This blog has lately been concerned about a way of life praising death, hatred, stupidity and backwardness –      islam.

To make a contribution to balance things out I now find it appropriate to take another look at a way of life praising life itself, love, knowlegde and prosperity – Norse or European paganism.
One source of information on this vast subject is the prose Edda, a collection of the oldest norse poems, secured for, and handed over to, future generations by Snorre Sturlason. Another source, very similiar, is the older Edda. Also known as Edda Sæmunda,  named after Sæmund hinn Frode. Sæmund the Wise.

In the article «Religiøs hedning» a while ago I looked at the 5 first verses of that part of Håvamål, from the Edda, sometimes called Odins runic song. We found that the tree Odin was hanging in, was in fact his mothers womb, or as the womb also could be called, the tree of life. For those who don’t know norwegian language, the part of that story concerning the interpretation of that poem is translated in the end of this article. You may scroll down and read that part first.

Anyway, we saw that Odin was hanging in the tree of life for 9 months. We also found a clue about the tree. We were told by Odin that the tree has roots, although they are not known to anyone, or only to a few.

Maybe we can find a similiar tree in another poem?
Indeed, we do. In Fjolsvinnsmål.

Fjolsvinssmål is not known to  be very easily understood, and some even say it is probably corrupted, or maybe of later date. It is found in Codex regius. On the question of its age or its authenticity I believe like the majority that it is a very old poem, and authentic.

On the claim that it is not understandable however, I beg to differ. It also seems clear that no matter, whether it’s older or younger than other poems it’s still written down in a time much closer to the heathen times, it’s then more likely to be written down in a spirit that is in accordance with the older and more authentic interpretations of the rest of the mythological poems of the Edda. Thus, I believe it can be used to verify my interpretation of the tree in Håvåmål as the womb.  As I also hope you will see.

Finn Magnusen in his book, published in the 1820s, states that this poem is very difficult to understand. Although I suspect him of having a pretty good understanding of the poem. As a matter of fact he chooses not to translate parts of the poem into 19th century modern language.
He is also referring to another Edda «connoisseur», Grundtvig,  who says the poem is very «dark» and that an interpretation should best «rest».

Maybe he was right. In the 19th century the darkness, stupidity and intolerance of Christianity was stil upon us. However, Magnusen did his best to shed some light on the true meaning of this poem. He mentions mid-summer celebration, a new beginning, symbolized in the mid-summer bonfire, he talks about nature and vaguely mentions celebration of life itself. The instigation of new life, and he even mentions fertility and human reproduction.

He says this poem may be a mid-summer poem. I will go a bit futher and say it is an erotic poem, though it also holds the key to understanding life and the meaning of life:

Fjolvinnsmål – The lay of Fjölsvidr

Útan garða                                                  Outside the fence
hann sá upp of koma                                 He saw rising
þursa þjóðar sjöt:                                       Thursa peoples roots.

Kómumaðr kvað:                                                 The wanderer spoke:

«Hvat er þat flagða,                                  What is this troll
er stendr fyr forgörðum                           that stands in the frontyard
ok hvarflar um hættan loga?                  circling the hot flames

Borgarvörðr kvað:                                                     The guard spoke:

Hvers þú leitar,                                            Who are you looking for
eða hvers þú á leitum ert,                         or what are you looking for,
eða hvat viltu, vinlaus, vita?                   or what want you, friendless, to know?
Úrgar brautir                                               Your slippery roads
árnaðu aftr heðan;                                     you should track back
átt-at-tu hér, verndar vanr, veru.»        you own nothing, wanderer, here

Kómumaðr kvað:                                                        The wanderer spoke:

3 .
«Hvat er þat flagða,                                    What is this troll
er stendr fyr forgarði                                 that stands at the gates
ok býðr-at líðöndum löð?                         not offering home to the homeless
Sæmðarorðalauss                                      Without no-one knowing
hefir þú, seggr, of lifat,                              you have lived man,
ok haltu heim heðan!»                                and held home high

Borgarvörðr kvað:

4 .
«Fjölsviðr ek heiti,                                      MuchWith(all-wise) is my name
en ek á fróðan sefa,                                   and I am wise
þeygi em ek míns mildr matar;             But I don’t waste food;
innan garða                                                Inside here you will
þú kemr hér aldregi,                                 never get,
ok dríf þú nú, vargr, at vegi!»                and now you better run, like a wolf.

