ÓÐSMÁL (ODSMAL)
Book about profound theosophy of heathenry and asatru
by Guðrún Kristín Magnúsdóttir
(Gudrun Kristin Magnusdottir).

Skírnismál (Skirnismal)

A script for kids and grown-ups by the author of Óðsmál (Odsmal)

SKÍRNISMÁL at yule-tide, at winter solstice, or any time, at blót and feasts, at home and out in nature..
(SKIRNISMAL, --- THE SONG OF SKIRNIR -- THE POEM FROM EDDA)
Printed awailable from Freyjukettir, containing the original icelandic text and “amusing info on yule”

A script for kids and grown-ups. Helgileikar (ritual performance)

The quest of The Cats of Freyja is to give the whole world a profound understanding of the beautiful, many many thousand years old culture of our reverent, wholehearted, earnest, intelligent, intuitive, peaceful, ethical, spirituallly minded, pagan ancestors.

Click here for sk-amuseinfo.shtml amusing info on yule --- more amusing information on;
heathen yule, Skirnismal, ethnology,
Santa-"Niss"-Claus, Iceland, pedagogy, threaths,
Christian double-faced love-threat ethics,
brainwashing, cats, trollesses, etc., etc.

SKÍRNISMÁL (SKIRNISMAL)

Exterior site or interior does not matter. A home, a hall, a garden, a hillock, a valley, a grove, a street, the school's sports-site. It is the spirit of yule that counts. Bonfire is good at Gymisgarðar (Gymisgardar, the gardens of Gymir, where Gerður's (Gerdur's) home is) if we play in the wilderness.

I suggest we use the true north-direction and true south-direction in the play.

In the southern part are Jötunheimar (Joetunheimar, the worlds of eotens), and there we have Gymisgarðar (Gymi's gardar).
At Gymisgarðar (Gymi's gardar) we could have green grass.
A shepherd watches over Gymi's fat and well thriving sheep.

Watch dogs (played by kids) are seen slumbering. They watch the gates to the place where Gerður (Gerdur) lives in Gymisgarðar (-gardar).
At the northern end we have the abode of Freyr.
A snowy ground would be perfect for Frey's dwellings.

A yellow tent, lit-up inside, preferably a round one, will be good for Skírnir (Skirnir). There he slumbers to begin with -- not far from Frey's dwellings.

Hliðskjálf (Hliðskjalf) is elevated. Hliðskjálf (Hliðskjalf) is at the northern end. From there all worlds can be seen.

The snowy mountains -- the way that Skírnir (Skirnir) rides from Freyr to Gymisgarðar (Gymisgardar) -- should perhaps not be trespassed by us men in Miðgarður (Midgardur), but we can move along at both sides of it.

Kids in Iceland love to dress up - all December and till the 6th of January - like jólasveinar (jolasveinar; yule-boys, that perhaps are our reverent ancestors in disguise). We sometimes use Santa-red for the costumes. I suggest the kids that play Skírnismál (Skirnismal) dress up as jólasveinar (jolasveinar). Why can we not have many many Santas around just as we have all the northern jólasveinar (jolasveinar)? They express all love and all joy anyway.

We start the play with the tune for the norðurhjari (nordhur-hjari), norðurhjaratónar

For musical notes click here

Note: The word norðurhjari (nordurhjari) means that our location is a northerly one, and it might even suggest that we are on the margins of the inhabitable world due to unfavourable climate. This feeling is to emphasize the sincere meaning of our hope for spring to come, the need for us to have Gerður (Gerdur) to bring us renewed life of vegetation.

Now we have the set-up. The sacred play (ritual) now begins:

Freyr Njarðarson (Njardarson, son of Njörður (Njordur)) goes to Hliðskjálf (Hlidskjalf) and sees over all worlds. He sees into Jötunheimar (Jeotunheimar, the bright abode of jötnar (joetnar, eotens)).
At Gymisgardar (Gymi's gardar) we play the merry tune, Gymisgarðatónar (Gymis-garda-tonar).

For musical notes click here

At Gymisgarðar (Gymisgardar) we see Gerður (Gerdur), the beautiful maiden, walk from her father's hall to her private abode.

I suggest Gerður (Gerdur) wears green, light, volatile clothes. They can be fixed over the warm winter clothes necessary for out-door performance. It is even better if Gerður (Gerdur) looks chubby. That used to indicate material bounty anyway.

