136. Strong is the beam | that raised must be
To give an entrance to all;
Give it a ring, | or grim will be
The wish it would work on thee.

137. I rede thee, Loddfafnir! | and hear thou my rede,--
Profit thou hast if thou hearest,
Great thy gain if thou learnest:
When ale thou drinkest) | seek might of earth,
(For earth cures drink, | and fire cures ills,
The oak cures tightness, | the ear cures magic,
Rye cures rupture, | the moon cures rage,
Grass cures the scab, | and runes the sword-cut;)
The field absorbs the flood.

138. I ween that I hung | on the windy tree,
Hung there for nights full nine;
With the spear I was wounded, | and offered I was
To Othin, myself to myself,
On the tree that none | may ever know
What root beneath it runs.

139. None made me happy | with loaf or horn,
And there below I looked;
I took up the runes, | shrieking I took them,
And forthwith back I fell.

140. Nine mighty songs | I got from the son
Of Bolthorn, Bestla's father;
And a drink I got | of the goodly mead
Poured out from Othrörir.

[136. This stanza suggests the dangers of too much hospitality. The beam (bolt) which is ever being raised to admit guests be comes weak thereby. It needs a ring to help it in keeping the door closed, and without the ability at times to ward off guests a man becomes the victim of his own generosity.

137. The list of "household remedies" in this stanza is doubtless interpolated. Their nature needs no comment here.

139. With this stanza begins the most confusing part of the Hovamol: the group of eight stanzas leading up to the Ljothatal, or list of charms. Certain paper manuscripts have before this stanza a title: "Othin's Tale of the Runes." Apparently stanzas 139, 140 and 142 are fragments of an account of how Othin obtained the runes; 141 is erroneously inserted from some version of the magic mead story (cf. stanzas 104-110); and stanzas 143, 144, 145, and 146 are from miscellaneous sources, all, however, dealing with the general subject of runes. With stanza 147 a clearly continuous passage begins once more. The windy tree: the ash Yggdrasil (literally "the Horse of Othin," so called be cause of this story), on which Othin, in order to win the magic runes, hanged himself as an offering to himself, and wounded himself with his own spear. Lines 5 and 6 have presumably been borrowed from Svipdagsmol, 30.

140. This stanza, interrupting as it does the account of Othin's winning the runes, appears to be an interpolation. The meaning of the stanza is most obscure. Bolthorn was Othin's grandfather, and Bestla his mother. We do not know the name of the uncle here mentioned, but it has been suggested that this son of Bolthorn was Mimir (cf. Voluspo, 27 and note, and 47 and note). In any case, the nine magic songs which he learned from his uncle seem to have enabled him to win the magic mead (cf. stanzas 104-110). Concerning Othrörir, here used as the name of the vessel containing the mead, cf. stanza 107 and note.]


136. Rammt er ţat tré, er ríđa skal
öllum at upploki;
baug ţú gef, eđa ţat biđja mun
ţér lćs hvers á liđu.

137. Ráđumk ţér, Loddfáfnir, en ţú ráđ nemir, -
njóta mundu, ef ţú nemr, ţér munu góđ, ef ţú getr -:
hvars ţú öl drekkir, kjós ţér jarđar megin,
ţví at jörđ tekr viđ ölđri, en eldr viđ sóttum,
eik viđ abbindi, ax viđ fjölkynngi,
höll viđ hýrógi, -
heiftum skal mána kveđja, -
beiti viđ bitsóttum, en viđ bölvi rúnar,
fold skal viđ flóđi taka.

138. Veit ek, at ek hekk vindga meiđi á
nćtr allar níu, geiri undađr
ok gefinn Óđni,
sjalfr sjalfum mér,
á ţeim meiđi, er manngi veit
hvers af rótum renn.

139. Viđ hleifi mik
sćldu né viđ hornigi;
nýsta ek niđr, nam ek upp rúnar,
ćpandi nam, fell ek aftr ţađan.

140. Fimbulljóđ níu nam ek
af inum frćgja syni Bölţorns, Bestlu föđur,
ok ek drykk of gat
ins dýra mjađar, ausinn Óđreri.


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