Is there a symbol in the Sumerian tablets that can refer to Aessir?
Can you tell me more about the Æsir, a group of deities in Norse mythology?
Certainly! The Æsir are a group of deities in Norse mythology, which is the mythology of the North Germanic peoples, primarily the Vikings. The Æsir are one of the two major groups of gods in Norse mythology, the other being the Vanir. Here’s an overview of the Æsir and some of their prominent members:
- Odin (Óðinn): Odin is the chief god of the Æsir and the ruler of Asgard, the realm of the gods. He is often associated with wisdom, poetry, and war. Odin is known for sacrificing one of his eyes at Mímir’s well in exchange for wisdom and knowledge of the runes.
Note: Mathias de Stefano refers to this story.
- Thor (Þórr): Thor is the god of thunder and the protector of both gods and humans. He is often depicted wielding his powerful hammer, Mjölnir, to combat giants and other foes. Thor is known for his strength and bravery.
- Loki: Loki is a complex figure in Norse mythology. He is a trickster god known for his cunning and mischief. While he often aids the Æsir, his actions sometimes lead to trouble and chaos. Loki is the father of several mythical creatures, including the wolf Fenrir and the serpent Jörmungandr.
- Frigg (Frigga): Frigg is the wife of Odin and the queen of the Æsir. She is associated with motherhood, fertility, and domestic matters. Frigg is known for her wisdom and ability to foresee the future but keeps her knowledge to herself.
- Baldr (Balder): Baldr is the god of light and purity. He is beloved by the gods and is often considered a symbol of goodness. His death and eventual return are central to some of the most well-known Norse myths.
- Týr (Tiwaz): Týr is the god of law and justice. He is associated with bravery and sacrifice. Týr is known for his role in binding the wolf Fenrir, a dangerous monster.
- Freyr (Frey): Freyr is a fertility god associated with prosperity and peace. He is often depicted with a magical ship and a boar. Freyr’s worship was tied to agricultural abundance.
- Baldur (Baldur): Baldur is the god of beauty, purity, and light. His death and subsequent return are central to the myth of Ragnarök, the end of the world.
These are just a few of the prominent members of the Æsir. Norse mythology is rich with stories, adventures, and complex relationships among its gods, giants, and other mythical creatures. The stories of the Æsir and the Vanir, along with the events of Ragnarök, are central to the Norse mythological narrative.
What is the oldest story found of Æsir?
The oldest stories involving the Æsir in Norse mythology come from the Poetic Edda and the Prose Edda, both of which were written down in the 13th century but are believed to contain material from much earlier oral traditions. The Æsir feature prominently in many of these ancient stories and poems.
One of the oldest stories that mention the Æsir is found in the Poetic Edda and is known as the “Völuspá” (The Prophecy of the Seeress). It is a narrative poem that describes the creation of the world, the genealogy of the gods, and the events leading up to the ultimate catastrophe, Ragnarök. This poem is believed to have its roots in pre-Christian Norse mythology and provides insights into the early mythological beliefs of the Norse people.
Another ancient story featuring the Æsir is the “Hávamál” (Sayings of the High One), a collection of wisdom and advice attributed to Odin. While it primarily consists of Odin’s teachings and reflections, it also touches on various aspects of Norse mythology, including the deeds and characteristics of the Æsir.
Additionally, the Prose Edda, written by Snorri Sturluson in the 13th century, contains extensive information about the Æsir, their origins, and their stories. Snorri’s work draws heavily from earlier sources and provides a more detailed and structured account of Norse mythology.
While these written sources date from the medieval period, they are believed to preserve and codify much older oral traditions and stories that were passed down through generations. As such, they provide valuable insights into the ancient beliefs and narratives of the Æsir and other elements of Norse mythology.
Summary of the “Völuspá” (The Prophecy of the Seeress):
The “Völuspá” is a prophetic poem in the Poetic Edda that tells the story of the creation of the world, the rise of the gods, and the eventual cataclysmic events leading to Ragnarök, the end of the world.
Key Stanzas from the “Völuspá”:
- The poem begins with the seeress asking for attention and recounting her visions.
- It describes the creation of the world from a primeval void and the appearance of the first beings.
- The gods, including the Æsir, are introduced, with Odin as the chief among them.
