
2 6 3

Norse Odin According to old Sources

Lessons
On the outlook for wisdom
HERE ARE some stories around Odin, and some mentions of the Norse poem Havamal. Odin is the attributed author of it. At bottom of the page you can find annotated links to several complete translations in such as English, Swedish and Norse.
The Norwegian text we also host, is among the best there are, a result of a massive work.
As for practical and tidy use of the counsels in the poem, one could do well to focus on broad and relevant applicability for a Christian. To this end, important points can be compared to tenets of Solomon in such as the Book of Proverbs, and to sayings of the New Testament.
There are many lessons attributed to Odin, some in prose and some in poetry. And now for Norse Odin. - T. Kinnes

Odin, who could it be?
The survey part starts
Block from verses 1-9
A look into Snorre
Internet Havamal: The best links detected
"Odin and Solomon" compared

Supporting "well medleys" are presupposed throughout:

Odin, who could it be?

Could he be you and me?

A god bearing out serious poetry against possible misfits?

There is (1) the quasti-historical Odin, (2) a god of rites, and (3) perhaps a blurred idea of an Odin in a man too. [Cf. Ng, "Starkad"]

THE ICELANDER Snorre Sturluson writes in medieval times that the ascribed author of Havamal, the Viking god Odin, once owned great lands in what is now Turkey at a time when Romans strove to occupy that region of the Old World - and still more. Odin came to be considered as a god - not only holy among Vikings. He set up headquarters in Denmark's Odense, that's named after him, and also at the heart of Sweden, in Sigtuna. It's not very far from Stockholm. Odense and Sigtuna were both lovely places, and still have a fairly idyllic atmosphere.
Odin went on as a law-maker; he instituted Norse laws, rituals and some Odin feats.

There's a right and wrong way, and then the way of the Army - Saying.

Odin was the quite artistic boss; and none could cope better, the berserk warriors thought. They were devoted to Odin. He was skilled in brainwashing folks or more, maybe not in hogwashing.
Odin lorded over dogs and wolves, and Norse people thought that neither fire nor iron could master Odin's animals.
He who could make enemies go blind, was handsome, noble and dangerous to behold for offenders. These things often go together.
Odin apparently spoke in verse and was good at much of what true followers of Jesus (his first deal) is commanded to be able to do: Raise the dead, do similar, stunning miracles - It could be in the right spirit. Odin also taught sports that he brought with him from Turkey and nearby, from somehere around the Black Sea. That's where he came from.
Grim Odin talked smoothly, but also mastered to make his devoted men strong as bears and mad as dogs and wolves - not as March hares. Neither fire nor iron could master them. They were the berserks.
He knew to change colour and look - more that Michael Jackson, we should be free to guess. And in addition, Odin was a warrior and conqueror with no stage fright. You have to be cruel and refuse the okay inhabitants former rights to be parts of that (description).
At times the berserk warlord used to lie down. Then he could be turned into bird, animal, fish or snake. He could even be in other countries. The Icelander Snorre holds these things (Norw: hamskifte) took place before private jet planes.
He who could make enemies go blind, winsome, handsome, noble to look at in peace, and dangerous to behold for enemies, by his word alone he could make the sea still. He could also make fire go out, and turn the wind in this and that direction - It must be good to know it.
Odin used to carry the head of a dead man with him for wise conversation. A trusted friend is not unlike it; he seldom interferes physically. And like that head of Mimer, an accomplished friend can tell much of interest. There is great help in what a sage friend can find out!
Odin taught runes. They are Norse alphabeth letters and were presumably used for divination. There are some interesting, suggested connection with the Roman and Greek alphabeth, and older ones. [Agr] Words consist of letters, and some find expression in certain magic and haunting or rhytmical songs even these days. We leave it at that.
Snorre writes that Odin could cause illness. Now, particularly women were taught Odin’s magic. It could share some facets with magic skills presented in Patanjali’s Yoga Sutras, but it's awfully hard to compare without rading a lot. The ancient Aryan work Patanjali's Sutras is a primer in Indian magic also. [Ref.] Perhaps Odin's Norse magic, calles seid, was neither black nor pure and white. Perhaps it was more like the sea: lighter shades of grey could describe parts of it. [Nok 1:3-9; Yolt; Coco; Ulp; Via; Yof; Yolt]

One more little look into handy Norse skills

Norwegian gist: "They say boys will be boys, berserkers will be berserkers - not unlike Samson when he got that most eminent Spirit over him, in part."
The old Norse hamskifte is described as changing one's body or altering its shape at will in the Odin-looking manner seems not fit. It was thought that some Norse warriors perhaps could change themselves into fighting, gruff bears for a couple of hours, bringing death and ruin to an enemy by other means that seid, indecent, ritualised Norse magic. [See Ng; Nok]
The point is that also (?) angry warriors and fighting bears took lives, and that common people of old believed these things and had to take precautions all their lives. Besides, an omen-speckled folk religion survived from these myths along with Christianity. [See Daf]

Ways of living attuned to Nordic wisdom

Blocks of Havamal verses allow themselves to be combined and castled, and not only served as fragments

Havamal expressions can be assembled, assessed and arranged to general benefit.

