölð um viðrir

á fimm dögum

en meira á mánuði

He becomes happy at night

who trusts his journey-provisions;

a ship's sailyards are short;

an autumn-night is changeable.

The weather changes in many ways

in five days,

and more in a month.

75

Veita hinn

er vættki veit

margr verðr af aurum api

maðr er auðigr

annarr óauðigr

skylit þann vítka vár

He does not know,

he who knows nothing:

many a man becomes a fool through ores [money];

one man is rich,

another poor;

he must not blame his woe on him.

76

Deyr fé

deyja frændr

deyr sjálfr it sama

en orðstírr

deyr aldregi

hveim er sér góðan getr

Cattle die,

kinsmen die,

the self dies likewise;

but the renown

[6] for the one who gets good fame

[5] dies never.

77

Deyr fé

deyja frændr

deyr sjálfr it sama

ek veit einn

at aldri deyr

dómr um dauðan hvern

Cattle die,

kinsmen die,

the self dies likewise;

I know one thing

that never dies:

the repute of each of the dead.

78

Fullar grindr

sá ek fyr Fitjungs sonum

nú bera þeir vánarvöl

svá er auðr

sem augabragð

hann er valtastr vina

[2] I saw [1] the full cattle-pens

of the sons of Fitjung,

now they are beggars:

thus wealth is

like the blink of an eye --

it is the most unreliable of friends.

79

Ósnotr maðr

ef eignask getr

fé eða fljóðs munuð

metnaðr honum þróask

en mannvit aldregi

fram gengr hann drjúgt í dul

[2] If [1] the foolish man

gains possession of

money or a woman's love,

pride grows in him

but never commonsense;

he heads straight for haughtiness.



80

Þat er þá reynt

er þú at rúnum spyrr

inum reginkunnum

þeim er gerðu ginnregin

ok fáði fimbulþulr

þá hefir hann bazt ef hann þegir

Then that is proven

when you consult the runes,

originated by the gods,

those which the gods made

and the mighty sage coloured,

that it is best if he is silent.

81

At kveldi skal dag leyfa

konu er brennd er

mæki er reyndr er

mey er gefin er

ís er yfir kømr

öl er drukkit er

The day must be praised in the evening,

a woman, when she is cremated,

a sword, when it is proven,

a maiden, when she is given away,

ice, when it is crossed,

ale, when it is drunk.

82

Í vindi skal við höggva

veðri á sjó róa

myrkri við man spjalla

mörg eru dags augu

á skip skal skriðar orka

en á skjöld til hlífar

mæki höggs

en mey til kossa

Wood must be hewed in the wind,

row out to sea in good weather,

talk with maidens in the dark,

many are the eyes of the day.

A ship must be used for a swift journey

and a shield for protection,

a sword for a blow

and a maiden for kisses.

83

Við eld skal öl drekka

en á ísi skríða

magran mar kaupa

en mæki saurgan

heima hest feita

en hund á búi

Drink ale by the fire

and skate on the ice,

buy a lean steed

and a dirty sword, *

fatten a horse at home

and farm out a dog.

84

Meyjar orðum

skyli manngi trúa

né því er kveðr kona

því at á hverfanda hvéli

váru þeim hjörtu sköpuð

brigð í brjóst um lagit

[2] No-one should trust

[1] in the words of a maid,

nor in what a woman says,

[4] for [5] their hearts were shaped

[4] on a (potter's) turning wheel,

and fickleness placed in their breasts.

85

Brestanda boga

brennanda loga

gínanda úlfi

galandi kráku

rýtanda svíni

rótlausum viði

vaxanda vági

vellanda katli

A cracking bow,

a burning flame,

a gaping wolf,

a screaming crow,

a grunting pig,

a rootless tree,

a rising sea,

a boiling kettle,

86

fljúganda fleini

fallandi báru

ísi einnættum

ormi hringlegnum

brúðar beðmálum

eða brotnu sverði

bjarnar leiki

eða barni konungs

a flying spear,

a falling wave,

ice one night old,

a coiled snake,

a bride's bed-talk

or a broken sword,

a bear's game

or a king's son,

87

sjúkum kálfi

sjálfráða þræli

völu vilmæli

val nýfeldum

a sick calf,

a self-willed thrall,

the favouring speech of a seeress,

the newly slain,

88

akri ársánum

trúi engi maðr

né til snemma syni

veðr ræðr akri

en vit syni

hætt er þeira hvárt

a field sown early

no man should trust,

nor too quickly in his son;

weather rules the field

and the mind of the son,

each of these is unreliable.

