The Saga of Vanadís, Völva and Valkyrja

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Tefldu í túni teitir váru var þeim vettergis vant úr gulli unz þríár kvámu þursameyjar ámáttkar mjök úr Jötunheimum Völuspá st. 8 On peaceful plains they played with tablets games of gods gold was plenty till three came towering maidens mighty women from the mountains. After this stanza, there comes the story of how the dwarfs were first created and then a long list of their names, put into nine stanzas 59 . It seems that the dwarfs were created before humans. They came alive in the body of Ymir, i.e. the earth (Snorra Edda, Gylfaginning, ch.14) and then the dwarfs started molding humans from this same earth (Völuspá, st. 10). Those seem to have been without real life. When we get to the next stanza we have different versions in the Codex Regius and Hauksbók manuscripts, and still another in the printed version of the text, which the scholars of our time have taken the liberty to “correct”. Unz þrír komu úr því liði öflgir og ástkir Æsir að húsi, fundu á landi lítt megandi Ask og Emblu örlöglausa. Völuspá, st. 17 Corrected Till three came from that team strong and loving Æsir to a house, saw on the shore short of life force Askur and Embla lacking örlög. Unz þríar komu úr því liði þussa meyjar ástkir og öflgir Æsir að húsi, fundu á landi lítt megandi Ask og Emblu örlöglausa. Völuspá, Hauksbók Original Till three came from the group of giant maidens adoring and able Æsir to a house, saw on the shore short of life force Askur and Embla lacking örlög. 55
This is the story of the creation of the first people, Askur 60 and Embla 61 , two pieces of wood found on the shore, without life force and without örlög –‘fate’. Those three (þrír or þríar), who then arrived, gave life and örlög to the logs. In every printed edition of the poem, those three are said to be þrír (three, masculine) male gods. However, when looked at closer we find that in both manuscripts, Codex Regius and Hauksbók, those three are said to be þríar (three, feminine), probably the same þríar as in the preceding and the following (see below) stanza, the þursameyjar or nornir. In the Hauksbók manuscript it even says, “unz þríar komu úr því liði, þussa meyjar” (‘till three came from the group of giant maidens’ or ‘till three came from that group, giant maidens’). Scholars like Einar Ólafur Sveinsson (1962) and Sigurður Nordal (1923) find the feminine reference to the creators, to be so unacceptable, that they immediately dismiss it as an error in both manuscripts. I admit that the stanza may seem strange this way, but in these old poems sentences are often broken and continued some lines later. There is some confusion between the Æsir and the nornir, since both are mentioned in the same context, but that doesn’t mean that we automatically dismiss the nornir and keep the Æsir. The nornir are mentioned in the preceding stanza, the Æsir again in the following one: Önd þau né áttu óð þau né höfðu lá né læti né litu góða; önd gaf Óðinn, óð gaf Hænir, lá gaf Lóðurr og litu góða. Völuspá, st.18 They had no breath they had no life force no blood no temper nor good looks; Óðinn gave breath, Hænir gave life force, Lóðurr gave blood and good looks. 56
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The Saga of Vanadís, Völva and Va
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Table of contents Abstract 4 Prolog
Page 5 and 6: Abstract What we call history, is o
Page 7 and 8: I believe that if we could truly re
Page 9 and 10: patriarchal, scientific, materialis
Page 11 and 12: y the last name. When referring to
Page 13 and 14: that this web can be a saga or even
Page 15 and 16: the old manuscripts. There is Herma
Page 17 and 18: have drifted away from the descendi
Page 19 and 20: took me a long time to realize that
Page 21 and 22: awake and my dreams always bring me
Page 23 and 24: the world of today, from the perspe
Page 25 and 26: Islandic spegill (mirror). Now it u
Page 27 and 28: Some had mixed blood, like Helgi ma
Page 29 and 30: men of the church. Jón Hákonarson
Page 31 and 32: This great work was therefore known
Page 33 and 34: poems and even one of the greatest
Page 35 and 36: that, especially if we assume that
Page 37 and 38: and fractions of myths must sometim
Page 39 and 40: mirror my ideas. Snorri says in his
Page 41 and 42: interpreted from a patriarchal poin
Page 43 and 44: In 1994 Ralph Metzner publishes his
Page 45 and 46: difference in cultures living not s
Page 47 and 48: I saw the cover unfolded, the sheer
Page 49 and 50: and feminine knowledge with all its
Page 51 and 52: we might find in all the myths and
Page 53 and 54: she is the chooser of the slain, a
Page 55: spinners or scorers of time and des
Page 59 and 60: Þær lög lögðu þær líf kuru
Page 61 and 62: Freyja - the first 3. Remembering V
Page 63 and 64: Vanir and Æsir According to Snorri
Page 65 and 66: (Ásgeir B. Magnússon, 1989), and
Page 67 and 68: that’s another story. In the lite
Page 69 and 70: This is the Heimskringla version of
Page 71 and 72: the fruits of the earth. He gives p
Page 73 and 74: Akkad, a position previously held b
Page 75 and 76: I don’t assume that the Vanadís
Page 77 and 78: 1961), in common with Freyja. In Eg
Page 79 and 80: Jörð - Earth - Nerthus Freyja’s
Page 81 and 82: athing ritual seems to be a part of
Page 83 and 84: all she could think of to prevent t
Page 85 and 86: most ancient matrifocal societies,
Page 87 and 88: is thought to be among the oldest E
Page 89 and 90: urial site on the banks of the Danu
Page 91 and 92: all these myths, and it is displaye
Page 93 and 94: (1995, p. 63) and some others (Titc