HAVAMAL is ascribed to Odin. Beneath is a stringed, tactical array of old Norse outlooks that are rooted in Havamal, or can be traced back to it somehow, one way or other. Said in other words: the richer way to look at fragments is to unite them carefully. We do it through cybernetic expertise and structural pondering. Inside one over-all scheme we use quite general building blocks (i.e. postulated and stringed stages) in the long art of coping fairly all right. The tactical array is against being clumsy. In other words: "first this, next that, and so on". Elegant and culinary mastery of lots of things had better be buildt up stagewise, to put it short. And the medley digest or potpurri served, could fit a lot of persons.

From verses 1-9: Handling uncouth newcomers, fears and uncertainties without making a fool of oneself

1 Gentle or giant wit - it's a strange threshold

THE MAN who stands at a strange threshold, had better glance this way and that first. 1.
Water and a fair or hearty welcome is needed by the newcomer that he may wash before eating, - next it could be handcloths. 4. ¤
Gentle or giant wit can be a welcome friend. 6

2 Ill counsel yields mistakes, next laughs

WHO knows beforehand what foes may sit awaiting in the hall? Who travels widely needs his wits about him. Who is silent seldom makes mistakes, ill counsel is often given - 1, 5, 6, 9
The stupid should stay at home. Rash is he who relies on his good luck at some unknown door. 5, 2 ¤

3 At a strange threshold, remain courteous and sparing of speech

THE MAN who stands at a strange threshold, should be cautious before he cross it. 1
Evil counsel is often given by those of evil heart. Courteous words is needed by the newcomer - then courteous silence that he may tell his tale. 8, 4
Of his knowledge a man should never boast. 6 ¤
A guest should be courteous when he comes to the table and sit in wary silence, ears attentive, eyes alert: thus defending himself. 7 (7)
Be sparing of speech. 6 (8)

What is a TTT Summary?

The fruits are easy
to learn and handy
to accommodate to,
but the underlying
theory requires more
than a night's fight.

A BRAND new sort of summary is an associated (linked), very loose and tentative training program of a sort. It depends on you and you to make it fit. You may need to tailor it for it. The gist of the training drill is: First A (or stage 1) and so on to the next when the selected gist (from) A is easily recalled and mastered.
A TTT summary should be fit for a hearty one; yet he may have to accommodate it. That's just usual. Our special summary is a novel ABC or primer on how to apply or modify well selected and appropriate tenets to make them work one way or other, much according to Kurt Lewin's famous axiom: "Nothing is as practical as a good theory". [Cf. Psr 21]
In other words, what a TTT summary aspires to, is to hand out sifted and carefully gauged assertions that form good building-blocks for the understanding so as to assist cognitive development one way or other. This endeavour should tie in nicely with what it takes to reach up to some facet of skill, aplomb or mastery of a sort: included is what is commonly called mastery learning. It is an educational term. Dr. Benjamin Bloom has proposed a lot on it in some of his writings. [Cf. Acl]
Another all right theory is called accelerated learning. Feel free to incorporate elements from both, and some others, if it fits you. What is more, on top of that we could expect our stuff or ourselves to "be welcomed" in our ABC's C stage, and then Dao is postulated to be within reach.

Sparing of speech,
all the more effective.

Gentle or giant wit can be welcomed as a friend from a strange threshold. Like ill counsel and best British humour, it can evoke hearty laughs, "or else it wouldn't be Dao" (Laozi). [Ref.]
Giant counsel, like ill counsel, could evoke much laughter. Ill counsel yields mistakes, next laughs. What good counsel leads into, is hard to tell. You have to be judicious on your own at times, when it comes to your fare. So the outright stupid beginner should be instructed lovingly or understandingly at home so that he doesn't depend on a mixture of luck and ill counsels as long as he lasts. This method is also what very much family accommodation speaks of. Let there be room for jolly laughs!
Yet, at a strange threshold, no matter what it is or where, try and remain assured, polite and quite sparing of speech.

Snorre Sturlason

The Icelander Snorre Sturluson (1179-1241) recorded or co-authored stuff on Odin inside what had been an oral tradition.