89

Bróðurbana sínum

þótt á brautu mœti

húsi hálfbrunnu

hesti alskjótum

þá er jór ónýtr

ef einn fótr brotnar

verðit maðr svá tryggr

at þessu trúi öllu

In his brother-slayer,

though he is met on the road,

in a half-burnt house,

in a horse too-speedy --

a steed is useless

if he breaks a foot --

a man should not be so trustful

that he trusts all these.



90

Svá er friðr kvenna

þeira er flátt hyggja

sem aki jó óbryddum

á ísi hálum

teitum tvévetrum

ok sé tamr illa

eða í byr óðum

beiti stjórnlausu

eða skyli haltr henda

hrein í þáfjalli

The love of women

who are deceitful in spirit

is like riding a smooth-shod horse

on slippery ice,

a spirited two-year-old

and one badly trained,

or [8] on a rudderless boat

[7] in a raging wind,

or like a lame man trying to catch

a reindeer on a thawing mountainside.

91

Bert ek nú mæli

því at ek bæði veit

brigðr er karla hugr konum

þá vér fegrst mælum

er vér flást hyggjum

þat tælir horska hugi

Now I will speak openly,

because I know both:

men's hearts are fickle with women;

when we speak most fair

then we think most false.

It deceives the heart of the wise.

92

Fagrt skal mæla

ok fé bjóða

sá er vill fljóðs ást fá

líki leyfa

ins ljósa mans

sá fær er fríar

Fairly must he speak

and offer gifts,

he who wants to win a woman's love;

praise the figure

of the fair maiden;

he wins who flatters.

93

Ástar firna

skyli engi maðr

annan aldregi

opt fá á horskan

er á heimskan ne fá

lostfagrir litir

[2] No man must

[3] ever [1] mock

[3] another's [1] love.

often [6] ravishingly fair looks

[4] capture the wise man

[5] when they do not capture the fool.

94

Eyvitar firna

er maðr annan skal

þess er um margan gengr guma

heimska ór horskum

gørir hölða sonu

sá inn mátki munr

[2] A man must

[1] in no way mock [2] another,

for what happens to many a man;

[6] love the mighty

makes [4] fools of the wise

[5] among the sons of men.

95

Hugr einn þat veit

er býr hjarta nær

einn er hann sér um sefa

øng er sótt verri

hveim snotrum manni

en sér øngu at una

Only the mind knows

what lives near the heart;

a man is alone with his own spirit.

There is no sickness worse

for any wise man

than to have nothing to love.

96

Þat ek þá reynda

er ek í reyri sat

ok vættak míns munar

hold ok hjarta

var mér in horska mær

þeygi ek hana at heldr hefik

That I proved

when I sat in the reeds

and waited for my love;

[5] the wise maid to me

[4] was body and soul --

but still I do not have her.

97

Billings mey

ek fann beðjum á

sólhvíta sofa

jarls ynði

þótti mér ekki vera

nema við þat lík at lifa

[2] I found her in bed,

[1] Billingr's kinswoman,

sun-white, asleep;

a jarl's delight

seemed nothing to me,

unless I could live with that body.

98

Auk nær apni

skaltu Óðinn koma

ef þú vilt þér mæla man

alt eru ósköp

nema einir viti

slíkan löst saman

"So towards evening,

Othinn, you must come,

if you want to win the maid for yourself;

all is amiss,

unless we alone know

of such shame."

99

Aptr ek hvarf

ok unna þóttumk

vísum vilja frá

hitt ek hugða

at ek hafa mynda

geð hennar alt ok gaman

Back I turned

and seemed [3] out of my head

[2] with love;

I thought

that I would have

it all, her heart and pleasure.



100

Svá kom ek næst

at in nýta var

vígdrótt öll um vakin

með brennandum ljósum

ok bornum viði

svá var mér vílstígr of vitaðr

When I came next,

the able [3] warriors

[2] were [3] all awake;

with burning lights

and brands raised high, *

so was my wretched path marked out.