- The seeress narrates the stories of the gods, including their battles, the creation of humans (Ask and Embla), and the construction of the great hall, Valhalla.
- The seeress foretells the events leading to Ragnarök, including the release of the wolf Fenrir and the serpent Jörmungandr, the death of Baldur, and the chaos that ensues.
- Ragnarök begins with a series of natural disasters, including the sky darkening and the earth sinking into the sea.
- The gods gather for a final battle against the forces of chaos, and many of them are killed.
- The poem ends with a vision of a new world rising from the sea, promising renewal and rebirth.
Wow, this is pretty much in line of the Memories of Mathias de Stefano
I want to know more about 3:
Certainly! Here is stanza 3 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Þá gengu regin öll á rökstóla, ginnheilug goð, ok um þat gættusk; nótt ok niðjum nöfn um gáfu, morgin htu þau ok miðjan dag, undorn ok aptan, árum at telja.
English Translation (by Henry Adams Bellows): Then all the Powers went to the seats of judgment, the sacrosanct gods, and considered this: which names they should give to the night and the new moons, morning and midday, forenoon and evening, to count the years.
In this stanza, the gods, including the Æsir, gather to discuss and assign names to various aspects of time and the celestial bodies, such as night, new moons, morning, midday, forenoon, and evening. This stanza reflects the divine order and the organization of the cosmos by the gods in Norse mythology.
-seems, like some ET discovered our planet and started naming the things they don’t have.
-Interesting the Moons is plural
Of course! Here is stanza 4 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Árstíðir þær kölluðu at þingi háva god, ok um þat gættusk; vetr hétu þat ok vári at telja nótt ok niðjum nöfn um gáfu, morgin htu þau ok miðjan dag, undorn ok aptan, árum at telja.
English Translation (by Henry Adams Bellows): Seasons they established at the world’s assembly, and in their reckoning, they fixed the years. Winter they named it, and winter’s course, the first month, and the second, and third, they called— harvest-month and hay-month, and of the ‘long days’ afit, and ‘peace’ and ‘plenty,’ the ‘mildest of winters.’
English Translation (by Henry Adams Bellows):
There was in times of old, where Ymir dwelt, neither sea nor cool waves; sand there was not, nor sea, nor cool waves. Earth existed not, nor heaven above. There was a void and grass nowhere.
In this stanza, the seeress describes the primeval state of the cosmos before the creation of the world as it is known. It is a state of chaos and nothingness where there was neither land nor sea, and the earth and sky did not yet exist. The poem mentions Ymir, the first being in Norse mythology, whose existence predates the creation of the world.
The stanza sets the stage for the subsequent narrative in which the gods will shape and bring order to this chaotic and formless cosmos. It also underscores the role of the gods in the act of creation, transforming the void into a structured universe.
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Ymir = Nemhir
Please move on to Stanza 5:
Certainly! Here is stanza 5 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Björg, at þeir búa, brimir heitir, þar er mælti Mímir meðan salr stendr bjóða þeim einnhverja íðjagrani; Sól varp sunnan sinni máni, hendi inni hægri um himinjöður.
English Translation (by Henry Adams Bellows): Out of Ginnungagap there was not sand nor sea, nor cooling waves. Earth was not found, nor heaven above. Gap was there, and grass nowhere.
- They possessed no form, until the sons of Bur made there the lands. They shaped the radiant sun, and the fair-faced moon, and set their courses.
In this stanza, the poem continues to describe the initial state of the cosmos, where there was no form, land, or celestial bodies. It then mentions the actions of the sons of Bur (the first human beings in Norse mythology) in shaping the lands and heavenly bodies, including the sun and the moon. This stanza highlights the theme of creation and the role of divine beings in shaping the world and establishing the order of the cosmos.
Here is stanza 6 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Sól þat ne vissi, hvar hon sali átti, máni þat ne vissi, hvat hann megins átti, stjörnur þær ne vissu hvar þær staði áttu.
English Translation (by Henry Adams Bellows):
Sun knew not where she had housing,
Stanza 6
Moon knew not what power he had,
stars knew not where they had stations.
In this stanza, the poem emphasizes the lack of knowledge and awareness among celestial bodies such as the sun, the moon, and the stars regarding their own roles and places in the cosmos. It underscores the initial state of chaos and ignorance before the gods brought order and structure to the universe. The subsequent stanzas continue to describe the process of creation and the shaping of the world by the gods.