Havamal gives Norse wisdom in a form that is fairly close to couplet-stringed blankverse ever so often. There are finer definitions of how the Norse poetics was forged, though. The poem Havamal of 164 neat verses is found inside the Poetic Edda (or Edda Saemundar, or the Elder Edda). This work was not written by Snorre. He wrote the Younger Edda, or the Prose Edda. Together, these Eddas are "the fullest and most detailed source for modern knowledge of Germanic mythology," Britannica Online states under the heading "Edda".
Snorre also authored the history of Norwegian kings. In the first part of it, the Ynglinge Saga, he tells of Odin and other brutal beings.
We learn in part to ascend from Snorre. One recipe is simple: Listen more to his deeds than his words, and see how he throve, if he did.

1 Long ago, the "best Scandinavian education" culminated in poetic writings and chronicles and tales of heroes that were not angelic.

A word to the wise -

SNORRE STURLUSON (1179-1241) was an artistic writer and historian-poet of a sort. But as a statesman he became a bit too much involved in international affairs after visiting Norwegians. It had him killed by assasination.
Snorre learnt how to get great wealth, and received the best education available. Before intrigue had him killed, he had served as president of the Icelandic high court during 1215-18 and 1222-32. He worked for Norway taking over Iceland, and wanted to be the vassal of the Norwegian king, after persuading him that he could become king of Iceland. Snorre was eventually assassinated by Haakon's order. [A; B]
The first of Snorre's works and one of the most memorable was his Prose Edda, written c. 1220. He opens up with a poem, addressed to the king of Norway and his uncle. He next spells out his "Poetic Diction" where he lays bare abstruse allusions to gods and ancient heroes in poems by Norse skalds. After this he introduces the mythology of the north in the part called "Beguiling of Gylfi". This section describes the major gods and how they are thought to work and energise one. [A]

2 The hold of Snorre's various outputs stem from mythological stuff, great or savage men described in dialogues and otherwise, and the super style he made use of

SNORRE WORKED partly from bard poetry still extant, partly from sources that are now lost. After the Icelanders were converted to Christianity, much of their former religious poetry survived, just as traditions centred on Norse gods and how to worship them.
There are very many teaching (didactic) elements in the intermezzos that Snorre Sturluson handles with such elegance and artistic care. He is able to work on emotions by simple-looking brusque style that strove to "make gentlemen" of brutal killers - a lot Norse gods not excluded - it can be a Nordic presentation device. Sudden disaster and intermezzos his writings are teeming with, get handled in pregnant, relevant ways over and over. Those ways are not furtive, not much emotional to look at, but see if they did not trigger candid self-esteeem here and there in later Norwegian and Danish history. Much thanks to Snorre, Scandinaves were better informed: they had not been living on dunghills earlier, and those who slaughtered others, were not considered unworthy for it - to the contrary very often. Yes, he shows us how Norways so-called great men were made - and in part the recipe holds good for gods too.
The major writings of Snorre during the 1200s reflect a revival of the Icelanders' interest in pagan ancestors and how there were to be considered: as authoritative figures. It's very reasonable to suspect that many parts of the writings of Snorre were in part used to mirror Icelandic politics of his day and its concerns with and understanding of human nature. His lore idealises brutish barbary, for one part. There are lots of instances that document it well.
Now, it was in Snorre's power to present much that he perceived critically - a historian-looking for most part, but with the immediacy of drama. It could be that such as dialogues from parties that soon die, reflect a poetic vein of his. Qualities of scholar-looking brightness are felt, and attunement above instincts, being ruled by customs, along with much definite presentation in his style. [A; B]
Another important work ascribed to Snorre is the Heimskringla, or "Orb of the World". It's a history of the kings of Norway from the beginning to the mid-12th century. Snorre based the Heimskringla on earlier histories. Particularly he cherished bardic poems transmitted orally from the time of the original historical events, and built on top of some of them, as he saw fit. [A; B]
Snorre was brought up in the home of the most influential chieftain in Iceland. From him, Snorre acquired both a deep knowledge of Icelandic tradition and a European breadth of outlook. Later, Snorre visited Norway twice and Sweden once. In 1206 he settled at Reykjaholt, where most of his works were written between 1223 and 1235. Snorre used such written sources as were available; he also relied on skaldic poems, some of which were very old. [A; B] ¤

3 The Eddic poetry, of which Havamal is a significant part, was the foremost poetry in Europe in its time - the gruesome Vikings saw to that -

IN HIS WORK for poets, work Snorre arranges and recounts the legends of Norse mythology in an entertaining way. He then explains the ornate diction of the ancient skaldic poets and explains the great variety of poetic metres used in skaldic and Eddic verse. [B]
In Heimskringla, Snorre described the descent of the kings of Norway from gods. Anyway, Snorre's writings are said to be clear-looking. They are learned literature as well, remarkable for elegance, broad scope and astonishing formal assurance. [A, See B] ¤
Perhaps you should know that Icelanders of the 12th century travelled widely and were among the most lettered people in Europe.
The vital works of Snorre later nourished Norwegian self-based identity and assisted the patriotic unrest that was topped when Norway forced its way out of a cramped union with a Sweden that formerly had taken large parts of former Norwegian territory by successful wars.