101

Ok nær morni

er ek var enn um kominn

þá var saldrótt um sofin

grey eitt ek þá fann

innar góðu konu

bundit beðjum á

And towards morning,

when I came back again,

the hall retainers were asleep.

Then I found only

the good woman's [4] bitch

bound to the bed.

102

Mörg er góð mær

ef görva kannar

hugbrigð við hali

þá ek þat reynda

er it ráðspaka

teygða ek á flærðir fljóð

háðungar hverrar

leitaði mér it horska man

ok hafða ek þess vættki vífs

Many a good maid,

if you look closely,

is fickle-minded towards men;

I learned that

when [6] I tried to seduce

the [5] wise [6] woman to wantonness,

[8] the clever maid heaped *

[7] her scorn [8] on me,

and I got nothing from this woman.

103

Heima glaðr gumi

ok við gesti reifr

sviðr skal um sik vera

minnigr ok málugr

ef hann vill margfróðr vera

opt skal góðs geta

fimbulfambi heitir

sá er fátt kann segja

þat er ósnotrs aðal

At home a man [3] must be [1] glad

and cheerful with guests,

knowing about himself,

mindful and fluent,

if he wants to be well-informed;

he should often speak of good things.

He is called a monstrous fool,

the one who knows how to say almost nothing:

it is the character of the unwise.

104

Inn aldna jötum ek sótta

nú em ek aptr um kominn

fátt gat ek þegjandi þar

mörgum orðum

mælta ek í minn frama

í Suttungs sölum

I sought the old giant,

now I have come back again.

I got little from being silent there.

With many words

I spoke to my own advantage

in Suttungr's hall.

105

Gunnlöð mér um gaf

gullnum stóli á

drykk ins dýra mjaðar

ill iðgjöld

lét ek hana eptir hafa

síns ins heila hugar

síns ins svára sefa

Gunnloth gave to me

[3] a drink of the precious mead

[2] on her golden throne;

A bad reward

I gave her afterwards

for her whole heart,

for her sorrowful spirit.



106

Rata munn

létumk rúms um fá

ok um grjót gnaga

yfir ok undir

stóðumk jötna vegir

svá hætta ek höfði til

[2] I let [1] the mouth of the gimlet

make space

and gnaw through stone;

over and under

me stood the giants' paths (rocks):

thus I risked my head.

107

Vel keypts litar

hefi ek vel notit

fás er fróðum vant

því at Óðrerir

er nú upp kominn

á alda vés jarðar

[2] I have taken great advantage

[1] ? from the well-purchased appearance; *

little is lacking to the wise,

because Othrerir

has now come up

? to Othinn's sanctuary. *

108

Ifi er mér á

at ek væra enn kominn

jötna görðum ór

ef ek Gunnlaðar ne nytak

innar góðu konu

þeirar er lögðumk arm yfir

Doubtful it is to me

that I could have come again

out of the giant's court,

if I had not enjoyed Gunnloth,

the good woman,

over whom I laid my arm.

109

Ins hindra dags

gengu hrímþursar

Háva ráðs at fregna

Háva höllu í

at Bölverki þeir spurðu

ef hann væri með böndum kominn

eða hefði honum Suttungr of sóit

On the next day

the frost giants went

to ask for Har's advice

in Har's hall:

they asked about Bolverkr (the Evil-doer, Othinn),

whether he had come back among the gods,

or whether Suttungr had sacrificed him.



110

Baugeið Óðinn

hygg ek at unnit hafi

hvat skal hans tryggðum trúa?

Suttung svikinn

hann lét sumbli frá

ok grœtta Gunnlöðu

Othinn, [2] I think, has sworn

[1] an oath on the sacred ring --

who shall trust in his troth?

[5] he had [4] Suttungr cheated

of his mead,

and made Gunnloth grieve.

111

M ál er at þylja

þular stóli á

Urðar brunni at

sá ek ok þagðak

sá ek ok hugðak

hlýdda ek á manna mál

of rúnar heyrða ek dœma

né um ráðum þögþu

Háva höllu at

Háva höllu í

heyrða ek segja svá

It is time to recite

from the sage's throne

at Urthr's well;

I saw and stayed silent,

I saw and reflected,

I listened to the speech of men,

I heard and learned about runes,

nor were they silent in counsels

at Har's hall,

in Har's hall,

thus I heard it said -- 112

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

nótt þú rísat

nema á njósn sér

eða þú leitir þér innan út staðar

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

don't get up at night,

unless you are on guard

or are seeking a place outside for yourself.