We can have happy maidens as consorts to Gerður (Gerdur), -- their behaviour beautiful, indicating vigour and happiness by dance-like movements, and they smile.

Freyr fixes a gaze on Gerður (Gerdur). He falls in love with her. You know: "her arms illuminate the whole surroundings".

We can have little bells or metal-triangles close to Freyr to tickle our feelings when Freyr falls in love, and to draw our attention to him and his feelings.

But Gerður (Gerdur) is far away from Freyr. He can not reach her here and now.

Gerður (Gerdur) goes into her private hall. Freyr at last descends from Hliðskjálf (Hlid-skjalf).

Because Freyr can not reach Gerður (Gerdur) his breast gets heavy, his mood gets unhappy.

Högni Freyr, the dramatic drum.

Here we play again the tune of the cold dark North (nordurhjaratonar).

Note: Actually we realise, and Freyr realises of course, that he must win Gerður's (Gerdur's) love in order to promote the cosmic purpose: evolution, the purpose of the universe, the zeal towards which we should direct our efforts; namely, to exist in order to gain perfection thus reaching the highest goal.

Skaði (Skadhi) is fine in a white skiing suit.
Skaði (Skadi) sees Freyr when he descends from Hliðskjálf (Hlidh-skjalf). Freyr is not happy.

Freyr goes into his (imaginary?) hall. Sits down depressed and quiet.

It worries Skaði (Skadi) to see Freyr unhappy. So she goes to Njörður (Njordhur), and tells him that his son is not happy.

Two kids can play each character. For example: Two girls can hold the role of Skaði (Skadi). One girl plays tablo, mimicing the worries. The other girl, who chants Skaði's (Skadhi's) lines, can hold a script.

Note in this context: This should secure that there is not placed a burden too heavy on young performers. The role should not be too demanding for them. Yule is all enjoyment. Great achievements are good when they come naturally. Effort is all joy when it is natural and easy to us. Powerful, rightful actions are without stress, you know, but one-pointed and thoroughly enjoyed.

On picture: the chanting (reading) Skaði (Skadi)
and the chanting (reading) Skírnir (Skirnir).

Note: Some few-tones chanting is fun for kids to add (create) to the lines --- with or without help from grown-ups. It is assumed that the ancient kvæði (kvaedi, poems) were chanted, but the tunes are lost as they most likely were banned. Luckily the kvæði (kvaedi, poems) themselves survived.

Njörður (Njordur) as a sea god looks great in a blue rain-overall with a rain-hat on. Even a 3 years old kid can play Njörður (Njordur) here.

SKAÐI (SKADI) says:
We must, Njörður (Njoerdhur) of Vanir,
do something about thy son Freyr.
Something is troubling his mind right now.

Come, come, my husband,
and see for thyself.

Skaði (Skadhi) shows Njörður (Njordur) into the hall where Freyr sits motionless and looks depressed.

SKAÐI (SKADI; cont.) says:
Come, come, my husband,
I shall wake Skírnir (Skirnir), Frey's servant,
and sure Skírnir (Skirnir) shall find out
what so saddens noble Freyr.

Skaði (Skadi) and Njörður (Njordhur) go to the tent wherein Skírnir (Skirnir) sleeps. We can eventually hear his snoring.

SKAÐI (SKADI; cont.) says:
Skírnir (Skirnir)! Skírnir (Skirnir)!  Frey's good servant.
Wake up, wake up!
Our beloved Freyr is unhappy
and we do not know why.

Wake up, wake up!
Please do find out
what troubles the mind
of the god of fertility.
Please find out
why the fertile one
is on the verge of ire.

We hear from within the tent that the snoring is troubled out of rhythm. But nothing else happens.

SKAÐI (SKADI; cont.) says:
Wake up, wake up!
oh, please, Skírnir (Skirnir),
as this is urgent.
Something is causing grief
in Frey's noble heart;
affliction abides
in his elevated mind.

We hear grunting from within the tent. The zipper is opened from within. Out peeps sleepy Skírnir (Skirnir) in a yellow sleeping bag.

SKAÐI (SKADI; cont.) says:
Please, please, oh, bright Skírnir (Skirnir),
find out, find out.

