The Poetic Edda

The
Voluspa

THE PROPHECY OF THE SEERESS
Volva. [gen. volu] "seeress"; spa "prophecy."

Odin summons the Seeress, and so she speaks...

1. Provoked* cry I to all Gods**,
Above as below, all Kin*** to these.
Odhinn**** deceived by fate set forth*****
The web******* entangles all who challenge it.

* Odin "raises" the Seeress, and thereby He provokes her.
** "All Hallowed Beings".
*** According to The Lay of Rig the god Heimdall (Rig) was the progenitor of the three human estates: slaves, freemen, and nobles. Heimdall, is the warder of the gods. See also Aesir Saga.
**** Odin as "the Father of the Battle-Slain" who are gathered into Valhall. See Grimnismal 8. See also Aesir Saga and Nannaspa 13-14.
***** The fate set forth from Holde that She keeps "from the Great-Host, from her brother." Hoenir becomes aware of this fate in Vanir Saga lines 1198-1201. See also Nannaspa.
****** The web of wyrd, or also the all encompassing branches of the Yggdrasil, and therefore Holde, see Skapamal 16.

2. I recall etin kin upon rocky hill,
At that time had rescued and raised.*
Nine worlds know I,** nine in bit,***
The ancient maiden**** gives its needs.

* According to some Scandinavian traditions, a newborn baby is abandoned after birth only to be reclaimed; some are not reclaimed by the parents and are fostered, which seems to be the case in this instance.
** Midgard, Asgard, Helgard, Ljossalfheim, Svartalfheim, Vanaheim, Jotunheim, Nifleheim, Muspellsheim. See also Skapamal, Aesir Saga and Vanir Saga.
*** "nine in bit". This would imply that perhaps she "rides" these worlds as one would a horse, or shall we say a steed, more specifically a "Terrible Steed" which is how one translates "Yggdrasil" to begin with.
**** Yggdrasil, see Grimnismal 25. See also Skapamal 16 lines 3-4 which state: "Holde sprouted, became, the dark grandmother, / universe binder, Yggdrasil." Holde is often seen from behind as a tree, see Teutonic Mythology Vol. II, Grimm.

3. Conscious* years drift as sand, as not-conscious,**
Aware* on sand nor sea, nor salty waves
no life on earth nor clouds in sky,
Ginnungagap** was but all there was.

* Audhumla; the primal energy and from her came all conscious beings, as opposed to Ymir... See Skapamal 4-5, 7-8, 10-11, 13-17, 25.
** Ymir; the primal matter, the physical universe was made of his body. From him came the opposition of the conscious. See Skapamal 6-9, 12-13, 18-24 ;see also Vafthrudhnismal 21, and Grimnismal 41-42.
*** "Gaping Nothing"

4. Buri observed his labor*, as leaves flying lofty,**
When Holde sprouted the Tree;***
The Great Wheel**** became abrasive, Ymir flew freely,*****
When Odin and Hoenir made Asgard.******

* "his labor" refers to his son Borr, and his grandchildren Odin, Hoenir and Holde; are children and grandchildren not a "labor of love"? The theory of Odin, Vili and Ve, Gylfaginning Chap. 5, has been disreguarded because Vili and Ve are seen as part of a threefold aspect of Odin, therefore they are aspects thereof. The theory of Odin, Hoenir and Loki has been disreguarded as incorrect because I believe Odin and Loki are not fully brothers. I believe them to be blood brothers, see Aesir Saga lines 25-42, as also supported by the flyting of Loki. This leaves an open space, and since the Vanir and Aesir came at the same time, enter Holde. Logically, she was there from the start, since Odin learns much from his sister, see Skapamal 14, Vanir Saga, Nannaspa, and Havamal 164.
** "as leaves flying lofty..." refers to the moment Holde sinks, Skapamal 16, and sprouts/becomes the Tree and catches the flying matter of the forming universe in her boughs.
*** Midgard, the physical universe is contained in its branches. See Grimnismal 42, Skapamal 16.
**** "The Great Wheel" is not "the sun" as assumed by the previous translators, but rather wyrd itself; the explosion of the primal matter, and the formation of the universe itself in the boughs in essense, created "time".
***** In other words, as mentioned in the previous note, please now add that in addition to the matter being spread outward, the grandchildren of Ymir create the other worlds within the boughs, see Skapamal 18-24.
***** Skapamal 17.