113

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

fjölkunnigri konu

skalattu í faðmi sofa

svá at hon lyki þik liðum

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] you must not sleep in the embrace

[5] of a woman skilled in magic

so that she locks you in her limbs --

114

Hon svá gørir

at þú gáir eigi

þings né þjóðans máls

mat þú villat

né mannskis gaman

ferr þú sorgafullr at sofa





-- she will make sure

that you do not heed

the speech of either Thing (assembly) or king;

you will not desire food

or mankind's pleasure;

you will go sorrowfully to sleep.

(cf. Mæthhild? *)

115

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

annars konu

teygðu þér aldregi

eyrarúnu at

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] never seduce

[5] another's wife

to be your mistress.

116

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

á fjalli eða firði

ef þik fara tíðir

fásktu at virði vel

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] if you long to travel

[5] over mountain or fjord,

be sure you have ample food.

117

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

illan mann

láttu aldregi

óhöpp at þér vita

því at af illum manni

fær þú aldregi

gjöld ins góða hugar

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] never allow

[5] a bad man

to know of your misfortune,

because from a bad man

you will never get

a good return for your good will.

118

Ofarla bíta

ek sá einum hal

orð illrar konu;

fláráð tunga

varð honum at fjörlagi

ok þeygi um sanna sök

[2] I saw a man

[1] deeply bitten

by the word of a bad woman;

her deceit-crafty tongue *

was the death of him,

and yet the charge was not true.

119

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

veiztu ef þú vin átt

þanns þú vel trúir

farðu at finna opt

því at hrísi vex

ok hávu grasi

vegr er vættki trøðr

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

know this, if you have a friend

whom you trust well,

go to visit him often,

for [9] the path which no-one treads

[7] grows with underbrush

[8] and high grass.

120

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

góðan mann

teygðu þér at gamanrúnum

ok nem líknargaldr meðan þú lifir

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] draw [5] a good man

to you with pleasant conversation,

and learn healing charms while you live.

121

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

vin þínum

ver þú aldregi

fyrri at flaumslitum

sorg etr hjarta

ef þú segja ne náir

einhverjum allan hug

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] never be

[7] the first to make a breach

[5] with your friend.

Sorrow eats the heart

if you cannot tell

someone your whole mind.

122

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

orðum skipta

þú skalt aldregi

við ósvinna apa

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] you must never

[5] bandy words

with a stupid fool --



123

því at af illum manni

mundu aldregi

góðs laun um geta

en góðr maðr

mun þik gørva mega

líknfastan at lofi

-- because [2] you can never

[3] get a reward for good

[1] from a bad man,

but a good man

can make you

beloved through praise.

124

Sifjum er þá blandat

hverr er segja ræðr

einum allan hug

alt er betra

en sé brigðum at vera

era sá vinr öðrum

er vilt eitt segir

Peace and trust are exchanged

when one can tell

another his whole mind.

Anything is better

than to be faithless:

he is not another's friend

who says only what the friend wants to hear.

125

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

þrimr orðum senna

skalattu þér við verra mann

opt inn betri bilar

þá er inn verri vegr

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] you must not [5] dispute even three words

with a man less worthy than you:

often the better man is defeated

when the worser attacks.

126

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

skósmiðr þú verir

né skeptismiðr

nema þú sjálfum þér sér

skór er skapaðr illa

eða skapt sé rangt

þá er þér böls beðit

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

be [6] not [5] a shoe-maker

or a shaft-maker,

except for yourself alone;

if the shoe is badly made

or the shaft bent,

then misfortune is in store for you.

127

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

hvars þú böl kannt

kveðu þat bölvi at

ok gefat þínum fjándum frið

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

when you come upon misdeeds

speak out about those misdeeds, *

and give your enemies no peace.

128

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

illu feginn

verðu aldregi

en lát þér at góðu getit

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] never be

[5] glad in evil,

but let yourself be pleased by good.