Summary

The tact of lasting long,
ties in with
being heart-liked

BASICALLY, THE ABILITY TO DESIGN POETIC UTTERANCES IS IN EVERYONE - Good all-round education doesn't stiffle this inherent ability, but can lead to additional finesse in poetic writing, as we can learn from each other. How to make good historical surveys and heart-warming tales is much a matter of learning applied to capacitiy.
LINK UP TO GOOD AND LONG-STANDING LITERATURE OUTPUTS AS IT SERVES YOU - Long-lasting literature has a hold which ties in with good quality, one way or other. The hold of good literature outputs ties in with many layers. One of them is obscure, a mythos layer or half-mythos layer, as we have it in folk tales very often. Another is found if savage men talk along, another by fit and easy to read style, and so on. The major writings tend to reveal one or more of these features, and many others.
NEXT, LET OTHERS TALK OF YOUR GOOD LITERATURE OUTPUTS - Eddic poetry means very good poetry, and that by Viking-related men and women. There are many other designs fit for poetic utterances around the world.

The Turkish-looking hero of Germanic tales

YOU MAY like to hear tales of Odin. The tales below are just a bit shortened, and parts of Chapter 1 are shuffled a bit just to help the understanding.

1. The navel of Germanic understanding

"Great Serkland!
I'm not lost yet!"

THE BLACK SEA divides tree parts of the earth; the eastern part is called Asia, and the western is called such as Europe. Northward of the Black Sea lies Swithiod the Great.
In Swithiod are many great domains, and many races of men, and many kinds of languages. There are giants, and there are dwarfs, and there are also blue (1) men, and there are any kinds of stranger creatures. The Great Swithiod is reckoned by some as not less than the Great Serkland (2); others compare it to the Great Blueland (3).
The northern part of Swithiod lies uninhabited on account of frost and cold.
On the south side of the mountains which lie outside of all inhabited lands runs a river through Swithiod, which is properly called Tanais (4), but was formerly called Vanaquisl, and which falls into the Black Sea. The country was called Vanaheim; and the river separates the three parts of the world, of which the eastermost part is called Asia, and the westermost Europe.

NOTES:
(1) Black also.
(2) Northern Africa.
(3) Saharan and sub-Saharan Africa.
(4) Donau, the Danube.

2. Odin the Asian

A great undertaking
spells maiming
and warfare. Aha.
As if I didn't know it.

THE COUNTRY east of the Vanaquisl in Asia was called Asaland, or Asaheim, and the chief city in that land was called Asgaard. In that city was a chief called Odin, and it was a great place for sacrifice. It was the custom there that twelve temple priests should both direct the sacrifices, and also judge the people. They were called Diar, or Drotner, and all the people served and obeyed them.
Odin was a great and very far-travelled warrior, who conquered many kingdoms, and so successful was he that in every battle the victory was on his side. It was the belief of his people that victory belonged to him in every battle. It was his custom when he sent his men into battle, or on any expedition, that he first laid his hand upon their heads, and called down a blessing upon them; and then they believed their undertaking would be successful. His people also were accustomed, whenever they fell into danger by land or sea, to call upon his name; and they thought that always they got comfort and aid by it, for where he was they thought help was near. Often he went away so far that he passed many seasons on his journeys.

3. Odin's brothers

Norms and proverbs
often reflect traditions,
their superstitions
and taboos, not broad
and engulfing tolerance.

ODIN had two brothers, the one called Ve, the other Vilje, and they governed the kingdom when he was absent. It happened once when Odin had gone to a great distance, and had been so long away that the people Of Asia doubted if he would ever return home, that his two brothers took it upon themselves to divide his estate; but both of them took his wife Frigg to themselves. Odin soon after returned home, and took his wife back.

4. Odin went to war with the people of Vanaland

The wise man and tiger always survive
and rises to the top. Odin did.