5. In the Tree was Sunna, near Mani positioned,*
The tranquil sky, their convenience;
Sunna knew not, what she had to offer,
The stars knew not what position they had,
Mani knew not what what he would offer.

* The children of Mundilfari and Mundilfara, see Vanir Saga lines 170-182. It is at this point that our solar system was gathered, and form was set in motion.

6. The gods* of that time gathered at the place of the Debate-Chair,
The Holy Leaders, gave their concern there;
night and her kin, they thought over,
dawn was named, and mid-day,
late-day and dusk, to consider the year.**

* "aesir" in original, here it means both Aesir and Vanir.
** see Vanir Saga lines 170-182. It is at this point that our solar system was in the latter stages of forming. See also Aesir Saga lines 124-130.

7. The Aesir* met on Itha Plain**,
When Halls and Hofs they timbered high;
They founded law,*** enrichment made,
Created tongs and made tools;

* "aesir" in original here means the Aesir specifically.
** "The Shining Plain."
*** Tyr founds law through objectivity, see Aesir Saga lines 91-130. This does not mean "law" in the legal sense, but rather the laws of science. Other translators have translated the word "gold" here, I did not see this in the original.

8. They* played tafl** on the field, they were glad***,
They lived not in wanting golden things,
Until came three thurse maidens****
Daughters of giants from Jotunheim.*****

* The Aesir.
** A game similar to chess.
*** Aesir Saga line 163.
**** The Norns, who introduce the note of fate. They are of etin (giant) kin. Their names are given in St. 20. See also Aesir Saga line 167.
***** See Skapamal 23.

*********

**20. Thence wise maidens three betake them----
under spreading boughs their bower stands---
[Urth one is hight, the other, Verthandi,
Skuld the third: they scores did cut,]
they laws did make, they lives did choose:
for the children of men they marked their fates.
*********

17. Until three* came, a crowd** watching them,***
strong and kind Aesir to a house,****
the single collective crowd,*****
trees and ivies,****** örlög******* lacking.

* Odin, Hoenir and Loki.
** skaldskapamal states that 13 is a crowd.
*** I do not accept Gering's emendation.
**** See Aesir Saga.
***** These animals prior to this were Vanic in nature, the Aesir are about to make them different from the other animals, i.e. Aesic.
****** i.e. nothing had orlog.
******* Thorsson defines orlog as "O.N. Literally analyzed this means 'primal layers', (primal laws) ...that shapes present reality, and that which should come about as a result of it. Its root concept is the same as English wyrd or weird."

18. Vitality* they had not, nor speech,**
blame* nor argueing nor good color;
Vitality gave Odin, speech gave Hoenir,
blame gave Loki and good color. ****

* Önd
** óð
*** lá
**** They already possessed these things, but not on an aesic level. For more information about the soul please see The Soul.

19. I endure and give to the Tree called Yggdrasil,
Highly Blesséd are initiates by Her bright Hamingja;
Dawn arrives when the branches are weary,
Urð's well exists beyond the greenery.

*************************
16. "Ygg's (Othin's) Horse." For the explanation of the kenning see
"Havamal," St. 138, Note 66. This "world-tree" is the symbol of the ordered
universe.
17. "Fate"; by popular etymology conceived as meaning "the Past." The names
of the other two norns, or goddesses of fate, Verthandi "the Present," and
Skuld "the Future" (see next stanza), are now understood to be learned
inventions of the twelfth century, on the pattern of the three Parcae or
Molpai of classical antiquity. Like them, the Norns "spin the thread of
Fate." See "Helgakvidha Hundingsbana" I, St. 3.