SKIRNIR (SKIRNIR) says:
Uh, hah. What a pity.

Skírnir (Skirnir), still in the sleeping bag, clumsily rolls himself, or hops, out of the tent. He tries to undo the zipper of the sleeping bag from within, but the zipper is stuck.
This can be funny, as Skírnir (Skirnir) actually is cheating and would prefer to go back to sleep if his conscience allowed.

SKAÐI (SKADI; cont.) says:
Oh, come on!, sweet Skírnir (Skirnir).
Thou art Frey's best friend,
thou knowest.

Skaði (Skadi) easily undoes the zip.

Skírnir (Skirnir) can wear golden or bright yellow clothes. He is revealed just like a fly or a butterfly emerging from its pupa, or a snake shifting skin. We can exaggerate the effects by a bright sound of music and a sigh of admiration from everyone.
Skírnir (Skirnir) stretches his arms and yawns.

SKIRNIR (SKIRNIR) says:
Well, well, dear Skaði (Skadi) and Njörður (Njordur).
But,
if my beloved Freyr
is in a bad mood,
I expect no sweet chat
from him.
The heart of the fertile god
is not easily opened up.

Skírnir (Skirnir) does not seem to be going to do as Skaði (Skadi) bids him.
Actually he is in the mood to go on sleeping in his tent.

SKAÐI (SKADI) says:
Please, please, bright Skírnir (Skirnir).
Thou art the only one
able to soothe thy master.

Skírnir (Skirnir) reluctantly grants a reaction to Skaði's (Skadi's) wish.

He peeps into the hall where Freyr still sits motionless, obviously in deep remorse.
Carefully he approaches the god of fertility, that shows no reaction to his presence.

SKIRNIR (SKIRNIR) says:
Tell me, Freyr -
thou, the noble one,
thou, the great one,
-  as I want to know:
Why sittest thou here,
my noble lord of love towards mankind?

Why sittest thou here,
alone,
in the grand, empty hall, all day long,
quiet,
groaning,
unhappy?

Oh, speakest thou to me, my noble lord,
I do know that something
is on thy stirring mind.

At last Freyr utters a deep sigh and speaks with great difficulty, not getting straight to the point --- his unhappy in-love problem -- but slowly getting at it.

FREYR says:
I shall tell thee, young fellow,
of a great sorrow;

the radiating Sun
sheds her life-giving rays
every day,
but still her beams
do not fulfil my desire.

SKIRNIR (SKIRNIR) says:
Well, well, my noble,
thy appeal, I assume,
is not of a sort, or so huge,
that thou couldest not tell me.

Thou rememberst that we
are partners and friends.
Friends and partners we have been
since the most ancient times.

Thou knowest that thou canst trust me,
as I always can trust thee.

Reluctantly Freyr opens his heart for Skírnir (Skirnir).

FREYR says:
In Gymi's garðar (gardar) I saw her,
as she gracefully paced,
that fair maiden that I
so sincerely love.

Oh, Skírnir (Skirnir),
her fair arms illuminated
all space and all seas.

This fair maiden is to me dearer
than ever was one to any young man.
But I fear that among elves and Æsir (aesir, the asa)
none is there that wants us to unite -
to unite in bonds of love.

SKIRNIR (SKIRNIR) says:
Well, my lord and master,
give me thy good pony
that sure is to carry me
through vafurlogi, the dark, blazing, quivering flames
that sure I have to get across
if I am to accomplish this
so that thy wish shall be granted.

And give me the sword
that all by itself
can fight if a good cause
demands eotens to be fought.

FREYR says:
My pony thee I give
that thee over vafurlogi, the blazing, dark flames
sure is to carry.
The sword I thee give ...

Freyr gives his own sword to Skírnir (Skirnir)

..... that fights all by itself
if a brave man, truly valiant, holds it.

A kid leads Frey's pony to Skírnir (Skirnir)

Some notes for the non-profane minds:

-> The horse is a brilliant horse. It is the great, dynamic force of life, vital energy.

-> For the man that understands the term enlightenment Skirnismal should be taken as the dawn of a new cycle in life, the beginning of the path leading inwards towards the true, infinite consciousness in man. And the result that will be coming up is Bliss, Ananda.

-> Odsmal is written for the common, blind man as his first step to understand pure and profound heathenry and learn about what beauty awaits him in life when he sees Truth.