Here is stanza 7 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Jörð fannsk æva né upphiminn, gap var Ginnunga enn gras hvergi.
English Translation (by Henry Adams Bellows):
Earth existed not,
Stanza 7
nor heaven above.
Gap was there,
and grass nowhere.
The Æsir met
Codex Regius Manuscript 7
on Ida’s plain;
they built altars and
high temples,
furnaces established,
precious things forged,
shaped tongs,
and made tools
Stanza 7 reiterates the description of the primeval state of the cosmos, emphasizing that there was no earth, no sky, and no grass—only the void or gap called Ginnungagap. This stanza continues to set the stage for the subsequent narrative in which the gods will bring order to this chaotic and formless cosmos.
Here is stanza 9 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Enn ór ótti upphiminn nam megin þau, en mold fannsk æva né fegrð né form; Óðinn nam úr Ymis holdi leggja lönd ok lofða skyndi.
English Translation (by Henry Adams Bellows): Out of the south dropped venom into the world to lecherous giants; it became a dragon of enormous size. From the East, it came, the corpse-cold sea, until it fought at home with the waves.
Stanza 9 describes the creation of the world and the emergence of different elements. It mentions the venom that dropped from the south, which eventually became a dragon, possibly referring to the world serpent Jörmungandr. The stanza also alludes to the shaping of the world by the gods, with Odin playing a role in establishing the lands and raising up the sky.
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Dragon = Kundalini
-Head of the snake/dragon in the Middle East
Here is stanza 10 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Sól skein sunnan á salar steina, þá var grund gróin grasi ok blóði; mána fannsk æva nema upp frá ægi, valdr hann annan völlu gumi.
English Translation (by Henry Adams Bellows):
The sun from the south, on the stones of the hall, the earth was warmed with limbs and blood; moon was not yet lifted up from the sea, nor did the sea surge with the sea-bridges.
Stanza 10
-First thoughts:
The sun from the south. Currently, the sun comes up from the West. Maybe a polar shift?
Warmed with limbs and blood – Since it was frozen, maybe rivers and water. Reminds me of how the earth was seen as a living being.
-Moon was not yet lifted up from the sea – Position of where the moon arise, or the moon was not yet in the right position.
-Sea bridges -> Sea streams or maybe the sea level was so low that most land area was connected through sea bridges
Here is stanza 12 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Þaðan koma meyjar margs vitandi þrjár ór þeim sæ, er und þolli stendr; Urð hétu eina, aðra Verðandi, skáru á skíði, Skuld ina þriðju; þær lög lögðu, þær líf kuru alda barna, ørlög seggia.
English Translation (by Henry Adams Bellows):
Thence come the maidens, mighty in wisdom, three from the dwelling down ‘neath the tree; Urdr is one named, Verthandi the next,— on the wood they scored,— and Skuld the third. Laws they made there, and life allotted to the sons of men, and set their fates.
Stanza 12
In this stanza, the poem introduces the Norns, the three powerful female beings who shape the destinies of all living beings in Norse mythology. The Norns are named Urdr (or Urd), Verthandi (or Verdandi), and Skuld, and they are responsible for determining the fates and destinies of individuals. The stanza emphasizes their role in making laws and allocating the life spans of humans. The Norns play a significant role in the Norse concept of fate and destiny.
First thoughts:
-Aesir or Soffhir arrives
-Set human’s life span to 120 year
-Urdr -> Ur
Stanza 13
Old Norse (from the Codex Regius manuscript): Þat man hún þá er með mey fæddisk, þá er með goðum gættisk at vaxa; hon gaf Ásum örlög alda, en þeim öðlingum óskabörn.
English Translation (by Henry Adams Bellows):
She remembers the ancient ale of the gods, and the strength that flowed from their wit; then she makes answer, as in wit they ask, all wise, all knowing: the famous Norn.Stanza 13
In this stanza, the poem describes the Norn (singular) as remembering the ancient ale of the gods, which represents the wisdom and knowledge of the divine beings. The Norn is depicted as having the ability to provide answers and guidance to the gods when they seek her wisdom. The stanza highlights the Norn’s role as a source of knowledge and insight in Norse mythology.