ODIN went out with a great army against the Vanaland people; but they were well prepared, and defended their land; so that victory was changeable, and they ravaged the lands of each other, and did great damage. They tired of this at last, and on both sides appointed a meeting for establishing peace, made a truce, and exchanged hostages.
The Vanaland people sent their best men, Njord the Rich, and his son Frey. The people of Asaland sent a man called Hone, whom they thought well suited to be a chief, as he was a stout and very handsome man; and with him they sent a man of great understanding called Mime. On the other side, the Vanaland people sent the wisest man in their community, who was called Kvase.
Now, when Hone came to Vanaheim he was immediately made a chief, and Mime came to him with good counsel on all occasions. But when Hone stood in the Things or other meetings, if Mime was not near him, and any difficult matter was laid before him, he always answered in one way - "Now let others give their advice"; so that the Vanaland people got a suspicion that the Asaland people had deceived them in the exchange of men. They took Mime, therefore, and beheaded him, and sent his head to the Asaland people.
Odin took the head, smeared it with herbs so that it should not rot, and sang incantations over it. Thereby he gave it the power that it spoke to him, and discovered to him many secrets.
Odin placed Njord and Frey as priests of the sacrifices, and they became Diar of the Asaland people. Njord's daughter Freya was priestess of the sacrifices, and first taught the Asaland people the magic art, as it was in use and fashion among the Vanaland people. While Njord was with the Vanaland people he had taken his own sister in marriage, for that was allowed by their law; and their children were Frey and Freya. But among the Asaland people it was forbidden to intermarry with such near relations.

5. Odin divides his kingdom: also about ox-ploughing Gefion

Through ploughing, settling and architecture
man subdued the whole planet.

THERE goes a great mountain barrier from north-east to south-west. It divides the Greater Swithiod from other kingdoms. South of this mountain ridge it is not far to Turkland, where Odin had great possessions.
In those times the Roman chiefs went wide around in the world, subduing to themselves all people; and on this account many chiefs fled from their domains. But Odin having foreknowledge, and magic-sight, knew that his posterity would come to settle and dwell in the northern half of the world. He therefore set his brothers Ve and Vilje over Asgaard; and he himself, with all the gods and a great many other people, wandered out, first westward to Gardarike, and then south to Saxland.
He had many sons; and after having subdued an extensive kingdom in Saxland, he set his sons to rule the country. He himself went northwards to the sea, and took up his abode in an island which is called Odins in Fyen. (1)
Then he sent Gefion across the sound to the north to discover new countries; and she came to King Gylve, who gave her a ploughgate of land. Then she went to Jotunheim, and bore four sons to a giant, and transformed them into a yoke of oxen. She yoked them to a plough, and broke out the land into the ocean right opposite to Odins. This land was called Sealand (2), and there she afterwards settled and dwelt.
Skjold, a son of Odin, married her, and they dwelt at Leidre. Where the ploughed land was is a lake or sea called Laage. In the Swedish land the fjords of Laage correspond to the nesses in Sealand.
When Odin heard that things were in a prosperous condition in the land to the east beside Gylve; he went there, and Gylve made a peace with him, for Gylve thought he had no strength to oppose the people of Asaland. Odin and Gylve had many tricks and enchantments against each other; but the Asaland people had always the superiority. Odin took up his residence at the Maelare lake, at the place now called Old Sigtun. (3) There he erected a large temple, where there were sacrifices according to the customs of the Asaland people. He appropriated to himself the whole of that district, and called it Sigtun. To the temple priests he gave also domains.
Njord dwelt in Noatun, Frey in Upsal, Heimdal in the Himinbergs, Thor in Thrudvang, Balder in Breidablik; to all of them he gave good estates.
COMMENT: There can be hope for the specially proficient Asian immigrant of a ruthless, skilled sort, or what?

NOTES
(1) Odense is a small city in Fyn in the middle of Denmark.
(2) Sealand is the island Sjælland; find the Danish capital Copenhagen on it.
(3) Gamle Sigtuna is not far from Uppsala in Sweden.

6. Odin's accomplishments

Miaow. Dreadful to foes are
the terror-striking song-smiths.

WHEN Odin of Asaland came to the north, and the Diar with him, they introduced and taught to others the arts which the people long afterwards have practised. Odin was the cleverest of all, and from him all the others learned their arts and accomplishments; and he knew them first, and knew many more than other people.
But now, to tell why he is held in such high respect, we must mention various causes that contributed to it. When sitting among his friends his countenance was so beautiful and dignified, that the spirits of all were exhilarated by it, but when he was in war he appeared dreadful to his foes. This arose from his being able to change his skin and form in any way he liked. Another cause was that he conversed so cleverly and smoothly, that all who heard believed him. He spoke everything in rhyme, such as now composed, which we call scald-craft. He and his temple priests were called song-smiths, for from them came that art of song into the northern countries.
Odin could make his enemies in battle blind, or deaf, or terror-struck, and their weapons so blunt that they could no more but than a willow wand; on the other hand, his men rushed forwards without armour, were as mad as dogs or wolves, bit their shields, and were strong as bears or wild bulls, and killed people at a blow, but neither fire nor iron told upon themselves. These were called Berserker.

