Since i have finisht about 95% of the Poetic en Prose Edda’s i can finally start the work on the pages for the gods and godesses . Why did i need to finish the edda’s first i hear you ask . Wel i wanted to be sure you can have a look at the ancient and sacred writings to verify what i posted on the deity’s . Where i can , i provide the chapter and line in the text with a link that opens in a new windows so you can compare without loosing your progress . So far i have finisht 3 deity’s , Aegir , Rán and Eir . More coming soon . I will add the link to the other deity’s later on . So you will see there name’s on the bottom but the link is not working yet . Have a nice day and may the gods watch over you and your kin .
After the last weeks beeing hell in work and personal life i managed to finish up some work .
I finisht up the following chapters in the Poetic Edda .
- Sigurðarkviða hin skamma
- Helreið Brynhildar – Brynhild’s Hell-Ride
- Guðrúnarkviða in forna – The Second, or Old, Lay of Guthrun
- Guðrúnarkviða in þriðja – The Third Lay of Guthrun
- Oddrúnarkviða – The Lament of Oddrun
- Atlakvitha – The Lay of Atli
- Atlamál hin groenlenzku – The Greenland Ballad of Atli
- Guðrúnarhvöt – Guthrun’s Inciting
- Hamðismál – The Lay of Hamdir
Only a few remaining to be done with the Poetic Edda . I hope they are handy for you seeking the texts . I added the links in the text themselfs so you dont have to look true hundreds of pages to find what you need . I also experimented with tagclouds , since i found that the normal pages do not get found by search engine’s , only the blog posts do ( told you i am a noob on webpage creation lol ) . Like always , if you find any errors or fuck ups from me , feel free to send me a message . Thank you for visiting and i hope the gods keep you and your kin safe from the virus .
Today again not really any new blog posts , still working on adding the Poetic Edda for later references in blog posts . The blog got a bit sooner shared /exposed then i expected lol . But the pages of the Poetic and Proze Edda’s will proof there use later on when i am ready with creating all the pages . All the pages that are posted(publisht ) are for 99% ready , where there are bold letters , that means i will add that link and page in the coming week . If you should see an error i would be gratefull if you could point it to me . And wile your here , stick around , we can perhaps help eatchother .
Today i added ;
- Helgakviða Hjörvarðssonar I – The First Lay of Helgi the Hunding
- Sólarljóð – Songs of the Sun
- Gróttasöngr – The Lay of Grotti, or The Mill-Song
- Reginsmál (Sigurðarkviða Fáfnisbana II) – The Lay of Regin
- Fáfnismál – The Ballad of Fáfnir
- Sigrdrífumál – The Ballad of The Victory-Bringer
- Svipdagsmál II: Fjölsvinnsmál – The Sayings of Fjölsvinnr
- Svipdagsmál I – Grógaldr – Groa’s Spell
- Völuspá in skamma – The Short Voluspo
- Hyndluljóð – The Poem of Hyndla
- Rígsþula – The Song of Rig
- Baldrs draumar (Vegtamskviða) – Baldr’s Dreams
- Alvíssmál – The Ballad of Alvis
Smaller adjustments ;
Added sub menu’s for the poetic edda since it became a very long drop down list . Things should be better looking also now .
I sub devided in ;
- In Codex Regius
- Not in Codex Regius
- Lays of the Heroes
- The Niflung Cycle
Today i added some more pages of the Poetic edda . Let me know if you find any errors .
I also added the links for sources and pages in all older pages .
In Norse mythology, Vafþrúðnismál (Vafþrúðnir’s sayings) is the third poem in the Poetic Edda. It is a conversation in verse form conducted initially between the Æsir Odin and Frigg, and subsequently between Odin and the giant Vafþrúðnir. The poem goes into detail about the Norse cosmogony and was evidently used extensively as a source document by Snorri Sturluson in the construction of the Prose Edda who quotes it. The poem is preserved in Codex Regius and partially in AM 748 I 4to. There are preservation problems relating to stanzas 40-41.
The lay commences with Odin asking advice and directions of Frigg as to whether it would be wise to seek out the hall of Vafþrúðnir. Frigg counsels against this course of action, saying that Vafþrúðnir is an extremely powerful giant, the most powerful one she knows. Nevertheless Odin continues with his quest.
On arriving at Vafþrúðnir’s hall, Odin seeks to obtain Vafþrúðnir’s wisdom through the classic mechanism of a wisdom contest. Vafþrúðnir’s response is to accept the wanderer in his hall and only allow him to leave alive if Odin proves to be wiser. Odin, a master of dissimulation, attempts to pass himself off as Gagnráðr (trans. “victory”), and beseeches the traditional hospitality which should be afforded to wayfarers. Vafþrúðnir, wrong-footed, invites him in and to seat himself. A game of riddling then ensues between the pair.
Völuspá (Prophecy of the Seeress) is the first and best known poem of the Poetic Edda. It tells the story of the creation of the world and its coming end related by a völva or seeress addressing Odin. It is one of the most important primary sources for the study of Norse mythology.
The prophecy commences with an address to Odin. The seeress then starts relating the story of the creation of the world in an abridged form. She explains how she came by her knowledge and that she understands the source of Odin’s omniscience, and other secrets of the gods of Asgard. She deals with present and future happenings, touching on many of the Norse myths, such as the death of Baldr and the binding of Loki. Ultimately the seeress tells of the end of the world, Ragnarök, and its second coming.
Völuspá is found in the Codex Regius manuscript (ca. 1270) and in Haukr Erlendsson’s Hauksbók Codex (ca. 1334), and many of its stanzas are quoted or paraphrased in Snorri Sturluson’s Prose Edda (composed ca. 1220, oldest extant manuscript dates from ca. 1300). The order and number of the stanzas varies in these sources. Some editors and translators have further rearranged the material. The Codex Regius version is usually taken as a base for editions.
Völuspá is still one of the most discussed poems of the “Poetic Edda” and dates to the 10th century, the century before the Christianization of Iceland. Most scholars agree that there are Christian influences on the text, some specifically pointing out parallels with the Sibylline Prophecies.Bellows stated in 1936 that the author of Völuspá would have had knowledge of Christianity and infused it in his poem. Bellows dates the poem to the 10th century which was a transitional period between paganism and Christianity and both religions would have co-existed before Christianity was declared the official religion on Iceland and the old paganism was tolerated if practiced in private. This allowed the traditions to survive to an extent in Iceland unlike in mainland Scandinavia. Some authors have pointed out that there is religious syncretism in the text.
Some have suggested that the Dvergatal section and the part where the “Almighty who rules over all” are later insertions to the poem. Although some have identified “the Almighty” (a seemingly alien concept in Norse Mythology) with Jesus, Bellows thought this was not necessarily the case.
The English translation chosen for the Poetic Edda is by Henry Adams Bellows, from a 1936 publication that is now in Public Domain.
Bellows’ Translation has been corrected where there have been clear issues with the numbering of stanzas and where the author has clearly strayed from the Old Norse original text. All other areas of the translation are the original works of Henry Adams Bellows.