-> Skirnir (the shining one, the clear one, the illuminated one, the bright one) is our mental force, life force, or can be perceived of as an avatara, or a ray sent by divinity.

-> The spiritual Sun that was hidden or covered for us is rediscovered by our own effort.

-> Snowy mountains and the flame vafurlogi are obstacles between our world of thoughts and pure consciousness within. There are obstacles even if we are, actually, searching for our innermost ourselves. And even if the path is natural, the quivering mind -- though, an expression of divinity and our precious tool -- is a nuisance. It is the only enemy to itself. The lovely mind is a silly distraction from the marvellous track!

But we know that we will succeed in our task. "Otherwise Gymir will take us both."

Skírnir (Skirnir) also takes along a bag that Freyr hands over to him. It contains eleven golden apples and the ring Draupnir. These things we see later.
Skírnir (Skirnir) also takes along his gambanteinn, the magic wand, with magic lores carved on it.

SKIRNIR (SKIRNIR) says to the horse:
Darkness is there outside, sturdy steed,
time is for us to go,
to ascend snowy mountains,
to cross snowy mountains,
to outsmart the thurses.

Either we both conquer in this task
or the mighty eoten Gymir snaps both of us.

Skírnir (Skirnir) rides away from Freyr.

Freyr can show impatience every now and then, as the trip and the wooing will take a long time, and Freyr knows that there will show up some unforeseen troubles and difficulties for Skírnir (Skirnir) and the pony. He awaits in suspended wishfulness.

Bjarni Þór, using pebbles for rythmic pace of the pony on the frosen mountains,
and carboard sticks for the soft ground's sound of hoofs.

When Skírnir (Skirnir) rides the pony on the frozen ground of the northern part of our scene, we men in Miðgarður (Midgardur) clap together two pebbles rhythmically to their footsteps.

We can follow them along on their long way. We can have it take some time, as it is a long journey and a dramatic show is coming up.

Of course the boy who chants the lines for Skírnir (Skirnir) follows him along.

On the snowy mountains the pony's pace is slower. The gait is that of foot by foot to mount the (imaginary?) steep slopes.
When Skírnir (Skirnir) and the pony reach Jötunheimar (Jotunheimar), we clap something like cardboard sticks to give a smoother sound of the rhythmical hoofs hitting the soft soil and green grass at the southern part of our settings. (We can, of course, just as well, make the hoof-sounds with our mouth.)
 

Skírnir (Skirnir) rides to Jötunheimar (Jeotenheimar, eotens' worlds) to Gymisgarðar (Gymisgardar).
When they  - Skírnir (Skirnir) and Frey's pony -  arrive at the fence which encircles Gerður's (Gerdur's) abode, the slumbering watchdogs ferociously jump up and bark an yell at them. Luckily the dogs are on leash.

Skírnir (Skirnir) now decides to ride to the shepherd and addresses him.

We men in Miðgarður (Midgardur) remember to let the hoofs sound when Skírnir (Skirnir) rides, and to stop when the pony stops.

SKIRNIR (SKIRNIR) says:
Tell, shepherd, thou that here sittest
and watchest every road,
how I get to speak to
the young maiden
that Gymi's dogs prevent me from getting at.

THE SHEPHERD says:
Art thou fay?
Or art thou dead already?

Thou shalt forever be prevented from
getting to speak to the young maiden,
the good damsel, daughter of Gymir.

SKIRNIR (SKIRNIR) says:
Better options are than loosing courage
for the man who has the will to go
where he has gotten to go.
My fate is to enjoy a long, long life
and that is what awaits me.

Skírnir now rides towards Gerður's (Gerdur's) abode again. We men in Miðgarður (Midgardur) give the pony all the strength we have, because he is going to do the impossible: leap over the unsurpassable, dark, blazing, wavering flame (logi ((pronounce: law-eei), the vafurlogi (pronounce: vaw-eurr-law-eei).

The flame, vafurlogi, can be a red, thin (silky) cloth that some kids move in a luring and thhreatening way on the ground (the floor).
We can have the exiting sound of drums to dramatize the risk of the forthcoming event:

Skírnir (Skirnir) and Frey's pony succeed in passing the flames!
We make a sigh of delight and admiration.