Kómumaðr kvað:                                                      The wanderer spoke:

5 .
«Augna gamans                                        Joy of  eyes
fýsir aftr at fá,                                           he will again seek
hvars hann getr svást at sjá;                 he who get to see this;
garðar glóa                                                gleaming walls,
mér þykkja of gullna sali;                      I think, in golden halls
hér mynda ek eðli una.»                          here could I gladly dwell

Fjölsviðr kvað:                                                           Fjolsvidr spoke:

«Segðu mér, hverjum                              Tell me boy, from
ertu, sveinn, of borinn,                           who you are born
eða hverra ertu manna mögr?»           or from what family you come

Kómumaðr kvað:                                           Wanderer spoke:

«Vindkaldr ek heiti,                                  Wind-cold is my name
Várkaldr hét minn faðir,                         Spring-cold was my father
þess var Fjölkaldr faðir.                          his father was all-cold

Segðu mér þat, Fjölsviðr,                       Tell me this, Muchwise
er ek fregna mun                                      that what I may ask
ok ek vilja vita:                                         and that I want to know
Hverr hér ræðr                                         Who reigns here
ok ríki hefir                                                and holds power of
eign ok auðsölum?»                                 these lands and riches

Fjölsviðr kvað:                                            Fjolsvidr spoke:

«Menglöð of heitir,                                  Glowing-Jewel is the name
en hana móðir of gat                              of she who her mother begat
við Svafrþorins syni;                              with the son of the sleep-king
hon hér ræðr                                             She here reigns
ok ríki hefir                                                and holds power of
eign ok auðsölum»                                   these lands and riches

Vindkaldr kvað:                                        Wind-cold(the wanderer) spoke

«Segðu mér þat, Fjölsviðr,                    Tell me this, Fjolsvidr
er ek þik fregna mun                              That what I may ask
ok ek vilja vita:                                        and that I want to know:
Hvat sú grind heitir,                               What is the gate called
er með goðum sá-at                                that you won’t find better
menn it meira forað?»                            even with the gods?

Fjölsviðr kvað:                                          Fjolsvidr spoke:

«Þrymgjöll hon heitir,                           Thrymgjøll it is called
en hana þrír gerðu                                 which three sons of
Sólblinda synir;                                      Sunblind made;
fjöturr fastr                                              Footlocked/chained
verðr við faranda hvern                       he will be who
er hana hefr frá hliði.»                          opens her[the gate]

Vindkaldr kvað:                                          Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                   Tell me this…
er ek þik fregna mun                            …
ok ek vilja vita:                                      …
Hvat sá garðr heitir,                            What is the name of  the walls
er með goðum sá-at                              that you won’t find better
menn it meira forað?»                         even with the gods

Fjölsviðr kvað:                                            Fjolsvidr spoke:

«Gastrópnir heitir,                               Guest-opener it is called
en ek hann görfan hefk                       and I made him
ór Leirbrimis limum;                          from the limbs of  LeirBrimi
svá hefik studdan,                                I made him so
at hann standa mun,                           that it may stand
æ meðan öld lifir.»                               forever while the old is living

Vindkaldr kvað:                                         Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                 Tell me….
er ek þik fregna mun                           …..
ok ek vilja vita:                                     …..
Hvat þeir garmar heita,                     What’s the name of the dogs
er gífur rekar                                        that paces back and forth
Giördu fyri löndun lim?»                    guarding the tree’s foliage

Fjölsviðr kvað:                                                       Fjolsvidr kvad:

«Gífr heitir annarr,                               Gifr is one
en Geri annarr,                                      and Geri the other
ef þú vilt þat vita;                                  if you want to know;
varðir ellifu,                                            the old secrets
er þeir varða,                                          they are guarding,
unz rjúfask regin.»                                until the gods disappear.

Vindkaldr kvað:                                                       Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                  Tell me ….
er ek þik fregna mun                             …..
ok ek vilja vita,                                       …..
hvárt sé manna nökkut,                      Whether any man
þat er megi inn koma,                          may slip inside,
meðan sókndjarfir sofa.»                    while the beasts are sleeping

Fjölsviðr kvað:

«Missvefni mikit                                   Lousy sleep
var þeim mjök of lagit,                       became their destiny
síðan þeim var varzla vituð;            When they were appointed guards
annarr of nætr sefr,                            one sleeps by night
en annarr of daga,                              the other in the day
ok kemsk þá vætr, ef þá kom.»         and if someone comes, he won’t get in

Vindkaldr kvað:                                                     Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,               Tell me this….
er ek þik fregna mun
ok ek vilja vita,                                    …
hvárt sé matar nökkut,                    is there any food
þat er menn hafi,                               that man may have
ok hlaupi inn, meðan þeir eta.»     and run in while the dogs eat.

Fjölsviðr kvað:

«Vegnbráðir tvær                              Two wings
liggja í Viðópnis liðum,                    lies in Vidopnis legs
ef þú vilt þat vita,                               if you want to know
þat eitt er svá matar,                        only this is the food
at þeim menn of gefi,                        that men may give them
ok hlaupi inn, meðan þeir eta.»      and run inside while they eat

Vindkaldr kvað:                                                    Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,              Tell me this…
er ek þik fregna mun                        …..
ok ek vilja vita:                                  …
Hvat þat barr heitir,                        What is the name of the tree
er breiðask um                                   which spreads it
lönd öll limar?»                                  branches in all lands

Fjölsviðr kvað:                                                     Fjolvidr spoke:

«Mímameiðr hann heitir,                Mimameidr it’s called
en þat manngi veit,                           that which of no-one knows
af hverjum rótum renn;                  where its roots are running.
við þat hann fellr,                              What fells it
er fæstan varir,                                  few knows,
flær-at hann eld né járn.»                falls not by fire or iron.