7. Of Odin's miraculous feats

"Good or able like Odin means
skilled in inflicting death
to sacrificial cattle and foes;
Like myself! Aha."

ODIN could transform his shape: his body would lie as if dead, or asleep; but then he would be in shape of a fish, or worm, or bird, or beast, and be off in a twinkling to distant lands upon his own or other people's business. With words alone he could quench fire, still the ocean in tempest, and turn the wind to any quarter he pleased.
Odin had a ship which was called Skidbladnir, in which he sailed over wide seas, and which he could roll up like a cloth. Odin carried with him Mime's head, which told him all the news of other countries. Sometimes even he called the dead out of the earth, or set himself beside the burial-mounds; whence he was called the ghost-sovereign, and lord of the mounds.
He had two ravens, to whom he had taught the speech of man; and they flew far and wide through the land, and brought him the news. In all such things he was pre-eminently wise. He taught all these arts in Runes, and songs which are called incantations, and therefore the Asaland people are called incantation-smiths.
Odin understood also the art in which the greatest power is lodged, and which he himself practised; namely, what is called magic. By means of this he could know beforehand the predestined fate of men, or their not yet completed lot; and also bring on the death, ill-luck, or bad health of people, and take the strength or wit from one person and give it to another.
But after such witchcraft followed such weakness and anxiety, that it was not thought respectable for men to practise it; and therefore the priestesses were brought up in this art.

Two ravens
brought the news.

Odin knew finely where all missing cattle were concealed under the earth, and understood the songs by which the earth, the hills, the stones, and mounds were opened to him; and he bound those who dwell in them by the power of his word, and went in and took what he pleased. From these arts he became very celebrated. His enemies dreaded him; his friends put their trust in him, and relied on his power and on himself.
He taught the most of his arts to his priests of the sacrifices, and they came nearest to himself in all wisdom and witch-knowledge. Many others, however, occupied themselves much with it; and from that time witchcraft spread far and wide, and continued long.
People sacrificed to Odin and the twelve chiefs from Asaland, and called them their gods, and believed in them long after. From Odin's name came the name Audun, which people gave to his sons; and from Thor's name comes Thore, also Thorarinn; and also it is sometimes compounded with other names, as Steenthor, or Havthor, or even altered in other ways.

8. Odin's lawgiving

Finest blood-sacrifices
remain at Svalbard.

ODIN established the same law in his land that had been in force in Asaland. Thus he established by law that all dead men should be burned, and their belongings laid with them upon the pile, and the ashes be cast into the sea or buried in the earth. Thus, said he, every one will come to Valhalla with the riches he had with him upon the pile; and he would also enjoy whatever he himself had buried in the earth. For men of consequence a mound should be raised to their memory, and for all other warriors who had been distinguished for manhood a standing stone; which custom remained long after Odin's time. On winter day there should be blood-sacrifice for a good year, and in the middle of winter for a good crop; and the third sacrifice should be on summer day, for victory in battle.
Over all Swithiod the people paid Odin a tax - he was to defend the country from enemy or disturbance, and pay the expense of the sacrifice feasts for a good year.

9. Of Njord's marriage

Thinking: "Great men
descended from skilled
Asians in the old days."

NJORD took a wife called Skade; but she would not live with him and married afterwards Odin, and had many sons by him, of whom one was called Saeming.
Earl Hakon the Great reckoned back his pedigree to Saeming. This Swithiod they called Mannheim, but the Great Swithiod they called Godheim; and of Godheim great wonders and novelties were related.

10. Odin dies

The able warrior,
topdog of the war-cult,
could die at rest
in his bed!
Like peaceful folks.

ODIN died in his bed in Swithiod; and when he was near his death he made himself be marked with the point of a spear, and said he was going to Godheim, and would give a welcome there to all his friends, and all brave warriors should be dedicated to him.
The Swedes believed that he was gone to the ancient Asgaard, and would live there eternally. Then began the belief in Odin, and the calling upon him.
The Swedes believed that he often showed to them before any great battle. To some he gave victory; others he invited to himself; and they reckoned both of these to be fortunate. Odin was burnt, and at his pile there was great splendour. It was their faith that the higher the smoke arose in the air, the higher he would be raised whose pile it was; and the richer he would be, the more property that was consumed with him.

Apres

The able cat should die
at rest as well.