21. (18)I ween the first war in the world was this,
when the gods Gullveig gashed with their spears,
and in the hall of Har (19) burned her---
three times burned they the thrice reborn,
ever and anon: even now she liveth.
18. This difficult stanza is generally interpreted in connection with those
immediately following. No satisfying explanation of the name and function of
Gullveig has yet been given. She possibly represents the Vanir (as gods of
commerce?) in their power to corrupt---she is a witch. The vain attempts of
the AEsir to annihilate her brings about war between them and the Vanir in
which the latter are victorious. Hostages are exchanged then, and the two
races of gods rule the world together.
19. "The One-Eyed," Othin.

22. Heith (20) she was hight where to houses she came,
the wise seeress, and witchcraft plied----
cast spells where she could, cast spells on the mind:
to wicked women she was welcome ever.
20. A name frequently borne by witches.

23. Then gathered together the gods for counsel,
the holy hosts, and held converse:
should the AEsir a truce with tribute buy,
or should all gods share in the feast. (21)
21. That is, should both AEsir and Vanir share in the sacrificial feast
offered up by men?

24. His spear had Othin sped o'er the host: (22)
the first of feuds was thus fought in the world;
was broken in battle the breastwork of Asgarth, (23)
fighting Vanir trod the field of battle.
22. A ceremonial shot by which Othin, the god of war, dedicates the opposing
host to himself. This custom is instanced also elsewhere.
23. "The home of the AEsir."

25. Then gathered together the gods for counsel,
the holy hosts,    and held converse:
who had filled the air with foul treason,
and to uncouth etins Oth's wife (24) given.
24. Freya. She was not, indeed, actually handed over. Snorri, in his
"Gylfaginning," Chap. 41, relates how, after the castle wall of Asgarth had
been battered down, a giant offered to erect in one winter's time walls proof
against the attack of the giants. As price he demanded the sun and the moon
and the goddess Freya. The gods accepted, stipulating that the work must be
done within that time. But when it neared completion, Loki by a stratagem
foiled the builder, and Thor slew him.

26. Thewy Thor (25) then overthrew the foe----
he seldom sits when of such he hears:
were sworn oaths broken, and solemn vows,
gods' plighted troth, the pedges given.
25. "Thunder," the god of strength, archenemy of the giants.

27. Where Heimdall's horn is hid, she (26) knows,
under heaven-touching,    holy world-tree;
on it are shed showery falls
from Fjolnir's pledge: (27)      know ye further, or how? (28)
26. That is, the seeress. Alteration between the first and the third
person, used by the speaker of himself, is frequent in the Edda.
27. "Fjolnir's pledge" is Othin's one eye: "But under that root [of
Yggdrasil] which faces [the world of] the frost giants there is the well of
Mimir [or Mim] in which wit and wisdom are hidden; and he is hight Mimir who
owns that well. He is full of knowledge because he drinks its water out of
the Gjallarhorn. Thither came Othin and asked for a draught from the well,
but got it not before giving his one eye as a pledge." ("Gylfaginning," Chap.
14). Othin's eye being hidden in the well, water from it may in skaldic
language be said to come from "Fjolnir's pledge" (Fjolnir, "the Concealer," is
one of Othin's many names).
28. This dark and challenging refrain is used with the events of the present
and the future divined by the seeress.

28. Alone she sat out (29) when the lord of gods,
Othin the old, her eye did seek:
"What seekest to know, why summon me?
Well know I, Ygg, (30) where thy eye is hidden:
in the wondrous well of Mimir;
each morn Mimir his mead doth drink
out of Fjolnir's pledge: know ye further, or how?
29. "Sitting out" is the technical expression for the witches' and
sorcerers' communing with spirits, out of doors at night.
30. "The Terrifier," Othin. He is often pictured as a one-eyed greybeard,
strong, wise, crafty, and cruel.