Vindkaldr kvað:                                                    Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                 Tell me this…
er ek þik fregna mun                           ….
ok ek vilja vita:                                     ….
Hvat af móði verðr                             What comes out
þess ins mæra viðar,                           of this great tree
er hann flær-rat eld né járn?»           that falls not by fire or iron.

Fjölsviðr kvað:

Út af hans aldni                                    Off the trees old fruits
skal á eld bera                                       to the fire should be carried
fyr kelisjúkar konur                           for women in labour
útar hverfa                                             out  will come
þats þær innar skyli,                           What is hidden inside,
sá er hann með mönnum mjötuðr.  This way it is to mankind powerfull.

Vindkaldr kvað:                                                       Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                   Tell me this ….
er ek þik fregna mun                             ….
ok ek vilja vita:                                       ….
Hvat sá hani heitir,                               What’s the name of the cock
er sitr í inum háva viði,                        who sits in the high tree,
allr hann við gull glóir?»                      all glowing like gold

Fjölsviðr kvað:                                                         Fjolsvidr spoke:

«Víðópnir hann heitir,                          all-opener he is called
en hann stendr veðrglasir                   and he is standing weather-glazed
á meiðs kvistum Míma;                       on a twig of  Mima
einum ekka                                              His only sorrow
þryngr hann örófsaman                      makes him cry/crow
Surtr Sinmöru.»                                     Surts sinmöru.

Vindkaldr kvað:                                                        Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                   Tell me this…
er ek þik fregna mun                             …..
ok ek vilja vita:                                       ….
hvárt sé vápna nökkut,                         Is there a weapon
þat er knegi Viðópnir fyrir                   that can make
hníga á Heljar sjöt?»                              Vidofnir kneel for Hel(death)

Fjölsviðr kvað:                                                         Fjolsvidr spoke:

«Lævateinn heitir hann,                       Lævateinn it’s called
en hann gerði Loftr rúnum                 which Loftr made by
fyr nágrindr neðan;                             runes beneath the gate of death
í segjárnskeri                                          In the soft-iron cup
liggr hann hjá Sinmöru,                      it rests with Sinmöru
ok halda njarðlásar níu.»                    holding nine great locks

Vindkaldr kvað:                                                       Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                   Tell me this….
er ek þik fregna mun                             ….
ok ek vilja vita:                                       ….
hvárt aftr kemr,                                     Where after comes
sá er eftir ferr                                         he who goes
ok vill þann tein taka.»                         to seek this «tein»

Fjölsviðr kvað:                                                         Fjolsvidr kvad:

«Aftr mun koma,                                   He may come back
sá er eftir ferr                                        he who goes after
ok vill þann tein taka,                          the «tein» to get it,
ef þat færir,                                            if he brings
er fáir eigu,                                             that witch few owns
Eiri örglasis.»                                         to the godess golden-glazed.

Vindkaldr kvað:                                                       Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                  Tell me this…
er ek þik fregna mun                            ….
ok ek vilja vita:                                      ….
hvárt sé mæta nökkut,                        What is that
þat er menn hafi                                   that men have
ok verðr því in fölva gýgr fegin.»     and makes the gygr glad.

Fjölsviðr kvað:                                                        Fjolsvidr spoke:

Ljósan léa                                               The curved sickel
skaltu í lúðr bera,                                 shall you put in the sheath
þann er liggr í Viðópnis völum,        The one in Vidopnis legs
Sinmöru at selja,                                   Trade with Sinmöru
áðr hon söm telisk                                 until she agrees
vápn til vígs at ljá.»                              to give you the weapon you seek.

Vindkaldr kvað:                                                      Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                  Tell me this….
er ek þik fregna mun                            ….
ok ek vilja vita:                                      ….
Hvat sá salr heitir,                               What’s the name of the hall
er slunginn er                                        that is laid
vísum vafrloga?»                                   inside the vawing-flames

Fjölsviðr kvað:                                                         Fjolsvidr spoke:

«Hyrr hann heitir,                                  Hyrr it’s called
en hann lengi mun                                 and it may long
á brodds oddi bifask;                             tremble on the tip of the edge
auðranns þess                                         memory of it no-one has,
munu um aldr hafa                               it’s  known to man only
frétt eina fírar.»                                      by hearsay

Vindkaldr kvað:                                                       Windcold spoke:

«Segðu mér þat, Fjölsviðr,                   Tell me this…
er ek þik fregna mun                             ….
ok ek vilja vita:                                       …
Hverr þat gerði,                                     Who made  all
er ek fyr garð sák                                   that I saw
innan, ásmaga?»                                    inside the walls

Fjölsviðr kvað:                                                         Fjolsvidr spoke:

«Uni ok Íri,
Óri ok Bári,
Varr ok Vegdrasill;
Dóri ok Úri,
Dellingr, Atvarðr,
Líðskjalfr, Loki.»