THE OVERVIEW above is found inside the first part of the Heimskringla, a work by the Icelandic chieftain-poet Snorre Sturluson. It was he who wrote the history of Norwegian kings, kings rooted in long gone Asian immigrants considered to be gods, one after another.
Our text has been only slightly shortened, mainly at the start. Check as you like:

Snorre: The Chronicle of the Kings of Norway - The Ynglinga Saga

Havamal and Solomonic sayings compared

THE FOLLOWING is largely extracted from a Danish book on folk tradition.

1 Sentiments similar to some in Havamal are voiced in proverbs of Solomon

A laconic and
sagacious utterance
may be inherited.

A PROVERB is a short and terse expression of life experience that was remembered and put to use from one generation to another. [Daf 129]
The life experience the proverbs give vent to, are matter-of-fact statements of how life is in general, and often expres sed in the form of some image that many understand fairly well. [Cf. Daf 130-1]
The proverb can be witty. [Daf 129]
"Praise of wisdom, recurrently voiced in proverbs of Solomon, is likewise found in Havamal." - Inger M. Boberg. [Daf 135]
And the acme of this wisdom can be not to reveal it, as king Solomon says in many proverbs - candid utterances ever so often. Here is one:

"Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue." [Proverbs 17:28.

So it may not be easy to know who 's a secret sage and who's a goof, for example if both of them keep silent. [Cf. Daf 135]
"Havamal consists largely of warning and teaching (instructive) proverbs that were to be urged on the Scandinavians of old. They are the oldest Nordic proverbs known". - Inger M. Boberg. [Daf 133]

2 The sharing of marriage goes far beyond Havamal sayings

PROVERBS ATTEMPT to express and sum up life experiences that are much shared and that may be grasped by many persons. It can be done through candid or hilarious-looking utterances of many sorts. Some may evoke gladness and smiles.

3 Not a few proverbs look better than they work, it is to be suspected

WE HAD better not count our eggs before they're hatched, as "much goes worse than expected". (Havamal, verse 40)
"SOLOMON'S proverbs and Havamal have many points of view in common." - Inger M. Boberg. [Daf 135]
It's the life experiences from the bottom of the proverb that makes it warn a lot. [Daf 133]

Summary

There are many ways to fit in. Terse sayings that sum up collective life experience, help good perception and one's own thinking though figurative language, and aid elegant survival of the fittest, and they are often very guarded - and perhaps skilled.

I learn man is more
than a cat, for he can
learn by given language
too.

GOOD PROVERBS ARE RELEVANT AND TERSE ENOUGH SAYINGS THAT FIT FAIRLY WELL - We could design proverbial expressions like a lot of those that are faultily ascribed to Solomon. One example: "Even a fool is thought wise if he forms salient proverbs."
GOOD PROVERBS STIMULATE PERCEPTIVE THINKING A LOT - However, words shaped by the tongue and teeth don't involve a whole body with such as many hundred other muscles - and many bones. Perception is a key to thinking as well. This supports: The sharing of marriage goes far beyond sentences. Not only proverbs evoke gladness and smiles.
THE FITTEST PROVERBS SUGGEST HOW TO ACCOMMODATE. It's seldom outside one's good traditions, one's time and climate, the very general fare of men, and it often helps to be well yoked to good and exemplary men of the common heritage. Although few neat proverbs deal in prejudice, it shows up that many candid expressions put emphasis on this: One had better be forewarned, very guarded, circumspect and learn to help oneself before it's too late. Poverty is a hallmark of that. This summed up, without applied efforts, "many words don't fatten the cabbage" (Ukrainan). It is to be expected. So aside from ample suggestions of culturally shared views - even taboos and gross prejudice - best proverbs from this or that region can warn, warm our hearts and help guarded handling as well - fairly often. It depends on the quality of the utterance, the circumspect mobilisation of it, and the circumstances - much else goes into it too.

Internet Havamal: Most of them are complete texts

Norwegian:

Tormod Kinnes: New Norwegian Håvamål
Comment: Modern, simple language. - (click on icon line)

Norwegian (bokmaal):
Holm-Olsen, Ludvig: Edda-dikt. Cappelen. Oslo, 1985.
Comment: It reads well. A very good rendition for most part.
New Norwegian:
Mortensen-Egnund, Ivar, tr: Håvamål. 8th ed. Det norske Samlaget. Oslo, 1986.
Comment: Old-fashioned Norwegian text. It's the closest to the original, and fairly often hard to understand, even for Norwegians today.
Danish:
Gjellerup, Karl, tr: Den aeldre eddas gudesange 1. Thaning and Appel. Copenhagen, 1973.
Comment: All right. Topically shuffled verses.