Certainly! Here is stanza 14 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Hún kastaði ørlögum, því at þær skyldi, ok teau á þingi tíva manna; þat er at þrekja, nema þrjár sé nornar, í höllu hverrar meyjar.
English Translation (by Henry Adams Bellows):
She cast off the powers, she cast off the æsir; to the gods’ thing came the wise maid; for she vouchsafes no help, to mankind is kind, the better of what she gets.
Stanza 14
In this stanza, the poem continues to describe the role of the Norn (singular) in shaping the destinies of both gods and humans. The Norn casts off the powers (örlog) and abandons the gods, implying that even the gods are subject to fate. The Norn attends the assembly of the gods, where she vouchsafes no help, but she is kind to mankind and provides assistance to them. This stanza reinforces the idea that fate and destiny are powerful forces that affect all beings, including the gods themselves.
First thought:
-Maybe Soffhir leaves again?
Here is stanza 15 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Hún teiknaði þar, hvar teir tívar skulu byggja, ok býa manna; skiptu þeir sér at þingi tvisvar, er til ragna rök rofna hverja.
English Translation (by Henry Adams Bellows):
She sat there and spun, she who saw coming the lives of men and fates of the gods. They laid down their lots, they chose their lives, the sons of men and the mighty gods.Stanza 15
In this stanza, the poem describes the Norn (singular) as sitting and spinning, indicating her role in weaving the destinies and lives of both humans and gods. The stanza also mentions that the gods and humans attended a meeting twice to determine their fates and choices. This stanza underscores the concept of fate and the Norn’s involvement in shaping the destinies of all beings.
Certainly! Here is stanza 16 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Geyr nú Garmr mjök fyr Gnipahelli, festu því fet allar fyrir; vituð ér enn, eða hvat?
English Translation (by Henry Adams Bellows):
Garm howls loudly before Gnipa-cave; the fetters will burst, and the wolf run free. Do you still seek to know?
Stanza 16
In this stanza, the poem introduces Garmr, a ferocious wolf associated with the onset of Ragnarök, the end of the world in Norse mythology. Garmr is described as howling loudly before Gnipa-cave, and it is foretold that the fetters holding him will burst, allowing the wolf to run free. The stanza concludes with a question directed at the listener, asking if they wish to know more about the events to come. This stanza foreshadows the chaotic and cataclysmic events of Ragnarök.
Certainly! Here is stanza 17 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Geyr nú Garmr mjök fyr Gnipahelli, festr verða Fenris kindir; sýkr hver es sáu verr or skyli; móða fólk at mjǫk sé of komit.
English Translation (by Henry Adams Bellows):
Garm howls loudly before Gnipa-cave; the fetters will burst, and the wolf run free. Much do I know, and more can see of the fate of the gods, the mighty in fight.Stanza 17
In this stanza, the poem continues to describe the events leading up to Ragnarök. Garmr, the wolf, howls loudly, and the fetters holding the kindred of Fenrir (the monstrous wolf) will burst, allowing them to become free. The stanza also emphasizes the foreknowledge of the seeress, who knows much about the fate of the gods and the great battle to come. The tone is foreboding as it hints at the impending conflict and chaos of Ragnarök.
Certainly! Here is stanza 18 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Geyr nú Garmr mjök fyr Gnipahelli, skein af sóttom sólar steinn; falla fenris fjǫtrar brotna, menn vega mjǫk mánaðar hverjan.
English Translation (by Henry Adams Bellows):
Garm howls loudly before Gnipa-cave; the stone crags rear from the ground. Fetters will be broken, and the wolf run free; much do I know, and more can see of the fate of the gods, the mighty in fight.Stanza 18
In this stanza, the poem continues to describe the events leading up to Ragnarök. Garmr, the wolf, howls as the sun’s stone (possibly a reference to a celestial event) rises above the crags. The fetters binding Fenrir will be broken, and the wolf will be set free. The stanza also reiterates the seeress’s knowledge of the fate of the gods and the great battle to come, emphasizing the impending conflict and the chaos that will ensue.
Certainly! Here is stanza 19 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Hœttu Hænir, hví láta þér serk ok skið muna, skotin við vǫlvi? Skalk ek of Hǫðr, at hann liggjall broddi meiðmar, áðr Baldr steypi; vituð ér enn, eða hvat?