Gerður (Gerdur) notices the terrible noise.

GERÐUR (GERDUR) says:
What awful noise roars in my ears
here, where I sit in my own house?
The earth quakes
and quiver all gardens of Gymir.

The servant girl walks to the (imaginary?) window and peeps out in order to find out what the reason for it could be. She sees handsome Skírnir (Skirnir) and the magnificent stallion.

THE SERVANT GIRL says:
A man is here outside,
dismounts his horse.
He allows his horse to graze.

GERÐUR (GERDUR) says:
Let him enter our hall
to drink from our precious mjöð (mjoed; honey brew).

But I suspect
that here arrives he who slew my brother.

The servant girl leads Skírnir (Skirnir) into Gerður's (Gerdur's) abode.

GERÐUR (GERDUR; cont.) says:
Who couldest thou be,
not one of elves,
not one of Æsir (aesir, asa),
not one of Vanir?
How come thou alone gottest to pass
the ferocious fire, vafurlogi,
to visit our palace?

SKIRNIR (SKIRNIR) says:
I am not an elve,
I am not one of Æsir (aesir, asa),
I am not one of the wise Vanir.
Still I succeeded in passing
the ferocious fire vafurlogi
to visit thy palace.

Skírnir (Skirnir) shows Gerður (Gerdur) the eleven golden apples. He is self-assured and expects nothing but her sincerest thanks.

SKIRNIR (SKIRNIR; cont) says:
Eleven apples I have here
of pure gold,
and them I shall, Gerður (Gerdur),
give to thee,
as a token of peace, and to ask thee
to tell me
that thou wantest Freyr
not to be unhappy.

GERÐUR (GERDUR) says:
Eleven apples I shall never accept
whosoever wants me to.

Neither shall I ever with Freyr live.
- For however long a time our lives shall endure -
never shall I go and live with him.

Skírnir (Skirnir) was perhaps not prepared for this straight-forward turning down of his gallant offer.
(He can play his surprise and unexpected troubles in a way to make us smile, as life is all fun anyway.)

But he pulls himself together and has to make another try.
He picks up Draupnir.

SKIRNIR (SKIRNIR) says:
A ring I thee endow with -
the one that was burned on the cremation fire
of Oðin's (Odin's) young son.
Eight equally heavy ones
off this ring drip
every ninth night.

GERÐUR (GERDUR) says:
A ring I do not accept
even if it was burned on the cremation fire
of the young son of Oðinn (Odinn).
I do not lack gold in the gardens of Gymir,
as I have access to my father's bounty.

Skírnir (Skirnir) must not fail in his task to get Gerður (Gerdur) to give her love to Freyr. Failing would mean extinction of mankind, and the effort of billions of years of evolution coming to an end without reaching the highest goal and serving the very purpose of life on earth.
Skírnir (Skirnir) now takes to a new trick: he threatens the stubborn Gerður (Gerdur). She does not see her role in life (her dharma), and does not understand what she means to us men in Miðgarður (Midgardur). She does not understand what she means to life; does not understand how empty and hollow life is without loving the divine part of it.

(Of course we do know that we are Gerður (Gerdur) when we live on the material level of life only)

SKIRNIR (SKIRNIR) says:
Doest thou see this sword, fair maiden,
- sleek,
illuminated with sacred runes carved on it -
that I here hold in my hand?
I shall chop of thy head from thy body
if thou doest not come to terms with me.

GERÐUR (GERDUR) says:
Suppression I shall never bear
from anyone whomsoever that tries to curb me.
But on the other hand I have the feeling
that thou and Gymir
- if you should meet each other in this mood -
that you shall want to fight.

SKIRNIR (SKIRNIR) says:
Doest thou see this sword, maiden,
- sleek,
illuminated with sacred runes carved on it -
that I here hold in my hand?
By those sharp edges
the olden eoten shall be slain and fall
- thy father shall cease to be, pass away.

Gerður (Gerdur) is as calm and secure and persistent as ever.

Now Skírnir (Skirnir) brings up the magic wand, gambanteinn. He touches stubborn Gerður (Gerdur) with it.

Now Skírnir (Skirnir) may walk slowly in circles around Gerður (Gerdur) and we men in Miðgarður (Midgardur) can make a muffled, spooky sound to get the effect of magic and mystery and bring the affair's very gist onto the act.