29. Gave Ygg to her arm rings and gems
for her seeress' sight and soothsaying:
(the fates I fathom, yet farther I see,) (31)
see far and wide the worlds about.

31. Supplied after the corresponding passage in St. 48.

30. [The valkyries' (32) flock     from afar she beholds,
ready to ride to the realm of men:
Skuld held her shield, Skogul likewise,
Guth, Hild, Gondul, and Geirskogul:
for thus are hight Herjan's (33) maidens,
ready to ride o'er reddened battlefields.]
32. Literally, "Choosers of the Slain"----the shield maidens of Othin, who
ride through the air over the battlefield, marking with their spears those who
are to fall, and conducting the battle-slain to Valholl, "the Hall of the
Slain," Othin's abode. Another catalogue of valkyries is given in
"Grimnismal." Their names have to do with war and weapons. The stanza is no
doubt a later addition.
33. "Warrior," Othin.

31. I saw for Baldr, (34) the blessed (35) god,
Ygg's dearest son, what doom is hidden:
green and glossy, there grew aloft,
the trees among, the mistletoe.
34. "The Glorious." He is the son of Othin and Frigg.
35. In a proleptic sense.

32. The slender-seeming sapling became
a fell weapon when flung by Hoth; (36)
but Baldr's brother was born full soon:
but one night old slew him Othin's son. (37)
36. "War," the blind god. The story is told more fully in "Gylfaginning,"
Chap. 48: Baldr had had heavy dreams about his early death, so Frigg took an
oath of all beings and all things not to harm him. When thus assured of
Baldr's life, the gods in sport shot and hewed at him. But Loki in malice
found out that the mistletoe had not been sworn in, having been thought to be
too weak. He gave a piece of it to blind Hoth as a missile, and Hoth shot
Baldr dead. Loki's punishment is told in the Final Prose of "Lokasenna."
37. Vali, engendered by Othin with the giantess Rind, because the gods could
not avenge the deed on one of their own. See "Baldr's draumar," St. 11.

33. Neither cleansed his hands nor combed his hair
till Baldr's slayer (38) he sent to Hel; (39)
but Frigg (40) did weep in Fensalir
the fateful deed: know ye further, or how?
38. Hoth.
39. Hel, "the Concealer," is the goddess of the lower world where the shades
of the dead dwell in cold and darkness (as in the Greek Taprapos). Hence, "to
send to Hel" comes to mean merely, "to slay."
40. "The Beloved," Othin's spouse, who dwells in Fensalir "the Ocean
Halls."

34. A captive lies in the kettle-grove, (41)
like to lawless Loki in shape; (42)
there sits Sigyn, full sad in mind,
by her fettered mate: know ye further, or how?
41. That is, the grove about hot springs (?).
42. That is, Loki, "the Ender," (?) himself. Instead of these lines, the
Hauksbok has the following:
35. With meshes mighty made the gods then
girding fetters out of Vali's guts.
This Vali (not to be confused with Othin's son, St. 32) was a son of Loki.
The gods transformed him into a wolf.

35. From the east (43) there flows through fester-dales,
a stream hight Slith, (44) filled with swords and knives.
43. The east is the home of the frost giants to the Norwegians of the
western coast, who had in mind the snowy mountain wastes of the interior.
44. "The Frightful." It is "poisonous" and "cutting" with cold.