English Translation (by Henry Adams Bellows):
Hœttu, Hœnir!
Why howl ye at the folk, and carry your shield before you? Hǫðr is my name, and blind I am, by the mighty tree, balder’s slayer.
Do you still seek to know?Stanza 19
In this stanza, Hœnir and another figure (possibly Lóðurr, although not mentioned by name) are addressing Hœnir. Hœnir is asked why he carries his shield and appears agitated. Hœnir responds, identifying himself as Hǫðr, who is known for being blind and the slayer of Baldr. This exchange is part of the prophetic narrative leading up to the events of Ragnarök. The stanza ends with a question directed at the listener, asking if they wish to know more.
Certainly! Here is stanza 20 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Geyr nú Garmr mjök fyr Gnipahelli, fangið sé ek, fenris mál er það allra, gegniz ek við Gǫndla, ef ek gætak mæli, mundu hóftak hrísi, það ek á brögðum nökkurum.
English Translation (by Henry Adams Bellows):
Garm howls loudly before Gnipa-cave; I know of a bad deed, when a son of the giants will follow Fenrir. In his jaws he will give the father of men to the wolf. Do you still seek to know?Stanza 20
In this stanza, the seeress provides more details about the events of Ragnarök. Garmr, the wolf, howls, and a son of the giants follows Fenrir. This son of the giants will capture Odin, who is often referred to as the “father of men,” and give him to the wolf. The stanza ends with a question directed at the listener, asking if they wish to know more about the impending events of Ragnarök.
-The next stanza are writing more or less the same
Certainly! Here is stanza 23 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Geyr nú Garmr mjök fyr Gnipahelli; sá er inn mǫgr, er fleira gékk marga jǫrð of, mǫrg eru vituð; skegg berask, er fyr skǫlunum stendr, líkstr er hann Loki, leiði hann lásir.
English Translation (by Henry Adams Bellows):
Garm howls loudly
before Gnipa-cave;
he is the one who goes
the most evil way
of all the ill-fated
sons of Loki.
He fares with the wolf,
the sword he awaits;
in the end-world
he shall swallow the father of men.Stanza 23
First thought Loki -> Enki -> Introduction of the Aessir
Certainly! Here is stanza 24 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Geyr nú Garmr mjök fyr Gnipahelli, festr verðr ulfr, en fǫlr æði; gull rýðr þá Fjǫlnir at saungvan, svanaðr vekr hann við sal Mímis; hvítr drepr hvǫssum ofan Yggdrasils Míms synir.
English Translation (by Henry Adams Bellows):
Garm howls loudly
before Gnipa-cave;
chains will snap,
and the wolf run free.
Fjǫlnir’s bright
shall wade through the waters,
and the oar-ship’s wake
shall travel o’er the sea.
Surt’s red
destroys the ash tree,
the sun from the soil
shines from the south.Stanza 24
In this stanza, the poem describes several significant events and beings associated with Ragnarök:
- Garmr, the wolf, continues to howl.
- Chains snap, releasing the wolf.
- Fjǫlnir, a figure associated with boats and water, wades through the waters.
- The wake of an oar-ship travels across the sea.
- Surtr, a fiery being, destroys the ash tree Yggdrasil.
- The sun shines from the south, suggesting a change in the cosmos.
These events and beings contribute to the unfolding chaos and upheaval of Ragnarök, as described in the poem.
Thoughts
-The wolf can refer to the melting water and the canal between UK and europe that
-Causing the big flood
-Fjǫlnir’s bright -> Noah
-oar-ship -> Ark
-The sun ‘reflects’ from the south – The sun doesn’t touch the soul anymore?
Certainly! Here is stanza 25 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Geyr nú Garmr mjök fyr Gnipahelli, festr verðr ulfr, en frekr óðinn; munu dökkva dotnar at berjask, munu alfrœðull inn aldni frákna.
English Translation (by Henry Adams Bellows):
Garm howls loudly
before Gnipa-cave;
chains will snap,
and the wolf run free.
Othin fares
with the wolf of slaughter;
the wise god’s son goes with hell.Stanza 25
Thoughts:
– Wolf of slaughter -> killer tsunami
– hell -> underground
Certainly! Here is stanza 26 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Þar kømr inn dimmi dreki fljúgandi, naðr fránn, neðan frá Niðafjöllum; berr ek of bergi brennandi loga; munu halir allir höfuðstýrðir um seinni tíð seztir vera.
