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Norse Odin According to old
Sources
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On the outlook for wisdom
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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

Supporting "well medleys" are presupposed
throughout:
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]

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.

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.

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.
| "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.
| 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.
| 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.
| 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.
| 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 Sjćlland; find the Danish capital Copenhagen on it. (3) Gamle Sigtuna is
not far from Uppsala in Sweden.

| 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.
| "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.
| 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.
| 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.
| 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.
| 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

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.

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: Hĺvamĺl. 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 Sćmund'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 considčre comme un expert, ainsi que de celle de Gérard Lemarquis
d’aprčs 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]
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.
- 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.
- 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.
- 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.
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
afhćngig 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.: Norrřne gude- og heltesagn. Rev. ed.
Universitets-. Oslo, 1981.
Nok: Hřdnebř, Finn & Magerřy, 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.
[A] - Britannica Online: "Ancient European
Religions: Germanic religion: SOURCES: Scandinavian literary sources"
[B] - Britannica Online: "Snorri
Sturluson".
CLICK on 'Literature' for the references of about 2000 works.
ANNOTATIONS: Acronym letters in square brackets in the text refer to works. Click on
'Literature' above for examples. Page references are put right after reference letters.
The abbreviation cf. means "compare". [MORE].
SEARCH THE SITE: Click on the rose in the upper left column for site
searches, access to dictionaries, and further.
REFER to the page by its 'location' address (above).
PILOTING: Some pictures and texts on top of the pages are clickable, to ease
navigation. [MORE]
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