36. (45) Waist-deep wade there through waters swift
mainsworn men     and murderous,
eke those who betrayed     a trusted friend's wife;
there gnaws Nithhogg (46) naked corpses,
there the Wolf (47) rends men--- wit ye more, or how?
45. This stanza is here transposed from its position in the original, where
it follows St. 38.
46. "The Dastardly Striking," a dragon. See the last stanza of the poem,
and "Grimnismal," Sts. 33 and 36. Following Snorri, the Translator has
substituted here and for the preceding verb, the present for the past of the
original.
47. The Fenris-Wolf. See St. 39 and Note 54.
37. Stood in the north on the Nitha Fields (48)
a dwelling golden which the dwarfs did own;
another stood on Okolnir, (49)
that etin's beer-hall, who is Brimir hight.
48. "The Dark Fields." The stanza probably is interpolated, perhaps from
some other poem, because of its analogy to the following one.
49. "Ever-Cold" (?).

38. A hall she saw,    from the sun so far,
on Na Strand's (50) shore: turn north (51) its doors;
drops of poison drip through the louver,
its walls are clad with coiling snakes.
50. "The Strand of the Dead," where Hel's hall stands.
51. The direction of evil omen. See "Rigsthula," St. 26.

39. In the east sat the old one, (52) in the Iron-Woods, (53)
bred there the bad brood of Fenrir; (54)
will one of these, worse than they all,,
the sun swallow, in seeming a wolf.
52. Probably the giantess Angrbotha, about whom see Note 54.
53. This is the typical name for an old and monster-infested forest.
54. Or Fenris-Wolf, a mythical wolf engendered by Loki with the giantess
Angrbotha, "Boder of Ill." See above and "Voluspa hin skamma," St. 12.
Others of this brood are Garm, Skoll, and Hati. Skoll will swallow the sun,
Hati, the moon, when the end of the world comes ("Grimnismal," St. 40).

40. He feeds on the flesh of fallen men,
with their blood sullies the seats of the gods;
will grow swart the sunshine in summers thereafter,
the weather, woe-bringing: (55) do ye wit more, or how?
55. Blood-red sunsets, dim sunshine, and famine years presage the end of the
world. See "Vafthrudhnismal," St. 44 and Note 30.

41. His harp striking, on hill (56) there sat
gladsome Eggther, (57) he who guards the ogress;
o'er him gaily in the gallows tree
crowed the fair red cock     which is Fjalar (58) hight.
56. See "Thrymskvidha," St. 6, Note 5.
57. "Swordbearer." He is glad because of the approaching downfall of the
gods, announced by the crowing of the cock.
58. "Multiscient." He wakes the giants to the last combat.

42. Crowed o'er the gods Gullinkambi; (59)
wakes he the heroes who with Herjan dwell; (60)
another crows    the earth beneath
in the halls of Hel, of hue dark red.
59. "Golden-comb."
60. See "Vafthrudhnismal," St. 41.
43. Garm (61) bays loudly before Gnipa cave,
breaks his fetters and freely runs.
The fates I fathom, yet farther I see:
of the mighty gods the engulfing doom.
61. He is the Kepbepos of Hel. See "Baldrs draumar," St. 2. This portent,
together with the following lines, is repeated as a refrain.
44. Brothers will battle to bloody end,
and sisters' sons their sib betray;
woe's in the world, much wantonness;
[axe-age, sword-age--- sundered are shields---
wind-age, wolf-age, ere the world crumbles;]
will the spear of no man spare the other. (62)
62. The breaking down of all moral laws forewarns of the end of the world.
The bracketed lines elaborating this conception of an "Iron Age" are generally
thought to be interpolated. It is interesting to compare Ovid's description,
Metamorphoses I. 141 ff:
Jamque nocens ferrum, ferro nocentius aurum
prodieret........non hospes ab hospite tutus,
non socer a genero; fratrum quoque gratia rara est.
Imminet exitio vir conjugis, illa mariti........