Vindkaldr kvað:                                                       Wind-cold spoke:

«Segðu mér þat, Fjölsviðr,                  Tell me this…
er ek þik fregna mun                            …
ok ek vilja vita:                                      …
Hvat þat bjarg heitir,                          What is the name of the mountain
er ek sé brúði á                                      which I see the bride upon
þjóðmæra þruma?»                              dwelling and dreaming

Fjölsviðr kvað:                                                        Fjolsvidr spoke:

«Lyfjaberg þat heitir,                          Lyfjaberg it’s called
en þat hefir lengi verit                        and it has allways been
sjúkum ok sárum gaman;                  good to the sick and wounded.
heil verðr hver,                                     Cures everyone,
þótt hafi árs sótt,                                  who is getting old
ef þat klífr, kona.»                                if it’s mounted by the wife.

Vindkaldr kvað:                                                      Windcold spoke:

«Segðu mér þat, Fjölsviðr,                  Tell me this…
er ek þik fregna mun                            ….
ok ek vilja vita:                                      ….
Hvat þær meyjar heita,                       What the girls are named
er fyr Menglaðar knjám                      who in front of Menglod
sitja sáttar saman?»                              sits …. together

Fjölsviðr kvað:

«Hlíf heitir,
önnur Hlífþrasa,
þriðja Þjóðvarta,
Björt ok Blíð,
Blíðr, Fríð,
Eir ok Aurboða.»

Vindkaldr kvað:                                                      Windcold spoke:

«Segðu mér þat, Fjölsviðr,                 Tell me this…
er ek þik fregna mun                           ….
ok ek vilja vita:                                     …
Hvárt þær bjarga,                               Whether they save
þeim er blóta þær,                                those who offers there
ef gerask þarfar þess?»                       if  they are in need

Fjölsviðr kvað:                                                        Fjolsvidr spoke:

40.        (Sumar hver)
«Bjarga svinnar, ????!!                       Every summer
hvar er menn blóta þær                      as men offers there
á stallhelgum stað;                               at the holyest place,
eigi svá hátt forað                                There’s no danger
kemr at hölða sonum,                          so great to man,
hvern þær ór nauðum nema.»           everyone they [needs] to save

Vindkaldr kvað:                                                      Windcold spoke:

«Segðu mér þat, Fjölsviðr,                  Tell me this…
er ek þik fregna mun                           ….
ok ek vilja vita,                                     ….
hvárt sé manna nökkut,                    Is there a man
er knegi á Menglaðar                        who will get  to sleep
svásum armi sofa?»                           in Menglods warm caress?

Fjölsviðr kvað:                                                      Fjolsvidr spoke:

«Vætr er þat manna,                         No such man who
er knegi á Menglaðar                       will get to sleep in
svásum armi sofa,                             in Menglods warm caress,
nema Svipdagr einn,                        except only Svipdag (starter of the day)
hánum var sú in sólbjarta               To him the sun-warm
brúðr at kván of kveðin.»                 bride was promissed.

Vindkaldr kvað:                                                    Windcold spoke:

«Hrittu á hurðir,                                  Push the door
láttu hlið rúm,                                      make room for me
hér máttu Svipdag sjá;                      here can you Svipdag see.
en þó vita far,                                       and go to ask
ef vilja myni                                          if Menglod will
Menglöð mitt gaman.»                       meet me with joy.

Fjölsviðr kvað:                                                       Fjolsvidr spoke:

«Heyr þú, Menglöð,                            Listen Menglod
hér er maðr kominn,                          there is a man
gakk þú á gest sjá;                              go to behold the guest.
hundar fagna,                                      the dogs are happy
hús hefir upp lokizk,                            the house is unlocked
hygg ek, at Svipdagr sé.»                   I think, I Svipdag see.

Menglöð kvað:                                                       Menglod spoke:

«Horskir hrafnar                                 Grim ravens
skulu þér á hám galga                        in the gallow high
slíta sjónir ór,                                       shall rip your eyes out
ef þú þat lýgr,                                       if this is a  lie,
at hér sé langt kominn                       that here from far
mögr til minna sala.                           a man to my hall.

Hvaðan þú fórt,                                   Where have you travelled,
hvaðan þú för gerðir,                         What did you do,
hvé þik hétu hjú?                                  what did they call you at home?
At ætt ok nafni                                      Name and family
skal ek jartegn vita,                             you should prove
ef ek var þér kván of kveðin.»            if I was promissed to you.

Svipdagr kvað:                                                       Svipdagr(Wind-cold/wanderer) spoke:

«Svipdagr ek heiti,                               Svipdagr is my name
Sólbjartr hét minn faðir,                    Sunwarm my father,
þaðan rákumk vindkalda vegu;       From there I walked windcold roads.
Urðar orði                                              The words of Urdr
kveðr engi maðr,                                   no man speaks[against],
þótt þat sé við löst lagit.»                     even if swiftly said.

Menglöð kvað:                                                         Menglod spoke:

«Vel þú nú kominn,                               Well you arrived (welcome)

hefik minn vilja beðit,                          I got my will
fylgja skal kveðju koss;u                      greatings followed by kisses,
forkunnar sýn                                         Such a beautiful sight
mun flestan glaða,                                 is a source of delight
hvars hefir við annan ást.                    to all in love with another.