129

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

upp líta

skalattu í orrostu

gjalti glíkir

verða gumna synir

síðr þitt um heilli halir

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] you must not [5] look up

in battle

-- [8] the sons of men become

[7] like men terror-crazed --

lest men cast spells upon you. *



130

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

ef þú vilt þér góða konu

kveðja at gamanrúnum

ok fá fögnuð af

fögru skaltu heita

ok láta fast vera

leiðisk manngi gott ef getr

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

if you want [6] to attract

[5] a good woman to you [6] with pleasant talk

and take pleasure with her,

you must make a fair promise

and stick fast to it

-- no one loathes the good, if he gets it.

131

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

varan bið ek þik vera

en eigi ofvaran

ver þú við öl varastr

ok við annars konu

ok við þat it þriðja

at þjófar ne leiki

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

wary I bid you be,

but not too wary: *

with ale be the most wary

and with another's woman,

and with a third thing,

that thieves do not trick you.

132

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

at háði né hlátri

hafðu aldregi

gest né ganganda

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

never mock or laugh

at a guest or traveller.

133

Opt vitu ógörla

þeir er sitja inni fyrir

hvers þeir ro kyns er koma

erat maðr svá góðr

at galli ne fylgi

né svá illr at einugi dugi

Often they don't precisely know,

those who sit first in a house,

whose kinsmen they are who come (later):

no man is so good

that no fault follows him,

nor so bad that he is of no use.

134

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

at hárum þul

hlæðu aldregi

opt er gott þat er gamlir kveða

opt ór skörpum belg

skilin orð koma

þeim er hangir með hám

ok skollir með skrám

ok váfir með vílmögum

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

[6] never laugh

[5] at a gray-haired sage

often what an old man says is good,

often [9] clear words come

[8] out of shrivelled skin,

from the one who hangs among the hides

and dangles among the dried skins

and moves among the entrails.

135

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

gest þú ne geyja

né á grind hrekir

get þú váluðum vel

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

do not revile a guest

nor drive him away from your gates;

treat the wretched well.

136

Rammt er þat tré

er ríða skal

öllum at upploki

baug þú gef

eða þat biðja mun

þér læs hvers á liðu

Powerful is that beam

that must move from side to side

to open for all;

give a ring,

or it will call down

every evil on your limbs.

137

Ráðumk þér Loddfáfnir

en þú ráð nemir

njóta mundu ef þú nemr

þér munu góð ef þú getr

hvars þú öl drekkr

kjós þú þér jarðar megin

því at jörð tekr við ölðri

en eldr við sóttum

eik við abbindi

ax við fjölkynngi

höll við hýrógi

heiptum skal mána kveðja

beiti við bitsóttum

en við bölvi rúnar

fold skal við flóð taka

I advise you, Loddfafnir,

to take advice;

you would benefit, it you took it,

good will come to you, if you accept it:

when you drink ale,

choose for yourself the might of the earth,

because earth fights against beer,

and fire against sickness,

oak against constipation,

an ear of corn against sorcery,

the hall-tree against domestic strife, *

-- one must invoke the moon against wrathful deeds --

alum against bite-sickness

and runes against misfortune;

the earth must contend against the sea.

138

V eit ek at ek hekk

vindga meiði á

nætr allar níu

geiri undaðr

ok gefinn Óðni

sjálfr sjálfum mér

á þeim meiði

er manngi veit

hvers hann af rótum renn

I know that I hung

upon a windy tree

for nine whole nights,

wounded with a spear

and given to Othinn,

myself to myself for me;

on that tree

I knew nothing

of what kind of roots it came from.

139

Við hleifi mik sældu

né við hornigi

nýsta ek niðr

nam ek upp rúnar

œpandi nam

fell ek aptr þaðan

They cheered me with a loaf

and not with any horn,

I investigated down below,

I took up the runes,

screaming I took them,

and I fell back from there.



140

Fimbulljóð níu

nam ek af inum frægja syni

Bölþórs Bestlu föður

ok ek drykk of gat

ins dýra mjaðar

ausinn Óðreri

[2] I took [1] nine mighty spells

from the famous son

of Bolthorr, the father of Bestla,

and I got a drink

of the precious mead,

poured from Othrerir.

141

Þá nam ek frævask

ok fróðr vera

ok vaxa ok vel hafask

orð mér af orði

orðs leitaði

verk mér af verki

verks leitaði

Then I began [2] to be

[1] fruitful [2] and wise,

to grow and to flourish;

speech fetched my speech for speech,

action fetched my action for action.