45. Mimir's sons dance; (63) the downfall bodes
when blares the gleaming old Gjallarhorn; (64)
loud blows Heimdall, with horn aloft;
in Hel's dark hall horror spreadeth,
once more Othin with Mim's head speaketh (65)
ere Surt's sib (66) swallows him.
63. According to Mullenhoff's thoughtful (but not generally accepted)
explanation the sons of Mimir are the brooks and rivers which betray the
general unrest in nature by overflowing their banks and spreading chaos.
64. "The Loud Horn," in possession of Heimdall. See St. 27.
65. Line 4 is put here instead of as line 3 of 39. Following Much's
suggestion, this line, and line 4 of 47, are added from the Hauksbok version.
According to Snorri's "Ynglinga saga" (Heimskringla, Chap. 4), at the
conclusion of the war between the AEsir and the Vanir, the wise Mimir (and
Hoenir) had been sent by the AEsir as hostages to the Vanir who, suspecting
treason, cut off Mimir's head and returned it to Othin. He embalmed it, and
by his magic got it to speak with him and to tell him of many hidden things.
66. That is, the wolf, Fenrir.

46. Trembles the towering tree Yggdrasil,
its leaves sough loudly:    unleashed is the etin.

47. What ails the AEsir and what the alfs? (67)
In uproar all etins---- are the AEsir met.
At the gates of their grots the wise dwarfs groan
in their fell fastnesses: wit ye further, or how?
67. Here, as "Light-Alfs" practically identical, it seems, with the Vanir;
whereas the "Swart-Alfs" are sinister dwarfs.

48. Garm bays loudly before Gnipa cave,
breaks his fetters and freely runs.
The fates I fathom, yet farther I see:
of the mighty gods the engulfing doom.

49. Fares Hrym (68) from the east, holding his shield;
the Mithgarth-Worm (69) in mighty rage
scatters the waves; screams the eagle, (70)
his nib tears the dead; Naglfar (71) loosens.
68. He is the leader of the giant, whose home is in the east.
69. The great serpent encircling Mithgarth, the world of men, the fruit of
Loki's intercourse with the giantess Angrbotha. See Note 54. Compare with
the Hebrew Livyathan, the Accadian Tiumat. In "Gylfaginning," Chap. 50 it is
said that "now the sea rushes up on the land, because the Mithgarth-Worm
wallows in giant rage."
70. In gleeful anticipation of the carnage to follow. See for example,
"Helgakvidha Hundingsbana" I, Sts. 1 and 6, and Note 10.
71. "The Ship of the Dead" or "the Nail-Ship." But the explanation of
"Gylfaginning," Chap. 50, that "it is made of the nails of dead men, and it is
therefore reprehensible if a man die and be buried with nails uncut" seems
somewhat ad hoc.

50. Sails a ship from the east     with shades from Hel;
o'er the ocean stream steers it Loki;
in the wake of the Wolf rush witless hordes
who with baleful Byleist's brother (72) do fare.
72. That is, Loki himself (see "Voluspa hin skamma," St. 12); followed by
"witless hordes" of giants.

51. Comes Surt (73) from the South with the singer-of-twigs, (74)
the war god's sword (75) like a sun doth shine;
the tall hills totter, and trolls stagger,
men fare to Hel, the heavens rive.
73. "The Swart," the ruler over Muspelheim, the world of fire, thought to be
in the south. In the final battle he slays the god Frey ("lokasenna," St.
42).
74. A kenning for "fire".
75. Here in a general sense, Surt's.

52. Another woe awaiteth Hlin, (76)
when forth goes Othin to fight the Wolf,
and the slayer of Beli (77) to battle with Surt:
then Frigg's husband will fall lifeless.
76. Othin's wife, Frigg. Her first sorrow is Baldr's death.
77. According to "Gylfaginning," Chap. 36, the giant Beli's slayer is Frey.

53. Strides forth Vithar, (78) Valfather's son,
the fearless fighter, Fenrir to slay;
to the heart he hews the Hvethrung's(79) son;
avenged is then Vithar's father.
78. "Far-Ruler" (?). See "Vafthrudhnismal," St. 53, and "Grimnismal," St.
17.
79. Probably, one of Loki's names.