Lengi ek sat                                             Long I sat
ljúfu bergi á,                                            on LjufuBergi
beið ek þín dægr ok daga;                   Waiting nights and days
nú þat varð,                                             now it’s real
er ek vætt hefi,                                        that which I hoped,
at þú ert kominn, mögr,                       that you are here, man,
til minna sala.                                        in my hall.

Þrár hafðar                                             The longing I had for
er ek hefi til þíns gamans,                    your joy, and you for
en þú til míns munar;                           mine, I remember;
nú er þat satt,                                         now it’s true
er vit slíta skulum                                  me and you
ævi ok aldr saman.»                              forever together

Short explaination:

In håvamål, the part called Odins runic song, we were looking at the inner parts of mankinds female reproductive organs. In this poem we are both talking about the inner and outer parts, both male and female. Svipdag, the wanderer, is representing the male and Menglod the female parts.
In that respect the artist who claimed to have rendered Svipdag and Menglod, in the first illustration, if he ever did, must later have painted over them with clothes.

v. 1- 8

Outside the property/the castle the guard sees something rising.
The wanderer who rose wants to get inside, but the guard won’t let him.

The wanderer who already has seen the beauty of the property dosn’t want to leave.
In fact he wants to stay there forever.

He introduces himself as wind-cold. Son of Spring-cold whos father is all-cold.
This is a picture that tells us that this is the early summer. he is son of spring whos father is winter.

He then is told that this property is ruled by Menglod. The offspring of her mother, the woman, and the son of the sleep-king or sleep-thorn. The son of sleep is here growth. Kids grow and develop while sleeping.
Menglod is then the  product of development and maturity. The sex-organs of a developed woman.

v. 9 -10
The wanderer sees a gate, made by three sons of sun-blind, i.e. three clever blind «smiths» that was capable of making  a «gate/fence/wall» in darkness. The gate they made is the hymen. The word thrym-giøvl, as I have seen also, may mean drum gavel. i.e drum skin.
The one who opens (breaks) this gate is chained. Ideally at least, today, but maybe more so in earlier times.

v. 11 – 12
Some walls/fences, made of Brimis limbs, here I will follow the example of Magnusen and not enter into something I don’t fully can explain the meaning of. It may be as simple as the legs and thighs of a woman, that leads to the hall, and they will stand as long as the women, the mother of Menglod, lives. Odin himself made these.

v. 13-16
The hungry/greedy watchdogs, sleeping on shifts, is two off, labia majora.
They sleep on shifts and keep the «house» safe and anyone from entering.

17- 18
The wanderer asks if there is any food a man can give the dogs, to sneak in while they eat.
Fjolsvidrs answer is confusing to many. He says there are two wing-brothers?, or wing-pieces a man may give one to each of the two dogs to get inside. The wings are the labia minora, two off. What confuses many is that in this riddle the wings are in the limbs/feet of the cock sitting in the top of Mima-meidr, Vidofnir, who we not yet are introduced to. Wings in the legs. Legs is simply a metaphore for underneath.
I suspect some of the verses are out of order in this version of the poem.

19 – 20
The wanderer asks about the tree, the same tree Odin hung in for nine months in Håvamål.
Here we get its name, Mima-meidr, Magnusen notes that somewhere it is called Mana-meidr, which can mean the tree of man. This does not contradict my understanding of this part of Norse Mythology.

The description of the roots of the tree, as unknown, is similar to the description in Håvamål. Unlike those who seems to want to diminish the value of norse mythology, I choose to not take this is a sign og mix-up of poems and verses, but instead as proof of the elementary basics of Norse/Germanic mythology. Of course then some terms and kennings are used in multiple poems.

IRMINSUL. A symbolic rendering of the holy tree in Germanic paganism. A pole with wings. Compare this to the anatomy outlined in the picture further down.

The riddle in v.20, about what does not fell the tree, is meant to be understood as what hurts it. As we know the «tree» in question is bleeding every month, giving room for the picture of a wound, or that the tree is hurt and bleeding, but not by fire or iron(axes) like normal trees. But instead by something that very few understands.

These verses are difficult and I am not sure about my understanding nor translation. They vary also in the old books I used for support. In light of my interpretations of the poem, as a naturalistic poem of a «religion» with a great focus on fertility and reproduction I believe it is meant like this:

The old fruits of the tree, i.e old, and dead people, they should be put on the fire, as our ancestors did before they started to bury people.
The magic of nature is as we know that all living creatures replicate. Someone dies and someone is born. When someone dies they may have seen this as a possibility for a new person to be born. In fact there is also an aspect of belief in re-incarnation in Norse Mythology. Not suprising considering its relationship and other similarities to far-east religions like hinduism. European languages are branches of the tree of indo-european languages.

A very important part of this poetic artform too, is the riddles that sometimes is put there, just to confuse and mislead.