English A:

Olive Bray, tr, ed: Hávamál: The Words of Odin the High One
Olive Bray's translation from 1908 is a useful translation from The Elder or Poetic Edda, commonly known as Sæmund's Edda, part I: The Mythological Poems (London: The Viking Club, 1908), pp. 61-111.
Comment: The old-fashioned English was in deep need of updating. There are some fine and good points you won't find in the next translation (B) (and vice versa).

English B:

W.H. Auden and Paul B. Taylor, trs: Hávamál: The Sayings of Hár

Comment: In current use among Viking interested persons around the globe. Yet it is far from accurate in many places.

English C:

Bellows, Henry A. tr: Hovamol: The Ballad of the High One

Well explained for most part. Edition from 1938.
Comment: A recent addition to the free Hovamol texts on-line.

Swedish:

Erik Brate, tr: Den höges sång
Erik Brate (1857-1924). Comment: A skilled work. The style is cumbersome and partly antiquated.

German

Karl Joseph Simrock (1802-76), übersetzer: Havamal: Des Hohen Lied (first published 1851)

French:

Dominick Clos, tr: Havamal: Les dits du tres haut
French text on the old Norse savoir faire.
Platform: "J’ai pris connaissance de la traductions de Régis Boyer, que je considère comme un expert, ainsi que de celle de Gérard Lemarquis d’après une traduction de Matthias Vidar Saemundsson, et me suis inspirée de leurs travaux pour mes hésitations." - Translator/editor of the French edition]

Icelandic:

NN, tr: Hávamál
Another site: Click

Norse:

Sophus Bugge, tr: Hávamál
Comment: Norse language and syntax (its built-in grammar) can be hard, but not inconsistent. The original text, maybe just for Feinschmeckers - Sophus Bugge (1833-1907) prepared what is considered to be one of the most outstanding critical editions of the Poetic Edda.
Professor of comparative philology and Old Norse at the University of Christiania (now: Oslo), he published his edition of the Edda in 1867. [Check Britannica Online]

To compare versions

BELOW you find a simple way to get more than one Internet screen display at once. It can be particularly useful if you aim to compare not a little.

First select the SCREEN DISPLAY MODE. It's done by clicking on grey square (to the left of the X) in the upper right corner of the screen.
1. Adjust the size by clicking on the blue top band and then draw it - by this you move the whole display much as you like.
2. You can also adjust side margins to your liking much as you like: First use the cursor to capture a margin of your choice. You do it by clicking on it and holding the mouse button pressed down as you move it. That is all you need to know.
Then get ONE MORE SCREEN DISPLAY: Click [Ctrl + n] and you have added to the screen picture you have. The two screeen displays may now be operated independently and you can compare as you like.

It's possible to have three displays too. Just repeat B and adjust the three-fold display once again. That should be it.

Looking for phrases or words may come in handy

Click [Ctrl + f] and get a search box.
Write the phrase or word you search for.
Learn to use the simple device for yourself.

Heed what helps our little children.

Few will believe what they cannot profit from.

Adjoined

Books

Agr: Agrell, Sigurd: Die pergamenische Zauberscheibe und das Tarochspiel. The University of Lund, (Sweden), 1936.

Aoc: Bloom, Benjamin: All Our Children Learning. McGraw-Hill. New York, 1981.

Coco: Leggett, Trevor: The Complete Commentary by Sankara on the Yoga-Sutras. Kegan Paul. New York, 1990.

Daf: Boberg, Inger M.: Dansk folketradition i tro og digtning og deraf afhængig skik. (Danmarks Folkeminder; 72) Munksgaard. Copenhagen, 1962.

Ird: Neeson, Eoin: The First Book of Irish Myths and Legends. Mercier. Cork, 1965.

Iri: Neeson, Eoin: The Second Book of Irish Myths and Legends. Mercier. Cork, 1966.

Ng: Munch, P. A.: Norrøne gude- og heltesagn. Rev. ed. Universitets-. Oslo, 1981.

Nok: Hødnebø, Finn & Magerøy, Hallvard eds: Norges kongesagaer. bd 1-4. Gyldendal. Oslo, 1979.

Psr: Feldman, Robert: Social Psychology: Theories, Research, and Applications. Int ed. McGraw-Hill. New York, 1985.

Via: Nikhilananda, sw.: Vivekananda. The Yogas and Other Works. Rev ed. Ramakrishna-Vivekananda. New York, 1953.

Yof: Isherwood, Christopher and Pranabhananda, sw: How To Know God. Mentor. New York, 1969.

Yolt: Johnston, Clive tr: The Yoga Sutras of Patanjali. Stuart and Watkins. London, 1968.

Ulp: Hewitt, James: Yoga and Meditation. Barrie and Jenkins. London, 1977.