142

Rúnar munt þú finna

ok ráðna stafi

mjök stóra stafi

mjök stinna stafi

er fáði fimbulþulr

ok gørðu ginnregin

ok reist Hroptr rögna

You can find runes

and meaning staves,

very mighty staves,

very strong staves,

which a mighty sage coloured

and mighty powers made,

and Hroptr of the gods carved.

143

Óðinn með ásum

en fyr álfum Dáinn

ok Dvalinn dvergum fyrir

Ásviðr jötnum fyrir

ek reist sjálfr sumar

Othinn among the gods,

Dainn for the elves

and Dvalinn for the dwarves,

Asvithr for the giants

-- I myself carved some.

144

Veiztu hvé rísta skal?

Veiztu hvé ráða skal?

Veiztu hvé fá skal?

Veiztu hvé freista skal?

Veiztu hvé biðja skal?

Veiztu hvé blóta skal?

Veiztu hvé senda skal?

Veiztu hvé sóa skal?

Do you know how you must cut [them]?

Do you know how you must interpret?

Do you know how you must colour?

Do you know how you must try?

Do you know how you must invoke?

Do you know how you must sacrifice?

Do you know how you must send?

Do you know how you must kill?

145

Betra er óbeðit

en sé ofblótit

ey sér til gildis gjöf

betra er ósent

en sé ofsóit

svá Þundr um reist

fyr þjóða rök

þar hann upp um reis

er hann aptr of kom

It is better that it be not invoked

than over-sacrificed,

the gift is always for the repayment,

it is better that it be not sent

than over-immolated.

So Thundr carved

before the history of the peoples,

when he rose up

and when he came back.

146

Ljóð ek þau kann

er kannat þjóðans kona

ok mannskis mögr

hjálp heitir eitt

en þat þér hjálpa mun

við sökum ok sorgum

ok sútum görvöllum

I know the songs

that no ruler's wife knows,

nor anyone's son:

the first is called "Help",

and it will help you

with disputes and griefs

and absolutely all sorrows.

147

Þat kann ek annat

er þurfu ýta synir

þeir er vilja læknar lifa

I know a second

which the sons of men need,

those who want to live as physicians.

148

Þat kann ek it þriðja

ef mér verðr þörf mikil

hapts við mína heiptmögu

eggjar ek deyfi

minna andskota

bítat þeim vápn né velir

I know the third:

if great need befalls me

for a fetter for my enemy,

I can blunt the edges

of my enemies,

that weapons and staves do not bite for them.

149

Þat kann ek it fjórða

ef mér fyrðar bera

bönd at bóglimum

svá ek gel

at ek ganga má

sprettr mér af fótum fjöturr

en af höndum hapt

I know the fourth:

if men put

fetters on my limbs,

I sing so that

I can go:

fetter springs from my feet

and bond from my hands. (cf. Imma *)



150

Þat kann ek it fimmta

ef ek sé af fári skotinn

flein í fólki vaða

flýgra hann svá stinnt

at ek stöðvigak

ef ek hann sjónum of sék

I know the fifth:

if I see [3] a spear, [2] shot in malice

to fly into a host,

it does not fly so strongly

that I cannot stop it,

if I catch sight of it.

151

Þat kann ek it sétta

ef mik særir þegn

á rótum rams viðar

ok þann hal

er mik heipta kveðr

þann eta mein heldr en mik

I know the sixth:

if a warrior wounds me

with the root of a strong tree *

and calls forth hatreds from me,

then the harms eat the man and not me.



152

Þat kann ek it sjaunda

ef ek sé hávan loga

sal um sessmögum

brennrat svá breitt

at ek honum bjargigak

þann kann ek galdr at gala

I know the seventh:

if I see a high [3] hall

[2] to burn [3] around my table-companions,

it does not burn so bright

that I cannot save it,

when I can sing the spell.

153

Þat kann ek it átta

er öllum er

nytsamligt at nema

hvars hatr vex

með hildings sonum

þat má ek bœta brátt

I know the eighth,

which [3] is useful [2] for all

to take:

wherever hatred grows

among the sons of the prince,

I can quickly cure it.