23 -24
Now we are introduced properly to the golden cock, sitting in the top of mima-meidr, we briefly met in v.18.
This is the clitoris. Here it is called the all-opener, or wide-opener. Accordingly to my understanding we may in wikipedia find that the word clitoris may be from the greek word «kleis», french «cle», english «key». What is better to unlock or open something than a key. I shall not pursue further natural support of this theory of the clitoris as a key or opener. I rest my case.
The last part of verse 24 about Sinmöru and surtr I can not yet explain. It may seem like the cock is making noise concerning his worries for Sinmöru who may hold a certain weapon that we will meet in verse 25. All in all, Surt and Sinmöru is a mystery still it seems, to most scolars. I believe no-one yet has looked for Sinmöru in the regions I am now exploring.

I may also add that in Scandinavia we have a history and tradition of erotic folklore, erotic fairytales, the clitoris is there, and still in speaking, sometimes referred to as «gala-tippen», the crowing-cock.

v. 25 – 26
It seems like Svipdag wants to silence the cock, or ease its worries, here litteralily by killing it. He asks for a weapon to fullfill this/his task. The weapon is here called Lævateinn, which makes me think of the mistle-toe, as a magic twig, or as a dart like the one that killed balder, or as a spear-like weapon.
It is kept in the soft-iron cup by Sinmöra. The soft-iron cup is another picture of the womb, the womb is safe like an iron-cup, but made of flesh, hence the kenning soft-iron for flesh – and security. This cup is probably what the christian knights ran around searching for without ever finding. The holy grail.
The weapon, that I belive is a small spear, the same as wounded Odin, the umbilical cord, is the key to nine great locks. The nine months of pregnancy again, like in Odins runic song.

v. 27 – 30
Svipdagr now wants to know if he may return if he goes after the spear.
He is assured he may come back if he has the tool to go after it with.
The curved sickle. The sicklel is here a metaphore for the penis.
It should be placed in the sheath right beneath Vidofner to harvest the «mistletoe» or –
to bargain/trade with Sinmöru, the golden godess, until she comes up with the spear, the umbilical cord, as it in fact is. This should also comfort and relax the «crowing-cock». Silence it, or kill it litteralily.

The ring of the gods, Draupnir, may also in fact be another kenning of the golden goddess, the entrance of the womb, also known in modern medicine as the cervix. Draupnir as we know, every nineth nigh duplicates itself, reproduces itself, again we are talking about lunar-nights, moon-cycles, or months like in Håvamål.

We may also ask ourselves whether the gods, who is carried by the people, could have a more valuable item then a ring of human flesh, that doubles every nineth month. Could there be anything more valuable to the gods than self-replicating human beings?

v. 31- 32
Here Svipdagr wants to know the name of the hall.
It is called hyrr, which I believe means warm, soothing, comfortable.
It is «slung»/laid out in the warm, flickering fire of Menglod.
This hall[way] shall long tremble on the tip of, or on, the edge of the sickel.
No man remembers this hall[way], it is known only by hearsay.

Like Odin in Håvamål, he didn’t remember he hung on the tree, he only knew he did, like we all do.
We are told that we once was there, we don’t actually remember it. Hearsay.
I may here also add that we still  in Norway have an expression: Hyrrdestund. Which means to sneak into this hall, here referred to as Hyrr, for a while. Hyrr-time, or in modern terms maybe? Quality-time.

v. 33 – 34
Svipdagr wants to know who built or designed this master-piece, the property of Menglod.
The answer is what is meant to be the names of 12 dwarfes, though Lidskjalfr is not a dwarf, it’s Odin high seat. There may be some corruption here, anyhow I have not studied these names and their true meaning.

v. 35 – 36
Now I believe we are talking about the male genitalia. Here alled Lyfja-mountain.
This is good for healing, curing and comfort,  if, it is climbed by the wife.

37 – 38
Here we meet 9 maidens kneeling around Menglod and helps the ones making offers in this, the holiest of places.
I believe this is the names of the 9 months of pregnancy. The first one means life, the second month is then called life-«determent»,  the third may be «people-to be» in the middle some months are called Bjart and Blid, Shining and the fifth smiling. More smiling the 6th, the 7th is peace, Aurboda the last may mean harvest.

39 – 40
Talk about those who offers and if they get help by the maidens. I am not certain about the last part of the translation. In the versees part it’s tanslated as they don’t help all. It may be that the verse says they help all, but that doesn’t reflect reality.

v. 41 –

Now when Svipdag knows all the secrets, he revails himself and demands to be let in by the guard Odin.
Notice however, unlike in many other cultures, he begs the guard to check whether Menglod will welcome him herself and if she will do so with joy.

The rest of this poem is more like a romantic story where the two lovers, destined for each other, have intimate contact and enjoying each other.
Rounding of with the promise (or duty) of sharing every day of the future together forever, in better or worse.

I believe the two last verses are to be understood spoken, after Svipdag and Menglod have «met». Or after Svipdags mission of entering the hall is completed.