Page 95 and 96: emembrance of the first religious o
Page 97 and 98: In the Codex Regius it does not say
Page 99 and 100: Vanir was only the first war for th
Page 101 and 102: the Æsir, but Gullveig lived. Much
Page 103 and 104: where Loki and Heimdallur fight ove
Page 105 and 106: it be that Freyja was not willing t
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the Æsir, who look upon women and
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Hyndluljóð - the descent Vaki mæ
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north. We know that the völvur wer
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ótti -‘fear’. A psychological
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Where the threads of these myths of
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The bulls of Gefjun Freyja’s conn
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The plow is a well-known phallic-sy
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or a hybrid bull/man, sometimes a m
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Bird Goddess Symbols are a means of
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her owl and snake, as well as her s
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Fólkvangr er inn níundi, en þar
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life grows each year. Probably orig
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I am fully aware that kyrja in valk
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Viðólfa - the first one Eru völu
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From the sea under the tree emerged
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staff emphasizes her connection to
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(Gimbutas, 2001, pp.144, 187, 200).
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Seiður - singing magic Valdi henni
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seen as an indication of its import
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a prerequisite for the ‘seeing’
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In the poem Baldurs draumar Óðinn
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Þorbjörg lítilvölva - the ninth
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the ability to affect persons and h
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Although most of the people present
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Heiður is invited to a farm in Nor
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protective shield to the warrior. T
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seiður are old and monstrous, othe
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Grímnismál the valkyrjur are in t
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walls of Catal Hüyük, who also se
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men were really twelve women, weavi
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The valkyrja and the hero Hervör a
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semi-mythic being, who travels in o
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other immediately, and he is eager
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There is hardly any indication of B
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the breast of the Underworld, into
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This saga of Áslaug/Kráka was con
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Part three 6. Three Times Burned -
Page 181 and 182:
According to Snorri, Þorgerður wa
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temple, where Þór resides, sittin
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also reflects Freyja, as well as Ge
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three versions of the threefold dea
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Auður invited everyone to the wedd
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as well as in nature, in the form o
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Goddess, away from me. For the mome
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Vituð ér enn -eða hvað? - the r
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live to see ‘ár og friður’, p
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The steps of Auður are heavy, shak
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Dalley, Stephanie. 1989. Myths from
Page 203 and 204:
Matthews, Caitlín. 1992. Sophia, G
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Press Hollander Lee M. 1962. The Po
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Álfur (plural álfar) is a name us
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Forneskja used to mean old knowledg
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Hildisvíni is a synonym for boars
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Skáldskaparmál ch. 56, men is há
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Svíþjóð means the ‘nation’
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Appendix 2 - From Valkyrjur to Valg
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14 Dís and día (feminine, singula
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today, considered a real tribe by m
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Valgerðr > Valgerður), is a later
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than men. Vís means both ‘wise
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The Saga of Vanadís, Völva and Valkyrja

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