154

Þat kann ek it níunda

ef mik nauðr um stendr

at bjarga fari mínu á floti

vind ek kyrri

vági á

ok svæfik allan sæ

I know the ninth:

if I need

to save my ship afloat

I can calm the wind

on the wave

and lull the whole sea to sleep.

155

Þat kann ek it tíunda

ef ek sé túnriðir

leika lopti á

ek svá vinnk

at þeir villir fara

sinna heimhama

sinna heimhuga

I know the tenth:

if I see witches

playing in the air,

I can so arrange it

that they go astray

from their proper shapes

and proper thoughts.

156

Þat kann ek it ellipta

ef ek skal til orrostu

leiða langvini

undir randir ek gel

en þeir með ríki fara

heilir hildar til

heilir hildi frá

koma þeir heilir hvaðan

I know the eleventh:

if I must [3] lead old friends

[2] to battle,

I sing under the shields,

and they go victoriously:

safe to the battle,

safe from the battle,

they come safe from everywhere.

157

Þat kann ek it tólpta

ef ek sé á tré uppi

váfa virgilná

svá ek ríst

ok í rúnum fák

at sá gengr gumi

ok mælir við mik

I know the twelfth:

if I see up in a tree

a hanged corpse swinging,

I carve

and colour the runes

that the man moves

and speaks with me.

158

Þat kann ek it þrettánda

ef ek skal þegn ungan

verpa vatni á

munat hann falla

þótt hann í fólk komi

hnígra sá halr fyr hjörum

I know the thirteenth:

if I will [3] throw water

[2] on a young warrior,

he cannot fall,

though he may come to battle

the man does not fall before swords.

159

Þat kann ek it fjórtánda

ef ek skal fyrða liði

telja tíva fyrir

ása ok álfa

ek kann allra skil

fár kann ósnotr svá

I know the fourteenth:

if I must [3] reckon up

[2] a troop [3] before gods [2] and men,

[5] I know the details of all

[4] the Æsir and the Elves --

the unwise man knows that not at all.



160

Þat kann ek it fimmtánda

er gól Þjóðreyrir

dvergr fyr Dellings durum

afl gól hann ásum

en álfum frama

hyggju Hroptatý

I know the fifteenth,

which Thjothreyrir sang,

the dwarf, before the doors of Dellingr:

He sang the might of the gods,

the courage of the elves,

the understanding of Hroptatyr.

161

Þat kann ek it sextánda

ef ek vil ins svinna mans

hafa geð alt ok gaman

hugi ek hverfi

hvítarmri konu

ok sný ek hennar öllum sefa

I know the sixteenth:

if I wish [3] to have all the heart and pleasure

[2] of a cunning girl,

I turn the feelings

of the white-armed woman,

and I change the whole of her mind.

162

Þat kann ek it sjautjánda

at mik mun seint firrask

it manunga man

ljóða þessa

mun þú Loddfáfnir

lengi vanr vera

þó sé þér góð ef þú getr

nýt ef þú nemr

þörf ef þú þiggr

I know the seventeenth,

that [3] the youthful maid

[2] will never avoid me;

[5] Loddfafnir, you will

[6] be lacking [4] these charms

[6] for a long time,

though it be good for you if you get them,

useful if you take them,

needful if you receive them.

163

Þat kann ek it átjánda

er ek æva kennik

mey né manns konu

alt er betra

er einn um kann

þat fylgir ljóða lokum

nema þeiri einni

er mik armi verr

eða mín systir sé

I know the eighteenth,

which I never teach

to maid or man's wife,

-- everything is better

when one person understands it,

it belongs at the ending of spells --

to none but she alone

who is wrapped in my arm

or is my sister. *

164

Nú era Háva mál

kveðin Háva höllu í

allþörf ýta sonum

óþörf jötna sonum

heill sá er kvað

heill sá er kann

njóti sá er nam

heilir þeirs hlýddu

Now the sayings of Har are spoken

in Har's hall,

very needful to the sons of men,

harmful to the sons of giants.

Hail to him who spoke!

Hail to him who understands!

Let him benefit who took them!

Blessings on those who listened!



Notes

27.1-6

The sentiment recalls the Latin tag praestat tacere et stultus haberi quam edicere et omne dubium removere, "It's better to be silent and appear stupid than to speak up and remove all doubt".