Note:
Growth of vegetation --- i.e. Gerður (Gerdur) --- can not resist the power of Skírnir (Skirnir), who symbols: The days start growing longer after winter solstice.
Skírnir (Skirnir) shall truly, however reluctant vegetation is to wake up at this time of the year, have his way in spring. Gerður (Gerdur) is as cold towards Skírnir (Skirnir) as is the frozen winter ground on new year's eve towards us.

Also we shall understand that the material part can not live without the divine origin of all things.

We should know --- and make sure that every kid knows --- that the inevitable power of Nature will help us. Mother Earth is starting to rock us towards the sun now. The warm beams from our goddess Sun shall wake everything up with a kiss in due time. The warmth of life-giving goddess Sun in spring will thaw Gerður (Gerdur). But we have to wait. Spring will show up after some lapse of time, that is to say "nine nights".

As this is the symbolic language of edda (referring to nature's phenomena to explain what we do not see), we refer to nature's cycles and ongoings to explain the higher spheres of life: There is inevitably evolution, but we should help and we should understand the purpose and meaning of our life.

We should clarify that this persuasion of Gerður (Gerdur) has nothing to do with horror, hell-threat or an act of physical or mental violence.
The great power of life itself keeps life going. We just have to realize and admit the power within us; acknowledge Freyr, accept and love him. Otherwise we shall dry up, wither away.

If Gerður (Gerdur) is perceived as a cycle in the evolution of mankind, and Gymir as crude phases of evolution, we see Skírnir (Skirnir) as a ray sent by divinity. Divinity is not understood by the crude ones. Divinity is within us, and is the very substance we are made of and made from, but it can not be seen with our worldly eyes --- which makes things rather difficult for us(!!). We depend on what we claim to see, but it is only the material bit we see.
The unfathomable sacred void within all things (ginnungagap) has to be explained to us. Knowing about it intellectually first we shall start to seek for it. Living on the material level of life only, we are deprived of the nourishment from the divine ginnungagap, and we shall wither away. This is what Skírnir (Skirnir; the ray from the divine) is telling us too.

Skírnir (Skirnir) will never fail in his duty to convince Gerður (Gerdur), - tell her what will happen to her if she rejects the divine part of life --- even if she could not care less about our welfare and means of survival. But still we must help him. Life is meant for action. We, men in Miðgarður (Midgardur), must not fail in our effort. Sloth and inertness is one thing (bad, negative), trust and resolution is another (good, positive).

Gerður (Gerdur) is the uncertainty factor in this play. We can not trust her. We agree on this persuasion that Skírnir (Skirnir) is about to perform, because her decision is of the greatest importance to us. The whole game is a question of life or death for us (mankind).

Frey's love to us is a sure and secure thing to count on. The cosmic evolution is on a good going -- provided we get food! That is what the hazard with stubborn, self-assured, haughty Gerður (Gerdur) is all about.

But what about us ourselves?  Are we ourselves also too haughty in our attitude?
The curse that we are about to hear also is the description of what awaits the human race if we do not realize the divinity within us and live it as an integral part of each individual's life.

SKIRNIR (SKIRNIR; cont.) says:
With a magic wand I thee touch
as I shall curb thee,
maiden,
by the inevitable power of my wish.

Thou willst rove
where no-one will see thee,
thou willst, right now, sit
on a lonesome place: distant eagle's dwelling,
watch from the world
and gaze into the cold, pallid world of Hel.
Nourishment thou willst not be able to enjoy
any better than the displeasing, sleek dragon pleases men
in the world of men.

Thou willst be shammed and laughed at when thou art seen outside,
Hrímnir (Hrimnir, an icy eoten) will stare at thee,
everything will gaze at thee.
Thy deedlessness will be proclaimed
and shall be as universally known
as known for his deeds is the guardian of gods.
Thou shalt feel as if thou watched life out through the bars of a cage.

Tópi (topi) and ópi (opi),
tjösull (tjoesull) and óþoli (otholi, unbearable),
even tears will not come to thee easily to sooth thee.

Sit down!

I shall tell thee
of a foreboding sorrow
and another:

Evil wights will suppress thee
during thy painful days
in the gardens of eotens;

to the palace of icy thurses
every day thou willst hike having no choice,
hike without any choice, perplexed, shiftless, at a loss.
Thy sorrow will lead to dry, bitter tears.