English Translation (by Henry Adams Bellows):
There comes the dark
dragon flying,
the shining serpent,
from below the deeps,
the hills burst into flame.
The heavens heave,
the ancient earth,
—do you still seek to know?—
come crashing down.
In this stanza, the poem introduces the arrival of a dark dragon, described as a “shining serpent,” flying from below the depths and emerging from the Niðafjöll mountains. The dragon’s appearance is associated with fire and destruction, as the hills burst into flames. The stanza also mentions the heavens heaving and the ancient earth coming crashing down, indicating the cataclysmic nature of the events unfolding during Ragnarök. The question at the end of the stanza serves as a rhetorical device, inviting the listener to reflect on the magnitude of these events.
Thoughts:
-When the earth crashed with the moon (or what is now left), possible peaces of earth and moon debris ended up in the galaxy. Maybe in a cycle, hitting the earth again millions of years later.
-Dragon -> Usually a comet
-shinning serpent -> tail of the comets
(Suppose that most of the debris will miss the earth and block the sun (There comes the dark), Comets flying, crashing comets, where they hit, everything bursts in flames,
Certainly! Here is stanza 27 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Sá einn stendr öðro jǫtun, mæki allmikit við Múspellz syni; út kemr Surtr með sviga lævi; skínn af sverði sól valtíva.
English Translation (by Henry Adams Bellows):
Then awakens Hlin’s
second grief,
when Ódin goes
to fight with the wolf,
and Beli’s slayer,
bright,
against Surtr;
there shall fall
the lord of men.Stanza 27
In this stanza, the poem describes the second grief of Hlín (a byname of Frigg, the queen of the gods) as Odin, often referred to as Ódin, prepares to face the wolf Fenrir in battle. Odin is called the “slayer of Beli” and is described as “bright.” Surtr, a powerful fire giant, emerges with a mighty sword. The stanza alludes to a climactic battle between Odin and Surtr, in which Odin is foreseen to fall. This battle is one of the pivotal events of Ragnarök, resulting in the demise of the chief of the gods.
Thoughts:
-The lord of men refers to ET, maybe the meteorites
Certainly! Here is stanza 29 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Sá einn stendr öðro jǫtun, mæki allmikit við Múspellz syni; út kemr Surtr með sviga lævi; skínn af sverði sól valtíva.
English Translation (by Henry Adams Bellows):
An eagle I see
high in a tree,
who tears dead men’s
eyes with his beak;
the sacred races
are gone from the world.
Much do I know,
and more can see
of the fate of the gods,
the mighty in fight.
In this stanza, the poem introduces an eagle perched high in a tree, which is depicted as tearing the eyes from dead men with its beak. The stanza also mentions the disappearance of the sacred races from the world, likely alluding to the decline and demise of various mythological beings and races. The seeress reiterates her knowledge of the fate of the gods and the unfolding events of Ragnarök.
Certainly! Here is stanza 30 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Sá einn stendr öðro jǫtun, mæki allmikit við Múspellz syni; út kemr Surtr með sviga lævi; skínn af sverði sól valtíva.
English Translation (by Henry Adams Bellows):
The sun turns black,
Stanza 30
earth sinks in the sea;
the hot stars are down,
fumes rage up,
and high flames play
‘gainst heaven itself.
Here is stanza 31 from the “Völuspá” along with its English translation:
Old Norse (from the Codex Regius manuscript): Deyr fé, deyja frændr, deyr sjalfr it sama; ek veit einn, at aldri deyr: dómr of dauðan hvern.
English Translation (by Henry Adams Bellows):
Cattle die,
Stanza 31
kinsmen die,
the self must also die;
I know one thing
which never dies:
the judgment of a dead man’s life.
In this stanza, the poem reflects on the inevitability of death. It begins with the phrase “Cattle die, kinsmen die, the self must also die,” highlighting the universality of mortality. However, it then introduces the idea that one thing never dies—the judgment of a person’s life after death. This stanza underscores the Norse concept of judgment after death, where one’s actions in life are evaluated, and the consequences of one’s deeds are determined. It emphasizes the importance of one’s actions and their lasting impact.
