The Poetic Edda: Hovamol · 11 of 16 · tr. Henry Adams Bellows
Section 1k
I saw a man | who was wounded sore By an evil woman's word; A lying tongue | his death-blow launched, And no word of truth there was.
119.
I rede thee, Loddfafnir!
| and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: If a friend thou hast | whom thou fully wilt trust, Then fare to find him oft; For brambles grow | and waving grass On the rarely trodden road.
p.
55 120.
I rede thee, Loddfafnir!
| and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: A good man find | to hold in friendship, And give heed to his healing charms.
121.
I rede thee, Loddfafnir!
| and hear thou my rede,- Profit thou hast if thou hearest, Great thy gain if thou learnest: Be never the first | to break with thy friend The bond that holds you both; Care eats the heart | if thou canst not speak To another all thy thought.
122.
I rede thee, Loddfafnir!
| and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: Exchange of words | with a witless ape Thou must not ever make.
123.
For never thou mayst | from an evil man A good requital get; But a good man oft | the greatest love Through words of praise will win thee.
124.
Mingled is love | when a man can speak To another all his thought; p.
56 Nought is so bad | as false to be, No friend speaks only fair.
125.
I rede thee, Loddfafnir!
| and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: With a worse man speak not | three words in dispute, Ill fares the better oft When the worse man wields a sword.
126.
I rede thee, Loddfafnir!
| and hear thou my rede,- Profit thou hast if thou hearest, Great thy gain if thou learnest: A shoemaker be, | or a maker of shafts, For only thy single self; If the shoe is ill made, | or the shaft prove false, Then evil of thee men think.
127.
I rede thee, Loddfafnir!
| and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: If evil thou knowest, | as evil proclaim it, And make no friendship with foes.
128.
I rede thee, Loddfafnir!
| and hear thou my rede,-- Profit thou hast if thou hearest, p.
57 Great thy gain if thou learnest: In evil never | joy shalt thou know, But glad the good shall make thee.
129.
I rede thee, Loddfafnir!
| and hear thou my rede,-- Profit thou hast if thou hearest, Great thy gain if thou learnest: Look not up | when the battle is on,-- (Like madmen the sons | of men become,--) Lest men bewitch thy wits.
130.
I rede thee, Loddfafnir!
| and hear thou my rede,- Profit thou hast if thou hearest, Great thy gain if thou learnest: If thou fain wouldst win | a woman's love, And gladness get from her, Fair be thy promise | and well fulfilled; None loathes what good he gets.
131.
I rede thee, Loddfafnir!
Themes
◆Animismcosmology
The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.
References to healing charms and the danger of having one's wits bewitched imply a worldview where spiritual forces inhabit the world.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
The passage emphasizes the causal power of speech, noting that a lying tongue can launch a death-blow and referencing healing charms and bewitchment.