With a three-headed thurse thou willst forever live
if life it can be called at all,
if not with him, then without a spouse.
Sorrow will occupy thy mind,
so that decay occurs within thee.
Thou willst become like the thistle
that was blooming to begin with, but was cut off.

I walked into the wood
and picked a young tree,
to make a magic wand.
A magic wand I obtained.

Oðinn (Odinn, the free human spirit) is bitter
because thou failed his hopes,
bitter is Asabragur (Asabragur (Thor), i.e. man's might and main is weakened),
repulsive gets Freyr towards thee,
thou, vicious, unlucky maiden.
Thou hast earned the wrath of all good gods of creation.

Hear, eotens,
hear, icy thurses,
sons of Suttungar,
æsir (aesir, asa) yourselves,
how I forbid,
how I prohibit,
this damsel all merriment men can have,
all advantages men can have.

Hrímgrímnir (Hrimgrimnir) a thurs is named
that thee will keep
below the gate of Hel, the abode of the ceased ones.
There thou shalt have a wooden stem for a seat
and the most ignoble dudes shall serve thee
goat's urine to drink.
A nobler liquid to quench thy thirst
thou never willst get to drink, lass,
though it be thy wish,
as this is what I foresee for thee.

Now Skírnir (Skirnir) draws (on the ground or in the air or whatever you prefer) the rune-character þ (th) that is called þurs (thurs). And he draws three more ill runes to bind a spell on stubborn Gerður (Gerdur).

Note:  A person who rejects the divine in life as of no importance in life, will dry up. We know that life shall wither from within and bring disharmony and eventually dis-ease, if life is lived on the material level only, and if we assume that the material part of existence is all there is to it.

Also we should know that thinking about gods is not enough. The great wisdom is not on the level of thoughts. It is deeper than that worldly stuff. Inner than human thoughts and ideas the divine abides.
The merging into our innermost divinity brings us to the underlying wisdom.  We there become infused by the godly.

Gradually Gerður (Gerdur) realizes what awaits her if she refuses to do what she is supposed to do (her dharma): play her role in the favor of the cosmic evolution, promoting the survival of mankind, that is gradually (i.e. slowly but surely, with trial-error methods of Loki (i.e. human nature)) trying to gain higher and higher states of consciousness.

Each one of us shall, at this point, reconsider if we are, on one hand, (1) selfish and "shallow", or if we, on the other hand, (2) realize our individual dharma in life, realize how to contribute to the spiritual survival and evolution of the human race.
By playing fairly the game of life, by showing effort to try to promote evolution, we are doing our best.

To gain this understanding, or to start spontaneously to contribute to the cosmic purpose - that is perfection -, we can do as teach Oðinn (Odinn), Krishna, Buddha and some others: transcend into yoga (i.e. union of the individual self into the cosmic Self) to get our worldly life infused with the supreme knowledge, the great wisdom within all things, Truth, Reality, Pure Intelligence, Creative Potentials.

In this play here and now, Skírnirmál (Skirnismal), it is the union of Gerður (Gerdur) and Freyr. But for goodness sake do not let personifications (-here Gerður (Gerdur) personification of worldly life, and here Freyr, personification of divinity within us-) confuse you or lead you astray and out of yourself. These are symbols meant for clarification and explanation only. These symbols are not meant for flattery or worship to the personifications involved. Idolatry is a silly man's illusion if it has no deep and profound meaning behind it. Real Truth is lived without thoughts and without beliefs. Lived by each individual individually, even if we are together -- for the fun of being together!
To play Skírnismál (Skirnismal) is symbolic for union (yoga) of the worldly and the divine in us.
What is union in Skírnismál (Skirnismal)? -- A human being that leads life in a material world and combines his self, by transcending, to The Great Wisdom and the all-pervasive Power of Love.

SKIRNIR (SKIRNIR; cont.) says:
þurs (thurs) I carve to thee
and three more marks,
for sickly lust, for rage, and for restless impatience,
but
as I now spell it upon thee
I shall spell it from thee again
when I see that that is what I need to do.