54. (80) Comes then Mjolnir's (81) mighty wielder;
gapes the grisly earth-girdling Serpent
when strides forth Thor to stay the Worm.
80. This stanza presents great difficulties, so that a translation is
perforce conjectural.
81. Thor's hammer. See "Thrymskvidha," St. 1 and notes.

55. Mightily mauls Mithgarth's warder----(82)
shall all wights in the world wander from home----;(83)
back falls nine steps Fjorgyn's offspring----(84)
nor fears for his fame---- from the frightful worm.
82. Kenning for Thor, who is the protector of Mithgarth, the world of man,
from all sorts of monsters.
83. That is, from the world which, after Thor's death, become uninhabitable.
84. Kenning for Thor, who is the son of Fjorgyn, "Mother Earth."

56. 'Neath sea the land sinketh, the sun dimmeth,
from the heavens fall the fair bright stars;
gusheth forth steam and gutting fire, (85)
to very heaven     soar the hurtling flames.
85. Or, "Fire against Yggdrasil."

57. (86) Garm bays loudly before Gnipa cave,
breaks his fetters and freely runs.
The fates I fathom, yet farther I see:
of the mighty gods the engulfing doom.
86. Like the last thunder of a passing storm, this burden, which has
resounded with lyrical power to accompany the destruction of the old world,
now heralds the creation of a new one in the future.

58. I see green again with growing things
the earth arise from out of the sea;
fell torrents flow, overflies them the eagle,
on hoar highlands which hunts for fish.

59. Again the AEsir on Itha Plain meet,
and speak of the mighty     Mithgarth-Worm----
again go over the great world-doom,
and Fimbultyr's (87) unfathomed runes.
87. "The Great God," Othin.

60. Then in the grass the golden figures, (88)
the far-famed ones, will be found again,
which they had owned in olden days.
88. With which they had, of yore, played at draughts (St. 8).

61. On unsown acres the ears will grow,
all ill grow better; will Baldr come then.
Both he and Hoth will in Hropt's (89) hall dwell,
the war gods' fane: do ye wit more, or how?
89. One of Othin's names.

62. Then will Hoenir handle the blood-wands, (90)
and Ygg's brothers' sons (91) will forever dwell
in wide Wind-Home: (92) do ye wit more, or how?
90. That is, divine future events as the priest of the gods. See
"Hymiskvidha," St. 1 and note.
91. Ygg's (Othin's) brothers are Vili and Ve. See "Lokasenna," St. 26, and
also Note 6, above.
92. A kenning for "the Heavens."

63. I see a hall than the sun more fair,
thatched with red gold, which is Gimle (93) hight.
There will the gods all guiltless throne,
and live forever in ease and bliss.
93. "Gem-Roof" or "Fire-Shelter." It is worthy of note that in the
corresponding passage in "Gylfaginning." Chap. 2, the abode of the blessed
itself is called Gimle, a fact which would lend strength to the former
interpretation. It is difficult not to see in this stanza a reflection of the
heavenly Jerusalem of the Apocalypse.

64. Adown cometh to the doom of the world
the great godhead (94) which governs all.
94. The unknown (Christian ?) god. This half-stanza with its Christian
tinge occurs in the Hauksbok but not in Codex Regius and is therefore rejected
by some editors. The paper manuscripts add the following lines:
He settles strife, sits in judgement,
and lays down laws which shall last alway.

65. Comes the darksome dragon flying,
Nithhogg, upward from the Nitha Fells; (95)
he bears in his pinions as the plains he o'erflies,
naked corpses:    now he will sink. (96)
95. "The Dark Fells."
96. The interpretation of this stanza has been much debated. If the reading
of the main manuscripts: "now she will sink" be retained, with some editors,
the meaning must be that the seeress is about to disappear again, having
completed her prophecy. See the situation in "Baldrs draumar,"
"Hyndluljodh," and "Grogaldr." But adopting the reading above, the evil
dragon must be meant who is seen on his usual flight, carrying corpses, but
who will sink out of sight in the new order of things.

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