This is a translation of a part of another of my writings on the interpretation of Odins rune-sang:

Finnur Jónsson, an authority on Norse Mythology, may not be blind, though higly unwilling to see. His authority and unwillingness to see has had a great influence on our limited understanding of our own heathen history. It is therefore not surprising that the true meaning of some poems are not yet fully understood.

Cristianity is a constructed religion, thus, it is no wonder it is containing contradictions and strange images. It is, or at least was, a political tool. It was honed in Nicea in the year 325, though, not to perfection. Today it is easy to see that it has weaknesses and the story is not at all water-proof, but it served its purpose. To enslave and de-humanize a whole continent. The European. That was its only purpose.

Unity, submission and humility for the people. Political power and corruption for the elites. Not unlike islam today, and Judaism before that.

How to construct a religion for this purpose?
The answer is obvious: Not to come up with revolutionary new ideas and thoughts, but to build upon what was all-ready there. That is why the greatest role model in Christianity, Jesus, is quite a liberal and anti-authoritarian guy, though humble and obedient into self-destruction.

He had many critical questions to the authorities of his days, but he never questioned his father wishes and authority, his father Yahwe, the new authority in Europe. As Jesus’ submissiveness and collective ideas was not held high in pre-christian Europe, he needed authority, authority he got from copying Odin.

The pagan people of Europe was the target, a freedom-loving, naturalistic and humane people. Let us see what they had in Europe before Christianity.

Håvamål er a good starting-point. Håvamål means the voice of the high one. Odin is the high one.
This part of Håvamål, from verse 138 to the end, is often referred to as Odins runic song. We will look at this song as far as verse 141 in this text. The source is  heimskringla.no.

Notice: In line two you will see the word «vindga». This is not correct. In Hálogatal you will see that it should be «Vinga». Wing[ed]. Thus, the tree is not windblown or windsvept as most scholars today seems to believe, but winged. i.e. It is a tree, or a pole/trunk, with «wings».

The translation is mostly my own, as I think it will best give understanding today, though fully in compliance with the original text, and most other translations. The fact that Finnur Jónsson stated this part of the poem not understandable, non-coherrent and probably corrupted must be due to pure unwillingness.

Finn Magnusen, an earlier danish expert of Norse Mythology, one that I personally holds dear, saw alllready in 1821 that these verses was about Odins «stay» in his mothers womb, his birth and his infancy. Magnusen could probably not at that time go into such anatomical details as I can, today.
However, Magnusen did one misinterpretation. He regarded the spear as the phallos, or the penis. Naturally, when you don’t have the whole picture. The whole picture will appear when you continue reading my interpretations of Fjolsvinnsmål, the story of how Odin got «strung-up» in the tree in the first place. Illustrations from wikipedia.

Veit ek, at ek hekk                                                I know, that I hung
vindga meiði á                                                      on the winged-tree
nætr allar níu,                                                       nights all nine,
geiri undaðr                                                          wounded by spear
ok gefinn Óðni,                                                     and given spririt,
sjalfr sjalfum mér,                                                 my self [given] to myself
á þeim meiði,                                                        on the tree
er manngi veit                                                       which no-one knows
hvers af rótum renn.                                             whereto its root are running.

Við hleifi mik sældu                                              I was not given bread
né við hornigi;                                                      nor to drink (drinking horn)
nýsta ek niðr,                                                       peering downwards
nam ek upp rúnar,                                                I picked up words
æpandi nam,                                                        crying, understanding,
fell ek aftr þaðan.                                                 later I fell down

Fimbulljóð níu                                                      Nine mighty poems
nam ek af inum frægja syni                                  I got from the good son of
Bölþorns, Bestlu föður,                                        Bolthorn, Bestlas father,
ok ek drykk of gat                                                and I got to drink
ins dýra mjaðar,                                                   the precious milk (not mead)
ausinn Óðreri.                                                      Served from Spirit(…?)

Þá nam ek frævask                                            Then I thrived
ok fróðr vera                                                       and became wise
ok vaxa ok vel hafask,                                        and grew and got well
orð mér af orði                                                    words me from
orðs leitaði,                                                         word to words led,
verk mér af verki                                                 actions me from action
verks leitaði.                                                       to actions led.

Short explaination:

Odin doesn’t remember, as we see from the first word, he knows, as we all do, that we spent time
in our mothers womb. The tree with wings are the inner parts of humankinds female reproductive organs.

Vinga-meidr. Wing-tree. Ovaries and the fallopian tubes are the  “wings”.

Nætr or Nights is a “kenning”/picture for darkness. Niu or nine is nine months. Nine lunar-nights(moon-cycles) that is.
No food or drink. Who needs food, when intra-vened in the womb?
Wounded by a spear. The wound, which is the basis of this picture, is the navel, which really is a wound after the umbilical cord is cut.
The umbilical cord is the spear. As many knows the spear of Odin is called Gungnir, the one who curls and bends(gynger). i.e. this is a picture of the body given Odin. The wound and the spear is a picture of the navel and the umbilical cord, the umbilical cord which after conception is our garantee for a body. The physical.

