jueves, 7 de julio de 2016

Hrafnagaldur Óðins / Raven Charm of Odin

Raven Godby puimun



Hrafnagaldur Óðins

Alföþr orkar, álfar skilia,
vanir vitu, vísa nornir,
elr íviþia, aldir bera,
þreyia þursar, þrá valkyrior.

Ætlun æsir illa gátu, 
verpir villtu vættar rúnom;
Óþhrærir skyldi Urþr geyma,
máttk at veria mestum þorra.

Hverfr því hugr hinna leitar, 
grunar guma grand, ef dvelr;
þótti er Þráins þúnga draumr,
Dáins dulo draumr þótti.

Dugir meþ dvergum dvína, heimar 
niþr á Ginnungs niþi sauckva;
opt Alsviþr ofan fellir,
opt of föllnum aptr safnar.

Stendr æva strind né rauþull, 
lopti meþ lævi linnir ei straumi;
mærum dylsc í Mímis brunni
vissa vera; vitid enn eþa hvat?

Dvelr í daulom dís forvitin, 
Yggdrasils frá aski hnigin;
álfa ættar Iþunni héto,
Ívallds ellri ýngsta barna.

Eirdi illa ofankomo, 
hárbaþms undir halldin meiþi;
kunni sízt at kundar Nörva,
vön at væri vistom heima.

Siá sigtívar syrgia naunno 
Viggiar at veom, vargsbelg seldo;
let í færaz, lyndi breytti,
lek at lævísi, litom skipti.

Valdi Viþrir vaurþ Bifrastar 
giallar sunnu gátt at fretta,
heims hvívetna hvert er vissi;
Bragi og Loptr báro kviþo.

Galdr gólo, gaundom riþo 
Rögnir ok regin at ranni heimis;
hlustar Óþinn Hliþskiálfo í,
let braut vera lánga vego.

Frá enn vitri veiga selio 
banda burþa ok brauta sinna,
hlýrnis, heliar, heims ef vissi
ártíþ, æfi, aldrtila.

Ne mun mælti, ne mál knátti 
gívom greiþa, ne glaum hialdi;
tár af týndoz taurgum hiarnar,
eliun faldin, endrrióþa.

Eins kemr austan ór Elivágom 
þorn af acri þurs hrímkalda,
hveim drepr dróttir Dáinn allar
mæran of Miþgarþ, meþ nátt hver.

Dofna þá dáþir, detta hendr, 
svífr of svimi sverþ áss hvíta;
rennir örvit rýgiar glyggvi,
sefa sveiflom sókn giörvallri.

Iamt þótti Iórunn iólnom komin, 
sollin sútom, svars er ei gátu;
sóttu því meir at syn var fyrir,
mun þó miþr mælgi dugþi.

Fór frumqvauþull fregnar brauta 
hirþir at Herians horni Giallar;
Nálar nepa nam til fylgis,
greppr Grímnis grund varþveitti.

Vingólf tóko Viþars þegnar 
Fornióts sefum fluttir báþir;
þar gánga, æsi kvedia
Yggiar þegar viþ aulteiti.

Heilan Hángatý, heppnaztan ása, 
virt öndvegis vallda bádo;
sæla at sumbli sitia día,
æ með Yggiungi yndi halda.

Beckiarsett at Baulverks ráþi 
siöt Sæhrímni saddiz rakna;
Skaugul at skutlum skaptker Hnikars
mat af miþi minnis hornum.

Margs of frágu máltíþ yfir 
Heimdall há goþ, haurgar Loka,
spár eþa spakmál sprund ef kendi,
undorn of fram, unz nam húma.

Illa letu ordit hafa 
eyrindisleysu, oflítilfræga;
vant at væla verda myndi,
svá af svanna svars of gæti.

Ansar Ómi, allir hlýddo: 
Nótt skal nema nýræda til,
hugsi til myrgins, hverr sem orkar
rád til leggia rausnar ásom!

Rann meþ raustum Rindar móþr 
fóþrlarþr Fenris valla;
gengu frá gildi goþin, qvöddo
Hropt ok Frigg, sem Hrímfaxa fór.

Dýrum settan Dellings maugr 
ió fram keyrdi iarknasteinom;
mars of manheim maun af glóar,
dró leik Dvalins drösull í reid.

Iormungrundar í iodyr nyrdra 
und rót yztu adalþollar
gengu til reckio gýgiur ok þursar,
náir, dvergar ok döckálfar.