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39.5

The manuscript has svagi at leið se la/n ef þegi. Jónsson (p. 49) reads svági gløggvan at..., "so-not stingy that...", while also admitting the possibility that the gi was not meant to be attached to svá but was an abbreviation of or scribal error for gjöflan, which would give svá gjöflan at..., "so free that...". Evans prefers to read svá gjöflan.

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54.6: mart vitu

I follow David Evans's emendation from mart vitu, "they know a great many things", which doesn't make sense in the context, to mart vitu t , "they don't know a great many things". There is precedent for this in verses 12.1 and 22.6, already emended in Jónsson's edition from an original er (it/he is) to er a (it/he is not ) to make sense of the verse.

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70.2

The manuscript has ok sel lifðom, nonsensically; Jónsson (p. 75) records the suggested emendation adopted here, en sé ólifðum.

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83.4: en mæki saurgan, literally a "dirty" sword, but perhaps meaning something more like a well-used sword, a sword which has proven its worth by not breaking, which has survived to be stained. (Thanks to Serge Boffa for this suggestion.)

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100.5: með ... bornum viði "with brands raised high".

Literally "with carried timber", but often taken to go with the brennandum ljósum of the previous line, hence torches, here called brands to alliterate with burning.

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102.7-8: it horska man leitaði hverrar háðungar mér "the clever maid heaped her scorn on me".

Literally something more like "the clever maid sought to bring her scorn on me", but "heaped her scorn" is tighter, brings the alliteration closer to the original, and fits the sense of the following line.

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107.1: vel keypts litar

This line is probably corrupt as it stands. See David Evans, p. 121, for commentary. It is tempting to follow Corpus Poeticum Boreale and read litar as something to do with mead, because the rest of the verse does seem to refer to the benefits of the acquisition of the vélkeypts mjaðar, "fraud-bought mead". On the other hand, this might be Othinn congratulating himself for the carefully deceitful behaviour (the "well-purchased appearance"?) which enabled him to steal the mead in the first place.

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107.6: á alda vés iarþar

This is the manuscript reading, and clearly corrupt. See David Evans, pp. 121-2, for discussion and options -- I am following Jonsson's emendation á vé alda jaðars, "to the sacred place of the lord of men (Othinn)", i.e. "to Othinn's sanctuary".

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114.6: ferr þú sorgafullr at sofa

It is tempting to compare the hapless victim of the woman skilled in magic going sorrowfully to sleep with Mæðhild in the Old English poem Deor, of whom it was said "sorrowful love deprived her of all sleep" (þæt him seo sorglufu slæp ealle binom).

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118.4: fláráð

A longer but clearer unpacking of flá-ráðr would be "deceitfully counselling", but "deceit-crafty" is in the right sort of register and packs more of the punch of the original.

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127.6: qveþu þ' ba/lvi at

Evans, p. 127, notes that Bugge in his first edition of the poem expanded þ' as þér in his main text and as þat in his appendix, and the variants have existed side by side ever since.

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129.9: síðr þitt of heilli halir

Jónsson, p. 128, suggests that þitt here would make more sense as þik, and Evans emends to þik.

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131.6: oc eigi of váran

The manuscript text would translate "wary I bid you be, and not too wary"; "but not too wary" would make more sense, so perhaps ok (and) should be emended to en (but), as it had to be in the corrupt verse 70.2.

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137.11: höll við hýrógi

As it stands, this says "the hall, against domestic strife", but this seems inexplicable. See David Evans, pp. 132-3, for other possible solutions to this cryptic remark.

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149: Þat kann ek it fjórða...

This charm, which prevents fetters from holding a prisoner, is presumably what the Mercians were looking for in the clothing of the Northumbrian Imma, who was captured after the Battle of Trent in 679 but could not be chained (see Bede's Ecclesiastical History, IV.22). Bede explains that in his case, the effect was caused by Imma's brother Tunna, an abbot who thought that Imma was dead and was offering Masses for the repose of his soul.

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151.3: á rotom rás viðar

"With the root of a green/sappy tree", but see Evans, pp. 138-9, on the difficulty with rás here, and a note of the several editors who have settled on the emendation rams ("strong") as a solution.

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163.8-9: er mik armi verr eða mín systir sé

This odd exception, that Othinn will only reveal the last charm to the one who is his wife or sister, suggests a parallel to Jupiter's relations with Juno, who was et soror et coniunx (Æneid, I.47).

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