He was also given  spirit (Odni), as he says. i.e. Both body and soul.
Both was given him by himself. We are all born free, with a free mind. Libertarian and humane idea.
He hung on the tree we don’t know the roots of. Only today we have understood that the genes are the key to this mystery. Some of us, at least.
He was peering downward, until he fell out/down, crying, like most of us do when born.

This is probably how Odin hung in the tree of life, peering downward, holding onto his spear:

Was this how Odin hung, stung/hurt with his own spear?

He was blessed by his uncle, Bestla was his mother, the son of Bestlas father is then the brother of Bestla.
He was probably blessed and trained by his uncle, like he himself later in the poem tells that he also can throw water on kids and bless them. Baptism, a heathen tradition.

He drank milk, learnt one word from another, was creeping, crawling and walking.

When we now know what they had in pre-christian Europe, lets take a look at Christianitys approach to a people and a culture obviously on a high spiritual and intellectual level.

The litteral interpretation of this story has become the passion of Christ.
The tree with wings has become a cross.  A cross is also a pole with wings.
The wound of the spear is copied. Jesus was stung by a roman though.

Jesus, in todays evengelium hung 3 nights. It was 9 nights in earlier days of Christianity.
Jesus too didn’t get food or drink, except a moisted sponge. The sponge probably just added to explain how he could survive on the cross without water for so many days, 9 originally.
The holy spirit (Odni) also appears in Christianity, around the passion of Christ.
Jesus/God also gives himself to himself in a way, through Jesus. Though, to and from mankind.

Even more interesting, for those who sympatize with Dan Brown, and his theories about the holy grail as the womb of Virgin Mary, is the fact that the true meaning of this poem, which I hereby communicate and share, has become copied in the myth about the birth of Jesus. Probably has it been mis-interpreted, as knowlegde and understanding had to yield for dogmas and superstition almost to a point of extinction, to the degree that this probably gave birth to the myth of the holy grail as an real object.

I can not in any way see that all these obvious similarities between Christianity and Håvamål could be coincidential.

I barely did mention the holy spirit, which together with the father and the son makes up the trinity. To see where this idea, the idea of trinity, came from, take a look at Norse Mythology and the story of Gylfi visiting High, equally-high, and Third.
I believe it was also a compromise between a mono-theistic religion wanting to rule, Judaism, and a poly-theistic «congregation».


This is an effort to improve the understanding of our European heritage. I shall hope that this makes it clear that the greatness of Europe and other continents inhabitated and cultivated by europeans did not emerge out of a vacum.
Hopefully those who thanks Christianity for this greatness will now also consider the roots and origin of Christianity, and consider that it may not be because of Christianity but in spite of Christianity that we see the greatness and humanity of the western society that we see today.

In many ways Christianity has developed, it has been humanized and personalized, opposed to what I regard as the opposite, «theo-ized» and theocracized. Maybe it is now time to close the circle, forget the super-natural and get back to our roots.

I also hope that this story can stimulate more people to seek more knowlegde and understanding, about, but also in, our own heathen traditions. This «religion», that really only is the belief in knowlegde, science and reason.

Personally I believe that the majority of our forefathers regarded their pantheon of Gods as the cast of an enormously great and intricate theater-play.

In the same way as modern, civilized people can benefit from theater, art and culture to better grasp the complex world we are living in, I believe that our forefathers had the same use and understanding of their Mythology.
I strongly oppose those who believe that new myths can be created out of thin air, in a period of a few generations. We must keep in mind that the myths or histories we are discussing now, has been with us from the beginning of time. They are extremely valuable to us, if we want to understand life and the meaning of life.
I also find it valuable that the knowlegde within and the spirit of these old myths, match up perfectly with science today.

To take myths and images litterarily and give them authority, is as it allways has been and allways will be, extremely dangerous to mankind. This I belive ancient Europeans understood. Unfortunately Europe today is flooded by people who does not have this understanding. Unfortunately Europe and other continents are also still troubled by people of our own kin who has fallen into this trap.

Alexis de Tocqueville once said about islam:

«I studied the Kuran a great deal … I came away from that study with the conviction that by and large there have been few religions in the world as deadly to men as that of Muhammed. As far as I can see, it is the principal cause of the decadence so visible today in the Muslim world, and, though less absurd than the polytheism of old, its social and political tendencies are in my opinion infinitely more to be feared, and I therefore regard it as a form of decadence rather than a form of progress in relation to paganism itself.»

This goes for all theisms, especially the mono-theisms, which often are dictatorial and unquestionable.
It may also be that they are less absurd than polytheism, If so the complexity of nature also has to be absurd. Absurdly complex, yet real. As I said, one can make models to simplify like the pagans did, though over-simplifying like many today do may be lethal.

It is also sad that the biggest problem Europe today is facing – islamic immigration, is a result of the dullness and bluntness of Odins spear. The West seems to be dis-armed…


3 thoughts on “Mima-meidr

  1. Tilbaketråkk: Ravnagaldr – en Dansk sajt som blandar Gammal Asatro med Politik… | Hedniska Tankar

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