Riso raknar, rann álfraudull, 
nordr at niflheim nióla sótti;
upp nam ár Giöll Úlfrúnar nidr,
hornþytvalldr Himinbiarga.


Descargar pdf: Hrafnagaldur Óðins (Forspjallsljóð). Ed. Annette Lassen.




In 1867, the Norwegian authority on Old Norse literature, Sophus Bugge, dismissed the Raven Charm of Odin as a hoax and decided that it should never again be published as a part of the Poetic Edda. He based his decision on his belief that the Edda poems were representative of simple folklore, a category into which the Raven Charm did not fit. Also, he confessed, as many before him, that it was impossible to decipher this poem.

All the Edda poems are metaphorical and allusive, giving away just a tip of an enormous narrative iceberg. But at least it is usually possible to recognize a narrative, and thanks to Snorri Sturlusson, who in 1225 wrote an explanation of the metaphors known as The Prose Edda, most of the Edda poems may be understood. Not so with the Raven Charm, and Snorri never even mentioned this poem.

However, I believe that Snorri consciously left out of his explanation poems and parts of poems that were simply too seething with paganism to be acceptable in his time, and that could, in any way, reveal the true spiritual depths of the pagan lore and thus be a threat to the Christian faith. The hanging and self-sacrifice of Odin, a narrative that actually makes up the climax of the Hávamál poem, is not mentioned by Snorri at all, although he often quotes other parts of that poem. The story of Gunnlöd offering the precious mead is reduced by Snorri from being a story of sacred marriage and a stately goddess offering the drink from a golden throne, to being a story of theft where the Goddess appears as a foolish and easily seduced girl. The display of immortality and path of initiation offered by the goddess Freya in the Voluspá, a very important part of that poem, is also left out by Snorri. In the Poetic Edda there are numerous stories about initiations and pagan rituals, but they are often easily disguised as legends and romances, and this is how Snorri explains them.

He did this either because he was a devote Christian who happened to be fond of his literary heritage, or because he was wise enough to know how to conform with the Church authority in a time when heretics and pagans would be executed and their books burned. I do not think it is coincidental that the Poetic Edda collection was hidden from the public throughout four centuries while the more moderate Prose Edda was accepted. In 1225, after more than 200 years of Christianity in Iceland, Snorri wrote his explanations because young students of poetry were BEGINNING to be at loss about how to understand the ancestral poetic heritage because they no longer knew the pagan myths by heart. He also based his explanation on the oral transmissions he was offered by elder men and women in whose minds the old myths were still vivid. Thus paganism could still be considered a threat by an increasingly powerful Church. Snorri did his masterpiece, collecting and saving the mythical lore and making it harmless by presenting it as legends of the ancestors rather than stories of gods, practitioners and their rituals. I believe that the Raven Charm may very well be authentic, belonging to a real esoteric tradition within the Old Norse religious world rather than common folklore.

In this translation I have not been able to compare my interpretations with that of other translators because there hardly are any to be found. Thus my translation must surely have errors and I apologize for that, but I still think it is important that this poem is once again known to those interested, but who are not able to read Old Norse and look it up in some dusty university library. Until some translator or publisher decides it is time to return this poem to its rightful place among the Edda poems, you will have to make do with this, unless you can find some other translations on the internet. My translation is based on Sophus Bugge´s Edda collection of 1867. As with my other translations, I have also made an effort to translate/interpret the names of characters and places. Contrary to what is common, I believe that it is important to attempt to offer translations of such names because they are never just names, but crucial to the coded messages of each line and stanza.

Here follows some of the names that I have translated: 

Origin= Urdr, the oldest norn. 
The Soul= Huginn, Odin´s RAVEN. 
Illusion= Ginnung, All-Burner= Alsvidr, Odin. 
The Returning One= Idunn, goddess of regeneration, owns the apples that restore youth. 
Inner Ruler= Ivaldi. 
The Desiring= Thráin, Death= Dáin, Expander= Vidarr, Odin´s son who will survive into the next era. 
Shivering Voice= Bifröst, the rainbow bridge that connects the worlds. 
The Giving Lady= Gefion, Freya. 
Earth-woman= Iorunn. 
The Hanged God= Hangagúd, Odin. 
Pusher= Hnikarr, Odin. Great World= Heimdallr. 
Howling Sound= Ómi. Dawn= Dellingr, who invented time-counting. 
Hibernation= Dvalinn. 
Elf-Wheel= Alfrödull, the Sun. 


Lady of the Labyrinth

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