At this point we, men in Miðgarður (Midgardur), stop the spooky sounds and have perfect quietness and await Gerður's (Gerdur's) reaction with suspended excitement. Her decision means for us life or death. So: "please, Gerður (Gerdur), see the meaning of the whole situation, the importance of your understanding"!

[... a PAUSE loaded with enthusiastic and encouraging suspension ....]

GERÐUR (GERDUR) at last says:
Whole and sound, I rather wish thee to be, lad.

Accept the chalice of ice-like glass
filled with ancient mjöð (mjoedh).......

We men in Miðgarður (Midgardur) are relieved. We utter a deep sigh of relief and happiness.
The servant girl is relieved as things have turned out well. She runs for the chalice, pours into it the good brew of material life for Skírnir (Skirnir) that surely deserves a sip of something good now.
We men in Miðgarður (Midgardur) show our gratitude and delight and profound joy with tears of happiness in our eyes.

GERÐUR (GERDUR; cont.) says:
.......though I had assumed
that I would never
be able to love dearly
a god of the race of Vanir.

SKIRNIR (SKIRNIR) says:
All the tasks of this my errand
I must make sure - before I return to my home -
that I have completed,
so also: When thou -  for the rendez-vous
with the mature son of Njörður (Njoerdur) -
art going to show up.

GERÐUR (GERDUR) says:
Barri is the name of a grove
that we both of us know,
a calm place, well sheltered from the winds,
but after nine nights from now
shall,
the son of Njörður (Njordhur),
by Gerður (Gerdhur)
be endowed with joy.

Note: Barri refers to a wood of coniferous plants, trees with acicular leaves, evergreens, a pine forest; (-- our Xmas tree);
Gerður (Gerdur) and Freyr together (endowing each other with joy, making love) are most likely a most ancient, spiritual wish for fertility of the soil brought about by union (yoga) to the divine, union to the great spirit that our ancestors knew to be the real power in all the material world. This is the sheer beauty of heathenry.

Skírnir now returns back home.
We men in Miðgarður (Midgardur) are happy and help to make the merry gait of the pony sound brightly. Freyr is going to get the good news!

Freyr awaits Skírnir (Skirnir). We make sure that he hears that Skírnir (Skirnir) is arriving back home.

FREYR says:
Tell me, Skírnir (Skirnir),
before thou takest the saddle of my pony,
and before thou takest another step:
What thou hast accomplished
in Jötunheimar (Joetunheimar)
to promote thy or my desire?

SKIRNIR (SKIRNIR) says:
Barri is the name,
as we both of us know,
of a well sheltered grove;
and
after nine nights from now
there shall,
the son of Njörður (Njoerdhur),
by Gerður (Gerdur)
be endowed with joy.

FREYR said:
Long is a night,
how can I bear three?
Often a month was to me a shorter time
than the half of the nine nights that I now have to wait
for my beloved bride-to-be.

We men in Miðgarður (Midgardur) are happy. We possess the hallowed joy of yule-tide.

We realize that Frey's responsibility -- as a god of fertility and a god of peace among men -- is great, but we try to make him smile, as for this year, the whole year (cycle), Skírnir (Skirnir) has secured for us the real message of yule: peace and prosperity.

We hang the eleven golden apples on the yule tree.
What yule-apples are all about? Fruits and fruitful lives. And the ambrosia, amritanam, mead of immortality, for us and our gods and goddesses within.

Skaði (Skadi) lights candles (or el-lights) in the northern part of our scene.

We help Freyr to wait -- for these terribly long nine nights - but 9 is no actual time or length in heathenry. We play for him, we sing for him, we dance around the yule tree. We help by making everything clean, tidy, beautiful. We give cookies. We give presents. We give a new garment to everyone. All these are symbols of renewal and hope for bounty.

Gerður's (Gerdur's) servant girls comb her hair and can fix beautiful wedding flowers to it. Gerður (Gerdur) is, I suppose, happy too, because she has found her dharma, her great and unique role in life. That is what we all shall strive for ourselves -- on unselfish conditions.

Look for drums and instruments around you. Listen to their sound.
Do not just beat and beat. Listen to yourself and to others. The silence is very beautiful too. Just listen to the silence for a while and see (hear!!) for yourself.

Gleðileg jól!  (gledileg jol (Icelandic); merry yule)
Við óskum árs og friðar ! (vid oskum ars og fridar; we wish (a prosperous) year and peace).

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